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Popular  Expositor 


OF 


The  Gospels  and  Acts, 


FOR 


PCLPIT,  SUNMY-SCIIOOL,  AND  FAMILY. 


MATTHEW,  MARK,  JOHN. 


y 

ALFRED    NEVIN,   L.  B.,  D.D, 


ZIEGLER  &  McCURDY, 

Philadelphia,  Pa.  •   Cincinnati,  O.  ;   St.  Louis,  Mo.  : 
%      Springfield,  Mass. 


Entered  according  to  Act  of  Congress,  in  the  year  1872,  by 
ZIEGLER    <t    McCURDY, 
In  the  OflBce  of  the  Librarian  of  Congress,  at  Washington,  D.  C. 


PREFACE. 


In  the  preparation  of  the  "  Expositor,"  the  Author,  with  a  vie^v  to  its  usefulness, 
very  freely  availed  himself  of  all  the  reliable  aid  within  his  reach,  without  deem- 
ing it  necessary  in  all  cases  to  indicate  the  numerous  sources  from  which  it  was 
derived.  Instead  of  encumbering  the  volume  with  a  mass  of  authorities,  or  the 
history  and  comparison  of  conflicting  oi^inions,  which,  for  the  ordinary  reader, 
tend  rather  to  obscure  than  to  elucidate,  it  was  his  aim  merely  to  present  the  last 
and  best  results  of  Biblical  research,  scientific  di-^covery,  and  historical  develop- 
ment, bearing  upon  the  portions  of  Scripture  expounded.  And  this  he  labored  to 
do,  with  such  an  union  of  exegesis  and  practical  reflection,  as  well  as  in  such 
method,  spirit  and  style,  as  would  combine  attraction,  instruction,  and  profitable 
impression.  Difficulties,  without  being  formally  stated  in  some  instances,  and 
without  hope  of  their  unshadowed  solution  in  many  more,  were,  under  a  sense 
of  duty,  grappled  by  him  according  to  his  ability.  Cons-^tant  care  was  also  taken 
in  the  treatment  of  all  passages  to  avoid  the  extremes  of  too  great  brevity  and 
too  great  fullness. 

In  the  full  notation  of  parallel  passages,  the  attachment  of  a  list  of  questions  to 
each  chapter,  and  the  insertion  of  the  "Historical  Index,"  which  furnishes  a 
more  extended  explanation  of  persons,  places  and  things  than  would  have  been 
proper  where  they  severally  and  repeatedly  occur  in  the  text,  reference  was  had 
not  only  to  the  convenience  of  the  student,  but  also  to  his  economy  of  time  and 
means.  The  Appendixes,  in  which  are  jjresented  a  "Biograpical  Sketch  of  the 
Apostles,"  and  an  essay  on  "  Demoniacal  Possessions,"  will,  it  is  hoped,  be  regarded 
with  interest  as  well  by  the  general  as  the  professional  reader. 

The  work  has  involved  a  large  expenditure  of  time  and  strength,  but  this  was 
patiently  borne  under  a  deep  conviction  that  they  were  being  devoted  to  the 
noblest  and  best  of  all  services.  In  all  expositions  supreme  reference  was  had  to 
"the  mind  of  the  Spirit,"  and  it  is  gratefully  acknowledged  that  one  great  com- 
pensation for  the  toil  endured  has  been  already  received  in  the  testimonies  of  so 
manv  eminent  Ministers  and  Laymen,  who  occupy  diff'e'-ent,  and  in  some  respects 
divergent,  sections  in  the  vineyard  of  our  blessed  Lord — that  the  portion  of  the 
Divine  Word  which  we  have  dealt  with,  has  been,  without  evasion,  compromise 
or  dilution,  fully  and  faithfully  unfolded — thus  showing  that  in  their  judgment,  as 
well  as  in  our  own,  there  is  a  broad  and  deep  substratum  of  truth  in  the  Bible, 
which  may  be  reached,  and  on  which  God's  dear  people  may  and  do  rest  as  the 
rule  of  their  fiiith,  hope  and  practice,  even  though,  for  reasons  which  it  is  not 
necessary  for  us  here  either  to  state  or  discuss,  such  common  basis  be  not  yet  as 
visibly  and  practically  recognized,  as  very  many  think  it  should  be,  and  fervently 
pray  it  soon  may  be. 

The  Divine  blessipg  is  earnestly  implored  upon  the  work,  whenever,  wherever 
and  by  whomsoever  it  may  be  read.  Should  it  prove  acceptable  to  the  public,  an 
exposition  of  the  remainder  of  the  New  Testament  will  follow  in  due  time,  if 
Providence  permit. 

Philadelphia,  September  1,  1872. 
ill 


PREFACE 
TO  THE  GOSPEL  OF  MATTHEW. 


HISTORY  OF  THE  APOSTLE  AND  EVANGELIST. 


The  details  of  Matthew's  life  which  have  been  preserved  are  very  scanty.  Little  is 
known  of  him  except  what  he  has  recorded  of  himself,     (ix.  9-13,  x.  3.) 

He  was  a  Galilean,  but  of  what  city  or  ti'ibe  of  Israel  is  unknown.  Though  a  Jew, 
he  was  employed  as  a  publican,  or  tax-gatherer,  under  the  Romans,  to  whom  the 
Jews  were  now  tributary,  in  the  provincial  government  of  Judea.  The  cii'cumstance 
that,  although  deej)ly  attached  to  the  religion  of  his  fathers,  he  adopted  an  occupation 
against  which  such  strong  prejudices  were  entertained,  would  seem  to  indicate  that, 
to  some  extent,  at  least,  he  could  distinguish  between  the  true  essence  of  Judaism  and 
its  outward  forms  and  trachtional  prejudices.  His  ordinary  residence  was  Capernaum, 
on  the  Sea  of  Galilee,  where  he  took  the  customs'  duty  for  the  transportation  of 
goods  backward  and  forward,  and  the  toll  from  passengers,  who  crossed  the  water. 
The  name  Matthew  is  probably  a  contracted  form  of  Mattathiah,  gift  of  Jehovah,  or,  as 
some  think,  identical  with  Amittai,  true,  faithful.  That  Matthew  is  the  same  with 
"  Levi,  son  of  Alpheus,"  whom,  according  to  Luke  (v.  27,  29),  and  Mark  (ii.  14),  the 
Lord  called  from  the  receipt  of  custom,  is  evident,  not  only  from  the  perfect  agreement 
in  the  circumstances  related  by  these  Evangelists  with  the  account  given  by  Matthew 
of  himself  (ix.  9),  but  also  from  the  fact  that  in  the  list  of  the  twelve  Apostles  (Matt. 
X.  3),  Matthew  is  called  th^  pi(?;ZiV«7i.  If  there  were  two  i^ublicans,  both  called  solemnly 
in  the  same  form  at  the  same  place,  Capernaum,  then  one  of  them  became  an  Apostle, 
and  the  other  was  heard  of  no  more,  for  Levi  is  not  mentioned  again  after  the  feast 
which  he  made  in  our  Lord's  honor.  (Luke  v.  29.)  This  is  most  unlikely.  The 
change  of  name  cannot  be  regarded  as  an  objection  to  the  identity  of  IMatthew  and 
Levi.  It  Avas  common  among  the  Jews  to  have  two  names  ;  as  "  Lebbeus,  whose  sur- 
name was  Thaddeus"  (Matt,  x.  3),  and  "  Simon,  who  is  called  Peter."  (Matt.  x.  2.) 
When  a  Jew  became  a  Roman  citizen  he  usually  assumed  a  Roman  name.  Hence 
it  is  supposed  that  "  Le-si  "  was  the  original  Hebrew,  and  "  ]Matthew  "  the  assumed 
Roman  name  of  this  Evangelist.  Or,  the  former  may  have  been  his  family  name,  and 
the  latter  the  one  by  which  he  was  known  as  a  discij^le.  If,  as  is  generally  supposed, 
the  father  of  Matthew  was  the  same  with  the  Alpheus  named  as  the  father  of  James 
the  Less,  then  he  was  the  cousin  of  the  Lord  Jesus. 

Matthew  was  first  called  by  our  Lord  while  he  abode  in  Capernaum.    (Matt.  ix.  9.) 


PREFACE  TO  THE  GOSPEL  ACCORDING  TO  MATTHEW.  V 

He  was  sitting  in  his  office,  by  the  sea-side,  when  Jesus,  at  an  early  period  of  His 
ministry,  spoke  to  him,  his  hands  full  of  business,  his  head,  perhaps,  of  calculations, 
and  his  heart  oi  covetousness :  for  it  is  not  certain  that  he  had  paid  any  previous  regard 
to  the  teaching  of  Christ.  .But,  when  commanded  to  follow  Jesus,  such  a  power  at- 
tended the  word  as  led  him  to  renounce  his  employment,  and  immediately  to  become 
an  attendant  on  the  Saviour,  that  he  might  be  a  preacher  of  the  Gospel. 

"  At  oijce  he  rose,  and  left  his  gold, 
His  treivsure  aud  bis  heart  transferred.'' 

It  is  not  probable,  however,  that  he  followed  Jesus  continuously,  until  he  had  settled 
his  accounts  with  those  by  whom  he  had  been  employed.  When,  before  the  Sermon 
on  the  INIount,  our  Lord  inaugurated  His,body  of  Apostles,  Matthew  was  included,  and 
in  liis  own  catalogue  stands  second  in  class,  and  eighth  in  order.  There  is  one  circum- 
stance which  reflects  much  credit  on  Matthew.  After  the  calling  of  him  by  Jesus,  the 
Saviour,  at  his  request,  partook,  with  some  publicans  who  had  also  been  invited,  of  an 
entertainment  at  his  house.  His  design,  doubtless,  in  giving  this  great  feast,  was,  be- 
sides paying  respect  to  Christ,  to  afford  his  former  friends  an  opi)ortunity  for  familiar 
acquaintance  with  Him,  and  to  give  our  Lord  a  favorable  oj^portunity  for  free  and 
unrestrained  conversation  on  religion  and  the  Messiah's  dispensation.  But,  whilst  he 
gives  a  brief  account  of  the  feast  (ix.  10),  we  are  indebted  to  Mark  (ii.  15)  and  Luke 
(v.  29)  for  the  fact,  which  Matthew's  modesty  omitted  to  mention,  that  Matthew 
himself  gave  the  feast.  He  wished  to  do  honor  to  his  Master,  and  to  preserve  the  im- 
portant sentiments  which  He  had  expressed.  To  others  he  left  it,  if  they  chose  to  do 
so,  to  maka  known  the  imj^ortant  part  which  he  had  in  this  matter.  It  is  also  observ- 
able as  indicating  the  .same  spirit,  that  he  does  not  dissemble  his  former  j)rofession  as 
a  publican  (x.  3),  thus  exalting  the  grace  of  Christ  whitth  raised  him  to  the  Apostleship. 

Matthew  continued  a  faithful  attendant  upon  our  Saviour  till  His  crucifixion,  and 
was  an  eye-witness  of  His  miracles,  and  a  hearer  of  His  discourses.  He  remained  in 
Jerusalem  until  the  day  of  Pentecost,  when  he  received  the  Holy  Ghost  with  the  rest 
of  the  Apostles,  after  which  there  is  no  authentic  account  of  him  to  be  met  with ;  he 
doubtless  continued  in  Judea  preaching  the  Gospel  till  the  time  of  persecution  com- 
pelled him  to  retire.  According  to  Socrates,  an  historian  of  the  5th  century,  Matthew 
preached  the  Gospel  in  Ethiopia  [His).  Ecd.  i.  c.  19) ;  where,  it  is  an  opinion  with  many, 
he  died  a  martyr  in  the  city  of  Nadabbar  or  Nadavver,  but  by  what  death  is  not  known. 
{Cave's  Liv.  Apos.)  Others  say  he  died  in  Parthia,  or  Persia :  Clement  of  Alexandria, 
on  tlie  authority  of  Heracleon,  a  learned  Valentinian  of  the  2d  century,  denies  that  he 
suffered  martyrdom.  {Strom,  lib.  iv.):  and  Chrysostom  in  his  eulogy  on  Matthew  makes 
no  mention  of  such  circumstance.  {Horn.  48,  49.)  This  diversity  of  opinion  evidently 
shows  that  these  suppositions  are  without  good  foundation. 

AUTHORSHIP   OF  THIS  GOSPEL. 

There  is  no  ancient  book  with  regard  to  the  authorship  of  which  we  have  earlier, 
fuller,  and  more  unanimous  testimony.  From  Papias,  almost  if  no  tquite  contemporary 
with  the  Apostles,  downward,  we  have  a  stream  of  unimpeachable  witnesses  to  the 
fiict  that  Matthew  Avas  the  author  of  a  Gospel,  Avhile  the  quotations  which  abound  in 
the  works  of  the  Fathers  prove  that — at  least  as  early  as  IrenoBus — if  we  may  not  also 
add  Justin,  Avhose  " IMemorabilia  of  Christ"  we  cannot  but  identify  with  the  "  Gospels" 
he  speaks  of  as  in  public  use— prove  that  the  Gospel  received  by  the  church  under  hia 
name  was  tlie  same  as  that  which  has  reached  us. 


Tt  PEEFACE  TO  THE  GOSPEL  ACCOEDING  TO  MATTHEW. 

LANGUAGE   IN  WHICH   IT  WAS  WRITTEN, 

It  was  a  general  tradition  in  the  early  church  that  there  was  a  Gospel,  written  by- 
Matthew,  in  Syro-Chaldaic.  That  he  did  write  some  notices  of  our  Lord's  life  in  the 
vernacular  language  of  Palestine  is  probable.  But  the  originality  and  genuineness  of 
the  Greek  Gospel  are  sustained  by  the  strongest  evidence.  No  trace  of  any  Hebrew 
Gospel  now  remains.  In  Palestine,  moreover,  Greek  was  th«  language  of  books  of 
business,  and  of  common  life.  Looking,  therefore,  to  the  habits  of  his  countrymen, 
and  to  the  approaching  dissolution  of  the  Jewish  State,  he  had  every  inducement  to 
employ  that  tongue. 

TIME  AND   PLACE  AT  WHICH  THIS  GOSPEL   WAS   WRITTEN. 

The  time  when  this  Gospel  was  written  is  uncertain ;  but  if  the  testimony  of  old  writers 
that  it  is  the  earliest  of  the  Gospels  must  be  taken  into  account,  this  would  bring  it 
before  A.  D.  58-GO,  the  supposed  date  of  Luke.  The  most  probable  supposition  is  that 
it  was  written  between  50  and  60 ;  the  exact  year  cannot  even  be  guessed  at.  There  is 
however  no  doubt  that  it  was  written  in  Palestine. 

GENUINENESS. 

Irenseus,  Tatian,  who  died  A.  D.  170,  and  who  composed  a  harmony  of  the  Gospels, 
lost  to  us ;  Theophilus,  of  Antioch,  who,  about  1(38,  wrote  a  commentary  on  the  Gospels ; 
Clement,  of  Alexandria,  who  flourished  about  189;  Tertullian,  born  about  IGO  ;  Origen, 
born  185 ;  Justin  Martyr,  and  other  early  writers,  prove  that  the  Gospel  of  Matthew 
was  received  very  anciently  in  the  Christian  Church.  It  has,  indeed,  been  asserted 
by  some,  who  admit  generally  its  authority,  that  the  first  two  chapters  are  a  spurious 
addition.  But  for  this  there  is  not  the  shadow  of  a  foundation.  "  When,"  says  EUi- 
cott,  "  we  remember  (1)  that  these  chapters  are  contained  in  every  manuscript,  uncial 
or  cursive,  and  in  every  version.  Eastern  or  Western,  that  mos-t  of  the  early  fathers 
cite  them,  and  that  early  enemies  to  Christianity  appealed  to  them  (O^-ig.  Cels.  i.  38, 
ii.  32),  when  we  observe  (2)  the  obvious  connection  between  the  beginning  of  chapter 
iii.,  and  the  end  of  chapter  ii.,  and  between  iv.  13  and  ii.  23,  and  when  we  remark  (3) 
the  exact  accordance  of  diction  with  that  of  the  remaining  chapters  of  the  Gospel,  it 
becomes  almost  astonishing  that  even  a  priori  prejudice  should  not  have  abstained 
at  any  rate  from  so  hopeless  a  course  as  that  of  impugning  the  genuineness  of  these 
chapters." 

PURPOSE  OP  THIS  GOSPEL. 

There  is  plain  internal  evidence  that  this  Gospel  was  written  particularly  for  the  use 
of  the  Jews,  to  show  them  in  Jesus  of  Nazareth  the  Messiah  of  the  Old  Testament 
whom  they  expected,  and  not  merely  Jews  in  Palestine,  but  Jews  all  over  the  world. 
It  bears  a  striking  Jewish  character  and  coloring.  The  facts  which  it  selects,  the  points 
to  which  it  gives  prominence,  the  cast  of  thought  and  phraseology,  the  number  of  pas- 
sages in  it  which  refer  to  the  Old  Testament  (about  65),  the  number  of  verbal  citations 
of  the  Old  Testament— all  bespeak  the  Jewish  point  of  view /ro)?i  which  it  was  written 
and  to  which  it  was  directed.  This  has  been  noticed  from  the  beginning,  is  universally 
acknowledged,  and  is  of  the  greatest  consequence  to  the  right  interpretation  of  Matthew. 
His  Gospel  is  pervaded  by  one  principle,  the  fulfillment  of  the  law  and  of  the  Messianic 
prophecies  in  the  person  of  Jesus.  This  at  once  sets  it  in  opposition  to  the  Judaism  of  the 
time,  for  it  rebuked  the  Pharisaic  interpretations  of  the  law  (v.  xxiii.),and  proclaimed 
Jesus  as  the  Son  of  God  and  the  Saviour  of  the  world  through  his  blood,  ideas  which 


PREFACE  TO  THE  GOSPEL  ACCORDING  TO  MATTHEW. 


VII 


were  strange  to  the  cramped  and  limited  Judaism  of  the  Christian  era.  From  l;iis 
peculiar  geniu.s,  liis  training,  and  his  apostolical  calling,  Matthew,  the  publican  and  Apos- 
tle, was  peculiarly  fitted  for  the  task  of  writing  this  Gospel.  By  it  he  connects  the 
New  Testament  most  intimately  with  the  Old.  And  this  is  done  not  by  an  index  of 
the  writings  of  the  Old  Testament,  but  by  the  Old  Testament  genealogy  of  Jesus,  thus 
furnishing  evidence  of  the  indissoluble  connection  between  the  Old  and  the  New  Tes- 
tament, which  continued  in  the  secret  recesses  of  Jewish  life  from  the  close  of  the  one 
to  tiie  commencement  of  the  other. 

STYLE. 

The  style  of  our  Evangelist  is  simple  and  perspicuous.  He  is  grave,  without  formal 
stiffness ;  plain,  with  dignity.  Though  he  has  not  the  graphic  power  of  Mark,  or  the 
spiritual  perceptions  of  John,  yet,  in  the  clearness,  simijlicity  and  fullness  of  details, 
he  is  perhaps  superior  to  either,  and  equal  to  Luke. 

CHARACTERISTICS   OP  THIS   GOSPEL, 

One  characteristic  of  this  Gospel  is  its  constant  citations  from  the  Old  Testament. 
The  following  list  is  nearly  complete : 


Matt. 

Matt. 

I. 

23. 

Is.  vii.  14. 

XV. 

8. 

Is.  xxix.  13. 

II. 

6. 

Mic.  v.  2. 

XVII. 

2. 

Ex.  xxxiv.  29. 

15. 

Hos.  xi.  i. 

11. 

Mai.  iii.  1 ;    iv.  5. 

18. 

Jer.  xxxi.  15. 

XVIIL 

15. 

Lev.  xix.  17. 

III. 

3. 

Is.  xl.  3. 

XIX. 

4. 

Gen.  i.  27. 

IV. 

4. 

Deu.  viii.  3. 

5. 

Gen.  ii.  24. 

6. 

Ps.  xci.  ii. 

7. 

Deu.  xxiv.  1. 

7. 

Deu.  vi.  16. 

18. 

Ex.  XX.  12.    Lev.  xix.  18. 

10. 

Deu.  vi.  13. 

XXI. 

5. 

Zech.  ix.  9. 

15. 

Is.  viii.  23,  ix.  1. 

9. 

Ps.  cxviii.  25. 

V. 

5. 

Ps.  xxxvii.  11. 

13. 

Is.  Ivi.  7.    Jer.  vii.  11. 

21. 

Ex.  XX.  13. 

16. 

Ps.  viii.  2. 

27. 

Ex.  XX.  14. 

42. 

Ps.  cxviii.  22. 

31. 

Deu.  xxiv.  1. 

44. 

Is.  viii.  14. 

33. 

Lev.  xix,  12.    Deu.  xxiii.  23. 

XXII. 

24. 

Deu.  XXV.  5. 

38. 

Ex.  xxi.  24. 

32. 

Ex.  iii.  6. 

43. 

Lev.  xix.  18. 

37. 

Deu.  vi.  5. 

VIIL 

4. 

Lev.  xiv.  2. 

39. 

Lev.  xix,  18. 

17. 

Is.  liii.  4. 

44. 

Ps.  ex.  1. 

IX. 

13. 

Hos.  vi.  6. 

XXIII. 

35. 

Gen.  iv.  8.    2  Chr.  xxiv.  21. 

X. 

35. 

Mic.  vii.  6. 

38. 

Ps.  lix.  25. 

XL 

5. 

Is.  XXXV.  5 ;  xxix.  18. 

Jer.  xii.  7;  xxii.  5. 

10. 

Mai.  iii.  1. 

39. 

Ps.  cxviii.  26. 

14. 

Mai.  iv.  5. 

XXIV. 

15. 

Dan,  ix,  27. 

XIL 

3. 

1  Sam.  xxi.  6. 

29. 

Is,  xiii,  10. 

5. 

Num.  xxviii.  9. 

37. 

Gen,  vi.  11, 

7. 

Hos.  vi.  6. 

XXVI. 

31. 

Zech.  xiii.  7. 

18. 

Is.  xlii.  1. 

52. 

Gen.  ix.  6. 

40. 

Jon.  i.-17. 

64. 

Dan.  vii.  13. 

42. 

1  K.  X.  1. 

XXVII. 

9. 

Zech.  xi.  13. 

XIII. 

14. 

Is.  vi.  9. 

35. 

Ps.  xxii.  18. 

35. 

Ps.  Ixxviii.  2. 

43. 

Ps.  xxii.  8, 

XV. 

4. 

Ex.  XX.  12;  xxi.  17. 

46. 

Ps.  xxii.  1. 

vm  PREFACE  TO  THE  GOSPEL  ACCORDING  TO  MATTHEW. 

Matthew's  Gospel  also  contains  many  circumstances  not  recorded  by  the  other 
Evangelists,  the  chief  of  -which  are  : 

Visit  of  the  Magi, .    Matt.  ii.    1-12. 

Flight  into  Egypt, .  ii.  13-16. 

Murder  of  the  Innocents,  ii.  16-19. 

Parable  of  the  Ten  Virgins, xxv.    1-13. 

Dream  of  Pilate's  AVife, xxvii.        19. 

Resurrection  of  many  Saints  after  our  Lord's  crucifixion,    .  xxvii.  52-55. 

Bribing  of  the  Roman  Guard  set  to  watch  the  sepulchre,       .  xxviii.  11-16. 

Matthew  presents  the  life  of  Jesus  as  forming  a  jjart  of  the  history  and  life  of  the 
Jewish  nation,  and  hence,  as  the  fulfillment  of  the  hereditary  blessing  of  Abraham. 
He  views  thijigs  in  the  grand  general  aspect,  and,  indifterent  to  the  details  in  which 
Mark  loves  so  much  to  dwell,  he  gathers  up  all  in  the  great  result.  His  narrative 
proceeds  with  a  majestic  simplicity,  occasionally  regardless  of  time  and  according  to 
another  and  deeper  order,  ready  to  sacrifice  'mere  chronology  to  the  development  of 
his  idea.  Thus  he  brings  together  events  sejDarated  sometimes  by  considerable  inter- 
vals, according  to  the  unity  of  their  nature  or  i^urjiose,  and  with  a  grand  but  simple 
power  accumulates  in  groups  the  discourses,  parables  and  miracles  of  our  Lord. 

"  From  its  prevailing  historical  character,"  says  Lange,  "  the  Gospel  of  Matthew  may 
be  regarded  as  forming  the  basis  of  all  others.  It  dwells  chiefly  on  the  great  fects  of 
the  life  of  Jesus  as  foretold  and  foreshadowed  in  the  Old  Testament,  while  Mark 
sketches  His  individual  personality.  Luke  presents  Him  in  His  mercy  to  humanity 
at  large ;  and  John,  in  his  symbolical,  divinely  ideal  Gospel,  opens  to  our  view  the 
fullness  of  grace  and  truth  which  came  by  Jesus  Christ.  In  its  typological  view  and 
exposition  of  the  Old  Testament,  the  Gospel  according  to  Matthew  strongly  resembles 
the  Epistle  to  the  Hebrews." 

Another  minor  characteristic  which  deserves  remark,  is  Matthew's  use  of  the  plural, 
where  the  other  Evangelists  have  the  singular.  Thus,  in  the  temptation,  we  have 
'"stones"  and  "loaves"  (iv.  3),  two  demoniacs  (viii.  28), two  blind  men  (xx.  30),  the  ass 
and  her  colt  (xxi.  2),  servants  (xxi.  34,  36),  both  thieves  blaspheming  (xxvii.  44).  This 
is  ingeniously  accounted  for  by  Ba  Costa  {Four  Witnesses  jj.  322),  though  this  is  not 
universally  applicable,  on  the  idea  that  "his  jioint  of  view — regarding  the  events  he 
narrates  as  fulfilled  prophecies — leads  him  to  regard  the  species  rather  than  the  indi- 
vidual, the  entire  plenitude  of  the  i^rophecy  rather  than  the  isolated  fulfillment." 

Matthew  and  John  alone  have  the  honor  of  being  at  the  same  time  Apostles  and 
Evangelists.  As  Evangelist,  our  j^^iblican  stands  first  in  order,  and  opens  the  message 
of  salvation,  even  as  Mary  Magdalene,  who  had  been  a  sinner,  was  the  first  to  bring 
tidings  of  the  resurrection. 


AN  HISTORICAL 
SKETCH  OF  THE  LAND  OP  PROMISE. 


The  Land  of  Israel — Palestine,  or  Judea. — Was  given  in  an  everlasting  covenant 
to  Abraham  and  his  seed  forever. — See  Gen.  xii.  6,  7 ;  xiii.  14-.7.  It  was  waslied  on 
tlie  W.  by  the  Mediterranean,  or  Great  sea,  as  it  is  called  in  the  Bible:  Num.  xxxiv.  6, 
"  And  ax  for  the  western  border,  ye  shall  even  have  the  great  sea  for  a  border;  this  shall 
be  your  west  border."  Josh.  i.  4,  "  From  the  wilderness  and  this  Lebanon,  even  unto 
the  great  river,  the  river  Euphrates,  all  the  land  of  the  Hittites,  and  unto  the  great  sea 
toward  the  going  down  of  the  sun,  shall  be  your  coast."  Northward,  it  reached  along 
the  Mediterranean  sea  to  Mount  Casius  at  the  mouth  of  the  Orontes,  which  is  the  en- 
trance into  Hamath.  Num.  xxxiv.  7-9,  "This  shall  be  your  north  border:  from  the 
great  sea  ye  shall  point  out  for  you  Mount  Hor  (Heb.  Hor-ha-hor).^  From  Mount  Hor 
ye  shall  point  out  unto  the  entrance  into  Hamath,^'  &c.  Its  South  border — is  the  "  River 
of  Egypt," — see  Gen.  xv.  18,  "Unto  thy  seed  have  I  given  this  land,  from  the  river  of 
-Egypt  unto  the  great  river,  the  river  Euphrates"  And  the  East  border — see  Deut.  xi.  24, 
"Every  place  whereon  the  soles  of  your  feet  shall  tread  shall  be  yours:  .  .  .  from  the 
river,  the  river  Euphrates,  even  unto  the  uttermost  sea  shall  your  coast  be." 

"  The  difference  of  latitude  and  longitude  in  the  land  actually  occupied  by  ancient 
Israel,  and  that  which  was  promised  in  the  everlasting  covenant,  and  still  remains  to 
be  fulfilled,  is  as  follows:— See  1  Kings  iv.  25, '  Judah  and  Israel  dwelt  safely  from  Dan 
even  to  Beersheba,  all  the  days  of  Solomon.'  (But  Solomon,  like  his  father  David, 
exercised  a  nominal  or  real  sovereignty  over  all  the  regions  which  the  Lord  had  given 
to  the  seed  of  Jacob. — See  1  Kings  iv.  21.) 

"The  latitude  of  Beersheba  is  31  deg.  15  min. ;  of  Dan,  33  deg.  15  min.;  the  south 
point  of  the  Dead  sea,  the  ancient  border  of  Israel,  is  31  deg.  7  min.  in  the  same  longi- 
tude with  Dan,  the  intervening  distance,  in  a  line  from  north  to  south,  being  128 
geographical,  or  about  150  English  miles. 

"The  latitude  of  the  north  point  of  the  Elanitic  gulf,  on  the  Red  Sc-a,  on  which  Ezion- 
geher,  a  port  of  Solomon's,  stood,  is  29  deg.  31  min.  This  is  the  south  border  promised 
to  Abraham.  The  mouth  of  the  Orontes,  or  the  entrance  into  Hamath  from  the  Med- 
iterranean, is  36  deg.,  and  that  of  Beer,  or  Berothah,  on  the  Euphrates,  37  deg.  But 
the  range  of  Amanus  lies  beyond  it,  and  the  medium  longitude  of  the  north  boundary 
is  more  than  36  deg.  31  min.  N. ;  or  in  an  ideal  line,  from  south  to  north,  the  length 
of  the  land  is  upward  of  seven  degrees,  or  500  miles,  instead  of  150  as  of  old. 

"The  breadth  of  Immanuel's  land,  instead  of  its  anciently  contracted  span,  from  the 
Mediterranean  sea  on  the  west,  to  a  few  miles  on  the  east  of  Jordan,  stops  not  short 
of  a  naviga1)le  frontier  everywhere  and  on  every  side.  The  longitude  of  the  river 
Nile  is  30  deg.  2  min. ;  that  of  the  Euphrates,  as  it  flows  through  the  Persian  gulf,  48 
deg.  26  min.;  or  a  difference  of  nearly  18  deg.  and  a  half,  or  more  than  1,100  miles. 

"  On  the  northern  extremity  of  the  land  the  range  of  Amanus  mountains  from  the 
river  Euphrates,  to  the  nttermost  sea,  or  extremity  of  the  Mediterranean,  scarcely 
exceeds  100  miles.  In  round  numbers,  the  average  breadth  of  the  Promised  Land  is 
600  miles,  which  multiplied  by  its  length,  500  miles,  gives  an  area  of  300,000  square 
miles,  or  more  than  that  of  any  kingdom  or  empire  in  Europe,  Russia  alone  excepted. 

*  A  very  high  mountain.  IX 


X  HISTORICAL  SKETCH  OF  THE  LAND  OF  PROMISE. 

"  Separated  as  Israel  is  from  other  lands,  such  are  its  borders  that  it  has  unequaled 
freedom  of  access  to  all  .  .  .  and  is  well  fitted  for  becoming  '  the  glory  of  all  lands,' 
the  heritage  of  a  people  blessed  of  the  Lord."  * 

The  Land  of  Promise  Avas  so  called  from  God's  having  given  it  by  promise  to  the 
seed  of  Abraham,  Gen.  xii.  7 :  see  also  Gen.  xiij.  14-.7,  "And  the  Lord  said  unto  Abra- 
ham, after  that  Lot  was  separated  from  him.  Lift  ujd  now  thine  eyes,  and  look  from 
the  place  where  thou  art,  northward,  and  southward,  and  eastward,  and  westward : 
for  all  the  land  which  thou  seest,  to  thee  will  I  give  it,  and  to  thy  seed  forever.  And 
I  will  make  thy  seed  as  the  dust  of  the  earth :  so  that  if  a  man  can  number  the  dust 
of  the  earth,  then  shall  thy  seed  also  be  numbered.  Arise,  walk  through  the  land, 
in  the  length  of  it,  and  in  the  breadth  of  it :  for  I  will  give  it  unto  thee." — xvii.  8, 
"  And  I  will  give  unto  thee,  and  to  thy  seed  after  thee,  the  land  Avherein  thou  art  a 
stranger,  all  the  land  of  Canaan  for  an  everlasting  possession;  and  I  will  be  their 
God." 

It  was  called  the  Land  of  Canaan  because,  upon  the  dispersion  of  the  three  great 
families  of  mankind,  the  country  lying  at  the  southeastern  extremity  of  the  Mediter- 
ranean, from  Sidon  to  Gaza,  was  usurped  by  Canaan,  the  eldest  son  of  Ham.  And  the 
name  of  Palestine  Avas  derived  from  the  Philistines,  whose  ancestors  were  the  Phil- 
istim,  or  children  of  the  Caphtorim  and  Casluhim,  who  were  descendants  of  Mizraim 
(see  Gen.  x.  13-.4.),  and  came  from  Egypt.  They  passed  into  Canaan,  whence  they 
drove  out  the  ancient  inhabitants,  and  they  possessed  a  considerable  tract  of  country 
at  the  time  Abraham  sojourned  in  Canaan. — See  Gen.  xxi.  34,  "And  Abraham  sojourned 
in  the  Philistines'  land  many  days." — See  also  xxvi.  14-.5.  They  extended  their  con- 
quests as  far -northward  as  Ekron,  and  nearly  to  Joppa,  and  divided  their  territory 
into  'five  lordships,  called  after  their  principal  cities,  viz. :  Ekron,  Ashdod,  Gath,  As- 
calon  and  Gaza. — See  Josh.  xiii.  3,  "From  Sihor  which  is  before  Egypt,  even  unto  the 
borders  of  Ekron  northward,  which  is  counted  to  the  Canaanite :  five  lords  of  the  Phil- 
istines ;  the  Gazathites,  and  the  Ashdothites,  the  Eshkalonites,  the  Gittites,  and  the 
Ekronites ;  also  the  Avites."  These  dwelt  in  the  western  or  maritime  part  of  it,  bor- 
dering on  Egypt;  and,  though  they  were  subjected  by  David,  and  kept  in  obedience 
by  some  of  his  succesors,  they  became  afterward  so  powerful  as  to  furnish  the  Greek 
and  Latin  writers,  as  well  as  the  neighboring  people,  with  a  general  appellation  for 
the  whole  country. 

The  Israelites  left  Egyi^t  B.  C.  1560,t  and  after  wandering  forty  years  in  the  wilder- 
ness, two  tribes  and  a  half  of  them  were  settled  east  of  the  Jordan  by  Moses,  who  died 
shortly  afterward :  the  children  of  Israel  crossed  over  the  river,  under  the  conduct 
of  Joshua,  and,  after  six  years'  successful  fighting  against  the  Canaanites,  divided  their 
land  amongst  the  nine  tribes  and  a  half.  The  southern  part  of  the  country,  between 
the  Dead  Sea  and  the  Mediterranean,  from  the  Torrent  of  Egypt  to  Jal)neel,  now  called 
Yebna,  was  at  first  allotted  to  the  tribe  of  Judah :  but  as  it  was  subsequently  found 
that  this  was  too  much  for  them,  the  western  part  of  it  was  given  to  the  tribes  of 
Simeon  and  Dan,  and  that  to  the  north  was  bestowed  upon  Benjamin.  The  last  men- 
tioned tribe,  on  whose  southern  limits  was  the  city  of  Jerusalem,  touched  to  the  east 
on  a  small  part  of  the  Jordan,  and  to  the  west  upon  Dan.  After  the  death  of  Joshua, 
the  Israelites  became  subject  to  the  surrounding  nations;  but  under  Saul  and  David 
they  regained  their  independence. 

The  name  of  Judah,  or  Judea,  was  first  applied  to  the  southern  part  of  Palestine 
when  ten  of  the  tribes  revolted  from  the  house  of  David.  Upon  the  death  of  Solomon, 
B.  C.  974,  the  kingdom  was  divided ;  Rehoboam,  his  son,  being  chosen  by  the  tribes 
of  Judah  and  Benjamin,  and  Jeroboam  by  the  remaining  ten  tribes:  the  former  was 
henceforward  called  the  kingdom  of  Judah,  the  latter  the  kingdom  of  Israel. — (1  Kings 
xii.  16-.7,  "So  Avhen  all  Israel  saw  that  the  king  hearkened  not  unto  them,  the  people 

*  See  Keith's  "  Land  of  Israel." 
t  See  Greswell,  vol.  iii.,  p.  443. 


HISTORICAL  SKETCH  OF  THE  LAND  OF  PROMISE.  xi 

answered  the  king  saying,  What  portion  have  we  in  David  ?  neither  have  we  inherit- 
ance in  the  son  of  Jesse:  to  your  tents,  O  Israel;  now  see  to  thine  own  house,  David. 
So  Israel  departed  unto  their  tents.  But  as  for  the  children  of  Israel  which  dwelt  in 
the  cities  of  Judah,  Kehoboam  reigned  over  them."  20  ver.,  "And  it  came  to  pass, 
when  all  Israel  heard  that  Jeroboam  was  come  again,  that  they  sent  and  called  him 
unto  the  congregation,  and  made  him  king  over  all  Israel:  there  was  none  that  fol- 
lowed the  house  of  David,  but  the  tribe  of  Judah  only.")  Judah,  and  the  cliildren  of 
Israel,  his  companions,  were  from  that  time  called  the  "kingdom  of  Judah."  After  the 
defection  of  the  ten  tribes  from  under  Rehob(Jiun,  the  two  kingdoms  maintained  their 
freedom  for  many  years,  amidst  the  continual  wars  by  which  they  were  harassed;  but 
Hazael,  king  of  Syria,  at  last  subdued  Israel,  and  for  a  long  time  kept  it  in  subjection. 
The  king  of  Assyria  next  invaded  them,  and  having  besieged  their  city  Samaria  for 
three  years,  reduced  it  to  ashes. 

Such  of  the  inhabitants  as  survived  the  dreadful  carnage  which  ensued  wer6  carried 
away  captive  into  Assyria,  B.  C.  719 ;  and  the  kingdom  of  Israel,  which  had  stood 
divided  from  that  of  Judah  for  more  than  250  years,  was  now  at  an  end.  After  this, 
Judah  also  was  attacked  by  the  Babylonians,  and  subsequently  by  the  Egyptians,  the 
latter  of  whom  reduced  it  to  subjection ;  but  upon  the  defeat  of  the  Egyptians  by  the 
Babylonians,  Nebuchadnezzar  seized  upon  Jerusalem,  and,  after  having  tyrannized 
over  tlie  people  for  some  yeai-s,  at  last  leveled  the  city  and  the  temple  with  the 
ground,  and  carried  away  the  inhabitants  to  Babylon,  and  thus  put  an  end  to  the  king- 
dom of  Judah,  about  B.  C.  588,  or  470  years  from  the  time  that  David  began  to  reign 
over  it. — See  2  Chr.  xxxvi.  Seventy  years  after,  when  Cyrus  was  king  of  Pei'sia,  a 
remnant  of  the  Jews  returned,  and  built  again  their  city  and  temple,  around  which 
they  settled;  andthesouthernpart  of  Palestine  was  henceforth  called  Judea.  To  the 
N.  of  them,  in  the  former  inheritance  of  Ephraim  and  the  half  tribe  of  Manasseh,  sate 
a  mixed  race  of  people,  among  whom  may  have  been  some  families  casually  left  be- 
hind in  the  great  captivity.  More  certain  are  we,  that  colonies  of  idolatrous  heathen 
were  placed  there  by  the  Assyrian  monarch,  2  Kings  xvii.  24-34  ;  and  that  these  were 
subsequently  joined  by  some  Jews,  such  as  Jolada,  mentioned  Neh.  xiii.  28.  They 
were  called  Sanutritam,  from  their  dwelling  round  the  old  capital  of  the  kingdom  of 
Israel ;  and  were  looked  upon  by  the  Jews  as  so  impure  that  they  had  no  dealings 
with  them.  Alexander  the  Great  subdued  Palestine,  and  at  his  death  its  possession 
was  disputed  by  Antigonus  and  the  Egyptians,  until  Antiochus  the  Great,  king  of 
Syria,  united  it  to  his  dominions.  The  Jews,  under  Judas  Maccabeus,  revolted,  and 
established  their  freedom.  They  overran  Samaria,  and  planted  colonies  in  the  north- 
ern jiart  of  the  country,  which  assumed  henceforward  the  name  of  Galilee  ;  and  raised 
up  a  king  about  B.  C.  107.  His  successors  called  in  the  Romans  to  settle  their  dis- 
putes; and  the  Roman  general,  Pompey,  irritated  by  the  little  respect  shewn  to  him, 
marched  against  Jerusalem  and  reduced  it,  B.  C.  63,  and  soon  after  completed  the  sub- 
jugation of  the  whole  country.  In  the  time  of  Marc  Antony,  Herod  was  made  king 
of  Judea ;  and  it  was  during  his  reign  that  our  Saviour  was  born.  Judea  remained 
subject  to  the  Romans  till  A.  D.  66,  when  a  contest  arose  between  the  Jews  and  Syrians 
respecting  the  possession  of  Cesarea ;  the  case  being  referred  to  Nero,  he  decided  in 
favor  of  the  latter ;  upon  which  the  Jews  took  up  awns,  and  after  cominitting  some 
dreadful  massacres,  succeeded  in  driving  all  the  Romans  and  Syrians  from  Judea. 
Vespasian  was  sent  against  them  with  a  powerful  army,  and  would  soon  have  brought 
them  to  subjection,  but,  on  his  march  to  Jerusalem,  he  received  the  intelligence  of  his 
having  been  chosen  emperor ;  he  accordingly  left  the  command  of  the  army  to  his  son 
Titus,  who,  A.  D.  70,  reduced  the  city  to  ashes,  and  put  an  end  to  the  Jewish  nation, 
as  had  been  prophesied  for  ages  beforehand. 

The  name  of  the  Holy  Land  is  applied  to  it  by  Christians  in  nearly  all  the  languages 
of  Europe;  chiefly  and  eminently  from  its  havhig  been  the  scene  of  our  Blessed  Lord's 
life,  death,  and  resurrection. 


xn  HISTORICAL  SKETCH  OF  THE  LAND  OF  PROMISE. 

In  the  time  of  the  events  recorded  in  the  history  of  the  New  Testament,  Palestine 
was  divided  into  five  principal  parts.  These  were  Galilee,  Samaria,  Judea,  properly 
so  called,  Batantea,  and  Pereea ;  the  three  first  of  which  were  on  this  side  of  Jordan, 
and  the  two  last  beyond  it ;  over  all  of  which  Herod,  surnamcd  "  the  Great,"  was  king. 

Galilee. — Was  the  northernmost  province  of  Palestine,  and  was  exceedingly  fertile 
and  populous,  having  204  towns  and  villages,  contahiing,  ujjon  an  average,  15,000  souls, 
making  in  all  above  3,000,000  inhabitants.  It  touched  to  the  W.  on  Phcenice,  to  the  N. 
on  Coslo-Syria,  to  the  E.  on  Batanxa,  and  to  tne  S.  on  Samaria.  It  contained  930  square 
miles.  It  was  subdivided  into  Upper  and  Lower,  so  named  with  respect  to  the  river 
Jordan,  the  former  being  also  called  "  Galilee  of  the  Gentiles,"  from  its  being  inhabite*d 
not  only  by  Jews,  but  by  Syrians,  Greeks,  Phoenicians,  and  Egyptians.  '  This  province 
was,  above  all,  honored  with  our  Saviour's  presence.  It  was  here  that  he  was  con- 
ceived; and  here,  in  an  obscure  village,  he  lived  with  his  reputed  parents  until  he 
began  to  be  aDout  thirty  years  of  age,  and  was  baptized  of  John.  And  though  he 
visited  the  other  provinces  and  Judea  at  the  stated  feasts,  when  the  male  Israelites 
were  commanded  to  go  up  to  worship  in  Jerusalem,  yet,  in  fuliillment  of  prophecy, 
he  fixed  upon  Capernaum  to  dwell  in;  and  after  his  resurrection  the  disciples 
went  away  into  Galilee,  into  a  mountain,  where  they  saw  and  worshiped  him ;  the 
same  probably  on  which  he  had  been  seen  by  Peter,  James,  and  John,  in  glory, 
along  with  Moses  and  Elias.  And  they  were  "  men  of  Galilee"  whom  he  commis- 
sioned, saying,  "Go  into  all  the  world,  and  i:)reach  the  gospel  to  every  creature." 
Upper  Galilee  belonged  formerly  to  the  tribe  of  Naphtali.  It  bordered  on  Ty^^e  and 
Sidon,  and  extended  E.  of  the  river  Jordan.  In  its  northern  part,  close  to  the  W. 
source  of  the  Jordan,  stood  Dan,  which  was  formerly  Laish,  until  it  was  wrested  by 
conquest  from  the  Sidonians,  when  it  received  the  name  of  the  tribe  which  took  it. 
It  was  the  northernmost  town  occupied  by  the  children  of  Israel,  in  the  same  way 
that  Beersheba  was  the  southernmost ;  hence  the  frequent  definition  of  the  land  of 
Israel — "  from  Dan  to  Beersheba."  Lower  Galilee  lay  between  lake  Gennesaret  and  the 
Mediterranean  sea.  The  northern  part  belonged  to  the  tribe  of  Zebulon,  and  the 
southern  part  to  the  tribe  of  Issachar. 

Samaria. — Touched  to  the  W.  on  the  Mediterranean,  to  the  N.  on  Phcenice  and 
Galilee,  to  the  E.  on  Persea,  and  to  the  S.  on  Judea ;  it  contained  1,330  square  miles. 
It  occupied  the  whole  country  between  the  Jordan  and  the  sea ;  and  therefore  such  as 
traveled  from  Judea  into  Galilee  "  must  needs  go  through  Samaria." 

*S'ama?-ia  derived  its  name  from  its  metro})olis  Samaria,  which  was  so  called  after  one 
Shemer,  of  whom  Omri,  king  of  Israel,  bought  the  ground,  for  the  building  of  the  city ; 
and  from  the  circumstance  of  this  city  having  become  the  subsequent  capital  of  the 
kingdom  of  Israel,  the  name  of  Samaria  is  frequently  used  by  the  sacred  writers  of  the 
Old  Testament,  to  denote  the  whole  of  that  kingdom.  Samaria  is  intersected  by  a 
range  of  mountains  connected  with  Mount  Hermon  of  Galilee ;  where  this  range 
enters  the  province  it  is  called  Gilboa.  Mount  Gilboa,  celebrated  for  the  death  of  Saul 
and  Jonathan,  and  for  the  defeat  of  the  Israelites  by  the  Philistines,  was  in  the  north- 
ern part  of  Samaria,  and  formed  part  of  that  range  of  hills  which  traverses  the  whole 
province  from  north  to  south ;  towards  the  city  of  Samaria,  it  is  known  by  the  names 
of  Phinehas,  Ebal,  and  Gerizim,  and  upon  the  borders  of  Judea  as  the  mountains  of 
Ephraim. 

Upon  the  division  of  the  tribes  into  the  two  kingdoms  of  Judah  and  Israel,  Jero- 
boam, king  of  the  latter,  built  Sichein,  or  Shechem,  in  Mount  Ephraim,  about  the 
centre  of  Samaria,  and  made  it  the  capital  of  his  dominions. 

Samaria,  the  subsequent  metropolis  of  the  kingdom  of  Israel  till  the  time  of  the 
Assj'^rian  captivity,  was  only  a  few  miles  to  the  north  of  Sichem ;  it  was  nearly  de- 
stroyed  by  the  Assyrians,  but  was  restored  by  the  colonists,  whom  they  sent  into  the 
country ;  and  who,  from  this  city,  first  assumed  the  name  of  Samaritans.  It  was  very 
flourishing  under  the  Maccabees,  but  being  once  more  destroyed,  it  was  again  rebuilt 


HISTORICAL  SKETCH  OF  TIIP]  LAND  OF  PROMISE.  Xlll 

and  beautified  by  Herod,  who  named  it  Scbofite,  in  honor  of  Augustus ;  it  is  still  called 
tSehaste  or  Knlaat  Sanour. 

JuDEA,  properly  so-called.— Was  bounded  on  the  N.  by  Samaria,  on  the  E.  by  the 
Dead  sea,  on  the  S.  by  Arabia  Penea,  and  on  the  W.  by  the  MecUterranean  sea.  It 
contained  3,135  square  miles,  and  constituted  the  inheritance  of  four  out  of  the  twelve 
tribes,  viz. :  of  Benjamin,  Dan,  Judah,  and  Simeon,  the  two  last  being  in  the  southern 
part  of  the  province.  The  frontier  between  Jndca  and  Arabia  Propria  is  formed  by  a 
range  of  mountains,  connected  with  Mount  Seir,  and  known  by  the  names  of  Ilalak 
and  3faaleh  Acrabbin ;  this  latter  gives  the  adjacent  district  the  name  of  Acrabattene. 
These  mountains  separated  the  possessions  of  the  children  of  Israel  from  the  land  of 
Edom,  or  Idumea,  as  the  Greeks  called  it ;  but  when  the  Jews  were  carried  captive  to 
Babylon,  the  southern  part  of  their  country,  being  left  destitute,  was  seized  by  the 
Idumreans,  who  became  so  strong  as  to  be  able  to  maintain  possession  of  it  long  after 
the  Jews  returned  from  their  bondage.  They  were  conquered  at  last  by  the  Macca- 
bees, but,  having  embraced  Judaism,  they  were  incorporated  Avith  the  Jewish  nation, 
and  allowed  to  retain  possession  of  the  country  they  had  seized  upon,  which  from 
them  was  called  Idumea ;  it  extended  as  far  northward  as  Hebron,  and  w\as  noted,  as 
was  the  whole  of  Judea,  for  its  fine  palm  trees.  To  the  northward  of  this  lay  the 
district  Daromas,  which  still  preserves  its  name  in  Darom;  between  it  and  Samaria 
stretches  a  range  of  hills,  which  caused  the  district  they  traversed  to  be  called  Orine, 
or  "the  hill  country  of  Judea." 

Judea  is  celebrated  above  all  other  divisions  of  Palestine.  The  chief  city  of  the 
whole  land— even  Jerusalem,  the  "  city  of  the  Great  King,"  was  there.  In  Jerusalem 
was  the  temple  of  the  Lord,  to  which  the 'Jews  were  commanded  to  go  up  three  times 
every  year  to  worship  Jeiiovau,  the  Lord  their  God.  In  Judea  was  Bethlehem,  the 
city  of  David,  out  of  which,  although  it  was  little  among  the  thousands  of  Judah, 
came  forth  "  He  that  is  to  be  ruler  in  Israel ;  whose  goings  forth  have  been  from  of 
old,  from  everlasting."  He  who  was  David's  son,  and  is  David's  Lord,  was  born  there. 
Jerusalem  was  the  scene  of  his  sufferings;  for  there  he  offered  himself  "a  Lamb 
without  spot,"  without  the  gate ;  there  he  burst  the  bonds  of  death ;  and  from  Olivet, 
on.  the  east,  he  ascended  into  heaven.  In  Judea  were  the  disciples  to  remain  until 
they  were  endued  with  power  from  on  high,  and  from  thence  was  the  gospel  to  go 
forth  unto  the  uttermost  j^arts  of  the  earth. 

Batan^ea. — Was  bounded  on  the  W.  by  Galilee,  on  the  N.  and  E.  by  Syria,  and  on 
the  S.  by  Pereea,  and  corresponded  nearly  with  the  inheritance  of  the  half  tribe  of 
Manasseh  beyond  Jordan ;  it  contained  1,000  square  miles.  It  derived  its  name  from 
Basan,  or  Bashan,  of  the  Bible,  and  was  noted  for  its  fine  cattle  and  good  pasturage ; 
its  lofty  hills  were  likewise  much  celebrated  for  their  beautiful  oaks.  In  the  northern 
part  of  the  province  was  Mount  Hermon — Heish,  called  by  the  Sidonians,  Sirion,  or 
Sion,  and  by  the  Amorites  Shenir.  In  its  westei'n  j)art  was  Cesarea  Philippi. — In  the 
south-western  corner  was  Gadara — Om  Kei^. 

Pee^ea. — Was  bounded  on  \l:3  N.  bj'  Batansca,  on  the  W.  by  Samaria,  on  the  S.  l)y 
Arabia,  and  on  the  E.  by  Syria;  it  contained  1,505  square  miles.  It  derived  its  name 
from  the  Greek  word  T^epav,  ultra,  froin  its  lying  beyond  Jordan.  The  southern  part 
of  Persea,  between  the  two  rivers  Arnon  and  Jabok,  formed  the  kingdom  of  the 
Amorites,  whose  king,  Sihon,  was  defeated  hy  the  Israelites.  In  the  centre  of  Pertea 
rose  the  lofty  Mount  Gilead,  or  Galeed,  still  called  Djelaoud,  near  which  Jacob  and 
Laban  raised  a  heap  of  stones  in  token  of  f riendshiji ;  "  therefore  was  the  name  of  it 
called  Galeed,"  i.  e.,  "  The  heap  of  idtness." — Gen.  xxxi.  48. 

Of  the  Land  op  Promise  Moses  said,  Deut.  xi.  10 — .2,  "The  land,  whither  thou  goest 
in  to  possess  it,  is  not  as  the  land  of  Egypt,  from  whence  ye  came  out,  where  thou 
Bowedst  thy  seed,  and  wateredst  it  with  thy  foot,  as  a  garden  of  herbs:  but  the  land, 
whither  ye  go  to  possess  it,  is  a  land  of  hills  and  valleys,  and  drinketh  water  of  the 
rain  of  heaven ;  a  land  which  the  Lord  thy  God  careth  for;  the  eyes  of  the  Lord  thy 


XIV  HISTORICAL  SKETCH  OF  THE  LAND  OF  PROMISE. 

God  are  always  upon  it,  from  the  beginning  of  the  year  even  unto  the  end  of  the  year." 

The  Jordan  is  tlie  principal  river. 

Few  of  tlie  hills  approach  tlie  character  of  mountains. 

QuARANTiNA,  uortli  of  Jericho,  rises  an  almost  perpendicular  rock,  1,200  or  1,500  feet. 

Hermon. — In  tlie  N.  E.  of  (^alilee  is  the  majestic  Hermon,  or  Sion,  of  tJhe  Old  Testa- 
ment. The  usual  estimate  of  the  height  of  Hermon  [Jebel  Esh-Sheikh)  is  10,000  feet  above 
the  Mediterranean.  The  top  is  partially  crowned  with  snow,  or  rather  ice,  during  the 
whole  vear,  which,  however,  lies  only  in  the  ravines,  and  thus  presents  at  a  distance 
the  appearance  of  radiant  stripes  around  and  below  the  summit.  North-w^estward  of 
Hermon  is  Lebanon,  so  full  of  interesting  associations. 

Tabor. — Although  undeserving  of  the  name  of  mountain,  for  height,  yet  is  promi- 
nent in  Scripture  for  many  important  transactions.  In  its  neighborhood  Sisera,  the 
captain  of  Jabin's  army,  with  his  chariots  and  his  multitude,  were  delivered  into  the 
hand  of  Barak — Judges  iv.  6-15 ;  and  by  many  it  has  been  regarded  as  the  place  of  our 
Lord's  transfiguration.  The  beauty  of  the  mountain,  and  its  conspicuous  position, 
rendered  it  a  fovorite  subject  of  poetic  contemplation;  and  wdienthe  Psalmist  (Ixxxix. 
12)  exclaims,  "Tabor  and  Hermon  shall  rejoice  in  thy  name,"  he  selects  these  two  as 
the  representatives  of  all  the  mountains  of  Palestine;  the  former  as  the  most  graceful, 
and  the  Ir.tter  as  the  loftiest. 

Mount  Carmel. — Is  often  mentioned  by  the  sacred  writers ;  it  forms  one  of  the  most 
remarkable  headlands  on  the  whole  coast  of  the  Mediterranean  sea,  and  is  about  1,500 
feet  high. 

The  prophecies  concerning  the  Land  of  Israel  have  been  so  exactly  accomplished 
that  they  may  be  used  as  history.  The  traveler,  however  careless  of  divine  revelation,  and 
even  the  scorner,  abundantly  testifies  to  the  present  desolation  of  the  land :  the  once 
strong  forts  and  towers  are  become  dens — defensed  cities  are  destroyed,  uninhabited 
and  laid  waste.  The  once  productive  and  well-watered  plains  are  become  barren,  and 
the  herbs  of  every  field  wither.  The  infidel  Yolney  bears  witness  to  the  truth  of 
prophecy;  for  as  it  had  been  foretold,  he  writes,  "The  temples  are  thrown  down,  the 
palaces  are  demolished,  the  ports  are  filled  up,  the  towns  destroyed,  and  the  earth, 
stripped  of  its  inhabitants,  seems  a  dreary  burying-place."  Almost  daily,  accounts 
reach  us  vividly  portraying  the  curse  that  is  upon  it.  Jerusalem,  the  City  of  our  God, 
has  become  heaps ;  and  Zion,  as  was  predicted,  is  plowed  as  a  field ;  and  the  place  of 
the  temple  of  the  Most  High  is  desecrated  by  the  erection  of  a  Mohammedan  mosque, 
where  death  awaits  the  true  worshiper  that  dares  intrude  within  the  polluted  place. 
The  ancient  population  was,  for  the  limits  of  the  country,  greater  than  that  of  any 
other  part  of  the  then  known  world.  In  the  time  of  David  the  population  must  have 
amounted  to  several  millions,  as  the  men  able  to  bear  arms  were  numbered,  at  the 
lowest  computation,  and  after  an  imperfect  census,  at  1,300,000.  In  the  time  of  Jehos- 
hapliat,  the  men  of  war  in  Judah  alone  amounted  to  1,060,000.  Josephus  tells  us  that 
at  one  celebration  of  the  Passover,  in  the  reign  of  Nero,  there  were  present  at  Jerusa- 
lem 2,700,000  persons.  The  valleys  are  composed  of  a  deep,  rich  soil,  free  from  stones. 
The  rocks  are  principally  of  gray  limestone,  and  they  contril)uted  greatly  toward  the 
sustenance  of  a  large  population,  as  they  were  terraced  in  all  directions  with  embank- 
ments built  up  with  loose  stones,  on  which  grew  melons,  cucumbers  and  other  creeping 
l^lants,  as  well  as  the  vine,  the  fig  and  the  olive,  as  now  seen  on  a  few  cultivated  spots. 
It  would  be  wrong  to  argue  the  former  capabilities  of  the  Holy  Land  from  its  present 
appearance,  as  it  is  now  under  the  curse  of  God,  and  its  general  barrenness  is  in  full 
accordance  with  prophetic  denunciation. 

But  the  time  is  fast  approaching  when,  as  said  Moses,  Deut.  xxx.  3-5,  "That  then 
the  Lord  thy  God  will  turn  thy  captivity,  and  have  compassion  upon  thee,  and  will 

return  and  gather  thee  from  all  the  nations,  whither  the  Lord  thy  God  hath  scattered 

thee.    If  any  of  thine  be  driven  out  unto  the  utmost  parts  of  heaven,  from  thence  will 

the  Lord  thy  God  gather  the^  and  from  thence  will  he  fetch  thee :  and  the  Lord  thy 


UNITY  OF  THE  FOUR  GOSPELS  XV 

God  will  bring  thee  into  the  land  which  thy  fathers  possessed,  and  thou  shalt  possess 
it ;  and  he  will  do  thee  good,  and  multiply  thee  above  thy  fathers." — See  also  Isa.  Ixi.  4 ; 
Ezek.  xxxvi.  8 ;  Amos  ix.  13-.5. 

To  the  antiquary,  to  the  lover  of  the  sublime  and  beautiful,  and,  above  all,  to  the 
cliild  of  God,  no  land  abounds  with  so  many  attractions  as  "  The  Land  of  Israel."  We 
have  connected  therewith  the  earliest  and  most  faithful  records  of  the  wonderful 
providence  of  God,  from  the  beginning  of  creation  to  the  redemjition  of  man.  Mag- 
nificent remains  of  the  oldest  cities  in  the  world  are  there.  Its  scenery  is  of  the  most 
diversified  beauty.  The  position  is  best  fitted  for  its  becoming  what  it  was  appointed 
to  be,  "  The  glory  of  all  lands."  Immanuel's  Land  may  be  the  earthlj  centre  of  Messiah's 
Kingdom,  when  its  bounds  are  extended  according  to  the  description  of  prophecy,  as 
Psalm  Ixxii. — The  Gospel  Treasury. 


UNITY  OF  THE  FOUR  GOSPELS. 


The  Bible  is  pervaded  by  unity.  It  has,  to  the  fullest  extent,  that  necessary  condi- 
tion of  any  book  which  is  to  make  a  deep  impression  upon  the  minds  and  hearts  of 
men — singleness  of  purpose,  and  that  purjiose  kept  in  view  throughout  every  page. 

The  Old  and  New  Testament  are  but  different  transcripts  of  the  same  great  and 
glorious  original.  The  one  is  a  lock  with  wards  and  interstices,  and  the  other  is  the 
exquisitely  cut  key,  which,  applied  to  the  lock,  completely  unlocks  it,  and  opens  a 
door  of  entrance  to  the  bright  vision  of  light  and  immortality.  "They  contain,"  says 
Cecil,  "but  one  scheme  of  religion.  Neither  can  be  understood  without  the  other. 
.  .  .  They  are  like  the  rolls  on  which  they  were  anciently  written.  ...  It  is  but  one 
subject  from  beginning  to  end,  but  the  view  which  we  obtain  of  it  grows  clearer  and 
clearer  as  we  unwind  the  roll  that  contains  it."  This  is  undeniably  true.  Entire 
harmony  exists  between  Judaism  and  Christianity.  They  are  but  difierent  parts  of 
one  system.  TIae  one  was  the  stock,  gradually  growing  and  strengthening,  on  which 
the  other,  "in  the  fullness  of  time,"  exhibited  its  bud,  unfolded  its  leaves  and  diffused 
its  life-giving  fragrance.  The  one  was  the  dawn,  the  other  is  the  day ;  the  one  was  the 
infant,  the  other  is  the  full  grown  man.  The  records  of  both  are  the  same  in  author- 
ity, substance  and  mode  of  communication.  The  same  truth,  only  not  witli  the  same 
fullness  and  clearness,  was  conveyed  in  "sundry  times"  and  "  divers  manners"  by  the 
prophets,  which  was  made  known  by  the  Eternal  Word  when  He  "was  made  flesh 
and  dwelt  among  us."  Through  the  Patriarchal,  the  Mosaic  and  the  Prophetical  dis- 
pensations, the  same  voice  was  sounding,  only  in  more  distant  and  feeble  tones,  which 
afterwards  echoed  amongst  the  hills  and  valleys  of  Palestine,  as  it  poured  forth  the 
truth  in  all  its  divine  plenitude  and  power.  The  inspired  penmen  of  both  economies 
all  struck  one  grand  key-note — Christ,  and  Him  crucified.  As  in  Beethoven's  match- 
less music  there  runs  one  idea,  worked  out  through  all  the  changes  of  measure  and  of 
key — now  almost  hidden,  now  breaking  out  in  rich,  natural  melody,  whispered  in  the 
treble,  murmured  in  the  base,  dimly  suggested  in  the  prelude,  but  growing  clearer  and 
clearer  as  the  work  proceeds,  winding  gradually  back  until  it  ends  in  the  key  in  which 
it  began,  and  closes  in  triumphant  harmony— so,  throughout  the  Scriptures,  there  runs 
one  grand  idea :  man's  ruin  by  sin,  and  his  redemption  by  grace ;  in  a  word,  Jesus 
Christ  the  Saviour.  From  the  dim  promise  at  the  fall  to  the  "  Lamb  in  the  midst  of 
the  throne,"  which  the  Apostle  saw  from  the  rocky  and  barren  isle,  Jesus  is  set  forth 
as  the  burden  of  the  promises,  the  medium  of  blessings  and  the  object  of  saving  faith. 

Thus  is  it  true  that  the  Book  that  was  written  by  persons  of  widely  variant  profes- 


XVI  UNITY  OF  THE  FOUR  GOSPELS. 

sions,  circumstances,  idiosyncrasies  and  trials,  is  always  consistent  with  itself.  Truth 
is  the  great  and  only  instrumentality  it  makes  use  of,  in  order  to  transform,  purify 
fend  elevate  the  human  character.  No  matter  how  its  writers  teach — whether  by 
history,  biography,  song,  allegory,  parable,  argument  or  dogmatic  testimony  and  affir- 
mation, religious  tnith  forms  the  great  and  essential  element  in  all  their  instructions. 
Whatever  the  subject  is  of  which  they  treat,  they  all  speak  the  same  thing.  AVhere 
there  was  no  collusion  there  is  perfect  harmony — where  there  was  no  preconcert  there 
is  perfect  concord.  They  may  be  compared  to  a  band  of  musicians  playing  a  grand 
anthem  without  previous  practice,  or  to  a  number  of  laborers  and  masons,  who,  having 
no  idea  of  the  completed  appearance  of  the  edifice  on  which  they  are  employed,  lay 
stone  upon  stone  in  blind  obedience  to  the  directing  architect,  until  the  whole  stands 
forth  in  sublimity  and  perfection.  The  Book  which  these  inspired  men  wrote  is 
evidently  a  whole;  it  has  a  beginning,  a  middle  and  an  end;  it  is  the  realization  of 
one  mind  executed  by  a  number  of  others.  The  same  spirit  and  feeling  pervade  the 
volume.  Its  ceremonies  and  dispensations  arise  naturally  from  one  another.  The 
same  golden  thread  i.i  to  be  seen  running  through  all  its  pages — beginning,  as  it  does, 
with  Paradise,  which  was  lost,  then  stretching  itself  over  long  ages,  and  at  length 
bringing  us  back  again  where  we  started — to  the  City  of  God  with  its  Tree  of  Life. 
Let  a  diligent  student  take  up  a  copy  of  the  Scriptures  with  copioxis  marginal  refer- 
ences, and  undertake  to  collate  their  instructions  upon  any  one  doctrine  or  moral 
duty,  and  he  will  be  surprised  at  the  iiniformity  of  their  teaching.  They  never  speak 
for  and  against  the  same  doctrine ;  they  never  bear  witness  on  both  sides  of  any 
question ;  nor  is  there  an  instance  in  which  they  affirm  and  deny  the  same  thing. 
That  which  in  reality  has  any  Scripture  in  its  favor,  has  all  Scripture  in  its  favor. 

These  remarks,  true  of  the  Bible  as  a  whole,  are  especially  applicable  to  the  Gospels. 
AVhen  the  history  of  a  great  personage  is  written  by  difterent  hands,  the  historians 
seldom  agree  in  every  particular  they  record.  One  begins  with  his  birth,  and  reminds 
us  of  his  parentage,  his  illustrious  line  and  his  great  ancestors;  another,  passing  over 
this,  takes  him  up  at  the  commencement  of  his  public  career;  a  third  not  only  recites 
his  birth  and  parentage,  but  dwells  upon  the  circumstances  which  preceded  him  and 
introduced  him,  and  those  which  surrounded  him  when  he  api^eared ;  and  another 
may  go  flirther  back  still  into  the  antecedents,  reporting  all  that  he  has  been  able  to 
learn  of  anterior  history  that  might  be  supposed  to  influence  his  career,  or  to  prepare 
the  times  for  his  appearing.  It  has  pleased  God  to  permit  the  men  who  Avrote  the 
history  of  Jesus  Christ  to  exemplify  the  same  diversity  of  procedure  in  their  nan-a- 
tives.  They  look  at  their  glorious  subject  from  their  respective  standpoints.  The 
four  books  of  the  Gospel  were  designed  to  answer  each  its  specific  purpose.  They 
have  a  side  fronting  each  side  of  the  si^iritual  world.  Matthew  exhibits  chiefly  the 
Jewish  and  subordinate ;  Jo/in  the  spiritual  and  divine  in  our  Redeemer;  Mark  His 
authority  over  nature  and  devils;  Luke  His  personal  history  as  man.  Thus  does  "the 
four-sided  Gospel,"  as  Origen  called  it,  resemble  four  i^ortraits,  or  four  landscapes,  all 
presenting  the  same  objects,  but  in  different  lights  and  from  different  points  of  view, 
and  illustrative  of  one  another,  j^et  wholly  unsusceptible  of  mechanical  amalgamation, 
without  utterly  destroying  their  distinctive  character  and  even  their  intrinsic  value. 
So  far  are  the  Gospels  from  being  contradictory  of,  or  even  different  from,  one  another, 
that  they  are  substantially  the  same — distinct  views  of  a  complex  whole.  The  great 
landmarks  of  the  history  are  unchanged,  the  same  salient  points  reappear  in  all,  bat 
they  are  found  in  new  combinations  and  with  new  details. 

"  Viewed  as  a  literary  production,"  says  an  eminent  scholar,  "  the  Gospel  history 
exists  in  a  four-fold  form.  But  for  the  ancient,  true,  churchly  view,  this  circumstance 
is  altogether  secondary  to  the  fact  that  und«r  this  four-fold  form  we  have  the  one 
Gospel  of  the  Lord.  Strictly  speaking,  therefore,  it  is  not  the  Gospel  of  Matthew,  etc., 
as  we  now  are  accustomed  to  say,  but  the  Gospel  according  to  ^Matthew,  according  to 
Mark,  according  to  Luke,  and  according  to  John.    It  is  this  grand  unity  of  character. 


ANALYSIS.  :!fvii 

of  history,  of  doctrine,  and  of  spirit,  which  gives  to  the  Gospels  their  common  desig- 
nation. Though  we  have  four  human  writings,  they  form  only  one  Divine  record  of  the 
Gospel.  To  doubt  this  essential  unity  is  to  lose  to  the  same  extent  the  capacity  for 
the  chiu-chly  appreciation  and  even  the  Christian  understanding  of  the  Gospels." 
Another  observes,  in  referring  to  the  advantage  resulting  from  the  use  of  a  "Harmony 
of  the  Gospels"— "one  Gospel  Avill  thus  be  fonnd  to  throw  light  on  another  in  a  hun- 
dred ways  that  would  never  otherwise  be  suspected.  And  as  in  that  beautiful  inven- 
tion of  modei-n  days,  in  which,  by  combining  into  one  focus  two  slightly  varying 
aspects  of  a  view,  we  gain  a  depth  of  perspective,  and  a  solidity  of  form  that  seems  to 
bring  the  very  original  before  us,  so  here,  by  having  stereoscoped  into  one  view  these 
four  aspects  of  our  blessed  Lord,  we  are  enabled  to  see  greater  reality  in  that  Divine 
image  which  each  one  separately  sets  forth,"     (See  Note  on  John  xi.  1.) 

The  first  three  Gosj^els  (which  for  this  reason  are  called  synoptical)  have  a  marked 
correspondence  with  each  other.  Their  verbal  and  material  agreement  is  such  as  does 
not  occur  in  any  other  books  which  have  been  written  independently  of  one  another. 
As  for  the  Gospel  of  John,  it  is  true  that  there  are  difierences  between  it  and  the 
other  three,  yet  is  a  full  recognition  of  this  contrast  the  first  requisite  for  the  under- 
standing of  the  essential  harmony  of  all.  These  very  differences  belong  to  the  complete 
portraiture  of  the  Saviour,  which  comprised  the  fullness  of  an  outward  presence,  as 
well  as  the  depth  of  a  secret  life.  The  synoptic  Gospels  contain  the  Gospel  of  the 
infimt  church ;  that  of  John  the  Gospel  of  its  maturity.  This  Gospel  is  supplementary 
to  them,  for  it  assumes  fiicts  as  known,  of  which  it  gives  no  account,  but  which  are 
found  in  them :  it  is  also  independent,  presenting  a  different  aspect  of  our  Lord's 
character,  while  its  points  of  coincidence  with  the  others  show  the  working  of  the 
"  self-same  Spirit,  dividing  to  every  man  severally  as  he  will."  (1  Cor.  xii.  11.)  Thus 
is  the  Gospel  in  one  sense  four-fold,  as  the  streams  of  Eden,  and  as  those  living  creatures 
of  the  Apostle's  vision ;  but  in  another  sense,  one.  In  the  diversity  there  is  unity. 
The  very  discrepancies  are  but  deeper  harmonies,  and  the  multiformity  which  charac- 
terizes the  Gospels  written  by  the  holy  men  who  were  "moved  by  the  Holy  Ghost," 
is  felt  to  be  as  necessary  as  it  was  natural. 


ANALYSIS. 


The  following  may  guide  the  student  of  the  Gospel  according  to  Matthew  : 
Introduction,     i.,  ii. 

The  Royal  pedigree  (i.  1-17). 

The  Virgin's  Son,  the  promised  Saviour  (18-25). 

The  homage  (ii.  1-12). 

The  persecution  (13-23). 

(In  all  the  words  of  prophets  are  fulfilled.) 

1.  The  Prelude,    iii.,  iv. 

(rt)   The  Baptist  (iii.) : 

The  Messenger  (1-6).    The  Message  (7-12).    The  Recognition  (13-17). 
{b)  The  Messiah  (iv.) : 

The  Trial(l-ll).    The  Home  (12-16).    The  Message  (17). 

The  Call  (18-22).    The  Work  (23-25). 

2.  The  Lawgiver  and  Prophet,    v.-xiii. 

(a)  The  neir  Law  in  relation  to  the  old  (v.-vii.). 

(b)  The  testimony  of  signs  (viii.,  ix). 


xviir  ANALYSIS. 

Characteristics  (viii.  1-15). 

The  Suppliant  (Resignation,  1-4) ;  the  Intercessor  (Faith,  5-]  3)  ;  the  Restored 
(Service,  14,  15). 

The  Lord  and  the  Disciples  (viii.  18-ix.  17). 

Self-denial  (18-22). 

Power  (Nature,  23-27  ;  Spirits,  28-34  ;  Sin,  ix.  1-8). 

Mercy  (9-13). 

Prudence  (14-17). 

The  Results  (ix.  18-34). 

Faith  confirmed  (20-22) ;  raised  (23-26) ;  attested  (27-31). 

Unbelief  hardened  (32-34). 
(c)  The  Commission  (ix.  36-xi.). 

The  Charge  (x.). 

The  Hearers  (xi.). 

John  (1-15) ;  the  People  (16-19). 

Woes  (20-24)  ;  Thanksgivings  (25-30). 
{d)  The  Contrast  (xii.). 

The  letter  and  the  spirit  of  the  Law. 

Example  (1-9)  ;  Miracle  (10-13). 

The  Kingdom  of  Satan  and  the  Kingdom  of  God  (22-37). 

The  sign  of  Jonas  (38-45). 

Natural  and  Spiritual  Kindred  (46-50). 
{e)  Parables  of  the  Kingdom :  its  rise,  growth,  consummation  (xiii.). 

3.  The  King,    xiv.-xxv. 

(rf)   The  character  of  the  King,  compared  with  Temporal  Dominion : 

The  feast  of  Herod  ;  Death  of  John  (xiv.  1-12). 

The  feast  of  Christ  (Jews) ;  the  Disciples  saved  (13-33). 

Hierarchical  Dominion  : 

The  tradition  of  the  Elders  (xv.  1-20). 

The  Syrophcenician  heard  (21-28). 

The  Gentiles  healed  and  fed  (29-39). 

Truth  hidden  from  some  (xvi.  1-12),  revealed  to  others  (13-20). 
{h)  Glimpses  of  the  Kingdom. 

The  prospect  of  suffering  (xvi.  24-28). 

The  vision  of  glory  (xvii.  1-13). 

The  secret  source  of  strength  (14-21). 

The  citizens. 

Moral  principles  :  Obedience  :  a  sign  (xvii.  24-27). 

Humility,  Unselfishness,  Forgiveness  (xviii.). 

Social  characteristics :  Marriage,  Children,  Riches,  Sacrifice  (xix.). 

Yet  all  without  intrinsic  merit  (xx.  1-16). 

(c)  The  King  claimed  his  heritage. 
The  Journey  (xx.  17-34). 

The  Triumphal  Entrance  (xxi.  1-17). 

The  Conflict  (xxi.  18-xxii.). 

The  Sign  (xxi.  18-22).    The  First  Question  (23-27).    The  Portraiture  (28-xxii. 

14).    The  Temptation  (15-40).    The  Last  Question  (41-46). 
The  Judgment  (xxiii.-xxv.). 
The  Teachers  (xxiii.). 
The  City  (xxiv.). 
The  World  (xxv.). 

4.  Death  the  Gate  of  the  Eternal  Kingdom,    xxvi.-xxviii. 

(d)  The  Passion  (xxvi.,  xxvii.). 

Contrasts:  Foreknowledge,  Craft  (xxvi.  1-8).    Love,  Treason  (6-16). 


ROBINSON'S  HARMONY  OF  THE  GOSPELS. 


XiX 


The  Last  Supper:  Woes  Foreseen  and  Faced  (17-29). 
.    The  Rash  Promise :  Power  Misjudged  (30-35). 

The  Inward  Agony  (36-16). 

The  Outward  Desertion  (37-56). 

The  Confession  of  Christ  (57-68). 

The  Denial  of  Peter  (69-75). 

The  Death  of  Judas  (xxvii.  3-10). 

The  Death  of  Christ  (11-50). 

Christ  and  Barabbas  (15-26).    Christ  and  the  Soldiers  (27-31).    Christ  and  the 
By-standers  (52-36). 

The  Burial  (57-61).    The  Watch  (62-66), 
(6)   Th£  Triumph. 

The  Rising  in  Glory  (1-10). 

The  False  Report  (11-15). 

The  Great  Commission  (16-20). 


SYNOPSIS  OF 
ROBINSON'S  HARMONY  OF  THE  GOSPELS. 


EVENTS  CONNECTED  WITH  THE  BIRTH  AND  CHILDHOOD 

TIME,  ABOUT   THIRTEEN   AND  A  HALF  YEAKS. 

MATT, 

Preface  to  Luke's  gospel,       .... 
An  angel  appears  to  Ziicharias.    Jerusalem 
An  angel  appears  to  Mary.    Nazareth,     . 
Mary  visits  Elizabeth.    Juttah, 
Birth  of  John  the  BaptLst.    Juttah,    . 

An  angel  appears  to  Joseph.    Nazareth, 1:18-25 

The  birth  of  Jasus.    Jlcthichcn,  

An  angel  appears  to  the  shepherds.    Near  Bethlehem,     .... 
The  circumcision  of  Jesus,  and  his  presentation  in  the  temple.    Bethlehem. 

Jerusalem, 

The  niagi.    Jerusalem.    Bethlehem, 2:1-12 

The  flight  into  Egypt.    Herod's  cruelty.    The  return.    Bethlehem.    Naz 

areth, 2:13-23 

At  twelve  years  of  age  Jesus  goes  to  the  Passover.    Jerusalem. 

Genealogies, 1:1-17 


OF  OUR  LORD. 

MARK.    I     LUKE. 

1:1^ 

11:5-25 

l:2ft-38 

1:39-56 

1:57-80 

2:1-7 
2:8-20 


2:.39-40 
2:41-52 
3:'23-38 

ANNOUNCEMENT  AND  INTRODUCTION  OF  OUR  LORD'S  PUBLIC  MINISTRY, 

TIME,  ABOUT  ONE  Y£AB. 

MATT, 

The  ministry  of  John  the  Baptist.     The  desert.    The  Jordan,       .       .        3:1-12 

The  baptism  of  Jesus.    The  Jordan, 3:13-17 

The  temptation.    Desert  of  Judea, 

Preface  to  John's  gospel, 

Testimony  of  John  the  Baptist  to  Je.sus.    Bethabara  beyond  Jordan, 

Jesus  gains  disciples.     The  Jordan.    Oalilee? 

The  marriage  at  Cana  of  Galilee 


4:1-11 


MABK. 

1:1-8 
1:9-11 
1:12,  13 


LUKE. 

3:1-18 

3:21-23 

4:1-13 


1:1-18 
1:19-34 
1:35^51 
2:1-12 


OUR  LORD'S  FIRST  PASSOVER,  AND  THE  SUBSEQUENT  TRANSACTIONS  UNTIL  THE  SECOND. 

TIME,  ONE  YEAR. 


At  the  Passover  Jesus  drives  the  traders  out  of  the  temple.    Jerusalem. 

Our  Lord's  discourse  with  Nicodemus.    Jerusalem,  .... 

Jesus  remains  in  Judea  and  baptizes.  Further  testimony  of  John  the 
Baptist 

John's  imprisonment, 

Jesus'  departure  into  Galilee 

Our  Lord's  dLscourse  with  the  Samaritan  woman.  Many  of  the  Samari- 
tans believe  on  him.    Sherhem  or  Neapolis,     ...  .       . 

Jesus  teaches  publicly  in  GaliUe, 

Jesus  again  at  Cana,  where  he  heals  the  son  of  a  nobleman  lying  ill  at 
Capernaum.     Cana  of  Galilee, 

Jesus  at  Nazareth :  he  is  there  rejected,  and  fixes  his  abode  at  Capernaum. 

The  call  of  Simon  Peter  and  Andrew,  and  of  James  and  John,  with  the 
miraculous  draught  of  fishe.*.     Near  Capernaum,       .... 

The  healing  of  a  demoniac  in  the  S5'nagoRue.    Capernaum, 

The  healing  of  Peter's  wife,  mother,  and  naany  others.    Capernaum, 

Jesus  with  his  disciples  goes  from  Capernaum  throughout  Galilee, 

The  healing  of  a  leper.     Galilee 

The  healing  of  a  paralytic.    Capernaum,         ....... 

The  call  of  Matthew.    Capernaum 


14:3-5 
4:1-2 


4:13-16 

4:18-22 

8:14-17 

4:'i'}-25 

8:1-J 

9:'2-8 

9:9 


6:17-20 
1:14 


1:14, 15 


16-20 
21-28 
29-34 
35-39 
40-45 


1-12 
13,14 


3:19,  20 
4:14 


4:14,  15 


4:16-31 

5:1-11 

4:31-37 

4:38-41 

4:42-44 

5:12-16 

5:17-26 

5:27,28 


JOHN. 

2:13-25 
3:1-21 

3:22-36 

4:1-3 

4:4-42 
4:43^45 


XX 


ROBINSON'S  HARMONY  OF  THE  GOSPELS. 


10:1^ 
5:1  ;  8:1 
8:5-13 

11:2-19 

11:20-30 


12:38-45 
12:46-50 


13:1-23 
13:24-53 


OUE  LORD'S  SECOND  PASSOVER,  AND  THE  SUBSEQUENT  TRANSACTIONS  UNTIL  THE  THIRD. 

TIMB,  ONB  YEAR. 

The  Pool  of  Bethesda ;  the  healing  of  the  infirm  man ;  and  our  Lord's 

subsequent  discourse.    Jerusalem,  ..... 

The  disciples  pluclv  ears  of  grain  t>n  the  Sabbath.    On  the  way  to  Galilee  ?  12:1-8  2:23-28 

Thehealingofthe  withered  hand  on  the  Sabbath.     Galilee,        .  .       12:9-14        3:1-6 

Jesus  arrives  at  the  sea  of  Tiberias,  and  is  followed  by  multitudes.    Lake 

of  Galilee,,         ......... 

Jesus  witlidraws  to  the  mountain  and  chooses  the  twelve ;  the  multitudes 

tbllow  him.    JVear  Capernaum,         ...... 

The  sermon  on  tlie  mount.    Near  Capernaum,      .... 

The  healing  of  the  centurion's  servant.    Capernaum,         .  .  . 

The  raising  of  the  widow's  son.    2fain,         ..... 

John  the  Baptist  in  prison  sends  disciples  to  Jesus.   Galilee.  Capernaum? 
Reflections  of  Jesus  on  appealing  to  his  mighty  works.    Capei-naum,   . 
Wliile  sitting  at  meat  with  a  Pharisee,  Jesus  is  anointed  by  a  woman 

who  had  been  a  sinner.     Capernaum?    ..... 
Jesus,  witli  the  Twelve,  makes  a  second  circuit  in  Galilee, 
The  healing  of  a  demoniac.    The  Scribes  and  Pharisees  blaspheme.  \ 

Galilee. J 

The  Scribes  and  Pliarisees  seek  a  sign.    Our  Lord's  reflections.    Galilee. 

The  true  disciples  of  Clirist  his  nearest  relatives.     Galilee. 

At  a  PliarLspe's  table  Jesus  denounces  woes  against  the  Pharisees  and 

others.     Galilee,     ......... 

Jesus  discourses  to  his  disciples  and  the  multitude.    Galilee,    . 

The  slaughter  of  certain  Galileans.    Parable  of  the   barren   fig   tree. 

Galilee 

Parable  of  the  sower.  Lake  of  Galilee.  Near  Capernaum.  ? 
Parable  of  the  tares.  Other  parables.  Near  Capernaum  ? 
Je.sus  directs  to  cross  the  lake.    Incidents.    The  tempest  stilled.    Lake  \ 

of  Galilee,  .  ,  .  .  .  .      '    ■  .  .    i 

The  two  demoniacs  of  Gadara.    South-east  coast  of  the  lake  of  Galilee  \ 

Levi's  Feast.    Capernaum,  ....... 

The  raising  of  Jairus'  daughter.    The  woman  with  a  bloody  flux.    Caper 

nauvi,      .......... 

Two  blind  men  healed,  and  a  dumb  spirit  cast  out.    Capernaum, 
JesiLS  again  at  Nazareth,  and  again  rejected,         .... 

A  third  circuit  in  Galilee.    The  twelve  instructed  and  sent  forth.       |_ 

Galilee,  .........       j 


Herod  holds  Jesus  to  be  John  the  Baptist,  whom  he  had  just  before  be- 
headed.   Galilee?    J^erca,        ....... 

Tlie  Twelve  return,  and  Jesus  retires  with  them  across  the  lake.    Five 
thousand  are  fed.    ntjx'rnaum.    Nort/i-eaxt  roaxf  i\f  the  lake  of  Galilee. 

.Tesus  walks  upon  tlie  water.     Lake  of  Galilrr.     Giiinr.'<((ref, 

Our  Lord'.s  discourse  to  lii"  multitude  in  the  syn:igot;ue  at  Capernaum. ) 
Many  disciples  turn  back.  Peter's  profession  of  faith.   Capernaum.) 


8:28-34 
9:1 
1 9:10-17 

9:18-26 
9:27-»4 
l:3:.>4-58 
9:35-38 
10:1-12 
11:1 

14:1-12 


14:13-21 
14:22-31) 


4:1-25 
4:26-34 


5:1-21 


1  6:14-10, 
/     21-29 


0:.'»-44 
6:45-50 


6:1-5 
6:6-11 


6:12-19 
6:20-49 
7:1-10 
7:11-17 
7:18-35 


7:36-50 

8:1-3 

/ 11:14,  15 

t     17  23 

11:16,24-30 

8:19-21 


11:37-54 
12:1^9 

13:1-9 
8:4-18 

8:22-2.5 
•57-62 

8:20-40 

5:29-39 


f8:2 
19:5 


0:1-14 
10:15-21 
f  6:22-71 

117:1 


FROM  OUR  LORD'S  THIRD  PASSOVER  UNTIL  HIS  PINAL  DEPARTURE  FROM  GALILEE  AT 
THE  FESTIVAL  OF  TABERNACLES. 

TIME,  SIX  MONTHS. 

MATT.  MARK.         LUKE.  JOHN. 

Our  Lord  justifies  bis  disciples  for  eating  with  unwashen  hands.    Phari- 
saic traditions.    Capernaum,  ..... 
The  daughter  of  a  Syrophenician  woman  is  healed.    Region  of  Tyre  and 

Sidon,       .......... 

A  deaf  and  dumb  man  healed ;  also  many  others.    Four  thoasand  are  \ 

fed.     The  Der.apolis,       .......  j 

The  Pharisees  and  Sadducees  again  require  a  sign.    Near  Magdala,      \ 
The  disciples  cautioned  against  the  leaven  of  the  Pharisees,  etc.    North-east 

roaxt  of  the  lake  of  Galilee, 
A  blind  man  healed.    Bethsaida.  (Julias), 
Peter  and  the  rest  again  profess  their  faith  in  Christ.    Keyion  of  Cesarea 

PhiUppl,  ......... 

Our  Lord  foretells  liis  own  death  and  rasurrection,  and  the  trials  of    1 

his  followers.    Jleglon  of  Cesarea  Phlllppl,  ...  J 

The  transfiguration.    Our  Lord's  subsequent  discourse  with  the  three 

disciples.    Begion  of  Cesarea  PhiUppl,         .  .  .  .  .       '■ 

The  healing  of  a  demoniac  whom  the  disciples  could  not  heal.    Region  of 

Cesarea  PhiUppi,         ....... 

Jesus  again  foretells  his  own  death  and  resurrection.    Galilee, 

The  tribute-money  miraculously  provided.    Capernaum, 

Tlie  disciples  contend  who  should  be  greiitest.    Jesus  exhorts  to  humility, 

forbearance  and  brotherly  love.    Capernaum, 
The  Seventv  instructed  and  sent  out.     Capernau7n, 
Jesus  goes  up  to  the  festival  of  tabernacles.    His  final  departure  from 

Galilee.    Incidents  in  Samaria,  .  .  ...  9:51-56       7:2-10 

Ten  lepers  cleansed.-   Samaria, 


15:1-20 

15:21-28 

15:29-39 

15:39 
10:M     . 

10:.5-12 


16:13-20 
10:21-28 

17:1-13 

17:14-21 
17:22,  23 
17:24-27 

18:1-35 


7:1-23 

7:24-30 
/  7:31-37 
18:1-9 

8:10-12 


8:13-21 
8:22-26 

8:27-30 
/  8:31-38 
1.9:1 

9:2-13 

9:14-29 
9:30-32 
9::« 

9:33-50 


9:18-21 
9:22-27 


9:28-30 


9:37-43 
9:43-45 


9:46-.50 
10:1-16 


9:51-56 
17:11-19 


THE  FESTIVAL  OP   TABERNACLES,  AND   THE   SUBSEQUENT   TRANSACTIONS   UNTIL    OUR 
LORD'S  ARRIVAL  IN  BETHANY,  SIX  DAYS  BEFORE  THE  FOURTH  PASSOVER. 

TIME,  SIX   MONTHS,  LESS  SIX   DAYS. 


Jesus  at  the  festival  of  tabernacles.     His  public  teaching.     Jerusa-\ 
Irm. / 

The  woman  taken  in  adultery.    Jerusalem 

Furtlier  public  teaching  of  our  Lord.    He  reproves  the  unbelieving  Jews, 
and  escapes  from  their  hands.    Jerusalem, 

A  lawyer  instructed.    Love  to  onr  neighbor  defined.    Parable  of  the  good 
Samaritan.    Near  Jerusalem, 


JOHN. 

f  7:1 1-53 

\8:1 

8:2-11 

8:12-59 


ROBINSON'S  HARMONY  OF  THE  GOSPELS. 


XXI 


10:1 


LUKK. 

10:38-13 
ll:l-i:? 
10:17-34 


13:10-21 


JOHN. 


f  9: 1-41 
1 10:1-21 


10^2-42 
11:1^6 


11:47-54 


THE  FESTIVAL   OF   TABERNACLES,   AND   THE  SUBSEQUENT   TRANSACTIONS   UNTIL  OUR 
LORD'S  ARRIVAL  IN  BETHANY,  SIX  DAYS  BEFORE  THE  FOURTH  PASSOVER— Cbn«i»U€(/. 

TIME,  SIX  DAYS  LESS  SIX  MONTHS. 

I     MATT.         MARK. 

Jerusalem  in  the  house  of  Martha  and  Mary.    Bethany,     .... 
The  disciples  again  taught  iiow  to  pray.    Ntar  Jerusalem, 

Tlie  seventy  return.    Jerusalem, 

A  man  born  blind  is  healed  on  the  Sabbath.    Our  Lord's  subsequent  1 

discourses.    Jerusalem .       .     / 

Jesus  in  Jerusalem  at  the  festival  of  dedication.     He  retires  beyond 
Jordan.    Jerusalem.     Bethahara  beyond  Jordan,    .... 

The  raising  of  Lazarus.    Bettiany, 

The  counsel  of  Caiaphas  against  Jesus.     He  retires  from  Jerusalem. 

Jerusalem.    Jiphraim, 

Jesus  beyond  Jordan  is  followed  by  multitudes.    The  healing  of  the  infirm 

woman  on  the  .Sabbath.     Valley  of  Jordan.    Perea,    ....         19:1,2 
Our  Lord  goes  teaching  and  journeying  towiird  Jerusalem.    He  is  warned 

against  Herod.    Perea,    .       .       .       .        • 

Our  Lord  dines  with  a  chief  Pharisee  on  the  Sabbath.    Incidents.    Perea, 

What  is  required  of  true  disciples.    Perea 

Parable  of  the  lost  sheep,  etc.    Parable  of  the  prodigal  son.    Perea, 

Parable  of  the  unjust  steward.    Perea, 

The  Pharisee  reprqved.    Parable  of  the  rich  man  and  Lazarus.    Perea, 
Jesus  inculcates  forbearance,  faith,  humility.    Perea, 

Christ's  coming  will  be  sudden.    Perea,  

Parables :  the  importunate  widow :  the  Pharisee  and  publican.     Perea, 

Precepts  respecting  divorce.    Perea, 

.Tesus  receives  and  blesses  little  children.    Perea, 

The  rich  young  man.     Parable  of  the  laborers  in  the  vineyard.  1 

Perea,  .       , / 

Jesus  a  third  time  foretells  his  death  and  resurrection.    Perea,     . 
James  and  John  iirefer  their  ambitious  request.    Perea 

The  healing  of  two  blind  men  near  Jericho }        20:29-34      10:46^52       |  j^ij 

The  visit  to  Zaccheus.    Parable  of  the  ten  pounds.    Jericho,     .       .       .  19:2r-is 

Jesus  arrives  at  Bethany  six  days  before  the  Passover.    Bethany,       | 


19:.3-12 

19:1.3-1.5 

19:16-30  \ 

20:1-16    J 

20:17-19 

20:20-28 

20:29-34 


10:2-12 
10:13-16 

10:17-31 

10:.32-34 
10:3>-4.5 

10:46-^52 


-35 


13:22 

14:1-24 

14:25-3-5 

1.5:l-.32 

16:1-13 

16:14-31 

17:1-10 

17:20-37 

18:1-14 

18:15-17 
18:18-30 
18:31-34 

35-43 


/  ll:-55-.57 
112:1,9-11 


OUR  LORD'S  PUBLIC  ENTRY  INTO  JERUSALEM,   AND  THE  SUBSEQUENT   TRANSACTIONS 
BEFORE  THE  FOURTH  PASSOVER. 

TIME,  FOUK  DAYS. 


Our  Lord's  public  entry  into  Jerusalem.    Bethany.    Jerusalem,    . 

The  barren  fig-tree.    The  cleansing  of  the  temple.    Bethany.    Jerii-'t 
salem J 

The  barren  fig-tree  withers  away.    Between  Bethany  and  Jerusalem,     . 

Christ's  authority  Questioned.    Parable  of  the  two  sons.    Jerusalem,  . 

Parable  of  the  wicked  husbandHi  en.    Jerusalem,        .       .       ,       .       . 

Parable  of  the  marriage  of  the  king's  son.    Jerusalem 

Insidious  question  of  the  Pharisees:  tribute  to  Cesar.    Jerusalem,  .       , 

Insidious  questions  of  tlie  Sadduceos:  the  re,surrection.    Jerusalem,    . 

A  lawyer  questions  Jesu><.    Tiie  two  great  commandments.    Jerusalem, 

How  is  Christ  the  son  of  David  ?    Jerusalem, 

Warnings  against  the  evil  example  of  the  scribes  and  Pharisees.    Jeru- 
salem,     

Woes  against  the  scribes  and  Pharisees.    Lamentation  over  Jerusalem. 
Jerusalem, 

The  widow's  mite.   .Jerusalem, 

Certain  Greeks  desire  to  see  Jesus.    Jerusalem, 

Reflections  upon  the  unbelief  of  the  Jews.    Jerusalem,        .... 

Jesus,  on  taking  leave  of  the  temple,  tbretells  its  destruction,  and  the  per- 
secution of  his  disciples.    Jerusalem.    Mrjunt  of  Olives, 

The  signs  of  Christ's  coming  to  destroy  .Jerusalem,  and  to  put  an  end  to 
the  Jewish  state  and  dispensation.   'Mount  of  Olives,     .... 

Transition  to  Christ's  final  coming  at  the  day  of  judgment.  Exhorta-) 
tion  to  watchfulness.  Parables:  the  ten  virgins ;  the  five  talents.  >- 
Silount  of  Olives, ) 

Scenes  of  the  judgment-day.    Mount  of  Olives 

The  rulers  conspire.     The  supper  at  Bethany.     "Treachery  of  Judas. 

Jerusalem.    Bethany, 1 26:1-16 

Preparation  for  the  Passover.    Bethany.    Jerusalem,  ....     1 26: 17-19 


MATT. 

(21:1-11 
I  14-17 
21:12,  131 

18, 19 ; 

21:20-22 

21:'23-32 

21:3'J-46 

22:1-14 

22: 1.5-22 

22:23-33 

22:34-40 

22:41-46 


23:1-12 
23:13-39 


24:1-14 

24:15-42 
24:4:5-51 1 
25:1-30   j 

125:31-46 


MARK. 

11:1-11 


11:20-28 
11:27-33 
12:1-12 

12:I,'?-17 
12:18-27 
12:2S-34 
12:35-37 

12:38,  39 

12:40 
12:41-44 


14:1-11 
14:12-16 


LT'KE. 

19:29-« 

f  19:4.5-48 
\  21:37-38 

20:1-8 
20:9-19 

20:20-26 
20:27-40 

20:41-44 

•20:45,  46 

20:47 
21:1-4 


22:l-« 
7-13 


JOHN. 

12:13-19 


12:20-36 
12:37-50 


THE  FOURTH  PASSOVER,  OUR  Lr>-:DS  PASSION,  AND  THE  ACCOMPANYING  EVENTS  UNTIL 


THE  E:  :  D  OF  THE  JEWISH  SABBATH. 
TIME,  TWO  DAYS. 


The  Passover  meal.    Contention  among  the  twelve,    Jerusalem,, 

Jesus  washes  the  feet  of  his  disciples.    Jerusalem, 

Jesus  points  out  the  traitor.    Judas  withdraws.    Jerusalem,    . 

Jesus  foretells  the  fall  of  Peter,  and  the  dispersion  of  the  Twelve. 

Jerusalem,    ......... 

The  Lord's  supper.    Jerusalem,,  ..... 

Jesus  comforts  his  disciples.  The  Holy  Spirit  promised.  Jerusalem, 
Christ  the  true  vine.  His  disciples  hated  by  the  world.  Jerusalfm, 
Persecution  foretold.    Further  promise  of  the  Holy  Spirit.    Prayer 

in  the  name  of  Christ.    Jerusalem,,     ..... 
Christ's  last  prayer  with  his  disciples.    Jerusalem. 
The  agony  in  Gethsemane.    Mount  of  Olives,    .... 
Jesus  betrayed  and  made  prisoner.    Mount  of  Olives, 
Jesus  before  Caiaphas.    Peter  thrice  denies  him. 


Jertisalem,      | 

Jesus  before  Caiaphas  and  the  Sanhedrim.    He  declares  himself  to 
be  the  Christ;  is  condemned  and  mocked.    Jerusalem,    . 


26:31-35 
26:26-29 


14:27-31 
14:22-25 


26:.30,  36-46  1*26,  .32-12 


•26:47-56 

26:57,  .58 

69-75 

1 26:59-68 


14:53,  .54  \ 
66-72   / 


LUKE. 

r 22:14-18, 
L      24-30 


22:31-.38 
22:19,  ^20 


22:39-16 
•22:47-.53 


13:1-20 
13:21-85 

13:30-38 
lCor.ll:23-25 
11:1-31 
15:1-27 

16:1-33 
17:1-26 
18:1 
18:2-12 
18:1.3-18, 
35-27 

18:19-24 


xxn 


ROBINSON'S  HARMONY  OF  THE  GOSPELS. 


THE  FOURTH  PASSOVEB,  OUR  LORD'S  PASSION,  AND  THE  ACCOMPANYING  EVENTS  UNTIL 
THE  END  OF  THE  JEWISH  SABBATH..— Ocmtintied, 

TIME,  TWO  DAYS. 


The  Sanhedrim  lead  Jasus  away  to  Pilate.    Jerusalem,     . 
Christ  before  the  Governor.    JeriisaUm,  .... 

Jesus  before  Herod.    Jerusalem,         ..... 
Pilate  seeks  to  release  Jesus.  The  Jews  demand  Barabbas.  Jerusalem 
Pilate  delivers  up  Jesus  to  death.     He  is  scourged  and  mocked, 

Jerusalem,    ......... 

Pilate  again  seeks  to  release  Jesus.    Jenisalem, 

Judas  repents  and  hangs  himself.    Jerusalem,  , 

Jesus  is  led  away  to  be  crucified.    Jerusalem,        . 

The  crucifixion.    Jerusalem,  ...... 

The  Jews  mock  at  Jesus  on  the  cross.  He  commends  his  mother  I 

to  John.     Jerusalem,  ......      j 

Darkness  prevails.    Christ  expires  on  the  cross.    Jerusalem, 
The  veil  ot  the  temple  rent,  and  graves  opened.  Judgment  of  the ) 

centurion.    The  women  at  the  cross.    Jerusalem,         .  / 

The  taking  down  from  the  cross.    The  burial.    Jerusalem, 
The  watch  at  the  sepulchre.    Jerusalem,  .... 


MATT. 

27:1,2 
27:11-14 


27:26-30 

27:3-10 
27:31-31 
27:35-38 
27:39-14 
45-50 
27:51-56 
27:57-61 
27:62-66 


MASK. 
15:1-5 


15:6-15 
15:15-19 

15:20-23 
15:24-28 

15:29-32 

15:33-37 

15:38-41 

15:42-47 


OUR  LORDS  RESURRECTION,  HIS  SUBSEQUENT  APPEARANCES,  AND 

TIME,  FORTY   DAYS. 


The  morning  of  the  resurrection.    Jerusalem, 

Visit  of  the  women  to  the  sepulchre.    Mary  Magdalene  returns. 

Jerusalem,    ......... 

Vision  of  angels  in  the  sepulchre.    Jerusalem,       -  -  - 

The  women  return  to  the  city.    Jesus  meets  them.    Jerusalem,  . 
Peter  and  John  run  to  the  sepulchre.    Jerusalem, 
Our  Lord  is  seen  by  Mary  Magdalene  at  the  sepulchre.    Jerusalem, 
Report  of  the  watch.    Jerusalem,  ...... 

Our  Lord  is  seen  by  Peter.    Then  by  two  disciples  on  the  was'  to 

Emmaus.    Jerusalem.    Emmaus,       ..... 
Jesas  appears  in  the  midst  of  the  apostles,  Thomas  being  absent. 

Jerusalem,     ......... 

Je.sus  appears  in  the  midst  of  the  apostles,  Thomas  being  present. 

Jerusalem,     .........' 

The  apostles  go  away  into  Galilee.    Jesus  shows  himself  to  seven  of 

them  at  the  sea  of  Tiberias.    Galilee,    ..... 
Jesus  meets  the  apostles  and  above  five  hundred  brethren  on  a 

mountain  in  Galilee.    Galilee,  ..... 

Our  Lord  is  seen  of  James ;  then  of  all  the  apostles.  Jerusalem, 
Tlie  ascension.  Bethany,  ...#.., 
Conclusion  of  John's  gospeL       .         .         i         ,  ,         , 


28:1 

28:5-7 

•28:8-10 


I.UKK. 

23:1-5 


23:6-12 
23:13-25 


23:26-33 
23:33-34 

/  23:35-37, 

I      39-43 
23:44-46 

f  23:45,  47- 

t      49 
23:50-56 


HIS  ASCENSION. 
LUKE.  JOHN. 


JOHK. 

18:28-38 


18:39,  40 

19:1-3 

19:4-16 

Acts  1:18,  19 

19:16, 17 

19:18-24 

19:25-27 

19:28-30 


16:2-4 
16:5-7 
16:8 


16:12, 13 
16:14-18 


16:19,  20 


24:1-3 
24:4-8 
24:9-11 
24:12 


24:13-35 
24:36-49 


24:50-53 


20:1,  2 


20:3-10 
20:11-18 


1  Cor.  15:5 

20:19-23 

20:24-29 

21:1-24 

1  Cor.  15:6 
flCor.  15:7 
(.Acts  1:3-8 

f 20:30,  31 
121:25 


THE  GOSPEL  ACCOEDING  TO  MATTHEW. 


CHAPTER  I. 

1  The  genealogy  of  Christ  frmn  Abraham  to  Joseph.  18 
Jfe  ivas  conceived  by  the  Holy  Ghost,  and  born  of  the 
Virgin  Mary  u'hen  she  ivas  espoused  to  Joseph.  19  The 
angel  satisfleth  the  misdeeming  thoughts  of  Joseph,  and 
interpreteih  the  names  of  Christ. 

I^HE  book  of  the  'generation  of  Jesus  Christ,  i>the  son 
.   of  David,  "the  son  of  Abraliam. 
»Luke  iii.  23;  Ps.  cxxxii.  11;  Isa.  xi.  1;  Jer.  xxiii.  5. 
tChap  xxii.  42 ;  John  vii.  42 :  Acts  ii.  30,  xiii.  23  j^Kom.  i. 
3.    i^Gen.  xii.  3,  xxil.  18 ;  Gal.  iii.  16. 

The  Book  of  the  Generation  is  an  ex- 
pression purely  Jewish,  and  means  "  table 
or  roll  of  the  genealogy."  The  same  ex- 
pression occurs  in  this  sense  in  Gen,  v.  1, 
and  the  resemblance  in  the  language  there 
employed  in  reference  to  "the  first  man 
Adam"  (1  Cor.  xv.  45),  "who  is  the  figure 
of  him  that  was  to  come"  (Rom.  v.  14),  and 
that  which  is  here  used  in  regard  to  "the 
last  Adam"  (1  Cor.  xv.  45),  is  intended  to 
imply  that  there  is  a  certain  relation  or 
resemblance  between  the  Old  and  New 
Testaments,  so  that  the  one  is,  in  many 
respects,  the  very  counterpart  of  the  other. 
This  title  (as  appears  from  the  remainder 
of  the  first  verse)  strictly  refers  to  what 
follows,  to  the  close  of  the  seventeenth 
verse,  though  its  force  extends  also  to  the 
whole  book,  including  the  history  of  our 
Lord's  birth,  acts,  sufferings,  death,  resur- 
rection and  ascension.  The  Evangelist, 
designing  to  write  a  narrative  of  our  Sa- 
viour's life,  naturally  began  with  His 
pedigree. 

Jesus:  The  Old  Testament  begins  with 
the  account  of  the  creation  of  the  world ; 
the  New  with  that  of  the  incarnation  of 
Him  who  created  the  world.  (John  i.  3.) 
This  name  is  the  same  with  Joshua  in  He- 
brew, which  means  God  is  helper  or  deliv- 
erer. It  signifies  a  Sainour,  and  was  given 
to  our  Lord  by  divine  appointment  (verse 
21).  Christ,  in  Greek,  is  the  same  with 
Messiah  in  Hebrew,  both  signifying  anointed 


Under  this  title  He  was  earnestly  waited 
for  by  the  Jews,  and  even  by  the  Samari- 
tans.    (John  iv.   25.)     As  under  the  law, 
kings   (1  Sam.  xxiv.  6,  10),  priests  (Lev. 
iv.  5,  16)  and  prophets  (1  Kings  xix.  16) 
were  all  anointed  with  oil,  the  symbol  of 
the  necessary  spiritual  gifts,  to  consecrate 
them  to  their  resi:)ective  offices,  so  Jesus 
was  anointed  for  accomplishing  our  salva- 
tion (Luke  iv.  18,  21 ;  Acts  x.  38).     Jesus  is 
the  Personal,  Christ  the  Official  name  of  our 
Lord.    He  calls  Himself  Jesus  Christ  (John 
xvii.  3).     In  the  Acts  and  Epistles  this 
compound  appellation  is  often  found.    The 
fSon  of  David,  the  Son  of  Abraham,  i.  e.,  the 
Son  of  David  and  of  Abraham,  for  the  word 
S071  in  both  cases  refers  to  Jesus  Christ  ; 
and  here,  as  often  elsewhere  in  Scripture, 
it  signifies  descendant  at  any  distance  of 
descent.     Our  Lord  is  thus  designated  be- 
cause, as  Abraham  was  the  first  from  whose 
family  it  was  predicted  that  Messiah  should 
spring  (Gen.  xxii.  18),  so  David  was  the 
last;  and  being  the  last,  Christ  is  called  his 
son,  as  though  David  had  been  His  imme- 
diate father.    As  Matthew  wrote  more  par- 
ticularly for  the  Jews,  he  traces  the  Lord's 
genealogy  to  David  the  Jewish  King,  and 
to  Abraham,  the  founder  of  the  Jewish 
dispensation.     That  the  Messiah  was  to 
descend  from  the  royal  line  of  David  was 
firmly  believed  by  the  Jews.     (Is.  ix.  7, 
xi.  1 ;  Jer.  xxiii.  6.)     And  David's  descent 
from  Abraham  was  unquestionable.    That 
even  to  the  time  of  Christ  the  Jews  had 
genealogical  tables  both  of  their  families 
and  tribes,  is  evident  from  Josephus,  who, 
having  given  the  genealogy  of  his  family, 
says:  "I  give  you  the  succession  of  our 
family  as  I  found  it  written  in  the  public 
tables."      Matthew,  in  this  genealogical 

t23) 


24 


MATTHEW. 


table,  adopts  three  series  of  fourteen  as  a 
convenient  mode  of  reckoning  and  as  easy 
for  reference.  They  are  the  three  princi- 
pal eras  in  the  history  of  the  Hebrews: 
the  reign  of  David,  the  commencement  of 
the  Babylonian  captivity,  and  the  birth 
of  the  Messiah.    They  are  as  follows: 

1  Abraham,    David,  Jechoniah, 

2  Isaac,  Solomon,  Salathiel, 

3  Jacob,  Eehoboam,        Zorobabel, 

4  Judah,  Abia,  Abiiid, 

'  5  Pharez,         Asa,  Eliakim, 

6  Hezrom,       Jehosaphat,       Azor, 

7  Aram,  Jehoram,  Sadoc, 

8  Aminadab,  Ahaziah,  Achim, 

9  Naasson,       Jotham,  Eliud, 

10  Salmon,       Ahaz,  Eleazar, 

11  Boaz,  Hezekiah,  Matthan, 

12  Obed,  Manasseh,  Jacob, 

13  Jesse,  Amon,  Joseph, 

14  David,  Josiah,  Jesus,  who 

is  called 
Christ. 

In  the  reigns  of  the  kings  of  Israel,  one 
and  the  same  year  is  often  reckoned  both 
as  the  last  year  of  one  king,  and  as  the  first 
year  of  his  successor.  It  seems  beyond 
question  that  Matthew  has  acted  on  the 
same  principle,  and  hence  David  is  the  last 
of  the  first  fourteen,  and  the  first  of  the 
second  fourteeh. 

"  ^lany  great  volumes  of  history,"  says 
Leighton,  "  have  been  written  of  states  and 
kingdoms  of  the  earth,  and  lives  of  particu- 
lar famous  men,  and  the  reading  of  them 
may  delight  and  inform  the  mind;  but 
what  are  they  all,  how  empty  and  comfort- 
less stuff  in  respect  of  this  history !  The 
book  of  the  generation  of  Jesus  Christ.  This 
is  the  gospel,  the  alone  good  tidings  to  all 
nations  and  all  ages ;  still  fresh,  and  equally 
good  news  from  one  generation  to  another. 
Had  not  the  virgin  borne  this  Son,  we  must 
say,  all  of  us,  "good  for  us  if  we  had  not 
been  born." 

2.  dAbraham  becr.it  Isaac :  and  elsaac  beg^t  Jacob ; 
and  fJacob  begat  Judas  and  his  brethren  ; 

dGen.  xxi.  2,  3.  'Gen.  xxv.  26.  fGen.  xxix.  35.  See  on 
Luke  lii.  23-38. 

Abraham:  Matthew  now  descends  in  his 
enumeration,  though  in  verse  1  he  as- 
cended. The  fact  that  he  begins,  not  from 
Adam,  but  from  Abraham,  does  not  imply 
the  excluding  of  the  Gentiles  (comp.  chap, 
xxviii.  19),  for  in  Abraham  all  nations  are 


blessed.  Begat  Isaac.  (See  Gen.  xsi.  2.) 
Jacob — (Gen.  xxv.  26).  Judas — (Gen.  xxix.) 
the  Greek  method  of  expressing  the  word 
Judah.  Only  the  fourth  son  of  Jacob  is 
here  named,  as  it  was  from  his  loins  that 
Messiah  was  to  spring.  (Gen.  xlix,  10.) 
And  his  brethren.  At  several  points  in  the 
genealogy  there  are  individual  matters 
added,  not  forming  an  essential  part  of  the 
lineage,  such  as  the  clause  and  his  brethren 
in  this  verse,  and  Zara  of  Thamar  in  verse 
3 ;  of  Rachah,  in  verse  5,  and  of  her  that 
had  been  the  icife  of  Urias,  in  verse  6. 

3.  And  eJudas  begat  Phares  and  Zara  of  Thamar; 
and  ijPhares  begat  Esrom ;   and  Esrom  begat  Aram ; 

sGen.  xxxviii.  27,  &c.  tRuth  iv.  18,  <fec. ;  1  Chron.  ii. 
5, 9,  &c. 

Phares  and  Zara — a  twin  brother.  (Gen. 
xxxviii.  27.)  From  Phares  to  David  the 
genealogy  is  furnished  in  Ruth  iv.  18-22. 
Thamar.  Matthew  mentions  in  the  list 
four  u-omcn,  two  of  them  Gentiles  by  birth 
— Rachab  and  Ruth.  Thamar  receives  me- 
morable notice  in  the  Book  of  Euth  (iv. 
12).  Esrom  begat  Aram.  In  several  names 
of  the  genealogy  there  are  slight  depart- 
ures from  the  sounds  of  the  same  names 
in  the  Old  Testament,  on  account  of  the 
different  powers  of  the  Hebrew  language, 
and  of  the  Greek.  Thus  Esrom  is  the 
same  as  Hezron  in  the  Old  Testament. 
Aram,  verse  4,  is  the  same  as  Ram  in  1  Chron, 
ii.  10 ;  Naasson,  the  same  as  Nahson ;  Booz, 
in  verse  5,  is  the  same  as  Boaz  (Ruth  iv. 
21),  and  Ozias,  in  verse  8,  is  the  same  as 
Uzziah. 

4.  And  Aram  begat  Aminadab ;  and  Aminadab  be- 
gat Naasson ;  and  Naasson  begat  Salniou.  5.  And  Sal- 
mon begat  Booz  of  Rachab ;  and  Booz  begat  Obed  of 
Ruth ;  and  Obed  begat  Jesse ; 

Naasson  was  contemporary  with  Moses, 
and  from  him  to  David  was  about  492  years. 
Between  Phares  and  Aminadab,  also,  there 
was  a  space  of  240  years.  From  these  facts 
it  would  appear  that  many  links  are  passed 
over.  Rachab — evidently  Rahab  of  Jericho 
is  meant.  She  is  one  of  the  "  cloud  of  wit- 
nesses," whose  faith  is  mentioned  by  Paul 
(Heb.  xi.  31),  and  whose  works  are  appealed 
to  by  James  (ii.  25).  For  her  remarkable 
history  see  Joshua  ii.  and  vi.  This  is  the 
only  place  In  the  Bible  where  her  mar- 
riage is  recorded.  For  the  lovely  history 
of  Ruth  the  Moabitess,  see  the  book  in  the 
Bible  which  bears  her  name. 


CHAPTER    I. 


25 


6.  And  i  Jesse  begat  David  the  kking :  and  David  the 
King  begat  Solomon  of  her  that  had  been  the  wife  of 
Uriufl.— >1  Sam.  xvi.  1,  xvii.  I'L    ''2  Sam.  xii.  '2A. 

David  tlie  King.  David's  royalty  is  twice 
mentioned  here,  as  is  the  Babylonian  cap- 
tivity afterwards.  The  same  title  is  implied 
after  the  names  of  Solomon  and  his  suc- 
cessors as  far  as  verse  11.  David  is,  how- 
ever, called  especially  the  king,  not  only 
because  he  is  the  first  king  in  this  series, 
but  also  because  his  throne  is  given  to 
Messiah.  (See  Luke  i.  32.)  That  the  re- 
cord of  David's  royal  line  was  preserved 
we  are  expressly  told  by  Josephus,  who 
says  in  his  autobiography  :  "  I  am  myself 
of  the  royal  lineage  by  my  mother."  Of 
her  that  had  been  the  wife  of  Urias  ;  literally 
of  her  (who  was)  Urias's. 

7.  And  'Solomon  begat  Roboam :  and  Roboam  begat 
Abia;  and  Abia  begat  Asa;  8.  And  Asa  begat  Josa- 
phat;  and  Josaphat  begat  Joram ;  and  Joram  begat 
Ozias ;  !l.  And  Ozias  begat  Joatliam ;  and  Joatham  be- 
gat Acliaz;  and  Achaz  begat  Ezekias;  10.  And  ™Eze- 
kias  begat  Mannass&s :  and  Mannasses  begat  Anion ; 
and  Arhon  begat  Josia.s;  11.  And  "Josias  begat  Je- 
chonias  and  his  brethren,  about  the  time  they  were 
"carried  away  to  Babylon. 

'IChron.  iii.  10,  &c.  '"2  Kings  xx.  21 ;  1  Chron.  iii.  13. 
"See  1  Chron.  iii;  15.  Ifi.  »2  Kings  xxiv.  14-16;  xxv. 
11;  1  Chron.  xxxvi.  20;  Jer.  xxvii.  20;  xxxix.  9,  Ivii. 
11,15,28-30:  Dan.  i.  2. 

In  verses  7  and  8  three  kings  are  omit- 
ted— Ahaziah,  Joash,  and  Amaziah,  (See 
1  Chron.  iii.  11,  12.)  The  reason  why 
these,  rather  than  other  names,  are  omit- 
ted, must  be  sought,  perhaps,  in  religious 
considerations — either  in  the  connection 
of  those  kings,  through  Athaliah,  with  the 
house  of  Ahab,  in  their  slender  right  to  be 
regarded  as  true  links  in  the  theocratic 
chain,  or  in  some  similar  disqualification. 
There  are  also  other  omissions.  In  order 
to  abbreviate  a  long  list  of  names,  omissions 
like  these  were  common,  as  they  are  at  the 
present  day  among  the  Arabians,  who 
trace  their  descent  from  Abraham.  Such 
omissions  do  not,  of  course,  impair  the 
genealogy,  as  a  ^rhole,  for  the  princiiml 
point  to  be  obtained  is  secured,  that  is,  the 
tracing  of  the  genealogy  to  a  particular 
individual,  and  doing  this  in  a  way  that 
cannot  lead  to  mistakes. 

Ozias  was  the  son  of  Amaziah,  yet  it  is 
here  stated  that  Joram  begat  Ozias.  (Verse  8.) 
This  is  in  perfect  keeping  with  the  custom 
of  the  Jews,  to  call  not  only  sons  proper, 
but  also  grandchildren  and  great-grand- 
children, sons.  Accordingly,  a  man  is  said  to 
beget  a  child  that  was  by  several  genera- 
tions removed  by  him.  (Comp.  Is.  xxxix.  7.) 


Abotd  the  time  they  were  carried  away,  &c., 
literally,  of  their  migration.  Reference  is  had 
not  to  any  one  captivity,  but  to  all  that  took 
place  in  the  time  of  Nebuchadnezzar. 
The  greater  cuiptivities  took  place  in  the  1st, 
8tli,  and  lyth  years,  the  minor  captivities 
in  the  7th,  18th,  and  23d  years  of  his  reign. 

12.  And  after  they  were  brought  to  Babylon,  pjecl co- 
mas begat  Salathiel;  and  Salathiel  begat  oZorol):.;i(.'l ; 
13.  And  Zorohabel  begat  Abiud  ;  and  Abiud  begat  Elia- 
kim;  and  Eliakim  t)egat  Azor;  14.  And  Azor  bcirat 
Sadoc;  and  Sadoc  begat  Achim,  and  Achim  begat 
Eliud;  15.  And  Eliud  begat  Eleazar:  and  Eleazar  begat 
Matthan :  and  Matthan  begat  Jacob. 

Pl  Chron.  iii.  17, 18, 19.   qEzra  iii.  2 ;  Neh.  xii.  1 ;  Hag.  i.  1. 

Brought  to  Babylon:  The  Jews  avoided 
the  word  "captivity"  as  too  bitter  a  recol- 
lection, and  our  Evangelist  studiously  re- 
spects the  natiolial  feeling.  Jechonias, 
mentioned  in  verse  11,  is  called  in  the  Old 
Testament  Jehoiakim,  and  is  to  be  distin- 
guished from  the  Jechonias  mentioned  in 
verse  12,  whose  father  he  was.  Jechonias 
begat  Salathiel.  (See  1  Chron.  iii.  17.)  This 
Jechonias  is  called  in  the  Old  Testament 
Jehoiachin,  or  Jeconiah,  or  Coniah.  There 
is  no  contradiction  here  of  the  record  in 
Jer.  xxii.  30  that  this  man  was  written 
childless,  for  what  follows  explains  in  what 
sense  this  was  meant,  "  for  no  man  of  his 
seed  shall  prosper,  sitting  upon  the  throne 
of  David."  He  ivas  to  have  seed,  but  no 
reigning  child.  And  Salathiel  begat  Zoroba- 
bel.  (See  Ezra  iii.  2;  Neh.  xii.  1;  Hag.  i. 
1.)  But  it  would  appear  from  1  Chron.  iii. 
19,  that  Zerubbabel  was  Salathiel's  grand- 
son, being  the  son  of  Pedaiah,  whose  name, 
for  some  reason  unknown,  is  omitted.  The 
word  begat,  as  already  remarked,  is  used  in 
the  Scriptures  with  a  much  broader  ai)pli- 
cation  than  among  us.  It  is  employed  in 
reference  to  a  person's  remote  descendants, 
as  well  as  to  his  immediate  descendants. 
Zorobabel  (whose  name  means  "He  of 
the  dispersion  of  Babylon")  was  governor 
of  Judah,  a  famous  type  as  well  as  ancestor 
of  our  Lord.  (See  Hag.  i.  14,  ii.  2.)  The 
names  in  verses  13-15  are  not  found  in  the 
Old  Testament,  but  were  doubtless  taken 
from  the  public  or  family  registers,  which 
the  Jews  kept,  and  their  accuracy  was 
never  challenged. 

16.  And  Jacob  begat  Joseph  the  husband  of  Mary,  of 
whom  was  born  Jesus,  who  is  called  Christ.  17.  So  all 
the  generations  from  Abraham  to  David  otb  fourteen 
generations ;  and  irom  David  until  the  carrying  away 
into  Babylon  are  fourteen  generations;  and  from  the 
carrying  away  into  Babylon  unto  Christ  are  fourteen 
generations. 

Jacob  begat  Joseph,  Sec:    From  this  we 


26 


MATTHEW, 


gather  that  we  have  here  the  genealogy  of 
Joseph  (who  was  descended  from  David 
through  the  legitimate  royal  line  of  the 
house  of  David)  and  not  that  of  Mary. 

Matthew  says,  purposely,  not  as  in  the 
preceding  cases,  "  Joseph  begat  Jesus,"  but 
calls  Joseph  only  the  husband  of  Mary,  of 
■whom  was  born  Je^us,  &c.  (See  on  verse  1.) 
As  Jesus  passed  among  the  Jews  for  the 
son  of  Joseph,  his  foster-father.  Divine 
Providence  has  arranged  it  that  this  foster- 
father  of  Jesus  was  a  descendant  of  David. 
In  tracing  back  the  origin  of  Christ,  Mat- 
thew followed  the  male  line,  because  his 
Gospel  was  primarily  written  for  the  Jews, 
and  such  a  lineage  only  with  them  was 
legal.  He  intended  by  this  catalogue  of 
names  to  furnish  legal  proof  of  the  assertion 
that  Jesus  Christ. was  "the  son  of  David, 
the  son  of  Abraham."  Luke,  on  the  other 
hand,  who  wrote  his  gospel  for  the  Gentiles, 
t  raced  our  Saviour's  pedigree  upward  from 
lleli,  the  father  of  Mary.  (See  on  Luke 
iii.  23-38.) 

^•1/^  the  generations,  &c.  Jl  generation  may 
here  probably  denote  a  period  of  time,  or 
mean  of  calculation,  by  the  general  (not 
individual)  course  of  human  life.  Allow- 
ing for  the  general  diminution  of  human 
longevity,  each  of  these  divisions  may  have 
occupied  the  number  of  fourteen  periods 
of  time,  equivalent,  each  of  them,  to  the 
ordinary  continuance  of  a  generation  of 
mankind  at  the  periods,  respectively. 

Dr.  J.  A.  Alexander  says  :  "  The  meaning 
cannot  be  that  there  were  really,  in  point 
of  fact,  just  fourteen  generations  in  the 
several  intervals  here  mentioned,  for  we 
know  from  the  Old  Testament  that  four 
names  are  omitted  in  the  second  period, 
and  have  reason  to  believe  that  others  may 
be  wanting  in  the  third.  It  rather  means 
the  contrary,  namely,  that,  although  there 
were  more  generations  in  the  actual  suc- 
cession, only  fourteen  are  here  given,  for 
the  sake  of  uniformity,  in  each  of  the  three 
periods.  So  far  from  being  a  mistake  or 
an  intentional  misrepresentation,  it  is 
really  a  caution  to  the  reader  against  fall- 
ing into  the  very  mistake  which  some 
would  charge  upon  the  writer.  As  if  he 
had  said:  "Let  it  be  observed  that  this 
is  not  a  complete  list  of  the  generations 
between  Abraham  and  Christ,  but   that 


some  names  are  omitted,  so  as  to  leave 
fourteen  in  each  great  division  of  the  his- 
tory of  Israel."  It  was  a  common  practice 
with  the  Jews  to  distribute  genealogies  into 
divisions,  each  containing  some  favorite  or 
mystical  number,  and,  in  order  to  do  this, 
generations  were  either  repeated  or  left  out. 

Some  of  the  names  in  the  catalogue  of 
our  Lord's  ancestors  remind  us  of  shameful 
and  sad  histories.  It  includes  all  sorts  of 
men,  kings,  heroes,  shepherds,  mechanics, 
heathens,  sinners,  prophets,  poets,  sages, 
and  they  become  poorer  and  obscurer  as 
they  api^roach  Christ.  Being  in  the  line 
from  which  the  IMessiah  was  to  come  did 
not  necessarily  make  one  righteous,  nor 
was  the  character  of  Jesus  in  the  least  de- 
iiled  by  the  depravity  of  some  of  His 
ancestors.  Those  who  take  pride  in  their 
ancestry  should  remember  this 

Whatever  difficulties  may  now  exist  in 
relation  to  the  genealogical  tables  of  Mat- 
thew and  Luke  (see  on  Luke  iii.  23-38),  it  is 
certain  that  the  early  enemies  of  Christi- 
anity, both  Jews  and  Gentiles,  many  of 
whom  were  acute,  learned,  and  able,  found 
no  difficulty  with  these  tables.  This  shows 
that  at  a  time  when  it  was  easy  to  under- 
stand these  tables  they  were  believed  to 
be  correct.  Had  they  contained  error,  they 
would  undoubtedly  have  been  assailed  and 
exposed. 

From  this  list  of  names  we  learn,  1.  That 
God  always  keeps  His  word.  His  promise 
concerning  a  Saviour  (Gen.  xii.  3  ;  Isai.  xi. 
1 )  was  literally  fulfilled.  Christians  should 
remember  this  lesson,  and  take  comfort. 
Their  Father  in  heaven  will  be  true  to  all 
His  engagements.  (2  Tim.  ii.  13.)  2.  The 
greatness  of  the  mercy  and  compassion  of 
our  Lord  Jesus  Christ.  Think  how  defiled 
and  unclean  our  nature  is,  and  then  think 
what  a  condescension  it  was  in  Him  to  be 
born  of  a  woman,  and  "  made  in  the  like- 
ness of  sinful  flesh !"  3.  That  no  one  who 
partakes  of  human  nature  can  be  beyond 
the  reach  of  Christ's  sympathy  and  com- 
passion. However  numerous  and  aggra- 
vated our  sins  may  have  been,  they  cannot 
shut  us  out  of  heaven,  if  we-  repent  and 
believe  the  Gospel.  4.  That  the  two  dis- 
pensations under  which  God  has  revealed 
Himself  are  the  same.  "  The  genealogy 
of  Christ,"  as  has  well  been  said,  "  serves 


CHAPTER    I. 


27 


to  connect  Jesus  and  His  teachings  with 
all  God's  revelations  and  promises  that 
had  been  given  before.  It  binds  all  gen- 
erations together  in  one  moral  system, 
showing  us  that  there  is  for  all  generations 
one  God  and  one  religion,  whose  princi- 
ples do  not  change.  It  proclaims  that  it 
has  come,  not  to  tell  men  of  an  unknown 
God,  but  of  Him  who  made  a  covenant 
with  Abraham  and  an  oath  unto  Isaac, 
and  confirmed  the  same  unto  Jacob  for  a 
law,  and  unto  Israel  for  an  everlasting 
covenant;  the  same  God  to  whom  David 
poured  out  of  his  Psalms  of  praise,  the 
same  God  whose  will,  whose  principles  of 
government,  all  the  jirophets  had  made 
known." 

IS.  liNow  the 'birth  of  Jesus  Chjist  was  on  this  wise : 
Wlieu  as  bis  mother  Mary  was  espoused  to  Joseph,  be- 
fore they  came  together,  slie  was  found  with  child  »of 
the  Holy  Ghost. — 'Iiuke  i.  27.    ^LiUke  i.  as. 

The  Evangelist  now  proceeds  to  furnish 
ill  the  history  of  the  Saviour's  birth  the 
proofs  of  His  Divine  Incarnation;  that  is. 
His  embodiment  in  the  flesh.  Birth  here 
denotes  both  the  conception  and  the  nativity 
of  Christ.  On  this  wise,  thus,  or,  in  the  fol- 
lowing manner — an  intimation  that  it  was 
not  in  the  ordinary  and  natural  way.  By 
becoming  incarnate,  Jesus  could — 1,  ex- 
plain and  recommend  holiness  to  us  by 
His  life  as  well  as  His  doctrines;  2,  render 
satisfaction  to  the  Divine  law  in  the  nature 
in  which  the  debt  had  been  contracted; 
3,  be  a  merciful  and  faithful  high  priest 
and  mediator  between  God  and  man  (Heb. 
ii.  17,  iv.  Ijj),  and  4,  having  authority  as 
God,  and  being  visible  as  man,  He  could 
be  a  proper  person  to  judge  the  world. 
His  Mother  Mary.  The  sacred  history  re- 
cords but  few  incidents  of  the  life  of  Mary 
after  the  infancy  of  the  Messiah.  (See 
John  ii.  3 ;  Mark  iii.  20 ;  John  xix.  25-27 ; 
Acts  i.  14.)  A  veil  is  drawn  over  her 
character  and  history,  as  though  Avith  the 
design  to  reprove  that  wretched  idolatry 
of  which  she  Avas  made  the  subject  when 
Christianity  became  corrupt  and  pagan- 
ized. 

Enough  has  been  given  us  by  the  Evan- 
gelists to  show  that  she  was  a  woman 
of  great  excellence  ;  but  they  have  not 
given  us  the  least  possible  ground  for  sup- 
posing that  she  was  Avithout  actual  sin — an 
opinion  that  became  very  general  about 


six  hundred  years  ago — or  that  she  was 
conceived  without  sin  ("  Immaculate  Con- 
ception")— a  notion  which  originated  a 
little  later,  and  was  formally  decreed  in 
1854  as  an  article  of  belief  for  the  entire 
Roman  Catholic  world.  Was  espoused  to 
Joseph.  No  Avoman  of  Israel  was  married 
unless  she  had  been  first  betrothed.  Some 
time  elapsed  before  she  was  taken  home 
to  the  house  of  her  husband.  (See  Deut. 
XX.  7;  Judg.  xiv.  7,  8.)  The  espousal  of 
Mary  to  Joseph  was  for  the  safety  of 
Christ,  who,  having  afterward  to  flee  into 
Egypt,  had  His  reputed  father  to  take  care 
of  Him,  and  for  the  credit  and  reputation 
of  Mary,  God  would  have  His  people  free 
from  the  least  susjiicion  of  eAdl.  Josejih 
was  of  repral  descent  (verse  20),  but  he  re- 
sided in  the  small  and  not  \'ery  reputable 
town  of  Ki'.zareth,  in  the  occuiiation  of  a 
carpenter.  (Chajx  xiii.  55.)  Before  they 
came  tocjether — before  they  entered  into  the 
full  relation  of  man  and  wife — she  was 
found  with  child,  was  discovered  to  be;  no 
doubt  Mary  disclu.  ed  to  Joseph  her  con- 
dition, which  she  had  concealed  from 
every  one  else.  Of  the  Holy  Ghost:  So  that 
the  Lord,  being  the  child  of  a  purely  hu- 
man mother  and  of  a  Divine  Father,  should 
at  once  be  the  Son  of  Man  and  the  Son  of 
God — the  God-man.  Ghost  is  deriA'ed  from 
the  Saxon  word  gast,  and  signifies  Spirit. 
Holy  Gliost  is,  therefore,  precisely  synony- 
mous with  Holy  Spirit.  The  events  here 
recorded  are  profoundly  mysterious.  They 
are  truths  which  we  have  not  mind  enough 
to  fathom.  "Without  controversy,  great 
is  the  mystery  of  godliness,  God  manifest  in 
the  flesh."  (1  Tim.  iii.  16.)  Let  us  not  at- 
tempt to  explain  things  which  are  above 
our  feeble  reason.  We  cannot  compre- 
hend how  the  soul  and  body  are  united  in 
a  man  and  so  make  one  person ;  we  should 
not  therefore  speculate  as  to  how  the  Di- 
A'ine  and  human  nature  Avere  united  in 
Jesus  so  as  to  make  but  one  person,  but 
believe  the  precious  truth  Avith  rcA'crence. 
Let  us  often  meditate  upon  this  single 
event  in  the  history  of  our  race  that 
bridges  over  the  stuj^endous  chasm  be- 
tween God  and  man.  Considered  with 
purity  of  intention,  no  fact  recorded  in  the 
Bible  has  greater  poAver  to  bring  the  soul 
near  to  its  Maker. 


28 


MATTHEW. 


19.  Then  Joseph,  her  husband,  being  a  just  man,  and 
not  willing  'to  make  her  a  public  example,  was  minded 
to  put  her  away  privily.— 'Deut.  xxiv.  1. 

The  phrase  just  man  may  imply  Joseph's 
kindness  and  tenderness,  as  well  as  his 
integrity.  He  did  not  think  it  consistent 
with  his  character  to  retain  one  as  his 
wife  who  appeared  to  have  broken  her 
conjugal  faith.  And  he  was  minded  to 
put  Mary  away  secretly,  because  he  was 
unwilling  to  publish  the  matter,  and  ex- 
Itose  to  inf;xmy,  and  subject  to  the  punish- 
ment which  the  law  permitted  in  the  case 
of  such  as  broke  the  marriage  vow  (Lev. 
XX.  10 ;  John  viii.  5),  one  to  whom  he  had 
been  tenderly  attached,  and  in  whose  piety 
everything  else  had  led  him  to  confide. 
Joseph's  conduct  here  is  a  beautiful  ex- 
ample of  godly  wisdom  and  tender  con- 
sideration for  others.  Though  he  saw  "  the 
appearance  of  evil,"  he  did  nothing  rashly. 
He  waited  patiently  to  have  the  line  of 
duty  made  clear.     (See  Isa.  xxviii.  16.) 

20.  But  while  he  thought  on  these  things,  behold,  the 
angel  of  the  Lord  appeared  unto  him  in  a  dream,  say- 
ing, Joseph,  thou  son  of  David,  fear  not  to  take  unto 
thee  Mary  thy  wife :  «for  that  which  is  conceived  in 
herisofthelloly  Cxhost.  21.  »And  she  shall  bring  forth 
a  son,  and  thou  shalt  call  his  name  JESUS :  for  Jhe  shall 
save  his  people  from  their  sins. 

"Luke  i.  35.  xliUke  i,  31.  yActs  iv.  12 ;  v.  31,  xiii.  23,  38. 

Joseph  reflected  what  course  to  pursue, 
but  was  not  left  long  in  doubt.  The  angel 
of  tlie  Lord,  doubtless  the  Angel  Gabriel, 
who  had  already  conveyed  wondrous  tid- 
ings to  Zacharias,  and  to  Mary  (Luke  i.  19, 
26,  27,),  appeared  unto  him  in  a  dream. 
Though  dreams  are  generally  the  vain  va- 
garies of  our  sleeping  hours,  which  no  sen- 
sible man  usually  regards,  yet  God  has 
often  made  them  the  means  of  communi- 
cating warnings  and  directions.  (See  Gen. 
XX.  3 ;  xxviii.  12 ;  xxxi.  11,  24 ;  Num.  xii. 
6 ;  1  Kings  iii.  5.)  The  Josei:>h  of  the  New 
Testament,  like  the  Joseph  of  the  Old  Tes- 
tament, uniformly  received  his  revelations 
in  dreams.  Saying,  Joseph.  In  visions, 
those  to  whom  they  come  are  generally 
addressed  by  name,  as  acquaintances.  (Acts 
ix.  4,  10 ;  X.  3,  13.)  Thou  Son  of  David— a 
man  simple  in  character,  but  illustrious  by 
descent.  Fear  not— do  not  doubt  or  hesi- 
tate to  take  unto  thee — to  the  companionship 
of  life  and  board,  Mary,  thy  wife;  among 
the  Jews  the  betrothed  bore  the  title  of 
tdfe.     That  which  is  conceived  in  her,  the 


child  yet  unborn  is  usually  spoken  of  in 
the  neuter  gender.    Is  of  the  Holy  Ghost. 
(Comp.  Luke  i.  35.)     By  this-  we  are  to 
understand  simply  that  Divine  power  was 
imparted  to  the  human  person  of  the  vir- 
gin, from  which  a  being  of  perfect  holiness 
should  be  conceived  and  born,  blending 
the  Divine  and  the  human  natures.     Shall 
bring  forth  a  son.    There  is  something  very 
delightful  in  the  idea  that  the  Saviour  was 
first  i^resented  as  an  infant  in  our  world. 
It  proves  at  once  that  His  errand  was  one 
of   mercy.      Thou  shalt  call — the    second 
person.    Thus  the  office  of  a  father  is  com- 
mitted to  Joseph.     Matthew  speaks  most 
of  Joseph.    Afterward,  when  the  truth  was 
generally  known,  the'first  place  was  given 
to  Mary.     (Comp.  Luke  i.  31.)     His  name 
JESUS.    (See  on  verse  1.)    The  reason  for 
giving  the  name  Jesus  to  the  Son  of  Man 
was  peculiar:  for  he  shall  save  his  people 
from  their  sins — the  lost  sheep  of  the  house 
of  Israel  first,  then,  on  the  breaking  down 
of  the  middle  wall  of  partition,  "  the  re- 
deemed unto  God  by  his  blood,"  out  of 
"  every  kindred,  and  tongue,  and  peojjle, 
and  nation.     (Rev.  v.  9.)     Asif  ithad  been 
said — "  Others  have  been  called  saviours 
because  they  have  rescued  the  body  ;  they 
were  temporal  deliverers,  they  saved  the 
Jews  from  the  Egyptians,  the  Philistines, 
the  Midianites,    But  this  child  is  called  a 
Saviour  for  a  nobler  reason.     He  rescues 
the  soul — He  is  an  eternal  Deliverer."    The 
proper  Deity  of  Christ  is  written  as  with 
a  sunbeam  here.    He  is  emphatic — "He, 
and  no  other" — "He  personally,  and  by 
personal  acts."     Jesus  saves  His  people 
from  their  sins  :  1.  By  price,  and  thus  He 
redeems.    By  the  shedding  of  His  blood 
we  are  ransomed,  and  by  His  death  we 
live.    "  He  has  redeemed  us  from  the  curse 
of  the  law,  being  made  a  curse  for  us."    2. 
By  power,  and  thus  He  renews.    The  peace 
He  gives  has  purity  ivith  it,  and  purity  in 
it.    Those  whom  He  pardons  He  sanctifies. 
He  saves  them  from  the  love  of  sin  ;  they 
not  only  avoid  sin,  but  abhor  it.    He  de- 
livers them  from  the  bondage  of  it.    Sin 
shall  not  have  dominion  over  them,  for 
they  are  not  under  the  law,  but  under 
grace.    If  Jesus  is  to  save  his  people  from 
their  sins,  how  awfully  deceived  are  those 
who  hope  to  be  saved  in  their  sins  !    This 


CHAPTER    I. 


29 


message  from  God  to  Joseph,  according 
with  his  former  confidence  in  the  piety  of 
Mary,  might  well  lead  him  to  acknowledge 
the  hand  of  God,  and  regard  the  dream  as 
a  special  event,  arranged  for  relieving  his 
mind,  and  for  leading  him  in  the  path  of 
duty. 

22.  Now  all  this  was  done,  that  it  might  be  fulfilled 
which  was  spoken  of  the  Lord  by  the  prophet,  saynig, 
23.  'Behold,  a  virgin  shall  be  with  child,  and  shall  bring 
forth  a  son,  and  they  shall  call  his  name  Emmanuel, 
which  being  interpreted  is,  God  with  us.— »Isa.  vii.  14. 

All  this  includes  the  whole  narrative 
(from  verse  18)  of  the  events  of  miracu- 
lous conception  and  birth.  That  it  might 
be  fulfilled.  What  God  declares  shall  take 
place,  must  of  necessity  have  a  fulfillment. 
(See  Luke  xxii.  37.)  Prophecies  relating 
to  Jesus  were  fulfilled,  not  only  in  His  own 
acts,  but  in  events  which  occurred  to  Him 
without  His  agency.  Spoken  of  the  Lord  by 
the  Prophet,  rather,  "  Spoken  bij  the  Lord, 
through,"  &c.  Isaiah  is  the  prophet  here 
spoken  of  (vii.  14).  This  is  the  first  of 
the  many  ancient  prophecies  which  ]Mat- 
thew  notices  as  fulfilled  in  the  history  of 
our  blessed  Lord.  It  had  been  pronounced 
about  750  years  before,  and  yields  to  none, 
in  its  wondrous  precision  and  clearness. 
A  virgin — it  should  be  "  the  virgin,"  mean- 
ing that  particular  virgin  destined  to  this 
unparalleled  distinction.  And  theg  sliall 
call— He  shall  be  known  and  recognized — 
such  shall  be  His  universal  appellation. 
His  name  Emmanuel.  Emmanu  means 
"with  us;"  el  means  "God."  What  pre- 
cious truths  are  here  suggested!  1.  We 
know,  in  consequence  of  the  revelations 
made  by  Christ,  that  God  is  so  with  us,  so 
near  to  us,  that  our  verj''  existence  is  every 
moment  upheld  by  Him.  2.  We  know 
from  the  incarnation  and  doctrine  of  Christ 
that  God  is  with  us,  not  as  individuals 
merely,  but  with  our  world,  in  the  ofiers 
^  of  His  saving  grace.  3.  In  Christ  we  see 
that  God  is  witli  us  in  our  very  nature,  to 
accomplish  our  redemption.  4.  We  are 
assured  that,  though  ascended  into  heaven, 
He  is  still  "  God  with  us,"  with  us  by  the 
invisible  and  mighty  influence  which  He 
exerts.  5.  We  are  thus  reminded  that  God 
is  with  us,  in  condescension  and  special 
grace,  during  the  whole  course  of  discipline 
to  which  He  subjects  us.  Is  Christ  our 
Emmanuel  ?    God  with  us  ?    Then  let  us 


take  care  that  we  are  with  Him — coming 
to  Him  habitually  in  acts  of  faith  and 
love — walking  with  Him,  and  before  Him 
— so  shall  He  be  to  us  all,  and  in  all,  the 
strength  of  our  heart,  and  our  portion 
forever. 

24.  Then  Joseph  being  raised  from  sleep,  did  as  the 
angel  of  the  Lord  had  bidden  him,  and  took  unto  him 
his  wife : 

Joseph,  having  fully  awoke,  and  all  his 
diflflculties  now  removed,  the  marriage  was 
consummated,  probably  immediately,  or 
very  soon  after  the  dream.  With  what 
deep  and  reverential  joy  would  this  now 
be  done  on  his  part ;  and  what  balm  would 
this  minister  to  his  betrothed  one,  who 
had  till  now  lain  under  suspicions  of  all 
others  the  most  trj'ing  to  a  chaste  and  holy 
woman — suspicions,  too,  arising  from  what, 
though  to  her  an  honor  unparalleled,  was 
to  all  around  her  wholly  unknown ! 

25.  And  knew  her  not  till  she  had  brought  forth  «her 
first-born  son :  and  he  called  his  name  JESUS. 

"Exod.  xiii.  2 ;  Lulie  ii.  7,  21. 

The  virginity  of  Mary  before  the  birth 
of  Jesus  is  directly  asserted.  The  words 
till  and  first-born  do  not  necessarily  imply 
that  she  had  other  children  afterward. 
When  we  affirm  a  certain  state  of  things 
until  a  given  point,  we  may  intend  our 
affirmation  to  cover  the  time  previous  to 
the  point,  without  pretending  to  affirm, 
imply,  or  even  know  what  took  place  after 
that  point.  We  have  examples  of  this  in 
Gen.  xxviii.  15;  Deut.  xxxiv.  6  ;  1  Sam.  xv. 
35 ;  2  Sam,  vi.  23,  Until,  and  equivalents 
in  other  languages,  affirm  and  deny  nothing 
beyond  the  point  of  time  which  they  are 
used  to  designate,  but  leave  the  result  to 
be  discovered  in  some  other  way.  The 
Greek  interpreters  assert  this  to  be  the 
usage  of  the  Greek  word  employed  in  this 
case,  and  refer  for  proof  to  Gen.  viii.  7 ; 
Ps.  ex.  1,  to  which  others  have  added,  Isa 
xlii.  3,  as  quoted  in  Matt.  xii.  20,  where  the 
meaning  cannot  be  that  after  He  has  sent 
forth  judgment  unto  victory  He  will  begin 
to  break  the  bruised  reed  and  quench  the 
smoking  flax.  So  too  in  Tim.  iv.  13,  Paul 
cannot  mean  to  say  that  after  he  comes 
Timothy  must  cease  to  read,  exhort,  and 
teach.  As  to  the  word  "first-born,"  many 
affirm  that  it  is,  in  the  Old  Testament, 
properly  applied  to  the  only -born;  that  is, 
it  is  applied  to  any  child  whose  birth  has 


30 


MATTHEW. 


lieen  preceded  by  no  other,  whether  suc- 
ceeded by  any  other  or  not.  The  Mosaic 
law  prescribed  tlie  sanctification  of  the 
"first-born"  (Ex.  xii.  2),  and  this  first-born 
was  still  so  called,  whether  succeeded  by 
subsequent  children  or  not.    Eeferring  to 


the  question  now  under  view,  one  of  the 
ancients  says,  "  what  the  virgin  was  after- 
ward is  of  small  concern  to  the  mystery, 
therefore  not  to  be  inquired  after."  He 
called  (that  is  Joseph)  Ms  name  JESUS. 
(See  on  verse  21.) 


1.  What  is  said  of  "  the  Book  of  Generation  ?"  2.  What  is  meant  by  the  title  "  Jesus  Christ  ?"  3.  To  whom 
does  Matthew  trace  the  Lord's  genealogy  ?  4.  Why  does  he  thus  trace  it  ?  5.  How  is  the  genealogical  table 
arranged?  6.  What  does  Leighton  say  of  the  Book  of  the  Generation  ?  <fec.  7.  What  is  said  of  the  omissions  in 
verses  7  and  8?  8.  What  is  said  about  "all  generations,"  &c.,  v.  17?  9.  What  do  we  learn  from  the  list  of  the 
names  given  ?  10.  What  does  the  Evangelist  proceed  to  show  ?  11.  What  ends  could  Jesus  accomplish  by 
becoming  incarnate?  12.  What  angel  appeared  to  Joseph?  13.  What  did  he  say  to  him?  14.  How  does  Jesu3 
save  His  people  from  their  sins  ?  15.  What  is  said  of  verses  22  and  23  ?  16.  What  course  did  Joseph  pursue  after 
rising  from  his  sleep  ? 


CHAPTER.  II. 

1  Th€  wise  men  out  of  the  east  are  directed  to  Christ  by  a 
star.  11  They  ivorship  him,  and  offer  their  presents. 
14  Joseph  fleeth  into  Egypt,  with  Je.stis  and  his  mother. 
Ifi  Herod  slayeth  the  children:  20  himself  dieth.  Zi 
Christ  is  brought  back  again  into  Galilee  to  Nazareth, 

NOW,  when  ajesus  was  born  in  Bethlehem  of  Judea 
in  the  days  of  Herod  the  king,  behold,  there  came 
wise  men  i>from  the  east  to  Jerusalem, 
aLuke  ii.  4, 6, 7.  ^Gen.  x.  30,  xxv.  6 :  1  Kings  iv.  30 

When  Jesus  was  born.  (See  on  Luke  ii.  8.) 
Bethlehem  of  Judea — Judea  was  the  southern 
of  the  three  provinces  into  which  Palestine 
was  divided.  The  name  is  derived  from 
the  name  of  the  tribe  of  Judah.    "  It  em- 


bodied '  the  original  territories  of  the  tribes 
of  Judah  and  Benjamin,  together  with  Dan 
and  Simeon ;  being  almost  the  same  with 
the  old  kingdom  of  Judah,  and  about  one 
hundred  miles  in  length,  and  sixty  in 
breadth.' "  Herod  the  King.  This  monarch 
was  surnamed  the  great,  to  distinguish  him 
from  three  others  of  the  same  name,  who 
subsequently  reigned,  in  whole  or  part,  over 
the  Jewish  nation.  He  was  the  second  son 
of  Antipater,  who  was  appointed  procura- 
tor of   Judea  by  Julius  Cesar,  B.  C.  47. 


THE  FAMILY  OF  HERODS. 


Antipater 
m.  Cyprus, 
d.  B.  C.  43. 


Phasael.  HEROD  THE  GREAT. 

d,  B.  C.  4.    Married 


Joseph. 


Salome. 
d.  A.  D.  10. 


Antipater 
d.  B.  C.  4. 


Mariamne  Pallas, 

D.  of  Alexander. 


Phaedra, 
Phasael.        Roxana. 


Mariamne, 
D.  of  Simon. 


Malthace, 
d.  B.  C.  4. 


Cleopatra, 


' .Philip,  alias  Herod, 

Aristobulus       Alexander,  Herod,  Salampso,  Cyprus.       m.  Herodias. 
TO.  Bernice,       m.  Glaphyra  I 

d.  B.  C.  6.  d.  B.  C.  6.  Salome, 

I  m.  1.  Herod  Philip ; 

2.  Aristobulus. 


Tigranes.  Alexander. 


Elpis, 
I 
Salomew 


HEROD  PHILIP, 

Tetrarch  of  Trachonitis, 
d.  A.  D.  &4. 


I 
Tigranes,  king  of  Armenia. 

I 
Alexander,  kingofCilicia. 


ARCHELAUS,  ANTIPAS,  Olympia, 

Ethnarch  of  Judea,.      Tetrarch  of  Galilee. 
Deposed  A.  D.  6.    m.  1.  D.  ofAretas ;  2.  Herodias. 
Deposed  A.  D.  40. 


Mariamne. 
m.  Antipater, 


AGRIPPA  I.  Herod,  Aristobulus.  Herodias. 

King  of  Judea,    Kingof  Chalcis,  m.  Jotape.      m.  1.  Philip,  alias 

?n.  Cyprus,  D  of   m.  1.  Mariamne ;  2,  Bernice.  Herod ;  2.  Antipas. 

Sampso.  d.  A.  D.  48.  | 

d.  A.  D.  44.  I ■ ^ 

I  Aristobulus,  Bernicius,  Hyrcanus. 


Drusius, 
«i.  young. 


AGRIPPA  II. 
king  of  Trachonitis, 
rf.  A.  D.  95. 
The  last  of  the  Herods, 


Bernice, 
TO.  1.  Marcus ; 

2.  Herod  of  Chalcia ; 

3.  Polemo. 


Mariamne, 

1.  Archelaus; 

2.  Demetrius. 


Drusilla, 
m.  1.  Azizus; 
2.  Felix. 

1 
Agrippa, 
d.  A.  D.  79. 


CHAPTER    II. 


31 


Wise  men.  The  word  thus  translated  is, 
in  the  original,  maffi,  a  word  which  is,  how- 
ever, not  Greek,  but  a  foreign  oriental  term, 
adopted  by  the  Evangelist  and  other  writers 
in  Greek,  as  an  appellative.  We  have  no 
authentic  account  of  these  wise  men,  but 
there  must,  of  course,  have  been  more  than 
one.  There  is  reason  to  believe  that  they 
were  men  of  rank,  wealth,  and  learning. 
From  the  ccif't.  Their  country  was  eastward 
of  Jerusalem,  but  whether  it  was  Arabia, 
or  Persia,  or  some  other  country  which  lay 
to  the  east,  is  not  certainly  known.  There 
came  tinse  men.  The  number  of  the  wise 
men  is  not  given.  Men  have  shown  their 
desire  to  be  "wise  above  what  is  written" 
by  affirming  that  there  were  three ;  that 
they  were  kings;  and  that  their  names 
were  Gaspar,  Melchior,  and  Balthazar; 
that  Gaspar  presented  the  gold,  Melchior 
the  frankincense,  and  Balthazar  the  myrrh. 
In  the  Greek  church  is  the  utterly  baseless 
tradition  that  the  magi  had  "a  retinue  of 
one  thousand  men,  having  left  behind  them 
on  the  further  bank  of  the  Euphrates  an 
army  of  seven  thousand."  To  Jenisalem. 
They  knew  for  certain  that  the  Messiah 
was  now  born,  and  that  He  had  been  born 
in  the  land  of  Judea,  but  with  the  particu- 
lar place  of  His  birth  they  were  yet  unac- 
quainted, and  where,  as  to  this,  were  they 
likelier  to  obtain  the  needed  information 
than  in  Jerusalem,  the  capital  of  the  coun- 
try ?  How  do  their  spirit  and  conduct,  in 
cheerfully  submitting  to  the  expense  and 
fatigue  of  such  a  journey  to  do  homage  to 
Jesus,  rebuke  those  who,  living  amidst 
Christian  privileges,  yet  do  not  appreciate 
them,  and  are  unwilling  to  make  any  sac- 
rifices in  order  to  enjoy  them.  It  would 
be  well  for  all  professing  Christians  if  they 
were  more  ready  to  follow  these  wise  men's 
example.  Where  is  our  self-denial  ?  What 
pains  do  we  take  about  our  souls  ?  What 
diligence  do  we  show  about  following 
Christ  ?  What  does  our  religion  cost  us  ? 
These  are  serious  questions ;  they  deserve 
serious  consideration. 

2.  Saying.  cWhere  Ls  he  that  is  born  King  of  the  Jews  ? 
for  we  have  seen  <JhLs  star  in  the  east,  ana  are  come  to 
worship  him.— cLuke  ii.  11.    dNum.  xiiv.  17 ;  Isa.  Ix.  i. 

Where  is  he,  &c.  How  strong  their  faith ! 
"  The  (one)  born  already,"  as  the  past  par- 
ticiple in  the  Greek  denotes.    They  assume 


the  fact  of  His  nativity  as  certain,  and 
merely  inquire  for  the  place,  as  something 
not  revealed  or  ascertainable  from  astro- 
nomical phenomena.  Schlegel  mentions, 
in  his  Philosophy  of  History,  that  the  Budd- 
hist missionaries  traveling  to  China  met 
Chinese  sages  going  to  seek  the  Messiah, 
about  the  year  33,  A.  D.  Verse  11  shows 
that  these  magi  deemed  this  "  King  of  the 
Jews"  to  be  their  king  also.  For  v:e  have 
seen  his  star  in  the  east;  rather,  vje  in  the 
East  (i.  e.,  dwelling  in  the  East)  have  seen 
His  star.  His  star — His  exclusively.  This 
star  must  plainly  mean  some  new  ap- 
pearance in  the  sky,  which  they,  whose 
profession  (as  is  well  known)  led  them 
peculiarly  to  the  study  of  astronomy,  had 
observed  in  the  heavens.  Any  appearance 
of  a  body  of  light  in  the  air  is  called  by 
the  Greek  and  Latin  authors  a  star.  The 
eminent  astronomer  Kepler  has  shown  that 
in  the  year  747  from  the  building  of  Rome 
a  very  remarkable  three-fold  conjunction 
of  Jupiter  and  Saturn  in  the  sign  of  Pisces 
occurred,  first  on  May  20th,  and  again  No- 
vember 12th,  and  he  was  of  opinion  that 
this  conjunction  formed  the  star  of  the 
magi.  During  the  interval  of  some  six 
months,  in  which  the  planets  remained 
very  near  together,  there  would  have  been 
time  sufficient  for  the  wise  men  to  make 
their  journey  from  Chaldea  to  Jerusalem, 
including  the  time  necessary  to  make  pre- 
parations for  it.  But  why  did  the  men 
associate  with  the  appearance  of  a  star  the 
idea  that  One  had  been  born  who  was 
destined  to  be  King  of  the  Jews?  1.  Jews 
having  been  dispersed  through  eastern 
countries,  the  magi  could  not  have  failed 
to  learn  something  of  the  expectation 
Avhich  they  had  so  warmly  cherished  rela- 
tive to  the  coming  of  a  great  Deliverer.  2. 
It  is  well  known  that  the  opinion  had 
obtained  great  currency  through  a  consid- 
erable part  of  the  East,  that  not  far  from 
that  time  some  one  would  appear  among 
the  Jews  who  would  effect  a  great  change 
in  the  world.  Suetonius  and  Tacitus,  Ro- 
man historians,  testify  this.  3.  The  magi 
may  have  been  specially  illuminated  from 
heaven,  for,  after  they  had  found  the  ob- 
ject of  their  search,  they  were  warned  by 
God  in  a  dream  concerning  their  return. 
4.  There  seems  to  be  nothing  unreasona- 


32 


MATTHEW. 


ble  in  the  supposition  that  they  were  ac- 
quainted with  Balaam's  prophecy :  There 
shall  come  a  star  out  of  Jacob,  and  a  sceptre 
shall  rise  out  of  Israel,  and  shall  smite  the 
corners  of  Moab,  and  destroy  all  the  child- 
ren of  Sheth.  (Num.  xxiv.  17.)  Christ 
claims  this  very  title  as  His  own.  (Rev. 
xxii.  16.)  To  worship  Him — to  indicate 
veneration,  homage,  submission,  by  pros- 
tration of  the  face  to  the  ground.  (Gen. 
xix.  1,  xlii.  6.)  The  word  "worship"  is 
often  used  in  the  Old  and  New  Testaments 
where  real  adoration  is  not  meant.  It  is, 
however,  well  remarked  by  Dr.  Alexander, 
that  a  mere  civil  homage  could  not  well 
be  the  sole  object  of  these  magi,  and 
would  have  been  wholly  out  of  place  upon 
the  part  of  Herod.  (See  verse  8.)  God 
spoke  to  these  wise  men  in  the  glittering 
alphabet  with  which  their  studies  made 
them  conversant,  Happy  will  the  time  be 
when  all  business  shall  be  regarded  as  a 
medium  through  which  God  is  speaking 
of  higher  and  holier  interests — when  the 
merchant  shall  be  reminded  by  his  calling 
of  the  pearl  of  great  price ;  the  farmer,  that 
whatsoever  a  man  soweth  that  shall  he 
also  reap ;  the  builder,  that  there  is  a  house 
not  made  with  hands,  eternal  in  the  heav-' 
ens;  the  minister  of  justice,  that  there  is  a 
throne  of  justice  before  which  all  shall 
appear;  and  when  science  shall  show  its 
true  relation  to  Jesus — astronomy  pointing 
to  the  Star  of  Bethlehem,  geology  to  the 
Rock  of  Ages,  and  botany  to  the  "Plant 
of  Renown,"  "the  Rose  of  Sharon"  and 
the  "  Lily  of  the  Valley." 

3.  When  Herod  the  king  had  heard  these  things,  tie 
was  troubled,  and  all  Jerusalem  with  him. 

Herod,  now  seventj'-  years  old,  was 
troubled,  as  were  also  the  inhabitants  of 
the  city,  because  they  apprehended  that  in 
Jesus,  whom  they  exjiected  to  come  as  a 
temporal  prince,  a  rival  had  appeared,  who 
would  sooner  or  later  take  possession  of 
the  kingdom — an  apprehension  the  more 
painful,  because,  as  Josephus  tells  us,  the 
Pharisees  a  short  time  before  foretold  that 
the  kingdom  was  about  to  be  taken  from 
the  fiimily  of  Herod. 

4.  And  when  he  had  gathered  all  cthe  chief  priests 
and  iscribes  of  the  people  together,  she  demanded  of 
them  where  Christ  should  be  born. 

e2  Chron.  xxxvi.  14.    f2  Chron.  xxxiv.  13.    gMal.  ii.  7. 

The  class  of  the  chief  priests  included  the 
high  priest  for  the  time  being,  together 


with  all  who  had  previously  filled  this 
office.  The  sci'ibes  were  at  first  merely 
transcribers  of  the  law  and  synagogue- 
readers,  afterwards  interpreters  of  the  law, 
both  civil  and  religious,  and  so  both  law- 
yers and  divines,  Herod  knew  that  the 
coming  of  Messiah  was  expected,  but  he 
knew  not  the  place  where  He  should  be 
born,  hence  he  convened  the  authorized 
interpreters  of  Scripture, 

5.  And  they  said  unto  him,  In  Bethlehem  of  Judea : 
for  thus  it  is  written  by  the  prophet,  G.  i>And  thou 
Bethlehem  in  the  land  of  Judah,  art  not  least  among 
the  princes  of  Judah:  for  outof  thee  sliall  comeagov- 
ernor,  "that  shall  rule  my  people  Israel. 

"Mic.  V.  2 ;  John  vii.  42.    'Bev.  ii.  27. 

Bethlehem  of  Judea.  (See  on  verse  1.) 
Here  was  an  involuntary  testimony  to 
Jesus  from  the  highest  ecclesiastical  au- 
thority, which  yet  at  length  condemned 
Him  to  die.  Let  us  beware  of  resting  sat- 
isfied with  head  knowledge.  It  is  an 
excellent  thing  when  rightly  used,  but  a 
man  may  have  much  of  it,  and  yet  perish 
everlastingly.  Written  by  the  prophet.  (Mi, 
V.  2.)  The  slight  verbal  difference  between 
the  verse  as  given  by  Matthew,  and  as  orig- 
inally written  by  Micah,  may  be  suffi- 
ciently explained,  either  by  the  probability 
that  the  verse  was  quoted  from  the  Septua- 
gint,  or  the  fact  that  Matthew  doubtless 
intended  merely  to  give  the  idea  conveyed 
by  the  prophet.  Art  not  the  least  is  put,  by  a 
common  figure  of  speech,  for  art  among  the 
greatest.  Shall  rule,  literally  feed.  (See  Ps. 
xxiii.  Ixxx.  i.)  Israel,  i.  e.,  Israelites,  all 
the  tribes. 

The  passage  of  prophesy  in  this  verse  is 
a  most  signal  one,  for  the  following  reasons : 
1,  It  was  the  uniform  practice  of  the  ancient 
Jews  agreeing  with  Herod's  Sanhedrim  to 
apply  it  to  the  Messiah.  2.  It  brings  to  a 
point  a  whole  series  of  converging  prophe- 
cies from  the  Edenic  prediction  of  the  seed 
of  the  woman,  through  the  line  of  Shem 
to  that  of  Abraham,  and  that  of  Isaac, 
Jacob,  Judah,  David,  and  finallj'^  to  Beth- 
lehem, the  city  of  David.  3.  This  pointing 
to  Bethlehem  made  more  conspicuous  the 
fact  that  Jesus  was  of  the  royal  line  of 
David,  so  completing  the  evidence  i^re- 
sented  in  Matthew's  genealogy.  4.  The 
predicted  birth  of  Jesus  in  Bethlehem,  of 
the  line  of  David,  and  so  of  the  tribe  of 
Judah,  settles  the  point  that  the  Messiah 
has  come.    Not  only  was  it  predicted  that 


CHAPTER    11. 


33 


Messiah  should  appear  during  the  second 
temple  (which  is  now  no  more),  but  the 
.  tribeship  of  Judah  and  the  lineage  of  David 
are  lost.  All  traces  of  the  royal  line  dis- 
appeared at  the  fall  of  Jerusalem  and  the 
dispersion  of  their  race.  5.  No  infidel  can 
say  that  these  prophecies  were  forged  by 
Christians,  or  were  made  to  suit  the  event, 
for  the  records  are  preserved  by  our  oppo- 
nents, the  Jews.  The  Hebrews  keep  our 
library  of  proofs.  Judaism  furnishes  the 
]>rophecy ;  Christianity  furnishes  the  ful- 
fillment, and  how  will  infidelity  explain 
the  agreement? 

7.  Then  Herod,  when  he  had  privily  called  the  wise 
men,  inquired  of  them  diligently  what  time  the  star 
appeared. 

Herod  lost  no  time  in  his  efforts  to  re- 
move the  cause  of  his  alarm.  His  sending 
for  the  magi  privately  is  a  proof  of  his 
treachery.  In  his  inquiries  of  the  wise 
men  with  care  as  to  the  time  of  the  star's 
beginning,  we  perceive  his  craft,  and  their 
artless,  unsuspecting  character. 

8.  And  he  sent  them  to  Bethlehem,  and  said.  Go  and 
search  diligently  for  the  young  child ;  and  when  ye, 
have  found  him.  bring  me  word  again,  that  I  may  come 
and  worship  him  also. 

Herod  did  not  believe  the  report  of  the 
wise  men  as  true,  though  he  considered  it 
possible.  It  is  not,  therefore,  to  be  won- 
dered at  that  he  did  not  immediately  go 
with  them.  That  I  may  come  and  rrorship 
him  also.  The  cunning  of  the  bloody  hypo- 
crite !  Wicked  men  often  cloak  their  most 
atrocious  designs  under  the  pretense  of 
zeal  for  religion  and  for  the  honor  of  God. 
But  God  can  cause  even  the  wrath  of  men 
to  work  out  His  sovereign  will. 

9.  When  they  had  heard  the  king,  they  departed,  and 

lo,  the  star,  which  they  saw  in  tlie  east,  went  heCore 
them,  till  it  came  and  stood  over  where  the  young  child 
was. 

Immediately  on  leaving  the  despot's 
palace,  the  wise  men  set  out  on  their  jour- 
ney. The  star,  or  meteor,  which  they  had 
seen  in  their  own  land  now  re-appeared, 
and  came  so  lowly  from  the  skies  as  to 
move  horizontally  before  them,  until  it 
rested  and  shone  steadily  above  the  very 
house  where  the  child  was,  which  prob- 
ably (as  is  common  in  villages)  had  no 
house  contiguous,  and  therefore  might  be 
easily  marked  by  the  situation  of  the  over- 
hanging luminous  body.  The  magi  have 
set  an  example  worthy  to  be  imitated 
by  all  the  wise  men  of  this  world.  Like 
ihe  magi,  these  ought  not  to  be  ashamed 

3 


to  seek  Christ  and  to  bow  to  Him.  Genuine 
philosophy  leads  to  Christ.  Science  should 
be  the  handmaid  of  religion.  Learning 
and  religion  are  perfectly  consistent  with 
each  other,  yet  without  the  light  of  faith 
all  our  knowledge  is  fragmentary,  and  with- 
cut  the  Word  of  God  all  the  stars  of  heaven 
leave  us  in  the  dark.  But  whoever  follows 
the  light  he  has,  however  faint  it  may  bo, 
is  brought,  by  God's  grace,  to  the  full 
knowledge  of  the  truth.  Without  the 
Word  of  God  and  the  enlightening  influ- 
ence of  His  Spirit,  Christ  and  His  kingdom 
cannot  be  found.  God's  word  is  the  star 
that  points  to  Christ,  and  if  we  follow  it 
we  shall  infallibly  come  to  Christ.  (2  Peter 
i.  19 ;  2  Tim.  iii.  17.)  There  is  a  deep  signifi- 
ficance  in  the  homage  of  the  Magians.  For 
it,  in  fact,  was  but  a  specimen  and  type  of 
that  which  science  has  been  doing  ever 
since.  The  mind  of  Christ  has  not  only 
entered  into  the  temple,  and  made  it  the 
house  of  prayer :  it  has  entered  into  the 
temple  of  science,  and  purified  the  spirit 
of  philosophy.  This  is  its  spirit  now,  as 
expounded  by  its  chief  interpreter ;  "  Man, 
the  interpreter  of  nature,  knows  nothing, 
and  can  do  nothing,  except  that  which 
nature  teaches  him."  What  is  this  but 
science  bending  before  the  Child,  becom- 
ing child-like,  and,  instead  of  x^rojecting 
its  own  fancies  uj^on  God's  Word,  listening 
reverently  to  hear  what  it  has  to  teach 
him?  In  a  similar  spirit,  too,  spoke  the  ■ 
greatest  of  philosophers,  in  words  quoted 
in  every  child's  book  :  "  I  am  but  a  child 
picking  up  pebbles  on  the  shore  of  the 
sea  of  truth." 

10.  Wlien  they  saw  the  star,  they  rejoiced  with  ex- 
ceeding great  joy. 

The  exuberant  transport  they  experi- 
enced at  recovering  sight  of  the  star  indi- 
Cates  that  they  had  not  left  their  Eastern 
home  from  curiosity,  but  were  acting  under 
a  strong  impulse,  to  which  the  mere  desire . 
of  doing  homage  to  external  pomp  or 
power  could  not  have  given  birth. 

11.  H  And  when  they  were  come  into  the  house,  they 
saw  the  young  child  with  Mary  his  mother,  and  fell 
down  and  worshipped  him :  and  when  they  had  opened 
their  treasures,  Jthey  presented  unto  him  gilte;  gold, 
and  frankincense,  and  mj-rrh.— JPs.  Ixxii.  10;  Isa.  Ix.  ti. 

Into  the  house.  The  reason  why  the  pa- 
rents had  sought  shelter  in  a  stable  existed 
no  l-'inger.  The  greater  part  of  the  people 
who  had  come  to  Bethlehem  to  be  taxed- 


34 


MATTHEW. 


had  left  again,  and  in  this  way  the  holy 
family  had  succeeded  in  finding  more  con- 
venient lodgings.  The  progressive  growth 
from  the  joy  of  the  wise  men  in  seeing  the 
star,  to  their  joy  in  seeing  the  child  Him- 
self, is  sweetly  expressed.  Joseph  is  not 
here  mentioned,  probably  because  he  was 
only  the  reputed  father  of  the  child.  Fdl 
dovun  and  'worshipped  him.  Bowing  and 
prostration  is  the  Eastern  manner  of  doing 
obeisance  to  kings,  but,  clearly,  the  wor- 
ship which  these  star-guided  strangers 
came  so  far,  inquired  so  eagerly,  and  re- 
joiced so  earnestly  to  pay,  was  a  lofty, 
spiritual  homage.  (See  on  ver.  2.)  The 
gifts  offered  were  productions  of  their  own 
country.  Gold.  Tiie  first  installment  of 
what  the  Gentiles  will  give  for  the  ad- 
advancement  of  Christianity.  Frankin- 
cense. A  species  of  fragrant  resin  that 
exudes  from  a  tree.  It  is  a  native  product 
of  Arabia  Felix,  and  hence  called  Odor 
Arahicus.  In  the  Mosaic  ceremonial  frank- 
incense was  used  as  an  ingredient  in  the 
perfume  or  incense  that  was  to  be  placed 
before  the  Lord  (Ex.  xxx.  34),  and  as  an 
accomjjaniment  to  the  meat-offering  (Lev. 
ii.  1,  IG,  vi.  15,  xxiv.  7;  Num.  v.  15).  Its 
use  in  these  cases  arose  from  its  fragrant 
odor  when  burnt,  in  which  respect  the  in- 
cense was  a  symbol  of  the  Divine  name, 
and  its  diffusion  an  emblem  of  the  publish- 
ing abroad  of  that  name  (Mai.  i.  11;  Song 
i.  3) ;  and  from  this,  as  prayer  is  a  calling 
on  God's  name,  the  incense  came  to  be  an 
emblem  of  prayer.  (Ps.  cxli.  2;  Lev.  i.  10; 
Kev.  V.  8,  viii.  3,  4.)  In  this  symbolical 
representation  the  burning  of  the  frankin- 
cense was  a  celebration  of  the  holiness  of 
Jehovah.  Myi-rh.  This  substance  is  the 
exudation  of  a  little-known  tree,  found  in 
Arabia,  but  much  more  extensively  in 
Abyssinia.  It  formed  an  article  of  the 
earliest  commerce,  and  was  used  for  vari- 
ous purposes.  (See  Ex.  xxx.  23;  Ps.  xlv. 
8;  Song  of  Sol.  iv.  6,  v.  15,  13;  Mark  xv. 
23.)  It  was  employed  in  embalming  the 
bodies  of  the  dead.  Herodotus,  speaking 
of  the  practice  of  embalming  among  the 
Egyptians,  says:  "''They  then  fill  the  body 
with  powder  of  pure  myrrh,  cassia  and 
other  perfumes,  except  frankincense.  (See 
John  xix.  39.)  According  to  the  opinion 
of  some  ancient  fathers  concerning  these 


gifts,  the  faith  of  the  wise  men  must  have 
been  very  great,  for  they  represent  the 
incense  as  offered  to  our  Saviour  as  God, 
the  gold  to  have  been  paid  as  tribute  to  a 
king,  and  the  myrrlt  (a  principal  ingredient 
used  in  embalming)  brought  as  an  ac- 
knowledgment that  He  was  to  die  for  men. 
Others  interpret  the  same  gifts  very  differ- 
ently, and  take  them  to  signify  the  three 
spiritual  offerings  which  we  must  all  pre- 
sent to  heaven,  through  Jesus  Christ — the 
incense  to  denote  piety  toward  God,  the 
gold  charity  toward  our  fellow-creatures, 
and  the  myrrh  purity  of  soul  and  body,  it 
being  highly  efficacious  in  preserving  from 
corruption.  We  are  concerned  to  honor 
Christ,  as  well  as  to  be  saved  by  Him.  We 
must  not  only  seek  Him,  but  serve  Him.  It 
will  be  observed  that  Mary  was  not  an  ob- 
ject of  worship  to  the  magi.  If  she  had 
been  conceived  without  sin,  as  the  Church 
of  Rome  has  now  decided,  why  should  she 
not  then  have  been  worshiped  as  well  as 
now?  for  she  was  then  already  the  mother 
of  the  adorable  King  and  Saviour. 

12.  And  being  warned  of  God  ^in  a  dream  that  tliey 
should  nut  return  to  Herod,  they  departed  into  theii 
own  country  another  way.— liChap.  i.  "20. 

It  would  seem  that  they  had  thought  of 
returning  to  Herod,  but  a  warning  from 
God  to  them,  in  a.  dream,  either  separately 
or  through  one  of  their  number,  deter- 
mined them  to  choose  a  road  which  led  in 
another  direction.  It  is  worthy  of  remark 
that  everything  in  this  wonderful  visit  of 
the  wise  men  to  the  infant  Saviour  is  re- 
lated with  the  greatest  plainness,  brevity 
and  simj^licity,  without  any  of  that  osten- 
tation and  parade  which  we  so  often  meet 
with  in  other  authors.  A  heathen  writer 
would  have  put  along  and  eloquent  speech 
into  the  mouth  of  the  magi,  and  would 
have  provided  the  parents  of  the  infant 
with  a  suitable  answer.  In  all  the  evan- 
gelical histories,  indeed,  there  is  a  mild 
and  i^assionless  equanimity,  a  quiet  dig- 
nity, which  marks  the  guidance  and  su- 
perintendence of  a  Spirit  truly  Divine. 
There  is  not  a  word,  not  a  hint  of  extrava- 
gance or  exaggeration,  or  unbecoming  heat 
and  intemperance.  The  writers  never 
wonder,  though  they  have  wonderful 
things  to  tell  of.  They  never  fret  or  rage, 
though  they  have  intolerable  wrongs  to 


CHAPTER    II. 


35 


«et  forth.    All  they  do  is  to  give  a  plain 
and  temperate  record  of  facts. 

13,  And  when  they  were  departed,  behold,  'the  angel 
of  tlie  Lord  appi'afeth  to  Josepli  in  a  dream,  say  ins. 
Arise,  and  take  tlie  young  child  and  his  mother,  and  llee 
into  E^;ypt,  and  l)e  thou  there  until  1  bring  thee  word  : 
(or  llerod  will  seek  tlie  young  child  to  de.stroy  hiiu. 

iPs.  ciii.  20 :  Heb.  i.  14. 

The  vi.sit  of  the  magi  was  followed  by 
the  flight  into  Egypt.  Special  strengthen- 
ings of  faith  are  followed  by  sore  trials. 
How  easily  can  God  defeat  the  plans  of 
the  wicked.  (See  Job  v.  12,  13 ;  Ps.  ii.  4.) 
The  young  child  and  his  mother,  not  thy  wife 
and  child.  Greater  regard  is  paid  to  the 
child  than  to  His  mother.  Egypt  was  at 
this  time  a  Roman  province,  and  many 
Jews  lived  there.  By  retiring  to  it,  they 
would  be  beyond  Herod's  jurisdiction,  and 
would  find  sympathy  from  the  resident 
Jews.  The  Egyptian  government  was 
tolerant  toward  Jews.  "  The  ijuintings  and 
sculptures  of  the  monuments  indicate  a 
verj'  high  degree  of  personal  safety,  show- 
ing us  that  the  people  of  all  ranks  com- 
monly went  unarmed,  and  without  militar\' 
protection."  For  Herod  will  seek,  &c.  God 
sees  the  yet  unformed  purpose  in  the 
heart.  (Ps.  exxxix.  1.)  Our  Lord's  early 
flight  from  a  cruel  enemy  pointed  to  the 
prediction  of  Him  as  "a  man  of  sorrows, 
and  acquainted  with  grief."  What  won- 
derful proofs  of  God's  watchful  care  over 
His  people  will  be  revealed  in  another 
world.  (Ps.  xxxiv.  7.)  Greatness  and 
riches  are  a  perilous  possession  for  the 
soul.  They  know  not  what  they  seek  who 
seek  to  have  them.  They  lead  men  into 
many  temjitations. 

14.  "When  he  arose,  he  took  the  younsr  child  and  his 
mother  by  night,  and  departed  into  Egypt:  l-i.  And 
was  there  until  the  death  of  Herod:  that  it  might  be 
fulfilled  which  was  spoken  of  the  Lord  by  tlie  prophet, 
saying,  mout  of  EgyiJt  have  I  called  my  son. 

■"Hosea  xi.  1. 

Faith  gave  wings  to  Joseph's  obedience, 
and  instantly  vanquished  all  his  fears, 
teaching  us,  that  when  our  direction  is 
clear,  our  compliance  should  be  speedy. 
In  times  of  difficulty  and  danger  it  is 
neither  unwarrantable  nor  unbecoming  to 
preserve  our  lives  by  flight.  By  night, 
when  least  notice  would  be  taken  of  the 
movement.  Although  v/e  have  so  many 
promises  of  safety  and  deliverance,  yet  we 
must  not  put  God  upon  working  miracles 
for  our  preservation,  when  it  may  be 
obtained  in  the  use  of  means.    Herod  died 


about  one  year  after  the  flight  to  Egypt. 
That  it  might  be  fulfilled,  &c.  The  prophecy 
is  quoted  from  Hosea,  xi.  1.  Abraham's 
descendants,  when  they  were  in  Egypt, 
were  called  God's  son.  (Ex.  iv.  22,  23.) 
Christ  was  the  promised  seed  (Gal.  iii. 
16),  in  whom  God's  promises  to  Abraham 
had  their  real  fulfillment.  What  was  typi- 
cally spoken  of  the  children  of  Israel  was 
therefore  actually  fulfilled  in  the  person 
of  Jesus  Christ,  who  alone  could  properly 
be  called  God's  son.  As  the  infancy  of 
that  nation  was  cradled  in  Egypt,  so  was 
it  with  His  infancy.  In  both  cases  God 
sent  a  Joseph  "to  preserve  life"  (Gen.  xlv. 
5),  and  in  both  cases  "there  arose  up  a 
new  king"  (Ex.  i.  8),  and  in  both  cases 
"  the  Lord  called  His  son"  out  of  Egypt. 

16.  Then  Herod,  when  he  saw  that  he  was  mocked  of 
the  wise  men,  was  exceeding  wroth,  and  sent  forth,  "ar.fl 
slew  all  the  children  that  were  ia  Bethlehem,  and  in 
all  the  coasts  thereof,  from  two  years  old  and  under, 
according  to  the  time  which  he  had  diligently  inquired 
of  the  wise  men. 

nGen.  xlix.  7;  2  Kings  viii.  12;  Prov.  xxviii.  15,  17: 
I.sa.  xxvi.  21 ;  Hosea  x.  14 ;  Rev.  xvii.  6. 

Though  Herod  regarded  himself  as  de- 
ceived by  the  magi,  this  was  for  from  their 
disposition,  yet  they  did  indeed  account 
the  king's  authority  naught  before  God's. 
Exceeding  wroth.  Having  played  the  fox 
before,  he  acts  the  lion  now.  As  Pharaoh 
commanded  that  the  male  children  should 
be  drowned,  through  fear  that  Israel  was 
becoming  "  more  and  mightier  "  than  the 
Egyptians,  so  Herod  slew  the  children  of 
Bethlehem,  from  fear  that  Christ  should 
become  king  instead  of  himself.  According 
to  the  time,  &c.  The  time  indicated  by  the 
wise  men  was  perhaps  a  little  bej'ond  a 
year:  Herod,  therefore,  fixed  two  years  as 
the  limit.  Bethlehem  M'as  rather  an  in- 
considerable town  in  numbers.  Its  present 
population  is  about  three  hundred ;  if  we 
suppose  it  to  have  been  at  that  time  one 
thousand,  the  number  of  male  children 
inhumanly  sacrificed  was  probably  about 
fifty.  This  event  has  been  regarded  by 
infidels  and  scei:)tics  as  entirely  improbable. 
It  has  been  especially  objected  that  the 
massacre  has  not  been  reported  by  Jose- 
phus.  But  Josephus,  if  he  had  ever  heard 
of  it,  would  not  have  regarded  the  massacre 
of  so  small  a  number  of  infonts  as  demand- 
ing notice  amifl  the  great  number  of  terrible 
crimes  of  which  Herod  had  been  giiilty. 
As  to  the  improbability  that  so  atrocious 


36 


M  A  T  T  H  E  W  , 


an  act  could  have  been  ordered,  it  is  suf- 
ficient to  remark  that  it  sinks  into  insig- 
nificance when  considered  by  tlie  side  of 
a  crime  which  the  monster  planned  almost 
in  the  act  of  dying.  Causing  all  the  prin- 
cipal men  of  Jerusalem  to  be  shut  up  in 
the  Hippodrome,  he  requested  his  sister 
Salome  and  her  husband  to  give  orders  to 
put  them  to  death  immediately  after  his 
decease,  that  he  might  have  "  the  honor  of 
a  memorable  mourning."  His  character 
had  been  so  hateful  to  the  Jews  that  he 
feared  they  would  give  him  no  "such 
mourning  as  men  usually  expect  at  a  king's 
death."  (Josephus.)  The  death  of  the  infants 
of  Bethlehem  sent  sorrow  through  the  little 
village  and  its  borders ;  the  death  of  the 
infant  Jesus  would  have  made  everlasting 
the  sorrows  of  a  world. 

17.  Then  was  fulfilled  that  which  was  spoken  by  "Jere- 
my the  prophet,  saying,  18.  In  pRamah  was  there  a 
voice  heard,  lamentation,  and  weei^ing,  and  great 
mourning,  Kachael  weeping /or  her  children,  and  would 
not  be  couilbrted,  becaase  they  are  not. 

ojer.  xxxi.  13.    pJer.  xxxL  15. 

The  Evangelist  does  not  say  "  that  it 
might  be  fulfilled,"  but  "  then  was  fulfill- 
ed." It  was  a  fulfillment  of  the  words, 
though  not  the  event  immediately  predict- 
ed. Eamah  was  a  village  in  the  tribe  of 
Benjamin,  near  Bethlehem,  and  a  few  miles 
north  of  Jerusalem.  Eachael,  one  of  Israel's 
wives, andmotherof  Joseph  and  Benjamin. 
(Gen.  XXX.  22-24.)  As  to  her  death  and 
burial,  see  Gen.  xxxv.  16-19.  As  when  the 
Jewish  cai:)tives  were  formerly  collected  by 
Nebuzaradan  on  the  jilains  of  Ramah,  and 
carried  thence  to  Babylon,  the  prophet 
( Jer.  xxxi.  15)  by  a  bold  and  striking  figure 
introduces  Rachael,  as  rising  from  her 
grave,  and  deploring  the  sufferings  of  her 
posterity,  so  here  the  Evangelist,  deeply 
affected  in  recording  the  tragic  scenes, 
brings  forward  again  the  wife  of  the  patri- 
arch, as  a  distressed  mother,  weeping 
inconsolably,  because  of  the  sanguinary 
massacre  of  her  children.  "  It  is,"  saj's 
Westcott,  "  through  the  Evangelists  that 
the  Holy  Spirit  has  afforded  us  a  true 
insight  into  the  inner  meaning  of  the 
]>rophets,  who  were  the  histor-ians  of  the 
elder  dispensation,  as  in  the  Epistles  he 
has  set  forth  the  anti-types  of  the  ancient 
law.  That  is  surely  a  meagre  theology 
and  unscholarly-like  criticism  which  finds 
nothing  more  than  a  fanciful  adaptation 


in  the  Scriptures  quoted  in  the  opening 
chapter  of  St.  Matthew." 

Because  they  are  not — no  longer  living, 
taken  away.  "  This,"  says  one,  "  was  the 
scene  on  earth.  How  different  were  the 
scenes  then  witnessed  in  heaven !  How 
many  happy  spirits  then  entered  together 
into  glory." 

19.  IBut  when  Herod  wm  dead,  behold  an  angel  of 
the  Lord  appeareth  in  a  dreaui  to  Joseph  in  Egypt,  20. 
Saying,  q  Arise  and  take  tlie  young  child  and  his  mother, 
and  go  into  the  land  of  Israel :  rfor  they  are  dead  which 
souglit  the  young  child's  life. 

<)Jer.  xxxi.  15.    rEx  iv.  19. 

When  Herod  was  dead.  The  rulers  of 
millions  have  no  power  to  retain  life  when 
the  hour  of  their  deijarture  comes.  The 
murderer  of  helpless  infants  must  himself 
die.  Christians  should  never  be  greatly 
moved  bj^  the  persecution  of  man,  remem- 
bering that  "  the  triumphing  of  the  wicked 
is  but  short."  "  What  has  become  of  the 
Pharaohs,  and  Neros,  and  Diocletians,  who 
at  one  time  fiercely  persecuted  the  people 
of  God  ?  Where  is  the  enmity  of  Charles 
the  Ninth  of  France,  and  Bloody  Mary  of 
England  ?  They  did  their  utmost  to  cast 
the  truth  down  to  the  ground.  But  the 
truth  rose  again  from  the  earth,  and  still 
lives,  and  they  are  dead,  and  mouldering 
in  the  grave.  Let  not  the  heart  of  any 
believer  fail.  Death  is  a  mighty  leveler, 
and  can  take  any  mountain  out  of  the  way 
of  Chri.st's  Church."  God  seldom  sufi'ers 
persecutors  to  pass  in  quiet  to  their  graves ; 
they  rarely  die  the  common  death  of  all 
men.  Herod  was  seized  with  his  last  ill- 
ness when  he  was  sixty-nine  years  old, 
and  his  disease  was  of  a  most  excruciating 
and  loathsome  kind.  An  angel,  most  prob- 
ably the  same  that  appeared  on  former 
occasions.  (See  Note  on  chap,  i.  20 ;  ii. 
13.)  Saying,  Arise,  &c.  We  are  to  expect 
that  God  will  in  some  way  direct  His 
people,  in  perplexity,  respecting  the  path 
of  duty.  (Prov.  iii.  6.)  God's  promise  to 
Joseph  to  bring  him  word  (v.  13)  is  here 
fulfilled.  The  land  of  Israel,  meaning  the 
Holy  Land  at  large,  the  particular  promise 
being  not  as  yet  indicated.  TJiey  are  dead, 
&c. — a  Scriptural  expression  which  must 
have  been  familiar  to  Joseph.  (Ex.  iv. 
19.)  It  seems  that  some  one  beside  Herod 
sought  to  destroy  Jesus ;  perhaps  it  was 
Herod's  eldest  son,  Antipater,  who  was 
influenced   by  the  same  motive  as    his 


CHAPTER    II. 


37 


father.     He  died  a  few  months  before 
Herod,  but  not  a  natural  death. 

"1  And  he  arose,  and  took  the  child  and  its  mother, 
and  came  into  the  land  of  Israel. 

Joseph  felt  that  he  needed  the  same 
authority  for  returning  to  his  own  country 
as  he  had  for  quitting  it.  Our  Lord's  stay 
in  Egypt  could  not  have  been  many  months 
in  duration. 

21.  But  when  he  lu^ard  that  Arcliolaus  did  reign  in 
Jadea,  in  tlie  room  of  iiis  futlicT  llcroil,  1  if  was  itfraid 
to  so  thither:  notwitlistandini,',  Ixniiic  warned  (.1  (Jud  m 
a  dream,  he  turned  aside  »into,  the  parts  of  ijahlee. 

eChap.  iii.  13 ;  Luke  ii.  39. 

Joseph  heard  of  the  reign  of  Archelaus 
after  he  had  reached  the  land  of  Israel. 
Herod  the  Great  had  ten  wives.  Arche- 
laus was  his  son  by  his  fourth  wife — Mal- 
thaee,  who  was  a  Samaritan.  He  was 
afraid,  &c.  The  fear  of  Joseph  may  be 
taken  as  an  expression  of  the  popular  .dis- 
trust of  Archelaus,  which  was  amply  justi- 
fied by  the  continued  tyranny  and  disorder 
of  his  nine  years'  reign.  Notwithstanding, 
being  warned,  &c.  As  this  was  the  fourth 
revelation  to  Joseph,  it  is  evident  that  a 
very  special  providence  watched  over  the 
life  of  the  Divine  child.  He  turned  aside. 
Observe  how  God's  warrant  and  direction 
quieted  Joseph's  mind,  resolved  his  doubts, 
removed  his  fears,  and  made  him  readily 
comply  with  the  Divine  command.  Gali- 
lee was  one  of  the  three  provinces  into 
which  Palestine  was  divided  in  the  time 
'of  our  Lord.  Galilee  was  beyond  the 
jurisdiction  of  Archelaus,  and  was  at  this 
time  under  the  rule  of  Herod  Antipas, 
who  was  of  a  more  generous  and  humane 
disposition  than  his  brother  Archelaus. 

2S.  And  he  came  and  dwelt  in  a  city  called  'Nazareth : 
that  it  mischt  be  fulfilled  "which  was  spoken  by  tlie 
prophets.  He  shall  be  called  a  Nazarene. 

'John  i.  45.    "Judg.  xiii.  5 ;  1  Sam.  i.  16. 

Nazareth  is  a  town  of  Lower  Galilee, 
within  the  territory  of  Zebulon.  He  sJiall 
be  called  a  Nazarene.  As  the  Evangelist 
does  not  intimate  that  any  one  prophet  in 
particular  had  used  this  expression  con- 
cerning the  Messiah,  and  as  Nazareth  was 
odious  to  the  people  of  Judea,  so  that  to  be 
a  Nazarene  implied  reproach,  he  may  be 
understood  as  saying  that  what  he  is  about 
to  express  accorded  with  prophetic  declar- 
ations concerning  Him,  such  as  Ps.  xxii.  6, 


&c.,  Ixix.  9;  Isa.  Iii.  53;  Zech.  xi.  12,  13. 
See  IMatt.  xxi.  11;  Acts  ii.  22,  iv.  10. 
Prof.  Day,  of  Yale  College,  jirefers  the  ex- 
l)lanation  that  the  Messiah  is  described,  in 
Isa.  xi.  1,  as  a  Netzer  (that  is,  a  shoot,  sprout, 
of  Jesse),  "the  proper  name  of  Nazareth." 
Thus  the  Messiah  was  represented  as  "  a 
humble,  despised  descendant  of  the  de- 
cayed royal  family."  But  we  prefer  the 
former  explanation.  Did  Jesus  bear  so 
despised  a  name  as  "  a  Nazarene  ?  "  Ought 
we  to  be  proud  when  our  great  Lord  was 
so  humble?  We  are  disposed  to  be 
ashamed  of  the  plainness  of  our  family,  or 
circumstances,  or  education,  and  we  are 
anxious  to  conceal  such  things  from  the 
world.  This  pride  is  very  sinful,  and 
comes  -to  us  from  our  first  parents,  who 
wished  to  be  as  gods.  But  Jesus  has  set 
His  people  an  example  of  suffering  con- 
tempt. What  would  we  not  give  to  know 
more  of  that  home  at  Nazareth,  Avhere 
thirty  long  years  of  the  sinless  life  of  Jesus 
were  spent?  But  no!  it  is  buried  in  silence. 
And  why  ?  The  silence  of  Holy  Scripture 
is  often  as  instructive  as  its  revelations. 
Let  us  therefore  learn  what  this  mysteri- 
ous silence  teaches.  1.  A  lesson:  That 
God's  ways  are  not  as  man's  ways — that 
whatever  is  most  Divine  is  most  secret  in 
its  growth,  as  with  the  seed  that  groweth 
secretly,  we  know  not  how,  as  M'ith  the 
hidden  life  of  grace  within  the  Christian's 
heart,  so  with  the  Messiah  in  His  silent 
home  at  Nazareth.  "  It  is  the  glory  of  God 
to  conceal  a  thing."  2.  A  warning:  That 
the  kind  of  knowledge  we  most  crave  after 
is  not  always  the  kind  of  knowledge  that 
is  best  for  us.  It  is  said  of  those  who  had 
a  knowledge  of  Christ's  daily  life,  "for 
neither  did  His  brethren  believe  on  Him." 
Let  Bible  students,  in  their  curious  anti- 
quarian researches,  ever  remember  this. 
To  know  all  about  Christ  is  one  thing — to 
know  Christ  is  quite  another  thing.  Let  us 
beware,  lest,  by  dwelling  too  minutely  and 
exclusively  on  the  earthly  surroundings 
of  our  Lord,  we  dim  to  ourselves  the  glory 
of  His  Divine  person.  It  was  not  flesh  and 
blood  which  revealed  to  Peter  that  in  Jesus 
of  Nazareth  he  beheld  the  Son  of  the  liv- 
ing God. 


38  MATTHEW. 

1.  What  is  said  of  Bethlehem?  2.  Describe  Eerod.  3.  Wlmt  of  the  wise  men?  4.  What  is  meant  by  the  star 
they  saw?  5.  In  what  sense  did  they  come  to  worship  the  infant  Saviour?  6.  Why  was  Herod  troubled ?  7- 
What  did  he  dt)  ?  8.  What  did  the  chief  priests  and  scribes  say  to  him  ?  9.  State  the  reasons  why  the  prophecy  in 
V.  5  is  a  signal  one.  10.  What  further  did  Herod  do  ?  11.  What  is  said  of  the  wise  men  ?  12.  Explain  the  gitta 
they  presented.  13.  Why  did  they  not  return  to  Herod  ?  1-1.  What  cUd  the  angel  say  to  Joseph  ?  15.  What  course 
did  Joseph  pursue?  16.  M^hat  atrocity  did  Herod  perpetrate?  17.  What  occurred  after  Herod's  death?  18. 
What  is  said  about  Christ  dwelling  In  Nazareth  ? 


I 


CHAPTER  III. 

t  John  preacheth:  his  office:  life,  and  baptism.  7  He 
reprehendeth  the  Pharisees;  13  and  baptizeth  Christ 
in  Jordan. 

N  those  days  came  "John  the  Baptist,  preaching  i-in 
tlie  wilderness  of  Judea, 
'Mark  i.  4, 15 ;  Lulie  iii.  2, 3 ;  John  1.  28.    bjosh.  xiv.  10. 

In  those  days — while  Jesus  was  dwelling  at 
Nazareth,  where  the  last  chapter  left  Him. 
Yet  between  the  two  chapters  an  interval 
of  nearly  thirty  years  has  transpired 
How  our  Lord  sj^ent  His  time,  during 
His  residence  at  Nazareth,  we  are  not, 
except  in  general,  informed.  (See  Luke 
ii.  41-52 ;  Matt.  ii.  23,  xiii.  55  ;  Mark  vi.  3.) 
The  Evangelists  in  their  manner  of  writing 
seemed  to  have  comphed  with  the  Saviour's 
intention  in  His  manner  of  living.  He 
would  not  have  lived  so  long  in  secret  if 
He  had  desired  to  be  known  openly.  It 
was  suitable  that  He  should  know,  by  ex- 
perience, how  to  sympathize  with  human 
beings  in  the  ordinary  circumstances  of 
life,  as  well  as  with  respect  to  their  eter- 
nal interests.  (Heb.  ii.  11, 14, 17, 18.)  Those 
who  are  preparing  for  the  work  of  the 
ministry  ought  not  to  push  themselves 
forward  with  undue  haste  to  that  holy  office. 

Came.  (See  chap.  xvii.  10-13,  where 
reference  is  had  to  the  prophecy.  Matt.  iv. 
5.)  The  name  John  signifies  "the  gift  or 
mercy  of  the  Lord."  He  was  the  son  of 
Zacharias,  the  aged  priest,  and  Elizabeth, 
and  was  born  about  six  months  before 
Christ.  (See  Luke  i.  5-25,  57-80.)  Some 
maintain  that  John  was  called  the  Baptist, 
or  baptizer,  to  distinguish  him  from  John 
the  Evangelist ;  others,  because  he  admitted 
the  Jews  into  the  number  of  his  disciples 
by  the  external  rite  of  baptism ;  others  still, 
because  he  was  the  fir.st  baptizer.  Preach- 
ing, i.  e.,  proclaiming,  or  heralding,  in  a 
loud  voice.  In  the  v-ildcrness  of  Judea,  so 
called  because  it  commenced  in  the  terri- 
tory of  Judea.     From  Tekoah,  six  miles 


south  of  Bethlehem,  it  extended  to  the 
east  as  far  as  the  Persian  Gulf,  and  very 
far  to  the  northward  along  the  river  Eu- 
phrates. The  term  "  wilderness,"  in  Scrip- 
ture, is  applied  to  a  district  which  was  not 
regularly  cultivated  and  inhabited,  but 
was  used  for  pasturage.  It  is  God's  prero- 
gative to  send  forth  the  preachers  of  the 
Gospel  when,  where,  and  to  what  people 
He  pleases,  and  none  must  refuse  to  go 
where  he  is  directed. 

2.  And  saying,  repent  ye :  for  cthe  kingdom  of  heaven 
is  at  hand.— cDan.  ii.  44 ;  chap.  iv.  17,  and  x.  7. 

The  Jews  had  at  this  time  become  ex- 
ceedingly wicked.  This  is  the  testimony 
of  their  own  historian,  Josephu'rf.  John, 
therefore,  as  it  had  been  predicted  he 
should  (Mai.  iv.  5,  6),  called  upon  them  to 
repent.  This  word  signifies  that  true 
reformation  of  heart  and  life  which  would 
be  adapted  to  the  design  of  the  Saviour's 
coming,  and  be  a  suitable  preparation  for 
it.  Though  John  did  not  say,  "Repent 
and  believe  the  Gospel,"  which  our  Saviour 
did  (chap.  iv.  17),  yet  he  preached  the 
Gospel  (?,Iark  i.  2;  John  i.  7),  for  his  office, 
chiefly,  was  to  make  Christ  known,  who, 
when  He  should  come,  was  to  be  the  great 
preacher  of  the  Gospel.  A  state  of  peni- 
tence is  but  a  preparatory  state,  from  M'hich 
v.^e  must  jDass  into  a  higher.  We  must,  by 
faith,  "  Behold  the  Lamb  of  God."  True 
repentance  is  a  change  of  mind  and  heart. 
A  man  Avho  really  repents  feels  grieved 
because  he  has  offended  God,  and  he  longs 
and  strives  to  serve  Him  better  in  time  to 
come.  For  the  kingdovi  of  heaven  is  at  hand. 
This  sublime  phrase,  used  in  none  of  the 
other  Gospels,  but  occurring  in  this  pecu- 
liarly Jewish  Gospel  nearly  thirty  times, 
was  fitted  at  once  both  to  meet  the  national 
expectations  and  to  turn  them  into  the 
right  channel.  A  kingdom  for  whicli 
rer)entance   was    the    proper    preparation, 


CHAPTER    III. 


39 


behooved  to  be  essentially  spiritual.  The 
l^hrase  indicated  the  commence  nient  of 
the  Messianic  or  Gospel  dispensation.  As 
Christ  is  the  King,  so  His  Gospel  is  a  law, 
and  His  dispensation  is  a  kingdom.  This 
kingdom  was  then  at  hand,  the  king  was 
about  to  appear,  to  collect  followers,  linish 
His  work,  ascend  His  throne,  abrogate  the 
legal  dispensation,  terminate  the  national 
covenant  of  Israel,  admit  the  Gentiles  into 
the  Church,  and  introduce  the  dispensation 
of  Christianity. 

3.  For  this  is  he  that  was  spoken  of  by  the  prophet 
Esaias,  saying,  i^The  voice  of  one  crying  in  the  wilder- 
ness, 'Prepare  ye  the  way  of  the  Ijord,  make  his  paths 
straight. 

disa.  xl.  3 ;  Mark  i.  3 ;  Luke  iii.  4 ;  John  i.  33.  eLuke  i.  76. 

Esaias,  the  Greek  method  of  expressing 
the  name  of  Isaiah.  For  this  is  he,  &c.  The 
quotation,  which  is  from  Isa.  xl.  3,  is  made 
by  the  Evangelist,  and  not  by  the  Baptist. 
In  its  primary  historical  application  the 
passage  contains  a  summons  to  prepare  the 
way  of  Jehovah,  who  was  about  to  bring 
back  His  people  from  exile.  The  appli- 
cation of  it  by  the  Evangelist  shows  that, 
in  his  mind,  the  advent  of  Christ  was  that 
of  Jehovah  Himself,  and  the  true  deliver- 
ance of  God's  children  from  bondage. 
John  was  a  voice,  that  conveys  the  mind 
of  the  speaker,  and  then  vanishes :  he 
declared  the  mind  of  God  concerning  His 
Son,  and  then  ended  his  ministry.  The 
preacher  is  only  the  voice  of  Jesus  Christ, 
as  it  were,  a  voice  not  to  be  seen,  but 
only  to  be  heard.  Prepare  ye  the  way,  &c., 
an  allusion  to  the  practice  of  eastern 
monarchs,  who,  whenever  they  entered 
upon  an  expedition,  sent  harbingers  before 
them,  to  call  upon  the  people,  along  the 
proposed  route,  to  prepare  the  way  before 
them,  open  the  passes,  level  the  ways,  and 
remove  all  impediments.  The  way  of  the 
Lord  is  prepared,  and  His  paths  made 
straight,  when  everything  is  i  amoved  out 
of  the  minds  of  men  that  opposes  itself 
to  the  admission  of  Divine  truth,  such  as 
prejudice,  blindness,  pride,  obstinacy,  self- 
conceit,  vanity,  worldliness,  sensuality,  and 
vain  philosophy. 

4.  And  fthe  same  John  chad  his  raiment  of  camel's 
hair,  and  a  leathern  girdle  about  his  loins ;  and  his  meat 
was  nlocusts  and  'wild  honey. 

fJIark  i.  fi.  <^  Kings  1.  8;  Zech.  xlil.  4.  hLev.  xi.  22.  '1 
Sam.  xiv.  25,  20. 


description.  Raiment  of  camel's  hair,  a  coarse 
kind  of  cloth,  wrought  of  the  long  and  stiff 
bristles  of  the  camel.  Such  a  garment  was 
worn  by  Elijah.  (2  Kings  i.  8.  See  also 
Zech.  xiii.  4.)  Leathern  girdle,  a  strap  of 
untanned  hide,  fastened  round  the  body 
with  clasps.  Elijah  also  wore  such  a  girdle. 
(2  Kings  i,  8.)  A  girdle  was  an  important 
part  of  dress  in  the  east,  to  remedy  the  in- 
convenience from  the  loose  nature  of  the 
principal  garments  worn.  His  meat,  &c. 
Locusts  prevail  in  Arabia,  Egypt,  Mesopo- 
tamia, and  Persia.  "  Their  numbers  are  so 
incredible  that  rivers  have  been  blocked 
and  many  square  miles  covered  by  them, 
the  stench  of  their  decaying  bpdies  infect- 
ing the  air  for  hundreds  of  miles."  Armies 
have  been  stopped  in  their  coui'se  by 
locusts.  Arabs  say  that  it  is  written  "  in 
good  Arabic  on  their  wings  that  they  are 
God's  avengers."  It  was  formerly  asserted 
by  some  that  the  locusts  which  John  ate 
were  not  insects,  but  the  long,  sweet  pods 
of  the  locust  tree,  "  St.  John's  Bread."  But 
the  Mosaic  law  (Lev.  11.  22)  permitted 
locusts  as  an  article  of  food.  They  are  used 
for  food  at  the  present  time,  "  the  legs  and 
wings  being  pulled  off,  the  bodies  fried  in 
oil,  and  are  considered  a  delicacy ;  they 
are  sometimes  dried  in  the  sun,  pounded 
up,  and  used  as  a  flour  for  making  bread. 
In  many  towns  in  Arabia  there  are  shops 
where  locusts  are  sold  by  measure."  John's 
drink  is  known  from  Luke  i.  15.  Wild 
honey,  most  probably  the  honey  deposited 
by  bees  in  the  clefts  of  rocks  and  in  the 
hollow  of  trees.  (See  Ps.  Ixxxi.  18 ;  Deut. 
xxxii.  13  ;  Judg.  xiv.  8  ;  1  Sam.  xiv.  25-27.) 
The  mortified  spirit  and  conduct  of  John 
were  peculiarly  suited  to  that  severe  min- 
istry of  the  law,  and  work  of  humbling 
reformation,  by  which  he  was  to  prepare 
the  Jews  for  receiving  the  expected  Mes- 
siah. An  exterior  garb  of  poverty  may  be 
consistent  with  rare  excellence  in  the  sight 
of  God.  Ministers  of  the  Gospel  are  not 
to  affect  gaiety  in  apparel,  or  delicacy  in 
diet;  but  having  the  necessary  comforts 
and  conveniences  of  life,  to  be  therewith 
content. 

5.  i^Then  went  out  to  him  Jerusalem,  and  all  Judea, 
and  all  the  region  round  about  Jordan, 
kJIark  i.  5;  Luke  iii.  7. 


The  same  John — a  remarkable  personal  |      Never  was  preacher,  for  the  time,  more 


40 


MATTHEW 


successful  than  was  John.  At  his  voice 
from  the  wilderness  the  heart  of  the  whole 
nation  was  stirred.  The  news  of  his  ap- 
pearing, preaching,  and  baptism,  spread 
quickly  through  the  land,  and  from  every 
quarter— from  the  metropolitan  centre  to 
the  extremities  of  the  Jordan  province,  the 
cry  of  this  great  preacher  of  repentance 
and  herald  of  the  approaching  Messiah 
brought  trooping  penitents  and  eager  ex- 
pectants of  all  ranks  and  sects. 

6.  lAnd  were  baptized  of  him  in  Jordan,  confessing 
their  sins.— 'Acts  xix.  4, 18. 

John  baptized  all  his  disciples,  whether 
they  were  Jews  or  Gentiles,  who  had  been 
baptized  as  proselytes  to  the  religion  of 
the  Jews,  and  without  distinction  of  pre- 
vious character.  Jordan,  the  chief  river  of 
Palestine,  running  from  north  to  south, 
and  dividing  the  Holy  Land  into  two  parts, 
of  which  the  larger  and  more  important 
lay  on  the  west.  Confessing  their  sins.  Not 
that  every  one  confessed  his  individual 
sins,  but  that  they  confessed  publicly  and 
fully  their  guilt  before  God.  The  confes- 
sion seems  to  have  been  similar  to  those 
recorded  in  Ezra  ix,  Nehemish  ix,  and 
Daniel  ix.  There  is  no  doubt  that  John 
preached  faith  in  the  coming  Messiah,  as 
revealed  in  prophecy  (see  v.  11),  yet  the 
prerequisite  for  this  baptism  was  the  con- 
fession of  sin  and  its  renunciation.  His 
doctrine  of  repentance  was  not  that  which 
terminates  in  mere  emotion  and  external 
humiliation,  it  was  spiritual  and  humbling. 
His  baptism,  which,  like  his  ministry,  was 
a  transition-process,  or  connecting  link 
between  the  Old  and  New  Dispensations, 
Avas  an  appropriation  and  concentration 
into  a  single  rite  of  all  the  lustrations  and 
washings  of  the  Old  Testament  dispensa- 
tion, and  thereby  became  the  emblem  of 
the  Holy  Spirit ;  of  regeneration. 

7.  But  when  he  saw  many  of  the  Pharisees  and  Sad- 
ducees  come  to  his  bapti-m,  he  said  unto  them,  mO  gen- 
eration of  vipers,  who  hatli  warned  you  to  flee  from 
Bthe  wrath  to  come  ? 

n>Chap.  xii.  34,  xxiii.  33;  Lev.  iii.  7,  8,  9.  »Eom.  v.  9;  1 
Thes.  1.  10. 

The  Pharisees  were  the  most  celebrated 
of  all  the  Jewish  sects.  As  a  class  their 
religious  profession  was  vain  and  hollow, 
and  many  of  them  indulged  themselves  in 
cruelty,  dishonesty  and  oppression,  though, 
on  the  other  hand,  there  appear  to  have 


been  am.ong  them  individuals  of  probity, 
and  even  of  genuine  i^iety.  The  Sadducees. 
This  sect  took  its  rise  about  two  or  three 
hundred  years  before  the  birth  of  Christ. 
It  derived  its  name  from  Zadok,  or  Sadoc, 
a  disciple  of  Antigonus.  It  is  very  strange 
that  the  Sadducees  presented  themselves 
also  as  candidates  for  baptism;  they  did 
so,  undoubtedly,  in  order  to  increase  their 
poi^ularity.  Josephus  says  that  they  often 
followed  the  principles  of  the  Pharisees 
against  their  own  convictions,  in  order  to 
rival  them  in  popularity.  Generation  of 
vipers.  The  Baptist  did  not  preach  elegant 
sermons,  to  please  his  hearers ;  he  spoke 
plainly,  faithfully.  This  pkrase  denotes 
persons  at  once  deceitful  and  malicious. 
(Isa.  xiv.  29,  lix.  5;  Ps.  Iviii.  5;  see  on 
Luke  iii.  7.)  The  expression  would  convey 
to  an  Israelite  the  idea  of  representatives 
of  pernicious  doctrines  and  princij^les.  To 
treat  a  sinner  harshly  in  order  to  humble 
him  is  not  to  insult  him.  Who  hath  ivarned 
you — "given  you  the  hint,"  as  the  idea  is — 
to  flee  from  the  wrath  to  comef  This  refers 
to  God's  punitive  justice.  His  righteous 
displeasure  against  sin.  (Rom.i.  8;  Eph.  ii. 
3.)  This  wrath  is  called  coming  ^\r^^^i\\,  for, 
though  as  a  merited  sentence  it  lies  on  the 
sinner  already,  not  until  the  judgment  of 
the  great  day  will  he  exiserience  its  effects 
without  mixture  and  without  hojie.  (See 
1  Thes.  i.  10.)  These  were  stern  words  to 
address  to  "  the  most  straitest  sect"  of  the 
Jewish  religion  (Acts  xxvi.  5),  but  our 
Saviour  employed  terms  of  even  greater 
severity  toward  them.  (Chap,  xxiii.  13- 
33.)  Doubtless  among  their  number  were 
some  sincere  persons,  but,  as  a  body,  they 
must  have  been  proud,  uncharitable  and 
self-righteous,  of  a  character  wholly  unlike 
that  which  God  approves. 

8.  Bring  forth,  tlierefore,  fruits  meet  for  repentance: 

Dangerous  as  was  their  condition,  yet 
was  it  not  desperate;  hence,  after  the 
sharp  reproof  given,  this  seasonable  ex- 
hortation was  added.  i^rtu'fe^mplying 
abundance — meet  for  repentance — suitable, 
proper,  consistent  with  repentance.  A 
profession  of  repentance,  unless  accompa- 
nied by  a  reformation  of  life,  is  utterly 
valueless.  (Chap.  vii.  20.)  God  requires  o*f 
us  real  works,  and  such  as  are  (in  some 
measure)  proportioned  to  our  sins.     (See 


CIIArTER    III. 


41 


Acts  xxvi.  20.)  Paul  was  far  enough  from 
teaching  that  works  are  a  ground  of  justi- 
lication.  But  John,  standing  in  the  twi- 
Hght  of  Christianity,  and  Paul,  standing  in 
the  light  of  its  full-orbed  splendor,  alike 
taught  the  necessity  of  evincing  the  genu- 
ineness of  our  repentance  by  bringing 
forth  the  fruits  of  holiness. 

9.  And  tliink  not  to  say  within  yourselves,  »We  have 
Abraham  to  oiii-  I'utliur :  for  1  tjuy  unto  you,  that  God  is 
<ible  oftlic'Sf  stoiu's  to  raise  up  children  unto  Abraham. 

oJohu  viii.  33,  '£) :  Acts  xiii.  20 ;  Kom.  iv.  1,  4,  6. 

"Do  not  comfort  yourselves  by  saying  to 
one  another,  and  in  your  hearts,  that  your 
descent  from  Abraham  will  excuse  you 
from  the  duty  of  repentance,  for  God  is 
able,  if  necessary,  out  of  these  stones  (point- 
ing probably  to  the  stones  of  the  Jordan), 
the  most  unlikely  material,  to  create  a 
people  like  to  Abraham  in  faith  and  obedi- 
ence." (Comp.  Rom.  iv.  9,  6,  7 ;  Gal.  iv. ; 
John  viii.  39,  -10.)  The  piety  of  our  ances- 
tors, or  of  our  relatives,  will  not  avail  for 
our  salvation.  Men,  and  especially  the 
self-righteous,  rake  together  every  pretext 
to  claim  God  as  theirs,  without  repentance. 
Ministers  of  Christ  should  endeavor  to 
drive  hypocrites  and  self-deceived  persons 
from  their  vain  confidence. 

10.  And  now  also  the  axe  is  laid  unto  the  root  of  the 
trees;  ptherel'ore  every  tree  winch  bringeth  not  forth 
good  fruit  is  hewn  down  and  cast  into  the  fire. 

pChap.  vii.  19 :  Luke  xiii.  7,  9 ,  John  xv.  6. 

The  axe  is  laid,  &c.  (See  on  Luke  iii.  0.) 
The  excision  hinted  at  in  the  preceding 
verse,  which  was  to  cut  off  the  rebellious 
Jews  from  the  promises  and  privileges 
granted  to  the  true  seed  of  Abraham,  is 
here  represented  as  about  to  take  jjlace. 
The  representation  is  that  of  a  woodman, 
who,  before  he  begins  to  fell  a  tree,  lays 
the  sharp  edge  of  his  axe  to  the  place 
where  he  means  to  give  his  first  blow,  giv- 
ing warning,  as  it  were,  that  he  is  about  to 
strike.  The  axe  is  here  a  figure  for  Divine 
judgment.  At  the  root,  expressing  utter 
destruction.  It  was  not  to  be  a  simply  or- 
ganic destruction,  but  individual  also. 
Therefore — an  inference  from  what  pre- 
cedes. Every  tree — every  impenitent  indi- 
vidual. The  punishment  will  equally 
descend  on  all.  Which  bringeth  not  forth 
good  fruit — that  is,  right  or  acceptable  to 
God,  and  salutary,  u.seful  to  the  doer  and 
to  others.  The  sin  here  specified  is  the 
Bin  of  omission.    The  neglects  of  duty  are 


as  dangerous  and  destructive  as  the  posi- 
tive acts  of  sin.  Is  hewn  down,  means 
strictly  cut  out,  and  is  so  translated  in  Rom. 
ii.  24.  It  here  denotes  the  complete  ex- 
cision of  the  tree.  And  cast  into  the  fire — a 
description  of  the  element  made  use  of  to 
consume  the  tree,  and  representing,  as  a 
figure,  the  wrath  of  God,  already  mentioned 
in  v.  7,  or  its  ruinous  effect  upon  the  un- 
forgiven  sinner.  (Comp.  chap.  xxv.  46; 
Heb.  vi.  8,  xii.  29.)  It  is  not  unsuitable  for 
ministers  of  the  Gospel  to  press  repentance 
and  holiness  of  life  upon  their  hearers 
from  arguments  of  terror. 

11.  ql  indeed  baptize  you  with  water  unto  repentance: 
but  he  that  cometh  after  me  is  mightier  than  I,  whose 
shoes  I  am  not  worthy  to  bear:  'lie  shall  baptize  yoa 
with  the  Holy  Ghost  and  with  fire : 

qMarki.  8;  Luke  iii.  16;  John  i.  15,  2fi,  3.3;  Acts  i,  5, 
and  xi.  1«,  and  xix,  24.  risa.  iv.  4,  and  xliv.  3 ;  Mai.  iii.  2 ; 
Acts  ii.  2,  3, 4 ;  1  Cor.  xii.  13. 

John  depreciates  not  so  much  his  baptism 
as  himself.  He  teaches  that  his  was  a 
symbolical  and  temporary  mission  as  the 
forerunner,  to  prepare  for  the  higher  mis- 
sion of  the  Messiah.  (See  on  Luke  iii.  16.) 
Unto  rejjentance,  i.  e.,  as  a  solemn  ratifying 
profession  of  having  exercised  reiDcntance, 
and  of  the  obligation  to  repentance.  He 
that  cometh  after  me,  immediately  following 
me :  this  expression  would  be  understood 
as  referring  to  the  Messiah.  Is  mightier 
than  I,  more  exalted  in  all  that  pertains  to 
personal  worth  or  official  dignity,  authority 
and  power.  M'hose  shoes  I  am  not  worthy 
to  hear.  To  unloose  a  person's  sandals  and 
carry  them  after  him  was  considered  by 
the  Jews,  Greeks,  and  Romans,  the  most 
servile  and  degrading  of  all  menial  em- 
ployments; yet  John  regarded  the  per- 
formance of  this  service  for  Christ  as  an 
honor  of  which  he  was  utterly  unworthy. 
The  coming  One  was  the  King ;  he  himself 
was  nothing  more  than  a  servant.  Two 
things  are  evident:  1.  John  did  not  seek 
for  honor,  emolument,  or  fame,  nor  was  he 
ambitious  of  being  at  the  head  of  a  sect. 
2.  He  must  have  considered  Christ  as  the 
Lord  God  M'ho  was  to  come  as  a  shej^herd 
with  a  strong  hand,  whose  reward  was 
with  Him  and  His  work  before  Him.  On 
no  other  supi^osition  can  we  rationally 
account  for  the  manner  in  which  he  here 
speaks  of  Christ. 

He  shall  baptize  you — abundantly  impart 
(Titus  iii.  6 ;  Acts  ii.  3, 4, 17,  and  x.  44),  and 


42 


MATTHEW. 


shall  thereby  show  Himself  the  mightier. 
Wilh  the  Holy  Ghost,  with  the  eflfusions  of 
the  Holy  Spirit.  (1  Cor.  xii.  13.)  The  term 
Holy  Spirit  is  preferable  to  the  term  Holy 
Ghost,  as  the  word  ghost  is  attended  with 
unpleasant  associations  in  many  minds. 
And  loith  fire.  The  word  "  with  "  is  not 
in  the  original.  The  reference  is  to  the 
fiery  character  of  the  Spirit's  operations 
upon  the  souls  of  our  Lord's  disciples — 
searching,  dross-consuming,  cleansing,  re- 
fining, sublimating.  The  descent  of  the 
Holy  Spirit  on  the  day  of  Pentecost,  in  the 
form  of  fiery  tongues  lighting  on  the  Apos- 
tles, with  the  effects  produced  on  their 
minds  and  by  their  ministry,  was  a  re- 
markable fulfillment  of  this  prediction.  We 
need  to  be  sent  direct  to  Christ.  We  must 
not  rest  in  our  union  with  the  church, 
regular  use  of  the  sacraments,  or  diligent 
attendance  on  the  preached  Word.  For- 
giveness of  sin  is  not  the  only  thing  neces- 
sary to  salvation ;  we  need  also  the  baptizing, 
of  our  hearts  by  the  Holy  Spirit.  There 
must  not  only  be  the  work  of  Christ /o?-  us, 
but  the  work  of  the  Holy  Spirit  in  us. 

12.  "Whose  fan  U  in  his  hand,  and  he  will  thoroughly 
pur^e  his  door,  and  sather  his  wheat  into  the  garner; 
but  he  will  tburn  up  the  chaff  with  unquenchable  fire. 

sMal.  iii.  3.    'Mai.  iv.  1 ;  chap.  xiii.  30. 

The  same  truth  is  here  enforced  as  in  v. 
10,  though  in  another  aspect.  (See  on 
Luke  iii.  17.)  The  fruitless  tree  among  fruit- 
ful ones  is  recognized  at  once,  and  the 
distinction  easily  perceived.  Not  so  with 
the  confused  heap  of  grain  and  chatf  which 
lies  together  on  the  farmer's  thrashing- 
floor.  But  though  the  converted  and  un- 
converted are  mingled  in  the  visible  church, 
sinners  will  not  be  overlooked  in  the  crowd, 
under  the  Messiah's  discriminating  and 
adjudging  process.  Whose  and  his,  thrice 
used  in  this  verse  with  emphasis,  show  the 
power  of  Christ.  The  fan  was  a  winnow- 
ing shovel,  with  which  the  grain,  as  it 
came  from  the  thrashing  floor,  was  thrown 
up  against  the  wind,  in  order  that  the 
chaff  might  be  blown  aside,  and  the  wheat 
cleansed.  Fan.  The  representations  of 
the  Scriptures  (Isa.  xxx.  24 ;  Jer.  iv.  11) 
relative  to  the  ancient  process  of  separa- 
ting the  chaff  from  the  wheat  have  been 
strikingly  confirmed  by  discoveries  in 
Egypt.  Monuments  and  tombs  have  re- 
vealed   the    entire    process    of   plowing, 


sowing,  reaping,  thrashing,  and  winnow- 
ing. The  grain  was  tossed  up  in  the  wind 
with  shovels  or  with  fans — "  their  precise 
difference  is  very  doubtful."  By  the  fan 
is  meant  the  Gospel.  It  is  calculated  to 
separate  the  good  from  the  evil  by  the 
love  to  Christ  which  it  excites,  and  the 
sacrifices  it  demands.  It  will  separate 
the  chafl'  from  the  wheat  in  the  day  of 
judgment,  it  being  the  law  by  which  all 
shall  be  judged,  and  declared  worthy  or 
unworthy  of  admission  into  eternal  life. 
(See  John  xii.  48  ;  2  Thess.  i.  8-10.)  (Is) 
in  his  hand,  in  readiness  for  use.  Thor- 
oughly purge  his  floor;  not  destroy,  but 
cleanse,  or  clear  off,  his  thrashing-floor, 
i.  e.,  his  visible  Church.  The  thrashing- 
floor  was  in  some  elevated  part  of  the 
field.  It  was  of  a  circular  form,  thirty  or 
forty  paces  in  diameter,  having  the  ground 
beaten  down  and  leveled. 

Gather,  collect,  or  bring  together,  first 
from  its  dispersion  at  the  harvest,  and 
then  from  its  mixture  with  the  chafl'  and 
other  refuse,  at  the  thrashing.  His  wheat, 
that  belonging  to  Him,  which  implies  its 
value — true  and  penitent  believers,  the 
precious,  pure  produce  of  God's  husbandry. 
Into  the  garner,  literally,  a  place  of  laying  hy 
or  up,  a  granary,  or  store-house,  called,  in 
chaj).  xiii.  30,  43,  "the  kingdom  of  their 
Father."  The"  granaries  of  the  East  are 
often  excavations  in  the  earth  in  which 
the  grain  is  buried,  frequently  for  the  sake 
of  concealment,  either  from  an  enemy  or 
an  oppressive  government.  C]iaff—\Ms  is 
held  of  no  account,  though  sometimes  not 
unlike  wheat.  Burn  up  with  unquenchable 
fire — an  eternal  fire.  Singular  is  the 
strength  of  this  apparent  contradiction  of 
figures:  to  be  buriit  up,  with  a  fire  that  is 
unquenchable,  the  one  expressing  the  utter 
destruction  of  all  that  constitutes  one's  true 
life;  the  other,  the  continued  consciousness 
of  existence  in  that  awful  condition.  The 
words  unquenchable  fire  are  absolutely 
inconsistent  with  all  the  views  of  the 
restoration  of  the  wicked,  and  however 
the  phrase  of  being  consumed  like  chaff 
might  seem  to  favor  the  doctrine  of  their 
annihilation,  the  epithet  of  unquenchable 
given  to  this  fire,  or  more  exactly  un- 
quenched,  i.  e.,  never  quenched  or  put  out, 
is  so  far  from  proving  this  doctrine  that  it 


CHAPTER    III. 


43 


cannot,  by  any  easy  and  just  interpretation, 
be  reconciled  witli  it.  (See  Mark  i.  7,  8; 
ix.  43,  45 ;  Luke,  iii.  9,  16,  17.)  We  need 
lo  be  reminded  tliat  there  is  a  liell  as  well 
as  a  lieaven,  and  a  final  separation  coming. 
We  are  fearfully  apt  to  forget  this.  We 
talk  of  the  love  and  mercy  of  God,  and  we 
do  not  remember  suliiciently  His  justice 
and  holiness.  Terrible,  but  inevitable 
separation ! 

13.  f  "Then  Cometh  Jesus  'from  Galilee  to  Jordan 
Mnto  John,  to  be  baptized  othiiu. 

uMark  i.  9;  Luke  iii.  21.    'Chap.  ii.  22. 

Then  comcth  Jesus,  &c.  (See  on  Luke  iii. 
21.)  The  baptism  of  Christ  was  His  first 
step,  when  He  entered  on  His  public  min- 
istry. The  precise  spot  on  the  banks  of 
the  Jordan  where  John  was  now  occui^ied 
is  not  stated.  Jesus  comes  to  His  servant 
— the  greater  comes  meekly  to  the  less. 
His  design,  no  doubt,  was  to  put  honor 
upon  the  ministry  of  John.  To  be  baptized 
of  him.  Being  free  from  sin,  Jesus  could 
not  repent,  and  He  needed  no  forgiveness, 
regeneration  or  newness  of  life,  yet,  as  He 
took  upon  Him  our  nature,  and  was  made 
sin  for  us,  being  made  in  the  likeness  of 
sinful  flesh,  He  condescended  to  observe 
all  the  rites  and  ceremonies  imposed  by 
the  law  upon  those  whom  He  came  to 
redeem;  besides,  as  He  was  now  to  be 
inaugurated  to  His  priestly  office.  He 
received  the  rite  of  baptism  as  a  solemn 
introduction  to  His  most  sacred  work  and 
offices,  of  which  John's  testimony,  the  de- 
scent of  the  Holy  Spirit,  and  the  voice 
from  heaven,  were  so  many  notifications. 
(See  Ex.  xxix.  1-37.)  Jesus  clothes  Him- 
self with  us  and  our  sins,  that  He  may 
clothe  us  with  Himself  and  His  righteous- 
ness. 

14.  But  John  forbade  him,  sayins;,  I  have  need  to  be 
baptized  of  tlaee,  and  comest  thou  tome? 

How  holy  and  lovely  is  that  contest 
which  arises,  on  either  side,  from  nothing 
but  humility !  Though  John  had  probably 
seen  Jesus  but  little,  yet  often  enough,  as 
His  life  could  not  have  been  altogether 
retired,  to  have  awakened  within  liim  the 
presentiment  which  now  deepened  to  con- 
viction, that  He  was  the  IMessiah.  As 
John  saw  Him  approaching,  in  all  gentle- 
ness and  humility,  to  the  baptism  of  re- 
pentance, he   saw   shining  through  this 


deep  humility  tlie  high  majesty  of  the 
Holy  One  ;  and  that  he  had  an  inward 
token  or  discernment  of  tliis,  constituted 
his  own  dignity.  The  Baptist's  reason, 
then,  for  seeking  to  dissuade  Christ  from 
receiving  baptism  was  three-fold:  1.  He 
knew  that  He  needed  it  not,  as  he  had  a 
prophetic  or  Divine  certitude  concerning 
the  Messiahship  of  Jesus.  2.  He  had  a  deep 
consciousness  of  his  own  unworthiness, 
and  that  of  any  mortal  man,  to  administer 
this  ordinance  to  the  Saviour.  3.  He  feared 
that  the  people,  seeing  Christ  baptized, 
should  apprehend  Him  to  be  a  sinner, 
needing  the  baptism  of  repentance  as  well 
as  themselves. 

15.  And  Jesus  answering  said  unto  him.  Suffer  it  to  be 
so  now ;  for  thus  it  bec(jmeth  us  to  fulfil  all  righteoas- 
ness.    Then  he  sufi'ered  him. 

Suffer  it  to  be  so  now.  Gently  the  Baptist 
declines;  gently  the  Saviour  insists.  He 
could  command;  He  only  requests.  Thus 
it  becometh  us,  &c.  It  was  God's  will  that 
all  men  should  be  baptized,  and  therefore 
it  was  necessary  that  Jesus,  when  He  was 
a  man,  should  be  baptized,  for  He  came  to 
do  all  God's  commands,  that  by  His  obedi- 
ence many  might  be  made  righteous. 
(See  Notes  on  v.  13.)  In  acts  of  deepest 
humility  the  Son  of  God  watches  over  the 
i-ight  of  His  own  majesty.  (John  xiii.  7, 
&c.,  xiv.  30,  xviii.  5,  xx.  36.)  The  Saviour 
followed  the  custom  of  the  priests  at  their 
induction  to  their  office.  (Ex.  xxix.  4.) 
He  is  an  example  of  ready  obedience  to 
the  Divine  will.  "Whatever,"  says  an 
eminent  scholar,  "may  be  the  full  depth 
of  meaning  in  this  language  of  our  Lord, 
so  much  as  this  at  least  we  are  to  under- 
stand by  it,  that  had  He  omitted  this  act 
of  obedience.  He  would  have  left  incom- 
plete that  perfect  righteousness  which  in 
our  nature  He  has  wrought  out.  If  aught 
that  it  became  Him  to  fulfill  had  been  left 
unfulfilled,  something  essential  would  have 
been  wanting."  Then  he  suffered  him — 
with  true  humility,  yielding  to  higher 
authority  than  his  own  impressions  of 
propriety.  We  should  cherish  an  humble 
reverence  for  Divine  ordinances,  looking 
on  them  as  God's.  "  What,"  says  one, 
"though  he  that  teaches  be  less  knowing 
and  less  spiritual  than  thou  that  hearest? 
one,  that  might  rather  learn  of  thee  f  Yet 
the  appointment  of  God  obliges  thee  to 


li 


MATTHEW. 


attend  to  His  ministry  as  humbly,  and  with 
as  much  regard,  as  if  He  were  an  angel." 

ifi  wAnd  Jesus,  when  he  was  baptized,  went  up 
Btraiffhlwuv  out  of  the  water :  and  lo,  the  heavens  were 
openld  unto  hhn,  and  he  saw  ^the  Spirit  of  Ood  de- 
scending Uke  a  dove,  and  lighting  upon  him. 

"Mark  i.  10.  ^Isa.  xi.  2,  and  xlli.  1;  Luke  m.  22; 
John,  i.  32, 33. 

Straightway— immediately.  Out  of  the 
water.  Rev.  Dr.  Whcdon,  of  the  Metho- 
dist Episcopal  Church,  says :  "  How  He  was 
baptized  is  not  said.  His  coming  out  of  the 
water  aids  us  not  in  guessing  how,  for  the 
preposition  properly  signifies  froin.  Nor, 
if  Jesus  waded  into  and  out  of  the  Avater, 
would  it  in  the  least  aid  the  matter.  Thou- 
sands in  ancient  and  modern  times  have 
been  baptized  by  affusion,  as  they  are  rep- 
resented in  ancient  pictures,  standing  or 
kneeling  in  the  bed  of  a  stream.  But,  at 
any  rate,  the  mode  of  this  baptism  was 
such  as  to  make  it  the  symbol  and  picture 
of  the  spiritual  baptism  which  forthwith 
descended  upon  Him  in  dove-like  form." 
Rev.  J.  J.  Owen,  D.  D.,  of  the  Presbyterian 
Church,  remarks :  "  Out  of  the  water,  more 
literally,  away  from  the  water,  i.  e.,  from  the 
margin  or  bank,  on  which  He  stood  while 
receiving  the  rite,  for  had  the  idea  out  of 
the  water  been  intended,  the  j^reposition 
ek,  instead  of  apo,  would  have  been  used. 
Much  less  admissible  is  the  notion  that 
complete  immersion  is  here  implied,  for 
Avhat  necessity  in  that  case  for  the  word 
immediately,  as  though  the  person  baptized 
either  could  or  would  desire  to  remain 
under  or  in  water  any  length  of  time."  On 
the  contrary,  the  Rev.  Henry  J.  Ripley, 
of  the  Baptist  Church,  observes :  "  The 
preposition  here  translated  out  of  has  the 
more  general  signification  of  the  word  from, 
and  would  be  suitable,  wdiether  the  sacred 
writer  meant  to  say  that  Jesus  came  out 
from  the  water,  that  is,  from  within  the 
river  to  the  shore  ;  or,  that  he  came  from 
the  water,  that  is,  retired  from  the  bank 
of  the  river  to  another  place.  This  prepo- 
sition, then,  in  itself  furnishes  no  decision 
in  respect  to  the  manner  of  the  ordinance. 
But  that  the  rendering  out  of  is  correct, 
appears  from  the  facts,  that  persons  to  be 
baptized  went  to  a  river  ;  that  the  proper 
meaning  of  the  word  baptize  is  to  immerse  ; 
and  that  in  Acts  viii.  39  the  preposition 
translated  out  of  is,  in  the  original,  the 
very  one  which  would  be  selected  to  ex- 


press the  coming  up  out  of  the  ivater,  after  a 
person  had  been  baptized.  In  the  case  of 
Jesus,  as  in  the  instance  recorded  in  Acts 
viii.  39,  it  was  after  He  had  been  baptized 
that  He  came  up  out  of,  or  from,  the  water." 

We  cannot  but  think  that  on  all  sides 
too  much  importance  is  attached  to  the 
mere  mode  of  baptism.  If  it  was  essential 
to  the  validity  of  the  ordinance,  would  it 
not  have  been  more  distinctly  revealed? 
At  all  events,  the  diversity  of  opinion  in 
regard  to  it  is  not  likely  soon  to  cease. 

And  lo  !  a  strange  and  great  event.  The 
heavens  ivere  opened  unto  him,  i.  e.,  cloven  or 
rent.  This  cannot  possibly  denote  a  flash 
of  lightning,  or  the  shining  of  the  stars,  or 
a  sudden  clearing  of  the  sky,  or  anything 
whatever  but  an  apparent  separation  or 
division  of  the  visible  expanse,  as  if  to 
afford  passage  to  the  form  and  voice  which 
are  mentioned  in  the  next  verse.  He  that 
had  by  His  power  parted  the  waters,  to 
make  a  way  through  them  to  Canaan,  now 
by  His  power  parted  the  air,  to  open  a  cor- 
respondence with  the  heavenly  Canaan. 
Thus  was  it  shown  that  heaven,  which  was 
closed  and  shut  against  us  for  our  sins,  is 
now  opened  unto  us  by  Christ's  under- 
taking for  us.  Compare  the  similar  ex- 
pressions of  Isaiah  Ixiv.  1 ;  Ezek.  i.  1 ; 
John  i.  52 ;  Acts  vii.  56.  In  all  these  cases 
the  essential  idea  suggested  by  the  version 
is  that  of  renewed  communication  and  ex- 
traordinary gifts  from  heaven  to  earth. 

And  he  saw  ;  Jesus.  (Mark  i.  10.)  John, 
also.  (John  i.  32.)  Probably  others  Avho 
were  present  participated  in  the  vision. 
The  conjunction  of  the  voice  (which  those 
present  doubtless  heard)  and  the  appear- 
ance, seems,  indeed,  to  indicate  that  both 
were  intended  to  be  witnessed  by  all  pres- 
ent. The  Spirit  of  God  descending  like  a 
dove.  A  visible  form  is  evidently  intended. 
"In  a  bodily  shape  like  a  dove"  (Lukeiii. 
22) ;  that  is,  the  Spirit  invested  itself  with 
a  dove  form.  Here  we  have  a  striking 
illustration  of  the  Incarnation.  As  the 
Holy  Spirit,  the  third  person  in  the  Trinity, 
assumes  the  bodily  form  of  a  dove  by  way 
of  self-manifestation  to  the  eye  of  men, 
what  difficulty  is  there  in  supposing  that 
the  second  person  of  the  Trinity  should 
become  God  manifest  in  the  flesh  in  a 
human  form  ?    The  Spirit  descended  upon 


CHAPTER    III. 


45 


Christ  as  the  promised  gift  of  His  great 
office.  (Lsa.  Ixi.  1.)  The  form  of  a  dove 
may  have  been  assumed  because  that  bird 
is  the  emblem  of  meekness,  gentleness, 
innocence,  attributes  which  were  so  con- 
spicuous in  our  Divine  Master.  This  form 
would  also  indicate  the  spirit  of  Christ's 
ministry,  and,  as  the  dove,  with  an  olive 
branch,  flew  to  the  ark,  showing  the  waters 
of  the  flood  to  have  abated,  so  this  was 
the  symbolical  testimony  of  the  Father, 
and  the  Spirit,  at  His  baptism,  which 
agreed  with  the  angels'  song  at  His  birth. 
Peace  on  earth,  &c.  Some  suppose  that  in 
the  selection  of  this  form  there  was  a 
reference  to  the  dove's  hovering  and  brood- 
ing motion,  used  in  Gen.  i.  2,  according  to 
an  ancient  Jewish  exposition,  to  describe 
the  generative  or  productive  agency  of  the 
Divine  Spirit  in  the  first  creation.  Othei-s 
suppose  there  was  a  reference  to  the  sacrifi- 
cial use  of  this  bird,  as  prescribed  or  per- 
mitted by  the  ritual  in  certain  cases.  (Gen. 
XV.  9;  Lev.  xiv.  22;  xxi.  6;  Luke  ii.  24.) 
And  Kfjhting  upon  Him.  It  is  said  in  John 
1. 32,  "  abode  upon  Him."  "We  must  not  sup- 
pose that  our  Lord  at  this  particular  time 
first  received  the  grace  of  the  Holy  Ghost — 
the  Spirit  dwelt  in  Jesus  "without  meas- 
ure "  from  the  very  time  of  His  Incarnation. 

17.  TAnrt  lo.  fi  voice  from  heaven,  'saying.  This  is  my 
beloved  Son.  in  wliom  I  am  well  pleased. 

.T.Tohn  xii.  2S.  'Ps.  ii.  7;  lsa.  xlii.  1 ;  chap.  xii.  8,  xvii.  .5; 
Matt.  i.  22 ;  L,uke  ix.  a5  ;  Eph.  i.  6 ;  Col.  i.  13 ;  2  Peter  1. 17. 

A  voice  from  heaven,  not  visionary  or  im- 
aginary, but  a  literal  and  real  sound,  corres- 
ponding to  the  bodily  appearance  by  which 
it  was  preceded.  TVe  read  of  no  voice 
from  heaven  before  this,  except  at  the  giv- 
ing of  the  law  on  Sinai.  This  is  my  beloved 
Son.  We  have  here — 1.  The  nearness  of 
Christ's  relation.  He  is  the  Father's  Son,  in 
respect  of  His  eternal  generation,  in  resjiect 
of  His  miraculous  conception,  and  by  par- 
ticular designation  to  hold  the  office  of 
mediator.  The  words  i/)/  Son  are  applied  to 
the  IMessiah  in  the  promise  made  to  David 
(2  Sam.  vii.  14),  and  in  his  own  prophetic 
Psalm,  founded  on  it.  (Ps.  ii.  7.)  Hence 
the  Son  of  God  became  one  of  His  standing 
designations.  (Matt.  iv.  3,  6,  viii.  29,  xiv.  33, 
xxvi.  63,  xxvii.  40,  54.)  The  filial  relation 
thus  ascribed  to  the  Messiah,  far  from  ex- 
cluding, presupposes  His  eternal  Sonship. 
2.  The  endearedness  of  ChrisVs  person — "be- 


loved Son."  Jesus  is  elsewhere  called 
"God's  dear  Son."  The  Divine  love  here 
affirmed  is  not  to  be  deemed  as  the  ground 
or  cause,  but  the  effect  or  co-eternal  adjunct 
of  the  Sonship  here  ascribed  to  Christ.  The 
Father  loves  the  Son  on  account  of  that  in- 
dependent, ab.solute  perfection  of  which 
both  are  equally  possessed,  and  He  loves 
Him  on  the  ground  of  that  most  intimate 
relation  which  subsists  between  them,  as  in 
some  way  distinct,  though  in  essence  one, 
and  of  which  the  relation  of  sonship  i.s 
the  fittest  analogy  to  be  found  among  men. 
Dr.  Alexander,  in  reference  to  this  clause, 
and  that  immediately  preceding  it,  says; 
"  There  is  no  tautology  in  these  two  clauses, 
but  the  first  describes  our  Lord  as  the  be- 
loved Son  of  God  from  all  eternity,  the 
second  as  the  object  of  His  infinite  com- 
placency and  ajii^robation  as  the  Son  of 
man,  the  Mediator,  the  Messiah.  In  this 
voluntarily-assumed  or  adopted  character 
the  Son  of  God  was  recognized  and  set 
forth  at  His  baptism."  (lsa.  xMi.  1.)  The 
preposition  "in"  indicates  especially  the 
object  of  the  Father's  good  pleasure,  and 
all  persons  and  all  things  in  the  Son.  The 
verb  meaning  to  be  veil  pleased  is  employed 
when  one  is  pleased  by  what  he  or  another 
has  or  does.  The  Father  here  proclaims 
that  He  accepts  Christ  as  the  mediator  be- 
tween God  and  man.  There  is  a  rich  mine 
of  comfort  in  these  words  for  all  Christ's 
believing  people.  In  themselves,  and  in 
their  own  doings,  they  see  nothing  to 
please  God.  They  are  daily  sensible  of 
weakness,  shortcoming  and  imperfection 
in  their  ways.  But  let  them  recollect  that 
the  Father  regards  them  as  members  of 
His  beloved  Son  Jesus  Christ.  They  are 
clothed  in  Christ's  righteousness,  and  in- 
vested with  his  merit.  They  are,  as  our 
persons  and  services  only  can  be,  "accepted 
in  the  Beloved."  In  the  baptism  of  our 
Lord  the  doctrine  of  the  Holy  Trinity  is 
demonstrated.  Three  distinct  persons  are 
here  represented:  God  the  Holy  Ghost 
"in  a  bodily  shape  like  a  dove,"  God  the 
Son  ascending  from  the  waters  of  Jordan, 
and  God  the  Father,  "whom  no  man  hath 
seen  or  can  see,"  manifesting  Himself  by 
the  voice  from  heaven— the  three  Persons 
but  one  God  of  the  Christian  Trinity,  co- 
essential,  co-equal,  co-eternal. 


46 


MATTHEW, 


1.  What  "days"  are  meant?  2.  What  is  said  of  John  the  Baptist?  3.  What  of  the  wilderness  of  Judea?  4, 
What  did  John  preach?  5.  What  is  repentance?  6.  What  is  said  of  "the  kingdom  of  heaven?"  7.  Which 
prophecy  is  referred  to  in  verse  3?  Explain  it.  9.  Describe  John's  raiment  and  food.  Was  he  successful  as 
a  preacher?  10.  What  was  the  i^rerequisite  for  his  baptism?  11.  What  w(is  John's  baptism?  12.  What  did  he 
say  to  tlie  Pharisees  ?  13,  Explain  "  the  wrath  to  come."  14.  What  are  the  fruits  mentioned  in  verse  8?  15.  Ex- 
plain the  caution  in  verse  9.  16.  What  representation  is  made  in  verse  10?  17.  What  testimony  does  John  bear 
to  Christ?  18.  What  is  meant  by  being  baptized  with  the  Holy  Ghost?  19.  What  is  meant  by  the  "fan"  in 
Christ's  hand?  20.  Explain  "wlieat"  and  "chaff;"  also  "unquenchable  fire."  21.  What  did  Jesus  come  to  John 
for  ?  '22.  Why  did  John  forbid  Him  to  be  baptized  ?  23.  What  is  the  import  of  Clirist's  answer  ?  24.  What  fol- 
lowed the  baptism  of  Christ?  2-3.  What  is  said  of  the  Spirit?  26.  What  of  the  voice?  27.  Explain  "My  beloved 
Sop,"  &c 


CHAPTER  IV. 

1  Chrvit  fasteth,  and  is  tempted.  11  The  angels  minister 
unto  him.  \Z  He  dwellA'.th  in  Capernaum,  11  begi.nneth 
to  preach,  IS  caUeth  Peter,  and  Andrew,  21  James, 
and  John,    23  and  healeth  all  tlie  diseased, 

T'HEN  was  "Jesus  led  up  of  ''the  Spirit  into  the  wil- 
J.  derness  to  be  tempted  of  tlie  devil. 

"Marki.  12,  &c. ;  Luke  iv.  1,  Ac.  ^See  1  Kings  xviii. 
12 ;  Ez.  iii.  14,  viii.  3,  and  xi.  1,  '24,  and  xl.  2  and  xliii.  5 ; 
Acts  viii.  39. 

The  deeply  mysterious  passage  of  our 
Lord's  history,  with  which  this  chapter 
commences,  is  hke  the  mystery  of  His 
holy  incarnation,  tiir  beyond  our  under- 
standing. It  is  full  of  truths  only  partially 
revealed,  and  can  never  be  understood  l)y 
us  more  than  in  part.  Still,  although  like 
many  other  parts  of  Scripture,  it  drtVws  the 
veil  where  the  eye  of  a  vain  curiosity  would 
pry  too  far,  it  leaves  all  that  open  to  our 
contemplation  from  which  useful  lessons 
of  admonition  and  comfort  may  be  drawn, 
and  the  spiritual  profit  to  be  derived  from 
it  will  be  in  proportion  to  the  child-lilce, 
humble,  teachable  spirit  with  which  it  is 
approached  and  regarded.  The  manifes- 
tation of  the  Son  of  God  in  the  flesh  being 
the  wonder  of  all  wonders,  it  was  to  be 
looked  for  that  this  should  be  surrounded 
by  a  group  of  secondary  Avonders  in  His 
life.  What  would  indeed  be  startling  and 
perplexing  would  be  the  absence  of  every 
thing  supernatural  from  such  a  life — the 
fact  that  He  whose  name  is  "  wonderful " 
(Isa.  ix.  6)  should  never,  either  by  wliat  He 
did,  or  what  was  done  in  respect  of  Him, 
have  testified  that  there  was  any  difference 
between  Himself  and  the  other  children 
of  men.     (See  Heb.  iv.  15,  and  ii.  18.) 

Then.  This  word  not  merely  designates 
succession  of  time  ;  it  denotes  rather  the 
Divine  order  in  wliich  the  events  of  the 


Saviour's  life  followed  one  another  "Then," 
immediately  after  our  Lord's  baptism 
(Mark  i.  12),  as  if  to  remind  us  that  this  life 
is  from  the  very  first  a  scene  of  trial,  and 
to  teach  us  that  we  may  expect  to  be  as- 
saulted by  Satan  when  we  have  received 
the  greatest  enlargements  from  heaven, 
either  at  the  sacrament  or  in  prayer,  or  in 
any  other  way.  "  Then,"  immediately  be- 
fore He  entered  on  His  public  ministry, 
thus  showing  that  Satan  desired  to  sup- 
press the  Gospel  in  the  beginning,  and 
that  we  may  expect  to  be  assailed  by  him 
when  we  purpose  honoring  God  in  any 
particular  undertaking  or  course,  and  are 
nearest  the  performance.  Led  up  of  the 
Spirit,  undoubtedly  the  Spirit  of  God.  (See 
Rom.  i.  4  ;  Heb.  ix.  14.)  The  Spirit  impelled 
Jesus  to  go  where  inclination  would  not 
have  induced  Him ;  but,  at  the  same  time, 
He  was  led  up  of  His  own  free  will.  As  to 
tempting,  in  the  sense  of  alluring  to  sin, 
God  is  incapable  of  it.  (James  i.  13.)  In 
the  sense,  however,  of  trying  and  display- 
ing character,  He,  as  the  judge  of  the  earth, 
is  and  must  be,  wdiilst  this  life  of  proba- 
tion lasts,  pledged  to  continue  the  applica- 
tion of  the  probe  and  the  crucible  to  human 
character.  So  he  tried  Abraham's  faith  by 
asking  the  sacrifice  of  Isaac  ;  and  Israel  in 
the  wilderness,  to  prove  them,  and  to  know 
what  was  in  their  hearts.  We  should  not 
court  danger.  Let  us  do  all  we  can  in  order 
that  the  trial  may  be  spared  us,  and  if  this 
cannot  be,  then  we  shall  meet  it  with  the 
freedom  which  springs  from  a  good  con- 
science, and  with  the  strength  which  ac- 
companies humility,  under  the  sustaining 
assurance  that  the  de^il  can  never  tempt 
us  but  by  the   leave   of   our   Heavenly 


CHAPTER    IV. 


47 


Father,    and    never   beyond    the   extent 
which  He  permits.     (See  Job  ii.) 

Into  the  Wilderness.  Tradition  finds 
this  wilderness  in  tlie  desolate  region  east 
of  Jerusalem,  overlooking  the  valley  of 
the  Jordan.  The  mountain  which  the 
same  tradition  makes  the  immediate  scene 
of  the  "  temptation  "  that  ensued,  is  from 
this  tradition  called  Quarantania.  A  mod- 
ern traveler  thus  describes  the  scene  on 
his  way  from  Jerusalem  to  Jericho :  "  After 
pursuing  our  way  for  an  hour  or  two  down 
the  rugged  ravine  which  forms  the  road, 
we  turned  to  the  left,  and  ascended  into  the 
desolate  and  blackened  mountains  of  the 
*  Wilderness  of  Judea,'  the  scene  of  John 
the  Baptist's  ministration  and  of  our  Lord's 
temptation.  Of  all  places  in  the  world,  it 
is  naturally  fittest  for  the  centre  and  king- 
dom of  Satan  the  destroyer  ;  for,  as  Maun- 
drell  says,  'it  is  a  most  miserable,  drj', 
barren  place,  consisting  of  high,  rocky 
mountains,  so  torn  and  disordered  as  if 
the  earth  had  suffered  some  great  convul- 
sion, in  which  its  very  bowels  had  been 
turned  outward.'  This  fearful  wilderness, 
not  ten  miles  east  of  Jerusalem,  has  always 
been  the  abode  of  violence  and  misery. 
The  very  road  on  which  we  passed  was 
the  scene  of  our  Lord's  parable  of  the 
Good  Samaritan.  About  half  way  between 
Jerusalem  and  Jericho  we  passed  the 
crumbling  walls  of  a  large  khan,  with 
immense  cisterns.  Following  the  rugged 
road,  often  through  avenues  cut  in  the 
rock,  we  came,  by  two  o'clock,  to  the  east- 
ern edge  of  the  wilderness  which  overlooks 
the  plain  of  Jei'icho,  clad  in  deep  green 
verdure,  caused  by  the  fertilizing  streams 
of  the  Fountain  of  Elisha.  Beyond  it 
deep  in  the  valley,  and  as  yet  invisible, 
flowed  the  Jordan,  w'hile  the  view  beyond 
was  closed  by  the  dark  masses  of  the 
mountains  of  INIoab,  inviting  the  eye  of  the 
pilgrim  to  select  Nebo  and  Pisgah.  I  paused 
on  the  brow  of  the  mountain,  near  the 
well-preserved  remains  of  a  Roman  aque- 
duct, which  once  supplied  water  to  the 
city  of  Jericho,  and  gazed  upon  this  w'ide 
and  gloomy  panorama  encircling  the  rich 
green  plain  which  lay  spread  out  far  away 
below  me.  Immediately  around  w'as  the 
dreary  wilderness  already  described;  to 
the  right,  in  their  deep,  sunken  bed,  lay 


the  still  waters  of  the  Dead  Sea;  far  to 
the  left,  the  mountains  of  the  wilderness 
projected  into  the  Jordan,  and  closed  the 
plain  to  the  north.  In  that  direction,  just 
above  the  Fountain  of  Elisha,  rose  above 
the  rest  the  dark,  thunder-.scathed  head 
of  Mount  Quarantania,  which  tradition  as- 
signs as  an  '  exceeding  high  mountain,' 
from  which  Satan  showed  our  Lord  '  all 
the  kingdoms  of  this  world.'  Its  summit 
seems  inaccessible,  yet  a  little  chapel  is 
perched  upon  it,  and  its  side  next  the 
Jordan  is  cut  into  caverns  and  chambers, 
in  which  we  saw  at  night  the  flitting  taper 
of  the  hermit,  or  of  the  pilgrim  doing 
penance  during  Lent." 

Notice  the  evident  relation,  partly  of 
coincidence  and  partly  of  contrast,  between 
the  temptation  of  the  first  Adam  and  that 
of  the  second,  one  of  which  is  placed  at 
the  beginning  of  the  Old  Testament,  and 
the  other  at  the  opening  of  the  New. 
Adam  was  tempted  in  Eden  ("  a  place  of 
delights  "),  Jesus,  in  the  wilderness.  Adam, 
amidst  the  abundance  of  all  things ;  Jesus, 
in  want  and  in  hunger.  Adam,  through 
the  senses,  and  by  the  allurements  of  self- 
exaltation,  and  covetousness  of  gifts  which 
he  did  not  possess.  Christ,  to  satisfy  His 
hunger  by  a  miracle,  to  display  His  Divine  • 
nature,  by  suspending  the  laws  which 
govern  our  state,  to  which  He  had  made 
Himself  subject,  and  to  forsake  His  Father 
for  the  offer  of  earthly  greatness.  Adam 
Avas  tempted  once  and  fell.  Jesus  was 
tempted  three  times,  we  should  rather 
say,  for  forty  days,  and  He  resisted.  "VYe 
may  be  tempted  in  all  places.  We  may 
escape  the  company  of  our  fellow-men, 
but  how  will  we  escape  Satan,  and  our 
own  heart  ?  Solitude  is,  perhajas,  the  fittest 
scene  for  temptation. 

To  he  tempted  of  the  devil — the  diabolus 
or  accuser.  (Job  i.;  Rev.  xii.  10.)  The 
allusions  to  his  fall  from  a  state  of  purity 
are  numerous  and  pointed.  (See  John 
viii.  44 ;  Jude  6 ;  2  Peter  ii.  4.)  In  the  Old 
Testament  he  is  called  Satan.  (Job  i. 
6-12.)  The  devil  is  not  "a.  symbolical 
person,"  or  "the  principle  of  evil  personi- 
fied," but  a  being,  active ;  and  malicious 
being.  He  is  called  by  personal  names, 
such  as  "Belial,"  "  tempter,"  "adversary," 
"  deceiver,"  "  liar,"  &c.     We  have  no  more 


48 


MATTHEW, 


right  to  reduce  Satan  to  figure  than  we 
have  Christ,  nay,  God  Himself.  If  there 
are  good  bodiless  spirits,  there  may  be  bad. 
It  is  no  more  contrary  to  the  nature  of 
God's  government  that  there  should  be  a 
Satan  than  that  there  should  be  a  Nimrod, 
a  Nero,  a  Tamerlane,  or  a  Mohammed. 
The  primary  signification  of  the  word 
"  tempt,"  is  to  make  trial  of  one,  to  test  his 
principles;  the  secondary  sense,  to  tempt 
one  to  commit  sin.  Christ  was  God,  and 
at  the  same  time  as  truly  man,  of  a  human 
body  and  a  reasonable  soul.  These  two 
natures,  profoundly  mysterious  though  it 
be  to  us,  were  joined  in  the  unity  of  one 
person,  and  constituted  the  one  Christ. 
But  the  natures  of  Christ  are  not  to  be 
confounded ;  they  are  distinct,  though  His 
person  is  one.  The  attack  of  the  devil 
was  made  upon  the  human  soul,  upon 
Christ  in  His  character  of  Messiah,  or  the 
"  servant"  of  God,  an  office  which  He  de- 
signed to  assume.  That  Jesus  was  not 
tempted  by  any  inward  temptation,  by 
any,  even  the  remotest  solicitation  or 
tendency  to  evil  from  the  inner  man,  is 
evident  from  His  own  declaration  (John 
xiv.  .30),  and  from  the  fiicts  that  He  had 
just  been  pronounced  "full  of  the  Holy 
Ghost"  (Luke  iv.  1),  as  well  as  that  it  is 
said  (Heb.  iv  15),  that  He  "was  in  all 
points  tempted  like  as  we  are,  yet  without 
sin,"  which  could  not  have  been,  if  there 
had  been  anything  in  Him  which  more  or 
less  responded  to  the  suggestions  of  the 
tempter,  inasmuch  as  sin  moves  in  the 
region  of  desires  quite  as  really  as  in  that 
of  external  acts.  At  the  same  time  we 
are  to  believe  that  Jesus  was  truly  and 
really  tempted.  Such  things  were  pre- 
sented to  Him  as  were  adapted  to  induce 
Him  to  sin,  and  as  in  any  other  case  might 
have  captivated  the  mind,  and  eternally 
ruined  the  soul  of  the  tempted.  This 
much  is  certain,  that  "  He  suffered  being 
tempted."  (Heb.  ii.  18.)  He  had,  by  a 
mystery  we  cannot  penetrate,  all  the  pain 
of  a  struggle  to  undergo,  and  it  was  by 
obedience  in  the  face  of  difficulty,  by  a 
high  and  sustained  exercise  of  principle 
in  the  face  of  allurements,  and  by  the 
force  of  dutiful  sentiment  rising  superior 
to  all  that  the  tempter  and  the  world  could 
muster  up  to  oppose  it,  that  He  achieved 


His  glorious  victory.  (See  on  Luke  iv.  2.) 
Learn,  1.  That  it  is  no  sin  to  be  tempted. 

2.  That  nothing  can  convert  temptation 
into  a  sin  but  the  consent  of  our  own  will. 

3.  That  whilst  temptation  is  the  common 
lot  of  humanity,  extraordinary  tempta- 
tions constitute  the  privilege  of  the  best. 
(James,  1.  12;  iv.  7;  1  Pet.  v.  9.) 

2.  And  when  he  had  fasted  forty  days  and  fortj-  nights 
he  wa.s  an  hungered. 

Fasted,  entirely  abstained  from  food. 
(See  Luke  iv.  2.)  Fortrj  days  and  forty  nir/Jits. 
This  fasting  was  doubtless  miraculous  or 
superhuman.  Of  precisely  the  same  length 
were  the  fasts  of  Moses  (Deut.  ix.  9)  and 
Elijah  (1  Kingsxix.  8.)  Moses  was  founder 
of  a  dispensation,  Elijah  was  restorer,  and 
Jesus  was  both  founder  and  restorer. 
Some  see  a  relation  between  the  forty  days 
of  our  Lord's  temptation  and  the  forty 
years  of  Israel's  trial  in  the  wilderness, 
His  fast  being  as  much  a  witness  against 
their  carnal  appetites  (for  it  was  in  the 
indulgence  of  these  that  they  sinned  con- 
tinually—Ex. XV.  23,  24,  xvi.  2,  3,  xvii.  2, 3 ; 
Num.  xi.  4,  33)  asa  witness  against  Adam's. 
There  seems  to  have  been  something  mys- 
tical in  the  number  "forty,"  which  we  can 
not  explain.  (See  Gen.  vii.  4,  12;  Num. 
xiv.  33 ;  Deut.  ix.  45,  xxv.  3 ;  Ezek.  iv.  6, 
xxix.  11 ;  Jonah  iii.  4;  2  Cor.  xi.  24.)  Jesus 
passed  forty  days  before  He  began  His 
public  ministry ;  forty  days,  as  if  for  prepa- 
ration, before  His  ascension ;  and  from  the 
time  of  His  death  to  the  final  destruction 
of  Jerusalem  by  the  Romans  was  forty 
years.  Fasts  are  evidently  of  Divine  au- 
thority. (See  Josh.  vii.  6 ;  Judg.  xx.  2G ; 
Ex. xxiv.  18;  2Sam. xii.  16;  1  Kingsxix.  8; 
Matt.  vi.  18,  ix.  15;  Actsxiii.  3;  1  Cor.  vii. 
5.)  They  are  one  of  the  outward  means 
which  may  be  profitably  employed  to 
humble  and  chasten  the  soul,  and  train  it 
anew  to  the  love  and  pursuit  of  holy  and 
spiritual  joys.  How  far  or  how  long  a  per- 
son should  abstain  from  food  depends  on 
circumstances.  The  great  end  to  be  kept 
in  view  is  humiliation  for  sin,  and  absti- 
nence from  sin.  He  ivas  aft^ncard  an  hun- 
gered— the  same  as  our  modern  word 
hungry.  During  the  days  of  His  fasting 
Jesus  was  doubtless  in  a  state  of  ecstacy, 
or  wholly  absorbed  by  spiritual  realities, 
so  as  to  be  insensible  to  hunger.    The  in- 


CHAPTER    IV. 


49 


stances  of  a  Spinoza  and  a  Newton  show 
liow  powerful  thought  may  suspend  the 
demands  of  appetite.  After  such  a  last 
hunger  must  necessarilj'  have  made  itself 
felt  with  unexampled  power,  and  the  more 
so  probably  from  the  combat  with  the 
Prince  of  Darkness.  Satan,  who  doubtless 
had  been  heedfully  watching  an  opportu- 
nity to  assail  Jesus  at  disadvantage,  sought 
to  make  the  want  of  food  the  occasion  of 
His  sinning  by  the  unlawful  creation  of 
food.  When  the  people  of  God  are  sorely 
distressed,  or  when  their  children  are  dy- 
ing, or  when  they  know  not  how  to  provide 
them  with  food,  or  when  they  are  disap- 
2)ointed  or  unkindly  treated,  then  the 
malicious  fiend  insinuates  hard  thoughts 
of  God  into  the  mind. 

3.  And  wben  the  tempter  came  to  him,  he  said,  If 
thou  be  the  Son  of  God,  commaud.that  these  stones  be 
made  bread. 

Came  to  Him.  The  temptation  evidently 
embraces  two  stages :  the  one  continuing 
throughout  the  forty  days'  fast,  the  other 
(which  embraces  the  temptations  here 
enumerated),  at  the  conclusion  of  that  pe- 
riod. He  said,  having  now  probably  a 
visible  form,  not  terrifying,  but  as  a  friend, 
and  perhaps  as  an  "  angel  of  light."  (2  Cor. 
ii.  14.)  Ift}toube,&c.  Doubtless  Satan  was 
in  some  doubt  about  Christ's  Divine  Lord- 
ship ;  though  he  saw  many  concurrent 
proofs  of  it,  yet  he  thought  possibly  it  might 
be  otherwise,  and  therefore  tries.  And  as 
he  expresses  his  own  doubt,  so  he  suggests 
the  doubt  to  our  Saviour.  This  language 
of  Satan  implies  three  things  :  1.  That  if 
the  Son  of  God  had  come  He  must  be  the 
expected  Messiah ;  2.  that  the  Messiah 
could  not  be  any  lower  personage  than  the 
Son  of  God  himself;  3.  that  the  greatest 
iniracles  might  be  expected  to  be  wrought 
by  Him.  Command,  sjyeak,  in  order  that — this 
effect  is  to  be  produced  by  a  creative  utter- 
ance ;  these  stones,  probably  pointing  to  loaf- 
like stones  on  the  ground  before  them,  be 
made,  changed  into,  bread.  How  artful  the 
suggestion !  There  is  no  severer  physical 
want  than  hunger  (unless  thirst  be  greater) 
— none  that  occasions  severer  pangs — none 
that  more  tempts  to  extreme  resources  for 
its  gratification.  In  trouble,  when  our 
Heavenly  Father  seems  to  be  giving  us  a 
stone  instead  of  bread,  the  tempter  suggests 
that  by  over-reaching,  or  equivocation,  a 


short  measure,  or  an  unjust  balance,  we 
turn  the  stone  into  bread.  This  temptation, 
and  the  two  which  follow,  are  compared 
by  some  to  the  three-fold  bait  presented 
to  Eve  (Gen.  iii.  0),  in  which  the  fruit 
being  good  for  food,  appealed  to  the  appe- 
tite, and  being  pleasant  to  the  eye,  pleased 
the  sense  of  beauty  ;  and  being  represented 
as  being  able  to  make  her  as  the  Gods,  so 
awakened  her  ambition.  Others  see  in 
them  the  three-fold  description  of  unholy 
'lusts  by  the  Apostle.  (1  John  i.  16.)  He 
who  would  selfishly  seek  to  convert  stone 
into  bread  will  in  reality  convert  bread 
into  stone.  Satan  watches  for  the  distress 
of  man,  to  make  it  an  occasion  for  trans- 
forming him  into  a  beast  of  prey  and  a 
wicked  spirit. 

4.  But  he  answered  and  said.  It  is  written,  cMan  shall 
not  live  by  bread  alone,  but  by  every  word  that  pro- 
ceedeth  out  of  the  mouth  of  CJod.— ^Deut.  viii.  3. 

Had  Christ  yielded  to  Satan's  proposition 
at  this  time,  it  would  have  been  a  positive 
non-comi)liance  with  the  appointment  of 
His  Father,  for  His  situation  in  the  wilder- 
ness, distant  from  the  supplies  of  food,  was 
not  of  His  own  choosing — He  was  led  by 
the  Spirit  into  it.  Besides,  if  He  had  done 
so,  this  would  not  only  have  impaired  the 
perfection  of  His  suffering  obedience,  but 
would  have  made  it  quite  useless  to  us  as 
an  example,  for  we  have  not  the  miraculous 
power  that  He  had  ever  in  readiness  to  be 
exerted  in  the  hour  of  calamity.  It  would 
have  been  a  miracle,  not  in  public,  but  in 
private,  and  not  intended  for  convincing 
men,  but  for  gratifying  the  great  enemy -of 
mankind.  All  our  Lord's  miracles  were 
wrought  for  the  benefit  of  others,  not  one 
for  His  own  gratification.  And  said.  How 
blessed  an  example  of  the  infinite  forbear- 
ance and  self-denial,  the  meekness  and  '■. 
wisdom  of  our  Lord !  He  brings  no  railing  _ 
accusation  against  the  destroyer.  It  is 
uritten.  No  eulogium  on  Scripture  could 
be  more  decided  or  impressive  than  this, 
that  He  who  inspired  it  quotes  it  as  the 
rule  of  His  faith  and  life.  Christ  ever  and 
again  conquers  by  the  AVord  of  God:  1. 
By  His  first  quotation  over  false  doctrine ; 
2.  By  His  second  quotation  over  a  false 
interpretation  of  Scripture ;  3.  By  His  third 
quotation  over  false  and  assumed  au- 
thority. Man  shall  not  live,  &c.  The  text 
quoted  is   from    Deut.  viii.  3,   and    was 


50 


MATTHEW. 


addressed  by  Moses  to  the  Israelites,  when 
reminding  them  that,  though  God  had 
suffered  them  to  hunger,  He  had  fed  them 
miraculously  with  manna,  to  show  that 
He  had  other  methods  of  sustaining  man 
than  by  bread  alone.  The  Word  of  God 
is  more  than  bread ;  bread,  which  is  the 
ordinary  means,  cannot  keep  us  alive, 
when  God  chooses  that  we  shall  die ;  but 
God  can  keep  us  alive  without  bread,  when 
He  chooses  that  we  shall  live.  (See  John 
iv.  34.)  Man  needs  aliment  for  his  soul  as 
well  as  the  body,  and  that  aliment  is  the 
Divine  Word.  Whether  it  be  His  instruc- 
tive, consoling,  or  preceptive  word,  it  is  by 
that  every  word  proceeding  from  the  mouth 
of  God  that  man's  soul  liveth.  Every 
question  of  duty  is  settled  by  the  authority 
of  God,  and  from  that  there  is  no  appeal. 
We  should  make  ourselves  well  acquainted 
with  our  Bible — store  our  minds  with  its 
passages,  for  they  constitute  the  material 
armor  by  which  we  wrestle  with  the 
enemies  of  our  salvation.  (Eph.  vi.  11, 
&c  ;  2  Tim.  iii.  19.) 

5.  Then  the  devil  taketh  him  up  ainto  the  holy  city, 
and  sptteth  him  on  a  pinnacle  of  the  temple, 

•ioS^e.  xi.  1,  IS;  Isa.  xlviii.  2  and  to  lit.  1;  chap,  xxvii. 
53 ;  Rev.  x.  2. 

This  temptation  is  the  third  and  last  in 
Luke,  who  follows  a  doctrinal  order.  The 
true  historical  order  is  evidently  here 
given.  Then — with  what  marvelous  skill 
the  Tempter  shifts  the  whole  line  of  his 
assault !  He  had  just  urged  the  Lord  to  a 
distrust  of  His  Father's  love ;  now  he  urges 
Him  to  put  that  love  to  the  proof  in  a  way 
of  his  own  choosing,  and  not  of  God's 
appointing.  We  are  in  danger  of  being 
tempted  both  to  distrust  and  presumption. 
Taketh  Mm  up,  doubtless  by  His  own  per- 
mission, but  in  a  mysterious  manner  which 
is  not  revealed,  but  left  for  the  exercise 
of  a  reverent  curiosity.  Into  the  holy  city, 
Jerusalem,  so-called,  in  spite  of  many  a 
wickedness,  as  being  the  seat  of  the  theoc- 
racy, the  place  where  the  temple  v/as 
situated,  and  the  public  worship  of  God 
was  performed.  (Comp.  Isa.  xlviii.  2,  Iii. 
1 ;  Dan.  ix.  24 ;  Rev.  xi.  2 ;  Matt.  v.  35.) 
Setteth  him,  literally,  made  Him  stand,  not 
by  force,  for  such  the  devil  cannot  exer- 
cise, besides,  he  had  not  yet  dropt  the 
mask,  and  shown  himself  the  evil  one. 
On  a  pinnacle  of  the  temple.    The  temple  was  I 


that  immense  building  on  the  top  of  Mount 
Moriah,  which  had  been  rebuilt  and 
adorned  till  it  rivaled  that  of  Solomon  on 
the  same  site.  The  "  pinnacle,"  or  wing, 
as  the  word  means,  was  probably  Herod's 
royal  gallery,  overhanging  the  ravine  of 
Kedron,  at  the  valley  of  Hinnom,  an  im- 
mense tower,  of  about  700  feet,  built  on  the 
very  edge  of  this  precipice,  from  the  top 
of  which,  as  any  one  looked,  according  to 
Josephus,  "  he  would  become  dizzy,  his 
eyes  being  unable  to  reach  so  vast  a  depth." 
Satan  surrounds  hiinself  with  holy  things, 
conducts  Jesus  to  the  holy  city  and  the 
holy  temple,  and  encourages  Him  by  the 
Holy  Word  of  God  to  throw  Himself  fear- 
lessly down.  The  evil  one  is  perhaps  most 
busy  in  the  believer's  closet,  in  the  church, 
at  the  communion  table.  As  in  the  mate- 
rial, so  also  in-  the  spiritual  world,  high 
places  are  slippery  places,  where  the  head 
is  in  danger  of  becoming  dizzy,  and  of  be- 
traying us  into  a  fall. 

6.  And  saith  unto  him,  If  thou  he  the  Son  of  God,  cast 
thyself  down,  for  it  is  written,  fHe  shall  give  his  angels 
charge  concerning  tliee :  and  in  their  hands  they  shall 
bear  thee  up,  lest  at  any  time  thou  dash  thy  foot  against 
a  stone.— fPs.  xci.  11, 12. 

In  the  former  temptation  Satan  would 
have  Jesus  doubt  if  He  was  the  Son  of 
God;  in  this  temptation,  he  would  remind 
Him  of  the  doubts  which  the  Jews  enter- 
tained of  His  Lordship.  "  Now  is  your 
opportunity  for  scattering  all  their  doubts : 
throw  yourself  boldly  from  this  elevation, 
with  a  pomj)  of  angels  upholding  and  up- 
bearing thee  ;  and  2:)roclaim  by  this  one 
act  the  strength  of  your  faith,  the  com- 
pleteness of  your  dependence,  and  the 
crowd  of  worshipers  who  throng  the  tem- 
ple beneath  will  at  once  acknowledge  thee 
as  the  Christ,  and  make  its  courts  resound 
with  hosannas,  and  bid  thee  welcome  as 
the  Son  of  God  and  the  Saviour  of  the 
world." 

The  subtlety  of  Satan  in  this  temptation 
is  evident  from  the  fact  that  he  knew  that 
our  Lord's  errand  into  this  world  was,  that 
He  might  persuade  sinners  to  believe  in 
Him,  and  thus  have  life  through  His  name, 
as  well  as  because  the  temptation  was  an 
appeal  to  the  very  inmost  and  most  power- 
ful and  pervading  emotion  of  the  heart  of 
the  Son  of  God,  his  love  to  the  poor,  per- 
ishing sinners  of  Jerusalem,  over  whom 
His  compassiomite   soul  yearned,  as  was 


CHAPTER    lY. 


51 


attested  by  the  tears  which  He  afterward 
shed    over    them.      Many   persons,    says 
one,  in  looking   down  a  precipice  from 
a  great  height,  as  at  Kiagara  Falls,  are 
conscious  of  a  bewilderment  and  a  dar- 
ing in  which  they  are  tempted  to  throw 
themselves  down  the  jjreciince.    If  this 
is    a  constitutional    peculiaiity    of   men, 
we  see  in  the  form  of  the  second  tempta- 
tion   the  peculiar  subtlety  of  "the  ser- 
jient."     What    place    is    too    sacred    for 
Satan  to  enter?    If  the  devil  led  Jesus 
to  so  holy  a  place  as  the  house  of  God, 
is  it  surprising  that  he  leads  some  pro- 
fessors   of    religion    into    the    ball-room 
and  the  theatre?    It  is  a  precious  truth 
that  the  devil  has  no    power   to   injure 
till  one  shall  have  first  "  cast  one's  self 
down."    He  can  persuade  to  the  act,  but 
he  has  no  power  himself   to  achieve  it. 
For  it  is  urltfen.    "  What  is  this  I  see  ?" 
says  an  old  writer,  "  Satan  himself,  with  a 
Bible  under  his  arm,  and  a  text  in  his 
mouth."*    As  Jesus  has  repulsed  him  by 
the  Word  of  God,  he  now  turns  that  sword 
of  the  Spirit  against  his  conqueror.    The 
Old  Testament  has  been  quoted  by  Jesus, 
just  now,  by  Gabriel  (Luke  i.  18),  by  God 
(1  Sam.  ii.  30),  and  here,  in  solemn  mim- 
icry, by  Satan.      So    that    neither    God, 
Christ,  nor  angels  allow  that  slight  regard 
for  the  Holy  Book  in  which  modern  ra- 
tionalism indulges.    He  shall  give  iiis  angels 
charge  concerning  thee,  <fec.    The  quotation  is 
from  Ps.  xci.  11.    Though  this  Psalm  is 
written  not  concerning  the  Son  of  God  in 
particular,  but  the  foithful  generally,  yet 
there  was  no  misquoting  it  in  ajiplying  the 
promise  which  it  contains,  as  Satan  now 
does,  to  Christ,  since  He  is  the  Head  of  the 
faithful.    There  is  a  lie,  however,  now,  in 
the  application  of   the   words   of  truth. 
One  little  clause  is  left  out,  which  would 
have  altered  the  whole  character  of  the 
quotation,  viz. :  "  to  keep  thee  in  all  thy 
ways."    That  to  which  the  Lord  was  nOAv 
challenged  was  not  "  a  way  "  ajipointed  by 
•His  Heavenly  Father  for  His  treading,  and 
in  w'hich  as  such  He  might  be  sure  that  He 


♦Compare  Shakspeare,  M'~rrhnnt  of  Venice,  Act  1, 
Scene  8.  wliere  Anttmid  says  to  Bassunio ; 

"  The  devil  can  cite  Scripture  for  his  purpose. 
An  evil  soul,  producing  holy  witness, 
Is  like  a  villain  witli  a'smiling  cheek  ; 
A  goodly  apple  rotten  at  the  heart ; 
O,  what  a  goodly  outside  falsehood  hath  !" 


would  not  stumble  (John  xi.  9,  10),  but  a 
precipice  from  which  He  would  have  wan- 
tonly chosen  to  fling  Himself  down,  and 
the  promise  of  being  kept  in  all  his  uxiys 
no  one  has  a  right  to  take  to  himself  who 
has  exchanged  his  appointed  ways  for  any 
such  headlong  precipices  as  that  now  sug- 
gested to  the  Lord.  A  garbled  text  of 
Scripture  has  often  been  made  to  support 
a  fr.lse  doctrine  and  sanction  a  wrong 
practice. 

7.  Jesus  said  unto  him,  It  is  written  again,  fThou 
Shalt  not  tempt  the  Lord  thy  God.— fDeut.  vi.  16. 

Our  Lord  again  answers  in  the  language 
of  Scripture,  from  Deut.  vi.  16.  The  word 
of  the  Law  which  He  quotes  contains  no 
contradiction  of  the  devil's  quotation  from 
the  Psalm,  but  a  rectification  of  the  misuse 
which  the  evil  one  had  made  of  it. 
Tempt,  to  demand  further  evidence  of 
what  is  already  made  sufficiently  plain. 
(Comp.  Ex.  xvii.  2,  7;  Num.  xiv.  22;  Ps. 
Ixxviii.  18,  and  cvi.  14.)  If  our  Lord  had 
cast  Himself  from  the  pinnacle  of  the 
temple  He  would  have  demanded  a  need- 
less miracle,  publicly  to  jirove  Himself 
"the  Son  of  God,"  and  would  have  put 
Himself  in  expectation  of  our  interi^osition 
for  which  He  had  no  warrant,  and  thus 
would  have  "tempted  the  Lord."  Making 
trial,  by  the  sinner,  of  the  patience  and 
forbearance  of  God,  is  temjiting  Him ;  so 
is  tampering  with  sin,  in  hope  that  grace 
will  be  given  to  resist  it ;  so  is  going  into 
evil  companj^  making  haste  to  be  rich, 
and  going  out  of  Providence  from  a  restless 
desire  of  change.  We  should  have  an 
enlarged  acquaintance  with  the  Bible,  so 
as  to  be  able  to  bring  to  bear  against  the 
enemy  a  special  truth  for  each  special 
temptation. 

8.  Again  the  devil  taketh  him  up  into  an  exceeding 
hifrh  mountain,  and  slieweth  liim  all  the  kingdoms  of 
the  world,  and  the  glory  of  them; 

Again.  Mark  the  perseverance  of  Satan  : 
he  is  twice  defeated,  but  will  make  a  third 
effort.  Taketh  him.  (See  on  v.  5,  and  Luke 
iv.  5.)  An  exceeding  high  mountain.  It  is 
impossible  to  say  with  certainty  what  moun- 
tain w^as  the  scene  of  this,  the  third 
temptation.  (See  notes  on  verse  1.)  Ami 
sheweth  him,  &c.  (See  on  Luke  iv.  5.)  It  is 
not  said  our  Lord  really  beheld  the  world's 
kingdoms,  only  that  Satan  slioiced,  that  is, 
pointed  them  out,  for  the  word  asserts  nothing 


52 


MATT  II  E  AV . 


more.  Perhaps  Judea  and  its  tetrarchies 
are  meant;  they  are  sometimes  termed 
"the  kingdoms,"  as  Judea  is  sometimes 
denominated  "the  world."  Or  the  neigh- 
boring countries  may  have  been  presented 
to  Jesus  as  a  specimen  of  the  world.  Or 
some  visionary  representation  may  have 
been  made  to  His  mind  to  assist  the 
mountain  scene.  And  the  glory  of  them; 
nature's  beauty  and  art's  magniticence,  the 
pride  of  power,  the  eclat  of  riches,  the 
splendor  of  luxury,  the  vanity  of  honors, 
the  intoxication  of  pleasures,  and  all  those 
earthly  pomps  which  excite  so  violently 
man's  desires,  were  crowded  into  that 
stupendous  vision.  (See  Isa.  xxxix.  2 ; 
Matt.  vi.  29;  Rev.  xxi.  25,  26.) 

9.  And  saith  unto  him,  All  these  things  will  I  give 
thoe,  it' thou  wilt  fall  down  and  worship  me. 

Saith  unto  him.  Of  course  he  spoke  un- 
der no  serpentine  or  bestial  shape,  but  in 
a  form,  to  the  utmost  of  his  power,  able  to 
fascinate  by  his  blandishments,  or  suborn 
by  menace  and  terror.  All  these  things,  &c. 
The  right  to  give  is  here  assumed  by  the 
devil,  but  falsely.  True,  he  is  denominated 
"the  god  and  prince  of  this  world"  (John 
xii.  31;  Cor.  iv.  4),  and  "the  prince  of  the 
power  of  the  air"  (Eph.  ii.  2),  yet  this  does 
not  imply  lawful  power  or  dominion.  God 
has  delegated  to  him  no  such  authority  as 
ho  here  impliedly  claims,  and  in  this,  as 
iu  all  his  vain  promises  and  assertions,  he 
t^hows  himself  to  be  the  father  of  lies. 
(John  viii.  44.)  If  thou  wilt  fall  down,  &c., 
referring  to  obedience,  vassalage,  of  which 
bodily  homage  is  the  symbol.  Here  is 
comfort  for  Christians  who  are  pained  by 
the  suggestion  of  blasphemous  thoughts, 
that  Satan  had  the  reckless  audacity  to 
make  such  a  horrid  proposition  to  our 
Lord.  Satan  tempts  by  ruling  ambition, 
a*^  in  the  case  of  Alexander,  Ccesar  and 
Napoleon,  And  how  the  poor  fools  were 
betrayed !  Alexander  died  of  drunkenness, 
CL-esar  was  stabbed  in  the  Senate  house  by 
a  friend,  and  Napoleon  died  in  exile  at  St. 
Helena.  Such  an  odious  alliance  is  pro- 
j)osed  by  the  devil  to  the  moral,  pious 
young  man,  when,  seized  with  the  hope  of 
I'.iaking  a  brilliant  fortune,  it  is  suggested 
that  he  have  recourse  to  lies,  deceit,  injury 
to  neighbors,  Sabbath-breaking,  and  to  the 
pious  young  lady  whose  hand  is  sought  by 


a  young  man  of  wealth,  but  a  stranger  to 
piety,  and  one  to  Avhoin  she  cannot  be 
united  without  endangering  her  faith,  and 
to  the  gifted  young  minister  who  is  tempted 
to  obtain  the  a25i:)lause  of  men,  and  obtain 
a  lucrative  i^osidon,  by  accommodating 
truth  to  the  fastidiousness  of  the  age,  or 
join  in  the  frivolity  of  its  pleasures.  How 
unutterably  paltry  the  bribes  for  which  Ave 
are  so  often  contented  to  barter  all!  (See 
Gen.  XXV.  34 ;  Josh.  vii.  21 ;  2  Kings  v.  23 ; 
Matt.  xxvi.  15.) 

10.  Then  saith  Jesus  unto  him,  Get  thee  hence,  Satan : 
for  it  is  writttu,  ?Tliou  shalt  worship  the  Lord  thy  God, 
and  liim  only  shall  tliou  serve. 

eDeut.  Iv.  23,  x.  20 ;  Josh.  xxiv.  14 ;  1  Sam.  vii.  3. 

The  most  wicked  and  monstrous  pro- 
posal of  the  empire  of  the  world  on  the 
condition  of  a  compact  with  the  devil,  met 
with  an  indignant  and  abhorrent  repulse. 
Then — at  once.  As  Jesus  did  not  trifle,  or 
delay,  or  make  any  j^arrying  with  temj^ta- 
tion,  how  much  more  necessary  is  it  for  us 
to  be  prompt  and  decisive  in  our  measures 
with  it !  Get  th ee  hence,  Satan,  begone,  avaunt, 
out  of  my  sight.  Here  Satan  was  disclosed. 
The  pretended  angel  of  light,  who  calls  for 
Avorship,  is,  by  our  Lord's  stern  and  sting- 
ing rei^ulse,  transformed  back  into  himself. 
When  an  infamous  projiosal  is  made  to 
any  one,  indignation  is  not  merely  justifi- 
able, but  is  required,  is  of  the  essence  of  a 
true  righteousness.  It  is  written.  (See 
notes  on  verses  4,  7.)  Thou  shall  worshij), 
&c. — quoted  from  Deut.  A'i.  16.  Him  only — 
this  was  the  key  of  all.  There  could  not 
be  two  masters — no  divided  empire.  The 
kingdom  must  either  be  wholly  spiritual, 
that  is,  of  God,  or  wholly  temporal,  that  is, 
of  the  devil,  and  there  can  be  no  question 
which  it  should  be.  This  verse,  compared 
Avith  other  similar  passages  of  Scrijiture, 
proves  the  Divinity  of  Christ.  The  wor- 
ship and  service  due  to  God  cannot  be 
given  to  a  creature  without  tho  guilt  of 
idolatry.  Since  then,  God  requires  "that 
all  men  should  honor  the  Son  even  as  they 
honor  the  Father"  (John  v.  23 ;  see  also . 
Heb.  i.  6),  and  since  Christians  "serve  the 
Lord  Christ"  (Col.  iii.  24),  He  cannot  be  a 
creature,  but  must  be  truly  God.  He  who 
would  prevent  us  from  serving  God,  and 
persuade  us  to  serve  the  world,  is  Satan,  so 
far  as  we  are  concerned. 


CHAPTER    IV. 


53 


n.  Then  the  devil  leaveth  him,  and  lnhoUl,  ^angels 
came  and  ministered  uiito  liim.— hHtb.  i.  11. 

Such  was  tlie  final  issue  of  lliis  great  and 
Tncimentous  conflict.  The  tempter,  baflieJ 
in  every  endeavor,  withdrew ;  and  never 
did  quit  a  foe  with  such  hicerated  and  in- 
furiated soul.  The  devil  is  a  coward;  he 
needs  only  resistance,  and  he  runs.  (James 
iv.  7.)  yind  hehold,  angds  came  and  minis- 
tered unto  him.  Blessed  contrast!  a  retreating 
devil,  and  approaching  angels  to  minister 
to  the  mysterious  necessity  of  the  Son  of 
man.  In  the  wilderness  of  Sinai,  "  man 
did  eat  angels'  food."  In  this  desert,  the 
Son  of  Man,  the  very  author  of  the  salva- 
tion to  the  heirs  of  which  the  angels  are 
sent  forth  to  minister ;  "  the  true  bread 
which  came  down  from  heaven,"  was 
strengthened  with  the  bread  of  God.  The 
mere  passing  away  of  a  season  of  tempta- 
tion is  a  refreshment,  like  the  waking  up 
out  of  a  troubled  dream,  and  finding  it  to 
be  without  reality.  Jesus,  as  has  well  been 
said,  has  conquered  not  for  Lina  elf  only, 
but  for  all  his  people.  In  many  a  man's 
life  there  is  a  turning  point  at  which  the 
soul  leaps  madly  into  the  embrace  of  the 
evil  one,  or  becomes  so  confirmed  in  love 
and  faith  that  disloyalty  to  God  is  made 
well-nigh  impossible.  Judas  is  an  exam- 
ple of  the  former;  Peter  of  the  latter. 
Temptation,  however,  cannot  be  exi^ected 
to  cease  in  the  present  life ;  and,  as  in  the 
case  of  the  Israelites  on  their  journey  from 
Egypt  to  Canaan,  the  real  giants  may  come 
laM.  God's  word  is  security,  not  against 
attacks  from  the  devil,  but  against  defeat. 
When  devils  go,  then  angels  come.  "  This 
know,"  Leighton  beautifully  observes, 
"  that  our  Lord  is  tender  of  us,  and  will 
inlay  our  painful  conflicts  with  sweet  com- 
forts. And  these,  in  a  high  degree,  usually 
follow  hard  encounters  patiently  and 
stoutly  sustained.  Oh,  the  sweet  issue  our 
Lord  gives  to  many  a  sad  battle  of  weak 
Christians,  wherein  they  possibly  thought 
once  that  all  was  lost,  and  that  they  never 
should  hold  out,  and  come  through  it ! 
But  never  think  so.  We  shall  come  through 
all,  and  the  day  shall  be  ours."  (See  on 
Luke  iv.  13.) 

12.  H  'Now  when  Jesus  had  heard  that  John  was  cast 
Into  prison,  he  departed  into  Galilee ; 
'Mark  i.  14 ;  Luke  iii.  20,  iv.  11,  31 ;  John  iv.  43. 

To  obtain  a  correct  and  connected  view 


of  our  Saviour's  history,  the  Evangelists 
must  be  compared  together,  as  one  gives  a 
more  full  account  than  another.  What 
haj^pened  between  the  last  verse  and  the 
present  may  be  found  in  John's  Gosj^el, 
from  chap.  i.  19,  to  chap.  iv.  43.  Eor  an 
account  of  John's  imjirisonment,  see  xiv. 
3-5,  &c.;  Mark  vi.  17-20;  Luke  iii.  19,  £0. 
Into  Galilee,^vhere  He  had  formerly  resided, 
and  Avhence  He  had  come  to  be  baptized 
of  John.  (Chap.  iii.  13.)  Perhaps  in  now 
going  to  Galilee,  Christ  wished  to  take 
advantage  of  any  sympathetic  excitement 
that  might  have  bfen  produced  in  John's 
favor  by  the  unjust  persecution  of  Herod. 

13.  And  leaving  Nazareth,  he  came  and  dwelt  in 
Capernaum,  whicli  is  ui)on  the  sea-coast,  in  the  borders 
of  Zebulon  and  Nephthalim : 

Departing  into  Galilee,  our  Lord  took 
Nazareth  in  His  way.  (See  Luke  iv. 
16-30.)  Leaving  Nazareth — "  not  being  hon- 
ored in  His  own  country,"  Jle  came  and 
dwelt  in  Capernaum,  a  thriving  commercial 
place,  Avliich  was  situated  near  the  ]N.  V. 
corner  of  the  sea  of  Gennesareth  (John 
vi.  17),  in  the  confines  of  the  tribes  of 
Zebulon  and  Nephthalim. 

14.  That  it  might  be  fulfdled  whicli  was  spoken  by 
Esaias  the  prophet,  saying,  15.  i^The  land  of  i:ebulcu, 
and  the  land  of  Nephthaiim,  Ij/  the  way  of  the  sea, 
beyond  Jordan,  Cialilee  of  the  Gentiles;  IG.  'The  people 
which  sat  in  darkness  saw  great  light ;  and  to  thcni 
which  sat  in  the  region  and  shadow  of  deatli  light  is 
sprung  up.— klsa.  ix.  1,  2.    ilsa.  xlii.  7 ;  Luke  ii.  32. 

This  quotation  is  made  from  Isa.  ix.  1,  2. 
Although  in  these  the  prophet  seems  also 
to  have  had  in  view  the  oppression  of  the 
Assyrians,  under  which  at  that  time 
Northern  Palestine  groaned,  the  passages 
are  strictly  Messianic  in  their  meaning. 
The  prophecy  is  now  raised  to  its  higher 
sense.  Its  meaning  is  this:  "0??cc  the  tribes 
of  Zebulon  and  Xephthalim  were  debased, 
(because,  being  situated  on  the  borders 
of  Canaan,  they  were  exposed  to  the 
invasions  of  the  enemy),  but  afterwards 
they  were  made  glorious."  How?  by  the 
Saviour's  j^resence  and  preaching.  Our 
Lord's  going  into  that  region,  and  makii.g 
it  the  principal  scene  of  His  labors,  natur- 
ally recalled  to  mind  this  prophecy,  as 
then  receiving  a  part  of  its  fulfillment. 
The  region  wdiich  had  been  the  first  to 
suffer  caxjtivity  was  the  first  to  enjoy  the 
light  of  that  truth  which  maketh  free. 
(John  viii.  32,  36.)  The  slight  difierence 
in    orthography    between    Zebulon    and 


54 


M  A  T  T  H  E  W . 


Nephthalim  in  the  Old  and  New  Testa- 
ments, results  from  their  ditTerence  of 
sound  in  the  Hebrew  and  Greek,  by  which, 
in  transferring  them  from  one  language  to 
another,  the  orthography  would  be  made 
to  conform  with  the  word  as  spoken. 
Galilee  of  the  Gentiles.  Upper  Galilee,  where 
Gentiles  were  more  numerous. 

17.  mprom  that  time  .Tesus  began  to  preach,  and  to 
say,  "Repent,  I'or  the  kingdom  of  heaven  is  at  hand. 
■>»Marli  i.  H,  15.    "Chap.  iii.  2,  x.  7. 

■  Fi'om  that  time,  the  time  that  John  was 
cast  into  prison.  Christ  had  before  this 
time  preached,  but  nqt  in  so  public  and 
continuous  a  manner  as  afterwards.  To 
preach.  In  humbling  Himself  to  the  work 
of  preaching,  Jesus  has  highly  exalted  it. 
No  office  so  honorable  as  that  of  the 
preacher.  The  darkest  days  of  the  Church 
have  been  those  when  it  was  lightly  es- 
teemed. And  to  say,  Repent,  &c.  Our  Lord 
commences  His  preaching  with  the  same 
words  which  the  Forerunner  had  already 
uttered,  though  the  call  to  repent  has  now 
a  higher  meaning  than  when  first  uttered 
by  the  Baptist.  (See  chap.  iii.  2,  and  notes 
on  the  verse.)  Eepentance  is  grief  for 
having  committed  sin,  and  turning  away 
from  it  with  abhorrence,  accompanied  with 
sincere  endeavors,  in  reliance  on  God's 
grace,  to  live  in  humble  and  holy  obedi- 
ence to  the  Divine  commands.  It  is  the 
beginning  of  religion,  but  must  never  cease 
upon  earth.  Philip  Henry  said,  "Repent- 
ance shall  follow  me  to  the  gates  of  heav- 
en." Rovland  Hill  observed,  that  if  he 
could  regret  anything  when  he  entered 
heaven,  it  would  be  that  he  should  no 
more  shed  the  penitential  tear.  Observe 
the /or  between  the  two  jArases,  which  is 
the  true  link  between  the  lireaching  which 
demands  and  the  promise  which  bestows. 
The  desire  for  the  kingdom  of  heaven 
should  be  the  motive  of  repentance.  No 
true  repentance  can  spring  merely  from 
the  terror  of  the  law.  How  sweet  the  in- 
vitation Jesus  gives — the  offer  of  pardon 
to  a  repenting  sinner!  but  how  much  more 
that  of  a  kingdom!  a  kingdom  of  right- 
eousness here,  and  of  glory  hereafter. 

IS.  oAnd  Jesus,  walking  by  the  sea  of  Galilee,  saw  t%vo 
bretliren,  Simon  rcalled  Peter,  and  Andrew  his  brother, 
ca<ting  a  net  into  the  sea :  for  they  were  lisliers. 

•Mark  i.  16, 17,  IS ;  Luke  v.  2.  pJohn  i.  42. 

WaJJdng — passing  from  place  to  place,  in 
the  exercise  of  His  ministry.    Sea  of  Gall- 


lee,  so  called  because  the  province  of  Galilee 
bordered  its  western  side.  It  was  also 
called  Lake  of  Gennesaret  (Luke  v.  1),  from 
the  plain  which  lay  "  at  its  north-western 
angle,"  and  Sea  of  Tiberias  (John  vi.  1), 
from  the  city  of  that  name,  which  stood  on 
the  western  side.  Saw  two  brethren,  Simon 
called  Peter  (or  Cephas),  Peter  being  the 
Greek  word  for  a  stone,  and  Ce^jhas  being 
the  Syriac  for  the  same.  (John  1.  42.) 
Andrew.  A  purely  Greek  name,  which, 
however,  occurs  among  the  Jews  at  a  later 
period.  This  was  not  the  first  meeting  of 
our  Lord  with  the  two  brothers,  for  while 
in  attendance  upon  John's  ministry,  they 
had  already  enjoyed  an  interview  with 
Jesus  (John  i.  40-42),  and  afterwards  they 
seem  to  have  returned  to  Galilee,  and  re- 
mained with  Him  as  His  disciples  (John 
ii.  2,  11-12),  of  this  call  a  fuller  account  is 
given  in  Luke  v.  1-11.  Their  casting  a  net 
into  the  sea,  Avhich  shows  they  were  just 
about  to  commence  their  daily  labor,  is 
mentioned  to  bring  out  the  significance  of 
their  instantly  following  Christ.  For  they 
were  fishers,  a  business  which  formed  a  large 
share  of  the  occupation  of  the  dwellers 
uiDOii  the  shores  of  Lake  Gennesaret.  It 
was  the  will  of  God  to  choose  men  by 
whose  instrumentality  He  intended  to  re- 
model the  world,  out  of  the  humbler  class, 
that  no  flesh  might  glory  in  His  presence, 
and  the  excellency  of  the  power  aj^pear  to 
be  of  God,  and  not  of  men.  (See  1  Cor.  i. 
27,  ii.  4,  5.)  But  as  these  men  enjoyed  the 
extraordinary  illumination  of  the  Holy 
Spirit,  no  argument  can  now  be  draAvn 
from  this  in  favor  of  an  unlearned  ministry, 

in.  And  he  said  unto  tliem,  follow  me,  and  iI  will 
malce  you  lisliers  of  men.— qLuke  v.  10,  11. 

Follow  me,  rather,  come  ye  after  me,  i.  c., 
in  the  sense  of  becoming  His  servants  and 
messengers.  We  must  distinguish,  1,  be- 
tween their  j^reliminary  call,  imi^lying 
discii^leship  in  general  and  adoption  of 
Christ's  cause,  but  without  any  sjiecial 
obligation  (John  i.  35,  &c.).  2,  their  selec- 
tion (here  made — see  also  Luke,  v.  4)  as 
continuous  and  regular  followers  of  the 
Lord,  and,  ",  the  choice  of  twelve  to  be 
Apostles.  (]Matt.  x.  2-4.)  Jesus  gradually 
prepares  His  people  for  service  and  trial. 
As  in  mental  training,  so  in  spiritual,  there 
is  an  education,  a  general  progressive  dis- 


CHAPTER    IV. 


55 


cipline.  Tlie  call  of  Jesus  to  follow  him 
is,  1,  a  call  to  fuitli ;  2,  a  call  to  labor ;  3,  a 
call  to  suffering  and  cross-bearing  ;  4,  a 
'  call  to  our  blessed  home.  /  uill  make  you 
fishers  of  men,  raising  them  from  a  lower  to 
a  higher  fishing,  as  David  was  from  a  lower 
toa  higher/<;t'cZ/n//.  (Ps.  Iviii.  70-72.)  They 
were  to  retain  their  nets,  but  souls  were  to 
be  the  nobler  j^rey.  Jesus  here  promises 
to  qualify  them  for  their  new  work,  and 
to  give  them  success.  Diligent  effort  is 
our  part,  the  blessing  is  Christ's.  (See 
Luke  V.  10.)  As  Simon  and  Andrew  were 
called  by  Jesus  when  engaged  in  their 
usual  vocation,  and  God  called  Moses, 
David,  and  Amos  from  the  sheep-fold, 
Gideon  from  the  thrashing  floor,  Elisha 
from  the  plow ;  we  see  that  God  honors 
and  consecrates  daily  industry,  and  that 
there  is  a  beautiful  harmony  between 
laborious  ardor  in  our  earthly  employ- 
ments and  religious  earnestness. 

20.  'And  they  straightway  left  ttieir  nets,  and  followed 
him. — rMark  x.  28;  Luke  xviii.  28. 

The  call  from  Jesus  to  these  men  was 
an  effectual  one.  Though  not  promised 
any  temporal  rewards,  and  called  to  a 
more  laborious  service  than  they  were 
accustomed  to,  straightway,  immediately, 
Avithout  deliberating,  without  conferring 
with  flesh  and  blood,  without  reasoning 
on  maxims  of  expediency,  they  left  their, 
nets,  which  had  hitherto  been  the  means 
of  their  livelihood,  to  rot  on  the  sand,  and 
followed  Jesus,  with  a  fidelity  and  constancy 
never  surpassed.  Beautiful  instance  of 
prompt  and  self-sacrificing  obedience !  Let 
us  strive  to  imitate  this  model,  so  that,  if 
not  called  to  give  up  that  state  of  life  to 
which  God  has  already  called  us,  we  may 
at  least  honor  Jesus  by  bearing  meekly 
little  crosses,  by  exhibiting  in  the  quiet  of 
our  own  homesteads  the  lovely,  submis- 
sive, patient  spirit  of  the  cross-bearing 
disciples. 

21.  If  »And  going  on  from  thence,  he  saw  other  two 
hrethren,  James  the  xon  of  Zehodee,  and  John  his  broth- 
er, in  a  ship  with  Zebede6  their  father,  mending  their 
nets:  and  he  called  them.  22.  And  they  immediately 
left    the  ship  and  their    father,  and  followed  him. 

sMark  i.  19,  20 ;  Luke  v.  10. 

Jesus,  proceeding  a  little  distance,  found 
James  and  John  at  their  own  station  or 
place  of  anchorage.  (See  on  Luke  v.  14.) 
It  is  inferred  from  this  passage  that  James 
was  the  elder  brother  of  John.     Other  two 


brethren.  The  selection  of  two  jmirs  of 
brothers  on  this  occasion,  by  Christ,  to  be 
in  constant  attendance  ui>on  Him,  was, 
perhaps,  so  ordered  that  each  of  them 
might  have  the  comfort  of  being  supported 
and  counseled  by  a  brother  engaged  in 
the  same  work,  or,  perhaps,  in  order  that 
all  His  ministers,  to  the  end  of  time,  should 
thus  be  reminded  that  they  should  be 
bound  together  in  the  blessed  bonds  of 
concord  and  tenderness.  In  a  ship,  a  small 
fishing  vessel.  Mending  their  nets,  either 
preparing  them  for  work,  or  repairing 
them  after  work.  "  Ministers,"  says  Henry, 
"should  be  always  teaching  or  studying ; 
they  may  always  find  something  to  do. 
Mending  their  nets  is,  in  its  season,  as  ne- 
cessary as  fishing."  The  death  of  Zebedee 
is  recognized  in  chap.  xx.  20.  Called  them. 
(See  on  v.  19.)  James  and  John,  with  a 
like  spirit  of  prompt  and  cheerful  obedi- 
ence to  that  of  Simon  and  Andrew,  left 
the  ship  with  their  father  and  hired  ser- 
vants (Mark  i.  20),  and  followed  Jesus. 
Religion  is  not  contemplation,  but  action. 
Where  there  is  no  way  left  but  either  to 
forsake  parents  or  Christ,  we  are  to  part 
with  father  and  mother  rather  than  with 
the  Saviour.  But  the  narrative  seems  to 
imply  that  Zebedee  gave  his  consent  to 
the  course  his  sons  pursued.  If  we  are  to 
win  others  for  the  Lord,  we  ourselves  must 
have  been  first  won  by  Him.  A  minister 
must  be  called  of  God.  Let  us  not  only 
call  ourselves  brethren,  but  i^rove  ourselves 
such.  The  first  step  in  the  conquest  of  the 
world  was  taken  when  Jesus  summoned 
the  four  Apostles  (v.  18)  to  become  fishers 
of  men  to  all  the  world. 

23.  HAnd  Jesus  went  about  all  Galilee,  'teaching  in 
their  synagogues,  and  preaching  "the  gospel  olthe  king- 
dom, land  healing  all  manner  of  sickness,  and  all  man- 
ner of  dLseases  among  the  people. 

<Chap.  ix.  5 ;  Mark  i.  21,  39 ;  Luke  iv.  15,  44.  "Chap, 
xxiv.  14.    iMark  i.  34. 

To  preserve  the  continuity  of  the  narra- 
tive, we  must  here  turn  to  Mark  i.  21-8, 
Luke  iv.  31-37,  and  Matt.  viii.  14-17.  John 
remained  stationary,  Jesus  ivent  about.  It 
was  by  going  about  that  He  in  so  short  a 
ministry  accomplished  so  much  good.  He 
is  our  example  in  diligence  in  service,  as 
well  as  watchfulness  in  prayer.  All  Gali- 
lee. This  was  Christ's  first  Galilean  cii cuit. 
The  phrase  probably  implies  only  Upper 
Galilee,  but  may  be  regarded  as  giving  a 


56 


MATTHEW. 


summary  or  general  view  of  our  Lord's 
activity  throughout  GaUlee.  Tlie  number 
of  towns  and  viUages  which  Galilee  con- 
tained is  estimated  by  Josei^hus  at  204,  and 
the  population  of  each,  u^son  an  average,  at 
not  less  than  15,000  souls.  Teaching  in  tlieir 
synagogues — these  were  scattered  through- 
out the  villages  of  Judea,  as  churches  are 
among  us.  Preaching,  &c.  This  means 
announcing  the  joyful  news  of  the  reign 
of  God,  that  is,  of  the  Messiah's  having 
come.  Preaching  should  always  bear  the 
impress  of  the  love  of  Christ,  of  the  Holy 
Spirit,  and  of  power,  and  be  adapted  to  the 
wants  of  the  age.  Sickness,  a  disease  of  the 
whole  body,  such  as  fevers,  inflammatory 
diseases,  &c.  Disease,  any  incipient  mal- 
ady causing  softness  and  general  debility. 
Among  the  people,  even  those  were  healed 
whose  diseases  were  a  matter  of  public  no- 
toriety. Jesus  conferred  temporal  as  well 
as  spiritual  blessings.  His  curing  diseases 
gave  an  earnest  and  foreshadow  of  that 
blessed  era  when  all  sickness  shall  be 
ended. 

24.  And  his  fame  went  throughout  all  Syria :  and  they 
brought  auto  him  all  sick  people  that  were  taken  with 
divers  diseases  and  torments,  and  those  which  were 
possessed  with  devils,  and  those  which  were  lunatic, 
and  those  that  had  the  palsy ;  and  he  healed  them. 

Syria,  through  which  the  rumor  of  our 
Lord's  miracles  was  circulated,  with  more 
or  less  clearness,  seems  to  have  compre- 
hended in  its  widest  limits  all  the  country 
lying  between  the  Mediterranean  and  the 
Euphrates.  They  brought,  &c.  As  far  as 
faith  in  His  miraculous  power  extended 
they  brought  such  sufferers  to  Him.  Sick, 
all  that  were  ailing,  or  unwell,  that  ivere 
taken,  &c. ;  this  is  a  distinct  class,  referring 
to  those  attacked  with  acute  diseases,  ]ms- 
sessed  uith  devils,  that  were  demonized. 
Lunatic.  This  word,  which  means  moon- 
struck, signifies  insane  persons  whose  case  is 
supposed  to  be  aggravated  by  the  influence 
of  the  moon  Palsy.  LTnder  this  general 
name  many  infirmities  were  compre- 
hended: 1.  Apoplexy,  a  paralytic  shock 
which  affected  the  whole  body ;  2.  Hemi- 
plegy,  which  paralyzed  only  one  side  of 
the  body;  3.  Paraplegy,  which  paralyzed 
all  the  parts  below  the  neck  ;  4.  Catalepsy, 
a  contraction  of  the  muscles  in  the  whole, 
or  in  a  part  of  the  body  ;  5.  The  cramp, 
with  which,  when  the  limbs  were  attacked, 
they    remained    immovable,     sometimes 


turned  in,  and  sometimes  out,  in  the  same 
position  as  when  they  were  first  seized. 
Of  many  of  the  miracles  here  mentioned 
in  the  mass,  a  particular  description  is 
afterward  given  in  the  Gospels.  And  he 
healed  tJiem.  These  healings  were  at  once 
the  Saviour's  credentials  and  illustrations 
of  "the  joyful  tidings"  which  he  proclaimed, 
as  He  healed  all  manner  of  diseases,  so  He 
could  forgive  all  manner  of  sins. 

i5.  yAnd  there  followed  him  great  multitudes  of  peo- 
ple from  GaUlee,  and  from  Decapolis,  and  from  Jerusa- 
lem, and/)'om  Judea,  and/rom.  beyond  Jordan. 

yMark,  ill.  7. 

Even  at  this  stage  of  our  Lord's  ministry 
multitudes  externally  followed  Him.  Some 
accompanied  Him  from  place  to  place  to 
enjoy  His  instruction ;  others,  doubtless,  to 
gratify  their  curiosity  in  witnessing  His 
wonderful  works.  The  multitudes  were 
drawn  in  the  first  instance  from  Galilee 
itself,  and  swelled  by  others  coming  from 
different  quarters.  "Like  John,  Jesus 
produced  by  His  preaching  a  general  im- 
pression ujjon  the  peojjle,  but  in  a  higher 
measure.  John  remained  stationary;  Jesus 
went  about;  John  announced  the  wrath  to 
come ;  Jesus  brought  to  light  the  life-giving 
power  of  the  Gospel ;  John  displayed  only 
one  miracle,  that  of  self-renunciation  and 
the  moral  greatness  of  a  true  prophet  as 
exhibited  in  his  own  history;  he  did  no- 
wonders,  while  it  appeared  as  the  inmost 
and  distinguishing  characteristic  of  Christ's 
life  to  work  miracles  of  healing,  of  deliver- 
ance, of  comfort,  and  of  salvation.  To 
John  the  peoj^le  flocked  in  numbers,  again 
to  return  to  their  homes,  while  of  those 
who  betook  themselves  to  Jesus,  many 
remained  to  follow  Him  whithersoever  He 
went."  Decapolis  was  a  district  lying 
chiefly  on  the  east  side  of  the  Jordan.  It 
contained  ten  cities.  Hence  its  name. 
"  This  region,  once  so  populous  and  pros- 
perous, from  which  multitudes  flocked  to 
hear  the  Saviour,  and  through  which 
multitudes  followed  his  footsteps,  is  now 
almost  without  an  inhabitant.  Six  out  of 
the  ten  cities  are  completely  ruined  and 
deserted."  From  beyond  Jordan — from  the 
Greek  word  rrepav,  peran,  signifying  beyond, 
the  country  beyond  Jordan  was  called 
Perea.  This  name  in  its  largest  sense  was 
applied  to  the  whole  strip  of  territory 
lying  east  of  the  Jordan,  and  bounded  on 


CHAPTER    V. 


57 


the  east  by  mountains,  which  divided  it 
from  Arabia  Deserta.  In  its  narrower 
.sense,  it  designated  the  territory  east  of 
the  Jordan,  toward  the  south.    According 


to  Josephus,  its  northern  limit  was  at  Pella, 
its  southern  at  Macheron,  its  east  at 
Pliiladelphia,  its  west  the  Jordan. 


1.  WTiat  is  said  about  our  Lord's  temptation  ?  2.  When,  and  where,  did  it  occur  ?  3.  ExplUn  "  led  up  of  the 
Spirit."  4.  Wliat  evidonce  is  there  tliat  the  devil  is  an  active  and  malicious  being?  5.  In  what  sense  was  Jesu-s 
"  tempted  ?"  (j.  How  long  did  He  abstain  from  food  ?  T.  What  Ls  peculiar  about  the  number  "  forty  ?"  8.  What 
is  said  about  fasting?  9.  How  many  stages  does  the  temptation  embrace?  10.  State  what  tliey  are?  11.  Wliat 
was  Christ's  answer  to  the  first  temptation?  12.  In  what  did  the  second  temptation  consist  ?  13.  How  was  it 
met?  Explain  the  answer  to  it.  14.  Wliat  us  it  to  tempt  God?  1.5.  What  was  the  third  temptation  ?  16.  What 
mountain  is  referred  to  ?  17.  What  did  Christ  reply  to  tlie  third  temptation  ?  18.  What  followed  ?  19.  Why  did 
Jesus  depart  into  Galilee  ?  '20.  Why,  and  where,  was  John  imprisoned  ?  21.  Why  did  Chrif^t  dwell  in  Caper- 
naum? 22.  How  did  He  commence  His  preaching  ?  23.  What  is  said  of  Simon  and  Andrev  '  21.  What  of  James 
and  John  ?    25.  What  did  Jesus  subsequently  do  ? 


CHAPTER  V, 

Chruit  befiinneth  his  seiinon  in  the  mount :  3  declaring 
who  are  blesned,  13  who  are  the  salt  of  the  earth,  14  tfie 
lillht  0/ the  ivorld,  the  city  onthc  hill,  15  tfi^  candle :  17 
that  he  came  tu  fulfil  the  law.  21  What  it  i.f  to  kill,  27 
tii  commit  adultery,  33  to  swear  :  38  e.rti<n-tcth  to  suffer 
wrong,  44  to  love  even  our  enemies,  48  and  to  labor 
after  perfectncss. 

Having  by  His  miracles  established  His 
Divine  authority,  and  acquired,  of  course, 
a  right  to  the  attention  of  His  hearers,  and 
a  powerful  intiuence  over  their  minds,  our 
Lord  proceeded  to  instruct  them  in  what 
is  commonly  called  His  Sermon  on  the 
Mount — contained  in  this  and  the  two  fol- 
lowing chapters.  It  is  the  longest  of  liis 
public  discourses  recorded.  It  contains  a 
greater  variety  of  new,  important  and  ex- 
cellent moral  precepts  than  is  anywhere  to 
be  found  in  the  same  compass.  "  The  rich- 
ness and  beauty  of  the  gems  sparkling 
through  it,"  said  the  illustrious  "Webster, 
"prove  them  to  belong  to  the  treasury  of 
heaven."  Luke  has  also  (vi.  20-49)  pre- 
sented the  same  discourse  substantially, 
though  in  a  smaller  compass,  his  greater 
brevity  being  probably  explicable  by  his 
repetition  of  the  like  sentiments  in  other 
passages  of  his  Gospel.  That  the  discourse 
recorded  by  him,  and  that  which  is  here 
given,  are  identical,  most  harmonists  and 
interpreters  assume.  Both  begin  with  the 
same  blessings,  and  end  with  the  same 
striking  parable  concerning  the  difference 


between  hearing  and  doing.  Between  this 
common  beginning  and  ending,  it  is  true, 
there  is  much  in  Matthew  which  Luke  does 
not  give,  and  some  passages  in  Luke  which 
do  not  appear  in  Matthew,  yet  it  is  also  true 
that  the  passages  common  to  the  two 
Evangelists  are  perfectly  identical  in  sub- 
stance, follow  in  the  same  order,  and  con- 
tain those  truths  which  are  of  universal 
concern  to  the  disci^^les  of  Christ  in  every 
age.  Besides,  both  discourses  mark  the 
same  period  in  our  Lord's  ministiy,  when 
His  fame  had  brought  multitudes  around 
Him ;  both  Evangelists  represent  our  Sav- 
iour, directly  after  the  discourse,  as  en- 
tering Capernaum,  and  both  record  the 
healing  of  the  centurion's  servant  as  at 
once  following  upon  His  return  to  that  city. 
This  sermon  may  be  viewed  as  consi.st- 
ing  of  ten  divisions.  The  first  (ch.  v.  3-12) 
consists  of  beatitudes,  in  the  first  and 
fourth  of  which  we.  recognize  Him  who 
invites  men  to  Himself  (Matt.  xi.  29,  30), 
describing  the  Christian  life  from  its  com- 
mencement to  its  termination.  The  second 
(vs.  13-16)  calls. for  the  manifestation  of 
that  life,  for  the  good  of  man,  unto  the 
glory  of  God.  The  third  (vs.  17-20)  points 
to  the  truth  and  importance  of  that  where- 
by the  life  Divine  is  nourished,  the  word 
of  righteousness  as  fulfilled  by  Christ.  The 
fourth  (vs.  21-48)  presents  a  contrast  be- 


58 


MATTHEW. 


tween  the  law,  as  viewed  by  them  "of  old 
time,"  and  the  truth  of  the  "Word  as  re- 
vealed by  Him  who  introduces  us  into  the 
perfect  law  of  liberty.  The  fifth  (ch.  vi. 
1-18)  warns  against  formalism,  and  directs 
to  the  true  manner  of  serving  or  worship- 
ping God,  our  Father,  "who  seeth  in  se- 
cret." The  sixth  (vs.  19-34)  shows  the 
reasonableness  of  faith  in  God,  and  exposes 
the  folly  of  that  worldly  wisdom  which  is 
most  destructive  to  the  spiritual  life.  The 
seventh  (ch.  vii.  1-6)  forbids  presumption 
in  judging,  and  also  the  prostituting  of  that 
which  is  holy.  The  eighth  (vs.  7-14)  in- 
vites us  to  pray,  giving  the  assurance  of  a 
favorable  answer.  We  are  then  told  more 
fully  as  to  what,  and  of  whom,  we  are  to 
ask.  Then  we  have  the  golden  rule,  the 
practical  use  of  the  Law  and  the  Projihets, 
as  read  in  the  light  of  the  Gospel.  Then, 
as  to  where  we  are  to  knock — it  is  "at  the 
strait  gate."  We  must  practice  self-denial 
if  we  would  fully  participate  in  the  bless- 
ings of  the  life  everlasting.  The  ninth  (vs. 
15-20)  bids  us  beware  of  false  prophets, 
and  tells  us  how  they,  as  well  as  the  true 
witnesses,  may  be  known,  and  intimates 
that,  however  men  may  deceive  others 
now,  the  faithful  Judge  will  give  a  true 
witness  hereafter.  The  tenth  (vs.  21-7) 
tells  us  that  nothing  can  stand  the  trial, 
except  that  which  is  in  truth  built  upon 
the  Rock.  It  is  only  as  standing  in  the 
grace  of  God  that  faith  can  endure  the 
trials  to  which  it  is,  and  will  be,  subjected. 

And  seeing  the  multitudes,  'Jhe  went  up  into  a  moun- 
tain :  and  wlien  lie  was  set,  bis  disciples  came  unto 
him :— dMark  iii.  13. 

The  multitudes — spoken  of  in  chap.  iv. 
25,  and  who  awaited  His  descent  from  the 
mountain,  whither  He  had  retired  to  pray, 
and  to  choose  the  Twelve  (Luke  vi.  17). 
A  mountain,  an  eminence  which,  as  being 
still,  solemn,  and  impressive,  was  a,  suitable 
place  to  impart  instruction.  As  the  Old 
Law  had  been  promulgated  on  Sinai,  it 
was  proper  that  the  New  Law  should  be 
delivered  on  a  mountain  also. 

What  mountain  this  was  is  .not  stated 
by  either  Evangelist.  Dr.  Jamicson  says  : 
"It  was  an  eminence  a  few  miles  distance 
from  the  city  of  Tiberias,  which  rises  to 
an  elevation  of  from  200  to  .300  feet,  well 
fitted  by  its  conical  shape  to  accommodate 


the  dense  multituaes  that  covered  its 
sloping  sides,  and  commanding  an.  exten- 
sive prospect,  of  which  the  preacher  might 
avail  Himself,  in  His  usual  manner,  for  the 
purposes  of  moral  instruction."  He  also 
adds,  that  "  we  have  only,  by  an  eflfbrt  of 
imagination,  to  place  ourselves  amid  the 
listening  group  on  the  Mount  of  Beati- 
tudes, in  order  to  see  and  feel  that  many 
things  of  which  the  allusions  in  the  sermon 
seem  remote  and  obscure,  sprang  happily 
out  of  the  circumstances,  and  came  home 
to  the  hearers  with  all  the  force  and  vivid- 
ness of  an  api:)eal  to  the  senses. 

"  Below  lay  in  calm  and  majestic  beauty 
the  Lake  Tiberias,  on  whose  broad  surface 
many  of  those  who  surrounded  our  Lord 
were  in  the  habit  of  prosecuting  their  daily 
toils,  and  from  whose  valuable  fisheries 
they  procured  their  ordinary  food  for 
themselves  and  their  families.  Before 
them  was  a  wide  prospect  of  a  cultivated 
land ;  here  adorned  with  a  carpet  of  luxu- 
riant herbage,  to  which  the  moisture  of 
morning  had  given  a  recent  freshness,  but 
which  noon  would  see  fading  beneath  the 
scorching  beams  of  the  sun,  and  fit  only  to 
be  mowed  down  for  fuel;  and  there, 
covered  with  the  large  and  fleecy  breed  of 
Palestine,  browsing  at  pleasure,  uncon- 
scious of  the  danger  which  might  await 
them  at  night-fall,  if  their  ravenous  enemy 
should  find  his  way  into  the  fold,  through 
the  ill-disguise  of  some  mangled  wool-skin 
of  the  flock;  here,  intersected  by  a  hedge- 
roAV  of  thorns  and  thistles,  that  formed  the 
impervious  boundary  of  the  fields;  and 
there,  by  walls  on  which  the  creeping 
branches  of  the  vine  and  fig-tree  clung  for 
support,  under  the  weight  of  their  mellow 
produce;  while,  in  yonder  open  thrashing- 
floor,  swept  by  the  gentle  breeze,  the 
tiirmer  was  winnowing  the  last  remnants 
of  his  crop,  and  pressing  down  the  heaps 
of  grain  into  the  well-shaken  sacks. 

"  It  seems  to  have  been  spring,  too,  when 
Nature  was  bursting  the  fetters  of  her  win- 
ter's sleep,  and  new  life  and  animation 
pervaded  the  whole  range  of  the  animal 
and  vegetable  kingdom.  The  husbandman 
was  preparing  his  fields  with  the  salt  ma- 
nure, previous  to  committing  his  seed  to 
their  grateful  bosom ;  the  flowers  of  Pales- 
tine were  beginning  to  strew  the  plains, 


CHAPTER    y. 


59 


and  to  disi>lay  their  brilliant  and  gorgeous 
beauties ;  tlie  trees  in  the  adjoining  gardens 
were  unfolding  their  early  blossoms,  and 
delighting  the  spectators  with  the  promise 
that  they  would  each  bring  forth  "fruit 
after  their  kinds;"  while  the  feathered 
tribe  were  skimming  on  sportive  wing 
around,  and  warbling  their  wood-notes 
wild  among  the  branches. 

"Thecityof  Bethidiarose  in  the  distance, 
whose  flat  roofs,  beanung  with  the  efful- 
gence of  the  orient  sun,  made  it  an  object 
too  consx^icuous  to  be  hid  from  any  be- 
holder. On  the  sides  of  its  rocky  platform 
were  seen  the  deep  and  rugged  bed  of  the 
land-flood,  that  had  rolled  its  impetuous 
stream,  carrying  devastation  to  the  hamlet 
along  with  it;  and,  at  the  bottom,  a  few 
paltry  cottages  raised  their  humble  heads, 
through  whose  mud-built  and  flimsy  walls 
the  hand  of  the  midnight  plunderer  could 
easily  work  his  Avay ;  while,  to  complete 
the  picture,  at  one  part  might  be  faintly 
heard  sending  forth  their  interminable 
howl  the  dogs  of  Tiberias,  the  pest  of  that 
and  every  other  city  of  the  East ;  and  at  a 
farther  bend  of  the  lake,  were  the  towns 
of  the  Gadarenes,  infamous  for  the  breed- 
ing of  swine — the  idea  of  both  of  which 
animals  was  associated  in  the  mind  of 
every  Je^v,  with  all  the  abominations  of 
insatiable  voracity,  and  the  grossest  un- 
cleanness. 

"  These  various  objects  in  the  landscape 
around  him,  as  probably  seen  from  the 
eminence  on  which  he  stood,  our  Lord  en- 
listed, Avith  singi;lar  beauty,  into  the  ser- 
vice of  this  admirable  discourse." 

"According  to  tradition,  the  'Mount  of 
Beatitudes '  lies  a  little  west  of  the  Sea  of 
Galilee,  and  is  a  square-shaped  hill,  about 
sixty  feet  in  height,  with  two  tops,  called 
the  Horns  of  Hattin,  from  the  village  of 
Hattin,  at  its  base.  The  platform  at  the 
top  is  evidently  suitable  for  the  collection 
of  a  multitude,  and  corresponds  precisely 
to  the  'level  place'  (Luke  vi.  17)  to  which 
Jesus  would  '  come  down  '  as  from  one  of 
its  higher  horns  to  address  the  people." 
When  he  iras  set.  This  was  the  usual  posture 
of  eminent  teachers  among  the  Jews.  (See 
Luke  iv.  20.)  His  disciples  came  unto  him — 
already  a  large  circle,  more  or  less  attracted 
and  subdued  by  His  preaching  and  mira- 


cles, .in  addition  to  the  smaller  band  of 
devoted  adherents. 

2.  And  he  opened  his  mouth,  and  taught  them,  say- 
ing, 

This  graphic  mode  of  representation  ex- 
cites interest  in  the  words  spoken.  (Comp. 
Job  iii.  1,  xxxii.  20;  Acts  viii.  35,  x.  34.) 
Disciples  and  i)eople  solemnly  waited  for 
the  lirst  word  which,  under  God's  heaven, 
with  His  eye  upon  the  holy  land 'upon 
earth,  and  after  such  a  preparation  for 
such  preaching  as  had  never  before  been 
heard  among  men,  Jesus  would  proceed  to 
utter.  From  this  expression  Luther  de- 
rives the  following  advice  to  preachers: 
"Stand  boldly  forward,  open  thy  mouth 
and  begin;  have  soon  done."  According  to 
him,  the  preacher  is  to  learn  from  it  a  les- 
son of  bold  and  fearless  speaking :  "speak 
out  plainly,  respect  and  spare  no  man,  let 
the  arrow  hit  where  it  may." 

In  relation  to  the  Beatitudes  which  fol-, 
low,  let  the  following  things  be  noted:  1. 
They  possess  the  air  of  paradox,  placing 
happiness  in  dispositions  and  circumstan- 
ces which  men  generally  deem  incompati- 
ble with  it.  2.  They  commonly  admit 
limitations  from  other  parts  of  Scripture. 
3.  They  do  not  relate  so  directly,  if  at  all, 
to  the  manner  in  which  men  are  to  obtain 
happiness,  as  to  the  character  of  those  who 
are  really  happy.  4.  The  disjiositions  they 
represent  are  not  amiable,  natural  tempers, 
but  modes  of  thought  and  feeling  produced 
by  the  Holy  Spirit,  through  the  instru- 
mentality of  tli*e  faith  of  the  truth.  5. 
They  are  all  linked  together  as  by  a  golden 
chain,  and  are  to  be  found,  though  doubt- 
less with  a  great  variety  of  degree,  in  every 
man  who  has  been  born  again.  6.  They 
are  stated  separately,  that  we  may  apply 
ourselves  the  more  particularly  to  them 
severally.  7.  The  things  they  promise, 
instead  of  being  mere  arbitrary  rewards,  in 
each  case  grow  out  of  the  characters  to 
which  they  are  attached,  and  in  their 
complete  form  are  but  the  appropriate 
coronation  of  them. 

.3.  cBlesspd  a?r  the  poor  in  spirit:  for  theirs  is  the 
kingdom  of  lieaven. 

fLnkevi.  20.  See  P.s.  li.  17;  Prov.  xvi.  19,  xxix.  23: 
Isa.  Ivii.  15,  Ixvi.  2. 

The  first  sermon  of  Jesus,  instead  of 
denouncing  wrath  or  threatening  j)unish- 
inent,  dawns  in  benedictions.     The  poor  in 


60 


MATTHEW, 


spirit.    Reference  is  bad  here,  not  to  ex- 
ternal  situation,  but   to   disposition   and 
character.    It  is  true  that  the  poor  are  for 
the  most  part  in  a  better  preparation  of 
mind  to  receive  and  embrace  the  Gospel 
than  the  rich  are  (1  Cor.  i.  26;  James  ii.  5), 
but  poverty  will  save  no  man.    It  is  the 
inner  heart  that  makes  the  outer  state,  not 
the  outer  state  that  guarantees  the  inner 
heart.    There  are  noble  hearts  clothed  in 
rags;    there   are   mean  and  vulgar  ones 
clothed  in  purple  and  in  fine  linen  every 
day.    It  is  what  we  are  in  our  own  estimation 
that  is  here  intended.      Those  who  are 
poor  in  spirit  not  only  have  a  sense  of 
spiritual  want,  but  a  lowly  frame  of  heart, 
not  swelled  either  with  desires,  or  delight, 
or  conceit  of  any  worldly  advantage,  or 
self-excellency.      Whether  rich  or  poor, 
they  do  not  trust  in  their  own  righteous- 
ness, wisdom,  strength  or  inherent  graces. 
f  Blessed  arc.   The  word  translated  "  blessed" 
has  not  in  the  original,  down  to  verse  11, 
either  are  or  shall  he  connected  with  it, 
although  the  translation  gives  it  correctly 
enough  for  the  obvious  sense.    The  words 
are  not  an  opinion  or. a  praj-er,  but  a  sim- 
ple proclamation.      Our   Lord  here  truly 
speaks  with  authority.     As  happiness  is 
higher  than   pleasure,   so  blessedness  is 
higher  than  happiness.     The  poor  in  spirit 
are  blessed,  because  their  humility  empties 
their  hearts  of  every  rival,  and  makes  the 
Lord  Jesus  Christ  truly  precious  to  them. 
It  makes  them  content  in  that  state  in 
which  Qod  has  placed  fhem.     It  adorns 
their  character.    The  promise  of  grace  is 
made  to  them.     (Isa.  Ivii.  15;  Zeph.  iii.  12; 
Prov.  iii.  34;  James  iv.  6.)      Theirs  is  the 
kingdom  of  heaven ;  they  have  now  all  the 
blessings  and  privileges  of  the  kingdom  on 
earth,  and  hereafter  shall  enjoy  the  dig- 
nity and  happiness  of  the  kingdom  of 
glory,  as  "  kings  and  priests  unto  God." 

4.  fBlessed  are  they  that  mourn :  for  thej'  shall  be 
comforted. 

fisa.  Ixi.  2,  3 ;  Luke  vi.  21 ;  John  xvi.  20 ;  2  Cor.  i.  7 , 
Kev.  xxi.  4. 

This  promise  is  only  given  to  such 
mourning  as  springs  from  poverty  of  spirit, 
for  what  our  Lord  here  preached  presup- 
poses the  work  of  the  law  and  the  disci- 
pline of  preparatory  grace  upon  the  soul. 
Happy  are  they  who  "sorrow  for  sin  after 
a  godly  sort,"  for  they  are  comforted  with 


a  sense  of  free  and  full  forgiveness  through 
faith  in  Christ — who  mourn  at  the  con- 
sciousness of  the  remains  of  sin  in  their 
hearts,  for  their  weeping  moments  are 
their  most  welcome,  and  never  are  they 
more  at  home  than  when  looking  on  Him 
whom  they  have  pierced,  and  mourning 
for  Him — who  mourn  over  the  moral  state 
of  the  world  (Ezek.  ix.  4;  Ps.  cxix.  158), 
and  "weep  with  them  who  weep"  (Rom. 
xii.  15),  for  they  are  comforted  by  the  as- 
surance that  a  period  is  hastening  onward 
wdien  God  shall  be  universally  glorified, 
and  the  reasons  of  all  prevailing  disorder 
and  sorrow  cleared  up — who  mourn  that 
they  can  do  so  little  good,  for  they  are 
comforted  by  the  precious  promise,  "  They 
that  sow  in  tears  shall  reap  in  joy" — who 
mourn  over  their  afflictions,  for  they  are 
made  to  know  that  they  have  the  sympa- 
thy of  Jesus,  that  God  is  thus  training 
them  up  to  higher  holiness,  and  that  soon 
their  mourning  will  be  ended.  (Rev.  vii. 
13-17.  See  Isa.  Ixi.  1-3,  xxx.  18;  John  xvi. 
7,  xiv.  16-26.)  The  profitableness  of 
preaching  is  not  to  be  measured  by  the 
degrees  of  comfort  which  it  affords  us. 
Sometimes  conviction  may  be  more  neces- 
sary for  us  than  comfort. 

5.  fBlessed  arr  the  meek :  for  hthey  shall  inherit  the 
earth.— sPs.  xxxvii.  11.    t^ee  Rom.  iv.  13. 

It  is  easy  to  see  the  connection  between 
this  beatitude  and  those  which  precede  it. 
If  those  who  are  poor  in  spirit,  and  mourn- 
ers, are  found  humbled  and  broken  with 
the  beginning  of  such  a  disposition,  so 
shall  they,  when  comforted  by  their  recep- 
tion of  consolation,  advance  yet  further  in 
this  meekness  of  soul.  Meekness  in  rela- 
tion to  God  is  a  prompt  submission  of  our- 
selves to  His  wisdom  and  will,  and  that, 
not  only  to  believe  what  He  teaches,  and 
undertake  what  He  enjoins,  but  also  with 
patience  and  cheerfulness  to  suffer  what 
He  is  pleased  to  inflict.  In  relation  to 
men,  it  consists  in  general  in  a  quiet,  peace- 
able, courteous  and  friendly  disposition 
and  deportment  towards  all  those  with 
whom  we  have  anything  to  do,  and  that, 
whether  they  be  our  superiors,  inferiors  or 
equals,  whether  they  be  our  friends  or  en- 
emies, or  indifferently  affected  toward  us. 
Meekness  is  opposed  to  anything  like  a 
morose,  silent  and  sulky  temper,  and  to 


CHAPTER    V. 


61 


the  spirit  of  revenge.  Yet  it  is  perfectly 
compatible  with  a  just  defense  of  one's 
rights  when  this  really  becomes  necessary, 
with  the  indignation  purely  manifested 
against  sin.  They  shall  inherit  the  earth,  i.  e., 
those  things  which  are,  without  question, 
the  greatest  blessings  upon  earth,  calmness 
and  composure  of  sinrit,  tranquility,  cheer- 
fulness, peace  and  comfort  of  mind.  The 
meek  are  excluded  from  no  rational  plea- 
sure, no  legitimate  delight;  and  as  they 
are  more  exempt  from  anxiety  and  pain 
than  other  men,  their  sum  total  of  happi- 
ness is  greater.  If  piety  could  even  com- 
mand for  His  disciples  the  whole  that  earth 
can  now  give,  would  Christ  on  that  account 
have  called  them  blessed/  Would  He  not 
rather  have  warned  them  to  beware  of  the 
deceitfulness  of  riches,  and  the  abundance 
of  honors  thus  likely  to  flow  into  their 
bosom?  The  promise  of  inheriting  the 
earth,  therefore,  must,  in  its  fullest  sense, 
have  reference  to  the  "new  Heavens,"  and 
that  "  neii)  earth,"  of  which  Peter  speaks 
(2  Peter  iii.  13),  and  for  which  the  saints 
of  God  are  ever  looking.  (See  Rom.  viii. 
19-22;  Matt.  xix.  28;  Col.  iii.  4;  Heb.  ix. 
28;  Rev.  xxv.  1,  7;  v.  9,10;  xx.  1-5;  xxi.) 

6.  Blessed  are  they  which  do  hunger  and  thirst  after 
righteousness :  flor  they  shall  be  tilled. 
Is.  Iv.  1,  and  Ixv.  13. 

Verses  3,  4  and  5  have  expressed,  under 
various  forms,  the  sense  of  want ;  this 
verse  intimates  the  object  of  that  want. 
For  the  manner  in  which  the  term  right- 
eousness is  used  in  the  Old  Testament, 
especially  in  the  prophecies  with  regard  to 
the  Messiah,  see  Dan.  ix.  24;  Is.  xlvi.  12, 
13;  li.  5,  6;  Ivi.  1.  The  phrase  here  de- 
notes holiness,  uprightness  in  the  most 
extensive  sense,  in  heart  and  life,  toward 
God  and  man.  Hunger  and  thirst  are 
expressive  metaphors  of  ardent  desire. 
(See  Amos  viii.  11 ;  Ps.  xxxiv.  11 ;  xlii.  1  ; 
Isa.  Iv.  1;  Ixv.  13;  Ixix.  10;  John  iv.  34;  vi. 
35 ;  vii.  37.)  As  these  are  the  keenest  of 
our  appetites,  the  figures  denote  those 
whose  deepest  cravings  are  after  spiritual 
blessings.  (Gen.  xlix.  18;  Ps.  cxix.  20.) 
It  is  not  happiness,  in  itself  and  first  of  all 
that  they  long  for,  but  righteousness.  It  is 
ours  to  desire  it,  it  is  for  God  to  give  it. 
Those  are  called  blessed,  not  who  possess 
this  righteousness,  but  who  desire  it.    They 


are  blessed,  because  they  are  sure  to  obtain 
what  they  so  earnestly  seek,  and  because 
their  intense  desire  for  righteousness  is 
evidence  that  they  are,  or  will  be,  in  a 
gracious  state.  (See  Ps.  cvii.  9;  cxlvi.  7; 
Ixv.  5;  xxii.  27;  Isa.  xh.  17);  but  mainly 
because  they  shall  be  filled,  i.  e.,  satisfied. 
Christians  in  this  world  receive  of  Christ's 
fullness,  grace  for  grace.  Even  here  they 
see  in  themselves,  day  by  day,  that  im- 
provement which  they  thirst  for,  and 
hereafter,  awaking  up  after  God's  likeness, 
they  shall  be  Satisfied  with  it.  (Ps.  xvii. 
15.)  Their  salvation  shall  be  complete  and 
everlasting.  Their  present  longing  is  the 
dilating  of  the  vessel  that  it  may  contain 
the  more. 

7.  Blessed  ay-e  the  merciful:  gfor  they  shall  obtain 
mercy. 

s  PS.  xli.  1 ;  chapter  vi.  14 ;  Mark  xi.  25 ;  2  Tim.  i.  16 ; 
Heb.  vi.  10 ;  James  ii.  13. 

From  this  verse  the  discourse  is  ad- 
dressed, not,  as  hitherto,  to  those  who 
desire,  but  to  those  who  possess.  There  fol-  * 
low  three  virtues  of  possession :  pity,  pu- 
rity and  peace.  The  very  first  grace  that 
grows,  like  a  beautiful  spring  flower,  on 
the  ground  of  righteousness  now  received, 
is  the  grace  of  mercy.  We  must  not  con- 
found with  this  that  j^rinciple  of  compas- 
sion which  God  has  planted  in  all  men 
toM^ards  their  fellow-beings,  and  which, 
when  it  is  cherished  by  an  enlightened 
conscience,  is  productive  of  great  and  good 
effects  to  society,  but  which,  after  all,  is  a 
mere  instinctive  feeling,  is  no  proper  object 
of  moral  approbation,  and  is  frequently 
found  in  conjunction  with  principles  and 
habits  most  decidedly  condemned  by  the 
Divine  law.  The  merciful  sjiirit  to  which 
the  promise  is  annexed  is  an  effect  of  the 
grace  of  God,  or  of  love  written  upon  the 
fleshly  tables  of  the  heart.  (See  Matt.  v. 
23 ;  Eph.  iv.  32.)  It  is  more  than  a  feeling ; 
it  is  an  operative  principle,  regarding,  with 
active  beneficence,  both  the  bodies  and 
the  souls  of  men — their  temporal  and  eter- 
nal interests.  It  looks  not  at  the  merit  of 
the  sufferer,  but  his  misery.  The  merciful 
are  blessed  in  the  very  possession  of  this 
disposition,  for  it  is  an  approach  to  the 
character  of  God  (Mi.  vii.  18),  it  constitutes 
one  of  the  great  evidences  so  frequently 
given  in  the  Scriptures  of  Christian  char- 
acter, and  it  has  special  benedictions  prom- 


62 


MATTHEW. 


ised  to  it.  (Ps.  xxxvii.  26;  Isa.  Iviii.  6-11 ; 
Matt.  vi.  12,  14,  15,  xviii.  21-35;  Mark  xi. 
25,  26,.  &c.)  For  they  shall  obtain  mercy. 
The  display  of  a  merciful  disposition  is 
calculated  to  excite  kind  feelings  on  tlie 
part  of  all  who  witness  such  displays. 
Those  whom  the  Saviour  here  describes 
shall  obtain  mercy  from  God,  in  this  world 
and  at  the  day  of  tinal  retribution.  (2  Tim. 
i.  18;  also,  2  Sara.  xxii.  26;  Prov.  xix.  17; 
Ps.  xU.  1-3 ;  Matt.  vi.  14;  Heb.  vi.  10.)  Let 
it  be  carefully  noted  that  our  merciful  dis- 
position is  not  the  ground  on  which  Ave 
obtain  mercy.  Our  Lord's  design  is  not  to 
explain  the  foundation  on  which  the  hope 
of  mercy  is  to  rest,  but  to  delineate  the 
character  of  His  genuine  disciples.  The 
mercy  obtained  is,  according  to  Avhat  has 
been  beautifully  called  the  gracious  re- 
quital of  the  kingdom  of  God,  the  recom- 
pense of  grace  to  those  who  are  faithful  to 
what  they  have  received.  Divine  mercy 
must,  from  its  very  nature,  be  free;  to 
speak  of  obtaining  it,  therefore,  as  some 
do,  by  what  they  call  deeds  of  charity,  is 
contradiction  and  absurdity. 

8.  iiBlessed  are  the  pure  in  heart :  for  'they  shall  see 
God. 

bPs.  XV.  2,  and  xxiv.  4 ;  Heb.  xii.  14.  '1  Cor.  xiii.  12 ; 
1  James  iii.  2,  3. 

As  the  mercy  noticed  in  the  preceding 
verse  is  not  that  false  kindness  which  goes 
hand  in  hand  with  the  most  unbridled  in- 
dulgence of  one's  own  flesh,  therefore  pu- 
rity of  heart  is  next  spoken  of  as  the  test 
of  true  mercy.  Purity  of  heart  consists  in 
that  steady  direction  of  the  soul  toward 
the  divine  life  which  excludes  every  other 
object  from  the  homage  of  the  heart.  It 
implies  a  life  pure  in  the  inmost  tendencj' 
and  direction  of  the  heart,  because  it  is  en- 
tirely set  upon  what  is  eternally  and  abso- 
lutely pure.  The  pure  in  heart  are  such  as, 
having  been  regenerated  by  the  Holy 
Ghost  (John  iii.  9),  are  influenced  by  the 
fear  and  love  of  God  in  their  habitual  con- 
duct. "Th-eir  hearts  are  sanctified  by 
faith"  (Acts  xv.  9),  and  "sprinkled  from 
an  evil  conscience."  (Heb.  x.  22.)  They 
do  not  aim  merely  at  outward  correctness, 
but  at  inward  holiness.  They  are  the  sin- 
cerely upright  and  pious,  whose  hearts 
correspond  to  their  outward  profession  of 
love  to  God.  For  they  shall  see  God.  They 
shall  see  God  in  life's  trials,  in  life's  pros- 


perity, in  all  His  providential  dealings,  in 
all  creation,  specially  in  the  sacred  page, 
and  in  ordinances.  When  the  heart  is 
clean,  the  eye  is  clear.  Congeniality  of 
character  is  requisite  to  the  appreciation 
of  character.  When  purity  makes  us  like 
God,  then  can  we  realize  and  see  His  coun- 
tenance. This  vision  of  God  commences 
when  the  eye  of  the  soul  opens  (Eph.  i. 
18);  it  is  perfected  when  in  eternity  we 
shall  see  Him  face  to  face.  (Ps.  xxiv.  4; 
Heb.  xii.  14  ;  1  Cor.  xiii.  12;  1  John  iii.  2, 
V.  3.)  In  the  East  it  was  reckoned  the 
highest  privilege  and  happiness  of  a  sub- 
ject to  be  admitted  into  that  splendid  circle 
which  surrounded  the  person  of  their  sov- 
ereign. The  Hindoos  often  sjjeak,  too,  of 
devout  persons  having  been  favored  with 
a  siyht  of  their  guardian  deity.  Ward  tells 
a  story,  in  which  a  sage  is  represented  as 
being  refused  the  sight  of  Jugunnat'hu,  as 
he  stood  charged  with  many  most  immoral 
and  sanguinary  deeds.  These  cii'cum- 
stances  will  show  the  force  and  beauty  of 
the  expression,  "see  God.'' 

9.  Blessed  are  the  peace-makers :  for  they  shall  be 
called  the  children  ot  God. 

The  word  translated  peace-maJcers,  de- 
notes not  only  one  who  makes  peace 
between  others,  but  who  is  also  himself 
of  a  peaceful  and  quiet  temjier ;  who  studies 
peace,  follows  after  peace,  and  after  all 
those  things  which  make  for  peace. 
Christians  are  careful  not  to  offend  any ; 
they  do  not  take  those  occasions  of  quar- 
reling which  may  be  off"ered  to  them ;  they 
are  easily  reconciled  in  case  any  quarrel 
has  happened  between  them  and  others. 
They  endeavor  (so  far  as  they  may  without 
incurring  blame)  to  compose  and  reconcile 
the  differences  of  other  men.  They  seek 
to  diffuse  peace  among  the  nations,  and  in 
the  church,  by  bringing  Christianity  to  its 
proper  loving  tone.  (Gen.  xiii.  7,8;  Ex. 
ii.  13,  comp.  Ps.  Ixxii.  7;  cxxii.  6;  Isa.  ii. 
4,  xl.  6-9 ,  Luke  vi.  27 ;  Acts  vii.  26 ;  James 
iii.  16.)  They  do  not,  however,  seek  peace 
by  a  compromise  with  sin,  or  the  sacrifice 
of  truth  and  duty.  The  blessedness  of  the 
peace-makers  follows  the  blessedness  of 
the  pure  in  heart,  as  if  peace  were  the 
blossom  that  grows  upon  the  stem  of 
purity.  No  peace  is  real,  except  it  be  based 
on  principle.    For  they  shall  be  called  the 


CHAPTER    V. 


63 


children  of  God,  i.  e.,  they  shall  be  the 
objects  of  God's  parental  care,  shall  be  like 
Him  in  the  possession  of  His  peaceful, 
lieavenly  temper.  (2  Cor.  xiii.  11  ;  see 
Hos.  i.  10.)  This  is  the  last  description  of 
the  high  aim  of  discipleship,  beyond  which 
there  is  no  higher  step  to  be  taken,  for 
this  makes  disciples  as  their  Lord.  (Isa. 
ix.  6;  Luke  ii.  14.)  The  promise  will  be 
fully  realized  only  with  the  perfected  glory 
of  the  children  of  God  as  joint  heirs  with 
Christ.     (Rom.  viii.  17.) 

10.  kBlessed  a7-e  they  which  are  persecuted  for  right- 
eousness' sake :  for  theirs  is  the  kingdom  of  heaven. 

^2  (Jor.  iv.  !"•;  2  Tim.  ii.  12 ;  1  Peter  Ui.  14. 

Though  ye  also  suffer  for  righteousness' 
sake,  yet  are  ye  and  shall  ye  be  blessed 
notwithstanding.  (1  Peter  iii.  14.)  Christ 
did  not  conceal  from  His  followers  that 
they  would  be  persecuted.  How  miust  the 
history  of  the  coming  ages  have  stood  be- 
fore Him  when  He  spoke  these  words!  (1 
Cor.  iv.  9-13 ;  2  Cor.  xi.  23-7 ;  Heb.  xi.  36- 
38.)  For  rigJdeousness^  sake  is  equivalent  to  : 
for  the  belief  and  j^rofession  of  Christian- 
ity, and  for  the  performance  of  Christian 
duty.  (Luke  vi.  22.)  "It  is,"  as  Augustine 
says,  "not  the  punishment,  but  the  cause, 
W'hich  makes  the  martyr."  (See  2  Chron. 
xviii.  7;  John  iii.  20.)  Blessed  are  they. 
They  drink  of  the  same  cup  which  their 
INIaster  drank.  They  are  confessing  Him 
before  men,  and  He  will  confess  them  be- 
fore His  Father  and  the  angels.  (1  Peter 
iv.  13,  14;  2  Tim.  ii.  12;  Phil.  1.  29;  Rev. 
XX.  4,  xi.  18.)  For  theirs  is  the  kingdom  of 
heaven.  The  kingdom  of  heaven  is  tran- 
scendently  elevated  above  all  the  transi- 
tory circumstances  of  this  lower  world. 
(Rev.  i.  6 ;  1  Peter  xi.  9 ;  Heb.  xii.  28.)  The 
promise  given  in  vez'se  3  is  repeated  here. 
Thus  does  our  Lord  set  the  seal  to  His 
discourse,  making  the  first  and  eighth  be- 
atitudes like  the  corresponding  clasps  at 
the  two  extremities  of  a  chain,  where 
every  bead  i.5  a  ble.ssing.  The  particular 
form  of  the  opposition  which  wicked  and 
worldly  men  make  to  the  cause  of  Christ 
will  depend  on  circumstances,  but  in  all 
countries  and  in  all  ages  it  exists. 

11.  Blessed  are  ye  when  m-^n  shall  'revile  you,  and 
persecute  you,  and  shall  say  all  mannerof  •"evil  ag.iinst 
you  falsely,  for  my  sake.— 'Luke  vi.  22.    mi  Peter  iv.  14. 

This  verse  is  a  further  explanation  of 
■verse  10,  as  is  evident  from  the  absence  of 


the  promise  here,  that  having  been  already 
given  there.  The  persecution  is  traced  in 
three  stages :  Revile  you,  or,  abuse  you  to 
your  face,  in  opposition  to  backbiting.  (See 
Mark  xv.  32.)  Persecute  you.  The  perse- 
cution ill  verse  10  signifies  that  of  the 
hand ;  this,  of  the  tongue,  as  calumny,  &c. 
All  manner  of  evil,  literally,  every  evil  word: 
i.  e.,  every  kind  of  charge  or  accusation. 
Falsely,  in  wanton  falsehood  and  slander, 
whatever  their  wicked  malice  conceiveth. 
All  this  must  be  done  falsely  and  for  Chrisfs 
sake,  in  order  to  bring  us  within  the  terms 
of  the  blessing.  Slander  is  a  part  of  the 
martyr's  jiortion.  No  man  was  ever  yet 
put  to  death  as  a  good  man.  The  word 
falsely  applies  in  sense  to  all  the  words 
expressive  of  persecution  and  reproach. 
For  my  sake.  Christ  here  identifies  Him- 
self and  His  cause  with  that  of  righteous- 
ness, binding  up  the  cause  of  righteousness 
in  the  world  with  the  reception  of  Himself. 
He  is  righteousness  incarnate.  (See  Mark 
i.  24,  Matt.  iii.  14;  Rev.  iii.  7.)  Blessed 
— amid  all  their  sufferings  they  would  be 
supported  by  the  peace  of  God  and  the 
hope  of  glory. 

12.  "Rejoice,  and  be  exceeding  glad :  for  great  is 
your  reward  in  heaven :  for  "so  persecuted  they  the 
prophets  which  were  before  you. 

"Luke  vi.  23 ;  Acts  v.  41 ,  Rom.  v.  3 ;  James  i.  2 ;  1 
Peter  iv.  13.  <>Neh.  ix.  26;  Matt,  xxiii.  34,  37;  Acts  vii. 
52 ;  1  Thes.  ii.  15. 

The  encouragement  here  given  to  rejoice, 
and  be  exceeding  glad,  is  a  further  amplifi- 
cation of  the  substance  of  the  promise  in 
verse  10.  This  phrase  means  "exult,"  as 
if  the  Saviour  would  have  the  inward 
transport  of  such  as  were  faithful  to  Him, 
to  overpower  and  absorb  the  sense  of  all 
the  affronts  and  sufferings  to  which  they 
would  be  exposed.  (Rom.  v.  3 ;  2  Cor.  iv. 
17 ,  James  i.  2;  Heb.  x.  34;  1  John  v.  4,  5; 
Rev.  ii.  10.)  For  great,  &c.  Here  is  the 
reason  for  this  joy — the  greatness  of  the 
reward,  corresponding  to  the  severity  of 
the  ordeal  of  persecution  through  which 
they  were  to  pass.  The  measure  of  enjoy- 
ment in  the  heavenly  state  will  be  regu- 
lated according  to  the  degree  of  labor  and 
suffering  in  the  service  of  Christ.  Eternal 
life  is  a  reward,  not  because  God  owes  us  it 
for  our  works'  sake  (for  we  can  deserve 
nothing  from  Him  ;  see  Rom.  vi.  23),  but 
because  by  it  He  graciously  recompenses 
to  us  all  our  labor  and  pain,  even  as  the 


64 


MATTHEW, 


inheritance  of  a  father  and  all  his  goods 
are  given  to  his  son,  and  are  an  ample 
recompense  for  his  obedience ;  yet  does  he 
not  inherit  them  on  account  of  his  deserts, 
but  because  his  father,  as  a  father,  vouch- 
safes to  make  him  his  heir.  "It  is  incon- 
ceivable," says  Tlioluck,  "that  man  can 
render  by  his  virtues  any  service  to  God, 
any  more  than  in  taking  a  draught  of  the 
fountain  the  tliirsty  traveler  renders  that 
fountain  a  service."  (See  Rom.  iv.  4 ;  Luke 
xvii.  10.)  In  heaven.  The  allusion  is  to 
the  future,  but  it  is  not  implied  that  the 
reward  exists  only  in  the  future,  rather, 
that  "the  glory"  (John  xvii.  22),  present 
and  insured  now,  shall  then  be  openly 
made  manifest.  (Col.  iii.  3,  4.)  How 
"great"  that  reward  will  be,  who  can  tell? 
(1  Cor.  vi.  2,  3 ;  1  Thes.  iv.  14;  Rev.  iii.  21 ; 
vii.  9-17.)  For  so  persecuted,  &c.  There  is 
here  graciously  given  to  our  weak  faith 
another  ground  of  joy  in  persecution.  If 
our  sufferings  for  Christ's  sake  are  great — 
like  those  of  the  prophets — those  distin- 
guished servants  of  God,  like  their's,  our 
reward  in  heaven  is  also  great.  How 
animating  the  consciousness  of  fighting  in 
fellowslxip  with  so  great  a  comi^any  of  the 
children  of  light!  (See  Gen.  xxxvii.  8, 
18-28;  xlix.  26;  1  Kings  xviii.  4,  xxii.  8- 
27;  2  Chron.  xxii.  20;  Neh.  ix.  26;  Luke 
xiii.  34 ;  Acts  vii.  51 ;  1  Thes.  ii.  14 ;  Ileb. 
xii.  36-8.) 

13.  KYe  are  the  salt  of  the  earth  :  pbut  if  the  salt  have 
last  its  savor,  when-witli  sliall  it  lie  suited?  it  is  tlience- 
forth  good  I'or  notliini;,  Imt  t(i  lie  ca.st  uiu,  and  to  be  trod- 
den under  foot  of  men.— pMal.  ix.  50  ;  Luke  xiv.  34,  3-5. 

The  gifts  of  grace  which  have  been  re- 
ceived should  exhibit  and  api^rove  them- 
selves. The  strength  which  God  has 
vouchsafed  to  the  disciples  for  a  high  pur- 
pose must  be  by  them  sacredly  preserved. 
Ye — who  have  been  described  in  verses  3- 

10,  and  who  have  been  addressed  in  verses 

11,  12.  The  children  of  God,  through 
Christ,  because  they  bear  God's  truth  liv- 
ingly  within  them,  are  the  salt  of  the 
earth — it  is  thus  made  their  salt,  just  as  in 
verse  16  it  is  also  said — your  light.  Salt 
of  the  earth.  Mankind,  under  the  unre- 
strained workings  of  their  own  evil  na- 
ture,  are  entirely  corrupt.     (Gen.  vi.  11, 

12,  viii.  21 ;  Ps.  xiv.  2,  3  ;  Isa.  i.  5,  6;  Eph. 
ii.  1-3;  Job  xiv.  4,  xv.  15,  16;  John  iii.  6; 
Rom.  viii.  8 ;  Titus  iii.  2,  3.j     In  the  time 


of  Christ  the  whole  world,  with  scarcely 
an  exception,  was  a  mass  of  moral  rotten- 
ness— in  a  state  of  which  animal  matter 
tending  to,  undergoing  the  process  of  dis- 
solution, is  a  striking  figure.  It  will  be 
noted  that  Christ  calls  those,  whom  He  ad- 
dresses, the  salt  of  the  earth,  solely  with 
reference  to  their  destination  with  regard 
to  other  men.  The  distinctive  peculiari- 
ties of  salt  are,  that  it  seasons,  purifies,  ar- 
rests decay  and  preserves  from  it.  (Job 
vi.  6;  2  Kings  11,  20.)  The  use  of  the 
term,  in  these  senses,  occurs  in  many  of  the 
proverbs  and  symbols  of  the  ancients. 
The  course  of  the  human  race,  apart  from 
Christianity,  is  always  downward:  all  its 
civilization  ends  in  barbarism.  Christians 
are  here  characterized  as  a  power  of  life. 
To  serve  the  purpose  of  their  being  they 
must  mingle  themselves  with  society. 
They  have  a  divine  virtue,  not  for  selfish 
monopoly,  but  for  continuous  diflusion. 
Knowing  the  truth,  they  are  bound  to 
make  it  known  to  others — salting  and  sea- 
soning everything  around  them  by  instruc- 
tion and  example.  Their  obligation  to  do 
■  good  corresponds  with  the  closeness  of 
the  relation  in  which  they  stand  to  the  in- 
dividuals who  are  the  pro2:)er  objects  of 
their  Christian  benevolence.  The  gospel 
must  be  disseminated  by  them  through  the 
world.  Our  Lord  here  intimates  that  the 
benignant  influence  of  His  religion  was  to 
i:>ervade  the  whole  earth.  Only  for  the 
sake  of  the  children  of  God  who  prevent 
its  judgment  and  cooperate  unto  salvation, 
is  the  earth  preserved,  though  corrupt  and 
full  of  unclcanness.  But  if  the  salt.  After 
referring  to  Mark  ix.  50,  in  which  our 
Lord  uses  the  expression,  "  have  salt  in 
yourselves."  Stier  remarks :  "  In  this  view, 
whether  salt  ever  does  lose  its  saline 
property — about  which  there  is  a  diflference 
of  opinion — is  a  question  of  no  moment 
here.  The  question  is  not,  can  or  do  the 
saints  ever  totally  lose  that  grace  which 
makes  them  a  blessing  to  their  fellow- 
men?  but  what  is  to  be  the  issue  of  that 
Christianity  which  is  found  wanting  in 
those  elements  which  can  alone  stay  the 
corruption  and  season  the  tastelessness  of 
an  all-pervading  carnality  ?"  It  is  thence- 
forth, &c.  It  is  certain  that  a  Christianity 
that  ceases  to  diflTuse  itself  is  a  Christianity 


CHAPTER    V. 


that  ceases  to  be  real.  The  heart  of 
grace,  Uke  the  heart  of  nature,  ceases  to 
beat  when  it  ceases  to  circulate  the  tide 
that  is  committed  to  it.  The  Christian 
who  disgraces  his  religion  by  his  conduct 
is  useless.  "Tnere  is  nothing  more  trod- 
den on  than  one  who  wishes  to  be  esteem- 
ed divine,  and  is  not." 

14.  lYe  arc  the  light  of  tho  world.    A  city  that  Is  set 
on  iiu  Uill  camiot  be  Ui<i.— qProv.  iv.  8;  Phil.  ii.  15. 

The  two  figures  by  which,  in  this  and 
the  preceding  verse,  the  function  of  Chris- 
tians is  represented,  are  not  essentially 
different.  As  a  spiritual  salt  they  are  to 
season  humanity  and  preserve  it  from 
moral  corruption,  and  as  a  spiritual  light 
they  are  to  be  to  humanity  what  the  phy- 
sical sun  is  to  the  v/orld.  Salt  oj^erates 
internally  in  the  mass  w'ith  which  it  comes 
in  contact ;  the  sunlight  operates  externally, 
irradiating  all  that  it  reaches.  It  fertilizes, 
guides,  cheers.  Ye.  (See  on  v.  13.)  How 
dark  this  world  would  be  without  a  Christ, 
a  Gospel,  a  Holy  Spirit,  and  a  Church! 
Light,  as  the  medium  through  which  ob- 
jects are  discerned  by  the  eye,  figuratively 
denotes  the  truth  in  God's  revealed  Word. 
Christians  are  not,  like  the  sun,  self-lumi- 
nous, but  like  the  moon  and  planets,  though 
in  themselves  opaque  bodies,  receive  their 
rays  from  a  primal  source.  They  are  light- 
bearers.  (Mai.  iv.  2 ;  John  v.  35,  viii.  12,  ix. 
5,  xii.  35;  Eph.  v.  8;  1  Thes.  v.  5;  Phil. 
ii.  15.)  If  we  have  grace,  it  must  be  seen. 
In  virtue  of  the  dignity  of  their  distinction. 
Christians  dare  not  withdraw  from  the 
world.  They  should  not  merely  be  as 
lights;  they  should,  in  Christ,  concentrate 
their  eflbrts,  so  as  to  be  one  great  light,  for 
the  enlightenment  of  the  world.  They 
should  attach  themselves;  to  the  assemblies 
of  the  saints,  for  the  purpose  of  unitedly 
and  openly  exhibiting  the  light.  (Heb.  x. 
23-25.)  A  city,  &c.  This  apposite  simile 
might  have. been  suggested  by  some  city 
in  sight.  Some  think  it  was  Bethulia,  vis- 
ible from  the  "Mount  of  Beatitudes,"  on 
an  eminence.  The  cities  of  Judea,as  well 
as  other  countries,  in  ancient  times,  were 
built  mostly  upon  hills.  The  Church  of 
God  is  no  secret  institution,  like  the  heath- 
en mysteries.  Being  set  on  "  the  holy  hill 
of  Zion,"  it  should  be  as  a  central  and  ele- 
vated city,  with  its  spires  sparkling  in  ris- 


ing and  setting  suns,  seen  from  afar,  visible 
to  all  the  world.  Christ's  followers  cannot 
shun  the  observation  of  those  around  them 
— they  are  looked  at  with  the  closest  scru- 
tiny by  their  fellow-men.  Where  light 
really  is,  and  continues  to  be,  it  must  from 
its  very  nature  shine  forth. 

15.  Neither  do  men  'light  a  candle,  and  put  It  under  a 
bushel,  but  on  a  candlestick  ;  and  it  giveth  light  untp 
all  that  are  in  the  house. 

'Mark  iv.  21 ;  Luke  viii.  IG,  and  xl.  33. 

Candle  denotes  any  movable  artificial 
light,  whether  candle,  lamp  or  lantern, 
though  the  first  is  entitled  to  the  prefer- 
ence, from  long  familiarity.  Bushel.  This 
was  a  Roman  measure,  called  modlus.  The 
fact  that  this  measure  really  came  nearer 
to  our  peoZ;  than  our  bushel,  can  have  no 
effect  upon  the  meaning  of  the  passage, 
which  would  be  the  same  if  the  word  u.sed 
had  been  basket,  box,  or  bed  (as  it  is  in  Mark 
iv.  21).  A  candlestick,  or,  more  exactly,  the 
candlestick,  i.  e.,  the  one  found  of  course 
in  every  house.  There  is  a  reasoning  here 
from  the  less  to  the  greater.  As  in  a  house 
a  candle  is  not  lighted  for  the  purpose  of 
concealing  it,  but  with  the  object  of  giving 
light  to  those  in  the  house,  so  the  light  of 
the  Apostles  and  disciples  was  kindled  as 
the  light  of  Christ,  not  to  be  covered  up, 
but  for  the  sake  of  men  walking  in  dark- 
ness. The  Scripture,  and  particularly  the 
Gospel,  is  our  candle.  It  is  the  Spirit  of  God 
which  has  lighted  and  placed  it  on  the 
candlestick  of  the  church,  that  the  light 
of  it  might  be  seen  by  all.  The  neglect  of 
this  light  will  be  a  heavy  charge  against 
many  at  the  last  day.  To  forbid  or  dis- 
courage the  reading  of  the  Bible,  or  to 
oppose  its  circulation,  is  a  heinous  sin. 
"  Man's  worst  bushel  upon  the  light  of 
God,"  says  one,  "  is  the  dealing  out  too 
richly  or  too  sparingly  the  bread  and  pay 
for  the  ministry  in  the  church." 

16.  Let  your  light  so  shine  before  men,  'that  they  may 
see  your  good  works,  and  'glorify  your  father  whicli  is 
in  heaven.— '1  Peter  ii.  12.   «John  xv.  8;  1  Cor.  xiv.  25. 

It  is  not  said,  we  must  wish  ourf  elves  to 
shine,  but,  as  the  translation  well  expresses 
it,  let,  freely,  without  covering  or  hinde- 
rance,  our  light,  that  which  has  by  grace 
been  given  to  us,  shine  according  to  its 
own  nature  and  the  will  of  Him  who 
kindled  it.  So  shine,  by  making  a  profes- 
sion of  the  truth,  and  exhibiting,  in  our 


66 


MATTHEW. 


temper  and  behavior,  its  native  effects  in 
making  us  holy  and  happy.  As  if  our 
Lord  had  said,  It  will  of  itself  shine,  if 
you  cover  it  not.  Before  men,  as  the  ex- 
planation of  the  expressions  "  earth  "  and 
"  world,"  even  before  the  men  who  perse- 
cute and  revile  you,  for  this  must  be  your 
only  retaliation — love  and  truth  for  hatred 
and  lies.  The  man  who  professes  to  value 
the  light  of  the  gospel  must  take  care  that 
he  is  not  selfish  in  the  use  of  it.  He  must 
strive  to  make  others  acquainted  with  the 
truths  which  he  finds  good  for  himself. 
That  they  may  see  your  good  works,  &c.,  may 
acknowledge  God  as  your  father,  and  may 
be  drawn  to  Him  themselves  in  the  spirit 
and  relation  of  children.  Our  Lord  re- 
fers to  the  life,  because  the  good  word 
without  the  good  work  is  of  no  avail. 
External  dei^ortment  is  the  only  means 
by  which  men  can  judge  of  character.  Iso- 
lated works  or  deeds  do  not  properly  shine, 
they  are  rather  as  flashes  in  the  night, 
which  make  the  darkness  appear  the  dark- 
er ;  but  the  entire  and  persistent  doing  of 
all  works  of  pure  light  and  love  is  a  bright 
light  upon  the  candlestick.  We  are  not 
to  do  anything  to  glorify  ourselees,  but 
everything  to  get  glory  to  God.  It  is  God 
who  is  glorified  in  His  Saints.  The  holy 
and  useful  lives  of  Christians  reflect  praise 
on  the  religion  Avhich  they  profess,  and 
thus  cause  honor  to  be  paid  to  God.  The 
name  Fcdher  seeks  to  attract  us,  and  the 
words,  "which  is  in  heaven,"  direct  our 
thoughts  to  the  difference  between  earthly 
fathers  and  this  Father.  The  religious 
spirit  of  all  nations  has,  by  an  unconscious 
symbolism,  regarded  the  ether,  in  its  depth 
and  repose,  in  its  boundlessness  and  un- 
changeableness,  as  the  dwelling  place  of 
Deity.  This  is  also  the  idea  of  the  writers 
of  the  Old  Testament,  although  at  the 
same  time  they  take  care  to  give  the  strong- 
est expression  to  the  truth  that  God  is 
omnipresent,  and  is  raised  above  space. 
(1  Tim.  viii.  27  ;  2  Chron.  ii.  6 ;  Ps.  cxxxix. 
7;  Jer.  xxiii.  2.3.) 

17.  t  "Think  not  that  I  am  come  to  destroy  the  law, 
or  the  prophets :  I  am  not  come  to  destroy  but  to  fulfil. 
uRom.  iii.  21,  and  x.  4 ;  Gal.  ill.  24. 

It  might  appear  to  some  of  our  Lord's 
disciples  as  if  He  intended  to  set  aside  the 
religion  which  had  been  taught  by  Moses 
and  the  Prophets,  and  to  introduce  an  en- 


tirely new  state  of  things.  Against  this 
He  here  guards  them.  Think  not,  by  no 
means  be  deluded  into  imagining,  lliat 
I  am  come,  not,  I  am  born;  our  Lord  there- 
fore existed  before  He  came.  This  is  a 
Messianic  form  of  expression.  (See  chap, 
xi.  3 ;  Luke  vii.  19.)  To  destroy,  unloose, 
dissolve,  or  abrogate.  The  laiv  or  tlie prophets, 
the  writings  of  the  Old  Testament,  as  di- 
vided into  the  law  of  Moses,  or  the  Penta- 
teuch, and  the  proi^hetical  books,  and  the 
rest  of  the  Old  Testament.  (Comp.  Matt, 
xii.  5  ;  Luke  ii.  23,  xvi.  29,  31,  xxiv.  27, 44.) 
I  am  not  come,  &c.  Christ  did  not  come  to 
subvert  the  authority  and  principles  of 
the  Old  Testament,  but  to  establish,  unfold, 
embody  them  in  living  form,  and  enshrine 
them  in  the  reverence,  affection,  and  char- 
acter of  men.  (Rom.  iii.  31,  x.  4,  xv.  8; 
Gal.  iii.  17;  Isa.  xlii.  21.)  Christ  came  to 
fulfill  the  predictions  of  the  prophets,  who 
had  long  foretold  that  a  Saviour  would  one 
day  appear  to  fulfill  the  ceremonial  law, 
by  becoming  the  great  sacrifice  for  sin,  to 
which  all  the  Mosaic  offerings  had  ever 
pointed,  and  to  fulfil  the  moral  law,  by- 
yielding  to  it  a  perfect  obedience,  which 
we  could  never  have  yielded— by  paying 
the  penalty  for  our  breach  of  it  with  His 
atoning  blood,  which  we  could  never  have 
paid — by  giving  us  its  full  sense  and  spir- 
itual import,  and  by  writing  it  on  the  heart, 
and  giving  grace  to  obey  it.  Christianity, 
therefore,  is  not  the  destruction,  but  the 
completion  of  Mosaicism.  Jesus  destroys 
nothing  but  sin,  which  indeed  destroys 
itself.  The  Old  Testament  is  the  Gospel 
in  the  bud ;  the  New  Testament  is  the  Gos- 
pel in  full  flower. 

18.  For  verily,  I  say  unto  yon,  »TilI  heaven  and  earth 
pass,  one  jot  or  one  tittle  shall  in  no  wise  pass  from  the 
law,  till  all  be  fulfilled.— »l,uke  xvi.  17. 

Verily  is  the  same  in  the  original  as  our 
word  Amen,  and  it  was  a  solemn  so  let  it  be. 
The  word  now  for  the  first  time  occurs  in 
Chri.st's  public  teaching  of  the  people.  1 
say  unto  you.  This  formula,  frequent  and 
peculiar  to  the  Lord,  but  occurring  here 
for  the  first  time  in  His  recorded  teaching, 
is  manifestly  one  of  supreme  legislative  au- 
thority, and  as  the  subject  in  connection 
with  which  it  is  uttered  is  the  Moral  Law, 
no  higher  claim  to  an  authority  strictly  Di- 
vine could  be  advanced.     (See  Lev.  xviii. 


CHAPTER    V. 


or 


1-5,  xix.  37,  xxvi.  1^,  13-16,  &c.)  Till 
heaven  and  earth  pass — an  expression  simi- 
lar to  our  till  the  world  shall  end.  The  ex- 
pression was  llie  same  as  saying  it  will  never 
take  place.  (See  Luke  xvi.  17.)  It  was  a 
received  opinion  among  the  Jews  that  the 
earth  would  never  be  totally  destroyed, 
but  would,  at  some  time,  be  renovated,  and 
in  this  renewed  form  exist  forever.  The 
jot  was  the  yod,  the  smallest  letter  in  the 
Hebrew  alphabet.  The  tittle  was  the  term 
for  the  point  by  which  very  similar  He- 
brew letters  were  distinguished  from  each 
other.  Thus  our  Lord  means  to  express, 
in  addition  to  the  eternal  obligation,  the 
boundless  extent  of  the  moral  law,  and  to 
indicate  that  the  most  delicate  and  appar- 
ently smallest  determinations  and  distinc- 
tions are  to  be  preserved  in  the  delicate 
and  finer  outlines  of  spiritual  life.  Froin 
the  Law.  The  Law  is  only  now  mentioned, 
but  its  connection  with  what  has  gone 
before  shows  that  it  embraces  also  the 
Prophets.  (See  Luke  xvi.  16, 17.)  Till  all 
befidfilled — till  all  things  which  the  Law 
requires  or  foretells  shall  be  effected  ;  till 
the  whole  design  of  the  Law  be  accom- 
plished, its  promises  fulfilled,  its  threaten- 
ings  jierformed,  and  its  precepts  honored 
either  by  obedience  or  by  punishment  for 
disobedience.  (Ps.  cxix.  89;  Isa.  xl.  8; 
Luke  xvi.  17,  xxi.  33.)  The  immutability 
of  the  Divine  Word,  in  relation  either  to 
happiness  or  misery,  yields  as  much  com- 
fort to  the  righteous  as  it  gives  despair  to 
the  wicked. 

19.  ^Wliosoevpr  therorore  shall  break  one  of  the'^e 
least  CDminandmonts,  anrt  sliall  teach  men  so.  he  shall 
jse  callefl  the  least  in  the  kuigdom  of  heaven :  but  who- 
soever sliall  rlo,  anil  teach  thnn,  the  same  shall  be 
called  great  in  the  kingdom  of  heaven.— ^  James  ii.  10. 

As  the  connection  with  verse  20  shows, 
there  is  here  a  special  allusion  to  the 
Jewish  teachers  of  the  law.  The  Phari- 
sees understood  not  that  the  law  is  a  living 
whole.  (James  ii.  10.)  Shall  break  one  of 
these  least  commnndments,  rather,  "dissolve," 
"annul,"  or  "make  invalid,"  neglecting, or 
transgressing,  as  if  the  offense  was  one  of 
small  importance,  and  would  be  followed 
with  impunity.  The  scribes,  who  thought 
themselves  great,  used  to  break  them. 
This  does  not  refer  to  the  coming  short  of 
keepins  God's  law,  of  which  all  are  guilty. 
and  which  fills  the  pious  soul  with  sorrow 


and  contrition,  but  to  a  wanton,  willful 
disregard  of  its  claims.  The  Saviour  did 
not,  in  His  own  judgment,  apply  the  word 
least  to  any  of  the  divine  commands,  but 
here  adopted  the  method  of  speaking 
which  was  common  among  the  scribes  and 
Pharisees,  who  made  frivolous  distinctions 
between  small  and  great  commandments. 
As  all  the  law  is  enacted  by  divine 
authority,  no  part  of  it  can  be  of  small 
obligation,  though  some  parts  may  respect 
matters  more  important  than  others.  And 
shall  teach  men  so — And — not  or,  because 
teachers  are  the  main  subject.  If  to  violate, 
with  purpose,  a  known  law  of  God,  is  a 
dangerous  sin,  how  much  deejjer  the  dan- 
ger of  leading  others  to  sin,  by  a  spurious, 
enervating  exposition  of  that  law  which 
teaches  it  as  something  unimportant!  He 
shall  be  called  least,  &c.  Views  of  truth 
which  verge  in  the  least  toward  antino- 
mianism  are  utterly  inconsistent  with  the 
true  doctrine  of  Christ.  The  Saviour  did 
not  say,  such  a  person  may  be  admitted 
into  heaven,  and  there  considered  as  the 
least  in  the  world  of  glory,  but  that  such 
a  person  shall  be  accounted  unsuitable  to 
be  among  the  Messiah's  subjects;  he  shall 
be  rejected  from  them.  But  ivJiosoever, 
&c. — he  whose  practice  and  doctrine  tend 
to  induce  men  to  keep  the  commandments 
of  God,  shall  be  called  great  in  the  king- 
dom of  heaven ;  however  low  in  human 
esteem,  the  King  will  approve  and  exalt 
him. 

20.  For  I  say  unto  you,  that  except  your  righteous- 
ness shall  exceed  yt/ie  riclitfoiisnrsn  ol  the  scribes  and 
Pharisee.",  ye  shall  in  no  case  enter  into  the  kingdom  of 
heaven.— J  Rom.  ix.  31,  and  x.  3. 

For  I  say  unto  you — By  way  of  illustration 
of  the  terrible  danger  of  making  void 
God's  law.  Here  something  is  proposed  to 
Christians  to  excite  self-inquiry.  What 
was  the  righteousness  which  their's  must 
exceed,  and  how  did  it  fall  short?  The 
Pharisees  were  strict  in  observing  the  letter 
of  the  law,  rigorously  kept  the  Sabbath, 
fasted  often,  prayed  constantly,  so  rever- 
enced the  Scriptures  as  to  wear  sentences 
from  them  about  their  persons,  are  said 
not  to  have  pascod  a  day  without  reading 
the  decalogue,  never  ate  with  unwashed 
hands,  and  brought  to  the  sacred  treasury 
the  titlies  of  the  meanest  herbs.  (See 
chap.  XV.  1,  2,  xxiii.  5,  23.)    For  this  they 


68 


MATTHEW. 


are  not  blamed.  Rather  let  those  take 
warning  who  have  not  even  this  outward 
righteousness.  What,  then,  was  wanting 
to  their  righteousness?  And  how  must  it 
be  exceeded  by  that  of  those  who  are  real- 
ly the  servants  of  God  ?  They  lacked  that 
perfect  righteousness  which  can  only  be 
found  in  Christ,  the  Lord  our  righteous- 
ness, by  submitting  to  whom  we  are  also 
made  holy  in  heart  and  life.  They  lacked 
the  conversion  of  the  heart  to  God,  the 
right  spirit.  What  they  did  was  directed 
by  no  love  of  God,  no  desire  of  pleasing 
Him,  no  zeal  for  His  service  or  glory,  but 
by  a  desire  to  procure  among  men  the  honor 
of  superior  sanctity.  In  no  case — Not  by 
any  means.  It  is  implied  that  if  they 
shall  have  the  righteousness  taught  by 
Moses,  that  is  in  the  fulfilled  form  in 
which  it  is  taught  by  Christ,  they  will  be 
members  of  the  kingdom. 

21.  If  Ye  have  hearrl  that  it  was  said  by  them  of  old  time, 
'Thou  Shalt  not  kill;  and  whosoever  shall  l<ill,  shall  be 
in  danger  oi'the  judgment:— "Ex.  xx.  13;  Deut.  v.  17. 

To  illustrate  His  meaning,  our  Saviour 
proceeds  to  expound  the  spiritual  sense 
and  meaning  of  some  commandments  of 
the  moral  law,  and  to  vindicate  them  from 
the  corrupt  and  partial  interpretations  of 
the  scribes.  He  begins  with  the  second 
table  of  the  law,  containing  duties  to  our 
neighbor,  because  this  part  of  our  disposi- 
tion lies  most  open  to  conviction.  The 
sixth  commandment  (Ex.  xx.  13),  which 
He  first  takes,  was  the  first  broken  openly 
by  Adam's  race.  Ye — The  Apostles  pri- 
marily, the  people  inferentially,  ye  have 
heard.  It  is  not  said,  ye  have  heard  that 
it  has  been  read  in  the  Law,  but  ye  have 
heard — from  the  elders.  That  it  ivas  said, 
an  impersonal  form  of  speech,  to  which 
is  elegantly  opposed,  /  say.  (Verse  22.) 
By  them  of  old  time.  This  refers  not  to 
Moses  or  the  Old  Testament  prophets, 
but  to  the  founders  and  recipients  of  Rab- 
binical traditions,  which  the  scribes  and 
Pharisees  were  now  inculcating.  Mark 
the  contrast  between  "  it  was  said  by  them 
of  old  time,"  and  "  But  I  say  unto  you." 
(Verse  22.)  1.  In  the  one  case  it  is  the  gen- 
eral unspiritual  mass  that  speaks,  here  it  is 
the  highest  personage — the  Lord  Himself. 
2.  In  the  former  case,  it  has  been  said  to 
past  generations  ;  in  this,  the  Lord  speaks 
to  those  around  Him.    3.  The  former  is  a 


tradition  from  the  grave ;  the  latter,  a 
word  of  life  to  the  living.  Thou  shall  not 
kill.  All  that  the  Pharisees  understood 
by  this  was  a  prohibition  of  the  overt  act 
of  violence  and  murder,  a  gloss  which  de- 
stroyed the  spiritual  and  moral  character 
of  the  law.  They  coujjled  the  law  of  Sinai 
with  a  more  criminal  statute  concerning 
the  execution  of  a  murderer  (Lev.  xxiv. 
17 ;  Ex.  xxi.  12),  and  made  the  two  par- 
allel. Whosoever,  &c.  This  was  an  addi- 
tion, or  explanation,  made  in  subsequent 
times,  and  it  proceeded  on  the  principle, 
that  the  law  recognized  only  actual  mur- 
der. In  danger  of,  liable  to,  exposed  to, 
the  judgment — the  sentence  of  those  inferior 
courts  of  judicature  which  were  estab- 
lished in  all  the  principal  towns,  in  com- 
pliance with  Deut.  xv.  16.  Thus  the  scribes 
and  Pharisees  fixed  the  mind  on  the  tem- 
poral punishment  awarded  by  the  law  for 
the  crime  of  murder,  as  that  which  should 
chiefly  or  solely  operate  on  the  mind  as  a 
motive. 

22.  But  I  say  unto  you.  That  i^whosoever  is  an^y  with 
his  brotlier  witliout  a  cause,  sliall  bo  in  dan'^cr  oCtha 
jndfTmont:  and  whosoever  shall  say  ir,  liis  brother, 
bRaca,  sliall  bo  in  danger  o  c'  tlie  council :  but  Vi'hosoever 
shall  say.  Thou  ibol,  sliall  bo  in  danger  of  hell  fire. 

"1  John  iii.  15.   tjames  ii.  20. 

I  say  unto  you.  (See  on  verse  18.  Matt, 
vii.  29.)  Christ,  as  the  law's  authorized  ex- 
pounder, proceeds  to  give  quite  a  difierent 
interj^retation  of  the  spirit  and  sanctions 
of  the  sixth  commandment.  He  shows 
that  the  jirecept  extends  properly  to  the 
thoughts,  and  feelings,  and  language,  as 
well  as  to  outward  acts.  Angry.  Anger, 
indulged  and  carried  out,  leads  to  murder, 
as  in  the  case  of  Cain,  and  of  Joseph's 
brethren.  Brother,  means  fellow-man,  de- 
scended from  a  common  ancestor,  and 
hence,  in  a  general  sense,  our  brother. 
(Mai.  ii.  10;  1  Cor.  viii.  6.)  Without  a  cause, 
needlessly,  inconsiderately,  blindly.  Anger 
is  not  necessarily  sinful.  (Eph.  iv.  26; 
James  i.  19.)  For  just  cause,  and  in  its  due 
measure,  it  is  just,  but  we  are  to  be  ex- 
tremely careful  not  to  be  angry  without  a 
cau^e,  nor  let  our  anger  be  lasting  (Eph.  iv. 
26),  or  turn  into  a  feeling  of  revenge  or 
hatred.  A  righteous  anger,  springing  from 
holy  and  jealous  love,  is  predicated  of  God, 
and  is  also  ascribed  to  the  Saviour.  (Mark 
iii.  5.)  In  danger,  liable,  or  justly  subject  to. 
This  expression,  occurring  three  times  in 


CHAPTER    Y. 


69 


the  verse,  implies  not  that  he  is  necessarily 
lost  in  these  judgments,  but  that  he  stands 
in  need  of  Divine  grace.  The  judgment. 
(See  on  verse  21.)  That  this  was  used  here 
as  symbolical  of  the  tribunal  of  Divine 
justice  seems  evident  from  the  fact  that 
it  was  not  the  part  of  the  municipal 
tribunal  to  punish  angry  thoughts,  nor, 
in  the  nature  of  the  case,  could  they  have 
done  so,  inasmuch  as  no  judicial  cog- 
nizance could  be  taken  of  them,  when 
confined  to  the  bosom  of  him  who  indulged 
them. 

Whosoever  shall  say  to  his  brother  (that  is, 
without  cause,)  Raca.  Raca  is  a  Syriac 
word,  expressive  of  great  contempt.  It 
comes  from  a  verb  signifying  to  be  empty, 
vain,  and  hence  denotes  senseless,  stupid, 
shallow-brains.  Our  Lord  does  not  refer  to 
the  mere  pronunciation  of  the  word,  but 
to  its  utterance  as  the  outward  symbol  of 
an  inner  malignant  piu-pose  to  destroy  a 
man's  just  reputation  for  intellect.  To  use 
scornful  language  toward  others  is  an 
offense  before  God.  The  council,  that  is, 
the  Sanhedrim,  which  was  the  highest 
tribunal  among  the  Jews,  and  consisted 
of  seventy-two  persons,  the  acting  high 
priest  being  generally  the  president.  The 
idea  of  the  Saviour  is,  that  whosoever  shall 
commit  the  second  offense  here  mentioned 
contracts  greater  guilt,  and  exposes  him- 
self to  such  an  increase  of  punishment  as 
that  it  may  be  likened  to  the  punishment 
decreed  by  the  Sanhedrim,  when  compared 
with  the  punishment  decreed  by  the  judg- 
ment.    (Verse  21.) 

Shall  say  (without  a  cause),  Thou  fool — a 
term  of  the  greatest  abhorrence — "thou 
impious  wretch" — folly  and  impiety  being 
equivalent  with  the  Hebrews.  (Ps.  xiv.  1.) 
It  stands  here  as  the  symbol  for  a  malignant 
purpose  in  the  heart  to  destroy  the  just 
moral  reputation  of  a  man.  Every  age  and 
every  country  has  its  modes  of  expressing 
such  things  as  are  meant  by  "  Raca"  and 
"  Fool."  In  danger  of.  (See  on  former  part 
of  the  verse.)  It  will  be  observed  that 
there  is  in  this  verse  a  gradation  of  pun- 
ishment corresponding  with  the  three  of- 
fenses enumerated.  The  different  degrees 
of  punishment  referred  to  express  not 
merely  what  sin  was  in  itself  as  a  breach 
of  the  Divine  Law  (for  in  that  sense  all  sin 


exposes  to  hell-fire),  but  how  many  degrees 
of  evil  there  were,  short  of  actual  murder, 
which  would  endanger  a  man's  salvation. 
Hell-fire,  lit-erally,  the  gehenna  of  fire. 
This  was  the  valley  of  Hinnom,  at  the 
southern  declivity  of  Jerusalem,  where  a 
fire  was  constantly  kept  burning  and  dead 
bodies  were  burned.  (See  1  Kings  xi.  7;  2 
Kings  xvi.  3,  xxiii.  13,  14;  2Chron.  xxviii. 
3,  xxxiii.  6;  Jer.  vii.  31,  32.)  That  the 
literal  valley  of  Hinnom  is  not  here  re- 
ferred to  is  evident  from  the  well-known 
fact  that  for  none  of  the  offenses  here 
mentioned  by  our  Lord  did  the  Jewish 
courts  inflict  any  punishment.  Besides, 
the  word  gehenna  is  used  in  the  New  Tes- 
tament twelve  times,  always  by  our  Lord, 
except  once  by  James  (iii.  6),  and  always 
as  meaning  the  place  of  eternal  torment, 
except  here,  where  it  refers  distinctly  to 
the  valley  of  Hinnom,  as  representing  the 
abode  of  lost  spirits.  (See  on  iii.  12.)  This 
is  the  view  generally  taken  of  this  word, 
in  this  verse,  but  many  persons  interpret 
it  differently.  A  modern  commentator,  in 
New  England,  says:  "According  to  Dr. 
Bartlett,  'gehenna'  did  not  have  in  the 
time  of  Christ  two  meanings,  a  primary  and 
usual  meaning  as  the  name  of  a  valley 
south  of  Jerusalem,  and  an  unusual  and 
secondary,  or  figurative  meaning,  denoting 
the  place  of  punishment.  It  had  but  one 
meaning,  punishment  in  the  future  world,  hell. 
The  Jews  used  it  repeatedly  in  that  sense. 
Even  Dr.  Alger  (Unitarian),  in  his  'Doc- 
trine of  a  Future  Life,'  says  that '  this  is  a 
fiict  aboTit  which  there  can  be  no  ques- 
tion.' Dr.  BartletVs  view  is  supported  by 
Prof.  E.  P.  Barrows,  formerly  of  the  Theo- 
logical Seminary,  Andover,  who  writes 
to  the  former,  that  it  appears  to  him  cer- 
tain that  in  our  Lord's  day  the  word 
gehenna  'had  come  in  well-established 
theological  usage — probably  long  before 
the  beginning  of  the  Christian  era — to 
signify  hell,  that  is,  the  place  of  torment  for 
the  xvicked;  and  that  this  was  the  only 
sense  of  the  word.' " 

2?,  Therefore,  'if  thou  brinsr  thy  gift  to  the  altar,  and 
there  remembere«!t  that  thv  brother  hath  auKht  against 
thee-  'if.  '<Leave  there  thv  gift  be'bre  tlie  altar,  andgo 
thy  way :  first  be  reconciled  to  thy  brother,  and  then 
come  and  offer  thy  eiit. 

cChap.  viii.  4,  and  xxiii.  19.  -iSee  Job  xlii.  8;  chap, 
xvili.  19 ;  1  Titua  ii.  8 ;  1  Peter  iii.  7. 

Therefore— 2JS,  an  inference  from  the  fore- 


70 


MATTHEW. 


going  declaration  of  our  Saviour.  If  thou 
bring,  &c.  The  reference  is  to  the  bringing 
by  the  Israelite  of  his  sacrifice  to  the  court 
of  the  Israelites,  and  awaiting  the  instant 
when  the  priest  would  approach  to  receive 
it  at  his  hands.  Our  bringing  our  gift  is 
the  presentation  of  any  worship  or  service 
to  God.  And  there  rcmemberest — whatever 
you  are  doing,  even  if  you  have  already 
undertaken  the  most  holy  and  most  neces- 
sary matter,  leave  everything  till  you  have 
been  reconciled  to  your  brother.  (Eijir. 
iv.  26.) 

At  the  altar  of  God,  in  the  very  mo- 
ment when  man  seeks  forgiveness,  the 
recollection  of  offenses  rises  more  naturally 
than  in  the  noise  of  human  affairs.  That 
thy  brother,  thy  fellow-man,  hath  aught 
against  thee,  has  just  cause  to  find  fault  with 
thee ;  the  expression  is  remarkable,  as  not 
referring  to  what  complaints  we  have 
against  others,  but  what  complaints  we 
have  given  ground  for  them  to  make 
against  us.  Leave  there,  &c.  Not  upon  the 
altar.  Proceed  not  so  far  as  to  lay  thy 
sacrifice  before  God ;  wait  not  to  perform 
the  duty  of  reconciliation  after  the  sacri- 
fice is  finished.  Go  thy  way,  that  is,  to  the 
person  wronged ;  thus  will  the  Lord  dis- 
pense, as  it  were,  with  His  own  service 
and  honor,  until  we  have  rendered  to  our 
brother  what  love  demands  as  his  due. 
First  be  reconciled,  &c. — prevail  on  him,  by 
suitable  acknowledgments,  and  whatever 
else  is  necessary,  to  be  reconciled  to  thee  ; 
regain  his  favor.  Then  come  and  offer,  &c. 
The  only  ground  of  hope  for  the  accei^tance 
of  our  persons  or  services  is  the  free  grace 
of  God ;  but  it  is  a  plain  proof  that  that 
grace  is  not  believed  by  me,  and  therefore 
cannot  be  the  ground  of  my  hojie,  if  it  is 
not  influencing  my  temper  toward  my 
brethren  of  mankind.  Our  Lord  here  ex- 
pressly guards  against  the  Pharisaism  of 
practical  virtue,  which  sets  the  duty  we 
owe  to  our  neighbor  above  the  require- 
ments of  God's  worship,  and  supposes  that 
this  may  be  dispensed  with  if  that  miscon- 
ceived charity  to  man  be  not  forgotten. 
Where  the  two  duties  conflict,  or  rather 
present  themselves  for  performance,  the 
lesser  is  to  yield  to  the  greater. 

25.  'Asrree  with  thine  adversary  quickly,  fwhiles  thou 
art  in  the  way  with  liim,  lest  at  iyiy  time  the  adversary 
deliver  thee  to  the  judge,  and  the  judge  deliver  thee  to 


the  officer,  and  thou  be  cast  Into  prison.  26.  Verily  I 
say  unto  thee,  Thou  shalt  by  no  means  come  out  thence, 
till  thou  liasl  paid  the  uttermost  lanhing. 

•Prov.  XXV.  a ;  Luke  xii.  58, 59.    'Kee  Ps.  xxxii.  6 ;  Isa. 
Iv.  6. 

The  sentiment  of  these  verses  is  closely 
allied  to  the  preceding  context.  They  con- 
tain a  counsel  of  prudence  with  regard  to 
the  management  of  differences,  and  ad- 
vice to  avoid  as  much  as  possible  going 
into  law  courts  to  have  them  decided,  re- 
ference being  made  to  the  Roman  custom, 
by  which  an  aggrieved  person  could  com- 
pel the  party  to  go  with  him  to  the  praetor, 
unless  he  agreed  by  the  way  to  adjust  the 
matter.  But  under  this  counsel  a  more 
important  instruction  is  couched.  Inju- 
ries done  to  men,  as  well  as  our  other  sins, 
expose  us  to  the  wrath  of  God,  our  Adver- 
sary at  law.  We  are  going  to  the  judg- 
ment. Our  time  is  short.  A  way  of  re-- 
conciliation  is  revealed,  and  we  should 
enter  it  immediately.  If  this  be  neglected, 
the  cause  will  be  tried,  the  sinner  con- 
demned, delivered  to  the  executioner,  and 
cast  into  hell.  (See  Ps.  ii.  12 ;  Isa.  Iv.  6, 7; 
Mdtt.  xviii.  34,  xxv.  31 ;  Heb.  iii.  7-13.) 
The  representation  of  hell  as  a  prison  ex- 
presses a  condition  in  which  all  the  ener- 
gies are  bound  and  fettered.  A  fartlting 
was  a  small  Roman  coin,  made  of  brass  or 
lead,  and  equal  in  value  to  about  two- 
fifths  of  a  cent.  The  attempt  to  sustain 
the  doctrine  of  purgatory,  or  that  of  uni- 
versal restoration,  from  verse  2G,  is  vain. 
The  unending  duration  of  future  punish- 
ment, elsewhere  so  clearly  and  awfully 
expressed  by  our  Lord,  as  in  verses  29  and 
30,  and  Mark  ix.  43,  48,  is  the  only  doc- 
trine with  which  His  language  here  quite 
naturally  and  fully  accords.  (See  Luke 
xii.  58,  59.)  Though  the  extiression,  till 
thou  hast  paid,  &c.,  may  imply  the  possi- 
bility of  paying,  at  the  same  time  it  sug- 
gests the  debtor's  hopeless  capacity  to 
make  the  payment.  Seeing  that  the  sinner 
can  never  satisfy  justice,  nor  pay  his  debt 
(as  new  crimes  enhance  the  score),  he 
must  not  expect  ever  to  be  liberated.  But 
from  these  words  in  part  the  Church  of 
Rome  forces  the  doctrine  of  purgatory,  and 
a  certain  class  of  Universalists,  the  doc- 
trine of  restoration !  The  impossibility 
of  paying  the  debt  is  the  meaning  which 
Matt.  xxv.  46  and  many  other  passages 
require. 


CHAPTEE    V. 


.71 


27.  H  Ye  have  heard  that  It  was  said  by  them  of  old 
time,  EThou  shalt  not  commit  adultery  :  28.  But  I  say 
unto  you,  Tliat  whosoever  I'looketh  on  a  woman  to  lust 
alter  her,  hath  committed  adultery  with  her  already  in 
his  heart. 

eEx.  XX.  14:  IJeut.  v.  l.S.  ''Job  xxxi.  1;  Prov.  vi.  25; 
Bee  Gen.  xxxiv.  2 :  2  Sam.  xi.  2. 

Our  Lord  now  proceeds  to  the  elucida- 
tion of  the  seventh  commandment.  (Ex. 
XX.  14.)  Ye  have  heard,  &.C.,  i.  e.,  you  have 
been  taught  the  divine  law  in  its  merely 
hteral  acceptation,  as  if  he  only  was  guilty 
of  adultery  who  committed  the  act  of  car- 
nal uncleanness.  But  I  say  unto  you.  (See 
on  verse  22.)  Whosoever,  any  one,  even  if 
himself  not  any  woman's  husband.  Looketh, 
casteth  a  glance,  not  necessarily  an  inten- 
sified glance,  or  a  prolonged  look.  (See 
Gen.  xxxiv.  2,  xxxix.  7 ;  2  Sam.  xi.  2  ;  Job 
xxxi.  1 ;  2  Peter  ii.  14.)  Not  every  glance 
of  admiration  cast  upon  the  beauty  of  one 
of  the  opi^osite  sex  is  here  condemned. 
Such  affection  is  planted  in  our  nature  for 
pure  and  beneficial  purposes.  But  when 
from  a  sentiment  it  becomes  a  sensation, 
the  danger  commences.  On  a  ?t'o?«an,-even 
if  not  the  wife  of  another,  just  as  con- 
versely Job  (xxxi.  1)  speaks  of  a  maid 
when  the  married  woman  is  also  signified. 
It  must  also  necessarily  be  understood  ; 
whatsoever  woman  thus  looketh  ujion  a 
man,  &c.  To  lust  after  her.  The  particle 
to  determines  the  character  of  the  look  : 
it  is  a  look  with  evil  desire,  appetite,  and 
impure  passion,  such  a  desire  as  gains  the 
full  consent  of  the  will,  and  would  certainly 
terminate  in  action,  did  not  impediments 
from  other  causes  arise,  thus  making  the 
essence  of  the  vice  to  be  in  the  intention. 
Impure  thoughts  are  the  immediate  and 
only  source  of  an  impure  life.  Our  Lord 
here,  like  a  wise  physician,  goes  at  once  to 
the  bottom  of  the  evil,  and  checks  the  first 
movements  of  our  criminal  desires.  Hath 
committed  adidtery  with  her  already  in  his 
heart — the  heart  as  the  centre  of  life,  and 
the  seat  of  feeling  and  desire.  It  is  here 
implied,  if  not  expressly  taught,  that  adul- 
tery in  the  heart  is  almost,  if  not  quite,  as 
offensive  to  God  as  the  gro.ssest  acts  of  un- 
cleanness. The  spirit  of  the  law  which 
Christ  thus  interprets  is  sternly  opposed 
to  all  loose  and  licentious  conversation,  all 
provocations  to  sensuality,  through  what- 
ever sense  addressed  to  the  mind. 

29.  'And  if  thy  right  eye  offend  thee,  kplnck  it  out. 
and  cast  it  from  thee:  for  it  is  profitable  lor  thee  that 
one  of  thy  members  should  perish,  and  not  that  thy 


whole  body  should  be  cast  Into  hell.  30.  And  If  thy 
right  hand  oHend  thee,  cut  it  otl',  and  cast  it  Irom  thee: 
lor  it  is  protitable  lor  the*  that  i.  ne  of  thy  members 
should  perisli  and  not  that  thj'  whole  body  should  be 
cast  iiiio  hell. 

■Chap,  xviii.  8,  9;  Mark  ii.  43-47.  kyee  chap.  xix.  12; 
Rom.  viii.  13 ;  1  Cor.  ix.  27 ;  Col.  lii.  5. 

The  Saviour  demands  even  the  utmost 
degree  of  self-denial.  Two  of  the  dearest 
and  most  precious  members  are  S})ecified — 
the  eye,  the  light,  the  lamp  of  the  body ; 
the  hand,  the  strength,  the  support,  the 
defense  of  the  body,  its  most  indispensable 
instrument.  The  former  is  mentioned  as 
the  symbol  of  delight  in  looking  (sense  of 
beauty),  the  latter  as  the  symbol  of  inter- 
course (social  feeling,  converse,  friendship). 
The  word  rigid,  in  both  cases,  designates 
superiority.  Eye  and  luind  are  significative 
of  the  corresponding  lusts.  The  Hebrews 
were  accustomed  to  compare  lusts  and  evil 
passions  with  members  of  the  body.  (See 
XX.  15.)  Offend,  thee,  do  cause  thee  to  offend. 
(See  xviii.  8,  9;  Mark  ix.  43-8.)  Pluck  it 
Old — cut  it  off.  Our  Lord  does  not  mean 
that  we  are  to  mutilate  our  bodies,  which 
are  temples  of  the  Holy  Ghost  (1  Cor.  vi. 
19,  iii.  16),  but  that  the  members  of  the 
internal  organism  of  sin,  which  correspond 
to  the  external  members  of  the  body  (and 
which  might  continue  all  the  more  vehe- 
mently to  look,  and  to  lust,  and  to  strive, 
if  those  external  members  were  actually 
destroyed,)  should  be  mortified  as  effectu- 
ally on  such  occasions,  as  if  those  external 
members  were  destroyed.  (See  Rom.  vi. 
13,  viii.  13;  Gal.  v.  24;"Col.iii.  5.)  Foritis 
profitable  for  thee — for  thy  salvation.  Not 
only  is  it  not  hurtful,  but  also  it  will  be 
glorious.  That  one  of  thy  members,  &c.  The 
adventurous  figure  is  boldly  carried  out. 
Better  go  to  heaven  maimed,  than  to  hell 
whole.  Hell,  literally,  gehenna,  the  place 
of  punishment  in  the  invisible  world. 
(See  on  ver.  22  and  chap.  x.  28.)  A  single 
lust  persisted  in  will  issue  in  eternal  ruin. 
It  is  necessary  even  for  those  whom  the 
Lord  may  know  to  be  the  heirs  of  salva- 
tion, in  certain  situations  to  be  threatened 
with  damnation,  as  the  means  of  preserv- 
ing them  from  it. 

31.  It  hath  been  said,  iWhosoever  shall  put  away  his 
wife,  let  him  give  her  a  writing  nf  divorcement :  32  But 
I  say  unto  you.  That  mwjiosoever  sliall  put  away  his 
wife,  saving  for  the  cause  of  fornication,  causeth  her 
to  commit  adultery;  and  whosoever  shall  marry  her 
that  is  divorced,  committeth  adultery. 

iPeut.  .xxiv.  1 ;  James  iii.  1;  see  chap.  xix,3.  &c. :  Mai. 
X.  2,  Ac.  "lOhap.  xix.  9 ;  Luke  xvi.  18 ;  Rom.  vli.  3 :  1 
Oor.  vii.  10, 11. 


72 


MATTHEW. 


Under  the  head  of  adultery  there  occur- 
red another  case,  namely,  that  of  divorce, 
of  which  our  Lord  proceeds  to  speak.  The 
allusion  is  to  Deut.  xxiv.  1 — a  permissmi 
which,  as  we  are  told  by  the  Saviour  (Matt, 
xix.  8),  Moses  gave  the  people  "because 
of  the  hardness  of  their  hearts."  This 
permission  had  come  to  be  monstrously 
abused  in  our  Saviour's  time,  so  that,  on 
any  petty  pretext,  a  man  thought  himself 
at  liberty  to  put  away  his  wife,  and  thus 
the  great  intentions  of  marriage  were  in  a 
good  degree  frustrated.  That  this  was  a 
gross  and  sad  perversion  of  the  enactment 
is  evident  from  the  witness  borne  against 
divorce  by  Malachi,  iv.  4.  But  I  say,  &c. 
In  this  case  our  Saviour  may  seem  to  de- 
part from  the  law  of  Moses  rather  thaa  to 
expound  it,  and  true  it  is  that  He  took  for 
His  standard,  in  this  instance,  the  original 
law  of  creation,  to  wluch  it  was  His  design, 
under  the  gospel  dispensation,  to  bring  His 
followers.  This  law,  however,  as  well  as 
the  other,  was  given  by  Moses,  and  the 
difference  between  them  He  elsewhere 
accounts  for.  (Matt.  xix.  8.)  In  what 
He  now  taught,  therefore.  He  was  not 
against  the  mind  of  Moses  or  of  God, 
neither  of  whom  approved  of  divorce,  ex- 
cept in  case  of  fornication,  but  barely 
permitted  it  to  prevent  a  greater  evil.  Put 
away  his  mfe.  Our  Lord  does  not  refer  to 
the  case  of  adultery  committed  by  the  man, 
there  being  no  occasion  for  it,  since  a 
woman,  according  to  the  law  of  Moses, 
could  not  divorce  her  husband.  But  the 
spirit  of  Christian  ethics  fully  justifies  and 
requires  the  application  of  the  statement 
to  the  other  case.  Fornication,  whoredom. 
Some  think  the  word  implies  fornication 
before  marriage,  or  adultery  after  it.  For- 
nication is  here  designedly  mentioned, 
instead  of  adultery,  just  as  in  verse  28  ; 
adultery,  on  the  other  hand,  includes 
fornication.  According  to  this  law  adul- 
tery is  generally  believed  to  be  the  only 
sufficient  reason  of  divorce,  and  those  who 
give  divorces,  or  grant  them  for  any  other 
cause,  come  inider  this  sentence  of  our 
Lord.  Some,  however,  maintain  that  Paul 
(1  Cor.  vii.  15),  added  another  reason — 
wilful  and  persistent  desertion.  Saving  for 
the  cause,  &c.  He  who  for  any  other  cause 
than  adultery  puts  away  his  wife,  is  to  be 


held  an  adulterer  if  he  marry  another 
woman,  and  she,  by  marrying  him,  com- 
mits adultery,  while,  at  the  same  time,  he 
becomes  the  guilty  occasion  of  adultery, 
if  the  woman,  who  is  still  his  wife,  marry 
another  man,  for  in  this  case  she  commits 
adultery,  as  he  also  does  who  marries  her. 
Whether  the  innocent  party,  after  a  just 
divorce,  may  lawfully  marry  again,  is  not 
treated  of  here.  The  Church  of  Rome 
says,  no ;  but  the  Greek  and  Protestant 
churches  allow  it.  The  easy  and  frequent 
grant  of  divorces  in  any  community  is  a 
sad  evil,  and  tends  to  the  subversion  of 
the  family  organization,  on  which  the 
purity  and  peace  of  the  social  system  so 
largely  depend. 

33.  %  Again,  ye  have  heard  that  "It  hath  been  said  by 
them  of  old  time,  "thou  shalt  not  loKweur  thyseli',  but 
I'shalt  periorm  unto  the  Lord  thine  oaths : 

nCliron.  xxiii.  10.  <>Ex.  xx.  7;  Lev.  xix.  12;  Num.  xxx. 
2 ;  Deut.  V.  11.    pDeut.  xxiii.  23. 

Another  false  interpretation  of  the  law 
is  here  corrected.  Reference  is  had  to  Lev. 
xix.  12 ;  Deut.  xxiii.  23.  Forsicear  thyself, 
perjure  thyself,  take  a  false  oath,  swear 
falsely.  (See  Ex.  xx.  7;  Lev.  xix.  12;  Ps. 
XV.  4.)  But  shalt  perform  unto  the  Lord  thine 
oaths,  the  things  respecting  which  thou 
hast  sworn,  perform  religiously,  as  to  the 
Lord,  regarding  it  as  a  duty  to  be  fulfilled 
to  Him.  Not  to  perform  the  promises 
sworn  to,  then,  is  perjury  (Deut.  xxiii.  21 ; 
Eccl.  V.  4 ;  Nahum  1. 15),  and  so  the  scribes 
and  Pharisees  taught. 

34.  But  I  say  unto  you.  iSwear  not  at  all :  neither  by 
heaven  ;  /or  it  is  'God's  throne : 

qChron.  xxiii.  IG,  18,  22;  James  v.  12.    'Isa.  Ixvi.  1. 

ThoUgh  the  scribes  held  in  words  that 
l^erjury  was  sinful,  they  did  much  to  lessen 
the  solemnity  of  an  oath,  and  to  smooth 
the  way  for  this  worst  form  of  falsehood. 
Hence,  though  the  oath  was  regarded  with 
great  solemnity  in  ancient  times  by  the 
Jews,  the  practice  prevailed  among  the 
people  in  a  later  day,  of  confirming  even 
the  most  trivial  statements,  by  an  oath, 
considered  more  or  less  binding,  according 
to  the  dignity  or  value  of  the  person  or 
thing  named  in  the  oath.  They  thought 
that  if  they  did  but  swear  tndy,  as  to  mat- 
ters of  fact,  or  perform  their  oaths  in  case 
of  promise,  all  was  right,  having  no  idea 
of  sinning  by  swearing  lightly,  and  forget- 
tingthatthousandsof  things  are  true  which 
yet  it  would  be  profaning  the  name  of  God 


CHAPTER    V. 


73 


to  swear  to.  Swear  not  at  all — use  no  oaths, 
no  approximation  to  oaths,  in  your  ordi- 
nary conversation — not  merely  do  not 
swear  by  God,  but  do  not  swear  at  all,  for 
all  oaths,  if  they  have  any  meaning,  are  in 
reality  addressed  to  (iod ;  all  these  kinds 
of  oaths  whieh  I  specify  are  forbidden  you. 
Neither  by  heaven — one  of  the  oaths  which 
the  Jews  were  in  the  liabit  of  swearing, 
and  which  they  regarded  as  a  trifling  one, 
which  they  could  violate  witliout  guilt,  as 
not  expressly  mentioning  the  name  of 
God.  For  it  is  God's  throne.  There  is  no- 
thing by  which  one  can  swear  that  is  not 
virtually  the  same  as  God's  name,  since  all 
things  belong  to  Him.  Heaven  is  said  to 
be  God's  throne,  because  there  He  esi^oci- 
ally  dwells  and  manifests  himself  as  sove- 
reign of  the  Universe.  The  use  of  such 
expressions  as,  "  upon  my  soul,"  "  upon  my 
hfe,"  and  the  names  of  God,  Lord,  or 
Christ,  as  expletives,  notes  of  admiration, 
with  bad  or  good  wishes,  or  jDrayers,  as, 
"  God  bless  us,"  "the  Lord  knows,"  "Lord 
have  mercy  on  us,"  are  not  to  be  used  in 
conversation,  especially  when  there  is  no 
seriousness  in  the  mind,  and  when  they  are 
words  witliout  meaning,  but  not  Avithout 
profaneness.  None  of  the  oaths  which 
our  Lord  adduces  here  and  in  the  follow- 
ing verses  are  judicial  oaths,  hence  judi- 
cial oaths  are  not  forbidden.  That  oaths 
were  a  part  of  the  Divine  law  is  manifest 
from  Deut.  vi.  13.  As  evidence  of  the 
sanction  which  they  have,  see  Gen.  xxi. 
23,  24;  xxxi.  34;  xlvii.  31  ;  1  Sam.  xx.  17  ; 
Ezek.  x.  5;  Ps.  Ixiii.  11,  ex.  4;  Lsa.  xlv.  23, 
Ixv.  16;  Jer.  iv.  2;  Matt.  xxvi.  64;  Rom. 
i.  9,  ix.  1 ;  Gal.  i.  20 ;  2  Cor.  i.  23 ;  Phil.  i.  8 ; 
Heb.  vi.  13,  vii,  21  ;  Rev.  x.  6.  The  indif- 
ference, if  not  levity,  with  which  oaths  are 
administered  in  many  of  our  courts  of  jus- 
tice, and  on  other  public  occasions,  tends 
to  weaken  their  obligation,  and  is  matter 
of  lamentation. 

.T).  Nor  by  thp  earth  :  for  it  Is  his  footstool :  npither 
hv  Jpnisalem:  'or  it  is  sthe  city  of  the  Ereat  king:  30. 
NB'tliPr  Shalt  tlioii  swear  by  tliy  liPart.  becausp  thou 
canst  not  makp  one  hair  white  or  blaolc.  37.  'But  let 
your  communication  he.  Yea.  yea;  Nay,  nay;  for 
whatsoever  is  more  than  these  cometh  oreVil. 

»Ps.  xlviii.  2,  and  Ixxxvii.  3.    «Ool.  iv.  6 ;  James  v.  12. 

Nor  by  the  earth,  for  he  who  thus  swears, 
swears  by  God,  as  such  an  oath  is  a  recog- 
nition of  God  Himself,  to  whose  dignity 
the  earth  is,  in  accordance  with  human 


language  and  customs,  represented  as  an 
appendage.  (lsa.  Ixvi.  1.)  Neither  by  Jeru- 
salem, for  if  the  oath  have  meaning,  it  is  an 
oath  by  the  God  who  has  chosen  Jerusalem 
as  the  .seat  of  His  worship.  (Ps.  xlviii.  2, 
Ixxxvii.  3.)  With  what  solenui  awe  the 
Son  of  God  speaks  of  His  Father!  By  thy 
head.  Among  both  Greeks  and  Romans 
the  hand  was  placed  on  the  head  during 
swearing,  implying  imprecation  in  case  of 
perjury.  Because  thou  canst  not,  &c.  In 
swearing  by  the  head  and  the  like,  we 
swear  by  that  which  is  beyond  our  control, 
and  therefore  profanely  assumed  to  have 
a  stability  which  it  has  not.  Not  a  single 
hair,  not  even  the  color  of  a  single  hair,  is 
in  man's  power.  If  such  an  oath  be  not 
absolutely  unmeaning,  it  refers  to  Him 
who  has  the  entire  ownership  in  men. 
Thomson  say  a:  "This  peojjle  are  fearfully 
profane.  Everybody  curses  and  swears 
w'hen  in  a  passion.  No  people  that  I  have 
ever  known  can  compare  with  these  Ori- 
entals for  profanene.ss  in  the  use  of  the 
names  and  attributes  of  God.  The  evil 
habit  seems  inveterate  and  universal.  .  .  . 
The  people  now  use  the  very  same  sort  of 
oaths  that  are  mentioned  and  condemned 
by  our  Lord.  They  swear  by  the  head,  by 
their  life,  by  heaven,  and  by  the  temple, 
or,  what  is  in  its  place,  the  church.  The 
forms  of  cursing  and  swearing,  however, 
are  almost  infinite,  and  fall  on  the  pained 
ear  all  day  long."  Swearing  among  the 
Jews  in  the  time  of  our  Lord  was  also  very 
common. 

The  term  commnnication,  which  means 
conversation,  discourse  with  one  another, 
limits  the  prohibition  to  social  intercourse, 
.so  that,  to  extend  it  to  judicial  or  public 
doings,  is  unwarranted.  Be  Yea,  yea ;  Nay, 
nay.  (See  James  v.  12.)  Let  your  aflJirma- 
tive  communication  be  yea ;  your  negative, 
nay.  Let  your  affirmation  and  negation  be 
in  accordance  with  fact.  Let  there  be  no 
mental  reservation.  When  you  have  af- 
firmed or  denied  a  thing,  abide  by  what 
j'ou  have  said,  and  seek  not  to  add  to  its 
claim  for  belief  by  an  oath.  For  nhatsoerer 
is  more  than  these  cometh  of  exnl.  The  mean- 
ing is,  that  evil  attaches  to  the  kind  of 
asseverations  just  noticed,  because  they  in- 
dicate a  want  of  reverence,  a  pledging  of 
things  which  belong  to  God,  and  a  kind  of 


74 


MATTHEW, 


imprecation.  All  unnecessary  oaths  are 
wrong,  as  proceeding  from,  and  tending  to 
strengthen,  a  jirinciple  of  irreverence,  a 
want  of  a  due  fear  for  that  great  and  terri- 
ble name,  the  Lord  our  God.  Going  be- 
yond Yes  and  No,  in  atiirmations  and 
denials,  as  if  our  word  for  it  were  not 
enough,  and  we  expected  others  to  ques- 
tion it,  springs  from  that  vicious  untruth- 
fulness which  is  only  aggravated  by  the 
very  effort  to  clear  ourselves  of  the  suspi- 
cion of  it.  The  undue  multiijlication  of 
oaths  is  a  great  evil.  Most  jiistly  does  *SV;- 
William  Blackstone  say,  "A  large  crop  of 
oaths  cannot  fail  to  produce  a  rich  harvest 
of  perjuries." 

38.  !|Ye  have  heard  that  it  hath  been  said,  "An  eye 
for  an  eye,  and  a  tooth  for  a  tootli  : 

uEx.  xxi.  24;  Lev.  xxiv.  20;  JJeut.  xix.  21. 

The  statute  of  the  civil  or  judicial  code 
of  Moses  (Ex.  xxi.  24),  which,  in  accord- 
ance with  the  simplest  ideas  of  natural 
justice,  regulated  punishments  according 
to  the  nature  and  magnitude  of  the  oflen- 
ses,  and  which  was  meant  as  a  direction  to 
judges  and  magistrates,  had  been  grossly 
perverted  by  the  traditions  of  the  scribes 
and  Pharisees.  They  converted  a  principle 
of  judicature  into  a  rule  of  every-day  life, 
and  thus  gave  their  sanction  to  the  grati- 
fication of  private  and  personal  revenge. 
Our  Lord  now  proceeds  to  condemn  this 
corruption  of  principle,  and  to  show  that 
the  statute  of  ]\Ioses  was  not  intended  to 
foster  a  vindictive  spirit,  or  to  encourage 
a  disposition  to  stern  and  indignant  re- 
crimination. 

39.  But  I  say  unto  you.  'That  ye  resist  not  evil ;  ybut 
whosoever  shall  smite  tliee  on  tiiv  right  cheek,  turn  to 
him  the  otlier  also. 

jProv.  XX.  2-2.  and  xxiv.  29;  Rom.  xii.  17,  19:  1  Cor. 
vi.  7 ;  1  The.s.  v.  1-3  ■  1  Peter  iii.  9.   ;Isa.  1.  6;  Lam.  iil.  30. 

Private  retaliation  and  revenge  are  here 
forbidden.  To  resist  evil  is  very  much  the 
same  thing  as  to  avenge  ourselves.  We 
are  not,  in  the  spirit  of  retaliation,-to  resist 
an  evil,  that  is,  an  injurious  man,  one  who 
has  done  us  evil,  by  doing  him  evil  in 
return,  A  disciple  of  Christ  who  receives 
a  blow  on  the  cheek  should  expose  him- 
self to  a  repetition  of  the  injury  rather 
than  to  begin  a  contest,  even  though  he 
should  be  ridiculed  for  his  want  of  manly 
spirit,  in  consequence  of  his  obedience  to 
the  laws  of  his  Lord.  That  there  are  cases 
in  which  a  man  may  be  not  only  author- 


ized, but  required,  to  protect  his  own  life, 
liberty  and  property,  at  the  peril  and  by 
the  punishment  of  the  illegal  assailant, 
there  can  be  no  doubt ;  but  in  every  such 
c.\se  the  animating  principle  must  not  be 
vindictive.  Men  who  would  injure  their 
neighbors  must  be  resisted,  lest  by  those 
very  actions  they  should  prove  the  ruin  of 
themselves.  The  word,  in  the  text,  ren- 
dered ei'il,  is  supposed  by  some  to  refer  to 
sin,  and  evil  in  the  world.  This  is  often 
better  conquered  by  Christian  submission 
than  by  strenuous  resistance.  Our  Lord, 
in  order  to  exemitlify  the  kind  of  injuries  to 
which  He  alluded,  and  show  the  legitimate 
application  of  His  ijrinciples,  si^ecified  three 
strong  external  instances  or  symbolic 
specimens.  Whosoever  shall  smite,  &c.  This 
does  not  mean  that  we  should  court  insult, 
or  in  all  cases  submit  to  it  without  any 
kind  of  resistance,  for  this  was  not  the 
practice  of  our  Lord  himself.  When  un- 
justly smitten  before  the  high  i)riest,  He 
did  not  invite  the  repetition  of  the  indig- 
nity, but,  on  the  contrary,  remonstrated 
against  it.  (John  xviii.  22,  23.)  In  this 
remonstrance,  however.  He  was  not  influ- 
enced by  a  spirit  of  retaliation,  but  of 
justice  to  His  own  character,  which,  under 
the  form  of  striking  His  person,  was 
assaulted,  and  what  He  said  had  a  tendency 
to  convict  the  party  and  assembly.  Paul 
also  defended  his  rights  when  they  had 
been  unjustly  assailed.  (Acts  xvi.  37, 
xxiii.  3,  XXV.  10,  11.)  The  meaning  of  the 
precept  is,  that  we  render  not  evil  for  evil, 
but  rather  sufl'er  injury,  and  that  injury  to 
be  repeated,  than  to  go  about  to  avenge 
ourselves.  We  must  leave  the  matter  to 
God  and  the  magistrate.  This  command 
does  not  forbid  the  repression  of  crime  or 
declare  the  othce  of  the  mngistrate  and 
policeman  unlawful.    (Rom.  xiii.  4.) 

40.  And  if  any  man  will  sue  thee  at  the  law,  and  take 
away  thy  coat,  let  him  have  thy  cloak  also. 

While  our  Lord  showed,  in  the  first 
instance,  a  case  in  which  an  injur}^  done 
to  the  body  may  be  so  trivial  that  it  is 
more  becoming  not  to  resent  it,  in  this 
one  he  showed  a  case  in  which  an  injury 
done  to  property  may  also  be  of  so  light  a 
description  that  it  is  better  to  suffer  such 
an  act  of  injustice  in  silence  than  be  in- 
volved in  the  temptation  and  evils  of  ob- 


CHAPTER    V. 


75 


taming  legal  redress.  We  are  to  cultivate 
a  spirit  of  forbearance,  and  be  ready  to 
sutler,  ratlier  than  manifest  a  quarrelsome 
litigious  si^irit.  When  the  importance  of 
the  case  warrants  it,  an  action  at  law  may 
be  defended,  but  this  should  be  done  in 
the  spirit  of  love,  which  sets  the  well-being 
of  society  above  our  private  ease  and  quiet, 
and  without  any  malice.  The  coat  here 
mentioned  was  a  tunic,  generally  made  of 
linen,  worn  next  to  the  skin,  with  arm- 
holes  or  sleeves,  reaching  down,  like  a 
shirt,  to  the  knees,  and  bound  round  the 
waist  by  a  girdle.  The  cloak,  called  in 
modern  times  the  "aba,"  was  a  large, 
square  piece,  several  feet  in  length  and 
breadth,  and  worn  very  much  as  an  Ameri- 
can Indian  wears  his  blanket. 

41.  And  whosoever  'sliall  compel  thee  to  go  a  mile,  go 
with  him  twain.— -Clirou.  xxvii,  32:  Mai.  xv.  21. 

This  relates  to  a  restraint  upon  jiersonal 
liberty.  It  was  an  established  practice  in 
the  Persian  empire  that  all  the  royal  com- 
missioners and  officers  of  the  crown  were 
authorized  to  seize  upon  ships,  horses,  car- 
riages, and  even  men,  wherever  they  might 
find  them,  and  oblige  them  to  assist  in 
furthering  the  public  business  on  which 
these  servants  of  the  king  were  employed, 
and  to  speed  them  on  their  journey  from 
one  province  to  another.  This  compul- 
sion is  mentioned  third,  because  those 
who  did  it  were  officially  obliged  to  resort 
to  such  measures.  The  thing  here  -demand- 
ed is,  a  readiness  to  submit  to  unreasona- 
ble demands  of  whatever  kind,  rather 
than  raise  quarrels,  with  all  the  evils  re- 
sulting from  them.  Let  there  be  no  malice, 
but,  on  the  contrary,  a  readiness  to  exceed 
the  required  limits  in  rendering  service. 

42.  Give  to  him  that  asketli  thee,  and  "from  him  that 
wonlrl  borrow  oC  tliee.  turn  not  tliou  away. 
"Pent.  XV.  8.  10;  Luke  vi.  30,  3'). 

This  direction  must  be  referred  to  a 
spirit  of  kindness  and  benevolence.  Taken 
in  connection  with  the  parallel  passage 
(Luke  vi.  30),  where  the  words  "taketh 
away  thy  goods"  occur,  it  requires  a  free 
and  cordial  administering  to  the  wants  of 
others,  whether  they  approach  us  as  im- 
portunate mendicants,  or  even  attempt  by 
violence  to  despoil  us  of  our  possessions. 
It  rebukes  the  maxim:  "I  neither  ask  nor 
grant  favors."  It  commands  generosity, 
vet  it  is  a  suggestive,  not  a  universal,  com- 


mand. It  is  manifestly  not  one's  duty  to 
give  to  every  worthless  and  indolent  vaga- 
bond who  asks  a  gift,  nor  to  lend  articles 
to  any  chance  comer  who  may  wi.'-li  to 
live  by  borrowing.  We  are,  according  to 
our  ability,  to  administer  freely  to  the 
wants  of  others,  when,  in  the  exercise  of 
our  judgment,  they  are  deserving  objects 
of  charity,  and  even  when  they  are  not, 
provided  they  are  in  perishing  want  of 
assistance. 

In  relation  to  the  commands  of  our  Lord 
in  the  four  preceding  verses,  it  should  be 
remembered  that  they  are  not  to  be  taken 
strictl}%  but  restrainedly  ;  not  so  much  in 
their  letter,  as  in  their  sinrit.  We  must  be 
'guided  by  the  other  sayings  and  the  ex- 
ami:)le  of  our  Lord,  as  well  as  by  the  moral 
law,  in  ajiplying  the  principle  of  Christian 
love  here  laid  down,  to  every  particular 
instance.  These  commands  must  be  so 
expounded  as  not  to  contradict  other  por- 
tions of  God's  Word.  It  is  obvious  that  a 
literal  interpretation  of  them  would  break 
up  all  the  foundations  of  society,  and  de- 
stroy all  control  of  person  and  property. 

43.  H  Ye  have  heard  that  it  hath  been  said,  ^Thou 
Shalt  love  tliy  neiglibor,  <and  hate  lliine  enemy: 
I'Lev.  xix.  18.    fDeut.  xxiii.  6;  Ps.  xli.  10. 

The  command  was  given  to  the  Jews — 
Tlion  shah  love  thy  neiglibor  (Lev.  xix.  18); 
but  as  this  injunction  was  not  extended  to 
their  enemies,  thej'  thought  that  this  was  a 
tacit  permission  to  hate  them,  and  hence 
the  corrupters  of  the  law  added,  and  hate 
thine  enemy.  By  neighbor  they  understood 
a  Jew,  and  by  enemy,  the  Gentiles,  hence 
they  entertained  strong  prejudices  and 
malignant  sentiments  toward  every  other 
nation  but  their  own.  Tacitus,  the  Roman 
historian,  says,  "  toward  each  other  they 
are  compassionate  and  kind,  toward  all 
others  they  cherish  a  deadly  hatred."  The 
same  thing  was  true  of  the  Eomans  and 
the  Greeks,  for  they  called  all  other  nations 
barbarians,  and  treated  them  with  inso- 
lence, contempt  and  cruelty.  In  this  gen- 
eral ferment  of  the  malevolent  passions, 
how  seasonable,  salutary,  kind,  concilia' 
tory,  was  the  command  which  follows  1 
Our  Lord,  let  it  be  observed,  only  inter- 
preted a  law  in  force  from  the  beginning ; 
this,  indeed,  is  the  only  satisfactory  view 
of  the  entire  strain  of  this  discourse. 


7G 


MATTHEW, 


44.  But  I  say  unto  you,  «Lovc  your  enem'es,  bless 
them  that  curse  you.'do  guud  to  tliein  that  liate  you, 
and  pray  "-ior  them  that  deopiteiully  use  you,  and  per- 
secute you ; 

dLuke  vi.  27,  35;  Rom.  xii.  14,  20.  'Luke  x.viii.  »1; 
Acta  vii.  ou ;  1  Cor.  iv.  12, 13 ;  1  Peter  11.  23,  uud  iii.  a. 

This  is  the  most  sublime  piece  of  moral- 
ity ever  given  lo  mun.    The  thought  of 
requiting  acts  of  enmity  Avilh  acts  of  kind- 
ness could  only  arise  in  the  heart  of  Him 
who  has  Himself  jirayed  for  the  evil-doers, 
and  the  best  commentary  on  these  match- 
less counsels  is  the  bright  example  of  Him 
who  gave  them.     (Rom.  xii.  20,  21 ;  1  Cor. 
iv.  12;  1  Peter  ii.  21-24,  iii.  9.)     Love  your 
enemies.     The  love   of  henevolcnce  is  here 
required,  not  of  complacency,  which  is  due 
to  those  only  of  an  upright  character.  We 
are  to  cheri.sh  kind  wishes  toward  all  man> 
kind.    Even  our  personal  enemies  are  to 
be  embraced  in  our  personal  regards,  not 
because   they   are  our  enemies,  but  our 
fellow  men.    We  are  to  have  a  benignant, 
out-going  desire  for  their  good,  and  to  treat 
them  with  kindness,  as  we  have  ojiportu- 
nity.     Bless  them  tliat  curse  you.     This  is 
quite  parallel  to  the  Apostle's  injunction, 
not  to  "  render  railing  for  railing,  but  con- 
trariwise blessing."     Be  civil  and  kind  to 
those  who  are  rude  to  you,  and  be  ready, 
when  you  can  do  so  with  truth,  to  speak  to 
the  advantage  of  those  who  have,  by  malig- 
nant and  untrue  statements,  endeavored  to 
injure  your  reputation.     Bo  good,  <?cc.  Con- 
fer acts  of  kindness  on  those  who  hate  you. 
And  pray,  &c. — pray    for  tli0E;e   who  are 
making  continual  war  upon  you,  and  con- 
stantly harassing  and  calumniating   you. 
Knowing  that  you  can  do  but  lidlc  to 
make  them  happy,  call  in  the  aid  of  Om- 
nipotence.    Instead  of  imi^recaling  ven- 
geance, pray  for  forgiveness  and  for  all 
heavenly  and  sjiiritual  blessings  to  them, 
and  do  this  for  your  most  inveterate  foes. 
"This  precept,"  says  Lcirjhion,  "does  not 
bar  any  calm  way  of  self-righting,  to  v/hich 
there  is  sometimes  an  obligation,  but  men 
over-stretch  it,  and  passion  and  self-love 

domineer  under  this  pretext 

Let  Julian  and  other  atheists  laugh  at  it, 
but  it  is  the  glory  of  Christians.  No  doc- 
trine or  religion  in  the  world  presses  so 
much  clemency  and  innocency  and  bounty 
as  theirs,  even  to  sworn  enemies." 

45.  That  ye  may  be  the  children  of  your  Father  which 
Is  in  heaven  :  for  Hie  niaketh  his  sun  to  rise  on  the  cv  1 
and  on  the  pood,  and  s"ndeth  rain  on  the  just  and  on 
the  unjust.— 'Job.  xxv.  3. 


How  touching,  how  irresistible  is  the 
argument  used  to  enforce  the  gracious  in- 
junction just  given  !     That  ye  may  be  the 
CiUdren,  &c.,  i.  e.,  that  ye  may  show  your- 
selves to  be  such   by   resembling    Him, 
assimilated  to  Him  by  conformity  of  dis- 
position, as  children  usually  are  to  their 
parents.      (Eph.  v.  1.)     The  children  of 
God  are  not  to  imitate  the  world  (Rom. 
xii.  2),  but  to  take  the  Most  High  for  their 
example  ;  His  love  was  manifested  in  the 
most  costly  sacrifice  for  us  (1  John  iv.  7, 
8),  and  it  is  by  acting  out  our  love  in  like 
manner  that  we  truly  confess  the  truth 
respecting  the  Father  and  the  Son.    For 
he  makcth  his  sun,  &c.    The  sunshine  and 
the  rain,  the  two  great  causes  of  the  earth's 
productiveness,  are  made  subservient  to 
the  temporal  welfare  of  the  evil,  as  well  as 
the  good.     Here  is  evidence  of  God's  long- 
suffering  patience  and  unwearied  kindness, 
and  impartial  love.     We  need  to  be  re- 
minded of  those  common  mercies  Avhich 
fail  to  strike  us,  simply  because  they  are 
common  mercies.    The  rain  often  seems 
l^ourcd  out  uselessly  upon  barren  heights, 
but  it  is  there  collected  and  made  to  de- 
rcend  in  a  thousand  channels  concealed 
from  mortal  eye,  to  gladden  the  parched  up 
wastes  below.    So,  too,  the  sun  appears  to 
waste  his  generous  energies  upon  the  arid 
wastes  of  the  Great  Sahara  and  the  deso- 
late solitudes  of  Africa,  but  he  may  then 
be  preparing  thofc  genial   influences  by 
Avhich  Cod  "  makes  our  garments  warm 
when  he  quiete'Ji  the  earth  by  the  South 
wind."     (Job  xxxvii.  17.)     Who  can  .say 
that  (he  cflbrts  of  the  Christian  Avho  aims 
at  the  good  of  all  his  race  e  hall  ever  be 
lost? 

40.  rFor  if  yp  lovo  them  v/hich  love  you,  v/Iiat  reward 
have  >o  ?  do  not  even  the  i)ublicuu3  Iho  cauio  ? 
tLuko  vi.  o2. 

If  ye  love  only  them  ivJiich  love  you,  'U'Jiat 
reuxird  have  ye?  AVhat  remarkable  thing 
do  ye  which  entitles  you  to  any  special 
reward?  The  reward  referred  to  is  that 
mentioned  in  the  preceding  verse,  of  being 
like  our  heavenly  Father.  The  love  of 
one's  wife,  or  huf  band,  or  children,  or  rela- 
tives, is  only  an  enlarged  species  of  selfish- 
ness. (Eph.  V.  28.)  He  who  is  de.=titute 
of  this  kind  o''love  is  worse  than  a  brute, 
Init  he  who  has  no  more  extended  benevo- 
lence is  no  better  than  a  publican.    The 


CHAPTER    V. 


77 


publicans,  who  had  care  of  tributes  and 

customs,  were  bitterly  hated  by  the  Jews, 

because  they  were  otticers  of  the  Romans, 

and  were  generally  covetous.     In  loving 

those  who  love  us,  there  is  no  evidence  of 

superior  principle;  the  worst  of  men  will 

do  this.     It  is  the  duty  of  the  Christian  to 

be  better  than  anybody  else.   "  He  should," 

says  Cecil,  "if  he  be  a  shoemaker,  be  the 

best  shuemaker  in  the  town."     "Love  for 

love  is  justice,"  says  Burkitt,  "  love  for  no 

love  is  favor  and  kindness;  but  love  for 

hatred  and  enmity  is  Divine  goodness,  a 

Christ-like  temper,  which  will  render  us 

illustrious  on  earth  and  glorious  in  heaven. 

But,  Lord !  how  do  men  confine  their  love 

to  little  sects  and  parties!  and  from  thence 

comes  that  bitterness  of  spirit  of  one  party 

toward  another,  and,  oh,  how  hard  it  is  to 

find  a  Christian  of  a  true  catholic  love  and 

temper ! " 

47.  Anfl  if  yn  Fnlutc  ycur  hrcthron  only,  what  do  yo 
more  Uian  ollicm  ?  do  uot  even  tl;o  pubUcaus  so  ? 

Salute,  i.  c,  bestov/  a  friendly  greeting. 
Brethren;  here  fcllovv--cilizcns,  country- 
men, ncighborrj  in  the  Jewish  acceptation 
of  the  term.  The  forms  and  modes  of 
salutation  were  observed  v/ith  great  care 
among  all  oriental  nations.  Among  the 
Jews,  the  express  ions  employed  amounted 
to  an  interceding  for  blcf.&ing.j  to  rest  upon 
the  pcr?on,  and  wcx-c  such  aa^  theic :  "  Ec 
thou  ble£f:cd  of  Jehovah."  "J.Iay  Jehovah 
bcAvilhthee,"  "peace,"  thati-,  r.llprospei'- 
iLy,  "be  Avith  thee."  Bo  nnt  even,  &(.-.  (See 
on  verse  40.)  How  much  oever  civilization 
and  ther;cncral  intluenccp;  of  religion  have 
improved  society.  Christians  ought  to  be 
above  the  average  standard  of  virtue  around 
them.  This  should  not  Ijc  shov/n  by  an  ex- 
tra severity,  and  moroseness,  but  by  an  ex- 


tra serenity,  sweetness,  love  and  devotion. 

48.  ^Be  ye  therefore  perfect,  even  la-s  your  Father 
which  is  ill  heaven  ia  per.ect. 

'Gen.  xvii.  1 ;  Lev.  xi.-H,  und  xix.  2;  Luke  vi. 30;  Col. 
i.  2S,  und  iv.  l:: ;  James  i.  4 ;  1  Peter  i.  15,  Hi.    'Eph.  v.  1. 

These  words  are  to  be  limited  by  the 
context — "Be  not  satisfied  with  the  low 
standard  of  publicans  and  other  ordinary 
men,  but  make  God  your  model.  Fol- 
low not  the  example  of  unregenerated 
persons,  but  aim  at  an  imitation  of  your 
Father.  Your  love  is  not  to  be  partial, 
but  universal,  like  His."  That  this  is  the 
meaning  is  plain  from  the  parallel  passr.ge 
in  Luke  vi.  3G.  Still,  it  is  true  that  the 
divine  moral  excellence  is  the  copy  and 
rule  of  the  Christian,  and  that  nothing 
short  of  as  complete  a  conformity  to  this 
as  the  limited  cajiacities  of  our  nature 
admit  of,  should  satisfy  our  ambition. 
Pcrfectness,  though  it  may  not  be  attained 
in  this  world,  is  to  be  our  earnest,  constant, 
ultimate  aim,  as  we  keep  our  eye  fixed 
upon  that  .full-orbed  completeness  which 
is  in  the  great  divine  model.  (See  1  Thes. 
V.  C3.)  The  i)erfect  law  is  our  rule ;  {he  per- 
fect God  our  pattern.  These  last  verses 
prove  that  our  Lord's  expos ition  of  the  law 
was  intended  both  to  show  the  people  their 
need  of  mercy,  and  to  teach  His  disciples 
the  strict  rule  of  duty.  And  all  coming 
short  of  it,  or  deviation  from  it,  is  sin,  needs 
repentance,  forgiveness  through  His  blood, 
and  grace  to  enable  us  to  be  more  obedient. 
V.'c  who  are  created  in  God's  ims.ge,  and 
restored  in  Christ,  and  made  partakers  of 
the  divine  nature  in  Him,  are  bound  by 
the  conditions  cf  our  Teation,  redemption, 
and  sanctification,  to  endeavor  to  be  like 
Ilim  here,  that  we  mcy  have  the  fruition 
of  Ilia  glorious  Godhead  hereafter.  (Eph. 
iv.  1 ;  1  Peter  i.  15;  1  John  ii.  1.) 


1.  Is  Uila  dlscourso  cf  our  Lord  recorded  by  more  than  one  Evangelist?  2.  Of  how  many  divisions  doef3  it  con- 
Bict?  3.  Gtalo  t".icni.  4.  Vv'aat  i.;  sciJ.of  tiie  niountala  on  \y'S.c'.i  tlio  scrmcn  v,-:u3  prcaclicd?  5.  Vv'hat  lb;ng3 
rc'at;nc;  to  tlio  bcatittidcs  require  to  bo  noted  ?  C.  Lrii-iain  tlier:!  in  their  crcicr.  7.  V.'hy  cl:cu!d  Chriistians  rejoice  ? 
V/"^y  aro  tlicy  ti'.o  "  salt  cf  li:o  cart'a,"  er.d  tlie  "  V.z'-'.i  of  tI:o  v.-orid  ?"  8.  Hov/  arc  t'.:cy  to  let  ti:icir  ligl-t  shine  ?  9. 
How  did  Jc".uri  "  net  como  to  dostrcy,  but  to  fulf.il  ?''  ID.  V.'hat  i.5  .'-.aid  about  "one  of  t'.:cso  least  commandments  ?" 
11.  V/hat  i.T  said  about  "  r'sl^tccurrncsr. "  in  vcr:o  C3  ?  12.  E-pIain  vcr-cn  21  and  22.  1.'!.  IIow  arc  wo  to  bring  our 
gi.T;  to  tiio  a'tar?  11.  V/hat  aw'ul  truth  is  tauc;l-t  in  vcr'.e  2"?  Ij.  V/hat  Is  the  meaning  of  the  injunctions  in 
vor^e'i  20  and  C3  ?  IP.  Whrt  docs  our  Saviour  teach  in  rcrrard  to  "swearing?"  17.  Wh.-xt;  about  rcvenrce?  1*=.  V/hat; 
about  forbearance?  10.  What;  about  beneiiceacc?  2i).  V/hat ;  about  enemies 7  21.  Explain  "  Be  ye  therefore 
perfect,"  <tc 


78 


MATTHEW. 


CHAPTER  VI. 

I  Christ  continueth  tils  srmvm  in  the.  mount,  speaking  of 
alms,  5  prayer,  14  foryiviiig  our  brethren,  16  faating, 
19  where  our  treasure  is  to  be  laid  up,  24  of  serving 
God,  and  mammon  :  25  exiiurtrth  not  to  be  careful  for 
worldly  things:  33  but  to  seek  God's  kingdom. 

I^AKE  heed  that  ye  do  not  your  alms  before  men,  to 
be  seen  of  them":   otherwise  ye  have  no  reward  of 
your  Father  which  is  in  heaven. 

Having  thus  far  exjaloded  the  glosses, 
upon  the  law,  of  the  old  doctors,  handed 
down  to  the  rabbles  of  the  day,  our  Lord 
now  proceeds  to  expose  certain  favorite 
practices  of  the  Pharisees.  He  passes  from 
the  correction  of  wrong  doctrine,  to  the 
reformation  of  life.  In  this  fact  we  have  a 
sufficient  answer  to  the  dogma,  so  often 
and  so  confidently  put  forth,  that  "it 
matters  not  what  men  believe,  provided 
they  are  sincere  in  their  oi)inions." 

Take  heed.  Be  watchful,  be  on  the  alert. 
The  warning  here  given  extends  to  what 
is  afterward  said  about  prayer  and  fasting. 
The  Greek  word  for  alms  is  a  different 
word  from  that  which  is  rendered  "alms" 
in  verse  2.  It  signifies  righteousness  (See 
Dan.  iv.  27  ;  Deut.  xxiv.  13 ;  Ps.  cxii.  9 ;  2 
Cor.  ix.  9,  10),  by  which  we  are  to  under- 
stand that  same  righteousness  of  the  king- 
dom of  heaven,  whose  leading  features — 
in  opposition  to  traditional  i^erversions  of 
it — it  is  the  great  object  of  this  discourse 
to  open  up.  In  particular  it  embraces  the 
specifications  of  alms-giving,  prayer,  f.isting 
— three  relations  to  God,  to  ourselves,  and 
to  our  neighbor,  which  are  brought  to  view 
in  verses  2-18,  and  which  are  frequently 
referred  to  in  the  Scriptures.  (Rom.  ii.  21, 
22,  vii.  12,  xix.  17 ;  1  Cor.  vi.  11,  xiii.  5,  G, 
13  ;  Eph.  v.  9 ;  1  Tim.  i.  13  ;  Titus  i.  8,  ii.  12  ; 
Heb.  xii.  12,  14.)  Thus  the  verse  becomes 
a  general  heading  for  this  whole  section 
of  the  discourse.  To  "do  our  righteous- 
ness" is  just,  in  other  words,  to  perform 
those  duties  which  we  owe  to  God  and  to 
man.  (Ps.  cvi.  3 ;  John  xv.  8.)  Righteous- 
ness is  here  presented  in  a  negative  char- 
acter. Alms-giving  is  a  religious  duty; 
acts  of  charity  are  acts  of  justice  and  equity. 
(Deut.  xxiv.  13;  Ps.  cxii.  9;  James  i.  27.) 
It  is  also  here  intimated  that  the  matter 
of  our  alms  should  be  goods  righteously 
gotten  ;  to  give  alms  of  what  is  gotten  un- 
justly is  robbery,  and  not  righteousness. 

Before  men,  &c.     If  we  let  what  we  do 


be  known  with  discretion  and  prudence, 
and  absence  of  all  self-laudation,  our  object 
being,  that  others  may  be  stimulated  to 
follow  our  example,  and  so  give  glory  to 
our  Father  who  is  in  heaven  (chap.  v.  16,) 
we  do  not  only  what  is  right,  but  what  ia 
exjiedient  in  the  sight  of  God,  and  for  the 
good  of  mankind.  But  if  our  object  is  to 
show  that  we  are  better  than  others — to 
gain  the  eclat  and  notoriety  which  such 
acts  would  be  adapted  to  call  forth — then 
we  inherit  the  succession  of  the  ancienf 
Pharisees — we  act  to  get  praise  of  men. 
The  excessive  love  of  men's  admiration 
and  applause  is  a  most  dangerous  and  per- 
nicious principle.  When  Ave  do  give,  how 
much  of  self,  and  how  little  of  God  is  there 
in  it !  Otherwise  ye  have,  &c. — if  ye  disregard 
my  caution,  you  cannot  obtain  the  appro- 
bation of  God.  You  serve  the  eyes  of  men, 
and  from  them  must  be  your  reward.  Act 
for  God's  eye,  and  God  will  reward  you 
It  is  here  evident  that  actions  take  their 
character  from  their  principles,  and  that 
nothing  is  an  act  of  duty  to  God  but  what 
si)rings  from  a  regard  to  His  authority,  and 
from  a  desire  of  Ilis  approbation.  (Isa. 
xxxix,  13 ;  Prov.  xvi.  5 ;  James  iv.  G.) 

2.  Therefore  when  thou  doest  thine  alms,  do  notsound 

a  trumpet  belore  Iheo,  ay  the  hypocrites  do  in  tiio  syna- 
KOgues  and  in  the  streets,  tliat  they  may  have  glory  of 
men.    Verily  I  say  unto  you,  They  have  their  reward. 

Therefore  evolves  the  special  admonition 
out  of  the  general  one  contained  in  verse 
1.  Alms  are  deeds  of  charity,  or  things 
given  to  the  poor.  With  a  delicate  refer- 
ence to  the  secrecy  enjoined,  the  plural 
pronoun  ye,  of  verse  1,  is  here  changed  to 
the  more  pointed  thou.  Christ  here  as- 
sumes that  His  disciples  were  in  the  habit 
of  giving  alms.  Wlien  thou — child  of  God, 
doest  alms,  which  must  no  more  be  omit- 
ted than  the  offering  of  the  gift  according 
to  chapter  v.  24.  (See  Prov.  xix.  17;  Matt. 
X.  40-42;  Luke  xi.  41;  Acts  ix.  36,  x.  2-4; 
2  Cor.  ix.  8,  d ;  Heb.  vi.  9, 10.)  Do  not  sound, 
&c.  The  practice  prevailed  extensively,  in 
ancient  times,  of  the  great  and  the  wealthy 
distributing  their  bounty  to  their  poor  de- 
pendents, who  were  summoned  to  their 
houses  at  a  stated  hour,  and  by  the  sound 
of  a  trumpet;  and  another  practice,  which 
probably  arose  out  of  the  former,  of  the 


CIIAPTEll    VI. 


79 


poor,  who  received  those  largesses,  cele- 
brating the  praises  of  their  benefactors  by 
the  same  public  and  flattering  expedient. 
In  the  East,  at  the  present  day,  alms  are 
distributed  in  both  of  these  ways.  In  il- 
lustration of  the  first,  it  may  be  stated,  on 
the  authority  of  the  most  respectable  writ- 
ers, that  the  Mussulmans  are  in  the  habit, 
particularly  at  the  great  festival  of  Muhu- 
run,  of  erecting  stages  in  the  public  streets, 
and  by  the  sound  of  a  trumpet  calling  the 
poor  to  receive  alms  of  rice,  and  other 
kinds  of  food;  and  those  who  have  no 
trumpets  go  to  the  houses  of  the  persons 
they  intend  to  benefit,  and  deliver  their 
charities  in  person,  repeating  at  the  same 
time  verses,  containing  admonition  and 
advice,  with  a  very  loud  voice,  that  the 
sound  of  it  may  bring  them  out.  In  illus- 
tration of  the  second,  one  traveler  informs 
us  that  the  W'andering  dervishes  of  the 
East  use  rams'  horns,  which  are  of  extreme 
length,  for  trumpets,  and  that  they  blow 
them  immediately  on  their  arrival  in  any 
place,  and  at  the  doors  of  oj^ulent  citizens, 
to  intimate  that  they  are  in  want  of  alms. 
And  another  says,  that  he  saw  some  men- 
dicants 2)roclaiming  the  generosity  of  a 
wealthy  Persian,  who  had  given  them 
some  douceur,  in  the  most  noisy  and  ve- 
hement manner,  on  the  fragment  of  an 
old  and  worthless  horn.  This  custom, 
which  boasts  a  venerable  antiquity,  seems 
to  have  prevailed  in  the  time  of  Christ; 
and  whether  the  hypocritical  Pharisees 
imitated  the  modern  Mussulmans,  in  plac- 
ing themselves  on  elevated  platforms,  and 
announcing  by  public  proclamation  the 
charitable  ofl^ice  they  were  going  to  com- 
mence— or  whether  that  ostentatious  class 
generally  limited  their  gratuities  to  those 
whom  they  knew  would  j^ay  them  the 
compliments  of  the  horn — it  is  evident 
that  the  intention  of  our  Lord's  precept  is 
to  forbid  the  distribution  of  alms  in  the 
manner,  and  from  the  motives,  of  those 
who  resorted  to  the  streets,  and  other 
places  of  general  and  busy  thoroughfare, 
with  the  express  view  of  publishing  their 
liberality. 

Hypocrites,  men  who  carry  themselves 
with  other  faces  than  their  own,  as  stage- 
players.  Synagogues.  The  word  here  used, 
in  the  original,  commonly  means  Jewish 


'  places  of  worship ;  in  this  verse  it  appears 
to  mean  collections  of  people.  Streets,  not 
lanes  or  alletjs,  as  in  Luke  xiv.  21,  but  wide 
streets.  That  they  may  have,  &c. — applause, 
honor.  VeriUj  I  say  unto  you.  In  such  au- 
gust expres.-ions  it  is  the  Law-giver  and 
Judge  Himself  we  hear  speaking  to  us. 
TJiey  have  their  reward,  they  acted  from 
pure  selfishness,  hence  have  their  reward 
in  men's  praise,  and  will  not  receive  any 
reward  at  the  hands  of  the  Heavenly 
Father.     (Verse  1.) 

3.  But  when  thou  doest  alms,  let  not  thy  left  hand 
know  what  thy  right  hand  dot-lh  :  4  That  thine  alms 
may  bcj  in  secret :  and  tliy  Fallicr  which  seelh  in  secret 
himself  "Shall  reward  thee  openly. — Luke  xiv.  14. 

Let  not  tliy  left  hand  knoiv,  &c.  Mr.  Roberts 
remai'ks,  that  among  the  Mussulmans  the 
right  hand  always  dispenses  gifts,  because 
it  is  more  honorable  than  the  other  ;  and 
the  figure  used  here  is  a  common  oriental- 
ism. Thus,  it  is  usual  to  say  of  things 
which  are  not  to  be  revealed — "  Let  not 
thy  left  ear  hear  that  which  went  into  the 
right,  nor  the  right  be  acquainted  with 
that  which  was  heard  by  the  left."  Here 
the  utmost  secrecy  possible  in  performing 
the  act  is  enjriined.  We  must  not  only 
shun  the  applause  of  others,  we  must  shun 
even  our  own.  No  one,  not  even  the 
nearest  and  most  intimate  friend,  is  to 
know  of  our  alms-giving,  and,  as  far  as 
possible,  we  are  to  keep  from  us  the  very 
consciousness  of  what  we  have  done.  "VVe 
are  not  to  reflect  on  it  with  self-pleasing, 
for  that  is  the  "  left  hand "  in  view.  In 
some  cases  publicity  in  giving  alms  is  so 
far  from  being  culpable  that  it  is  necessary, 
useful  and  laudable.  (1  Chron.  xxix.  1-9; 
see  on  verse  1 ;  also  on  chap.  v.  16.)  But 
where  it  must  be  public,  our  intention 
:  hould  be  secret ;  we  should  take  no  de- 
light in  having  the  eyes  of  men  on  us. 
We  ought  also  to  be  careful  that  we 
bestow  a  much  larger  proportion  of  our 
alms  in  secrecy  and  in  silence,  and  have 
no  other  object  whatever  in  view  but  the 
approbation  of  God.  The  secrecy  of  our 
charity  is  one  good  evidence  of  its  sin- 
cerity. Hence  the  Egyptians  made  the 
emblem  of  charity  to  be  a  blind  boy  reach- 
ing out  honey  to  a  bee  that  had  lost  her 
wings.  And  thy  Father  vhich  seeth,  &c. 
Even  in  public  acts  of  charity  God  sees  in 
secret.    Though  the  action  be  no  secret, 


80 


Ikl  A  T  T  II  E  W , 


the  source  of  it  is,  and  He  still  looks  upon 
that.  It  is  so  ordered  in  the  divine  admin- 
istration that  the  selfith  soul  thall  be  disap- 
pointed in  the  end,  while  he  who  seeks 
the  good  of  olhcrs  ehall  find  his  own. 
No  one  can  by  beneficent  actions  secure 
the  £ivor  of  God.  Cut  if  a  man  believe  in 
Jesus  he  is  accepted  in  Ilim,  and  being  so, 
his  ofibring-s  presented  from  grateful  love 
to  Him  are  accepted  and  rewarded  both 
in  thi3  world  and  that  which  is  to  come. 
(Ps.  x?:xii.  5-7,  xxxiv.  15;  Eccl.  xi.  1; 
Luke  xiv.  1-1 ;  Acts  x.  4 ;  Rom.  ii.  IG ;  1 
Cor.  iv.  5  ;  Ilcb.  vi.  10 ;  1  Tim.  v.  25.)  The 
inward  consciousness  of  integrity  is  itself 
a  reward ;  and  the  esteem  of  worthy  men, 
spontaneously  bestowed,  is  a  reward.  Cut 
most  of  all  will  the  righteous  be  rewarded 
when  that  takes  place  which  is  spoken  of 
in  Matt,  xxv.  34,  &c-.     (Sec  Luke  xiv.  14.) 

"  Every  act 
Wliich  sbunned  tbc  triHin'^  pliiudit  i  ofmanI:ind, 
Sliail  tiicra  I J  v/Diidorin:;  millions  bo  displaycU 
A  monument  oi' grace." 

5.  1  And  when  thou  jsrayest,  thou  shalt  not  be  as  the 
bhypocnto  i  f.vv  .•  lor  tucy  lovo  to  pray  f^taudinji  iu  the 
svT  i-^oguos  and  in  the  corner!  of  tlio  streets,  that  they 
may  ho  Boen  oi'men.  Verily  I  .say  unto  you,  they  have 
their  reward. 

bJob  xxvii.  8, 13;  Isa.  1. 15;  Luke  xviu.  10,  11,  xx.  47. 

From  sincerity  in  alms  our  Lord  proceeds 
to  sincerity  in  prayer.  It  is  here  assumed 
that  every  one  prays  who  hopes  to  obtain 
God's  favor.  Neither  social  prayer  or  pub- 
lic devotion  is  here  forbidden.  (1  Kings 
xviii.  3G,  37 ;  1  Chron.  xxix.  10-19 ;  2  Chron. 
vi.  13-12 ;  Nell.  viii.  5,  G,  ix.  3 ;  Isa.  Ivi.  7  ; 
Matt,  xviii.  19,  20 ;  Ilcb.  x.  25.)  ILjpocr'des. 
(See  on  verse  2.)  For  they  love,  &c.  It  is 
not  the  praying  in  the  synagogues,  or  in 
the  streets,  which  our  Lord  here  condemns, 
but  the  hypocrisy  of  so  praying  in  order  to 
be  seen  cj  men.  The  Jews  of  old  observed 
stated  hours  of  prayer,  three  of  which  are 
mentioned  in  the  Scriptures,  the  third  hour 
answering  to  our  nine  o'clock,  when  the 
morning  sacrifice  was  oficred — the  sixth 
hour  answering  to  our  twelve  o'clock  (Acts 
X.  9,  30) — the  ninth  hour,  answering  to  our 
three  o'clock  in  the  afternoon.  (Acts  iii. 
1 ;  see  Ps.  Iv.  17;  Dan.  vi.  10.)  At  these 
hours  the  Pharisees  and  hyjiocrites  took 
care  to  be  in  some  public  place,  for  prayer, 
to  be  noticed  and  ai)plauded  for  their  de- 
votional spirit  and  fidelity.  Verily,  &c. 
(See  on  verse  2.)  The  person  who  loves 
to  officiate  in  social  worship,  because  he 


may  thus  obtain  for  himself  a  character 
remarkable  for  piety  among  his  brethren, 
is  equally  condemned  by  the  rpirit  of  our 
Lord's  prohibition,  as  the  Phariccc  who 
performed  his  private  devotion  in  public 
for  the  same  purpose, 

6.  But  thou,  when  thou  prayest,  'enter  into  thy  closet, 

and  v.'iien  lliou  haat  bUut  ihy  door,  pray  Ij  thy  I'atiicr 
Vv'Liich  i.i  in  secret ;  and  Ir.y  l''atUer  w.iica  seetn  in  secret 
shall  reward  theo  cpcnly. 

"■Gen.  xxxii.  21,  -J :  2  Kings  i v.  33 ;  Isa.  xxvi.  23 ;  John 
i.  4a. 

Private  or  secret  prayer  is  evidently  hero 
referred  to.  Y/hcn  thou  preyed.  Lcligion 
is  a  personal  thing.  Our  collective  char- 
acter, as  belonging  to  the  universal  church 
or  some  particular  portion  of  it,  is  not  suf- 
ficient either  for  our  happiness  or  safety. 
The  very  act  of  prayer  supposes  comcihing 
personal  between  God  and  men.  David  and 
Daniel  prayed  three  times  a  day.  Tivica  a 
day,  at  least,  the  Christian  will  withdraw 
for  prayer,  and  as  much  oftencr  as  ho  feels 
spiritual  languor  or  danger.  Thy  dosct.  la 
the  Jewi;:h  houses  there  was  usually  an 
upper  room  devoted  to  retirement.  "Clos- 
et" means  "a  place  of  retirement,"  and  a 
term  of  such  latitude  may  have  been  em- 
ployed that  wo  might  have  no  excuse  for 
omission,  if  v/e  are  unfurniiLhcd  wi'li  a 
place  appropriated  more  cxprcstly  to  pious 
use.  Isaac  made  a  closet  of  the  field,  Dan- 
iel of  the  river-side,  Nathaniel  of  the  fig 
tree,  Peter  of  the  house-top.  When  thou 
hast  shut,  &c.,  i.  e.,  used  every  caution 
against  being  interrupted.  Pray  to  thy 
Father,  &c.  The  glorious  doctrine  of  a 
particular  providence  is  here  brought  to 
view,  God  communes  from  the  mercy- 
seat  with,  and  receives  the  case  of,  every 
individual  Christian.  God  alone  is  the 
proper  object  of  prayer.  Godhead  alike 
belongs  to  the  Father,  the  Son  nnd  the 
Holy  Ghost,  so  that  all  having  the  same 
Godhead  are  the  objects  of  worship. 
Through  Christ  we  all  have  access  by  one 
Spirit  unto  the  Father.  V/hich  sceth  in  se- 
cret. God  is  everywhere — He  is  in  our 
closet — He  seeth  in  secret  as  much  as  any- 
where, as  much  as  in  heaven  itself,  wheie 
He  reigns  in  full  perfection.  Shall  relcard 
thee,  &c.  (See  on  verse  3.)  Secret  prayer 
is  not  desicrned  to  raiTe  a  transient  emo- 
tion, or  lighten  care  by  a  communication 
of  it  to  another,  but  to  yield  a  benefit 
which  shall  appear  in  experience  and  in 


CHAPTER     yi. 


81 


the  daily  walks  of  life.  For  the  Christian 
who  thus  prays,  there  will  be  the  reward 
of  increasing  ijiety — his  profiting  shall  aj)- 
pcar  unto  all — he  will  be  rewarded  in  the 
sight  of  angels  and  an  assendjled  universe. 

7.  But  when  ye  prav,  ^use  not  vain  repetit'ons,  as  the 
heathen  do:  for  they  think  that  they  shall  be  heard 
lor  their  much  speaking. 

Our  Lord  has  previously  been  sj^eaking 
of  the  way  in  which  the  Pharisees  and 
hypocrites  sought  in  prayer  to  deceive 
incn ;  now  He  shows  how  they  thought  to 
deceive  God.  Use  not  vain  repetitions. 
Earnest,  importunate  prayer  is  not  here 
forbidden.  Intensity  of  feeling  sometimes 
leads  to  repetition.  (See  Matt.  xx.  .^)0,  31 ; 
xxvi.44;  Luke  vi.  12;  xviii.  1,  Xc.)  Neither 
are  lengthy  prayers  forbidden.  (See  1 
King^  viii.,  and  2  Chron.  vi. ;  Neh.  ix. ; 
Dan.  ix. ;  John  xvii.)  It  is  vain  repetition 
that  is  condemned — that  which  claims 
merit  because  of  its  much  speaking. 

As  the  heathen  do — people  not  Jews,  and 
not  instructed  respecting  God.  (1  Kings 
xviii.  26-29.)  In  all  the  pagan  world  of 
anti equity  vain  repetitions  were  used.  Even 
among  the  enlightened  Greeks  and  Ro- 
mans it  was  customary  to  repeat  their 
supplications  a  hundred  times,  with  the 
view  of  making  a  deeper  impression  on 
the  heart  of  the  deity  they  invoked.  Even 
the  Jews  themselves  needed  caution  on 
this  point,  for  it  was  a  current  maxim  with 
them  that  "whoso  lengthens  his  prayers, 
will  not  return  empty,"  and  that  "  every 
man  should  daily  repeat  at  least  eighteen 
I»rayers."  The  modern  Jews  in  Barbary, 
says  Mr.  Shaiv,  repeat  the  same  prayer  a 
hundred  and  twenty  times  in  a  breath. 
The  priests  of  Bhud  spend  whole  days  in 
repeating  the  sacred  word  "  Um,"  and  the 
Mohammedans  cry  for  hours  the  single 
word  "  Allah."  But  the  most  remarkable 
and  strange  of  all  the  forms  in  which  the 
heathen  observe  their  "vain  repetitions," 
is  that  of  the  Kalmuc  Tartars,  whose  prac- 
tice may  be  described  briefly  as  follows : 
"  They  have  praying  machines,  which,  in 
the  act  of  devotion,  they  turn  repeatedly, 
and  in  the  same  manner  as  one  would 
revolve  a  wheel.  A  machine  of  this  kind 
consists  of  a  small  barrel  about  sixteen 
inches  in  length  and  seven  or  eight  in 
diameter,  covered  with  red  velvet,  and 
having  within    it  a   number  of  written 

6 


prayers.  At  each  end  of  the  Ijarrel  is  an 
axle,  one  of  which  has  a  crank,  and  to  it 
is  fixed  a  string  with  which  to  turn  the 
instrument.  It  is  fitted  to  a  frame,  which 
is  covered  with  cloth  of  a  coarser  or  finer 
description,  according  to  the  circumstances 
of  the  owner.  The  one,  of  which  this 
account  is  given,  belonged  to  a  Kalmuc 
princess,  and  was  enveloped  in  a  covering 
of  velvet ;  and  the  whole  apparatus  was 
set  upon  an  elegant  little  chest  directly 
before  her.  When  the  barrel  turns  round, 
it  is  supposed  by  the  poor  ignorant  people 
that  the  prayers  go  up  to  heaven,  and  the 
more  revolutions  that  are  made— or,  in 
other  words,  the  oftener  the  writing  is 
uppermost — the  more  chance  there  is  of 
their  being  heard.  Those  of  the  Kalmucs 
who  are  too  poor  to  purchase,  or  too  un- 
skillful to  construct,  a  machine  of  this 
superior  kind,  have  small  praying  mills, 
like  the  windmills  given  as  toys  to  children 
with  us,  to  the  spokes  of  which  they  fasten 
prayers,  written  on  slips  of  paper,  with 
paste  or  small  cords.  These  they  set  up 
on  the  top  of  their  tents,  and  as  they  are 
turned  by  the  wind,  it  is  imagined  that 
they  have  a  similar  effect  with  the  barrel." 
For  they  think,  &c.  Augustine  says  in 
effect,  that  our  Lord's  injunction  is  against 
mucJi  speaking,  not  against  vntch  praying. 
There  should  not  be  superfluous  words, 
but  a  continual  pious  aflection  of  heart. 
We  may  pray  in  few  words,  or  in  many 
words  ;  it  is  the  heart  that  God  looks  to. 
As  a  man  feels,  so  is  he  in  God's  sight. 

8.  Be  not  ye  therefore  like  unto  them:  for  your 
Father  knoweth  wluit  things  ye  have  need  of,  before  . 
ye  ask  him. 

Prayer  is  not  designed  to  communicate 
information  to  God,  nor  to  weary  Him 
into  compliance.  (Ps.  cxxxix.  2-4.)  "If 
God  knows  our  necessities  before  we  ask," 
it  may  be  inquired,  "  what  can  be  the  ne- 
cessity of  asking  ?"  The  answer  is,  prayer 
is  a  divinely  appointed  instrumentality  or 
channel  through  which  God  has  chosen 
to  confer  blessings  on  His  children.  (Matt. 
vii.  8.)  It  disposes  us  rightly  to  receive 
and  improve  the  gifts  of  heaven.  It  is 
itself  the  exercise  of  our  best  feelings,  and 
by  the  very  act  we  possess  many  of  the 
blessings  we  ask.  Superstition  ascribes  the 
reason  for  the  granting  of  a  prayer,  not  to 
the  mercy  of  God,  but  to  its  own  godless 


82 


MATTHEW. 


work.  Unbelief  infers  frota  the  omniscience 
of  God  (in  which  it  does  not  beheve)  tlie 
uselessness  of  prayer.  Faith  founds,  upon 
this  same  holy,  gracious,  divine  omni- 
science, its  poor  prayer.  Thus  our  Lord 
teaches  us  to  pray  in  faitli,  because  God 
knows,  before  we  ask  Him,  what  tilings 
we  stand  in  need  of,  and,  therefore.  He  can 
inspire  the  (to  Him)  acceptable  prayer, 
and  grant  it  accordingly.  (Rom.  viii.  26-8.) 
"Prayer,"  says  Quesnel,  "is  not  intended 
to  inform  God,  but  to  set  before  man  his 
misery,  to  humble  his  heart,  to  awaken 
his  desires,  to  kindle  his  faith,  to  encour- 
age his  hope,  to  raise  his  soul  toward 
heaven,  and  to  remind  him  that  his  Father, 
his  home  and  his  eternal  inheritance  are 
above."     (Phil.  iii.  20.) 

n.  After  this  mriniipr  thoreforG  pray  ye:  fOur  Father 
wiiieii  art  in  heaven.  Hallowed  betliy'uanie. 
'Luke  xi.  2,  <fec.    On  whicli  see  notes. 

In  a  prayer  framed  in  the  spirit  of  the 
injunction  against  "  vain  repetitions,"  our 
Lord  gave  a  vivid  illustration  of  the  nature 
of  Christian  prayer.  This  prayer  is  found, 
with  very  slight  variations,  in  Luke  xi.  2—4. 
From  its  delivery  to  the  present  hour  it 
has  excited  the  admiration  of  the  wise  and 
good  throughout  the  world,  and  down 
through  all  these  centuries  it  has  been  the 
single  golden  link,  running  through  the 
ages,  that  has  bound  together  in  one  the 
whole  vast  company  of  the  prayerful. 
Even  the  stupid  infidel  and  the  shallow 
scoffer  have  not  failed  to  pei'cei ve  its  beauty, 
sublimity  and  comprehensiveness.  It  is 
little  in  words  but  great  in  substance,  so 
short  that  the  weakest  memory  may  retain 
it,  and  yet  so  full  that  it  comprehends  all 
things  which  relate  to  ourselves  or  others, 
to  our  bodies  or  souls,  to  time  or  eternity 
— proj^er  for  all  exigencies  and  occasions, 
as  well  for  the  last  ages  of  Christianity  as 
the  first,  as  well  for  the  private  devotions 
of  the  closet  as  the  public  service  of  the 
temple,  including  every  part  of  religious 
worship,  supplication  and  intercession, 
confession  and  deprecation,  resignation 
and  thanksgiving,  adapted  to  all  periods 
of  life,  to  all  kinds  of  character,  to  all 
countries  and  capacities,  and  suited  to  all 
conditions,  equally  proper  for  high  and 
low,  rich  and  poor.  The  child  may  lisp 
its  simple  sentences  as  soon  as  it  knows 
how  to  pray  ;  it  comes  with  no  less  ^tness 


from  the  wrinkled  lips  of  age.  It  may 
be  taken  up  and  used  alike  by  the  peni- 
tent in  the  first  hour  of  his  return  to 
God,  the  struggler  in  the  thick  of  the  spir- 
itual conflict,  and  the  believer  in  the 
highest  soarings  of  his  faith  and  love.  The 
youngest,  the  oldest,  the  simplest,  the 
wisest,  the  most  sin-stained,  the  most 
saintly,  can  find  nothing  here  unsuitable, 
unreasonable.  It  gathers  up  into  one  what 
they  all  can  and  should  unite  in  saying 
as  they  bend  in  supplication  before  God. 

The  existence  of  a  progressive  sequence 
in  the  prayer  is  seen  even  on  a  casual 
view.  At  the  outset  the  suppliant  appears 
lost  in  the  contemplation  of  the  Being 
to  whom  his  spirit  ascends  ;  next,  he 
turns  his  thoughts  upon  himself  and  his 
own  wants.  Further,  it  is  not  difficult  to 
recognize  a  progression  in  the  first  three 
petitions,  and  in  the  three  (or  four)  last. 
The  recognition  of  the  name  of  God  is  the 
basis  on  which  alone  the  kingdom  of  God 
can  be  established,  and  again,  this  king- 
dom is  the  sphere  in  which  the  will  of  God 
is  fulfilled.  Further,  the  prayer  for  the 
maintenance  of  the  life  of  man  i)recedes 
the  prayer  for  the  forgiveness  of  his  sins  ; 
and  again,  it  is  only  when  the  guilt  of  the 
past  is  removed  that  the  thought  is  di- 
rected to  the  temptations  of  the  future. 
The  thoughtful  reader,  who  has  derived 
from  other  sources  the  knowledge  of  the 
Trinity,  will  also  find  a  reference  to  that 
truth  in  the  scheme  of  this  prayer.  The 
petitions  of  the  first  and  second  parts  refer 
to  God  as  Creator  and  Preserver ;  the 
second  petition  of  either  part  refers  to  God 
as  Redeemer,  wliilst  the  tliird  of  either 
part  relates  to  God  the  Holy  Spirit,  by 
whom  the  divine  will  comes  to  be  fulfilled, 
and  through  whose  power  temi^tation  is 
overcome. 

After  tliis  manner  pray  ye.  In  Luke  (xi. 
2),  "  when  ye  pray."  Evidently  it  was  not 
our  Lord's  meaning  that  we  should  use 
these  words  exclusively,  for  the  second 
form  of  the  prayer  in  Luke  varies  con- 
siderably from  this.  It  was  intended  as  a 
model  rather  than  a  mould.  Plighly  ap- 
propriate as  it  is,  both  in  public  and  pri- 
vate devotion,  it  was  never  intended  to 
confine  within  the  limits  of  its  few  sen- 
tences the  free  spirit  of  prayer.    It  was 


CHAPTER    VI. 


83 


given  rather  as  a  specimen,  by  the  spirit 
and  order  and  proportion  of  wliose  several 
parts  we  should  guide  our  own  spontaneous 
petitions,  than  as  a  rigid  and  inipei-ishable 
enclosure  in  which  all  our  pious  acknowl- 
edgments and  supplications  should  be. 
compressed.  It  was  intended  not  so  much 
as  a  sacred  formulary,  as  for  divine  in- 
struction as  to  what  petitions  are  univer- 
sally good,  universally  necessary,  univer- 
sally acceptable,  as  well  as  to  inculcate 
simplicity  and  brevity  in  the  exiiression. 
The  example  of  our  Lord  Himself,  of  tlie 
Apostles,  of  the  Church  in  all  ages,  has 
taught  us  how  full  and  varied  are  the  ut- 
terances of  the  human  heart  when  it 
breathes  itself  out  unrestrainedly  unto 
God  in  prayer.  Where  the  Spirit  of  the 
Lord  is,  there  is  liberty. 

Our  Father  which  art  in  heaven.  The  very 
commencement  of  the  prayer  assumes  in 
the  suppliant  a  spirit  penetrated  with  rev- 
erence and  love — a  spirit  which,  like  the 
Psalmist,  thinks  of  God  as  the  highest  and 
best  portion.  (Ps.  Ixiii.  25,  26.)  Against 
Atheism,  which  teaches  that  there  is  no 
God;  against  Pantheism,  Avhich  teaches 
that  God  is  not  a  person,  but  identical  with 
nature;  against  Epicurism,  wliich  teaches 
that  God  cares  nothing  for  His  creation ; 
against  Polytheisin,  Avhich  teaches  that 
there  are  many  gods,  and  against  Fatal- 
ism, which  renders  the  hearing  of  i:)raycr 
an  impossibility,  our  Saviour  teaches  that 
our  one  God  is  a  personal,  living,  freely- 
working  God,  who  projects  and  executes 
His  counsel,  not  without,  but  with  refer- 
ence to,  the  praying  man — even  a  Father. 
We  have  here  grouped  together  the  three 
principles  which  settle  man's  just  relations 
to  this  and  to  the  next  world.  L  The  Filial. 
We  see  in  the  Most  High  a  Father.  (Acts 
xvii.  28;  Col.  i.  20-22;^ John  i.  12.)  This 
representation  of  God  as  a  Father  of  those 
who  worship  Him  teaches  us  that  He 
stands  in  a  relation  toward  them  similar 
to  that  in  which  a  father  stands  to  his 
children,  and  that  He  regards  them  in  a 
manner  similar  to  that  in  which  a  father 
regards  and  acts  toward  his  children — 
really  loving  them,  and  disposed  to  bestow 
on  them  everything  that  is  necessary  to 
their  true  happiness.  2.  The  Fraternal. 
We  come  not  with  our  private  needs  and 


vows  alone,  but  with  those  of  our  race  and 
household.  Our  Father.  The  renewal  of 
the  parental  re-knits  the  fraternal  tie.  Be- 
lievers, in  all  their  prayers,  should  think 
of  others  as  well  as  themselves.  "  Every 
Christian,"  says  one,  "  has  a  share  in  all 
the  prayers  of  all  the  rest;  he  is  a  partner 
in  every  ship  of  that  kind  that  goes  to  sea, 
and  has  a  portion  of  all  their  gainful  voy- 
ages." Though  we  go  alone  into  the  closet, 
we  are  not  accepted  there  if  we  go  in 
selfishness  and  isolation.  3.  The  Celestial. 
Though  we  are  now  of  the  earth,  and  at- 
tached to  it  by  these  mortal  and  terrene 
bodies,  we  are  not  originally  from  it,  nor 
were  Ave  made  to  be  eternally  upon  it.  We 
are  of  heaven,  and  for  heaven,  for  there 
and  not  here  our  Father  is,  and  where  He 
is  our  true  Home  is.  God,  though  omni- 
l^resent,  has  heaven  as  His  special  resi- 
dence. The  clause,  which  art  in  heaven, 
directs  our  thoughts  to  the  difference  be- 
tween earthly  fathers  and  this  Father. 
(Comp.  chap.  vii.  11;  Eph.  iii.  15,  iv.  6.) 
By  the  words  "Our  Father"  we  express 
God's  nearness  to  us;  by  the  phrase  "in 
heaven,"  His  distance  from  us.  (See  Eccl. 
v.  2;  Isa.  Ixvi.  1.)  By  the  latter  we  learn 
God's  ability  to  help  us;  by  the  former. 
His  willingness  to  do  so.  Holy,  loving 
familiarity  suggests  the  one,  awful  rever- 
ence the  other.  The  whole  compellation 
tends  to  produce  the  right  disposition  of 
prayer,  the  mixture  of  joy  and  fear,  confi- 
dence and  reverence.     (See  Ps.  ii.  11.) 

Hallowed  be  thy  name.  It  will  be  noticed 
that  our  first  concern  is  to  be  for  what  re- 
lates to  God,  before  what  respects  ourselves. 
Thus  are  we  taught  that  man's  needs  are 
never  to  take  precedency  of  God's  rights. 
The  first  part  of  the  prayer  begins  with 
the  riches  of  God : 

Thy  name  be  hallowed, 

Thy  kingdom  come, 

Thy  will  be  done. 

The  second  part,  on  the  contrary,  com- 
mences with  the  poverty  of  man  : 

Us  give  daily  bread, 

Us  forgive  our  debts, 

Us  lead  not  into  temptation. 

Us  deliver  from  evil. 

By  the  name  of  God,  we  are  to  under- 
stand His  revealed  character  and  attributes 
— even  al!  that  is  implied  in  the  appellation 


84 


M  A  T  T  K  E  W , 


by  which  He  is  known  among  men.  (See 
Ex,  xxxiv.  5-7.)  The  word  hallowed  is 
nearly  synonomous  with  "  sanctitied.,"  or 
"  glorified."  God's  name  may  be  hallowed 
by  us  in  three  ways :  1.  In  our  hearts,  by 
entertaining  suitable  conceptions  of  Him. 
2.  By  our  lips,  when  we  acknowledge  His 
divine  perfections,  and  tell  of  all  His  won- 
drous works.  3.  In  our  lives,  when  the 
consideration  of  these  divine  perfections 
engages  us  to  suitable  obedience.  This 
petition  forbids  cursing  and  swearing,  per- 
jury and  blasphemy.  It  forbids  all  lip- 
service,  all  hypocritical  genuflexions,  all 
mummeries  of  woi'ship,  where  the  heart  is 
not  engaged.  In  it  we  desire  that  all 
atheism,  infidelity,  idolatry,  impiety,  su- 
perstition, ignorance,  and  false  religion, 
may  be  banished  from  the  world,  and 
that  the  only  living  and  true  God  may 
be  worshiped  and  honored  all  over  the 
earth,  and  by  every  intelligent  creature. 
This,  in  fact,  is  the  very  petition  which  the 
Lord  Jesus  himself  put  up,  on  another 
occasion.     (John  xii.  28.) 

10.  Thy  kingdom  come.    t'Thy  will  be  done  in  earth, 
'lis  it  in  ill  heaven. 
•"Ciiap.  xxvi.  39, 42;  Acts  xxi.  14.    'Ps.  ciii.  20. 

Thy  kingdom  come.  (Ps.  xxii.  28 ;  Dan. 
ii.  44.)  The  plainest  and  simplest  sense 
of  thy  kingdom  is,  the  promised  kingdom 
which  God  is  one  day  to  take  to  Himself 
over  all  the  world,  foretold  by  Daniel  and 
the  other  prophets,  when  Satan  shall  cease  to 
be  "prince  of  this  world,"  and  the  millen- 
nium shall  begin.  This  petition  implies  an 
earnest  desire  that  the  kingdom  of  God 
may  be  set  up  in  our  own  hearts  (Luke 
xvii.  21),  reducing  all  within  us  to  entire 
subjection  to  Christ,  our  king ;  that  it  may 
be  set  up  in  the  hearts  of  our  children, 
relatives,  servants,  friends,  neighbors ;  that 
the  word  of  the  kingdom  may,  in  all  nations, 
"  be  preached  with  the  Holy  Ghost  sent 
down  from  heaven ;"  that  Christian 
churches  may  be  established  in  every 
region  of  our  earth,  and  that  "  the  king- 
doms of  this  world  may  become  the 
kingdom  of  our  Lord,  and  of  His  Christ," 
that  every  opposing  power  maj'  be  put 
^own,  and  God  be  all  in  all.  The  final 
setting  up  of  this  kingdom  has  been  long 
predicted.  (Gen.  iii.  15;  Rom.  viii.  22; 
Rev.  xi.  15,  and  xxii.  20.) 

Thy  vAll  he  done  in  earth,  as  it  is  in  heaven. 


(Ps,  xl.  8,  ciii.  20.)  God's  will  may  be  con- 
.'iidered  either  as  preceptive  or  providen- 
tial. To  the  former  reference  is  here  made, 
for  God's  providential  will  is  done  in  earth 
equally  as  in  heaven.  Or,  if  the  latter  is 
also  referred  to,  that  submission,  acquies- 
cence and  satisfaction  in  it  which  angels 
feel  and  express,  may  be  intended.  It 
ought  to  be  the  prayer  and  care,  the  study 
and  endeavor  of  every  Christian,  that  the 
commanding  will  of  God  may  be  done  by 
himself,  and  by  all  men  on  earth,  as  it  is 
by  the  saints  and  angels  in  heaven,  with 
entireness,  harmony,  cheerfulness,  dili- 
gence, constancy  and  ineffable  delight. 
(Hab.  ii.  14;  Heb.  viii.  11 ;  see  also  Luke 
xxii.  42;  Acts  xxi.  14.)  Nor  should  the 
knowledge  of  the  fact  that  in  this  life, 
through  the  imi:)erfection  of  our  nature,  we 
never  shall  do  the  will  of  God  in  the  same 
absolutely  perfect  way  as  it  is  done  in 
heaven,  be  regarded  as  a  reason  why  we 
should  lower  the  object  of  our  desires,  or 
the  aim  and  earnestness  of  our  endeavors. 
This  petition  is  instinct  with  the  very  life 
of  missionary  enterprise,  and  the  Church 
cannot  offer  this  clause  of  the  Divine 
prayer  in  the  full  spirit  of  its  power  with- 
out becoming  a  missionary  church.  There 
are  some  who  see  in  it  an  intimation  that 
our  earth  is  to  be  one  part,  at  least,  of  the 
final  and  glorious  abode  of  the  saints.  (See 
2  Peter  iii. 13.) 

11.  Give  us  this  *day  our  Maily  bread. 

*Or,  j'M-  (lie  day.    J Job  xxiii.  12 ;  Prov.  xxx.  8. 

Daily  bread.  The  bread  which  is  con- 
venient or  sufficient  for  our  daily  subsist- 
ence. (Prov.  xxx.  8,  9.)  Bread  is  one 
principal  part  of  the  things  which  are 
needful  for  the  body,  and  here,  as  is  often 
the  case,  it  is  put  for  the  whole.  By  the 
use  of  this  word,  therefore,  we  are  taught 
to  ask  only  things  that  are  necessary, 
without  craving  superfluities,  and  to  refer 
it  to  our  Heavenly  Father  to  determine 
what  things  are  necessary,  according  to 
our  station  in  life,  our  families,  and  various 
other  circumstances.  We  are  taught  to 
ask  "daily"  the  supply  of  the  needs  of  life. 
(Ps.  xxxvii.  3.)  1.  That  we  should  not  have 
anxious  care  for  the  future,  and  2.  Be- 
cause we  are  not  warranted  to  ask,  even  of 
the  necessaries  of  life,  very  large  supplies, 
which  may  serve  for  weeks,  months,  or 
years  to  come,  but  are,  as  children,  contin- 


CHAPTER    VI. 


85 


ually  to  exercise  the  si:)irit  of  entire  de- 
pendence on,  and  complete  conlulence  in, 
our  Ilciivenly  Fatlior's  cure.  The  richer 
sort  of  persons,  in  ofiering  this  petition,  do 
in  efl'ect  say,  "Let  the  bread  whicli  is  ours 
come  to  us  this  day  sanctified  by  Tliy  Al- 
mighty Hands!"  (Ps.  cxxxii.  15;  Matt.  iv. 
4.)  The  "our"  points  to  necessary  labor, 
the  true  way  of  asldng  and  receiving,  ac- 
cording to  God's  original  appointment  for 
man,  in  Gen.  iii.  19,  indeitendently  of 
which  we  eat  not  our  own  bread  (2  Thes. 
iii.  12;  1  Thes.  iv.  11, 12),  but  another's.  It 
shows  that  our  food  and  raiment  must  be 
of  G'oc^'s giving — that  is,  lionestly  and  fairly 
earned,  "for,"  as  an  old  writer  remarks, 
"  to  him  God  gives  bread,  who  earns  it  by 
righteous  means,  but  to  him  who  earns  it 
by  sin,  the  devil  it  is  who  giveth."  It 
points  also  to  the  obligatory  communica- 
tion and  fellowship,  since  as  we  in  "oui*" 
and  "us"  pray  with  and  for  one  another, 
so  we  may  not  hold  anything  that  we  re- 
ceive exclusivel)'  and  covetously  for  our- 
selves alone.  "  Break  thy  bread  to  the  hun- 
gry," &c.  (Isa.  IviiL  7;  Comp.  1  Sam.  xxv. 
11.)  Our  Lord  does  not  bid  us  pray  merely 
for  the  need  and  nourishment  of  the  body, 
but  speaks  also  of  the  bread  which  the 
Father  giveth  from  heaven,  just  as  in  John 
vi.  27-33,  iv.  34. 

12.  And  kfor^ve  ns  our  debts,  as  we  forgive  our 
debtors.— kChap.  xviii.  21,  <tc. 

This  petition  immediately  follows  the 
preceding  one,  to  show  us  that  though  we 
have  daily  bread,  yet  all  is  nothing  with- 
out forgiveness.  In  this  prayer  there  is 
but  one  petition  for  the  body  (verse  11), 
but  two  petitions,  this,  and  the  following 
one,  for  the  soul.  Hence  observe  that  we 
are  to  be  more  careful  for  our  souls  than 
for  our  bodies — more  desirous  to  have  our 
souls  saved  than  our  bodies  fed.  What 
are  here  called  debts,  are  called  "  sins,"  in 
Luke  xi.  4.  So  then  sin  is  a  debt,  and 
every  sinner  a  debtor.  (See  Matt,  xviii. 
23-35;  Luke  vii.  41.)  Sins  are  called 
debts:  1.  Because  as  a  debt  arises  upon 
non-payment  of  that  which  is  one's  due, 
so  we,  owing  to  God  exact  obedience,  and 
not  paving  what  is  due,  come  to  be  in 
debt;  2.  Bf^cause,  as  in  case  of  non-pay- 
ment, the  debtor  goes  to  prison ;  so,  by  our 
sins,  we  become  guilty,  and  stand  exposed  \ 


to  God's  wrath  forever.  In  this  petition 
the  following  things  are  supposed:  1.  That 
we  are  all  sinners,  and,  as  such,  stand  in 
need  of  forgiveness.  2.  That  we  are  obliged 
to  pray  every  day  for  pardon,  as  we  do  for 
our  daily  bread,  for  our  sins  are  many  and 
daily.  (Rom.  iii.  10-12;  Ps.  xl.  13;  f-ee 
Heb.  vii.  27,  referring  to  Lev.  xvi.  11-15.) 
Nor  is  there  anything  in  this  view  incon- 
sistent with  the  perfection  and  perpetuity 
of  justification.  The  moment  a  man  be- 
lieves on  Christ,  he  is  as  much  justified  as 
Paul  or  John,  and  cannot  be  more  justified 
if  he  lives  to  the  age  of  Methuselah.  But 
all  this  is  no  reason  why  he  should  not 
daily  confess  his  sins,  and  daily  seek  fresh 
application  of  Christ's  blood  to  his  con- 
science. In  fact,  it  is  the  life  of  faith  to 
do  so.  The  truth,  "  he  that  believeth  in 
Christ  shall  never  come  into  condemna- 
tion," instead  of  leading  to  the  conclusion, 
"I  need  not  pray  for  the  forgiveness  of  my 
sins,"  suggests  the  strongest  encourage- 
ment to  present  such  a  petition.  (See  1 
John  ii.  1.)  3.  That  since  we  are  to  pray 
for  pardon  of  sin,  it  is  impossible  for  us 
ever  to  satisfy  the  justice  of  God  for  sin. 
Forgive  us  our  debts — Remit  the  penalty 
of  our  offenses,  and  hold  us  as  if  we  had 
not  sinned.  (Job  vii.  21 ;  Ps.  xxxii.  1 ;  Isa. 
xliii.  25,  xliv.  22 ;  Jer.  xxxi.  34 ;  Mi.  vii. 
15) ;  Mark  ii.  7.)  As  tee  forgive  our  debtors. 
In  Luke  xi,  4,  it  is,  "  for  we  also  forgive," 
&c.  The  word  As,  meaning  according  as, 
like  as,  is  not  a  note  of  equalitj',  but  simili- 
tude, not  that  we  equal  God  in  forgiving, 
but  imitate  Him.  It  also  has  in  a  measure 
the  sense  of  inasmneli  as.  The  willingne,ss 
of  the  suppliant  is  by  no  means  a  ground 
upon  which  God  can  bestow  on  him  for- 
giveness, but  rather  a  subjective  condition 
Avithout  which  he  has  no  boldness  to  en- 
treat the  forgiveness  of  his  own  sins.  (See 
chap.  vi.  14, 15.  James  ii.  13;  IJohniv.  18, 
19.)  This  condition,  or  qualification,  re- 
quires, 1.  That  we  forgive  cordially  (Jer. 
xxxi.  M;  Matt,  xviii.  35;  Eph.  iv.  2)— 
fully  (Ps.  ciii.  3)— often  (Isa.  Ivii.  7 ;  Matt, 
xviii.  21).  It  is  a  very  striking  considera- 
tion that  this  petition  is  so  framed  that,  if 
presented  in  an  unforgiving  spirit,  it  is, 
indeed,  an  imprecation  of  divine  vengeance. 
He  who  does  not  forgive  his  neighbor  his 
trespasses,  when  he  uses  this  prayer,  in 


83 


MATTHEW 


effect  asks  Go  J  not  to  forgive  him  his  tres- 
passes, and,  if  he  continues  in  his  present 
temper,  there  is  no  doubt  that  his  prayer 
will  be  answered. 

13.  'And  lead  us  not  into  temptation,  but  radeuver  xis 
from  evil:  "For  thine  is  tlie  kingdom,  aixi  the  power, 
and  tlie  glory,  for  ever.    Amen, 

'C'hron.  xxvi.  41;  Luke  xxii.  40,  46;  1  Cor.  x.  13;  2 
Peter  li.  9 ;  Rev.  iii.  10.  mJohii  xvU.  1*  "I  Chrou.  uds. 
IL 

As  the  prayer  for  daily  bread  raises  us 
above  care  for  to-day,  and  the  prayer  for 
the  forgiveness  of  sins  is  meant  to  quiet 
us  concerning  the  past,  so  is  the  prayer 
against  temptation  a  weapon  for  the  un- 
certain future.  It  consists  of  two  parts  : 
1.  Deprecatory ;  2.  Petitionary.  The  Greek 
word  rendered  lead  is  only  used  seven 
times  in  the  New  Te.stament.  Excepting 
in  the  Lord's  Prayer,  our  translators  have 
always  rendered  it  "bring  into."  (Luke 
V.  18,  19 ;  Acts  xvii.  20  ;  1  Tim.  vi.  7 ;  Heb. 
xiii.  11.)  "Temptation"  means  "trial." 
God  never  inits  evil  into  our  hearts,  or 
stirs  it  up  there  by  any  positive  influence. 
(James  1.  13.)  In  the  former  respect,  our 
own  lusts  tempt  us  (James  i.  1-1) ;  in  the 
latter,  Satan,  or  wicked  men.  (Matt.  iv. 
3,  on  which  see  notes.)  But  Providence 
may  permit  us  to  be  brought  into  such 
circumstances  as  have  a  tendency  to  give 
our  corruptions,  and  the  teini^tations  of 
Satan  and  his  agents,  peculiar  advantage 
against  us.  This  the  Lord  sometimes  does 
to  prove  the  reality  or  power  of  our  grace, 
the  sincerity  or  hypocrisy  of  our  profes- 
sion, or  the  remaining  prevalency  of  sin. 
(Gen.  xxii.  1;  Job  i.  11,  vs.  20,  21.)  "A 
saint's  whole  life  (says  Austin)  is  a  tempta- 
tion." This  petition  asks  that  God  would 
graciously  prevent  us  from  being  brought 
into  circumstances  of  strong  temptation ; 
that  He  would  not  leave  us  to  struggle  with 
it  in  our  own  strength ;  that  He  would  in- 
struct us  to  avoid,  and  enable  us  to  over- 
come, our  temptations.  He  who  would 
honestly  and  acceptably  present  this  peti- 
tion must  guard  against  going  into  tempta- 
tion. (Gal.  vi.  1 ;  Matt.  xxvi.  41.)  But 
when,  in  the  course  of  God's  good  provi- 
dence, and  the  pursuit  of  our  known  duty, 
we  find  ourselves  involved  in  circumstan- 
ces of  trial,  then  we  are  taught  (James  i.  2) 
to  "  count  it  all  joy"  ;  for  then,  it  may  be 
humbly  hoped,  that  the  tempter  beholds 
in  us  that  living  principle  of  earnestness 


which  it  is  the  whole  business  of  himself 
and  his  accursed  emissaries  to  assail,  and, 
if  possible,  to  destroy.  (See  2  Cor,  xii.  7, 
X.  13  ;  Heb.  iv.  15.) 

But  deliver  us  from  evil.  Here  we  confess 
that  evil  is  in  us,  and  about  us,  and  near 
us,  and  on  every  side,  and  that  we  have  no 
power  to  deliver  ourselves  from  it.  We 
apply  to  the  strong  for  strength.  We  cast 
ourselves  on  Him  for  protection.  In  this 
petition  we  pray  not  only  to  be  kept  from 
evil,  but  also  that  we  may  make  progress 
in  piety.  (Tit.  ii.  12;  Rom.  xii.  9;  Isa.  i.  16, 
2  Cor.  vii.  i.)  The  evil  we  seek  to  be  deliv- 
ered from  is,  1.  The  evil  of  our  own  heart. 
(Eom.  vii.  23;  Heb.  iii.  12.)  2.  The  evil  of 
Satan.  (Matt.  xiii.  19;  2  Cor.  ii.  11 ;  Eph.  vi. 
12 ;  1  Peter  v.  8.)  3.  The  evil  of  the  world. 
(Gal.  i.  4.)  4.  The  evil  of  God's  wrath; 
(Rom.  vi.  23;  Rev.  xxi.  8.)  The  many  ex- 
pressions in  the  Psalms  (liv.  5;  lix.  1,  10; 
cxliii.  12,  &c.,  &c.,)  which  speak  of  enemies, 
and  pray  for  victory  or  deliverance,  may 
be  considered,  in  their  spiritual  meaning, 
to  look  in  the  direction  of  the  present 
i:)etition.  On  Christian  lips,  they  convey  a 
desire  akin  to  that  here  expressed. 

For  thine  is  the  kingdom,  &c.  Some  refer 
this  to  David's  doxology,  1  Chron.  xxix.  11. 
It  has  reference  as  a  plea  to  the  first  three 
petitions  of  the  prayer — "thy  kingdom 
come," /or  thine  is  the  kingdom.  Thou  hast 
the  government  of  the  world,  and  the  pro- 
tection of  the  saints,  thy  willing  subjects  in 
it — "  thy  will  be  done,"  for  thine  is  the  poorer, 
to  maintain  that  kingdom,  and  to  make 
good  all  thy  engagements  to  thy  people — 
"hallowed  be  thy  name,"  for  thine  is  the 
glory,  as  the  end  of  all  that  which  is  done 
for  the  saints,  in  answer  to  their  prayers, 
for  their  praise  waiteth  for  thee.  (Psalms 
Ixv.  1.)  It  is  our  duty  to  plead  with  God 
in  prayer,  to  fill  our  mouth  with  argu- 
ments (Job.  xxiii.  4),  not  to  move  God,  but 
to  affect  ourselves,  to  encourage  our  faith, 
excite  our  fervency,  and  evidence  both. 
The  best  pleas  in  prayer  are  taken  from 
God  Himself.  Praising  Him  is  the  way  to 
obtain  further  mercy,  as  it  qualifies  us  to 
receive  it.  Some  see,  in  this  threefold 
doxology,  an  ascription  of  praise  to  each  of 
the  persons  of  the  Trinity.  It  has  been 
very  beautifully  said  that  "when  the 
whole  number  of  the  sons  of  God  shall 


CHAPTER     V  I. 


87 


have  reached  their  goal,  a  pure  doxology 
will  arise  in  heaven:  Hallowed  be  the 
name  of  God.  His  kingdom  is  come.  His 
will  is  done.  He  has  forgiven  our  sins.  He 
has  brought  temptation  to  an  end.  He  has 
delivered  us  from  the  evil  one.  His  is  the 
kingdom,  and  the  power,  and  the  glory, 
for  ever.    Amen." 

14.  oFor  if  ye  forgive  men  their  trespasses,  your 
heavenly  Father  will  also  Ibrgive  you  :  lo.  But  pif  ye 
forgive  not  men  tlieir  trespasses,  neither  will  your 
Father  forgive  your  trespa.sse.s. 

"Mark.  xi.  25,  aj;  Eph.  iv.  32;  Col.  iiu  13.  pChap.  xviii. 
35 ;  James  ii.  13. 

This  is  an  explanation  of  the  fifth  peti- 
tion ill  the  prayer,  verse  12.  As  this  is 
the  only  portion  of  the  prayer  commented 
on,  may  we  not  infer  that  Chri.st  deemed 
the  duty  of  forgiveness  the  hardest  duty, 
even  for  the  Christian?  The  forgiveness 
of  injury  is  here  made  a  prime  virtue,  yet  it 
must  be  regarded  as  standing  connected 
with  other  essential  elements  of  Christian 
character,  for  the  possession  of  one  Chris- 
tian virtue  implies  the  jjossession  of  all  the 
rest.  The  forgiveness  of  those  who  injure 
us  cannot,  we  know,  merit  the  forgiveness 
of  God,  yet  He  sees  with  com2:)lacency  His 
own  image  reflected  in  His  forgiving  child- 
ren, and  to  ask  Him  for  ^^'hat  we  ourselves 
refuse  to  men,  is  to  insult  Him.  He  has 
ieclined  being  called  Heavenly  Father  by 
the  revengeful  and  unforgiving.  (Yer.  15.) 
He  will  conduct  toward  us  according  to  the 
spirit  which  we  habitually  cherish.  (Ps. 
xviii.  25,  26;  1  John  iii.  18-24,  iv.  20 ;  Matt, 
xviii.  21-35 ;  Luke  vi.  37,  xvii.  34.) 

16.  If  Moreover  qwhen  ye  fast,  be  not  an  the  hypo- 
crites, of  a  sad  countenance:  for  they  disfigure  their 
faces,  that  they  may  appear  unto  men  to  fast.  Verily  I 
say  unto  you.  They  have  their  reward.  17.  But  thou, 
when  thou  fastest,  'anoint  thine  head,  and  wash  thy 
face ;  18.  That  thou  appear  not  unto  men  to  fa-st,  hut 
unto  thy  Father  which  is  in  secret:  and  thy  Father 
which  seeth  in  secret  shall  reward  thee  openly. 

qlsa.  Iviii.  5.    'Kuth  iii.  3;  Dan.  x.  3. 

Having  concluded  His  directions  on 
almsgiving  and  prayer,  our  Lord  now  con- 
demns ostentatiou.sness  also  in  fasting. 
Pride  may  lurk  in  sackcloth.  Fasting  is 
here  supposed  to  be  the  ordinary  practice 
of  the  godly.  The  main  reference  proba- 
bly is  to  private  and  voluntary  fasting, 
though  the  spirit  of  the  direction  applies 
to  any  fast.  (See  on  chapter  iv.  2.)  Prayer 
and  fasting  are  frequently  united  in  Scrip- 
ture. (Ps.  XXXV.  13 ;  Dan.  ix.  3 ;  Matt.  xvii. 
21 ;  Mark  ix.  29 ;  Luke  ii.  37 ;  Acts  xiv.  23, 
&c.)  Hypocrites.  (See  on  verse  2.)  A  sad 
countenance,  assumed  for  efiect.    If  expres- 


sive of  a  sad  heart,  in  our  ap])roaches  to 
God,  such  a  countenance  has  nothing  in  it 
improper;  but  a  joyous  face  is  more  like 
the  index  of  Christianity  than  a  melan- 
choly one,  and  does  more  to  recommend 
it.  Disfigure  their  faces — emaciate,  contract 
and  deform  them.  That  they  may  appear, 
&.C. — in  order  to  keep  up  their  credit,  and 
gain  applause  for  sanctity.  Have  their  re- 
ward. (See  on  verse  2.)  But  thou,  &c.  As 
anointing  the  head  and  washing  the  face 
were  the  customary  dressings  of  the  Jews, 
our  Lord  here  directs  them  to  use  their 
ordinary  modes  when  fasting.  Appear  as 
usual — appear  so  as  to  attract  no  notice. 
All  affectation  in  its  minutest  form  is  here 
condemned.  That  thou  appear  not,  &c. 
Christ's  disciples  should  avoid  all  ostenta- 
tion in  this  duty,  whether  performed  at 
home  or  abroad,  satisfied  with  the  accept- 
ance of  God,  who  is  present  in  the  cham- 
ber as  well  as  in  the  assemblies  of  His 
worshipers,  and  will  openly  reward  hu- 
miliation for  sin,  mortification  of  the  flesh, 
and  desires  after  holiness  for  the  sake  of 
communion  with  Him.  There  is  no  in- 
junction here  for  absolute  privacy  in  fast- 
ing. (See  2  Chron.  xx. ;  also  notes  on 
chapter  iv.  2.) 

19  II  'Lay  not  up  for  yourselves  treasures  upon  earth, 
where  motli  and  rust  doth  corrupt,  and  wliere  thieves 
break  through  and  steal. 

«Prov.  xxiii.  4 ;  1  Tim.  vi.  17 ;  Heb.  xiii.  .5 ;  James  v. 
l,&c. 

Some  connect  this  injunction  with  alms- 
giving in  verses  1— i.  Certain  it  is  that  there 
can  be  no  surer  way  of  depositing  one's 
goods  in  safety  than  by  placing  them  in 
the  hand  of  Him  who  (in  the  person  of 
His  poor)  stretches  out  His  hand  to  re- 
ceive them.  (Prov.  xix.  17;  Matt.  xix.  21; 
Mark  x.  21;  Luke  xviii.  22.)  But  it  is 
mainly  a  warning  against  covetons^iess,  of 
which  the  Pharisees  were  peculiarly  guilty. 
Their  apparently  good  actions  having 
been  exposed,  their  wicked  practices  are 
now  reproved.  Treasure,  in  the  Oriental 
use  of  the  term,  denoted  everything  which 
men  were  want  to  desire  with  avidity,  and 
to  hoard  with  care  :  fruits  of  the  earth, 
ornamental  dresses,  &c.,  as  well  as  the 
precious  metals.  It  means  anything  on 
which  the  heart  is  set,  whether  that  be 
wealth,  rank,  reputation,  worldly  gran- 
deur, friends,  luxury,  or  what  not.  Fore- 
most in  the  list  of  these  are  placed  the 


88 


MATTHEW, 


passionate  fondness  for  fine  and  richly- 
embroidered  apparel,  for  which  the  natives 
of  that  part  of  the  world  have  been  always 
distinguished,  and  to  gratify  which  is  often 
the  main-spring  of  many  active  exertions, 
to  which  their  habitual  indolence  would 
make  them  otherwise  averse.  Little  as 
such  a  taste  may  be  thought  of  by  us,  it  is 
both  natural  and  necessary  in  the  East, 
where  the  rank  and  fortune  of  an  indi- 
vidual are  always  estimated  by  the  finery 
or  meanness  of  his  dress,  and  where  the 
perpetuity  of  customs,  as  well  as  the  open, 
flowing  style  of  the  garments,  prevents 
that  change  in  fiishiou,  or  alteration  in 
form,  which  might  supersede  these  at  any 
future  period,  either  as  articles  of  utility 
or  ornament.  Ujjon  earth,  where  nothing 
is  or  can  be  other  than  corruptible  and 
transient.  (Job  iv.  19,  xxvii.  16  ;  Ps.  xlix. 
G,  10;  Eccl.  ii.  18.)  The  prohibition  to 
amass  wealth,  or  other  goods,  is  by  no 
means  to  be  regarded  as  absolute;  the 
negation  is  to  be  understood  rather  in  the 
sense  of  "  not  so  much,  as  rather."  Many 
branches  of  business  require  an  extensive 
capital.  Parents  are  to  gather  up  for  their 
children.  (2  Cor.  xii.  14.)  Everything 
depends  on  the  object  in  view.  We  are 
not  to  make  the  gratification  of  self  our 
end  ;  if  our  purpose  is  to  employ  wealth 
in  the  service  of  God,  we  commit  no  sin  in 
gaining  it.  (See  1  Cor.  vii.  30,  31.)  In  the 
East,  treasures  consisted  in  part  of  valuable 
apparel.  (Ezra  ii.  69  ;  Neh.  vii.  70 ;  Job 
xxvii.  16;  James  v.  2.)  Moth.  Although 
these  troublesome  insects  are  known  to  us, 
and  support  their  ephemeral  existence  by 
carrying  on  their  silent  work  of  destruc- 
tion, yet  they  are  neither  so  considerable 
in  numbers,  nor  so  noted  for  the  celerity 
and  magnitude  of  their  depredations,  as 
to  entitle  them  to  be  ranked  among  the 
prominent  causes  that  occasion  the  rapid 
waste  and  decay  of  our  garments.  But  in 
hot  climates,  where  they  swarm  in  myriads, 
and  almost  assume  the  destructive  charac- 
ter of  animals  of  prey,  there  do  not  exist 
more  formidable  enemies  to  the  treasures 
of  the  wardrobe  than  the  moths ;  nor 
could  our  Lord  have  given  a  livelier  pic- 
ture of  the  frailty  of  such  treasures,  and 
of  the  folly  of  making  these  the  objects 
of  supreme  desire,  than  by  reminding  His 


hearers  of  the  rapid  and  indiscriminate 
havoc  which  those  tiny  depredators  were 
known  to  make  of  whatever  stuffs  are 
within  their  reach.  Bust.  (Comp.  James 
V.  3.)  Allusion  is  probably  made  here  to 
the  rust  which  gathers  upon  metals,  and 
which  seems  to  be  eating  them.  And 
where  thieves,  &c.,  might  have  been  more 
literally  rendered,  "  thieves  dig  through." 
With  us,  the  places  where  our  property  is 
lodged  are  generally  built  in  so  solid  and 
durable  a  manner  that  there  is  not  per- 
haps an  instance  in  the  annals  of  robbery, 
of  a  thief  endeavoring  to  effect  a  passage 
through  stone  and  lime,  to  the  repositories 
of  a  house  which  he  had  doomed  for 
plunder;  and  we  are  so  accustomed  to 
consider  these  as  secure  and  impervious 
to  the  most  dexterous  and  elaborate 
schemes  of  the  spoiler,  that  our  language 
disdains  to  acknowledge  any  other  way  of 
violating  the  sacred  quiet  of  a  dwelling 
than  by  breaking  into  it  through  the  more 
slender  defenses  of  the  windows  and 
doors.  Of  a  very  different  description, 
however,  were  the  tenements  of  Judea, 
especially  in  the  rural  and  pastoral  districts 
of  the  country,  such  as  that  where  the 
Sermon  on  the  Mount  was  delivered ;  and 
where  they  consisted  of  nothing  but  a 
frail  and  temporary  structure  of  mud, 
palm  branches,  and  tiles  dried  in  the  sun. 
To  this  day  the  inhabitants  of  the  East- 
ern World,  in  country  villages,  can  boast 
of  no  better  habitations.  Hence  the  ex- 
pression, "break  throuyh,"  &c. 

It  will  be  observed  that  two  kinds  of 
insecurity  and  perishableness  are  men- 
tioned: 1.  Earthly  treasures  are  liable  to 
destruction  in  the  oi-dinary  course  of  na- 
ture, by  animals  and  by  internal  corrup- 
tion ;  2.  They  may  be  forcibly  abstracted. 
Even  if  we  do  not  lose  them,  we  must  leave 
them.  Why,  then,  should  we  set  our 
hearts  on  things  so  transient  and  uncer- 
tain ?  Let  us  watch  against  covetousness ; 
it  is  the  great  sin  of  the  church  and  of  the 
age ;  it  dishonors  God,  and  brings  reproach 
upon  the  Christian  name.  (Luke  xii.  15, 
xviii.  24 ;  1  Tim,  vi.  9,  17  ;  James  v.  1-3.) 

20.  'But  lay  up  for  yourselves  treasures  in  heaven, 
where  neither  moth  nor  rust  doth  corrupt,  and  wh erf 
thieves  do  not  break  through  nor  steal :  21.  For  where 
your  treasure  is,  there  will  your  heart  be  also. 

tChap.  xix.  21;  Luke  xii.  33,  34,  xviii,  22;  1  Tim.  vi. 
19  ;  1  Peter  i.  4. 


CHAPTER    VI. 


89 


In  heaven,  that  is,  with  God.    His  favor 
is  the  alone  imperishable   treasure.      (1 
John  ii.  17.)      Whatever  of  this  world's 
goods  may  be  sacrihced  by  the  Christian 
in  a  strong  faith  in  the  invisible  world,  re- 
mains and  enters  into  the  eternal  destiny 
of  the  man  ;  he  shall  have  praise,  honor 
and  glory  in  God's  presence,  in  oi)position 
to  all  that  vain  show  before  man,  and  that 
self-indulgence  in  which  the  covetous  and 
the  hypocrites  found  their  reward.    (Rev. 
xiv.  13.)     For  yourselves,  you  are  a  moment- 
ary holder  of  earthly  good,  and  not  an 
owner ;    but  heavenly  treasures   become 
your  own  forever.     Where  neither  moth,  &c. 
The  treasures  are  in  heaven,  where  God 
reveals  Himself,  and  where  all  is  unfading 
and  eternal.     O  wondrous  love  which  has 
provided  a  means  whereby  the  perishable 
things  of  earth  may  be  conveyed  away 
and  deposited  in  the  eternal  mansion ! 
For  where  your  treasure  is,  &c.    There  is 
here  indicated  the  deepest  knowledge  of 
men.    The  principle  stated  is  the  obvious, 
but  momentous  one ;  that  what  men  value 
they  will  love,  and  that  the  two  things 
cannot  be  divided  in  experience.     "  What- 
ever man    loves,"   says  Luther,   "  that  is 
his  God.    For  he  carries  it  in  his  heart ; 
he  goes  about  with  it  night  and  day ;  he 
sleeps  and  wakes  with  it,  be  it  what  it 
may — wealth  or  pelf,  pleasure  or  renown." 
The  human  heart,  little  by  little,  appro- 
priates to  itself  the  style  and  nature  of  the 
treasure  to  which   its  whole  thought  is 
directed.     Whoever  constitutes  his  god  of 
gold,  his  heart  becomes  as  cold  and  hard 
as  metal ;  whoever  takes  flesh  for  his  arm, 
or  makes  it  his  idol,  becomes  more  and 
more  sensual,  and  takes  on  the  properties 
of  that  which  he  loves  above  everything  ; 
but  whoever  has  invisible  treasures,  keeps 
spontaneously  eye  and  heart  fixed  upon 
the  invisible  world.     Obvious  though  this 
maxim  be,  by  what  multitudes  who  pro- 
fess to  bow  to  the  teaching  of  Christ  is  it 
practically  disregarded ! 

22.  "The  light  of  tlip  body  is  thfi  eye:  if  therefore  thine 
eye  be  "sinKle,  thy  whole  body  sliall  be  full  of  light.  23. 
But  if  thine  eye  be  evil,  thy  whole  body  shall  be  full  of 
darknass.  If  therefore  the  light  that  is  in  thee  be  dark- 
ness, how  great  (.s-  that  darkness  ! 

"Luke  xi.  34,  3.5,  36.    ^2  Cor.  x.  3 ;  Eph.  v.  5. 

The  design  of  these  verses  is  to  illustrate 
and  enforce  the  preceding  sentiment. 
They  show  that  it  is  of  the  utmost  import- 


ance that  we  form  a  just  judgment  where 
our  treasure  lies,  and  that  we  have  right 
views  of  what  is  necessary  and  sufficient 
to  make  such  beings  as  we  are  truly  hajji^y. 
The  body  is  as  a  large  room,  naturally  dark. 
The  eye,  though  not  the  source  of  light 
(which  is  the  sun)  is  necessary  (as  a  win- 
dow, as  it  were,  to  the  body,)  to  the  man 
deriving  any  advantage  from  the  sun.    If, 
therefore,  his  eye  is  simple,  not  complex, 
not  distorted,  not  looking  in  two  directions 
(see  Prov.  iv.  25-27),  but  looking  directly 
forward,  by  the  light,  which  is  rectilinear, 
a  true  image  will  be  painted  on  the  retina, 
and  the  man  will  see  clearly  the  object 
gazed  at — all  the  members  of  his  body,  too, 
will  enjoy  the  advantages  of  the  light,  and 
the  man  will  know  what  he  is  doing,  and 
where  he  is  going.     So  with  the  moral 
man :  truth  is  the  light  of  the  mind,  and  if 
the  faculty  which  apprehends  truth — if 
this  mental  eye  be  single,  looking  right  at 
its  object,  the  whole  inner  man  is  full  of 
light,  and  by  the  clear  perception,  and  firm 
belief  of  the  truth,  all  the  powers  of  our 
nature  will  be   influenced,  and  perform 
their  various  functions  properly.     (Prov. 
iv.  20  ;  John  viii.  12  ;  Heb.  xii.  1,  2.)     But 
if  the  eye  be  evil — if  the  man  be  blind 
altogether,  or  if  his  eyes  be  so  distempered 
by  any  alloy  of  base  self-interest,  as  to 
mistake  one  object  for  another,  if  his  heart 
be  divided  between  heaven  and  earth  and 
he  supposes  that  the  world  in  any  of  its 
forms  can  make  him  happy,  his  whole 
nature  is,  and  must  be,  full  of  darkness. 
The  regulative  faculty  being  wrong,   all 
others  must  be  so.    And  hou-  great  is  that 
darkness  J — hoAV  great  must  the   darkness 
be  which  is  thus  deprived  of  the  means  of 
illumination  !     The  man  is  in  constant  and 
fearful  danger  of  stumbling  and  falling, 
and  when  he  thinks  himself  in  perfect 
safety,  he  is  in  extreme  danger.  "  When," 
says  one,  "  the  pilot  is  drowned,  and  the 
light  extinguished,  and  the  captain  taken 
prisoner,  what  more  hope  is  there  for  the 
crew?" 

24.  iNo  man  can  .serve  two  ma.sters :  for  either  he  will 
hate  the  one,  and  love  the  other :  or  else  he  will  hold  to 
the  one,  and  despise  the  other.  jYe  cannot  serve  God 
and  mammon. 

^Luke  xvi.  13.  JGal.  1. 10 ;  1  Tim.  vi.  17 ;  James  iv.  4 ; 
IJohn  ii.  15. 

Here  we  have  the  third  reason  against 
indulging  in  worldly  mindedness,  the  first 


90 


MATTHEW. 


being  given  in  verses  19-21,  and  the  sec- 
ond in  verses  22-23.  If  any  one  should 
think  that  possibly  he  might  reconcile  the 
criminal  employment  of  temporal  riches 
with  the  attainment  of  eternal  life,  our 
Lord  anticipates  and  explodes  this  vain 
refuge.  Mammon,  according  to  some,  was 
the  name  of  a  Syrian  false  god ;  others  say  it 
is  a  Punic  word  signifying  gain.  We  are 
warranted  by  the  original  in  understand- 
ing the  word  as  comprehending  every- 
thing that  is  capable  of  being  an  object  of 
trust,  or  a  ground  of  confidence  to  men  of 
worldly  minds,  such  as  wealth,  power, 
honor,  fame,  business,  gay  amusements, 
and  all  the  other  various  pursuits  of  the 
present  scene.  The  point  contended  for 
in  respect  to  God  is  not  exclusive  possession, 
but  exclusive  dominion.  Other  things  may 
occasionally,  for  a  certain  time,  and  to  a 
certain  degree,  have  possession  of  our 
minds,  but  they  must  not  ride,  must  not 
reign  over  them.  We  can  serve  but  one 
master  faithfully  and  effectually,  and  that 
one  must  be  God.  The  concerns  of  this 
life  may  have  their  diie  place  in  our  hearts, 
but  they  must  not  aspire  to  the  first:  this 
is  the  prerogative  of  religion  alone;  reli- 
gion must  be  supreme  and  paramount  over 
all.  Every  one,  it  has  been  often  said, 
has  his  ruling  passion.  That  of  the  Chris- 
tian must  be  the  love  of  his  Maker  and 
Redeemer.  This  must  ijrincipaUy  occupy 
his  thoughts,  time,  attention,  and  heart. 
If  there  be  any  thing  else  which  has  gained 
ascendency  over  our  souls,  on  which  our 
desires,  wishes,  hopes  or  fears  are  chiefly 
fixed,  God  is  then  dispossessed  of  His 
rightful  dominion  over  us,  we  serve  another 
master,  and  shall  think  but  little  of  our 
Maker,  or  anything  belongingto  Him.  The 
words  hate,  despise,  express  here  the  op- 
posite of  attachment,  such  an  indifference, 
or  dislike,  as  leads  to  neglect. 

2o.  Therefore  I  say  unto  you,  ^Take  no  thought  for 
your  life,  wh;it  ye  sliall  eat,  or  what  yeshall  drink  ;  nor 
yet  for  your  body,  what  ye  sliall  put  on.  Is  not  the 
life  more  than  meat,  and  the  body  than  raiment  ? 

^Ps.  Iv.  22 ;  Luke  xii.  22 :  Phil.  iv.  6 :  1  Peter  v.  7. 

The  transition  from  the  foregoing  A'erses 
is  evident.  The  most  common  excuse  for 
men's  striving  after  earthly  possessions  is, 
the  care  they  have  about  the  necessaries 
of  life;  therefore  must  this  care  be  subor- 
dinated to  the  high  end  of  life.     Therefore, 


in  view  of  what  has  been  said — since  it  is 
God's  part,  like  a  true  master,  to  care  for 
us.  Unto  you,  that  is,  to  the  disciples  of 
the  Lord,  the  children  of  the  Father,  with 
all  who,  by  His  gi-ace,  would  become  so. 
Take  no  thought  for  your  life.  This  does  not 
mean  that  we  are  to  make  no  provision 
(Prov.  vi.  6-8;  Tim.  v.  8;  2  Thes.  iii.  8,  9, 
10;  Acts  xviii.  3,  xx.  34),  but  that  we  be 
not  excessively  anxious — yield  to  no  inor- 
dinate or  solicitous  concern  or  grief  beyond 
our  immediate  wants,  calling,  or  daily  oc- 
cuj^ation.  To  take  thought  of  a  thing  is  a 
Christian  duty,  but  to  indulge  in  carping, 
irritating  anxiety,  is  sin.  Many  persons 
are  not  satisfied  with  meeting  to-day's  du- 
ties in  to-day's  strength,  but  they  cast  the 
net  into  the  unsounded  future  of  to-mor- 
row ;  they  draw  it  in-shore,  and  in  it  are 
all  venomous  reptiles,  that  sting  their 
hearts  with  a  thousand  anxieties.  What 
ye  shall  eat,  &c.  Earthly  care  is  directed 
first  of  all  to  nourishment  and  clothing. 
Both  forms  the  Saviour  opposes,  inasmuch 
as  He  points  those  that  are  anxious  to 
what  they  see  in  the  realm  of  nature,  but 
above  all  to  the  truth  that  Pie  who  has 
already  given  the  higher  will  certainly 
not  let  them  lack  the  lesser.  The  questions 
thus  prohibited  are  questions  of  infidel 
distru.st  asked  by  a  Mammon  worshiper, 
who  is  called  upon  to  become  a  man  of 
faith,  but  is  afraid  he  will  thereby  lose  his 
earthly  living.  Is  not  the  life,  &c.  Here  is 
an  argument  from  greater  to  less.  Surely 
He  who  gives  life  can  give  food ;  surely  He 
who  gave  you  a  body  can  give  you  cloth- 
ing for  that  body.  And  as  to  give  life  is  a 
far  greater  favor  than  to  give  food,  to  give 
a  body  than  to  give  clothing,  and  as  the 
life  of  a  Christian  especially  was  bestowed 
not  for  a  trifling  purpose,  surely  He  who 
has  given  the  more  valuable  blessing  u-ill 
not  withhold  the  less. 

26.  "Behold  the  fowls  of  the  air:  for  they  sow  not, 
neither  do  they  reap,  nor  gather  into  barns,  yet  your 
heavenly  Father  feedetli  them.  Are  ye  not  much  bet- 
ter than  they ? 

"Job  xxxviii.  41 ;  Ps.  cxlvii.  9;  Luke  xii.  24,  &c. 

Behold — observe  well.  P>y  fovls  is  here 
meant  the  birds,  and  their  representation 
as  fowls  of  the  air  serA'es  to  show  their  free 
and  uncaring  condition,  flying  from  one 
place  to  another  at  their  pleasure.  Perhaps 
at  this  particular  moment  birds  had  in 


CHAPTER    YI. 


91 


our  Lord's  immediate  vicinity  drawn  His 
attention  to  this.  *S'o(t',  rcaji,  gather  into 
bants.  Tlie  tliree  main  i)oints  of  husbandry 
are  mentioned,  all  ■which  are  denied  in 
reference  to  the  birds,  which  is  equivalent 
to  saying  that  they  use  no  means  at  all  for 
the  production  of  their  food,  but  are 
wholly  de2)endent  on  their  instincts  and 
the  bounties  of  their  Maker.  Are  ye  not 
much  better  than  they  f  The  reasoning  is 
much  more  pointed  and  popular  by  being 
compressed  into  a  question  instead  of  being 
stated  as  a  formal  proposition.  You  are 
much  better  than  the  birds ;  as  men  you 
occupy  a  far  higher  sphere  in  the  scale  of 
being ;  you  belong  to  a  nobler  order,  and 
are  designed  for  a  higher  destiny.  You 
are  created  in  God's  image — you  are  ac- 
knowledged as  "His  offspring."  (Acts.  xvii. 
28.)  He  has  taught  you  more  than  the 
beasts  of  the  field,  and  made  you  "wiser 
than  the  fowls  of  heaven."  (Job  xxxv. 
11.)  And  if  we  consider  our  Lord  as  ad- 
dressing those  who  are  laying  up  treasures 
for  themselves  in  heaven,  the  argument  is 
still  more  forcible,  as  such  persons  are  the 
objects  of  His  i:)eculiar  love,  and  Lie  has 
bound  Llimself  by  promise  that  they  shall 
want  no  good  thing.  Will  the  God  who 
cares  for  and  feeds  these  birds  overlook 
you  and  allow  you  to  perish  for  want  of 
food  ?  The  consideration  of  the  world  is 
a  continual  lesson  for  a  rational  creature, 
and  faith  finds  something  everywhere  to 
increase  and  strengthen  itself.  The  care 
which  God  takes  of  every  living  creature 
upbraids  men  Avith  their  uneasiness  and 
distrust.  Man  knows  too  well  his  own 
excellence,  and  how  to  set  himself  off 
when  he  would  gain  the  confidence  of 
others.  But  he  forgets  what  he  is  when 
he  should  put  his  confidence  in  God. 

27.    Which  of  you.  ^by  taking  thought,  can  add  one 
cubit  unto liis stature? 
I'Ecol.  ili.  H ;  Lul^e  xii.  25;  1  Cor.  xii.  IS. 

Tah'ng  thought,  indulging  in  anxious  so- 
licitude. Can  add,  &.C  The  cubit  was 
originally  the  length  from  the  elbow  to 
the  end  of  the  middle  finger.  The  cubit 
of  the  Scriptures  is  not  far  from  twenty- 
two  inches.  The  context  requires  stature 
to  be  translated  life,  or  time  of  one's  life. 
For,  1.  Our  Lord  refers  to  the  x^rolonging 
of  life  by  the  supplying  of  its  necessaries 


of  food  and  clothing.  2.  It  is  not  easy  to 
see  how  the  incajjacity  of  persons,  by 
anxiety  to  increase  their  height — a  thing 
very  little  connected  with  their  happiness 
in  any  way — is  a  i-eason  wliy  they  should 
not  be  anxious  about  wdiat  is  absolutely 
necessary  for  the  continuance  of  their  life. 
3.  The  thing  implied  in  the  text,  and  es- 
pecially in  the  loarallel  passage,  Luke  xii. 
2G,  is  something  inconsiderable,  whereas 
the  addition  of  a  cubit  to  one's  stature 
would  be  a  very  great  one.  It  is  here  im- 
plied that  the  duration  of  life  has  its  fixed 
measure.  It  is  not  uncommon  for  the 
sacred  writers  to  apply  linear  measure  to 
time.  (Job  ix.  25 ;  Ps.  xxxix.  5 ;  Acts  xiii. 
25 ;  2  Tim.  iv.  7.)  As  thus  explained,  our 
Lord's  words  contain  a  strong  argument 
why  we  should  not  be  anxious  about  life 
or  food.  It  serves  no  purpose ;  no  anxiety 
of  ours  can  protract  life.  True  confidence 
nmst  needs  be  a  thing  extremely  rare  and 
very  necessary,  since  Christ  recommends 
it  to  us  with  so  much  earnestness. 

2S.  And  why  take  ye  thought  for  raiment  ?  Consider 
the  lilies  of  tlie  tield,  how  Ihey  grow;  they  toil  not, 
neither  do  tliej-  spin :  20.  And  j-et  I  say  unto  you,  Tliat 
reven  Solomon  in  all  his  glory  wa-s  not  arraj-ed  like  one 
ofthe<p. 

^1  Kings  X.  5,  T ;  2  Chron.  ix.  4,  6 ;  Luke  xii.  27. 

After  speaking  of  sustenance  for  the  life, 
our  Lord  now  speaks  of  clothing  for  the 
body.  Having  shown  God's  care  of  living 
things,  Lie  now  shows  it  over  things  inani- 
mate. Consider,  literally,  study  thorougldi/, 
note  accurately,  not  necessarily  as  a  mass, 
but  also  as  individuals — observe  closely  as 
one  who  is  a  learner — not  from  mere  taste 
or  curiosity,  but  to  derive  a  moral  lesson. 
(See  Prov.  vi.  6-8,  xxx.  24-31.)  The  lilies. 
No  species  offinvl  was  mentioned,  but  now 
the  emphasis  is  more  specific — the  lilies. 
From  the  name  under  which  this  flower 
goes  in  our  translation,  the  reader  is  led  to 
transfer  his  imagination  to  that  humble 
plant,  whose  head,  drooping  in  modesty, 
and  whose  petals,  whiter  than  the  purest 
snow,  point  out  to  us  the  lily  of  the  vale, 
and  which,  whether  on  the  mountains  or 
among  the  varied  artificial  treasures  of  the 
flower-garden,  is  allowed  to  bear  away  the 
palm  of  natural  beauty.  But  that  flower 
does  not  grow  wild  in  the  Holy  Land ;  and, 
as  the  fields  of  the  Levant  are  overrun  witli 
a  species  of  large  lily,  called  the  Amaryllis 
lutea,  whose  white  and  golden  or  purple 


92 


]\I  A  T  T  H  E  W , 


flowers,  beautifully  blended,  afford  one  of 
the  most  brilliant  and  gorgeous  objects  in 
nature,  the  comparison  which  our  Lord 
makes  of  the  beauties  of  the  lily  to  the 
royal  magnificence  of  Solomon,  and  the 
superiority  which  He  alleges  of  nature's 
produce  to  the  imposing  appearance  of  that 
splendid  monarch,  are  not  more  just  in  the 
truth  of  the  natural  description  than  in  the 
historical  exactness  of  the  similitude.  It 
is  two  or  three  times  as  large  as  the  ordi- 
nary lily,  and  being  variegated  with  the 
most  superb  tints  and  gorgeous  hues,  has 
something  imperial  in  its  bearing,  and  pre- 
sents a  display  of  matchless  splendor, 
"  surpassing  Solomon  in  all  his  glory."  The 
dress  of  eastern  princes,  on  public  occa- 
sions, is  rich  and  splendid  almost  beyond 
description ;  and  their  vestments,  consist- 
ing chiefly  of  purple  and  the  finest  linen, 
decorated  with  rows  of  the  most  dazzling 
jewels,  and  set  off  to  advantage,  as  they 
always  are,  in  the  rays  of  a  meridian  sun, 
give  an  air  of  grandeur  to  the  illustrious 
wearers,  which  never  is  beheld  without 
admiration.  How  superb,  then,  must  be 
that  oriental  flower,  which  "  is  born  to  blush 
often  unseen"  among  the  mountains  of 
Palestine,  although  the  splendor  of  the 
greatest  monarch  that  ever  sat  on  the  throne 
of  that  country  could  never  rival  its  gor- 
geous beauty ! 

Our  Lord  may  have  selected  this  partic- 
ular plant  for  His  illustration  because,  1. 
It  adorned  the  sides  of  the  mountain  on 
which  He  stood.  2.  It  was  an  emblem  of 
Himself.  (Cant.  ii.  1.)  3.  It  is  an  emblem 
of  Christians.  (Hos.  xiv.  5.)  Of  the  field 
— not  cultivated,  not  growing  in  the  gar- 
den, but  growing  of  themselves  in  the 
common  lield.  How  they  grow,  i.  e.,  in 
what  manner  they  grow.  The  varied  colors 
of  the  flowers  are,  so  to  speak,  their  robe, 
just  as  it  is  said  of  man's  mortal  body  that 
it  shall  "put  on  innnortality."  (1  Cor.  xv. 
54.)  As  the  beauty  of  the  flower  is  un- 
folded by  the  Creator  from  within,  so  must 
all  true  adornment  of  man  be  unfolded 
from  within  by  the  same  Almighty  Spirit. 
(Seel  Peter  iii.  3,4.)  They  toil  not, &c. — they 
cannot  prepare  themselves  their  clothing. 
They  neither  practice  the  labors  of  hus- 
bandry to  procure  the  materials  of  cloth- 
ing, nor  engage  in  the  processes  of  art  to 


form  them  into  raiment,  and  yet  they  are 
clothed  in  garments  of  beauty  far  surpass- 
ing anything  which  the  wardrobe  of  roy- 
alty can  display. 

Solomon — in  the  estimation  of  a  Jew  the 
most  illustrious  of  sovereigns,  Solomon,  in 
all  his  glory  (see  above)  was  not  arrayed,  &c. 
The  lily  belongs  to  the  paradise  of  God; 
Solomon's  glory  to  the  hot-house  of  art. 
If  to  inanimate  objects — flowers — is  grant- 
ed such  beauteous  costume,  how  unworthy 
is  the  desire  in  man  to  be  clad  in  robes  of 
splendor,  when  his  highest  eflbrts  will  not 
place  him  on  a  level,  in  this  respect,  with 
the  wild  plants  of  the  field.  We  have 
here  the  declaration  of  the  Creator  Him- 
self concerning  the  relative  glory  and 
beauty  of  all  human  pomp,  compared  with 
the  meanest  of  His  own  works.  All  God's 
works  display  more  of  His  Avisdom  the 
more  they  are  examined.  The  most  ex- 
ciuisite  articles  of  raiment  wrought  by  man, 
when  surveyed  through  the  microscope, 
exhibit  rudeness  and  roughness.  But  the 
white  and  purple  of  the  lily,  under  even 
the  inspection  of  the  glass,  compel  us  to 
exclaim :  "  This  is  the  finger  of  God." 

30.  Wherefore,  if  God  so  clothe  the  grass  of  the  field, 
vvhicli  to-day  is,  and  to-morrow  is  cast  into  the  oven, 
slKdl  lir  not  much  more  clotlie  you,  dO  ye  of  little  faith  ? 

dMark  iv.  40 :  Heb.  iii.  12. 

Wherefo7r,  the  premises  having  been  re- 
cited, the  argument  from  less  to  greater  is 
now  stated,  and  again  in  the  form  of  an 
interrogation.  Grass  here  signifies  herb- 
age generally,  including  the  flowers  which 
grow  up  among  the  grass.  In  Palestine 
the  grass  withers  in  the  course  of  two  days 
under  a  strong  cast  wind,  when  it  is  only 
fit  for  hay  or  fuel,  for  Avhich  latter  purpose 
it  is  ordinarily  used  in  eastern  countries 
where  fuel  is  scarce.  Oven.  It  consists  of 
a  large  jar  made  of  clay,  about  three  feet 
high,  and  widening  toward  the  bottom, 
with  a  hole  for  the  extraction  of  the  ashes. 
Occasionally,  however,  it  is  not  an  actual 
jar,  but  an  erection  of  clay  in  the  form  of 

a  jar,  built  on  the  floor  of  a  house 

It  was  heated  with  dry  twigs  and  grass, 
and  the  loaves  were  placed  both  inside 
and  outside  of  it.  Shall  he  not,  &c.  Let 
reason  judge,  if  He  who  has  done  so  much 
to  beautify  insensate  matter,  may  not  be 
expected  to  provide  sufficient  covering  for 
His  own  obedient  children  whom  He  has 


CHAPTER    VI. 


93 


bought  with  an  infinite  price,  within  whom 
He  hiis  put  His  Spirit,  and  whom  He  has 
made  partakers  of  the  Divine  nature. 
When  man  is  once  more  elevated  by  tlie 
words  vinch  more  above  the  fragile  and 
fading  grass  and  flowers,  we  discern  in  this 
a  sublime  ai)peal  to  faith,  inasmuch  as  to 
all  appearance  man's  sensitive,  earthly  life 
is  just  on  a  level  with  the  withering  grass. 
(See  Ps.  xc.  6.)  O  ye  of  little  faith  f  The 
expression,  "little-faithed  ones,"  which 
our  Lord  applies  once  and  again  to  His 
disciples  (chap.  viii.  20,  xiv.  31,  xvi.  8,)  can 
hardly  be  regarded  as  rebuking  any  actual 
manifestation  of  unbelief  at  that  early 
period,  and  before  such  an  audience.  It  is 
His  way  of  gently  chiding  the  spirit  of 
nnljclief,  so  natural  even  to  the  best,  who 
are  surrounded  by  a  world  of  sense,  and 
of  kindling  a  generous  desire  to  shake  it 
off.  "When  IMungo  Park,  the  great  African 
traveler,  was  once  robbed,  beaten  and  left 
to  perish  in  the  wilderness,  just  as  he  was 
ready  to  resign  himself  to  death,  the  ex- 
traordinary beauty  of  a  small  moss  caught 
his  eye.  The  thought  tliat  the  Being  who 
planted,  watered  and  brought  to  perfection 
in  that  obscure  place  a  thing  which  ap- 
peared of  so  small  importance,  would  not 
look  with  unconcern  on  the  sufferings  of  a 
creature  formed  after  His  own  image ; 
would  not,  as  he  tells  us,  allow  him  to  de- 
spair ;  he  started  up,  and  disregarding 
both  hunger  and  fiitigue,  traveled  forward, 
assured  that  relief  was  at  hand,  and  he 
was  not  disappointed. 

31.  ThPre<bre  take  no  thoucrht,  sayincr,  fWhatsliaUwe 
eat  ?  or,  W^hat  shall  we  di'ink  ?  or,  Wherewithal  shall 
wo  be  clothefl  ? 

fliev.  XXV.  30 ;  Ps.  xxxvii.  3,  Iv.  22 ;  1  Peter  v.  7. 

Our  Lord  here  resumes  the  exhortation 
of  verse  25.  He  forbids  two  things :  taking 
thought,  or  solicitude,  and  then,  saying, 
giving  open  utterance  to  the  same,  because 
the  taking  thought  weighs  down  and  dis- 
pirits the  heart  of  one  only,  but  the  saying 
infects  others  also  with  despondencj%  As 
meat — drink — clothing,  are  subjects  of 
anxiety  rather  with  the  poor,  than  with 
the  rich,  that  class  may  take  the  present 
as  a  solemn  caution  addressed  to  them- 
selves. But  the  words  convey  a  lesson  to 
rich  and  poor  alike,  for  as  \rhat  and  irhere- 
vrithal  indicate  anxiety  about  the  lind  of 
thing,  rather  than  about  the  thing  itself — 


daintiness  in  meat,  drink,  clothing,  is  here 
specially  forbidden  to  all. 

32.  (For  after  all  these  things  do  the  Gentiles  seek  :) 
for  your  heavenly  Father  knowelh  that  ye  have  need 
of  all  these  things. 

Here  are  two  additional  reasons  why 
those  whom  Christ  addressed  should  not 
be  anxious  :  1.  For  after  all  these  things,  all 
worldly  goods,  and  earthly  treasures  (verses 
18-21),  which  are  included  under  the  do- 
minion of  the  world-god.  Mammon,  do  the 
Gentiles  seel: — heathens — the  world  outside 
of  the  Jewish  nation.  The  heathen  had 
very  obscure  and  incorrect  views  of  the 
divine  character  and  government.  Some 
of  them  believed  that  all  was  fixed  by  fate  ; 
others,  that  all  was  left  to  chance.  The 
one  considered  the  gods  themselves  as 
subject  to  fate ;  the  others  thought  that 
they  took  no  interest  in  the  concerns  of 
mortals.  "With  such  views,  how  could 
they  trust  in  these  gods?  Of  a  future 
world,  they  had  no  distinct  knowledge. 
This  world  was  everything  to  them,  and 
it  was  not  wonderful  that  they  should  be 
anxious  about  obtaining  its  necessaries  and 
comforts,  and  making  the  most  of  them 
all.  But  it  is  unworthy  of  a  Christian  to 
be  distinguished  by  a  mode  of  thinking 
and  feeling  which  is  emphatically  heath- 
enisli.  2.  For  your  heavenly  Father  hnowcth, 
&c.  This  is  an  intense  repetition  of  what 
had  been  preparatorily  uttered  in  verse  8, 
following  verse  7.  The  stress  of  emphasis 
falls  upon  the  hioueth  :  ye  have  a  living 
God,  ivho  hwurfh  !  But  in  addition  to  His 
knowing.  His  willingness  is  already  secured 
in  the  name  of  Father,  so  that  we  may  say 
that  every  single  word  in  the  whole  sen- 
tence utters  a  ground  of  assurance  and 
strong  consolation,  coming  as  it  does  from 
Him  who  "  knoweth  the  Father."  (Chap. 
xi.27.) 

31?.  But  fseek  ye  first  the  kin'^dom  of  God,  and  his 
riuhteousness;  and  all  these  things  shall  be  added  unto 
yon. 

«See  1  Kings  iii.  12, 13 :  Psalms  xxxvii.  25 ;  Mark  x.  30 ; 
Luke  xii.  31 ;  1  Tim.  iv.  S. 

Bid.  Our  Lord  shows  His  hearers  how 
the  indulgence  of  a  special  solicitude  about 
even  necessary  things  belonging  to  the  pre- 
sent life  is  to  be  avoided — not  by  mere 
negation,  or  attempting  simply  to  abstain 
from  such  anxiety  and  unbelief,  but  by 
positively  doing  something  else  which  will 
immediately  correct  the  evil.    Seek  is  here 


94 


MATTHEW. 


emphatic,  opposed  to  the  "seek"  of  verse 
32  ;  it  means — make  tiiis  the  object  of  su- 
preme choice  and  pursuit.  First — before 
and  above  all  else.  The  kingdom  of  God — 
the  kingdom  of  heaven.  To  seek  this 
kingdom  is  to  seek  to  i^romote  the  reign  of 
God  in  ourselves  and  others.  And  His 
righteousness — the  righteousness  which  He 
communicates  and  requires.  (See  Rom. 
viii.  4;  Cor.  xv.  10;  2  Cor.  iii.  5;  Gal.  ii.  8; 
Eph.iii.  7;  Phil.  ii.  13,  iii.  13,14;  John  xv. 
4.)  The  connection  between  righteousness 
and  the  obtaining  of  the  kingdom  should  not 
be  overlooked.  They  go  together.  All  these 
things,  &c.  (verse  8) — all  we  require  for  the 
present  life,  shall  be  given  over  and  above 
the  spiritual  good  directly  flowing  from  de- 
votion to  God's  service.  This  does  not 
imply  that  grace  in  the  heart  will  ensure 
the  supply  of  temporal  wants  without  i)er- 
sonal  exertion.  The  original  denotes  that 
which  was  given  in  addition  to  the  purchase 
— so  to  speak,  "  into  the  bargain."  (1  Tim. 
iv.  8;  Psalms  xxxvii.  3,  4  and  25,  xli.  1,  2; 
Prov.  xi.  24,  25,  xix.  17;  Mark  x.  29,  30. 

34.  Take  th^efore  no  thouRlit  for  the  morrow :  for  the 
morrow  s^hall  take  thought  lor  the  things  of  itself.  Suf- 
ficient unto  tlie  day  is  the  evil  thereof. 

Of  course  Ave  are  not  to  understand  that 
all  care  and  foresight  are  forbidden,  but 
only  anxious  carefulness,  else  Joseph  was 
wrong  in  laying  in  his  stock  of  corn  (Gen. 
xli.),  and  Solomon's  allusion  to  the  ant 
was  a  mistake  (Prov.  vi.  6).  The  "bag" 
which  contained  the  common  fund  where- 


by the  daily  need  of  the  Son  of  Man  and 
His  followers  was  supplied  (John  xii.  (>), 
showed  tJiOugJd.  For  the  morrow.  The 
Christian  should  not  be  careful  for  even 
the  next  day.  It  may  not  arrive  to  liim; 
if  it  does,  it  will  bring  its  supplies,  and  thus 
"take  thought  for  itself"  The  personifi- 
cation by  which  the  day  is  rej^resented  as 
caring  for  its  own  wants  is  full  of  mean- 
ing. The  idea  is,  that  within  the  sphere 
of  each  new  day  new  means  of  help  are  in 
waiting  for  us.  In  this  counsel  we  have 
an  exjiression  of  the  Saviour's  sympathy 
with  the  daily  care  of  man.  AVhat  is  the 
use  of  tacking  to-day's  troubles  on  to-mor- 
row's troubles,  when  we  have  only  to-day's 
strength?  God  has  not  promised  strength 
for  two  days  at  once,  but  for  each  day  as 
it  dawns. 

Sufficient  for  the  day  is  the  trouble  (for  that 
is  the  translation)  "thereof.''^  And  besides, 
thinking  ijainfully  of  to-morrow  does  not 
lighten  the  burdens  of  to-morrow.  Let 
us,  therefore,  do  the  duties  of  to-day,  and 
draw  from  the  Fountain  of  Strength,  to- 
morrow, strength  for  to-morrow,  and  then 
we  shall  find  that,  by  thus  seeking  first  the 
kingdom  of  God  and  His  righteousness, 
to-day's  and  to-morrow's  things  shall  be 
added  to  us,  for  He  has  promised  it.  "  Life 
is  no  series  of  chances  with  a  few  i>rovi- 
dences  sprinkled  between  to  keep  up  a 
justly  failing  belief,  but  one  jirovidence  of 
God." 


1.  Wtat  is  meant  by  "alms  ?"  2.  "What  is  forbidden  concerning  them  ?  3.  Why  is  it  forbidden?  4.  What  is 
required  concerning  "  alms  ?"  5.  Why  is  it  required  ?  6.  What  Is  enjoined  in  respect  to  prayer  ?  7.  What  is  said 
of  the  "  Lord's  prayer  ?"  8.  Explain  "After  this  manner."  9.  What  do  we  learn  from  the  words  "Our  Father  ?" 
la  What  does  the  first  part  of  the  prayer  begin  with  ?  11.  What  the  second  ?  13.  Explain  the  petitions  severally, 
^X  What  is  said  about  fa-sting ?  14.  Explain  verses  19,  20.  15.  How  are  we  to  understand  a  "single"  and  an 
"  evil "  "eye  ?"  IG.  Why  cannot  a  man  serve  two  masters  ?  17.  How  are  we  to  "  take  no  thought  for  our  life  ?" 
18.  Why  ?  19.  What  is  the  argument  drawn  from  the  lilies  and  the  birds  ?  20.  What  is  meant  by  "  the  kingdom 
of  God,  and  His  righteousness  ?"    21.  Explain  "  Take no  thought  for  the  morrow." 


CHAPTER    VII. 


95 


CHAPTER  VII. 

1  Ctmtions  against  rash  judfjmrnt.    6  Things  holy  are 

tvit  t»  bf  casi  to  doys.  7  J^nvouragcnirnt  to  praytT.  12 
The  rule  of  doijig  as  we  would  be  dtyne  to.  13  The 
strait  gate  and  narrow  way,  and  the  wide  j/d/r  and 
broad  way.  15  A  ivarrUng  against  false  jjro/)/iets, 
who  may  be  known  by  tlieir  fruits.  21  Xo  i/ijts  i,r 
miraeles  will  auail  the  workers  of  ini<iuit}i  at  tile  day 
of  judgment.  '24  'J'Jie  jiaruble  uf  the  house  built  on  « 
rork,  a;  and  that  on  the  sand,  '16  C/iri.Kt  concludes, 
and  the  people  are  a.'itonisi' ed  at  his  doctrine. 

JUDGE  "not,  that  ye  be  not  judged.  2.  For  with  wh^it 
judsmont  ye  judge,  ye  shall  he  judged :  ii.ind  with 
what  me;isure  ye  mete,  it  shall  be  meiisured  to  you 
again. 

ttLuke  vi.  .37;  Rom.  ii.  1,  and  xiv.  3,  4,  10,  13;  1  Cor. 
Iv.  3,  o ;  James  iv.  11. 12 ;  bMark  iv.  24 ;  Luke  vi.  38. 

The  judging  here  forbidden  is  not  judg- 
ing by  civil  magistrates  in  tlieir  spheres,  or 
judging  by  ecclesiastical  olficers  of  appli- 
cants for  admission  to  the  communion,  or 
th  it  judgment  which  cannot  but  be  formed 
of  ihe  state  and  character  of  men  from  their 
avowed  principles  and  visible  conduct,  for 
Christ  directs  His  discii)les  to  judge  by  this 
rule.    (See  verses  16-20;  Heb.v.  14.)    The 
judging  referred  to  obviously  respects  per- 
sonal actions  and  characters.     We  are  not 
to  be  officious  in  our  judgments,  intermed- 
dling with  what  we  have  no  concern  with, 
or  rash,  not  deciding,  even  when  called  to 
judge,  till  we  have  carefully  examined  the 
subject,  or  presumptuous  ijronouncing  on 
things   beyond    our  reach — such  as   the 
views  and  motives  of  others,  and  acting 
as  if  our  conjectures  were  infallible  truths ; 
or  severe,  but  putting  the  best  construc- 
tion on  doubtful  actions ;  (1  Cor.  viii.  5, 
7,)  or  partial,  condemning  in  one  what  we 
approve,  or  at  least  pass  by,  in  another, 
condemning  in  our  neighbor    what    we 
overlook  in  ourselves ;   or  hasty  in  pro- 
nouncing judgment,   because  it  is    very 
diflicult  to  obtain  j^ossession  of  all  the  ma- 
terials that  in  any  case  are  necessary  to 
form  a  correct  judgment,  and  to  pronounce 
judgment  without  this,  is  to  run  the  hazard, 
at  least,  of  doing  cruel  injustice.     (Rom, 
xiv.  4,  10;  1  Cor.  iv.  5.) 

For  withv'lmt  judgment,  &c.  Such  is  the 
ordinary  course  cf  things  in  the  i^resent 
life.  A  censorious  spirit  toward  others 
brings  censure  in  abundance  upon  our- 
selves. And  if  we  go  on  condemning  in 
this  manner  till  death,  we  must  expect  to 
be  condemned  at  a  judgment  seat,  from  the 
decisions  of  which  there  is  no  appeal. 
(James  ii.  13.) 


3.  cAnd  why  beholdest  thou  the  mote  that  Is  In  thy 
brother's  eye,  \mt  eoii.siderest  not  the  beam  that  is  In 
thine  own  eye?  4.  Or  how  wilt  thou  Bay  to  tliv  brother. 
Let  nie  pull  (lut  the  mole  out  of  thine  eye.  and  behold  a 
beam  i.s  in  tliineown  eye?  5.  Thou  hypocrite,  first  cast 
out  llie  beam  out  ofthine  own  eye;  and  then  shall  thou 
see  clearly  to  cast  out  the  mote  out  of  thy  brother's  eye. 

«Luke  vi.  41,  42. 

Mote  means  a  small  bit  of  straw,  or  grass, 
or  dry  wood.  Beam  means  a  large  piece 
of  timber,  such  as  is  used  for  the  rafter  of 
a  roof.  A  contrast  is  intended  between 
little  faults  and  great  ones.  The  epithet 
hypocrite,  so  frequently  applied  by  our  Lord 
to  the  scribes  and  Pharisees,  does  not  al- 
ways mean  that  they  were  always  deceiv- 
ing those  about  them  by  a  profession  which 
they  kneiv  to  be  hollow.  The  offer  of  the 
man  to  pull  out  the  mote  from  his  brothcr^s 
eye,  supposed  him  to  have  considered  him- 
self perfectly  clear-sighted.  The  censori- 
ous are  here  condemned,  and  those,  also, 
who,  though  never  perhaps  designated 
censorious,  yet  are  lynx-eyed  for  all  the 
blemishes  and  faults  which  disfigure  their 
neighl3ors,  and  set  themselves  to  the  re- 
moval of  what  is  wrong  in  others,  without 
due  consideration  as  to  their  own  fitness 
for  such  duty. 

^Ye  are  here  taught  the  lesson  of  the 
true  relative  magnitude  which  our  own 
faults  and  those  of  our  brother  ought  to 
hold  in  our  estimation.  What  is  a  "  mote  " 
to  one  looking  on  another,  is  to  that  other 
himself  a  "beam,"  ju.st  the  reverse  of  the 
ordinary  estimate.  We  are  not  to  close 
our  eyes  to  the  defects  of  others,  but  first 
to  be  jealously  anxious  to  obtain  clear 
vision  ourselves. 

Flr.H  caei  out,  &c.  The  reason  of  this  re- 
quirement is  obvious.  Only  the  man  who 
has  learned  to  deal  with  his  own  heart 
unreservedly,  in  the  way  of  tracing  out 
and  bringing  into  the  light  of  day  all  that 
would  hide  itself  there,  who  has  experi- 
mentally learned  how  deceitful  as  well  as 
wicked  that  heart  is,  is  prepared  to  deal 
wisely  with  others.  Then  only  will  he  see 
clearly,  &c.  Besides,  the  very  process 
through  which  he  has  himself  passed  will 
give  a  gentleness  and  tenderness  to  all  that 
he  may  be  called  to  do  with  others,  which 
he  never  otherwise  could  have  possessed. 
We  should  forgive  ourselves  little,  and 
others  much. 


96 


MATTHEW. 


6.  dGive  not  that  which  is  holy  unto  the  dogs,  neither 
cast  ye  your  pearls  before  swine,  lest  they  trample  them 
under  tlieir  leet,  and  turn  again,  and  rend  you. 

dProv.  ix.  7,  8,  and  xxili.  9 ;  Acts  xiii.  45, 40. 

The  preceding  rule  abates  the  sharp  eye 
of  wrong  judging ;  this  quickens  and  clears 
the  eye  of  right  discerning ;  that  was  for 
the  moderate  censuring  of  evil ;  this  is 
for  the  prudent  imparting  of  good.  Dogs 
and  svAne  were  both  counted  unclean  by 
the  luAV,  and  are  consequently  mentioned 
in  Scrii^ture  with  contempt.  (2  Sam.  iii. 
8,  and  ix,  8 ;  2  Kings  viii.  13 ;  Matt.  xv. 
26  ;  Rev.  xxii.  15  ;  Prov.  xi.  22  ;  Luke  xv. 
15,  16.)  Some  maintain  that  one  animal 
here  denotes  unbelievers ;  the  other  un- 
worthy Christians.  That  xchkh  is  holy  is 
God's,  and  that  it  may  not  be  desecrated, 
preserve  it  from  the  profane !  But  it 
has  become  also  our  treasure  and  prop- 
erty, if  we  are  Christians ;  hence  it  is  added, 
your  pearls,  partly  in  the  same  sense  as 
chajjter  xiii.  45,  46,  partly  with  a  specific 
design  in  the  plural  form.  So  act  for  the 
sake  of  God's  honor  that  the  holy  things 
may  not  be  desi^ised :  take  care  that  your 
treasure  and  the  good  that  is  in  you  be  not 
evil  spoken  of  (Rom.  xiv.  16),  for  your  own 
sakcs,  for  there  are  those  who  will  despise 
and  destroy  the  precious  gift,  and  the  Avell- 
intentioned,  imx^rudent  girer. 

The  general  sentiment  is,  that  religion, 
in  its  principles  and  experiences,  is  not  to 
be  forced  upon  those  who  cannot  value  it 
and  will  not  have  it,  so  that  it  shall  be 
brought  into  contempt,  and  its  professors 
be  insulted.  But  while  the  indiscriminately 
zealous  have  need  of  this  caution,  let  us  be 
on  our  guard  against  too  readily  setting  our 
neighbors  down  as  dogs  and  swine,  and 
excusing  ourselves  from  endeavoring  to 
do  them  good  on  this  poor  plea.  (See  Mark 
iv.  33.)  AVe  have  here  also  a  warning 
against  irreverence  in  regard  of  holy  things, 
which  may  not  be  discoursed  of  in  all  com- 
panies, without  discriminating  resjject  had 
to  circumstances  of  time  and  place.  (Eccl. 
viii.  5 ;  Prov.  ix.  7,  8.)  In  fultilling  this 
direction,  we  have  much  need  of  that  on- 
nointing  that  teaches  us  all  things.  (1  John 
ii.  27.) 

7.  H  eAsk  and  it  shall  be  given  yo\i ;  seek,  and  ye  shall 
find;  knock,  and  it  s'.iall  be  opened  unto  you:  8.  For 
fevery  one  tuat  asketh,  receivoth,  and  he  that  seeketh, 
findeth ;  and  to  him  tliat  knocketli,  it  sliall  be  opened. 

fChron.  xxi.  22 ;  Mark  xi.  24 ;  Luke  xi.  9,  10,  and  xviil. 
1;  John  xiv.  W,  xv.  7,  and  xvi.  2.3,  24 ;  James  i.  5,0;  1 
John  iii.  22,  and  v.  14, 15.  'Prov.  viii.  17;  Jer.  xxix.  12, 
13. 


The  connection  here  may  be  seen  by 
supposing  the  hearer  to  mentally  exclaim : 
If  that  which  is  holy  is  not  to  be  given  to 
dogs,  &c.,  what  hope  is  there  for  man,  so 
infinitely  unworthy  of  the  Divine  mercy  ? 
In  reference  to  such  an  inquiry,  our  Lord 
proceeds  to  unfold  the  readiness  of  God 
to  bestow  His  favors  upon  such  as  humbly 
and  devoutly  implore  them.  The  three 
rejietitions  of  the  command,  ash,  seek,  knock, 
are  more  than  mere  repetitions.  There  is 
an  ascending  scale  of  earnestness.  Each 
of  the  words  manifests  increased  importu- 
nity, so  that  each  apparent  refusal  will  add 
earnestness  to  the  entreaty,  until  the  re- 
quired blessing  is  received.  A  man,  in 
order  to  offer  up  a  good  prayer,  must  ask 
with  the  humility  of  a  beggar,  seek  with 
the  carefulness  of  a  good  servant,  and 
knock  with  the  confidence  of  a  friend. 
This  three-fold  command  to  pray  is,  in- 
deed, a  commentary  on  words  of  our  Lord 
spoken  at  another  time :  "  The  kingdom 
of  heaven  sufTereth  violence,  and  the  vio- 
lent take  it  by  force."  Who  can  tell  the 
amount  of  blessedness  from  which  we  ex- 
clude ourselves  by  lack  of  earnestness  in 
prayer  ? 

For  every  one,  &c.  The  change  from  the 
future  tense  (verse  7)  to  the  present,  here, 
is  significant :  "  Not  only  shall  you  receive 
hereafter  what  you  ask,  but  whoever  does 
ask,  does  receive  accordingly."  That  is  to 
say,  believing  prayer  is  never  vain  or  un- 
successful, and  the  knowledge  of  this  truth 
is  among  the  most  eflicient  antidotes  to 
skeptical  misgiving  and  excessive  care. 
When  we  do  not  receive  that  which  Ave 
ask,  let  us  always  believe  either  that  we 
do  not  ask  it  as  wo  ought,  or  that  it  is  good 
for  us  not  to  receive  it.  (2  Cor.  xii.  7-9.) 
We  must  receive  refusals  from  God  as  gifts 
with  adoration  and  thanksgiving,  because 
it  is  really  a  great  gift  for  us  not  to  receive 
that  which  He  foresees  we  would  abuse, 
and  the  abuse  of  which  would  incense 
His  wrath  against  iis.  (See  Ps.  Ixxvii.  18- 
31  ;  1  Sam.  viii.  6-9  and  19-22 ;  IIos.  xiii. 
11.)  Sometimes  prayer,  though  refused 
at  the  time,  is  eventually  answered  in  a 
different  and  far  higher  sense  than  was 
expected.  (Deut.  111^23-27  ;  Luke  ix.  28- 
31 ;  Mark  x.  3.3-40 ;  Matt.  xix.  27-28 ;  Josh, 
ii.  3,  4.)    But  the  promise  is  far  oftener 


CHAPTER    VII. 


97 


fulfilled,  in  the  strict  letter,  and  at  once. 
(Gen.  xviii.  23-33,  xx.  17,  xxiv.  12-15; 
Num.  xi.  2 ;  Josh.  x.  12,  14 ;  Matt.  viii.  1, 
2,-  3,  ix.  27,  29 ;  Luke  xvii.  13 ;  Josh.  iv. 
49-53.) 

9.  cOr  what  m.an  is  there  of  you,  whom  if  his  son  ask 
breaJ,  will  111' Kivt' liim  a  stone?  10.  Or  if  heask  atish, 
will  he  give  liim  a  siipint  ?  11.  If  ye  then  >'being  evil 
know  how  to  give  KOiiJ  gilts  unto  your  children,  how 
much  more  sliall  your  Father  which  is  in  heaven  give 
good  things  to  them  that  a-sk  him  ? 

BLuke  xi.  11, 12, 13.    toen.  vi.  5,  xviii.  21. 

Our  Lord  here  draws  from  the  domestic 
circles  of  earth  "some  precious  arguments 
for  confidence  in  approaching  our  heavenly 
Father.  What  man,  &c.  This  is  not  the 
way  you  ever  dream  of  dealing  with  your 
children,  who  depend  on  you  for  their 
support.  "  Young  preachers,"  says  Dr. 
Doddridge,  "are  desired  to  consider  how 
much  force  it  adds  to  these  discourses  of 
our  Lord,  that  they  are  an  immediate  ad- 
dress to  His  hearers,  and  not  general  har- 
angues, like  the  essays  now  so  fashionable 
in  pulpits."  Bread.  Probably  the  round 
cake  now  used  in  the  East,  and  bearing 
some  resemblance  to  a  smooth,  flat  stone. 
The  same  resemblance  may  be  traced  be- 
tween some  kinds  of  serpents  and  some 
kinds  of  fish.  Now,  if  earthly  parents  will 
not  mock  their  children  when  hungry,  by 
giving  them  that  which  is  not  food,  and 
especially  if  they  will  not  give  them  a 
noxious  and  deadly  thing  instead  of  food, 
it  may  not  be  expected  that  God  will  re- 
fuse humble  and  earnest  suppliants  the 
good  things  which  they  ask.  He  will  not 
give  us  a  stone  instead  of  bread,  but  we 
may  ourselves,  and  we  should  fear  lest  we 
do,  change  the  bread  of  God  into  a  stone 
by  the  hardness  of  our  heart.  When,  too, 
we  do  not  get  whatever  we  ask,  and  when 
Ave  ask  it,  we  may  be  sure  that,  in  our  ig- 
norance and  short-sightedness,  we  asked  a 
stone  or  a  serpent,  because  they  seemed 
lieautiful — not  knowing  that  the  one  was 
destitute  of  nourishment,  and  that  the 
other  would  sting. 

If  ye  then  being  evil,  &c.  The  corruption 
of  man's  nature  is  here  taught.  This  is 
not  a  comparison  of  the  morally  corrupt 
man  with  God,  but  rather  a  contrast.  If 
men,  being  evil,  notwithstanding  their  de- 
pravity, which  blinds  their  judgments, 
makes  them  defective  in  moral  purity,  and 
tends  to  make  them  weary  through  re- 

7 


peated  provocations,  and  selfish,  knoir  hov) 
to  give,  are  a1>le,  understand  from  their  cx- 
jjerience,  and  have  the  disposition  to  give, 
good  gifts,  in  reference  to  this  life,  unto  tfieir 
cliildren,  their  beloved  offspring,  how  much- 
more — the  difference  is  not  defined,  being, 
indeed,  infinite  (see  Rom.  v.  9,  10,  viii.  22) 
— shall  your  Father  which  is  in  heaven — an 
essential  description  here,  because  the  ar- 
gument itself  is  one  from  the  parental  love 
of  men  to  that  of  God — give  good  tilings  (in 
Luke  xi.  13,  "the  Holy  Spirit");  thus  inti- 
mating, as  the  terms  illustrate  one  another, 
that  the  Holy  Spirit  is  the  best  gift  of  God 
to  those  that  have  received  the  truth  as  it 
is  in  Jesus,  and  comprehends  all  things 
which  are  truly  and  essentially  good  for 
them.  To  them  that  ask  him,  literally,  to 
tJtose  asking  him — a  phrase  which  not  only 
suggests  the  indispensable  condition  of 
God's  favors,  but  also  shows  the  necessity 
of  i^rayer  as  a  preventive  of  unbelieving 
and  excessive  care. 

The  argument  of  Jesus  in  verse  11  seems 
to  derive  its  force  from  these  three  consid- 
erations. 1,  If  the  love  of  offspring  be  so 
strong  in  our  nature,  how  powerfully  must 
it  operate  in  Him  who  is  the  Fountain  of 
natural  affection !  2. ,  The  reception  of  the 
Holy  Spirit  has  relation  to  our  highest 
welfare — our  spiritual  and  eternal  inter- - 
ests.  3.  The  influence  of  the  Spirit,  unlike 
any  gift  which  a  parent  bestows  upon  his 
child,  can  never  fail  of  being  intrinsically 
and  eternally  good.  It  is  a  precious  truth 
that  this  view  of  God,  so  human,  so  pater- 
nal, is  given  us  by  One  who  knows  what  He 
affirms.  (Matt.  xi.  27.)  This  great  gift  of 
the  Holy  Spirit,  which  is  to  be  asked  in  the 
name  of  Jesus,  be  it  remembered,  we  may 
ask  unconditionally,  and  without  limit — as 
we  are  permitted  to  supplicate  for  nothing 
else,  at  the  throne  of  grace. 

It  is  indeed  better  for  us  and  our  friends- 
that  some  of  our  prayers  should  not  bo 
answered.  "Monica,  dreading  the  perse- 
cutions which  were  then  threatening  the 
metropolis,  prayed  to  God  that  He  would 
not  suffer  her  son  to  go  to  Rome  :  he  went 
notwithstanding,  and  it  was  in  Italy  that 
he  found  Christ."  This  son  was  Augustine, 
the  celebrated  church  father,  born  in  the- 
middle  of  the  fourth  centurj',  whose  ecu 
version  was  a  most  remarkable  illustratioa 


98 


MATTHEW, 


of  the  grace  of  God.  We  should  be  careful 
to  pray  for  bread,  not  for  a  stone.  It  is 
better  that  the  praj^er  be  lost  if  offered  for 
that  which  will  not  nourish. 

12.  Therefore  all  things  'whatsoever  ye  would  that 
men  should  do  to  you,  do  ye  even  so  to  them :  for  kthis 
is  the  law  and  the  prophets. 

"Luke  vi.  ol;  kLev.  xix.  18;  Chron.  xxii,40;  Kom. 
xiji.  8,  9,  10;  Gal.  V.  14;  1  Tim.  1.  5. 

Therefore,  a  comprehensive  reference  to 
the  preceding  part  of  the  chapter,  yet  more 
immediately  to  the  close  of  the  former 
verse,  where  the  free  mercy  of  God  was  set 
before  the  disciples :  as  if  it  were  said,  in 
prayer  commit  yourself  with  perfect  con- 
fidence to  the  God  who  giveth  every  good 
and  perfect  gift,  but  on  that  very  ground 
imitate  Him  in  your  conduct  toward  your 
neighbors.  All  things  whatsoever  ye  would 
includes  and  sums  up  with  most  signifi- 
cant (lefiniteness  every  individual  case  that 
could  prompt  the  question :  What  is  here 
my  duty  to  my  neighbor? — all  things,  small 
and  great,  seen  and  unseen,  whether  done 
when  absent  or  present,  and  whether  in- 
volving much  sacrifice  or  little. 
In  interpreting  this  rule  we  are  to  have 
»  regard  to  the  following  limitations:  1.  AVe 
are  not  to  overlook  the  diiference  which 
exists  in  regard  to  the  circumstances  in 
which  we  are  severally  placed,  as,  for  ex- 
ample, in  the  case  of  a  fother  and  a  child, 
a  master  and  a  servant,  a  magi.strate  and  his 
subjects.  2.  What  we  would  that  others 
should  do  to  us,  is  not  to  determine  our 
duty  to  them,  unless  the  thing  we  would 
they  should  do  to  us  is  right  in  itself,  as  in 
the  case  of  a  criminal  desiring  a  judge  not 
to  condemn  him.  3.  We  are  not  obliged  to 
do  all  that  to  others  which  we  might  pro- 
bably be  glad  they  would  do  to  us,  that  is, 
the  rule  does  not  apply  to  everything  that 
is  lawful,  but  to  what  is  reasonable,  as  if  a 
poor  man  should  desire  that  one  who  is 
wealthy  should  give  him  enough  to  make 
him  rich.  This  rule  has  the  following, 
among  other  points  of  interest:  1.  It  is  plain 
and  concise.  2.  It  is  admirably  adapted  to 
sudden  emergencies,  when  there  is  not 
time  for  long  deliberation  as  to  what  duty 
demands.  3.  It  is  susceptible  of  universal 
application  —  to  all  persons,  places,  and 
things.  4.  It  meets  those  cases  in  which 
self-interest  and  private  feelings  are  likely 
to  dim  our  perceptions  of  right  and  wrong. 
5.  Being  founded  in  the  reason  of  things,  it 


is  such  a  precept  as  approves  itself  to  the 
mind  of  a  reasonable  creature,  as  soon  as 
he  hears  and  understands  it,  so  as, not  to 
need  any  labored  proof.  The  demand 
which  it  addresses  to  us  is  found  in  our 
own  heart,  in  the  shape  of  our  demand 
upon  our  neighbor. 

It  should  be  noticed  that  this  rule  holds 
negatively  as  well  as  positively.  We  are 
as  mucli  bound  not  to  do  to  others  what 
we  would  not  have  others  do  to  us,  as  to 
do  to  them  what  we  would  have  them  do 
to  us.  To  neglect  to  do  what  we  would 
expect  from  others,  is  equally  wrong  in 
nature,  though  it  may  not  be  equally 
wrong  in  degree,  as  to  do  to  them  what 
we  would  not  wish  them  to  do  to  us.  Fur 
this  is  the  law,  &c.  "  This  is  the  substance 
of  all  relative  duty,  all  Scripture  in  a  nut- 
shell."    (Luke  xi.  13;  Gal.  v.  14.) 

13.  lEnter  ye  in  at  the  strait  gate :  for  wide  in  the  gate, 
andbriiad  ('.s  tlic  way,  that  Ie;iik-th  to  destruction,  and 
many  tlu-re  be  wliich  tro  in  tlnTc:;t :  H.  Brcausf, strait 
is  tlie  Kati'.  ami  narruw  is  tlie  way,  wliicli  Icadeth  unto 
life,  and  ifw  lUure  be  that  lind  it.— 'Luke  xiU.  il. 

We  have  here  the  api)lication  of  the 
whole  preceding  discourse.  (Verses  13-27.) 
Two  objects  are  presented  :  destruction,  that 
is,  future  misery  ;  life,  that  is,  future  happi- 
ness. And  as  only  tivo  conditions  hereafter 
are  stated,  so  tiro  ways,  and  tuv  gates  are 
represented  as  leading  to  one  or  the  other 
of  those  conditions.  Nothing  is  said  of  a 
third  course  in  this  world,  or  of  a  third  place 
in  the  next.  Heaven  is  compared  to  a  pal- 
ace or  a  city.  (Rev.  xxii.  14  ;  Matt.  xvi. 
18;  also  Luke  xiii.  25.)  As  mention  is 
made  not  only  of  the  strait  and  th3  wide  gate, 
but  of  the  narrow  and  the  broad  way,  we 
are  reminded  that  as  no  one  falls  into  the 
hands  of  Sattm  unless  he  "walks  in  the  wny 
of  sinners  "  (Ps.  i.  1),  so  no  one  can  hope  to 
enter  into  life,  but  by  walking,  first,  in  "the 
way  of  God's  commandments  "  (Ps.  cxix. 
32),  and  treading  "  the  path  of  life."  (Ps.- 
xvi.  11.)  The  broad  way  is  easily  entered, 
because  our  depraved  nature  prompts  us 
to  it ;  it  needs  no  search ;  it  is  easily  traveled, 
because  it  is  so  wide  as  to  give  scope  for 
every  variety  of  sinful  inclination,  and  so 
many  are  on  it  as  to  help  one  another  for- 
ward, but  it  has  a  fearful  end.  Destruction. 
The  word  does  not  mean  annihihition,  but 
ruin,  the  destruction  not  of  being,  but  of 
well-being.  " '  I  am  lost,  destroyed,  or  per- 
ishedj'was  a  common  Attic  phrase,meaning, 


CHAPTER    VII. 


99 


I  am  in  the  last  degree  miserable  or  unfor- 
tunate." If  the  word  means  annihUaiion, 
as  some  have  strangely  maintained,  the 
words  in  Hosea  xiii.  9,  O  Israel,  tliou  hast 
(Jrstroyed  tin/self,  mean,  O  Israel,  thou  hast 
aiinihilakd  thyself.  It  is  diffienlt  to  see 
how  Israel  could  have  been  annihilated 
and  yet  continue  in  existence. 

The  narrow  way  is  hard  to  enter,  be- 
cause it  requires  to  be  found,  and  we  are 
unwilling  to  make  sacrifice  of  sin  and  self- 
righteousness — hard  to  pursue,  because  as 
the  way  of  holiness  it  is  in  opposition  to 
the  natural  desires  of  the  human  heart, 
and  requires  self-denial  (Matt.  xvi.  24,  xix. 
17,  21, 22  ;  Eph.  ii.  1-3),  and  because  so  few 
comparatively  are  traveling  it ;  but  it  has 
a  glorious  termination.  The  one  is  down, 
the  other  is  up,  the  stream  ;  the  one  is  in 
accordance  with  the  feelings,  the  tenden- 
cies, and  the  preferences  of  fallen  humanity; 
the  other  crosses  them  all ;  the  one  is  the 
way  of  nature,  in  which  the  fall  has  left 
us ;  the  other  is  the  way  of  grace,  into  which 
Christ  alone  can  introduce  us. 

The  words  "  few  there  be  that  find  it," 
contain  nothing  discouraging  as  to  the 
number  of  the  human  race  that  will  be 
saved.  From  other  passages  of  Scripture 
we  know  that  there  are  to  be  "  nations  of 
the  saved,"  and  that  they  are  to  form  "a 
multitude  which  no  man  can  number."  It 
also  leads  .us  to  a  joyful  hope  respecting 
all  who  die  in  infancy,  and  in  the  age  of 
millenial  glory  the  converts  to  true  relig- 
ion will  be  very  numerous ;  so  that  it  may 
prove  in  the  long  run  of  our  poor  earth's 
history,  that  Satan's  captives  are  outnum- 
bered bj''  the  Saviour's  trophies.  But  in 
our  Lord's  time,  in  our  time,  in  every  in- 
tervening age,  there  can  be  no  doubt  that 
the  truly  religious  are,  and  have  been,  a 
minority — comparatively  a  very  small  mi- 
nority. 

1").  1  n>BPwarp  of  falpe  prnphot'!,  "■n-hioh  come  to  you 
in  slieop's  clothing,  but  inwardly  they  are  oraveriing 
Wolves. 

■"Deiit.  xiii.  3:  Jer.  xxiii.  16:  Cliron.  xxiv.  4,  .=;,  11,  24; 
Jtark  xiii.  22;  Eoni.  xvi.  17,  18;  Eph.  v.  fi;  Col.  ii.  S;  2 
Peter  ii.  1,  2,  3 ;  1  John  iv.  1.  nJIicah  iii.  .5 ;  2  Titus  iii  5. 
"•Acts  XX.  29,  30. 

The  connection  between  this  passage  and 
the  preceding  one  is  striking.  AVould 
we  keep  clear  of  this  "broad  way?"  We 
must  beware  of  false  prophets, or  fal^  teach- 
ers.    (See  chap.  vi.  1,  xvi.  0,  xxiv.  4;  Luke 


xii.  1,  15  and  16.)  They  will  arise.  They 
began  in  the  days  of  the  Apostles.  Even 
then  the  seeds  of  error  were  sown.  They 
have  appeared  continually  ever  since. 
We  must  be  prepared  for  them,  and  be  on 
our  guard.  They  will  come  wrapping 
error  in  truth's  mantle,  saying  that  the 
way  is  not  narrow,  &c.,  yet  there  is  ever 
something  to  a  discerning  eye  that  will 
readily  di.scover  them.  It  is  the  neglect 
of  the  Bible  (Ps.  cxix.  105)  which  makes 
so  many  a  prey  to  the  first  false  teacher 
whom  they  hear.  He  who  truly  seeks 
God  trusts  no  guide  until  sure  that  he  will 
lead  to  God. 

Ki.  pYe  shall  know  them  by  their  fruits.     qDo  men 
gather  grapes  ol  thorns,  or  tigs  ol  thistles? 
pVerse  20,  chapter  xii.  33.    iLuke  vi.  43,  44. 

As  men  can  always  determine  the  nature 
of  the  tree  or  bush,  not  by  its  appearance, 
leaves  or  blossoms,  but  by  its  fruit,  so  the 
claims  which  religious  teachers  have  to 
our  attention,  faith  and  obedience,  can 
and  are  to  be  decided,  not  by  their  profes- 
sion, but  by  their  doctrine  and  their  con- 
duct. The  guise  of  hypocrisy  will  sooner 
or  later  be  seen  through,  notwithstanding 
their  pretences  are  as  specious  as  the  ber- 
ries of  thorns  are  like  grapes,  and  the  heads 
of  thistles  are  like  figs.  What  is  true  of 
public  teachers  is  equalh'  so  of  private  in- 
dividuals. 

17.  Even  so  revery  good  treebringetli  forth  good  fruit ; 
but  a  corrupt  tree  briugetli  Ibrth  evil  fruit.  A  good  tree 
cannot  bring  forth  evil  fruit,  neither  can  a  corrupt  tree 
bring  forth  good  Iruit-— rJer.  xi.  19 ;  chapter  xii.  ;iS. 

Here,  as  frequently  elsewhere,  the  Sa- 
viour compares  persons  to  trees.  The  law 
that  like  produces  like,  so  immutable  in 
the  natural  world,  is  applied  to  the  law  of 
moral  likeness  which  exists  between  the 
state  of  the  heart  and  the  external  acts  of 
men.  While  a  tree  continues  good  or  evil, 
its  fruit  must  be  strictly  corresponding. 
As  the  corruption  of  the  tree  lies  back  of 
the  evil  fruit,  so  the  corruption  of  the  man's 
nature  lies  back  of  his  evil  doings;  hence 
depravity  lies  not,  as  some  teach,  merely 
in  the  action^^,  but  in  the  nature  back  of  the 
actions.  To  become  good,  the  branch  must 
be  united  to,  and  abide  in  the  vine.  (John 
XV.  4-fi,  and  see  on  verse  19.) 

19.  "Every  tree  that  bringeth  not  forth  good  fruit  is 
hewn  (town,  and  cast  into  the  tire. 
eCliapter  iii.  10;  lAike  iii.  9;  John  xv.  2,  6. 

Each  fruitless  tree,  each  impenitent  indi- 
I  vidual,  iJiut  br'ii}g':th  not  forth  good  fruit— that 


100 


M  A  7  T  II  E  W  , 


ig,  right  or  acceptable  to  God,  and  salutary, 
useful,  to  the  doer  and  to  others — is  hewn 
down — that  is,  cut  out,  cut  up  by  the  root 
(see  Rom.  ii.  24) — and  cast  into  the  fire,  a 
description  of  the  element  made  use  of  to 
consume  the  tree,  and  representing,  as  a 
figure,  the  wrath  of  God,  or  its  ruinous 
effect  upon  the  unforgiven  sinner.  (Comp. 
Heb.  xii.  29.)  If  the  tree  serve  not  for 
fruit,  to  the  honor  of  God's  grace,  it  must 
serve  for  fuel,  to  the  honor  of  His  justice. 
In  Scrij^ture  language,  that -which  is  very 
sure  and  very  near,  is  spoken  of  as  if  it  Avas 
already  done;  thus  Christ  speaks  of  Him- 
self as  if  He  was  already  in  possession  of 
His  glory  (John  xvii.  14) ;  sinners  are  re- 
presented as  condemned  already,  and  Chris- 
tians are  spoken  of  as  already  glorified. 
(Eph.  ii.  6;  Heb.  xii.  22,23.)  Let  it  be 
observed  that  the  sin  here  specified  is  a 
sin  of  omission.  The  tree  is  described,  not 
as  bringing  forth  evil  fruit,  but  as  not 
bringing  forth  good  fruit.  The  neglects  of 
duty  are  as  dangerous  and  destructive  as 
the  positive  acts  of  sin. 

20.  "Wherefore,  by  their  fruits  ye  sliall  know  them. 

Some  regard  this  as  an  emphatic  repeti- 
tion of  what  is  said  in  verse  16.  According 
to  others,  the  intimation  also  lies  in  the 
Vi'ords  (in  accordance  with  the  "every"  of 
verses  17,  19,) — by  their  fruits  will  ye  be 
known,  even  as  ye  know  others.  This  is 
the  verification  of  discipleship  before  men  in 
the  time  of  the  present  life — the  shining  l)e- 
fore  men  (Chap.  v.  14,  16);  and  with  it 
the  transition  is  strikingly  made  to  the  im- 
pressive sequel. 

Hence,  Ave  may  learn,  that  our  Lord  ex- 
pects from  His  people  such  knowledge  of 
the  Scriptures  that  they  can  discern  truth 
from  falsehood;  and  such  diligence,  as  to 
search  the  Scriptures,  whether  the  things 
their  teachers  utter  be  according  to  them 
or  not  (Acts  xvii.  11)  ;  not  taking  Divine 
truths  on  trust,  nor  believing  on  the  mere 
word  of  a  teacher,  using  teachers  not  as  dic- 
tators, but  only  as  helpers  of  their  faith.  (See 
1  John  iv.  1-3.) 

"There  is,"  says  Dr.  Chalmers,  "a  princi- 
ple and  a  cause  within  for  all  our  actions 
without ;  the  former  related  to  the  latter  as 
the  root  of  a  tree  is  to  its  fruits,  or  as  a  foun- 
dation to  the  building  which  rises  from  it. 
0  God,  put  the  right  principle  within  me, 


that  I  may  be  rooted  and  grounded  in  the 
faith — forgetting  not  that  while  justified  by 
faith  I  am  judged  by  works.  And  may 
these  sayings  of  Christ  sink  deep  into  my 
heart.  May  I  feel  and  recognize  His  au- 
thority in  reading,  as  the  men  of  that  day 
did  in  hearing,  Him;  and  enable  me  to 
discern  even  on  the  face  of  His  written 
word  the  signatures  of  that  wisdom  and 
weight  which  distinguish  Him  from  all 
other  teachers." 

21.  1  Not  every  one  that  saith  unto  me,  'Lord,  Lord, 
sliall  enter  into  the  kingdom  of  heaven  ;  but  he  that 
doeth  the  will  of  my  Father  which  is  in  heaven. 

'Hos.  viii,  2 ;  Chap.  xxv.  11, 12 ;  Luke  vi.  46  and  xiii. 
25 ;  Acts  xix.  13 ;  Kom.  ii.  13 ;  James  i.  22. 

Not  every  one.  Our  Lord  takes  a  farther 
step  toward  the  time  of  final  discrimina- 
tion. He  turns  from  fiilse  prophets  to  false 
professors,  from  unsound  teachers  to  un- 
sound hearers.  To  call  a  i:)erson  lord  is 
equivalent  to  acknowledging  him  as  master. 
If  there  be  any  emphasis  in  the  repetition 
of  the  word  Lord,  it  is  intended  to  express, 
not  merely  profession,  but  a  decided,  open, 
habitual  profession.  A  profession  of  disci- 
pleship, an  acknoAvledgement  of  our  sub- 
mission in  mind  and  heart  to  Christ  Jesus, 
is  a  solemn  duty ;  but  such  profession,  by 
itself,  is  not  enough  for  the  purpose  of  sal- 
vation, it  must  be  connected  with  faith  and 
obedience. 

But  he  that  doeth,  &c.,  that  will  which 
it  had  been  the  great  object  of  this  dis- 
course to  set  forth.  To  do  the  will  of 
God  is  sincerely  to  seek  to  please  Him  from 
love  to  His  name.  (Heb.  xiii.  20,  21.)  Yet 
our  Lord  says  warily,  not  "  the  will  of  your 
Father,"  but "  of  My  Father,"  thus  claiming 
a  relationship  to  His  Father  with  which  His 
disciples  might  not  intermeddle,  and  which 
He  never  lets  down.  And  He  so  speaks 
here,  to  give  authority  to  His  asseverations. 
It  is  not  the  man  who  indulges  in  a  few 
pious  and  devotional  forms  of  speech,  or 
who  can  make  the  most  beautiful  prayers, 
that  will  be  saved,  but  it  is  he  who  not 
only  knows,  but  does,  whose  conduct  is  his 
creed,  whose  character  is  the  test  of  his 
relationship,  and  who  shows  that  he  be- 
longs to  Christ  by  having  the  spirit,  wearing 
the  livery,  doing  the  works,  and  walking 
in  the  ways  of  Christ.  (See  1  Sam.  xv.  22 ; 
Hos.  vi<^;  John  xiv.  15,  21,  23,  xv.  10,  14; 
1  John  v.  3.  &c.) 


CHAFTER    VII. 


101 


22.  Many  will  say  to  me  in  that  day,  Lord,  Lord,  Imve 
■we  "not  propiie-iied  in  thy  namo?  and  in  tljy  name 
have  c;LSt  out  devils?  and  in  tliy  name  dune  many 
wonderml  worl<:s '.'  Zi.  And  «tlK>n  will  1  iiroiess  unto 
tlieni,  I  never  Icnew  you,  vdeparl  Irom  me,  ye  lliat  worli 
iniquity. 

"Num.  xxiv.  4;  John  xi.  51;  1  Cor.  xiii.  2.  »Chap 
XXV.  IJ;  Lulce  xiii.  25,  27 ;  2  Tim.  ii.  19.  iPi.  \\  5,  vi.  8 
ChaiJ.  -vxv.  41. 

Here  tlie  solemn  fact  i.s  announced,  that 
at  the  judgment  day  many  will  appear  at 
that  tribunal,  not  merely  the  many  who 
run  with  a  wicked  world,  but  many  even 
of  those  who  appeared  to  honor  Christ, 
amazed  at  the  possibility  of  tlieir  own  re- 
jection. The  form  of  dialogue  is  used 
here,  as  in  Matt.  xxv.  34-46,  to  make  the 
scene  more  vivid  and  forcible.  Say  to  me — 
Christ  thus  reveals  Himself  as  the  Judge 
of  men — even  as  the  Son  of  God.  In  that 
day — the  great  and  terrible  day  of  Christ, 
when  He  shall  come  "  in  the  glory  of  His 
Father  with  the  holy  angels."  (Mark  viii. 
38.)  This  day  is  frequently  so  spoken  of 
by  our  Lord  and  His  Apostles — as  if  always 
occupying  so  conspicuous  a  place  in  the 
sphere  of  their  mental  vision  as  to  make 
a  further  description  superfluous.  (See 
Luke  X.  12 ;  2  Thes.  i.  10  ;  2  Tim.  i.  12,  18, 
iv.  8.)  Lord,  Lord,  showing  the  earnest- 
ness of  their  appeal.  Have  we  not  prophe- 
skd  in  thy. name f  &c.  Observe  the  self- 
glorifying  way  in  which  they  vindicate 
their  own  merits,  as  the  unholy  are  wont 
to  do  (Ch.  xxv.  24),  and  their  vain  im- 
agination, even  to  the  last,  that  they 
shall  find  acceptance. 

Then  u'ill  I  profess,  &c.  As  it  seems  im- 
possible that  the  persons  referred  to  should 
continue,  during  the  period  of  their  sepa- 
rate existence  in  the  unseen  world  (for  the 
hope  of  the  nominal,  formal,  hypocritical 
professors  of  Christianity,  must  perish  at 
death),  we  are  to  consider  the  words  just  as 
a  striking  and  picturesque  statement  of 
the  truth,  that  multitudes  of  men,  who 
made  a  profession  of  Christianity,  and  who 
were  even  possessed  of  the  suiiernatural 
gifts  by  which  the  primitive  age  of  that 
religion  was  distinguished,  and  who  flat- 
tered themselves  to  the  last  that  they 
would  be  saved,  shall,  in  consequence  of 
their  not  having  done  the  will  of  Christ's 
Father  in  heaven,  be  shut  out  from  all 
participation  in  the  happiness  of  the  gen- 
uine followers  of  Christ,  and  a  clear  demon- 
stration then  given  that  He  never  consid- 
ered them  as  belonging  to  that  class.  God 


may  choose  to  bestow  spiritual  gifts  upon 
unholy  men,  just  as  He  often  gives  them 
genius  and  mental  power,  but  such  intel- 
lectual endowments  are  by  no  means  ne- 
cessarily connected  with  moral  worth,  or 
Christian  character. 

24.  '[  Therefore,  'wliosoever  heareth  these  sayings  of 
mine,  and  doetli  tliem,  I  will  liken  liim  unto  a  wise 
man,  which  built  liis  house  upon  a  rock  :  2.'i.  And  t!;e 
I'ain  descended,  and  the  floods  came,  and  tlie  winds 
blew,  and  beat  upon  tliat  house:  and  it  fell  not :  for  it 
was  founded  upon  a  rock.— ^Luke  vi.  47,  &c. 

Therefore — a  fit  conclusion  of  the  dis- 
course, and  practical  application  of  it.  We 
are  here  taught  how  vastly  important  it  is 
that  we  "be  not  forgetful  hearers,  but  cZocrs 
of  the  Word."  To  hear  our  Lord's  sayings, 
is  just  to  have  them  addressed  to  us,  to 
have  an  oi^portunity  of  becoming  acquaint- 
ed with  them.  And  doeth  them.  The  man 
here  described  not  onh'  listens  to  them, 
and  understands  their  meaning,  but  be- 
lieves them  (Rom.  iii.  27),  learns  to  think, 
feel  and  act  according  to  them,  and  through 
them,  thus  understood  and  believed,  re- 
pents, changes  his  mind,  is  "converted," 
radically  changed,  is  "born  again,"  be- 
comes "a  new  creature,"  being  "transform- 
ed by  the  renewing  of  his  mind."  Unto  a 
irisc  man,  &.c.  This  man  has  wisely  thought 
over  the  plan  beforehand,  seen  the  amount 
of  expenditure  it  would  require,  and  he  is 
now  doiny  his  work.  He  is  haildlng  an 
house,  the  image  of  desired  felicity,  that  he 
may  dwell  in  it  quietly,  comfortably  and 
securely  in  the  midst  of  tempestuous 
weather.  By  the  building  we  are  to  un- 
derstand, 1.  The  character  which  he  culti- 
vates— the  whole  frame  of  his  sentiments, 
affections  and  active  habits.  He  is  mould- 
ed according  to  "  the  form  of  doctrine"  into 
which  he  has  been  delivered.  2.  The 
hope  he  cherishes.  He  has  a  "hope  of 
eternal  life,"  a  "good  hope  through  grace ;" 
but  that  hope  rests  entirely  on  what  Christ 
has  said  to  him. 

Lpon  a  rock.  This  indicates  the  solidity 
of  the  work.  The  man  built,  not  on  his 
own  conjectures  and  reasonings,  nor  thos-e 
of  other  men,  but  on  "the  true  and  faith- 
ful sayings  of  God,"  in  Avhich  Christ  is 
represented  as  "the  Lord,  our  strength  and 
righteousness." 

And  the  rain  descended,  <kc.  In  Judea,  as 
in  other  Oriental  countries,  the  rains  are 
periodical.  When  they  descend,  they  often 


102 


MATTHEW. 


descend  in  torrents,  and  continue  to  do 
so  with  unabated  violence  for  a  number 
of  days.  The  huts  of  the  inhabitants, 
generally  formed  of  clay  hardened  in  the 
sun,  are  exposed  to  great  danger,  and 
when  not  founded  on  the  solid  roCk  are 
often  undermined  and  swept  away  by  the 
resistless  torrent.  The  Christian's  edifice 
of  faith  and  hope  may  be  subjected  to 
many  trials  from  divine  judgments  ex- 
pressed in  various  tribulations,  persecu- 
tions from  men,  accusations  of  conscience, 
terrors  of  death  and  retribution,  and  false 
teachers  (Eph.  iv.  14),  who  seek  to  draw 
him  away  from  Christ  and  overwhelm 
him  in  sadness  and  despair  ;  but  they  can- 
not succeed.  (Rom.  viii.  33-39 ;  John  vi. 
68,  69.)  In  "the  day  of  the  Lord  Jesus," 
the  tempests  of  divine  wrath  against  sin 
shall  sweep  resistlessly  along,  the  streams 
of  all-searching  judgment  shall  beat  ve- 
hemently on  all  that  must  be  tested,  but 
th^y  shall  not  even  shake  a  single  stone 
in  the  building  of  the  true  believer,  be- 
cause it  is  founded  on  the  Rock  of  Ages 
which  can  never  be  moved.  There  will 
then  be  found  much  wanting  and  much 
wrong,  and  that  will  be  freely  forgiven  for 
Christ's  sake,  but  the  frame  of  character, 
of  thought,  feeling  and  action,  formed  by 
the  faith  of  the  truth,  will  meet  with  the 
unqualified  approbation  of  God,  and  the 
hope  founded  on  these  sayings  will  prove 
to  be  a  "  hope  that  maketh  not  ashamed." 

2'5.  Anfl  everyone  that  lipareth  these  savings  of  mine, 
and  doetU  tliem  not,  sliall  be  likened  iinto  a  foolish 
lUiu,  who  built  his  house  upon  the  sand :  27.  And  tlie 
ra;n  descended,  and  tiie  floods  came,  and  the  winds 
blew,  and  beat  upon  that  house;  and  it  fell:  and  great 
was  the  fall  of  it. 

Notice  the  points  of  similarity  between 
these  men.  Each  was  a  builder,  and  set  to 
work.  The  object  of  both  was  the  same; 
shelter,  pleasure,  comfort.  Both  had  time 
given  them  to  build.  Both  had  the  choice 
of  situation.  Both  took  possession  of 
their  buildings — both  were  tried.  He  that 
heareth,  and  doeth  not,  professes  to  believe 
Christ's  words,  and  declares  his  determina- 
tion to  obey  them,  but  fails  to  do  so.  Built 
his  house  upon  the  sand — was  satisfied  to 
begin  his  building  ".on  the  earth,"  just  as 
lie  found  it,  or  with  lifting  a  spadeful  here 
and  there,  but  did  not  toil  and  labor,  de- 
scending deeper  and  deeper  through  the 
soil.    The  building  he  erected  was  not 


based  upon  Christ  the  foundation  con- 
sisted of  false  ])rinciples,  and  the  edifice 
corresponded  with  it.  The  study  of  piety 
should  not  be  superficial,  but  a  princiijle 
Avell  founded  and  deeply  rooted  in  the 
heart.  And  the  rain,  &c.  This  "foolish" 
man's  building  was  tested  as  well  as  that  of 
the  "wise  man."  Character  and  hopes 
must  be  subjected  to  the  trial  of  the  Divine 
judgment.  And  immediately  it  fell,  &c.  The 
self-delusion  vanishes ;  the  man  feels  it  is 
too  late  to  correct  his  error ;  his  past  life  is 
forever  fled ;  his  misery  is  boundless,  the 
more  so  as  he  flattered  himself  with  vain 
hopes.     (See  Luke  xvi.  15.) 

Thus  ends  the  Sermon  on  the  Mount. 
Such  a  sermon  was  never  preached  before. 
Such  a  sermon  has  never  been  preached 
since.  Let  us  see  that  it  has  a  deep  and 
lasting  influence  on  our  own  souls.  It  is 
addressed  to  us  as  well  as  to  those  who 
fir.st  heard  it.  We  are  they  who  shall 
have  to  give  account  of  its  heart -searching 
lessons.  It  is  no  light  matter  what  we 
think  of  them.  The  word  tliat  Jesus  has 
spoken,  "the  same  shall  judge  us  in  the 
last  day."     (John  xii.  48.) 

28.  And  It  came  to  pass  when  Jesus  had  ended  these 
sayin,srs,  "the  people  were  a.stonished  at  his  doctrine: 
2!).  Tor  he  tansfht  them  as  one  having  authority,  and 
not  as  the  scribes. 

"Chapter  xili.  54 ;  Mark  i.  22,  vi.  2 ;  Luke  iv.  32. 

Astonished, — they  v:ere  struck,  literally 
struck  out,  driven  from  their  normal  or  cus- 
tomary state  of  mind,  by  something  new 
and  strange.  At  Ids  doctrine — both  the 
matter  of  his  discourse  and  the  manner  of 
his  teaching.  For  he  taught,  &.c.  lie  sjjoke 
as  one  not  relying  on  rabbis,  or  elders,  or 
prophets,  or  even  upon  Moses,  but  as  one 
greater  than  they  all,  having  authority, 
original  and  unapi)ealable,  in  His  own 
Divine  person.  Moses  and  the  prophets 
had  said,  "Thus  saitli  the  Lord;"  but 
our  Saviour's  word  was,  "7  say  unto  j'ou.'* 
Being  the  Master  of  Law,  He  uttered 
things  which  were^bove  the  Law,  chang- 
ing the  letter  to  the  truth,  and  the  figures 
to  the  spiritual  meaning.  There  was  some- 
thing in  the  manner  of  Chri.st  which  awed 
and  impressed  beholders  to  a  remarkable 
extent.  (See  Mark  i.  22,  xi.  18;  Luke  iv. 
15.)  It  is  one  thing  to  admire  the  preach- 
er, but  another  and  quite  a  different  thing 
to  believe  the  truth  he  proclaims. 


CHAPTER    VIII. 


1C3 


1.  What  is  said  about  judging?  2.  Wliat  is  tlie  "hypocrite"'  commanded  to  do?  3.  Explain  "  Civo  not  that 
whicli  is  lioly,"  Ac.  1.  Wliat  does  our  Lord  teach  concerning  prayar?  5.  What  rule  is  to  govern  us  in  our  con- 
duct toward  men  ?  G.  What  is  said  of  the  strait  gate  ?  What  of  the  wide  gate  ?  8.  Why  are  we  to  beware  of  false 
pxophets?  9.  How  are  we  to  know  them ?  10.  Who  shall  enter  into  the  kingdom  of  heaven?  11.  What  will 
many  say  to  Christ  on  the  judgment  day  ?  12.  Who  Ls  likened  to  a  "wise  man  ?"  13.  Who  to  a  "foolish  man  ?" 
14.  What  was  the  eflect  produced  by  Christ's  teaching  ? 


CHAPTER  VIII. 

2  Christ  cleanseth  Hie  Ifper,  5  healcth  the  centurion'' s  ser- 
vant, 14  Peter's  mother  in  law,  16  and  many  ot/wr  dis- 
eased ;  18  shewcth  how  he  is  to  he  followed  :  2.5  stiUeth 
the  tempest  on  the  sea,  28  driveth  the  devils  out  of  two 
men  possessed,  31  a?id  suffereth  them  to  go  into  the  swine. 

"\VrHEN  he  was  come  down  from  the  mountain, 
}  J      great  multitudes  followed  him. 

After  the  portraiture  given  of  Jesus  as  a 
teacher,  the  Evangelist  proceeds  to  describe 
Him  as  a  worker  of  miracles.  Great  multt- 
iudcs,  &c.  The  numbers  of  those  who  de- 
scended with  Him  were  swelled  by  acces- 
sions, after  they  reached  the  i)lain.  Though 
Christ  was  a  Lawgiver,  so  strict,  and  so 
faithful  as  a  Reprover,  the  people  diligently 
attended  on  Him. 

2.  "And  behold,  there  came  a  leper  and  worshipped 
Him,  saying.  Lord,  if  thou  wilt,  thou  canst  make  me 
clean.— ^Mark  i.  40,  <fec. ;  Luke  v.  12,  &c. 

A  leper.  Of  all  diseases  to  which  the 
human  frame  is  liable,  the  leprosy,  per- 
haps, was  the  most  astonishing  and  appall- 
ing. It  was  a  poisoning  of  the  springs  of 
life,  and  was  deemed  one  of  the  Lord's 
most  fearful  visitations  of  wrath.  (Num. 
xii.  6,  10;  2  Chron.  xxvi.  19.)  It  is  still  to 
be  found  in  some  parts  of  the  world.  There 
is  said  to  be  a  small  island  on  the  coast  of 
South  Africa,  near  the  Cape  of  Good  Hope, 
which  is  appropriated  by  the  Colonial 
government  to  lepers. 

Worshipped  Him.  In  token  of  civil  re- 
spect, or  as  an  act  of  religious  homage. 

Saying,  Lord,  &c.  The  leper  expressed 
the  profoundest  reverence  and  most  earn- 
est importunity.  There  was  here  no  ques- 
tioning of  Chrisl's  power,  of  Ms  unbelief 
who  said,  "  If  thou  camt,"  &c.  (Mark  ix. 
22.)  Wilt  and  canst  are  not  mere  auxili- 
aries, but  distinct  and  independent  verbs. 
If  thou  art  willing  thou  art  able  to  cleanse  or 
purify  me,  i.  e.,  to  free  me  from  leprosy, 
considered  not  as  a  mere  disease,  but  as  a 
symbolical  and  actual  defilement.  If  the 
leper  had  known  the  compassion  of  the 
Saviour's  heart,  he  would  not  have  said, 


"If  thou  wilt."  Chri.st's  mercy  is  as  great 
as  His  poiver.  It  is  true  that  by  His  power 
He  stretched  out  the  heavens  and  laid  the 
foundation  of  the  earth.  But  it  is  also 
true  that  "  high  as  the  heaven  is  above  the 
earth,  so  great  is  his  viercy  toward  them 
that  fear  him." 

There  are  gradations  in  faith.  In  this 
case  we  have  the  example  of  it  in  a  nascent 
and  imperfect  form — as  a  grain  of  mustard 
seed.  In  the  history  of  the  second  case 
here  recorded  (verse  8),  we  have  it  in  far 
greater  strength  and  maturity.  In  the 
former  the  man  believed  in  the  power,  but 
doubted  the  Avill  of  Christ  to  heal  him. 
In  the  latter  case  the  man  believed  that 
Christ  might  cure  the  patient  who  stood 
before  Him ;  but  more  than  this — believed 
that  His  word  would  be  alike  effectual, 
though  the  patient  were  at  a  distance  and 
out  of  sight.  His  was  a  faith  not  helped 
by  the  full  accompaniments  of  sense,  and 
which  subsisted  on  itself  alone. 

3  And  Jesus  ''put  forth  his  hand,  and  touched  him, 
saying,  I  will,  be  thou  clean.  And  immediately  his 
leprosy  was  cleansed.— ''2  Kings  v.  11. 

By  the  law  of  God  (Lev.  v.  3),  he  that 
touched  a  leper  was  unclean.  By  what 
Christ  did,  as  He  was  God,  He  could  not 
contract  any  ritual  uncleanness.  The  sun' 
casts  his  beams  upon  all  that  is  polluted 
on  earth,  but  retains  unscathed  his  own 
purity  and  splendor.  Put  forth,  &c.  This 
visibly  connected  the  author  with  the  sub- 
ject of  the  miracle,  and  at  the  same  time 
symboHzed  or  typified  the  healing  virtue 
which  it  did  not  of  itself  impart.  Saying, 
I  will,  &c.  Jesus  ratified  and  approved 
His  utterance  of  faith  by  making  the  con- 
cession of  his  request  in  the  very  words 
wherein  the  request  itself  had  been  em- 
bodied. This  is  the  saying  of  God— and 
God  only— the  saying  of  Him  whose  al- 
mighty will  is  the  cause  of  all  things.    The 


104 


M  A  T  T  H  E  W 


cures  which  His  servants  wrought  were  in 
the  name  of  another,  but  Christ's  were  in 
His  own  name,  and  by  His  oim  uill.  (See 
Gen.  xli.  16;  2  King  v.  7;  Acts  iii.  6.) 

And  immediately,  &c.  Tlie  effect,  as  usual, 
was  instantaneous ;  the  man  was  cleansed 
or  purified,  both  in  a  physical  and  moral 
sense.  What  an  astonishing  and  convinc- 
ing spectacle!  This  action  of  Jesus  is  a 
representation  of  that  invisible  hand  which 
makes  itseU  felt  by  the  most  insensible  heart, 
of  that  internal  word  which  makes  itself 
heard  by  the  most  deaf,  and  of  that  supreme 
mil  which  ivorks  everything  according  to  its 
own  counsel.  "To  my  mind,"  says  Dr. 
Thomson,  after  describing  this  dreadful 
malady  as  he  saw  it,  "  there  is  no  conceiv- 
able manifestation  of  Divine. power  more 
triumphantly  confirmatory  of  Christ's  Di- 
vinity than  the  cleansing  of  a  leper  with 
a  word.  He  who  can  cleanse  the  leper 
can  raise  the  dead,  and  can  also  forgive 
sins  and  save  the  soul.  I  ask  no  other 
evidence  of  the  fact." 

4.  And  Jesus  saith  unto  him,  cSee  thou  tell  no  man, 
but  go  thy  wav,  show  ihyselt'to  the  priest,  and  offer  the 
gift  that  dMoses  comm'anded,  for  a  testimony  unto 
them. 

cChap.  ix.  30;  Markv.43.    dLev.  xiv.  4, 10;   Luke  v.  14. 

See  thou  tell  no  man:  but  go,  tkc.  Lest  if  a 
nmor  of  these  things  go  before  thee,  the 
aiests  at  Jerusalem,  out  of  envy,  out  of 
i  desire  to  depreciate  my  work,  may  deny 
either  that  thou  wast  a  leper,  or  else  that 
thou  art  now  truly  cleansed.  There  are 
times  when  our  Lord  would  have  us  work 
for  Him  quietly  and  silently,  rather  than 
attract  attention  by  a  noisy  zeal.  The  man 
was  ready  to  remain.  Adversity  transfers 
ouraffections  from  natural  objects  to  Christ. 
Show  thyself,  &c.,  i.  e.,  subject  thyself  to 
the  inspection  of  a  priest,  and  obtain  an 
official  recognition  of  the  cure  that  has 
been  wrought  upon  thee.  And  offer  the 
(fift,  &c.  (Lev.  xiv.  2,  10,  21,  xli.  1-32.) 
Thus  would  the  miracle  be  fully  authenti- 
cated. So  long  as  the  ceremonies  of  the 
Mosaic  law,  which  were  now  drawing  to  a 
close,  were  not  abrogated,  Christ  would 
have  them  respected.  For  a  testimony  unto 
them,,  i.  e.,  as  a  proof  that  I  reverence  the 
law  and  comply  with  its  requirements,  or 
it  may  refer  to  the  fact  of  the  man's  being 
cleansed,  which  could  be  fully  ascertained 
by  nothing  but  official  scrutiny  and  attesta- 
tion.    (Lev.  xiv.  2,  10,  21.) 


Leprosy  is  an  emblem  of  sin.  Sin  is  the 
deadly  sickness  by  which  we  are  all  af- 
fected. It  is  inherited  from  our  parents. 
(Ps.li.o.)  It  has  eaten  into  our  constitution. 
It  has  attected  all  our  faculties ;  heart, 
conscience,  mind,  and  will,  are  all  diseased 
by  it.  (Isa.  i,  6.)  It  excludes  from  com- 
munion with  God,  fi'om  heaven,  and,  at 
length,  it  will  bring  down  the  body  to  the 
grave  (Rom.  vi.  2o) ;  and  if  sin  is  unpar- 
doned, it  will  ruin  the  soul  forever.  Who 
shall  deliver  us  from  this  body  of  death  ? 
Let  us  thank  God  that  Jesus  Christ  can. 
He  is  able  to  cure  the  worst  cases  of  spir- 
itual leprosy,  even  such  as  those  of  Ma- 
nasseh,  Saul  and  Zaccheus.  The  two  little 
words,  /  will,  are  a  deep  mine,  rich  in 
comfort  and  encouragement  to  all  laboring 
and  heavy-laden  souls. 

5.  H'And  when  Jesus  was  entered  into  Capernaum, 
tliere  came  unto  hini  a  centurion,  beseeching  him,  ti. 
And  saying.  Lord,  fniy  servant  lieth  at  liomesick  of  the 
palsy,  grievously  tormented. 

•■Luke  vii.  1,  <tc.  'Job  xxxl.  13, 14 ;  Acts  x.  7;  Col.  iii. 
11,  iv.  1 ;  Phile.  16. 

Capernaum — the  center  of  Christ's  oj^era- 
tions,  to  which  He  frequently  returned 
after  His  itinerant  missions.  A  centurion, 
or  captain  in  the  army  of  Herod,  who  was 
at  that  time  king  of  Galilee,  but  under  sub- 
jection to  the  Eomans.  He  was  stationed 
with  a  hundred  men  under  his  command 
in  the  barracks  at  Capernaum.  Herod,  to 
support  himself  in  his  authority,  and  to 
enforce  the  payment  of  tribute,  which  he 
had  to  render  to  the  Emperor  of  Rome, 
had  stationed  large  bodies  of  soldiers  in 
various  parts  of  the  land.  This  centurion 
was  one  of  the  proselytes,  whom  the  prov- 
idence of  God  had  so  wonderfully  prepared 
in  all  the  great  cities  of  the -Greek  and 
Roman  world  as  a  link  of  communication 
between  Gentile  and  Jew,  in  contact  with 
both — holding  to  the  first  by  their  race, 
and  to  the  last  by  their  religion,  and  who 
must  have  greatly  helped  to  the  ultimate 
fusion  of  both  into  one  Christian  church. 
The  first  fruit  of  the  Gentiles  was  a  Roman 
soldier. 

Came  unto  him,  &c.  In  Luke  vii.  3,  "sent 
unto  him  the  elders  of  the  Jews."  It  is 
usual  in  all  languages,  when  the  speaker  or 
writer  wishes  to  direct  attention  simply  to 
the  act,  and  not  to  the  attending  circum- 
stances, to  ascribe  to  the  person  himself 
the  things  which  are  done,  and  the  words 


CHAPTER    VIII. 


105 


which  are  spoken,  by  his  order  It  is  a 
legul  maxim  wlio  does  by  another  does  by 
himself.  My  servant,  &c.  The  centurion's 
feeling  such  a  deep  interest  in  the  well- 
being  of  his  servant,  keeping  him  at  his 
"  home,"  instead  of  sending  him  in  his  af- 
fliction to  relatives  or  friends,  is  a  beautiful 
trait  in  his  character,  and  highly  creditable 
to  him,  es2)ecially  when  the  tem^jtations 
of  military  life  are  remembered.  True 
religion  binds  the  hearts  of  masters  and 
servants  together.  It  is  a  great  advantage 
to  be  connected  with  godly  families.  Sick 
of  the  palsy,  &c.  AVhen  paralysis  or  palsy 
are  united  with  tetanus,  as  it  sometimes  is 
in  Eastern  countries,  extreme  sufiering  and 
rapid  dissolution  are  often  the  result. 

7.  And  Jesus  saith  unto  him,  I  will  come  and  heal 
him. 

How  promptly  does  our  Lord  accede  to 
the  request!  The  confidence  with  which 
He  spoke  of  healing  one  so  near  his  end 
shows  that  His  power  to  work  miracles 
was  not  a  derived  one,  but  inherent  in 
Himself.  It  also  shows  Christ's  gracious 
readiness  to  bless.     (Ps.  cxiii.  5.) 

S.  Tlie  centurion  answiTod  and  said,  TiOrd,  fI  am  not 
worthy  that  thou  slionldst  cunw  undci-  my  ruol :  hut 
^speak  the  word  only,  and  my  servant  shall  \>v  lifaled. 
y.  For  I  am  a  man  under  authority,  luivinti  soldiers 
under  me:  and  I  say  to  this  man,  (io,  andhegoeth,  and 
to  another,  Come,  and  lie  i-ometh,  and  to  my  servant, 
Do  this,  and  he  doeth  i^— '4ljUke  xv.  1S»,  21.    i>ps.  cvii.  2tJ. 

The  gracious  language  of  our  Lord  was 
humbling  to  the  centurion.  Lord,  lamnot 
worthy,  &c.  He  was  far  from  being  pufTed 
up  with  conceit  of  his  own  merit,  and  this, 
too,  even  though  he  had  built  a  synagogue. 
(Luke  vii.  5.)  He  thought  himself  un- 
worthy of  the  presence  in  his  house  of  so 
exalted  and  holy  a  personage,  yet  Christ 
counted  him  worthy  that  he  should  enter 
into  His  heart — a  greater  boon  and  bless- 
edness. The  best  men  have  always  the 
lowest  thoughts  of  themselves.  When 
we  esteem  ourselves  unworthy  of  any  fa- 
vors, Christ  accounts  us  worthy  of  all. 
Humility  is  that  virtue  which,  more  than 
any  other,  disposes  the  mind  to  yield  to 
the  evidences  and  embrace  the  doctrines 
of  the  Bible,  which  the  Gospel  was  pecu- 
liarly meant  to  produce,  on  which  it  lays 
the  greatest  stress,  and  in  which,  perhaps, 
more  than  in  any  other,  consists  the  true 
essence  and  vital  principle  of  the  Christian 
temper.  (Lukexiv.  11.)  It  is  the  concom- 
itant grace  of  faith. 


But  speak  the  word  only,  &.C.  He  had  faith 
in  Christ's  Divine  power.  (See  on  verse 
2.)  He  thought  that  it  was  equal  to  that 
of  God,  who  said,  "Let  there  be  light,  and 
there  was  light."     (Ps.  cvii.  20.) 

For  I  am  a  man  under  authority,  &c.  "  I 
am  a  subaltern,  an  under-oflicer,  and  have 
such  power  that  I  can  say  to  this  soldier, 
'  Take  up  that  i)Osition,'  and  to  that  soldier, 
'  Be  sentinel  there,'  and  to  my  servant, '  Do 
this,'  and  he  doeth  it ;  much  more,  surely, 
Thou,  who  art  the  Commander  of  all  the 
armies  of  the  skies,  and  the  liuler  of  all 
the  inhabitants  of  the  earth,  hast  but  to 
speak  the  word,  and  my  servant  then  will 
be  instantly  healed."  One's  profession 
may  often  be  made  serviceable  to  one's 
Christianity,  and  lessons  may  be  gathered 
from  domestic,  private  and  professional 
life,  which  will  cast  new  lustre  on  the 
truths,  and  inspire  with  new  force  the  pre- 
cepts, of  the  Gospel,  We  are  now  sepa- 
rated from  the  Saviour,  but  we  can  reach 
Him  by  faith  and  prayer.  What  peace  we 
should  enjoy  if  in  all  our  diillculties  we 
felt  that  Jesus  was  able  to  deliver  us! 

10.  When  Jesus  heard  H,  he  marvelled,  and  said  to 
them  that  followed,  Verily  I  say  unto  you,  I  have  not 
found  so  great  faith,  uo,  not  in  Israel. 

Marvelled,  wondered,  started  in  a  pleas- 
ant surprise,  as  at  the  discovery  of  a  rose 
in  the  desert,  at  this  supernatural  union 
of  abasement  and  elevation,  consciousness 
of  guilt,  and  strong  faith  in  a  Roman  cen- 
turion !  It  is  remarkable  that  of  the  only 
two  occasions  on  which  it  is  recorded  that 
Christ  wondered,  one  was  at  "  faith,"  and 
the  other  at  "unbelief"  (Mark  vi.  6.)  We 
ought  to  wonder  less  at  wisdom,  wealth 
and  grandeur,  than  at  the  fruits  of  faith. 
This  expression  is  one  of  those  which  show 
the  reality  of  our  Lord's  human  nature. 
The  miracle  Pie  was  about  to  work  showed 
Him  to  be  "  perfect  God ;"  the  feeling  of 
wonder  showed  Him  to  be  "  perfect  man." 
The  union  of  two  natures  in  one  person 
is  a  thing  passing  our  weak  comprehen- 
sion. We  must  believe,  admire  and  adore, 
Avithout  attempting  to  define  or  explain. 
To  them  that  foUov:ed,  i.  e.,  His  disciples. 

Verily,  I  say  unto  you,  &,c.  The  faith  of 
the  centurion  was  great  because  he  had  to 
ascend  from  paganism  to  attain  it;  great 
because  not  purely  physical,  but  spiritual, 
realizing  his  own  unworthiness  and  the 


106 


MATTHEW, 


superiority  of  Jesus  as  the  Holy  One ;  great, 
because  it  realized  the  divine  mission  of 
Christ  from  Jehovah,  and  expressed  a  sense 
of  profound  confidence  in  His  absolute 
tvord,  without  His  actual  presence,  thus 
surpassing  that  of  the  nobleman  (John  iv. 
49)  Jairus,  (Mark  v.  23)  and  Martha  and 
Mary.  (John  xi.  21  and  32.)  The  unbelief 
of  the  entire  chosen  people  of  God  was 
rebuked  by  the  faith  of  this  stranger  to  the 
commonwealth  of  Israel.  (Ejih.  ii.  12.)  How 
striking  a  commentary  upon  the  Af)0stle's 
words,  Rom.  ix.  31-32  ! 

11.  And  I  say  unto  you.  That  imany  shall  come  from 
the  east  and  west,  and  shall  sit  down  with  Abraham, 
and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven :  But 
Hhe  children  of  the  kingdom  'shall  be  cast  out  into  outer 
darkness :  there  shall  be  weeping  and  guashiug  of  teelh. 

iGen.  xii.  3;  Isa.  ii.  2,  3,  xi.  ID ;  Mai.  i.  11 ;  Luke  xiii.  20 : 
Acts  X.  45,  xi.  IS,  xiv.  27 ;  Rom.  xv.  9-12 ;  Eph.  iii.  S. 
kChap.  xxi.  43.  'Chap.  xiii.  42,  50,  xxii.  13,  xxiv.  51,  xxv. 
30 ;  Luke  xiii.  28 ;  2  Peter  ii.  17 ;  Jude  13. 

Jesus  takes  occasion  from  the  faith  of 
the  Soman  centurion  to  state  that  this  case 
was  not  to  be  a  solitary  one,  that  many  of 
those  afiir  off,  and  not  of  the  Jewish  nation, 
should  be  called  to  be  heirs  of  the  grace  of 
eternal  life.  Sit  down,  literally,  recline,  in 
allusion  to  the  recumbent  posture  of  guests 
at  table  in  the  East.  With  Abraham,  &.c. 
They  should  become  his  spiritual  descend- 
ants. It  is  not  sect,  nor  system,  nor  longi- 
tude, nor  latitude,  that  are  the  limits  of 
Christianity.  God  has  His  own  hidden 
ones,  where  the  world  least  suspects 
them.  Kingdom  of  heaven — the  state  of 
future  glory. 

Learn.  1.  Heaven  will  be  composed  of  a 
vast  multitude  and  various  descriptions  of 
l^ersons.  2.  In  that  assembly  there  Avill  be 
a  perfect  harmony  and  congeniality  in 
character,  for  spending  eternity  in  happy 
fellowship.  3.  The  assembly  will  not  be 
one  collected  for  toil  or  battle,  but  for 
"  rest  from  their  labor."  4.  There  will  be 
a  mutual  recognition  among  all  those  whose 
relation  to  each  other  here  is  such  as  to 
admit  of  its  perpetuation  in  that  blessed 
state.  5.  Heaven  will  be  a  feast — a  feast 
of  the  understanding,  of  the  affections,  of 
n^emory,  of  anticipation. 

I  say  unto  you.  This  is  the  authority  on 
which  the  whole  rests.  We  have  the  testi- 
mony of  Jesus,  and  on  it  we  may  with 
confidence  rely.  Many  of  the  heathen  are 
pressing  into  the  kingdom  of  God ;  are  you 
still  loitering  about  the  entrance?    Manv 


of  them  arc  the  subjects  of  grace ;  arc  you 
still  in  a  state  of  nature?  God  forbid  that 
while  they  shall  sit  down  with  Abraham, 
Isaac,  and  Jacob,  you  should  be  cast  out ! 

But  tlie  children,  &c.  Natural  Jews,  all, 
indeed,  to  whom  the  kingdom  would  seem 
naturally  to  belong — those  who,  by  their 
descent  and  outward  circumstances,  might 
regard  themselves  as  candidates  for  the 
blessings  of  heaven. 

Cast outer  darkness.     The  imagery  of 

a  feast,  as  representing  the  happiness  of 
heaven,  is  still  preserved.  The  expression 
denotes  darkness  the  most  remote  from  the 
light,  and  is  employed  in  opposition  to  the 
brilliant  lights  Avhich  are  figuratively 
supi^osed  to  be  burning  in  the  banqueting- 
room.  It  seems  a  fitting  retribution  that 
thoae  who,  when  Ugld  came  into  the  world, 
loved  darkness  rather  than  light,  because 
their  deeds  were  evil,  should  hereafter  be 
enshrouded  with  fearful  darkness  and 
gloom.  Weeping  and  gnashing  of  teeth  is  a 
strong  image  of  that  utter  despair,  dark- 
ness, and  death  of  a  soul  excluded  from 
God,  who  "is  Light,  and  in  Him  is  no 
darkness  at  all.     (1  John  i.  5.) 

13.  And  Jesus  said  unto  the  centurion,  Go  thy  way, 
and  as  tliou  hast  believed,  so  be  it  done  unto  thee.  And 
lus  servant  was  healed  in  the  self  same  hour. 

As  thou  hast  believed — his  faith  was  great, 
and  so  also  was  the  corresponding  blessing. 
(John  xi.  40.)  Unbelief  hinders  blessing. 
(Matt.  xiii.  58) ;  but  faith  can  -work  won- 
ders. (Matt.  xvii.  20 ;  1  Cor.  xiii.  2.)  Ser- 
vant  ivas  liealed,  restored  to  perfect  health 
and  vigor;  there  was  not  merely  a  re- 
mission of  the  strength  of  the  disease, 
but  it  had  altogether  left  him.  (Luke 
vii.  10.)  In  the  self  same  hour — as  soon  as 
Jesus  had  spoken  the  word.  (Comp.  John 
iv.  46.)  This  cure  was  the  eftect  of  the 
faith,  prayer  and  humility  of  the  centurion, 
through  which  the  almighty  energy  of 
Christ  was  conveyed  to  the  sick  man;  but 
those  very  graces  in  the  centurion  were 
the  products  of  divine  grace. 

On  this  history,  note  1 .  Our  Lord's  mira- 
cles had  the  fullest  credit  given  to  them 
by  men  of  rank  and  character,  competent 
to  judge.  2.  The  profession  of  a  soldier  is 
not  an  unlawful  one ;  it  is  never  condemned 
in  the  Scriptures.  (Matt,  xxvii.  54  ;  Acts 
X.  2,  xxvii.  43.)     3.  There  is  no  situation 


CIIAPTEIl    VIII. 


107 


in  life  lliat  exempts  us  from  the  oblig;itIou 
lo  be  Christians.  4.  AVe  are  to  admire 
more  the  least  measure  of  grace  in  a  good 
man,  than  all  the  grandeur  and  glory  of  u 
great  man.  5.  Christ  is  most  pleased  with 
us  -when  we  put  the  most  confidence  in 
Ilim. 

14.  T  "And  when  Jesus  was  come  into  Peter's  house, 
he  saw  "his  wile's  niotlierhiid,  and  sick  of  a  fever,  lo. 
And  he  touched  her  hand,  and  tlie  fever  left  her:  and 
slie  arose,  and  ministered  unto  tliem. 

■"Mark  i.  2),  30,  31 ;  Luke  iv.  38,  SU.    "1  Cor.  ix.  5. 

Peter's  Jiouse.  Peter  and  Andrew  aj^pear 
to  have  lived  together.  (Matt.  iy.  18.) 
Peter  is  here  mentioned  alone  for  his 
strong  personal  character.  His  wife's  mother. 
"Whether  his  mother-in-law  lived  with  him, 
or  whether  he  received  her  into  his  house 
that  she  might  be  cared  for  during  her 
sickness,  is  not  known,  but  either  shows 
the  kindness  of  his  heart.  We  should 
show  piety  at  home.  (Prov.  xxiii.  22.)  The 
Romish  doctrine  of  the  celibacy  of  the 
clergy  certainly  finds  no  countenance  in 
the  fact  that  the  chief  of  the  Apostles,  who 
is  claimed  by  that  church  as  the  first  pope, 
was  a  married  man.  (See  1  Cor.  ix.  5.) 
Neither  the  Prophets  of  the  Old  Testament, 
nor  the  Apostles  of  the  New,  judged  them- 
selves too  pure  for  an  institution  of  their 
Maker.  (See  Gen.  ii.  18 ;  1  Tim.  iii.  2 ;  Ilcb. 
xiii.  4.) 

Laid,  and  sick  of  a  fever.  In  Tabiga,  the 
great  manufacturing  suburb  of  Capernaum, 
where  Peter's  wife's  mother  lay  sick,  and 
about  which  there  is  considerable  marshy 
land,  "  Fevers,"  says  Dr.  Thompson,  "  of  a 
very  malignant  iy]}Q  are  still  prevalent, 
particular! 3'  in  summer  and  autumn,  owing, 
no  doubt,  to  the  extreme  heat  acting  upon 
these  marshy  iiluins,  such  as  the  Butaiha, 
at  the  influx  of  the  Jordan." 

He  touched  her  hand,  i.  e.,  took  her  by  the 
hand.  Luke  says  that  he  "  rebuked  "  the 
disorder,  so  that  perhaps  He  also  spoke. 
The  evangelist,  who  adds  something  more, 
does  not  contradict  him  who  says  the  less. 
This  miracle  did  not,  as  in  some  other 
cases,  consist  in  the  cure  of  an  incurable 
disorder,  but  in  the  mode  of  cure.  And  the 
fever  left  her.  Instantlj'.  There  was  not 
a  gradual  convalescence,  but  an  instanta- 
neous cure  was  effected,  thus  showing  the 
reality  of  the  miracle.  We  found  Jesus,  in 
the  first  place,  at  the  hospital,  next  at  the 
barracks,  and  now  we  find  Him  beneath 


the  r<iof-trce,  and  by  the  domestic  fireside, 
healing  the  sick,  and  giving  comfort  and 
joy.  And  she  arose,  &c.  The  completeness 
of  the  recovery  was  shown  l)y  the  fact  that 
she  at  once  girded  herself  for  serving.  She 
ministered  unto  them,  or  waited  on  them, 
served  them,  with  specific  reference  to 
food.  Let  those  who  have  been  restored 
to  bodily  health,  perhaps  rescued  from  the 
sight  of  an  o])ening  grave,  not  forget  the 
divine  goodness,  but  be  found  ministering 
to  the  cause  of  the  Lord  Jesus  Christ,  and 
to  the  wants  of  His  people.  (Ps.lxvi.13,14.) 

IC).  1[  "When  the  even  was  come  thev  brought  unto 
liim  many  tliat  were  possessed  witli  devils:  and  he  cast 
out  the  spirits  witli /((■.•t  word,  and  healed  all  that  were 
sick  :  17.  Tluit  it  iiii,i,'lit  l)c  I'uHillcd  wliich  was  spoken 
by  K.^aias  the  prophet, siyins.  I'lliniself  took  our  inlir- 
mitios,  and  bare  our  sicknesses. 

"Mark  i.  32,  &t:  ;  Luke  iv.  40,  41.  pIsa.  liii.  4 ;  1  Peter 
ii.  24. 

When  the  even  was  come,  namely,  after 
sun-set,  at  which  time  the  Jewish  Sablnith 
ended.  Thus  the  Sabbath  (for  we  find, 
from  Mark  i.  21,  that  it  was  a  Sabbath  day) 
had  ended,  when  the  sick  were  brought, 
and  hence  they  did  it  without  scruple.  It 
was  a  time  when  there  was  in  Cai)ernaum 
a  deep  stirring  of  enthusiasm  for  the  Lord 
— when  this  general  longing  seized  the  in- 
habitants of  the  place,  and  they  brought 
unto  him  their  sick,  especially  those  who 
were  possessed  with  devils.  The  lame,  tlie 
blind,  the  paralytic,  the  possessed,  were 
brought  by  their  friends,  walking,  led, 
supported  by  crutches,  or  carried  in  their 
beds,  to  the  great  Healer.  And  he  cast  out 
the  spirits  with  Ids  word,  literally,  by  a  word, 
i.  e.,  at  a  single  authoritative  command. 
Healed  all  that  were  sick.  Some  i^ersons  turn 
away  from  the  view  of  misery,  because  it 
gives  them  uneasiness ;  but  such  conduct 
is  selfish.  What  rejoicing  was  heard  that 
night  through  all  the  place !  No  sinner 
need  desi)air  who  comes  to  Christ,  con- 
scious of  his  spiritual  malady,  to  be  healed 
by  His  merciful  hand. 

That  it  might  be  fulfdled,  &c.  The  predic- 
tion is  found  in  Isa.  liii.  4-G.  The  symijathv 
of  Christ  with  the  distressed  was  a  jiart  of 
His  suffering,  and  His  removal  of  diseases 
was  the  fruit  of  His  bearing  our  sins  and 
the  punishment  of  thpm.  It  was  by  His 
substitutional  suff"ering  in  our  stead  that 
He  was  entitled  to  redeem  us  from  hell  and 
relieve  us  from  the  earthly  part  of  our 
woes.     Jesus,  by  relieving  sufiering,  has 


108 


MATTHEW. 


left  us  an  example  that  we  should  follow 
His  steps.  All  the  philanthropic  means 
employed  by  individuals  or  by  society  at 
large  for  the  relief  of  human  suli'ering,  and 
especially  of  that  produced  by  bodily  dis- 
ease, are  but  continuations  of  the  work 
begun  by  Christ  himself.  The  medical 
profession,  more  especially  when  governed 
by  right  principles  and  actuated  by  be- 
coming motives,  bears  the  same  relation 
to  our  Lord  as  the  physician  of  the  body, 
that  the  ministry  ought  always  to  sustain 
to  Him  as  the  physician  of  the  soul. 

This  is  an  appi-opriate  place  for  noticing 
several  peculiarities  of  our  Lord's  miracles. 
1.  They  were  public.  Some  of  them,  it  is 
true,  were  wrought  in  private,  thus  indi- 
cating that  there  was  no  ostentation  in 
the  manner  of  performing  them,  yet  as  a 
general  thing  they  were  wrought  in  public, 
in  broad  day,  in  the  sight  of  multitudes  in 
all  parts  of  the  country,  and,  in  fact,  under 
the  eye  of  a  whole  nation  for  nearly  four 
years.  2.  They  were  of  a  beneficent  char- 
acter, not  a  wild,  arbitrary  display  of  pow- 
er, but  all  looking  to  some  benignant  re- 
sult. 3.  They  were  of  such  a  character 
that  if  they  were  not  miracles,  then  mira- 
cles can  have  no  existence  for  the  authen- 
tication of  a  divine  mission.  Thej-  cannot 
be  referred  to  the  possible  effects  of  im- 
agination, nor  to  occult  laws  of  nature 
never  till  then  developed,  nor  to  fortunate 
coincidences.  The  universal  experience 
of  mankind  up  to  that  time,  and  since  that 
time,  proves  that  they  were  not  only  above 
nature,  but  in  many  instances  contrary  to 
all  its  fixed  and  uniform  laws.  They  were, 
moreover,  generally  of  such  a  character  as 
to  preclude  all  preconcerted  action  with  a 
view  to  collusion  and  deception,  being  per- 
formed, not  in  circumstances  previously 
arranged,  or  at  places  specially  suggested, 
but  just  when  and  where  exigencies  arose 
and  necessities  required. 

18.  KNOW  when  .Tesus  saw  great  multitudes  about  him, 
he  gave  commiandnient  to  depart  unto  the  other  side. 

The  occurrences  here  narrated  took  place 
some  time  after  those  recorded  in  the  pre- 
ceding verse.  The  other  side.  The  other 
side  of  Lake  Gennesaret.  (Comp.  verse 
28.)     He  crossed  from  west  to  east. 

19.  qAnd  a  certain  scribe  came,  and  said  unto  him. 
Master,  1  will  follow  thee  whithersoever  thou  goest. 

iLuke  ix.  57,  58. 


A  certain  scribe,  (See  chap.  ii.  4.)  Came, 
struck  with  what  he  had  seen,  in  the  en- 
thusiasm of  the  moment.  Master — Teacher. 
A  resolution  to  follow  Christ  is  a  good  one, 
if  made  deliberately,  and  not  rashly,  nor 
for  sinister  and  secular  advantages,  which, 
it  is  to  be  feared  from  the  answer  our 
Saviour  gave,  was  the  case  here.  It  has 
been  suggested  that  this  may  have  been 
Judas  Iscariot,but  where  nothing  is  known 
silence  is  a  virtue. 

20.  And  Jesus  saith  unto  him.  The  foxes  have  holes, 
and  i-the  birds  of  the  nir  have  nests,  but  the  'Son  of  man 
hath  not  where  to  lay  his  head. 

i-Psalms  Ixxxiv.  3,  civ.  17.    »Isa.  liii.  3;  1  Cor.  viii.  9. 

The  foxes  have  holes,  &c.  "  It  is  well,  but 
recollect,  for  it  is  right  that  you  should 
know  what  you  are  to  embrace."  How  in- 
expressibly affecting  are  these  words,  on 
the  lips  of  the  Word  "  made  flesh  !"  What 
a  history  do  they  reveal  of  weary  days, 
and  shelterless  nights — of  houseless  wan- 
derings, and  scanty  supplies  of  food !  The 
title,  the  Son  of  man,  which  Christ  here 
gives  to  himself,  is  1.  An  intimation  that 
He  who  requires  so  much  self-denial  also 
fully  deserves  it.  2.  Shows  the  truth  of 
His  humanity,  for  the  Son  of  man  must 
be  a  man ;  and  3.  Indicates  the  depth  of 
His  abasement ;  He  humbled,  yea,  emptied 
Himself,  when,  being  the  Son  of  God,  He 
submitted  to  be  made  man.  Had  this 
certain  scribe  truly  loved  Jesus  he  would 
not  have  been  deterred  by  any  privation 
from  following  His  steps.  As  no  further 
mention  is  made  of  him,  it  is  most  proba- 
ble that  he  was  discouraged  by  the  rejily 
Jesus  gave. 

21.  'And  another  of  his  disciples  s.iid  unto  him.  Lord, 
"Suffer  me  first  to  go  and  bury  mv  father. 

'Luke  ix.  59,  60.    "See  1  Kings  xix.  20. 

Another  of  his  disciples,  i.  e.  another,  who 
was  one  of  His  disciples.  Tradition  says  it 
was  Philip.  If  the  former  man  was  too 
sanguine  and  inconsiderate,  this  one  was 
too  melanchol}',  even  in  the  most  immedi- 
ate neighborhood  of  the  Prince  of  Life, 
finding  himself  pursued  by  the  gloomy 
images  of  death,  and  therefore  requiring  to 
be  urged  forward.  Lord,  suffer  me  first,  &c. 
Some  suppose  that  the  request  was  only  for 
permission  to  take  care  of  an  aged  father 
until  he  should  go  down  to  the  grave ; 
others,  that  it  w'as  to  inter  a  father  who 
was  already  a  corpse. 

22.  But  Jesus  said  unto  him.  Follow  me,  and  ^let  the 
dead  bury  their  dead.— ^Eph.  ii.  15 ;  1  Tim.  v.  6. 


illlllii^^ 


CHAPTER    yill. 


109 


The  term  dead  is  here  use<l  both  in  its 
fifrurative  and  Htenil  acceptation.  It  was 
common  among  the  Jews  to  describe  an 
nngodly  or  sinful  j)erson  as  one  dead, 
though  alive.  Our  Saviour  therefore  means 
to  say  that  one  who  had  an  urgent  call  to 
follow  Him  might  leave  even  his  aged 
father  to  be  cared  for,  or  his  dead  father 
to  be  buried  by  his  other  sons  or  other 
relatives,  who  were  "  dead  "  to  the  great 
concerns  of  eternal  life.  (See  John  v.  25  ; 
Rom.  V.  14  ;  Col.  ii.  13.)  By  this  remark- 
able instance — strong  even  to  seeming 
harshness — our  Lord  did  most  pointedly 
indicate  the  superior  object  and  higher 
duty  to  which  all  others  must  give  place. 
We  must  not  let  anything  upon  earth 
stand  between  us  and  instant  duty.  Infin- 
iie  interests  must  take  precedence  of  the 
iinite.  Such  as  are  called  by  Christ  to 
preach  the  Gospel  (see  Luke  ix.  60)  must 
mind  that  alone,  and  leave  inferior  duties 
to  inferior  persons. 

23.  If  And  when  he  was  entered  into  a  sliip,  his  disci- 
liles  followed  him. 

The  s/iip  was  a  fisherman's  boat.  Christ 
had  given  commandment  to  depart  (verse 
18),  but  was  detained  by  the  scribe  and 
the  disciple.' 

24.  rAnd  behold,  there  arose  a  great  tempest  in  the 
sea,  insomuch  that  the  ship  was  covered  with  the  waves: 
but  he  was  asleep.— JMark  iv.  37,  &c. ;  Luke  viii.  23,  &c. 

There  arose  a  great  tempest  in  the  sea — the 
sea  of  Galilee.  It  was  a  sudden  and  violent 
squall,  .such  as  those  small  inland  seas, 
surrounded  with  mountain  gorges,  are  no- 
toriously exposed  to  which  descended  on 
the  bosom  of  the  lake  :  and  the  ship  which 
bore  the  Saviour  of  the  world  appeared  to 
be  in  imminent  peril,  as,  humanly  speak- 
ing, no  doubt  it  was,  for  the  disciples,  ex- 
ercised to  the  sea,  as  many  of  them  were 
from  their  youth,  and  familiar  with  all  the 
changes  of  that  lake,  would  not  have  been 
terrified  by  an  ordinary  tempest.  A  sailor 
will  never  seek  or  take  help  from  othei-s 
as  long  as  he  feels  that  he  has  resources  of 
his  own  on  which  he  can  rely.  Thus  they 
who  had  set  sail,  with  the  sky  imfretted 
with  a  cloud,  the  sea  unruffled  withN\'aves, 
a  fair  wind,  and  every  prospect  of  a  pros- 
perous voyage,  were  soon  overtaken  with  a 
storm.  What  an  emblem  of  life,  at  least,  of 
the  life  of  many  !  "  Judge  not  according 
♦.0  the  appearance."    "  Boast  not  thyself  of 


to-morrow,"  &c.  There  is  neither  room  nor 
reason  to  doubt  that  Jesus  is  with  us,  be- 
cause in  temporal  or  spiritual  things, 
trouble  and  sorrow  assail  us.  We  may  en- 
counter storms  when  sailing  with  the  Son 
of  God  Himself.  "  In  the  world  ye  .shall 
have  tribulation."  "  We  are  they  who  have 
come  out  of  great  tribulation."  The  wave 
which  rises  the  highest  only  lifts  the  ship 
nearest  the  s;ky.  But  he  u'as  asleep.  Like 
Jonah  He  slept,  but,  unlike  Jonah,  he  was 
the  arrester,  not  the  cause  of  the  storm. 
Exhausted  with  the  toils  of  the  preceding 
day,  on  which  He  had  delivered  several 
parables  (recorded  in  Matt,  xiii.),  Jesus 
now  sought  the  restoring  influence  of  re- 
pose. Here  we  see  His  human  nature, 
through  which  we  must  fly  for  hope  and 
help  to  the  clefts  of  the  Rock  of  his  God- 
head. How  truly  was  Christ  a  partaker 
of  our  necessities !  And  what  could  give 
us  a  stronger  assurance  of  His  sympathy 
and  compassion  !  Jesus,  though  He  may 
seevi  to  be  indifferent  to  the  condition  of 
His  people,  has  not  forgotten  them,  even 
when  their  case  may  appear  to  be  most 
desperate.  He  makes  the  trial  of  their 
faith  work  patience,  and  patience,  experi- 
ence, even  the  blessed  experience  of  His 
infinite  power  and  love,  which  then  shine 
forth  the  more  resplendently. 

2-5.  And  his  disciples  came  to7ii(«,and  awoke  him, 
saying,  Lord,  save  us :  we  perish. 

We  are  now  peri.shing,  while  thou  art 
sleeping.  Our  necessity  pleads  for  God's 
ability.  We  see  their  terror  in  the  double 
"  Master,  Ma.ster,"  with  which,  according 
to  Luke,  and  in  the  words  of  almost  re- 
buke. "  Master,  carest  thou  not  that  we 
perish,"  Avith  which,  according  to  Mark, 
they  addressed  Jesus.  In  times  of  immi- 
nent peril,  how  strangely  even  advanced 
Christians  are  forgetful  of  their  own  prin- 
ciples ! 

2ti.  And  he  saith  unto  them.  Why  are  ye  fearful,  O  ye 
of  little  faith  ?  Then  ^he  arose,  and  rebuked  the  winds 
and  the  sea ;  and  there  wa.s  a  great  calm. 

zPs.  Ixv.  7,  Ixxxix.  9,  cvii.  20. 

How  gentle  and  tender  the  rebuke ! 
Why  are  ye  fearfid,  &c.  Our  Lord  rebuked 
the  fear  and  weak  faith  of  His  disciples, 
first,  showing  that  moral  disorders  are 
worse  than  physical.  They  had  faith,  for 
they  turned  to  Christ  in  their  need,  but 
their  fiiith  was  not  quick  and  lively ;  its 
imperfection  showed  itself  in  their  excess 


110 


MATTHEW. 


of  terror,- and  their  counting  it  possible 
that  the  ship  which  bore  their  Lord  could 
ever  truly  perish.  A  true  and  saving  faith, 
although  it  cannot  be  too  large  for  God's 
glory  and  for  our  own  comfort,  cannot 
be  too  small  for  the  purpose  of  salvation. 
The  shipwrecked  sailor,  if  he  has  been 
cast  upon  a  rock  but  a  single  foot  above 
the  reach  of  the  waves,  is  perfectly  secure. 
So,  if  by  God's  sovereign  grace  we  have 
been  cast  upon  the  Rock  of  Ages,  we  are 
safe.  Only  let  us  not  rest  contented  in 
our  present  condition,  but  be  daily  climb- 
ing higher  and  higher  by  more  fervent 
prayer,  more  frequent  and  intimate  com- 
munion with  Jesus,  and  by  more  con- 
scientious and  consistent  discharge  of  duty, 
and.  we  shall  reach  the  summit  of  that 
Eock  whose  head  is  above  the  heavens. 

Then  he  arose,  and  rebuked,  &c.  The  word 
rebuked  is  one  which  we  apply  to  living 
and  intelligent  ci'eatures  only — a  servant, 
or  a  child,  not  a  tree  or  a  stone.  It  is  pos- 
sible, therefore,  that  in  this  case  there  is 
not  a  mere  historical  personification,  but  a 
recognition  of  a  malignant  agencj*  to  which 
the  word  is  spoken.  There  may  have  been 
demon-spirits  giving  strength  to  the  hur- 
ricane— mustering,  in  diabolic  rage,  the 
destructive  forces  of  nature,  under  some 
mad  delusion,  that  thej''  might  possibly 
effect  the  ruin  of  the  voyagers,  and  thus 
prevent  the  discomfiture  they  seem  to  have 
known  too  well  was  at  hand.  Satan,  we 
know,  is  called  "  the  god  of  this  world," 
and  the  "  Prince  of  the  power  of  the  air," 
and  he  is  trying  to  grasp  the  sceptre  which 
he  cannot  hold,  intruding,  and  doing  mis- 
chief wherever  he  is  permitted,  and  has 
the  power  to  do  so. 

And  there  was  a  great  calm.  The  sea  no 
longer,  as  after  a  storm,  rises, and  falls,  and 
frets,  but  at  once  becomes  smooth  and 
tranquil,  and  the  rolling  vessel  rests  in 
peaceful  security  and  quietness  on  its  placid 
bosom.  "And  so,"  says  Zn.9/(/o?i,  "in  the 
soitl,  when  all  v/ithin  is  full  of  confusion 
and  noise — the  heart  working  like  a  trou- 
bled sea,  and  finding  no  rest,  either  from 
its  own  persuasions  or  the  most  skillful 
speeches  of  others,  but,  amidst  all,  likely 
to  be  swallowed  up  or  split  in  pieces : 
then,  one  word  from  Ciikist's  niouth  quiets 
all  presently,  and  makes  the  soul  calmer 


and  smoother  than  the  stillest  water  in  the 
fairest  day." 

Notice  the  juxtaposition  of  lowliness  and 
greatness  in  the  scene  now  before  us.  In 
the  weary,  jaded  passenger,  wrapped  in  a 
coarse  fisherman's  coat,  sleeping  amid  the 
chill  damps  of  the  evening— we  see  "the 
Son  of  man ;"  in  the  stilling  of  the  tempest 
we  see  "  the  Son  of  God."  The  same  jux- 
taposition is  always  (or  generally)  found 
in  Christ's  history.  Born  in  a  stable,  yet 
angels  sang  of  His  glory.  Baptized  by  a 
sinner,  with  a  sinner's  rite,  a  voice  from 
the  "  Elxcellent  Glory"  attested  His  Divin- 
ity. Bethany's  tear-drops  revealed  His 
human  heart ;  Bethany's  word  of  Omni])o- 
tence  in  raising  the  sheeted  dead,  pro- 
claimed His  Godhead.  Calvary's  cross 
shows  us  a  dying  man,  but  a  blackened 
sun,  riven  rocks,  the  earth  trembling  to 
support  its  Creator's  cross,  testified  that  He 
who  hung  in  ignominy  on  that  tree  was 
"  the  mighty  God." 

27.  But  the  men  marvelled,  sayingr.  what  manner  of 
man  is  this,  that  even  the  winds  and  the  &ea  obey  him 

By  the  miracle  the  disciples  were  led 
into  thoughts,  even  higher  and  more 
awful,  of  the  Lord  whom  they  followed,  and 
were  brought  more  and  more  to  feel  that 
in  nearness  to  Him  was  all  safety  and  de- 
liverance from  every  danger.  Their  faith 
was  disciplined,  and  they  were  prepared 
for  sterner  moral  storms  yet  in  reserve  for 
them.  God  has  a  kind  design  in  all  the 
afflictions  which  befjill  His  people.  Happy 
are  those  for  whom  all  the  hurricanes  of 
life's  unquiet  sea  have  the  effect  of  making 
Jesus  more  precious. 

This  miracle  may  be  regarded  as  symbol- 
ical of  the  Church — the  Church  in  the  world, 
and  yet  not  of  the  world,  subject  to  the 
storms  of  persecution.  From  all  these 
storms  she  shall  be  delivered,  as  she  ever 
has  been,  by  Christ,  who  is  in  her,  being 
roused  by  the  cry  of  His  servants.  It  is 
also  not  a  mere  miraculous  feat,  but  also  a 
prophetic  fact.  It  was  not  finished  Avhen 
it  was  done,  but  a  foreshadow,  as  all 
Christ*s  miracles  Avere,  of  a  grand  result 
yet  to  be.  That  clear  dominion  of  man's 
spirit  over  the  material  universe  which 
Christianity  gives,  the  calm  courage  which 
it  inspires,  and  the  lordship  over  the  winds 
and  waves,  and  over  all  the  blind  ujuo.  r 


CHAPTER    VIII. 


Ill 


of  nature,  which  it  secures,  is  the  appointed 
sequence  of  the  calming  of  the  storm  on 
the  GaUlean  lake.  It  is  also  a  part  of  the 
recuperative  and  restoring  process  which 
is  going  forward  under  Him  "  by  whom 
and  for  wliom  are  all  things."  It  is  an 
advance  toward  the  time  of  the  promised 
"  restitution  of  all  things."  (See  Job.  iii. 
17;  Rev.  iv.  6,  xxi.  and  xxii.) 

2S.  "And  wlieii  he  was  come  to  tlic  otlier  side  into  the 
country  ol'tlic  (Jergesenes,  thiTe  met  him  two  possi-ssed 
with  i.li'vils,  coniing  out  of  tlic  tomljs,  exceuding  tierce, 
so  tliat  no  man  might  pass  by  tliat  way. 

"Mark  v.  1,  <fcc. ;  "Luke  viii.  26,  &c. 

We  have  just  seen  Jesus  show  Himself 
the  controller  of  the  elements  by  which 
our  world  is  assailed.  AVe  now  come  to 
contemplate  Him  in  a  light  still  more 
glorious,  as  the  Lord  of  the  inner  storms — 
the  moral  hurricanes  by  which  the  human 
mind  and  heart  are  deranged. 

The  other  side,  that  is,  of  the  sea  of  Gali- 
lee. Country  of  the  Gergesencs.  In  Mark, 
and  Luke,  we  read  "  the  country  of  the 
Gadarenes."  The  city  of  Gadara,  which 
was  one  of  the  ten  cities  called  Decapolis, 
was  on  the  east  of  Jordan,  in  the  vicinity 
of  the  lake  of  Gennesaret,  beyond  the 
brook  Jarmuk,  about  eight  miles  above  its 
junction  with  the  Jordan.  This  city  gave 
its  name  to  the  district  or  canton  of  which 
it  was  the  chief  town — Gadarene.  Gergesa 
was  another  city  in  the  same  neighbor- 
hood, whii'h  gave  to  another  district  the 
name  of  the  country  of  the  Gergesenes,  so 
that  the  region  generally  might  be  desig- 
nated by  either  name.  The  event  here 
related  probably  took  place  in  the  vicinity 
of  the  two  cities. 

There  met  him  two  possessed  with  devils.  In 
describing  this  fearful  scene,  each  Evange- 
list that  records  it  has  some  touches  which 
are  peculiarly  his  own.  Mark  and  Luke 
note  but  one  demoniac.  Here  is  variation, 
but  not  contradiction.  He  who  mentidlis 
the  one  does  not  deny  the  other. 

These  men  may  have  rushed  down  from 
their  dismal  dwelling-place,  to  encounter 
with  hostile  violence  the  intrudei's  that 
had  dared  to  set  foot  on  their  domiiin.  Or 
it  may  have  been  that  they  were  drawn  to 
Christ  by  the  secret  instinctive  feeling  that 
He  was  their  helper,  and  driven  from  Him 
by  the  sense  of  the  awfulgulf  that  divided 
them  from  the  Holy  One  of  God.  If  they 
came  with  purposes  of  violence,  their  mind 


was  changed  ere  they  fully  reached  Jesus. 
(Luke  viii.  29.) 

Coming  out  of  the  tombs.  They  avoided 
human  supervision  and  society.  Gadara 
is  remarkable  for  a  great  number  of  tombs, 
hewn  out  of  the  white  limestone  rocks,  and 
richly  carved.  Exceeding  fierce.  They  were 
desjierate  cases.  No  man  might — No  man 
coidd  pass  that  way.  There  is  no  road 
which  siia  does  not  make  dangerous.  These 
demoniacs  are  a  painfully  exact  likeness 
of  men  in  the  worst  stage  of  sin,  and  to 
that  stage  all  sin  tends.  There  met  him 
tv:o.  Sinners  of  the  worst  stage  like  to  be 
together. 

2!).  And  beliold.  tliey  cried  out,  saying,  i>whathave  we 
to  do  witli  tliti',  Jcsns,  tliou  h>oii  ol  God?  art  thou  come 
hitlier  to  torment  us  belore  the  time  ? 

bActs  xvi.  17;  James  ii.  19. 

What  have  we  to  do  ttith  thee.  These  are 
the  words  of  the  devils  by  whom  the  men 
were  possessed,  rather  than  the  men  them- 
selves, and  they  mean  "  what  have  we  in 
common?  Why  interferest  thou  with 
us?  Why  wilt  thou  not  let  us  alone?" 
Jesus,  thou  Son  of  Godf  Perhaps  the 
demoniacs  were  Jews  not  wholly  unac- 
quainted with  the  Messianic  hope,  but 
certainly  it  is  in  the  spirit  of  the  Evangel- 
ists, if  we  believe  that  the  knowledge  of 
the  Lord  which  the  demons  usually  exhibi- 
ted had  been  attained  in  a  supernatural 
way.  (Comp.  chapter  iii.  17.)  Art  thou 
come  hither,  &c.  How  awful  and  terrible 
are  these  glimpses  of  the  unseen  world ! 
It  is  here  implied  that  these  evil  spirits 
expect  a  certain  time  of  torment.  (Jude 
V.  6  ;  2  Peter  ii.  4  ;  Matt.  xx.  41.)  How 
miserable  an  expectation  !  How  thankful 
should  we  be,  who  not  only  are  invited 
and  persuaded  to  "  flee  from  the  wrath  to 
come,"  but  have  a  promise  of  all  grace 
which  may  be  needful  to  us,  to  support  us 
tlirough  dangers,  and  carry  us  through 
temptations! 

so.  And  there  was  a  Kood  way  off  from  them  a  herd 
of  many  swine  feeding.  31.  So  the  devils  besonght  him, 
saying.  If  thou  cast  us  out,  sufTer  us  to  go  away  into  the 
herd  of  swine. 

A  good  vajf  off.  At  a  considerable  dis- 
tance on  the  hills  Avhich  skirted  the  plain 
where  our  Saviour  had  landed.  Many 
swine.  (Mark  v.  13.)  The  Jews  were  pro- 
hibited from  keeping  swine,  which  were 
unclean  animals.  The  herd  must  therefore 
have  belonged  to  pagans,  or  else  have  been 
kept  for  purposes  of  traffic.    In  anj-  caee. 


112 


MATTHEW, 


it  might  serve  as  evidence  of  tlie  legal  un- 
cleanness  of  the  people,  and  of  their  essen- 
tially Gentile  disposition.  //  thou  cast  its 
out,  ttc.  The  demons,  becoming  aware 
that  they  must  in  some  way  yield  before 
Jesus,  entreated  at  least  to  be  handled  in 
the  mildest  way.  They  had  great  objec- 
tions to  being  in  "the  deep"  (Luke  viii. 
31),  i.  €.,  the  abyss  or  pit  of  bell,  and  much 
jireferred  to  wander  about.  But  it  was 
held  that  they  could  only  do  this  within 
the  vehicle  of  some  body,  human  or  ani- 
mal, divested  of  which  they  returned  to 
the  abyss.  To  avert  this,  the  demons  im- 
plored iDermission  to  enter  the  herd  of 
swine. 

32.  And  he  said  unto  them,  Go.  And  when  they  were 
come  out,  they  went  into  the  lierd  of  swim- :  and  Iieliohl, 
the  whole  herd  of  swine  ran  violently  down  a  steep 
place  into  the  sea,  and  perislied  in  the  waters.  :;:i.  And 
they  that  Itept  them  fled,  and  went  their  ways  into  the 
city,  and  told  everything,  and  what  was  befallen  to  the 
passessed  of  the  devils. 

Go.  This  does  not  mean  that  Jesus  ap- 
proved of  it,  only  that  He  permitted  it. 
In  Luke  viii.  32,  "  he  sufiered  them."  God 
often  and  everywhere  permits  in  this 
world  what  He  does  not  applaud.  They 
vent,  &.C. — of  course  the  demons,  not  the 
demoniacs.  According  to  Paige,  an  Ameri- 
can Universalist  commentator,  the  demo- 
niacs were  merely  crazy  men,  and  their 
insanity  was  transferred  by  Jesus  to  these 
two  thousand  pigs  !  And  behold,  the  n-hole 
herd  of  suine,  &c.  The  entire  herd  rushed 
headlong  in  frantic  rage  over  the  crags  or 
slopes  overhanging  the  lake,  and  were  en- 
gulfed in  the  waters  below,  thus  showing 
the  extraordinary  malice,  hatred  and  love 
of  mischief,  which  are  attributes  of  Satan, 
and  which  extend  their  operation  beyond 
men — even  to  brides.  Perished — the  swine. 
The  devils,  alas !  are  still  alive. 

The  destruction  of  the  swine  does  not, 
as  some  have  imagined  it  does,  present  any 
serious  difficulty.  A  man  is  of  more  value 
than  many  swine,  and  if  the  Lord  that 
made  all  things  could  do  man  good  mor- 
ally, physically  or  otherwise,  by  sacrificing 
these  swine,  He  only  did  then  and  in  that 


act,  what  is  done  every  day  when  the  in- 
nocent lamb,  the  unoftending  bird,  the 
patient  ox,  are  slaughtered  for  man's  nu- 
triment. (So  in  relation  to  the  loss  incurred 
by  the  owners  of  the  swine  (at  which 
some  have  cavilled),  it  is  no  more  ojien  to 
objection  than  any  murrain  that  causes 
cattle  to  die,  or  inundation  that  destroys 
the  fruits  of  the  field,  or  other  natural 
calamity  with  which  God  chastises  His 
children,  punishes,  or  seeks  to  make  con- 
trite the  hearts  of  His  enemies.  For  often 
times  the  taking  away  by  God  is,  in  a  highe^'^ 
sense,  a  giving.  It  is  the  taking  away  of 
the  meaner  thing,  for  the  purpose  of  mak- 
ing receptive  of  the  higher.  And  they  that 
kept  them  fled,  &c.  They  that  fed  the  swine 
repaired  to  the  adjoining  citj',  and  reported 
to  the  inhabitants  all  that  had  occurred. 

34.  And  behold,  the  whole  city  came  out  to  meet 
Jesus:  and  when  they  saw  him,  <-they  besought  hi7>i 
that  he  would  depart  out  of  their  coasts. 

cDeut.  V.  25 ;  1  Kings  xvii.  18 ;  Luke  v.  8 ;  Acts  xvi.  39. 

The  intelligence  of  the  stupendous  mira- 
cle so  aroused  the  city,  that  for  the  mo- 
ment the  terror  produced  by  it  was  stronger 
than  the  indignation  from  the  loss,  and 
the  inhabitants  poured  forth  to  meet 
Jesus;  and,  seized  with  superstitious  and 
half-heathen  fear,  and  dreading  further 
destruction  of  their  property,  they  en- 
treated Him  to  depart  out  of  their  country. 
When  He  healed  their  diseases,  they  beg- 
ged Him  to  remain ;  but  when  He  deprived 
them  of  their  property  they  asked  Him  to 
depart.  What  a  contrast  to  the  entreatj' 
of  the  Samaritans !  (John  iv.  40.)  How' 
many,  alas !  are  there  Avho,  though  they 
do  not  emulate  the  open  opposition  of  the 
Gergesenes  and  ask  Jesus  to  depart,  yet 
put  the  word  of  salvation  Avillfully  from 
them,  rush  into  the  world,  give  way  to 
fojly,  yield  to  sin,  and  in  their  days  of 
darkness  seek  any  and  every  master,  rather 
than  commit  themselves  at  once  to  the 
Shepherd  of  their  souls,  and  give  them- 
selves up  to  be  guided,  governed,  sanctified 
and  saved  by  the  God  of  their  salvation. 


1.  Who  came  to  Jesus  and  worshiped  Him  ?  2.  What  did  he  say  ?  3.  What  was  the  result  ?  4  Who  next 
came  to  Christ  ?  5.  For  what  purpo.se  did  he  come?  6.  What  is  said  of  him  ?  7.  Why  was  the  centurion's  faith 
'•  great  ?"    8.  What  is  said  about  sitting  dowi,  in  the  kingdom  of  heaven  ?    9.  What  about  "  the  children  of  the 


C  II  APT  Ell    IX. 


113 


kingdom  ?"  10.  Mention  the  miracle  in  Peter's  house.  11.  State  some  of  the  peculiarities  of  our  Lord's  miracles. 
]  J.  What  did  Jesu.s  say  to  thesc-ribo?  What  to  "another  of  His  disciples?"  13.  State  the  particulars  of  the  "great 
tempest."  14.  Describe  the  miracles  in  "  the  country  of  the  Gergesenea."  15.  How  do  sinners  ask  Jesus  to  da- 
part  from  them  ? 


CHAPTER  IX. 

2  C7iri<<t  cnrlna  onr  xic/:  (if  Ihe 2)nt'<'/,  n  rnllrth  MattJiriu 
friniitlLi:  ncijit  oi  ciixhiiii.  Wiatitlk  villi  publicims 
mid  .tinnrr.-i,  11  drf,  ndrlli  hix  disrijjlfs  fur  nnt  nistinii, 
'Zo  run  t/i  the  bluodi/  ixxuf,  23  ruisef/i/rom  dr.atli  Jail  us' 
dmujlili  r,  '2,7  givtth  siijlit  to  two  blind  iiwn,  3'J,  heak'th 
<i  duiiili  man  p'w.sv'.f.svd  of  a  devil,  oO  and  hath  compas- 
sion of  the  multitude. 

AND  he  entered  into  a  ship,  and  piissed  over,  "and 
came  into  his  own  city.— ''Chap.  iv.  13. 

Passed — at  the  request  of  the  Gergesenes. 
The  Lord  does  not  thrust  His  bles.sings  on 
the  unwilUng.  And  by  not  making  too 
long  dehiys  in  one  i)laee,  He  aroused  the 
more  earnest  wishes  for  His  presence.  His 
own  city — Capernaum,  dignified  by  this  in- 
liabitant.  The  miracle  which  followed  was 
wrought  not  many  days  after  the  cure  of 
the  leper,  (viii.  2-4). 

2.  ^And  behold,  they  brought  unto  him  a  man  sick  of 
the  palsy,  and  lying  on  a  bed ;  ^aurt  Jesus  seeing  their 
faith  said  unto  the  sick  of  the  palsy,  Son,  be  of  good 
cheer;  thy  sins  he  forgiven  thee. 

i^Mark  ii,  3 ;  Luke  v.  IS.    i^Chap.  vlii.  10. 

Behold,  merely  indicates  something  new 
and  unexpected.  They  brought  unto  him — 
many  such  offerings  were  made  to  the 
Saviour  acceptably.  Sick  of  palsy — palsy 
seems  to  be  a  contraction  of  the  word 
paralysis.  It  is  the  cessation  of  nervous 
activity  and  muscular  motion — a  disease 
that  is  found  everywhere  in  various  forms. 
(See  notes  on  chap.  iv.  2-4.)  Lying  on  a 
led.  According  to  Oriental  usage,  the  bed 
was  probablj^  no  solid  framework  like  our 
bedsteads,  but  a  simple  pallet,  rug  or 
blanket.  Even  the  most  costly  beds  in  the 
East  consist  of  cushions  and  light  cover- 
ings, spread  upon  the  floor  or  divan.  Jesus 
seeing  their  faith — that  of  the  2:)aralytic  him- 
self, as  well  as  those  who  brought  him, 
manifested  by  their  making  these  extra- 
ordinary efforts  to  bring  him  to  Jesus. 
>So7i,  be  of  good  cheer.  Be  confident,  neither 
thy  sins  nor  thy  disease  shall  stand  in  thy 
way. 

Thy  sins  be  forgiven  thee.  Saving  fiiith  and 
healing  were  alike  the  gift  of  God,  and 
often,  if  not  commonly,  bestowed  together. 
Knowing  the  state  of  the  man's  heart,  as 

8 


one  who  mourned  more  for  his  sins  than 
his  sufferings,  our  Lord,  instead  of  healing 
immediately,  pronounced  his  sins  forgiven. 
This  absolution  was  not  a  declaration  of 
Avhat  was,  or  a  wish  for  what  might  be,  but 
a  judicial  sentence  of  what  took  eflect  the 
moment  the  words  were  uttered.  The 
worth  of  the  pardon  which  Jesus  bestows 
is  valued  only  by  those  who  groan  beneath 
the  burden  of  sin.  The  great  reformer, 
IMartin  Luther,  soon  after  he  became  a 
monk,  fell  dangerously  ill.  Though  he  had 
long  sought  for  pardon,  he  was  filled  witli 
terror  at  the  prospect  of  eternity.  An  aged 
monk  visited  his  cell,  and  reminded  him 
of  those  words  in  the  Apostles'  Creed :  "  I 
believe  in  the  forgiveness  of  sins."  "  Be- 
lieve," said  the  old  man,  "  not  only  that 
the  sins  of  David  or  Peter  are  forgiven,  but 
that  your  oivn  are  pardoned."  These  words 
were  a  balm  to  Luther's  wounded  heart. 
He  thought  no  more  of  gaining  heaven  by 
his  own  righteousness,  but  he  looked  with 
confidence  to  the  mercy  of  God  in  Christ. 
Greatly  may  he  rejoice  whose  experience 
enables  him  to  bless  the  Lord  who  hath 
first  forgiven  him  all  his  iniquities,  and 
then  healed  all  his  diseases.  Our  Lord'.s 
pardoning  the  paralytic's  sins  before  heal- 
ing his  bodily  disease,  though  it  does  not 
show  that  He  regarded  special  suffering 
as  punishment  for  special  sins,  nevertheless 
was  calculated  to  remind  him,  and  all  who 
were  present,  and  all  who  read  the  account 
of  the  transaction,  that  sin  is  the  root  and 
cause  of  all  pains  and  diseases.  Much, 
more  important  is  it  to  have  sin  forgiven-,, 
than  sickness  or  any  other  bodily  evil 
removed. 

3.  And,  behold,  certain  of  the  scribes  said  within 
themselves,  This  man  blasphemeth. 

The  scribes  who,  with  Pharisees  that 
were  present  (Luke  v.  17),  surrounded 
Je.sus,  now  began  t'.>  show  their  malice 
toward  Him.     They  said  within  themselves, 


114 


MATTHEW. 


&c. — reasoned  in  their  hearts.  (Mark  ii. 
6.)  The  charge  of  blasphemy  which  they 
brought  against  Him  was  based  upon  an 
arrogation  of  tlie  Divine  prerogative.  They 
were  not  wrong  in  supposing  that  none 
can  forgive  sins  but  God  only.  Tliey  were 
wrong  in  not  weigliing  candidly  the  testi- 
mony of  God's  miracles.  "  What  are  this 
man's  pretensions  that,  on  his  own  au- 
thority, he  should  pronounce  forgiveness 
of  sin — the  sole  prerogative  of  God.  He 
is  guilty  of  the  rankest  blaspliemy."  As 
it  seems  to  have  been  then  agreed  on  all 
hands,  that  forgiving  of  sins  was  the  pre- 
rogative of  God  alone,  and  that  for  man 
to  arrogate  to  himself  this  power  was  no 
less  than  blasphemy,  how  can  man,  with- 
out guilt,  undertake  to  j)ronounce  absolu- 
tion ? 

4.  And  Jesus,  ^knowing  their  thoughts,  said,  Where- 
fore thiiilj;  ye  evil  in  your  hearts  ? 

dPs.  cxxxix.  2;  Chap.  xii.  25;  Marls  xii.  15;  Lulie  v. 
22,  vi.  8,  ix.  47,  xi.  17. 

Our  Lord,  being  aware  of  their  thoughts, 
asked  them,  "  Why  do  ye  secretly  medi- 
tate evil  ?"  To  know  the  hearts  of  men, 
was,  Avith  the  Jews,  a  test  of  the  true 
Messiah's  claims.  In  telling  them,  then, 
what  the  thoughts  of  their  hearts  were, 
Jesus  gave  them  the  fullest  proof  of  His 
power  to  forgive  sins,  because  God  only 
can  forgive  sins,  and  God  only  can  search 
and  know  the  heart. 

5.  For  whether  is  easier  to  say,  Thy  sins  be  forgiven 
thee,  or  to  saj',  Arise,  and  walk?  (>.  But  that  ye  may 
know  tliat  tlie  Son  of  man  hatli  power  on  eartii  to  for- 
give sins,  (then  saith  he  to  the  siclc  of  the  palsy,)  Arise, 
take  up  thy  bed,  and  go  unto  thine  house. 

Whether  is  easier  to  say,  &c.  Christ's 
enemies,  as  H3  knew,  thought  that  to  say, 
or  claim,  that  sin  is  forgiven,  was  undoubt- 
edly the  easier,  particularly  so  long  as 
inquiry  was  not  made  respecting  the  cre- 
dentials of  the  speaker's  authority.  In 
order,  therefore,  that  they  might  doubt  no 
longer  of  his  credentials  (which  seems  to 
have  been  the  great  end  of  the  miracles), 
the  Saviour  accomplished  the  miracle  of 
healing,  whereby  the  blessing  of  the  for- 
giveness of  sins  was  at  once  manifested 
and  sealed. 

But  that  ye  may  know,  &c.  "By  doing 
that  which  is  submitted  to  the  eyes  of 
men,  I  will  attest  my  right  and  power  to 
do  that  which,  in  its  very  nature,  lies  out 
of  the  region  of  ocular  demonstration. 
From  what  you  shall  see,  you  may  conclude 


that  it  is  no  'robbery'  (Philip,  ii.  6)  upon 
my  part,  to  claim  the  power  of  forgiving 
men  their  sins."  The  phrase,  the  Son  of 
man,  appears  to  have  been  taken  from  Dan. 
vii.  13,  which  the  Jews  understood  as  refer- 
ring to  the  Messiah.  (Luke  xxii.  69,  70  ; 
John  xii.  o4.)  Power  on  earth,  the  counter- 
part of  power  in  heaven.  It  could  be  no 
superior  scientific  skill,  it  could  be  no  mere 
earthly  magnetic  power,  it  could  be  no 
accidental  coincidence  of  events.  Earth 
is  exclusively  the  place  where  sins  are 
committed  and  remitted.  The  phrase  im- 
plies a  condition  of  heavenly  glory,  in 
which  no  one  will  call  in  question  Christ's 
right  to  remit  sins.  Tlicn  sait]i  he  to  tlie  sick 
of  the  palsy,  &c.  "  Bed,"  with  the  inhabi- 
tants of  the  East,  is  not  that  serious  and 
important  part  of  domestic  economy  that 
Ave  are  accustomed  to  consider  it.  It  is  at 
best  like  a  very  small  and  narrow  sofa,  so 
light  as  to  be  easily  carried  by  the  occupier 
himself  from  place  to  place,  and  from  room 
to  room,  according  as  caprice  or  the  change 
of  the  seasons  may  require.  In  general, 
however,  it  is  nothing  more  than  a  mat- 
tress, Avhich  admits  of  being  spread  in  a 
moment  on  the  floor,  and  which,  when  not 
used,  is  carelessly  flung  into  a  corner  of 
the  room. 

7.  And  he  arose,  and  departed  to  his  house. 
Christ's  command  Avas  accompanied  with 

Di\'ine  poAver,  the  helpless  man  instantly 
sprang  to  his  feet,  lifted  upon  his  head  the 
mattress  ui^on  Avhich  he  had  lain  (Luke  \. 
25),  and  strode  with  vigorous  limbs  out  of 
the  court  (Luke  v.  19),  through  the  crowd, 
which  noAV  instinctively  made  way  for  him, 
hastening,  under  a  command  so  pleasant 
to  obey,  first  of  all  to  his  own  house  and 
family,  to  lend  help  Avhere  he  had  formerly 
been  a  burden,  glorifying  God  (Luke  v.  25) 
for  the  Avonderxul  cure  whicli  he  had  per- 
formed on  his  body,  and  for  the  still  more 
wonderful  cure  He  had  bestoAved  on  his 
soul. 

8.  But  when  the  multitudes  saw  it,  they  marvelled, 
and  glorified  God,  which  had  given  such  power  unto 
men. 

The  croAvd  who  had  gathered  from  dif- 
ferent points  (Luke  iv.  17),  some,  no  doubt, 
in  search  of  spiritual  benefit,  others  to  see 
and  hear  one  whose  name  was  in  every 
mouth,  Avondered  at  Avhat  they  had  seen. 
And  glorified  God — an  admirable  antithesis. 


CHAPTER    IX. 


115 


the  enthusiasm  of  tlie  people,  over  against 
the  murmuring  and  malice  of  the  scribes. 
Power  to  men.  From  this  it  would  seem  that 
their  ideas  of  Christ  were,  as  j'et,  very  im- 
perfect, and  that  they  looked  on  Him  in 
no  higher  light  than  that  of  a  man  acting 
with  delegated  authority  ;  whereas,  they 
ought  to  have  concluded  that  he  was  the 
Divine  Messiah. 

From  this  narrative  learn  the  following 
practical  lessons :  1.  Affliction  may  prove 
a  great  blessing  to  a  man's  soul.  2.  Whilst 
it  is  pleasant  to  see  crowds  flocking  to  the 
house  of  God,  there  is  too  much  reason 
for  the  painful  fear  that  many  go  there, 
not  as  humble  worshipers,  but  as  censors 
and  spies.  3.  All  who  are  themselves  in 
health,  and  strengtli,  and  comfort,  ought 
to  be  ready  to  perform  the  various  offices 
of  humanity  to  those  who  are  in  sickness, 
or  in  any  trouble.  Especially  ought  Chris- 
tians who  have  friends  and  acquaintances 
under  the  disease  of  sin,  endeavor  to  bring 
them  to  the  Saviour,  in  a  spiritual  sense  ; 
encouraging  themselves  from  this  and 
similar  passages.  4.  It  is  a  solemn  truth 
that  Jesus  knows  the  thoughts  of  men, 
whether  they  are  for  good  or  evil.  (Ps. 
cxxxix.  5.)  5.  It  is  delightful  to  know  that 
Jesus  can  still  forgive  sin.     (Acts  v.  31.) 

9.  'Anrl  as  Jesus  passed  forth  from  thence,  he  saw  a 
man  named  Matthew,  sitting  at  the  receipt  of  castoni : 
and  he  saith  unto  him,  Follow  me.  And  he  arose,  and 
followed  him.— »Mark  ii.  14:  Luke  v.  27. 

Passed  forth  from  thence,  i.  e.,  from  the 
scene  of  the  paralytic's  cure  in  Capernaum, 
toward  the  shore  of  the  sea  of  Galilee,  on 
which  that  town  lay.  (Mark  ii.  13.)  On 
his  way  thither  the  events  recorded  here 
occurred.  He  saw,  that  is,  looked  upon,  at- 
tentively regarded.  A  man  named  Matthew, 
elsewhere  called  Levi.  (Luke  v.  27  ;  Mark 
ii.  14.)  (See  Preface  to  this  Gospel.)  Sitting 
at  the  receipt  of  custom,  i.  e.,  the  place  of  the 
receipt  of  taxes  imposed  by  the  Romans  on 
this,  as  on  other  subject  provinces  of  the 
empire.  He  was  actually  employed  at  his 
calling.  The  publicans  had  tenements  or 
booths  erected  for  them  at  the  foot  of 
bridges,  at  the  motith  of  rivers,  and  by  the 
sea  shore,  where  they  took  the  toll  of  pas- 
sengers. As  the  "  receipt  of  custom  "  at 
which  Matthew  was  sitting  was  not  in  the 
town,  or  at  the  gate,  but,  as  it  would  seem, 
by  the  sea  shore  (see  ]Stark  ii.  13,  14),  it  is 


presumed  that  he  was  one  of  the  inferior 
officers  employed  to  collect  the  dues  levied 
upon  the  fish  brought  to  shore,  and  upon 
the  vegetables  and  fire-wood  received  from 
the  otlier  side  of  the  lake. 

jhid  he  saith  unto  him,  Follow  7ftt'— giving 
the  words  resistless  efficacy  in  the  heart 
of  him  to  whom  they  were  spoken.  Doubt- 
less this  was  not  Matthew's  first  knowledge 
of  the  Saviour.  The  analogy  of  the  class 
described  (chap.  iv.  18-22),  makes  it  not 
improbable  that  this  man,  like  his  prede- 
cessors, already  belonged,  for  a  shorter  or 
longer  time,  to  the  most  attentive  hearers 
of  the  Saviour.  But  now  he  is  called  to 
accompany  Him  as  an  avowed,  decided, 
and  constant  disciple,  and  a  future  Apos- 
tle. And  he  arose,  and  followed  Him.  We 
are  not  to  understand  that  he  dei)arted 
without  settling  up  and  arninging  his 
affairs,  so  that  his  employers  might  receive 
detriment  from  his  change  of  pursuit,  and 
yet  it  is  plain  that  unhesitatingly,  without 
the  reply  of  a  word,  or  the  least  unneces- 
sary delay,  he  left  all  in  which  he  had  just 
been  immersed,  obeyed  the  summons 
which  was  to  change  the  whole  tenor  of 
his  life. 

Note  1.  Such  is  the  freeness  of  Divine 
grace  that  it  calls  and  converts  when, 
where,  and  whomsoever  it  will.  2.  Con- 
version is  as  much  a  supernatural  work 
now,  as  it  was  eighteen  hundred  years  ago. 
(Ps.  xxvii.  8.)  3.  We  must  never  despair 
of  any  one's  salvation  so  long  as  he  lives, 
after  reading  of  Matthew's  case.  4.  Con- 
version now  is  equally  as  decisive  as  it 
ever  was.  Matthew's  resigning  his  worldly 
calling,  and  worldly  gains,  was,  indeed, 
peculiar  ;  but  this,  only  as  regards  the  act, 
and  not  as  regards  the  state  of  mind  which 
produced  the  act,  and  which  is  required 
of  all.  5.  Instant  obedience  to  what  Christ 
says,  is  duty.  God  says,  "  Believe — do." 
We  are  not  to  discuss  the  metaphysics  of 
the  question,  but  just  believe  as  God  says, 
and  do  as  God  prescribes,  and  in  the  effort 
we  will  find  the  strength  that  is  adequate 
to  the  occasion. 

10.  '!,  'And  it  came  to  pass,  as  Jesus  sat  at  meat  In  the 
house,  behold,  many  publicans  and  sinners  came  and 
sat  down  with  him  and  his  disciples. 

fMark  ii.  15,  &c. ;  Luke  v.  29,  <ftc. 

And  it  came  to  pass.  This  fiict  occurred 
probably  some  six  months  after  the  call 


116 


MATTHEW, 


mentioned  in  the  last  verse.  Jesus  sat  at 
meat,  literally  was  reclining  at  table,  in  al- 
lusion to  the  ancient  mode  of  lying  on 
couches  at  meals,  in  the  house,  doubtless 
Matthew's  house.  When  Christ  was  in- 
vited to  any  table.  He  never  refused  to  go. 
He  went  mainly  for  an  opportunity  of 
conversing  and  doing  good.  His  dining 
with  publicans  and  sinners  is  not  a  prece- 
dent for  us,  unless  we  go  as  He  did — a 
physician  to  the  sick,  an  instructor  to  the 
ignorant.  Many  publicans  and  sinners. 
Under  this  expression  were  included  all 
those  who  fell  below  the  Pharisaic  observ- 
ance of  the  law.  Came  and  sat  down,  &c. 
Matthew,  having  had  time  to  be  somewhat 
established  in  the  faith,  his  compassion  for 
old  friends  of  his  own  calling  and  charac- 
ter, led  him  to  gather  them  together  that 
they  might  have  an  opportunity  of  hearing 
the  gracious  words  which  proceeded  out 
of  his  Master's  mouth,  if  haply  they  might 
experience  a  like  change.  Those  who  have 
been  graciously  delivered  from  the  bondage 
of  sin,  will  wish  others  also  to  be  set  free. 

11.  And  when  the  Pharisees  saw  it,  they  said  unto  his 
disciples,  Whv  eateth  your  Master  with  rpublicans  and 
hsinners  ?— sCiiap.  xi.  19 ;  Luke  v.  30,  iv.  2.    tGal.  ii.  15. 

Why  eateth  your  Master,  &c.  This  fault- 
finding question  was  not  addressed  to  the 
Saviour  Himself.  The  defeat  sufiered  by 
the  Pharisees  shortly  before,  at  the  heal- 
ing of  the  paralytic,  had  probably  deterred 
them  from  coming  too  frequently  in  con- 
tact with  Christ.  But  though  the  cavil 
was  addressed  to  his  disciples,  He  answered, 
not  merely  to  shame  the  Pharisees  and  to 
maintain  His  own  cause,  but  also  and  es- 
pecially in  order  to  come  to  the  help  of 
His  perplexed  disciples,  who  were  not  yet 
in  a  condition  suitable  to  defend  them- 
selves and  Him. 

12.  But  wlien  Jesus  heard  that,  he  said  unto  them. 
They  that  be  whole  need  not  a  physician,  but  they  that 
are  sick. 

Why  should  a  physician  be  censured 
for  conversing  with  sick  patients  ?  I 
came  into  the  world  to  perform  the  office 
of  a  kind  physician  unto  men  ;  surely,  then, 
I  should  take  all  opportunities  of  convers- 
ing with  them,  that  I  may  help  and  heal 
them,  for  they  that  are  sick  need  the  physician, 
but  as  for  you  scribes  and  Pharisees,  who 
are  strong  and  sound,  in  your  own  opinion 
and  conceit,  I  have  no  hope  of  doing  you 


good  ;  for  such  as  think  tlwinselves  whole,  in 
health,  desire  not  the  physician's  aid. 

Very  striking  is  this  image  of  sickness 
to  mark  the  prostrate  condition  of  man  in 
his  sin.  The  drooping,  the  disgust  with 
the  very  sights  and  sounds  which  glad- 
dened him  before,  the  feverish  restless- 
ness, the  parched  tongue,  the  weary  limbs, 
the  acute  pain,  the  dull,  deep  gnawing  of 
mortal  disease,  the  disarrangement  of  all 
the  functions  of  the  body,  the  sleepless- 
ness, the  delirium,  the  helplessness  and 
the  hopelessness  of  the  poor  stricken  one, 
and  his  death,  if  his  sickness  is  not  re- 
moved ;  surely,  all  this  supplies  a  won- 
derful picture  of  sin  in  the  soul  of  man, 
the  spiritual  disease  under  which  he  is 
suffering,  and  his  melancholy  doom,  if 
that  disease  is  not  healed  by  the  great 
Physician.  (See  Ex.  xv.  8  ;  Ps.  cxlvii.  3.) 
Christ  is  the  most  skillful  physician  (Ps. 
ciii.  3),  the  best  physician,  because  He 
cures  the  better  part — the  soul  (Heb.  ix. 
14),  the  cheajjest  physician  (Luke  viii.  43; 
Isa.  Iv.  1),  the  most  tender-hearted  physi- 
cian (Hos.  xi.  8 ;  Ps.  cxlvii.  3),  the  most 
successful  physician  (John  xvii.  12),  the 
only  physician  (Acts  iv.  12). 

13.  But  go  ye,  and  learn  what  that  meaneth,  >I  will 
have  mercy  and  not  sacrifice  :  for  I  am  not  come  to 
call  the  righteous,  i^but  sinners  to  repentance. 

'Hos.  vi.  6 ;  Mi.  vi,  6,  7,  8 :  chap.  xii.  7.    kj  Tim.  1.  15. 

Our  Lord  further  defends  Himself  by 
reminding  them  what  God  had  said  by 
His  prophet.  (Hos.  vi.  6  ;  see  also  1  Sam. 
XV.  22.)  I  will  have  mercy,  &c.,  that  is, 
"  although  I  have  appointed  the  ceremo- 
nial law,  with  all  its  rites,  sacrifices  and 
distinctions,  to  be  a  shadow  of  good  things 
to  come,  and  though  I  require,  in  general, 
obedience  tf*  its  rules,  yet  I  value  not  those 
outward  and  formal  services,  in  compari-  . 
son  with  acts  of  moral  virtue,  and  deeds 
of  charity,  and  feelings  of  mercy  ;  and  if 
there  be  an  occasion  in  which  mercy  can- 
not be  shown  to  a  fellow-creature  without 
neglecting  some  sacrifice  or  other  ceremo- 
nial appointment,  let  the  formal  duty  be 
omitted,  and  let  the  deed  of  charity  be 
done." 

/  am  not  come  to  call,  &c.    We  are  not  to 
understand  that  Christ  found  some  who  . 
were  "whole"  and  "righteous,"  for  it  is 
declared  that "  all  have  sinned."    He  called 
those  scribes  and  Pharisees  so,  not  because 


CHAPTER    IX. 


117 


thoy  were  really  so,  but  only  because  they, 
with  a  holy  mockery,  esteemed  themselves 
so.  Tlie  language  in  relation  to  them  is 
entirely  ironical.  Here,  as  elsewhere,  we 
see  that  our  Lord's  call  to  sinners  is  not  a 
bare  call  to  become  His  disciples,  but  a 
call  to  repentance.  Repentance,  or  godly 
sorrow  for  sin,  is  for  the  just  named  "  sick," 
the  restoration  of  the  health  of  the  soul. 
Jesus  Christ  did  not  come  into  the  world 
merely  as  a  teacher,  but  as  the  Saviour  of 
that  which  was  utterly  lost,  and  those 
only  can  receive  benefit  from  Ilim  who 
will  confess  that  they  are  ruined,  bank- 
rupt, hopeless,  miserable  sinners.  If  we 
feel  ourselves  "  righteous,"  He  has  nothing 
to  say  to  us;  but  if  we  feel  ourselves 
"  sinners,"  we  have  a  warrant  for  api^lying 
to  Him,  and  trusting  in  Him  to  our  life's 
end. 

14.  1[  Then  came  to  him  the  disciples  of  John,  saying, 
■Why  do  we  and  the  Pharisees  litst  oft,  but  thy  disciples 
fast  not  ? 

iMiirk  ii.  18,  &c. ;  Luke  v.  33,  cfec.,  and  xviii.  12. 

Font  oft.  (See  Luke  xviii.  12.)  The  Phari- 
sees probably  incited  these  disciples  to 
make  common  cause  with  them,  which 
they  could  the  more  easily  do,  as  now 
Jesus  was  at  a  feast  and  John  in  prison. 
A  life  of  austere  devotion,  of  the  sternest 
Old  Testament  spirit,  was  practised  by  John 
and  his  disciples,  many  of  whom  may  have 
been  from  among  the  Essenes,  and  their 
previous  asceticism  would  lead  them  to 
regard  with  surprise  the  departure  of 
Jesus  and  His  disciples  from  the  stern 
habits  of  self-denial  practised  by  their 
Master.  There  seems  also  to  be  a  tinge 
of  censure  in  the  question. 

15.  And  Jesus  said  unto  them,  Can  mthe  children  of 
the  bride-chamber  mourn,  as  long  as  the  bridegroom  is 
with  tliem  ?  but  the  days  will  come,  wlieu  the  bride- 
groom shall  be  taken  from  them,  and  "tlien  shall  they 
fast. 

mLuke  V.  34,  35 ,  John  iii.  29 ;  Acts  xiii.  2,  3,  and  xiv. 
23 ;  1  Cor.  vii.  5. 

Here  is  an  evident  allusion  to  the  last 
testimony  of  John  the  Baptist.  (John  iii.) 
The  children  of  the  bride-chamhcr  were  the 
attendant  young  comrades  of  the  bride- 
groom, who  assisted  in  the  festivities  of 
the  wedding.  Now  that  the  bridegroom 
was  with  the  children  of  the  bride-cham- 
ber, and  it  was  a  day  of  joy  and  rejoicing 
with  the  disciples,  mourning  and  fasting 
would  be  very  inappropriate  for  them. 
Christ  would  not  discourage  His  disciples 
by  over-rigorous  institutions,  and  it  is  unfit 


that  His  religion  should  be  burthened  with 
them.  He  suits  the  duties  of  His  people 
to  their  circumstances,  and  kindly  propor- 
tions their  work  to  their  strength,  with  a 
tender  regard  to  their  weakness,  till  by 
degrees  they  may  be  fitted  for  the  more 
difficult  and  humbling  services.  What  a 
wonderful  intimation  does  the  figure  hride- 
(/j'oommake  of  what  Christ  is  to  His  people! 
He  loves  them  with  a  deep  and  everlast- 
ing love,  takes  them  into  union  with  Him- 
self, supi^lies  their  daily  need,  sympathizes 
with  them  in  all  their  troubles,  bears  with 
all  their  infirmities,  and  will  one  day  luring 
them  to  share  with  Him  the  glory  that  He 
has  received  from  His  Father,  that  where 
He  is,  they  may  be  also.  They  are  the 
Lamb's  wife.     (Rev.  xix.  7.) 

But  the  days  will  come,  in  which  a  much 
greater  sorrow  Avill  befall  My  disciples 
than  even  that  which  has  now  smitten  the 
sorrowing  disciples  of  John.  I  am  not 
only  to  be  sejjarated  from  them,  but  to  be 
taken  from  them ;  an  evident  allusion  to 
the  violent  death  He  should  die,  and  then 
shall  they  fast.  Though  this  expression 
does  not  seem  to  warrant  the  inference 
drawn  from  it,  that  when  the  Saviour  left 
the  world,  literal  fasting  from  meats  and 
drinks,  at  certain  seasons,  was  to  be  the 
duty  of  all  Christians,  yet  it  may  not  be 
doubted  that  fasting  and  abstinence  were 
occasionally  j^ractised  by  believers  after 
our  Lord's  ascension.  (See  Notes  on  chap, 
iv.  and  vi.  16-18.)  The  words  in  this  verse 
appear  to  have  a  deeper  meaning  than  any 
mere  abstinence  from  food.  They  describe 
the  state  of  mind  in  which  all  true  Chris- 
tians should  live  until  their  Lord  returns. 
It  is  time  for  daily  and  hourly  self-denial 
and  mortification.  The  time  of  fullness 
and  satisfaction  cannot  be  until  Ave  see  the 
Bridegroom  amongst  us  again. 

16  No  man  putteth  a  piece  of  ne^v  clotli  nnto  an  old 
earment :  for  that  which  is  put  in  to  till  it  up.  taketU 
from  the  earment,  and  the  rent  is  iTiado  wor^e.  17. 
Neither  do  men  put  new  wine  into  old  bottles :  else  the 
bottles  break,  and  the  wine  runneth  out,  and  the  bottles 
perish  :  but  they  put  new  wine  into  new  bottles,  and 
both  are  preserved. 

For  that  which  is  put  in,  &c.  The  Saviour 
gave  the  murmuring  scribes  and  Pharisees 
to  understand  that  that  Avhich  He  was 
bringing  in,  was  not  a  mere  addition  to, 
or  complement  of  that  which  had  gone  by. 
The  whole  Jewish  dispensation  was  passing 
away.     The  dispensation  of  the   Gospel 


118 


MATTHEW 


was  at  hand.  But  the  latter  was  not  to 
be  thrust  into  the  midst  of  the  former,  in 
order  to  make  it  last  longer,  or  wear  better. 
The  old  dispensation  was  not  the  more 
important  of  tlie  two,  and  so  the  new  ought 
not  to  be  used  to  renovate  and  help  on  the 
old.  The  old  and  the  new  covenants  are 
both  originally  from  God,  and  both,  as 
such,  are  good,  but  they  must  not  be  blended 
together,  or  mixed  \\])  with  each  other,  as 
if  to  make  but  one. 

Neither  do  men  put  new  wine,  &c.  Bottles, 
which  were  anciently  made  of  the  skins 
of  animals,  would,  when  they  were  old, 
become  dry,  and  incapable  of  swelling  as 
the  new  wine  would  ferment,  and  hence 
they  would  burst,  and  both  the  Avine  and 
the  leather  bottles  be  ruined.  It  was  neces- 
sary, therefore,  that  unfermented  wine 
should  be  put  into  fresh  skin  bottles,  so 
that  the  bottles  might  swell  as  the  wine 
fermented.  The  first  parable  tells  us  that 
the  improvement  must  not  be  begun  ex- 
ternally, leaving  the  state  of  the  inner  man 
xintouched  ;  this  second  one  shows  inverse- 
ly, that  the  internal  renovation  must  reach 
to  what  is  outward,  and  give  to  this  a 
suitable  direction. 

18.  H  "While  he  spake  these  things  unto  them,  behold, 
there  came  a  certain  ruler,  and  worshipped  him,  saying. 
My  daughter  is  even  now  dead:  but  come  and  lay  thy 
luind  vipon  her,  and  she  shall  live.  19.  And  Jesus  arose 
a'ld  followed  him,  and  .«o  rfW  his  disciples.  20.  ^  pAnd 
behold,  a  woman  which  was  diseased  with  an  Issue  of 
blood  twelve  years,  came  behind  hiin,  and  touched  the 
liom  of  his  garment.  21.  For  she  said  within  herself.  If 
I  may  but  touch  his  garment,  I  shall  be  whole.  22.  But 
Jesus  turned  him  about,  and  when  he  saw  hor,  he  said, 
IJaughter,  be  of  good  comfort:  ithy  faith  hatii  made 
thee  whole.  And  the  woman  was  made  whole  I'nim 
that  hour.  23.  ■•And  when  Jesus  came  into  the  ruler's 
house,  and  saw  -'the  minstrels  and  the  people  making  a 
noise,  34.  He  said  unto  them, 'Give  place:  for  the  maid 
is  not  dead,  but  sleei^eth.  And  they  laughed  him  to 
scorn.  25.  But  when  the  people  were  put  forth,  he 
went  in,  and  took  her  by  the  hand,  and  the  maid  arose. 
2G.  And  i  the  fame  hereof  went  abroad  into  all  that 
land. 

"Mark  v.  22,  &c. :  Luke  viii.  41,  <fcc.  pMark  v.  25  ;  Luke 
viii.  4:5.  qLuke  vii.  .50,  viii.  4.S.  xvii.  19,  xviii.  42.  'Mark 
V.  38  ;  Luke  viii.  51.  aSee  2  Chron.  xxxv.  25.  'Acts  xx. 
10.     II  Or,  this  fame. 

Daughter,  he  of  good  comfort,  &c.  As  the 
woman  felta  confidence  even  in  theefficacy 
of  but  touching  the  hem  in  His  garment, 
80  let  us  even  in  the  absence  of  all  near  or 
vivid  conception  of  Him,  Avhen  such  mani- 
festations are  wanting,  and  all  light  save 
that  of  simple  credence,  all  power  save  that 
of  naming  His  name,  have  forsaken  us — 
let  us  even  in  these  circumstances  of  dis- 
tance and  desei'tion,  have  but  faith  in  the 
name,  and  like  the  woman  cured  of  her 
issuej  we  shall  be  made  whole.     The  min- 


strels and  the  people  making  a  noise.  Vocal 
and  instrumental  music  formed  part  of  the 
means  of  expressing  sorrow  on  the  loss  of 
friends.  Loud  and  doleful  sounds  rose 
immediately  from  all  present  when  a  friend 
died.  (Jer.  ix.  17-22.)  Not  dead,  but  sleep- 
eth,  &c.  Death  is  but  a  sleep ;  in  respect  of 
Him  who  raised  a  dead  person  more  easily 
than  we  can  awake  one  who  is  asleep. 
Even  the  death  of  the  soul  is  but  a  sleep, 
when  God  has  resolved  to  awaken  the 
sinner,  and  to  restore  to  him  the  life  of 
His  grace.  The  world  laughs  at  the  truths 
which  it  neither  comprehends  nor  loves, 
and  at  those  who  publish  them.  A  faithful 
minister  keejis  on  his  pace,  and  ceases  not 
to  work  the  work  of  God. 

And  the  maid  arose.  How  wonderful  that 
sight  must  have  been !  Who  that  has  ever 
seen  the  dead  can  forget  the  stillness,  the 
silence,  the  coldness,  when  the  breath  has 
left  the  body?  Who  can  forget  the  awful 
feeling,  that  a  mighty  change  has  taken 
place,  and  a  mighty  gulf  been  placed  be- 
tween ourselves  and  the  departed  ?  But  be- 
hold !  our  Lord  goes  to  the  chamber  where, 
tlie  dead  lies,  and  calls  the  spirit  back  to  its 
earthly  tabernacle.  The  pulse  once  more 
beats;  the  eyes  once  more  see;  the  breath 
once  more  comes  and  goes.  The  ruler's 
daughter  is  once  more  alive,  and  restored 
to  her  father  and  mother.  This  was  om- 
nipotence indeed !  None  could  have  done 
this  but  He  who  first  created  man,  and  has 
all  power  in  heaven  and  earth.  (For  a 
fuller  exposition  of  the  above  verses  see 
on  ]\Iark  v.  21-43.) 

27.  And  when  Josus  departed  thence,  two  blind  men 
followed  him,  crying,  and  saying,  "Thou  son  of  Duvid, 
have  merev  on  us. 

oChap.  XV.  22,  XX.  30,  31.  Mark.  47,  48;  Luke  xviii. 
38,39. 

This  miracle,  and  that  which  follows, 
of  the  dumb  demoniac,  are  recorded  by 
IMatthew  alone.  When  Jesxis  departed  thence, 
returned  from  the  ruler's  house  to  His 
own  sojourn.  Tiro  blind  men  followed  him. 
They  were  not  blind  by  nature,  but  by 
disease.  Blindness  is  extremely  common 
in  the  East  from  many  causes ;  e.  g.,  the 
quantities  of  dust  and  sand  pulverized  by 
the  sun's  intense  heat,  the  perpetual  glare 
of  light,  the  contrast  of  the  heat  with  the 
cold  sea-air  on  the  coast,  where  blindness  is 
espcially  prevalent,  the  dews  at  night  while 
they  sleep  on  the  roofe,  small-pox,  old  age, 


CHAPTER    IX. 


119 


&c.,  and  perhaps,  mere  than  all,  the  Mo- 
hammedan fatalism,  which  lead?*  to  a  neg- 
lect of  the  proper  remedies  in  time 

Two.  Tliey  were  partners  in  sorrow.  They 
may  have  followed  Jesus  with  their  cry 
for  aid  immediately  on  His  leaving  the 
house  of  Jairus.  There  was  the  same  trial 
of  faith  in  their  case,  although  in  a  more 
mitigated  form,  as  in  that  of  the  woman 
of  Canaan.  (Matt.  xv.  22,  23,  compared 
with  Mark  vii.  24.)  This  is  the  first  of  the 
many  cases  of  healing  of  the  blind  recorded 
in  the  Gospel  narrative.  (Matt.  xii.  22, 
XX.  30,  xxi.  14  ;  John  ix.) 

Thoa  son  of  David.  (Matt.  xv.  22,  xx. 
30,  31.)  This  is  the  first  time  we  read  of 
this  title  being  given  to  Jesus,  except  by 
the  angel  Gabriel  before  Misbirth.  (Luke 
i.  32.)  By  this  title  He  was  acknowledged 
to  be  the  Messiah,  or  ■  Christ,  who,  as  all 
Jews  agreed,  was  to  be  the  son  of  David 
(Matt.  xxii.  42,  xii.  23,  and  John  vii.  42), 
and  by  being  the  Son  of  Da^'id,  Jesus  had 
a  right  to  the  title  of  Messiah.  (2  Sam.  vii. 
13,  16.)  Can  there  be  a  doubt  that  the 
faith  of  these  blind  men,  in  thus  address- 
ing Jesus,  festened  on  such  great  Messianic 
promises  as  that  in  Isa.  xxxv.  5  ?  Notice 
that  they  believed  by  hearing  only  ;  they 
relied  on  the  testimony  of  others  who  had 
seen  Christ's  miracles ;  the  eyes  of  their 
understanding  were  enlightened,  if  their 
bodily  eyes  were  dark.  (John  xx.  29) 
We  must  never  despair  of  any  one's  salva- 
tion, merely  because  he  lives  in  a  position 
unfavorable  to  his  soul.  Have  mercy  on  us 
— a  virtual  request  that  He  should  restore 
their  sight  by  removing  the  cause  of  their 
blindness. 

28.  And  when  he  was  come  into  the  house,  the  blind 
men  came  to  bim  :  and  Jesus  saith  unto  them,  Believe 
ye  that  I  am  able  to  do  this  ?  Tliey  said  unto  bim,  Yea, 
Lord. 

The  house — His  dwelling  at  Capernaum. 
The  blind  men  came  to  hirri.  Thej^  found 
their  way  in  the  train  of  Christ,  as  if  some 
glimmer  of  light  had  already  been  granted. 
They  evinced  a  determination  to  take  no 
refusal  in  regard  to  the  boon  they  were 
seeking.  Believe  ye  that  I  am  able  to  do  this  ? 
%.  e.,  to  cure  their  blindness.  Of  course  our 
Lord  did  not  require  assurance  on  this 
point.  (John  ii.  25.)  As  the  men  had  at- 
tested their  belief  in  the  cry  with  which 
they  followed  Him  through  the  street,  we 


are  to  regard  Him  as  having  asked  this 
question  in  order  to  deepen  their  faith,  to 
raise  their  expectation  of  a  cure,  and  so 
prepare  them  to  receive  it,  and  the  cordial 
acknowledgment,  so  touchingly  simple — 
yea,  Lord,  which  they  immediately  made 
to  Him  of  His  power  to  heal  them,  shows 
how  entirely  that  object  was  gained.  Con- 
fession confirms  faith.     (See  Rom.  x.  10.) 

29.  Tlien  touched  he  their  eyes,  saying,  According  to 
your  taith,  be  it  unto  you. 

Touched  their  eyes.  This  would  show  that 
the  cure  was  no  accidental  circumstance. 
(See  INIatt.  xx.  34.)  On  other  similar  occa- 
sions, Jesus  used  other  means.  (John  ix. 
6,  7.)  Accordiny  to  your  faith,  &c — your 
confidence  in  me.  The  meaning  is  not, 
receive  a  cure  proportioned  to  your  faith, 
but,  receive  this  cure  as  granted  to  your 
faith.  Here  we  see  the  relation  of  man's 
faith  and  God's  gift.  "  Faith,  which  in  it- 
self is  nothing,  is  yet  the  organ  of  receiving 
everything.  It  is  the  bucket  let  down  into 
the  fountain  of  God's  grace,  without  which 
the  man  could  not  draw  up  out  of  that 
fountain  ;  the  purse,  which  does  not  itself 
make  its  owner  rich,  but  which  yet  effectu- 
ally enriches  him  by  the  treasure  which 
it  contains."  Faith  is  a  readiness  to  receive 
of  God ;  it  is  this  only  which  prescribes  a 
limit  to  Divine  love !  (See  xiii.  58 ;  Mark 
vi.  5 ;  Acts  xiv.  9.) 

30.  And  their  eyes  were  opened ;  and  Jesus  straitly 
charged  them,  s.aving,  pSee  that  no  man  know  it. 

pChap.  viii.  4,  xii.  16,  xvii.  9 ;  Luiie  v.  14. 

Their  eyes  were  opened.  A  Hebrew  idiom, 
neither  remote  nor  inelegant,  to  denote 
they  received  their  sight.  The  result  proved 
their  faith  to  be  perfectly  earnest  and 
sincere.  Our  Lord  had  before  proved 
Himself  one  with  Him  "  that  giveth  breath 
unto  the  people,"  &c.  (Isa.  xliii.  5),  and 
now  it  was  shown  that  He  it  was  of  whom 
the  Father  had  said,  "I,  the  Lord,  have 
called  thee  in  righteousness,  and  will  hold 

thine  hand, to  open  the  blind  eyes," 

&c.  (Isa.  xliii.  6,  7  ;  see  also  Isa.  Ixi.  1, 
comp.  with  Ltike  iv.  18.)  We  are  left  to 
fill  up  the  sketch  in  the  case  of  these  two 
men.  What  must  have  been  their  feelings 
as  soon  as  they  received  sight!  O  what 
joy,  what  ecstacy,  what  gratitude,  would 
they  discover !  How  would  they  look  and 
gaze — all  things  are  become  new  !  How 
would  they  first  fasten  their  eyes  upon 


120 


MATTHEW. 


their  Benefactor  and  Deliverer,  admiring, 
weeping,  adoring !     (Job  xlii.  5.) 

Straitly,  strictly.  See  that  no  man  know  it. 
Of  course  those  who  knew  the  blind  men 
would  perceive  the  change,  and  there 
must  have  been  spectators  of  the  transac- 
tion. The  men  were  not  to  be  noisy 
heralds  of  their  miraculous  cure.  As  our 
Lord's  whole  course  was  sublimely  noise- 
less (chap.  xii.  19),  so  we  find  Him,  al- 
though He  directed  some  of  His  miracles 
to  be  proclaimed  abroad,  repeatedly  taking 
steps  to  prevent  matters  coming  prema- 
turely to  a  crisis  with  Him.  As  to  the 
present  instance.  He  may  have  given  this 
strict  charge  either  to  avoid  needlessly 
exciting  the  opposition  of  enemies,  or  fur- 
nishing plausible  accusations  against  Him- 
self, or  because  He  had  performed  several 
miracles  that  day,  and  if  these  men,  as 
they  would  naturally  be  inclined  to  do, 
should  proclaim  Him  as  Messiah,  the  peo- 
ple, who  regarded  Him  rather  in  the  light 
of  one  who  was  to  establish  a  gi-eat 
temporal  dominion,  might  be  induced  to 
take  rash  measures  in  seeking  honor  for 
Him,  and  demanding  for  Him  some  great 
dignity  (see  John  vi.  15),  thus  throwing 
the  people  of  Galilee  into  rebellion  against 
their  temporal  rulers,  which  was  quite 
contrary  to  the  purposes  of  Jesus.  The 
inconvenient  consequences  of  a  prema- 
ture disclosure  of  His  deeds  of  mercy, 
appear  in  Mark  i.  45.  (See  notes  on  chap, 
viii.  4.) 

SI.  qBiit  they,  when  they  were  departed,  spread 
abroad  his  fame  in  all  that  country.— qMark  vii.  36. 

It  is  probable  that  the  fame  of  this  mira- 
cle spread  far  beyond  Capernaum.  Hence 
the  title,  *S'ori  of  David,  became  now  gen- 
erally known,  and  Jesus  felt  all  the  more 
inclined  soon  to  leave  the  district.  Spread 
abroad,  &c.  A  Similar  consequence  ensued 
on  all  such  occasions.  (Matt.  viii.  4 ;  Mark 
i.  44,  45,  vii.  3G.)  Obedience  is  better 
than  sacrifice  (1  Sam.  xv.  22),  even  though 
that  sacrifice  may  appear  in  honor  of  God 
Himself;  and  we  see  in  this  publishing  of 
the  miracle,  after  the  prohibition  given,  a 
blemish  in  the  perfectness  of  their  faith 
who  did  it — a  fault,  though  a  fault  into 
which  they  only,  who  were  full  of  grati- 
tude and  thankfulness,  could  have  fallen. 
Their  motives  were  doubtless  good,  but 


their  conduct  was  unjustifiable.  "  How- 
ever," says  one,  "  it  may  be  profitable  to 
remark,  1.  That  honor  pursues  those  who 
fly  from  it.  2.  He  who  is  thoroiighly 
sensible  of  God's  mercies  cannot  Zong' with- 
hold his  acknowledgments.  3.  God  in 
general  requires  that  what  a  man  has  re- 
ceived, for  his  own  salvation,  shall  become 
subservient  to  the  salvation  of  others 
(Matt.  V.  16),  God  choosing  to  help  man 
by  man,  that  all  may  be  knit  together  in 
brotherly  love."     (Ps.  Ixvi.  16.) 

Note  1.  We  are  all  by  nature  spiritually 
blind;  no  naore  qualified,  without  Divine 
illumination,  for  the  concerns  of  the  moral 
world  than  those  blind  men  for  those  of 
the  natural  world.  2.  We  are  in  as  hope- 
ful condition  as  they.  In  this  miracle 
Jesus  holds  Himself  forth  as  the  all-suffi- 
cient helper  of  sinners.  3.  We  should 
imitate  these  men  in  an  earnest,  importu- 
nate cry  for  mercy. 

32.  1  rAs  they  went  out,  behold,  they  brought  to  him 
a  dumb  man  possessed  with  a  devil. 
tSee  chap.  xii.  22 ;  Luke  xi.  14. 

As  they  went  out.  This  was  indeed  a  day 
of  marvelous  wonders — a  bloody  issue, 
death,  blind  eyes,  and  dumb  lips,  all  made 
to  yield  to  Christ's  restorative  power !  A 
dumb  man — the  dumbness  was  not  natural, 
but  was  the  efl'ect  of  the  possession.  The 
power  of  the  demons  was  exerted  in  various 
ways.  Possessed  toith  a  devil.  A  Universalist 
commentator  says  that  this  man  was 
"probably  an  insane  man,  who  fancied  he 
could  not  speak,  or  he  would  not ;"  which 
illustrates  the  rationalistic  character  of 
Universalism.  The  fact  is,  that  the  Jews 
themselves  made  a  distinction  between 
merely  diseased  persons  and  persons  who 
were  both  diseased  and  possessed.  Mark 
(vii.  32-35)  reports  the  cure  of  a  deaf  mute 
who  was  not  possessed. 

3.3.  And  when  the  devil  was  cast  out,  the  dumb  spake : 
and  tlie  multitudes  marvelled,  saying,  It  was  never  bo 
seen  in  Israel. 

The  dumb  spake.  The  record  is  singularly 
brief.  On  the  removal  of  the  malignant 
oppression  on  the  power  of  speech,  it  re- 
turned, and  was  used.  Here,  again,  was  a 
fulfillment  of  a  prophecy  relating  to  the 
days  of  the  Messiah.  (Isa.  xxxv.  5,  6.) 
There  is  a  moral  dumbness,  and  the  Saviour 
heals  this  when  He  makes  any  one  a  new 
creature.  The  man  had  a  tongue  before, 
but  not  a  religious  one.    He  spake  before. 


CHAPTER    IX. 


121 


but  now  his  speech  is  with  grace.  Now  he 
speaks  of  God,  for  God,  and  to  God.  A7id 
the  muUUudc'S  marvelled,  saying,  It  was  never 
so.  seen  in  Israel — referring,  probably  not  to 
this  case  only,  but  to  all  those  miraculous 
disjjlays  of  healing  power  which  seemed 
to  promise  a  new  era  in  the  history  of 
Israel.  "  Never  before  has  the  apjjearance 
of  the  promised  deliverance  been  so  fully 
realized."  (See  Isa.  xxxv.  5-7.)  Proba- 
bly, also,  the  people  besides  wondering, 
meant  by  this  language  to  indicate,  as  far 
as  they  thought  it  safe  to  do  so,  their 
inclination  to  regard  Jesus  as  the  promised 
Messiah.  This  may  have  led  to  the  sudden 
and  malignant  accusation  mentioned  in  the 
next  verse. 

34.  But  tlie  Pharisees  said,  "He  casteth  out  devils, 
through  the  iirince  of  the  devils. 

'Chap.  xii.  24 ;  Mark  iii.  22 ;  Luke  xi.  15. 

These  enemies  of  our  Lord,  the  same  as 
referred  to  in  verse  11,  let  it  be  noted, 
were  unable  to  deny  the  fact  of  the  miracu- 
lous healing,  and  therefore  used  the  only 
other  means  at  their  disposal  to  discredit 
Him  who  wrought  it,  by  malignantly  ac- 
cusing Him  of  impious  collusion,  connec- 
tion and  fellowship  with  the  j)rince  of  devils. 
Satan  is  afterward  so  designated,  more 
particularly  in  chap.  xii.  24. 

35.  <And  Jesus  went  about  all  the  cities  and  villages, 
"teaching  in  their  synagogues,  and  preaching  the  gospel 
of  the  kingdom,  and  healing  every  sickness,  and  every 
disea.se  among  the  people. 

•Mark  vi.  6 ;  Luke  xlii.  22.    "Chap.  iv.  23. 

We  have  here  Jesus  presented  to  us  as 
the  untiring  and  devoted  missionary. 
From  the  parallel  passages  we  gather  that 
Jesus  now  traveled  along  the  lake,  through 
the  cities  and  villages  of  Galilee.  Accord- 
ingly, we  distinguish  three  missionary 
journeys  which  He  made  in  Galilee.  1. 
To  the  Mount  of  Beatitudes.  2.  Across 
the  sea.  3.  Through  the  valley,  along  the 
shore,  in  the  direction  of  Jerusalem.  It 
is  to  the  last  that  the  text  refers.  He 
went  about,  &c. — for  it  was  holy  ground 
wherever  He  could  stand,  and  it  was  a 
sanctuary  wherever  He  could  be  heard. 
(See  notes  on  chap.  iv.  23.)  We  should 
not  be  content  to  be  Christians  for  our- 
selves, to  sit  in  our  own  room  and  feast  upon 
the  Gospel  alone,  but  should  endeavor 
to  supply  it  to  others.  We  should  go  and 
see  the  poor  and  the  afflicted,  and  then 
we  will  feel  for  them.     It  is  easy  to  give 


a  cold  pittance  of  charity  at  a  church  col- 
lection, and  to  think  that  this  is  the  re- 
ligion of  Jesus,  but  let  us  not  be  deceived. 
"  I  was  sick,  and  ye  visited  nie."  "  Pure 
religion,  before  God  and  the  Father,  is 
this,  To  visit,"  &c.    Preaching  the  Gospel 

healing sickness.    Our  Lord's 

mercy  to  the  body  secured  reception  for 
His  mediciiie  for  the  soul.  Jesus  was  an 
eye-witness  of  all  the  ills  that  flesh  is  heir 
to.  He  saw  ailments  of  every  kind,  sort 
and  descrii^tion.  We  are  each  dwelling 
in  a  poor,  frail  body.  We  know  not  what 
racking  comx)laint  we  may  have  to  submit 
to  before  we  lie  down  and  die.  We  know 
not  what  quantity  of  suflering  we  may 
have  to  watch  as  we  sit  by  the  bed-side  of 
dear  relations  and  friends.  Let  us  arm 
ourselves  betimes  with  the  precious  thought 
that  Jesus  is  specially  fitted  to  be  the  sick 
man's  friend. 

30.  K  *But  when  he  saw  the  multitudes,  he  was  moved 
with  compassion  on  them,  because  thej'  fainted,  and 
were  scattered  abroad,  "as  sheep  having  nosheplierd. 

"Mark  vi.  34.  "Num.  xxvii.  17 ;  1  Kings  xxii.  17 ;  Ezek. 
xxxiv.  5 ;  Zech.  x.  2. 

Saw  the  midiitudes.  Galilee  was  at  that 
time  a  thickly  peopled  country  ;  its  towns 
and  villages  swarmed  with  inhabitants,  so 
that  it  got  the  name  of  "  Galilee  of  the  na- 
tions," or  populous  Galilee.  He  was  moved 
'With  compassion.  His  loving  heart  could 
not  but  feel  deep  pity,  as  He  saw  them 
ignorant,  hopeless,  helpless,  dying,  and  un- 
fit to  die.  This  shows  that  while  He  was 
"  God  over  all,  blessed  for  ever,"  He  was 
also  as  truly  man.  It  is  the  part  of  a  man 
to  be  overcome  by  what  he  sees.  There  is 
something  very  saddening  to  a  Christian, 
in  looking  uj^on  a  current  of  human  beings 
in  a  teeming  city  or  crowded  church,  flow- 
ing onward  to  eternity,  because  the  most 
are  perishing  souls.  It  was  this  that  touched 
the  bosom  of  Jesus.  How  does  such  a  sight 
affect  us?  Because  they  fainted.  The  epithet 
"fainted"  is  applied  to  them  in  their  charac- 
ter of  sheep,  who  were  worried  and  exhausted 
in  the  way.  Scattered  abroad,  like  sheep, 
which,  when  driven  away  from  the  fold, 
are  scattered  over  the  mountains,  and  run 
every  one  to  his  OAvn  way.  Having  no 
shepherd.  (Ezek.  xxxiv.  5,6.)  When  .sheep 
driven  from  the  fold,  have  no  shepherd  to 
seek  them  and  bring  them  back,  their  case 
is  desperate.  So  was  it  with  the  people 
of  Galilee  in  Christ's  day.    They  were  a 


122 


MATTHEW, 


vast  disorganized  mass,  in  wretchedness 
as  the  victims  of  Pharisaic  guidance,  their 
souls  uncared  for,  and  drawn  after  and 
hanging  upon  Him.  If  they  had  had 
l)astors  after  God's  own  heart,  their  case 
would  not  have  been  so  bad,  but  they  had 
not  these,  and  this  made  Jesus  sad. 

37.  Then  saith  he  unto  his  disciples,  »The  harvest 
truly  is  jiletuc-(  lus,  but  the  labourers  are  few.  38.  .vpray 
ye  tlKTcliiri'  the  Luid  of  the  harvest,  that  he  will  .send 
forth  laljourrr.s  into  his  harve-it. 

^liuke  X.  2 ;  John  iv.  35.    yi  Thes.  iii.  1. 

The  harvest  truly  is  plenteous,  &c.  Our 
Lord's  eye  doubtless  rested  immediately 
on  the  Jewish  field,  but  this  He  saw  widen- 
ing into  the  vast  field  of  "  the  world  " 
(chap.  xiii.  38),  teeming  with  souls  having 
to  be  gathered  to  Him.  And  the  Gospel 
reapers  for  this  vast  white  field,  where  are 
they?  None  as  yet  but  myself.  Let  it  be 
observed:  1.  That  the  world  is  an  harvest 
field.  Like  a  waving  field  of  golden  grain 
it  invites  many  reapers,  and  demands 
haste.  2.  That  ministers  are  to  be  labor- 
ers in  this  field.  They  are  to  come  into 
it,  not  to  become  lords  of  it,  or  to  stand 
idle,  but  to  work.  3.  That  it  belongs  to 
God  alone  to  send  forth  laborers  into  His 
harvest.  Colleges  can  give  learning,  con- 
gregations may  elect,  bishops  or  presby- 
ters may  ordain  ;  but  all  will  be  worthless 
without  the  unction  of  the  Holy  Ghost. 
4.  That  the  number  of  faithful  laborers  is 
comparatively  small.  5.  That  it  is  the 
duty  of  Christians  individually,  and  the 
church  collectivelj^,  to  pray  earnestly  and 
incessantly  to  the  Lord  of  the  harvest  to 
send  forth  an  increased  number  of  faithful , 


laborers.  Otherwise  the  ripe  corn  will  be 
shaken,  and  shed  its  fruit  upon  the  ground, 
before  it  can  be  cut  down  and  gathered  in. 
The  word  translated  send  forik  conveys  the 
idea  of  urgency,  and  signifying,  as  it  literally 
does,  "to  cast  forth;"  it  implies  that 
nothing  but  God's  powerful  and  constrain- 
ing call  will  ever  move  men  to  become 
ministers  and  laborers  in  the  Gospel 
harvest. 

This  declaration  of  Jesus  to  His  disciples 
loses  none  of  its  force  in  its  application  to 
the  spiritual  harvest  which  is  now  in 
readiness  for  laborers  in  almost  every  por- 
tion of  the  world.  How  small  the  number 
of  ministers  and  missionaries  scattered 
over  the  world !  To  increase  this  number 
there  must  be  prayer  to  Christ,  who  is 
Himself  the  Lord  of  the  harvest.  Divine 
oi3eration  will  not  dispense  with  human 
cooperation.  God  will  do,  in  answer  to 
prayer,  what  will  not  be  done  without 
prayer.  Low  faith  in  the  church  produces 
slow  development  of  the  work  of  salvation. 
Not  all  Christians  have  money  to  give  to 
missions ;  very  few  have  intellectual  gifts, 
or  extensive  influence  among  men ;  but 
all  believers  can  pray  for  the  success  of 
the  Gospel,  and  they  ought  to  pray  for  it 
daily.  Giving  money  is  good ;  but  praying 
is  best  of  all..  Especially  is  it  the  duty  of 
the  minister  of  the  Gospel  to  use  this 
weapon.  (Actsvi.  4;  Eph.  vi.  17, 18.)  This 
is  the  way  to  win  a  blessing  on  his  own 
ministry,  and  this,  above  all,  is  the  way  to 
jjrocure  helpers  to  carry  on  Christ's  work. 


1.  Wlio  was  brought  to  Jesus  ?  2.  How  was  the  paralytic  cured  ?  3.  What  objection  was  made  ?  4.  What  an- 
swer did  Christ  give?  5.  How  was  Matthew  called  to  be  a  disciple?  6.  What  are  the  practical  reflections  on 
this  case  ?  7.  What  objection  was  made  to  Christ's  eating  with  publicans  and  sinners  ?  8.  What  was  His  reply  ? 
9.  Whom  did  our  I^ord  come  to  call  to  repentance?  10.  Explain  verses  14,15?  11.  How  are  we  to  understand 
versas  16  and  17  ?  12.  Bepeat  the  particulars  of  the  two  miracles  which  follow.  13.  What  is  said  about  the  cure 
of  the  blind  men  ?  14.  What  is  meant  by  "  possessed  with  a  devil  ?"  15.  When  and  why  was  Christ  moved  with 
compassion  ?    16.  What  did  He  say  to  His  disciples  ? 


CHAPTER    X. 


12S 


CHAPTER  X. 

1  -Christ  sendcth.  out  hi.':  twelve  apostles,  ennblinp  them 
with  powi^-  to  do  mirarles,  5  fiioeth  them  their  rlutriie, 
te.acheth  them,  IB  comforteth  them  apainst  persecutions  : 
40  and  i>romiscth  a  tdessiny  to  those  that  receive  them. 

AND  >wlieii  he  had  calleil  unto  him  liLs  twelve  disci- 
ples, he  gave  tliem  power  lagainst  uacleaii  spirits, 
to  cast  them  out,  and  to  heal  all  uianuer  of  sickness 
and  all  manner  ol' disease. 
•Mark  Hi.  13, 14,  vi.  7 ;  Luke  vi.  13,  ix.  1.    lOr,  over. 

And  shows  that  this  is  closely  connected 
■with  the  end  of  chapter  ix.  When  he  liad 
called  unto  him — formally,  Jus  twelve  disci- 
ples. It  is  not  the  appointment  of  the  twelve, 
but  only  their  trial  mission,  which  our 
Evangeli.st  here  records. 

He  gave  them  jwicer,  &c.  This  was  to  be 
an  evidence  of  their  commission.  It  was 
also  a  benevolent  provision  for  the  sick 
and  afflicted,  that  this  power  to  heal  was 
given  to  the  Apostles.  What  an  evidence 
this  of  Christ's  divinity !  The  power  was 
inherent  in  Himself.  He  could  not  only 
work  miracles,  but  could  enable  others  to 
work  them  in  His  name.  No  other  in- 
stance of  such  an  api^ointment  of  this  kind 
ever  occurred.  God  put  His  Spirit  on 
those  whom  Moses  had  appointed,  but 
Moses  did  not  give  them  power.  The  spirit 
of  Elijah,  in  answer  to  his  own  prayer, 
rested  on  Elisha ;  Elijah  did  not  give  him 
power.  (Num.  xi.  16,  xvii.  25 ;  2  Kings 
ii.  9-11.) 


"  Though  ministers,"  says  an  old  divine, 
"  cannot  be  expected  to  cast  out  evil 
spirits,  they  may  fairly  be  expected  to  le- 
sist  the  devil  and  all  his  works,  drunken- 
ness, blasphemy,  uncleanness,  tightiiig, 
revelry,  and  the  like,  faithfully  reproving 
them."  He  whose  ministry  is  not  accom- 
panied with  healing  of  diseased  souls,  was 
never  called  of  God.  But  though  the  re- 
quisite s])iritual  gifts  for  the  ministry  must 
be  supplied  by  God  Himself,  this  does  not 
preclude  the  importance  of  liurnan  learning. 
The  influence  of  the  Spirit  no  more  renders 
human  learning  needless,  than  human 
learning  supersedes  the  necessity  of  Divine 
inspiration. 

2.  Now  the  names  of  the  twelve  apostles  are  these ; 
The  lirit,  Simon,  i^who  Ls  called  Peter,  and  Andrew  his 
brother,  James  the  son  of  Zebedee,  and  John  hLs  broth- 
er;—Molin  i.  42. 

3.  Philip,  and  Bartholomew ;  Thomas,  and  Matthew 
the  publican ;  Janies  the  son  of  Alpheus,  and  Lebbeus, 
whose  surname  was  Thaddeus; 

4.  'Simon  the  ECanaanite,  and  Judas  dlscariot,  who 
also  betrayed  him. 

■■Luke  vi.  1-5:  Acts  i.  1.3.  2Greek,  Kananite,  that  is, 
Zealot,  a.s  in  Luke  vi.  1.5.    dJohn  xiii.  26. 

Apostles.  The  word  Apostle  signifies 
one  sent.  In  the  New  Testament  the  term 
is  confined  to  the  twelve,  who  were  chosen 
by  Christ  to  attend  His  ministry,  and 
propagate  the  Gospel  after  His  death. 

The  following  are  the  names  of  the  Apos- 
tles, and  the  order  in  which  they  are  given : 


MATTHEW  X.  2,  3,  4. 

M.A.RK   III.  16,  19. 

LUKE  VI.   14-16. 

ACTS  I.  1.3. 

1.  Simon  Peter,  and 

1. 

Simon  Peter. 

1. 

Simon  Peter  and 

1. 

Peter,  and 

2.  Andrew  his  brother. 

2. 

James  and 

2 

Andrew,  his  brother. 

2. 

James,  and 

3.  James  and 

3. 

John,  surnamed  Boan- 

3. 

James  and 

3. 

John,  and 

4.  John,  sons  of  Zebedee. 

erges. 

4. 

.Tolm. 

4. 

Andrew. 

5.  Philip  and 

4. 

Andrew. 

5. 

Philip  and 

5. 

Philip  and 

6.  Bartholomew. 

5. 

Philip. 

6. 

Bartholomew. 

6. 

Thomas. 

7.  Thomas  and 

fi. 

Bartholomew. 

M;itthew  and 

Bartholomew  and 

8.  Matthew,  the  publican. 

7. 

Matthew. 

s! 

Tliomas. 

8.' 

Matthew. 

9.  James,  the  son  oi'  Al- 

8. 

Thomas. 

9. 

James,  the  son  of  Al- 

9. 

James,  the  sou  of  Al- 

pheus. 

9. 

James,  the  son  of  Al- 

pheus. 

pheus. 

10.  Lebbeus,  surnamed 

pheus. 

in. 

Simon  Zelotes. 

10. 

Simon  Zelotes,  and 

Thaddeus. 

10. 

Thaddeus. 

11. 

Judas,  the  brother  of 

11. 

Judas,  the  brother  of 

11.  Simon,  the  Canaanite. 

U. 

Simon,  the  Canaanite. 

James. 

James. 

12.  Judas  Iscariot. "who  also 

12. 

Judas   Iscariot,    "  who 

12. 

Judas  Iscariot,  "  which 

betrayed  him." 

also  betrayed  him." 

was  also  the  traitor." 

For  the  history  of  the  Apostles,  see  Index. 


It  will  be  observed  that  in  Luke's  cata- 
logue their  names  are  given  by  couples, 
doubtless  to  indicate  how  they  were  as- 
sorted in  sending  them  forth  two  by  two. 
It  will  be  noticed,  also,  that  although  the 
arrangement  of  the  names  is  so  unlike  in 
these  four  lists,  the  variation  is  confined 
to  certain  limits,  as  the  twelve  may  be  di- 
vided into  three  quaternions,  which  are 
never  interchanged,  and  the  leading  names 


of  which  are  the  same  in  all.  Thus  Peter 
is  invariably  the  first,  Philip  the  fifth, 
James  the  ninth,  and  Iscariot  the  last,  ex- 
cept in  Acts,  where  his  name  is  omitted  on 
account  of  his  apostacy  and  death. 

"  The  two  grand  characteristics  of  the 
apostolic  body,"  says  a  modern  comu^en- 
tator,  "  were  Unity  and  Diversity." 

1.  Unity — The  Apostles  were  all  men  ; 
not  one  of  them  an  angel,  not  one  of  them 


124 


MATTHEW, 


a  woman.  They  were  all  Jews ;  all  be- 
lievers in  the  unity  and  holiness  of  God  ; 
all  believers  in  Jesus  Christ ;  were  of  the 
same  oificial  rank  ;  were  one  in  docti'ine 
and  practice  and  general  aim.  They  were 
one.  not  organically,  but  through  the  pos- 
session of  a  common  life — that  derived 
from  Christ. 

2.  Diversity — They  were  not  all  Palestin- 
ian Jews.    Only  one  had  been  born  into 
the  rights  of  Roman  citizenship.     Some 
of  them  were  married ;  at  least  one  lived 
and  died  unmarried.     Some  had  followed 
one  kind  of  worldly  calling,  and  some  an- 
other.     Paul   was  summoned  from    the 
highest  social  position ;  Matthew  from  the 
lowest.     While  probably  all  were  endoMed 
with  an  ardent  temperament,  the  tempera- 
ments of  those  best  known  differed,  and 
only  one,  Paul,  had  the  temperament  to 
which  belong  the  highest  qualities.   Some 
were  men  of  ordinary  intellectual  ability  ; 
others  of  the  highest.    One  was  constitu- 
tionally sceptical ;   another  practical ;  an- 
other intuitive  ;   another  logical.     James 
was  conservative  ;   Paul  was  progressive ; 
John  held  the  balance  pretty  evenly  be- 
tween the  two.    One,  in  addition  to  some 
youthful  Greek  (ailture,  was  learned  and 
trained  to  think  even  if  judged  by   the 
highest  Rabbinic  standard.     The  labors, 
the  successes,  the  trials,  of  some  are  nar- 
rated, while  those  of  others  are  kept  secret 
with  God.    Some  are  known  as  writers ; 
some  as  preachers ;  others  as  both  preach- 
ers and  wrii^rs.     Some  spent  life  chiefly 
in  large  cities;  others  elsewhere.     Some 
were  more  useful  in  converting  men  and 
organizing  them  into  churches ;  some  in 
instructing  them  ;  others  equally  useful  in 
doing  both.     Some  were  mere  narrators 
of  the  facts  of  Christianity ;  others,  bold 
defenders  of  the  truth  against  the  errorists 
of  their  times.     Some  have  a  world-wide 
reputation,   while   of    others    nothing  is 
known  but  their  names.    Such  were  the 
diversities  of  the  Apostles,  yet  they  awoke 
among  themselves  no  jealousies,  no  con- 
tempt, no  coldness.    The  men  were  one  in 
sentiment,  in  doctrine,  in  purpose,  and  in 
joy  over  each  other's  success.    These  di- 
ver*;ities  are  repeated,  by  divine  intention, 
in  nunisters  of  modern  times. 

5.  These  twelve  Jesus  sent  forth,  and  oommandert 
tliem,  saying,  eGo  not  into  the  way  of  the  Gentiles,  and 


Into  anij  city  of  fthe  Samaritans  enter  ve  not :    6.  sBut 
go  rather  t-o  the  hlost  sheep  of  the  house  of  Israel 

fChap  IV.  lo.  t;Z  Kings  xvii.  24 ;  John  iv.  9,  20.  sChap. 
XV.  24.    nActS  XUl.  46.  ^ 

Why  Jesus  chose  and  sent  forth  the 
twelve,  it  is  difficult  to  say.  Perhaps,  if  He 
had  taken  fewer,  it  would  have  been  too 
limited  a  testimony.  Or,  perhaps,  He  se- 
lected twelve,  because  that  was  the  number 
of  the  tribes  of  Israel  (Matt,  xix.),  thus 
intimating  that  He  was  king  of  Israel. 
Certainly  there  was  a  Divine  idea  in  the 
choice  of  twelve ;  this  appears  from  the 
symbolical  usages  in  the  Apocalypse,  where 
(Rev.  xii.  1)  the  woman  symboHzing  the 
Cliurch  has  upon  her  head  a  crown  of 
twelve  stars,  and  the  tree  of  life,  emblem 
of  Gospel  grace,  has  twelve  manner  of 
fruits. 

The  Samaritans  were  the  remnant  of  the 
twelve  tribes  mingled  Avith  the  heathen 
who  preceded  them,  and  were  settled  in  the 
half  tribe  of  Ephraim  and  I\Ianasseh,  or  in 
that  part  of  Palestine  so  called.  Our  Lord 
had  preached  to  their  cities  in  His  journey. 
(John  iv.)  Shortly  after  His  ascension 
the  Gospel  was  preached  in  Samaria, 
(Acts  viii.  5,  and  xiv.  1,  8.)  But  go  rather, 
&c.  For  great  ends  the  ministry  of  the 
Apostles  was  to  be  restricted  for  the  pres- 
ent to  the  Jews.  (Matt.  xv.  24.)  They 
were  Christ's  own  people,  of  whom  He 
came,  and  to  whom  He  was  promised,  and 
were  astray  in  mind  and  life.  After  He 
rose  from  the  dead,  our  Lord  extended  the 
commission  of  the  Apostles  to  the  utmost 
isles  and  nations  of  the  Gentiles.  (Chap. 
xxviii.  19.)  Even  in  later  times,  however, 
the  line  or  order  of  missionary  exertion 
was,  "to  the  Jew  first,"  "beginning  at 
Jerusalem."  House  of  Israel — a  Hebraism 
for  people  of  Israel.  The  condition  of 
people  before  being  brought  to  Christ  is  a 
lost  condition. 

7.  iAnd  as  ye  go,  preach,  saying,  kThe  kingdom  of 
heaven  is  at  hand. 

'Luke  ix.  2.    kChap.  iii.  2 ;  iv.  17 ;  Luke  x.  9. 

Preaching  of  the  Gospel  was  the  prime 
object  of  the  mission  of  the  Apostles.  It 
is  the  special  means  appointed  by' Christ 
for  the  saving  of  lost  sinners.  The  king- 
dom, &c.     (See  notes  on  chap.  iii.  2  ;  iv.  1 7.) 

8.  Heal  the  sick,  cleanse  the  lepers,  raise  the  dead, 
Ciist  out  devils :  ifreely  ye  have  received,  freely  give. 

Sick devils — a  gradation.    The 

power  Jesus  gave  them  to  heal,  He  has 
superabundantly  in  Himself  for  our  heal- 


CHAPTETl    X. 


125 


ing,  and  He  is  our  Jesus  only  so  far  as  we 
own  Ilim  for  tliat  end.  Lepers.  (See  on 
chap.  viii.  2.)  The  preaching  was  to  be 
confirmed  by  tlie  miracle.  Ministers  should 
take  a  deep  and  tender  interest  in  the  sick. 
Freely,  &c.  This  is  not  inconsistent  with 
the  conclusion  of  verse  10,  The  laborer  is 
worthy  of  his  hire,  but  the  power  freely 
obtained  was  not  to  be  made  a  means  of 
gain. 

n.  msprovide  neither  gold,  nor  silver,  nor  "brass  in 
your  pursi'S ;  10.  Nor  scrip  for  your  journey,  neither 
two  coats,  neither  slioe.s,  nor  yet  Istivves :  "for  the  work- 
man is  wortliy  of  his  meat. 

raJIark  vi.  8 :  Luke  ix.  3 ;  x.  4  ;  xxii.  3.5 ;  3or  Get.  "Mark 
Ti.  8 :  4Gr.  a  staf.  "Luke  x.  7 ;  1  Cor.  ix.  7,  «fec. ;  1  Tim. 
V.  18. 

Provide,  &c.,  that  is,  for  this  journey. 

Gold silver brass.      Reference 

is  here  made  to  the  various  coins  of  money 
in  use  among  the  Jews.  Parses,  literally, 
girdles.  The  folds  of  the  girdle  were  used 
by  the  Jews  to  carry  money.  Scrij) — a 
bag  or  wallet  slung  upon  the  person,  to 
contain  provision.  Neither  two  coats — no 
new  clothes  to  supply  the  place  of  the  old 
when  worn  out.  Nor  shoes,  but  sandals 
(I\Iark.  vi.  9),  as  less  expensive  and  luxu- 
rious. If  they  had  a  staff,  they  were  to 
go  forth  with  it  (Mark  vi.  8),  as  they  had 
it  at  the  time ;  but  they  were  not  to  seek 
one  carefully,  or  make  it  a  condition  of 
their  traveling.  For  the  workman  is  v:orthy 
of  his  meat.  Meat  includes  all  the  articles 
enumerated  in  verses  9, 10.  It  is  the  work- 
man  Avho  is  to  get  a  maintenance.  In  Luke 
X.  7,  "  The  laborer  is  worthy  of  his  hire." 
This  general  statement  implies  here,  that 
they  might  be  sure  their  wants  should 
be  supplied  without  preparations.  In  1 
Cor.  ix.  4,  Paul  assures  us  "that  they 
which  preach  the  Gospel,  should  live  of 
the  Gospel.'  The  fundamental  idea  is  that 
they  were  to  go  forth  to  the  discharge  of 
their  office,  without  any  anxious  care  for 
the  future,  with  the  slightest  provision, 
,  and  in  dependence  upon  being  provided 
for  by  the  way.  Not  only  should  minis- 
ters, in  their  style  of  living,  be  careful  to 
avoid  the  spirit  of  the  world,  but  all  be- 
lievers should  show  simplicity  and  un- 
worldliness  in  their  daily  life. 

11.  pAnd  into  whatever  city  or  town  ye  shall  enter ; 
inquire  who  in  it  is  worthy,  and  tiiere  abide  till  ye  go 
thence.— pLuke  x.  8. 

Inquire,  ask  of  others.  The  godly  are 
easily  discovered  by  the  godly.  Worthy, 
of  being  your  host,  until  you  leave  the 


city.  Do  not  "go  from  house  to  house." 
(Luke  X.  7.)  It  is  a  very  common  thing  in 
the  East,  when  a  stranger  arrives  in  a  town, 
to  invite  him  to  meals.  Be  content  with 
such  lodgings  as  have  been  provided  for 
you,  and  be  not  hard  to  please  either  in 
the  matter  of  bed  or  board.  Spend  not 
your  time  in  convivial  feasts.  Show  tha 
people  that  you  are  seeking  them,  and  not 
theirs.  We  are  not  to  be  fastidious,  or 
fickle,  or  too  much  concerned  in  regard  to 
those  things  which  concern  the  life  of  the 
body. 

12.  And  when  yc  come  into  a  house,  salute  it. 

The  formula  of  salutation  is  given  in 
Luke  X.  0.  The  custom  of  saluting  friends 
after  this  manner  is  still  retained  among 
the  Turks  and  other  Eastern  nations.  The 
discii^les  of  our  Lord  were  not  to  neglect 
the  usual  forms  of  politeness  and  friend- 
ship. But  this  salutation  was  not  to  be  a 
mere  form,  not  a  compliment  only,  but 
much  more  a  prayer  and  a  blessing.  Our 
Lord  adopted  customary  forms  and  cere- 
monies, but  elevated  them  to  a  higher  use. 

13.  qAnd  if  the  house  he-  w^orthy.  let  j'our  peace  come 
upon  it:  flnit  if  it  be  not  worthy,  let  your  peace  return 
to  you.— qLuke  x.  5.    'Ps.  xxxv.  13. 

Let  your  peace  come,  i.  e.,  it  shall  come — 
the  imperative  is  used  for  the  future.  And 
perhaps  many  seeming  imprecations  in  the 
Old  Testament  may  most  easily  be  ac- 
counted for  by  such  an  explanation — as 
prophetic  predictions  of  what  should  hap- 
pen to  the  enemies  of  God  and  His  people. 
If  the  house  had  occupants,  who  were  so 
disposed  to  receive  the  truth  as  to  be 
Avorthy  of  the  salutation  with  which  the 
Apostles  entered  the  dwelling,  then  the 
l)lessing  invoked  in  the  salutation  was  to 
come  upon  those  occupants,  and  "  rest " 
upon  them  (see  x.  6),  permanently  abide, 
(Phil.  iv.  7)  and  the  messengers  of  Christ 
would  further  instruct  and  pray  for  them; 
but  where  this  was  not  the  case,  the  pray 
ers  and  endeavors  of  tKe  Apostles  woulJ 
return  in  blessings  on  themselves  (see  Ps. 
xxxv.  13),  by  the  assurance  of  duty  per- 
formed, and  an  increase  of  tranquility  and 
spiritual  strength.  That  which  has  gone 
forth  from  the  bounty  of  God,  has  not 
gone  forth  in  vain.  Here  is  a  consolation 
for  ministers  who  seem  to  themselves  to 
do  no  jjood 


126 


MATTHEW. 


14.  "And  whosoever  shall  not  receive  you,  nor  hear 
your  words,  when  ye  depart  out  of  that  house  or  city, 
tghake  off  the  dust  of  vour  feet. 

"Mark  vi.  11 ;  Luke  i.x.  5,  x.  10,  11.  'Neh.  v.  13 ;  Acts 
xiii.  51,  xviii.  6. 

A7id  wJiosocrer,  &c.  The  Apostles  are 
thus  prejiared  to  find  some  who  would  re- 
fuse to  hear  their  message.  When  ye  depart 
out  of  that  house  or  city — for  possibly  a  M'hole 
town  might  not  furnish  one  "  worthy." 
SJiake  off,  &c.  Guilt  is  conceived  of  as  ad- 
hering to  the  feet  or  shoes.  (1  Kings  ii.  5.) 
By  this  symbolical  action  (which  would  be 
perfectly  intelligible  to  the  Jews)  they 
would  shake  themselves  from  all  connection 
with  such,  and  all  responsihiUty  for  the  guilt 
of  rejecting  them  and  their  message. 
Wherever  the  word  is  preached,  it  is  for  a 
testimony,  cither  for  or  against  a  people. 
And  if  the  dust  of  a  minister's  feet  Avhilst 
alive,  and  the  ashes  of  his  grave  when 
dead,  do  bear  witness  against  the  despisers 
of  the  Gospel,  how  much  more  will  their 
sermons  do  this  ? 

15.  Verily,  I  say  unto  you,  «It  shall  be  more  tolerable 
for  the  land  of  Sodoni  and  Gomorrali  in  the  day  of 
judgment  than  ibr  that  city. 

"Chap.  xi.  22,"  24;  Luke  x.  12. 

According  to  the  common  conception, 
the  judgment  of  retribution  has  already 
smitten  Sodom  and  Gomorrah.  (See  Gen. 
xiii.  13 ;  xviii.  20,  21,  32 ;  xix.  24,  25.)  Ac- 
cording to  the  steady  teaching  of  the  New 
Testament,  however,  this  judgment,  ter- 
rific though  it  was,  is  only  a  foretaste  to 
that  which  is  to  be  expected  at  the  end 
of  days.  (See  Jude,  verse  7.)  More  toler- 
able— more  bearable.  That  city — not  the 
bricks  and  Avails,  but  the  wicked  persons 
in  it.  Those  cities  of  the  plain  which  were 
given  to  the  flames  for  their  loathsome 
impurities,  shall  be  treated  as  less  criminal, 
and  better  bear  their  punishment,  on  ac- 
count of  its  comparative  lightness,  than 
those  places,  though  morally  respectable, 
which  would  not  receive  Christ's  messen- 
gers, nor  hear  their  words.  (See  on  chap, 
xi.   20-24.) 

Here,  1.  We  learn  the  high  rank  which 
Jesus  ascribes  to  His  ministering  servants, 
as  well  as  see  a  striking  revelation  of  His 
own  self-consciou.sness  that  He  was  Di- 
vine. 2.  That  there  shall  be  a  day  of 
judgment.  3.  That  the  sin  of  those  who 
reject  the  Gospel  must  be  a  Avilful  sin, 
which  it  was  in  their  power  to  avoid,  in- 
asmuch as  it  increases  tlieiri^uiit.    4.  That 


on  the  day  of  judgment  there  will  be  de- 
grees of  retribution  proportioned  to  the 
guilt.  5.  That  the  clearness  of  the  light 
against  which  sin  is  committed  aggravates 
the  guilt.  6.  That  sinners  are  not  to  be 
annihilated,  for  then,  how  could  it  be 
"  more  tolerable  "  for  some  than  others  ? 
7.  That  of  all  sinners,  the  condition  of 
those  will  be  the  saddest  at  the  day  of 
judgment,  and  beyond,  who,  living  under 
the  Gospel,  die  after  all  in  impenitence 
and  unbelief.  To  hear  of  the  "  great  sal- 
vation," and  yet  merely  "neglect"  it,  is 
one  of  the  worst  sins  man  can  commit 
(John  xvi.  9),  and  if  i^ersisted  in,  must 
end  in  hopeless  and  fearful  ruin. 

16.  1[  ^Behold.  I  send  you  forth  as  sheep  in  the  midst 
of  wolves :  rbe  ye  therelore  wise  as  serpents,  and  shanu- 
less  as  doves. 

»Luke  X.  3.  yRom.  xvi.  19 ;  Eph.  v.  15.  »1  Cor.  xiv. 
20;  Phil.  ii.  1.5. 

Behold,  I  send  you — thus  the  dignity  of 
the  Apostles'  ofRce  is  shown.  Those  who 
exercise  the  ministerial  function  must  have 
a  lawful  call  and  commission.  (Heb.  v. 
4 ;  Jer.  xxxiii.  32.)  As  sheep,  this  denotes 
the  character  of  the  Christian  mission, 
and  in  the  midst  of  wolves,  the  condition  of 
an  unbelieving  Avoiid.  Though  the  faith 
was  to  be  propagated  only  by  the  mild 
measures  of  j)ersuasion,  yet  even  fLis 
would  not  prevent  furious  and  implacable 
men  from  employing  all  the  iniquitous 
contrivances  of  fraud  and  violence  for  its 
suppression,  and  against  its  messengers, 
meek,  harmless  and  unable  to  defend 
themselves.  So  frankly  did  our  Lord  warn 
His  Apostles  of  the  peculiar  dangers  and 
trials  that  awaited  them.  Their  work 
was  to  be  glorious,  but  would  be  hazardous. 

Be  ye  therefore  tvise  as  serpents,  and  harm- 
less as  doves.  Here  is  the  prescription.  The 
serpent  was  the  hieroglyph  of  wisdom  on 
Egyptian  monuments,  and  to  be  sharp- 
sighted  as  a  serpent,  was  a  proverb  among 
the  Greeks  and  Romans.  The  dove,  which 
was  so  acceptable,  that  in  the  old  law  God  • 
would  have  it  offered  in  sacrifice,  has 
always  been  regarded  as  the  emblem  of 
meekness,  innocence  and  jwrity.  (Luke 
iii.  22.)  The  Apostles  were  to  be  prudent 
as  serpents,  in  avoiding  unnecessary  dan- 
gers, and  by  no  inadvertency  give  their 
opponents  advantage  against  them,  and 
yet  to  maintain  a  holy  simplicity  of  soul, 
and   be   harmless   and   inoffensive.     The 


CHAPTER    X. 


127 


wisdom  and  innocence  were  to  he  united, 
so  that  in  the  union  the  one  miglit  be  free 
from  all  subtlety,  and  the  other  from 
indiscretion.  Wonderful  combination ! 
Jesus,  here,  as  uhvays,  brings  into  their 
higher  unity,  things  which  elsewhere  op- 
pose and  contradict  each  other.  We  must 
have  the  innocence  of  the  dove,  that  we 
may  not  betray  the  truth,  and  the  wisdom 
of  the  serpent,  that  we  may  not  betray 
ourselves.  Religion  without  policy  is  too 
weak  to  be  safe  ;  policy  without  religion 
is  too  subtle  to  be  good.  (See  Acts  vii.  22 ; 
Num.  xii.  3 ;  Dan.  v.  14,  vi.  4 ;  Acts  xxiii.  6.) 

17.  But  beware  of  men  :  for  ••'they  will  deliver  you  up 
to  tlie  councils,  and  ''they  will  scourge  you  in  their 
syna<;osrues;  IS.  And ''ye  shall  be  brought  before  Kov- 
ernors  and  kinas  for  my  sake,  for  a  testimony  against 
Ihcm  and  the  Gentiles. 

»Chap.  xxiv.  9;  Mark  xiii.  9;  Luke  xii.  11,  xxi.  12. 
>>Acts  V.  40.  cActs  xii.  1,  xxiv.  10,  xxv.  7, 23 :  2  Tim.  iv.  IG. 

In  order  to  occupy  a  right  position  with 
reference  to  persecutors,  they  were  to  be- 
ware of  men  generally,  whose  weakness 
frequently  degenerates  into  treachery.  For 
they  will  deliver  you,  &c.  Some  will  accuse 
you  and  arraign  you  for  trial.  Councils. 
The  smaller  courts  in  Palestine  (see  Dent. 
XV.  18),  subordinate  to  the  grand  Sanhe- 
drim, which  is,  however,  included  here  in 
the  idea.  Synagogues.  For  the  punishment 
of  scourging,  see  Deut.  xxv.  2,  3.  It  appears 
that  the  Jews  caused  to  be  chastised  in 
some  part  of  the  synagogue  those  whom 
they  judged  guitly  of  heresy.  (See  Acts 
xxii.  19 ;  Matt,  xxiii.  34.) 

Governors — provincial  rulers,  kings — the 
highest  tribunals.  Accordingly  the  Apos- 
tles were,  several  of  them,  obliged  to  appear 
before  princes,  and  were  severely  persecu- 
ted by  their  malicious  enemies  before 
Herod,  Agrippa,  Felix,  Festus,  Nero,  Domi- 
tian,  &c.,  as  we  learn  from  sacred  or  profane 
history.  For  my  sake — in  consequence  of 
being  my  followers,  and  the  preachers  of 
my  word.  For  a  testimony  against  them  and 
the  Gentiles,  or,  as  the  passage  might  be 
rendered,  to  them  (?.  e.,  the  Jews),  and  the 
Gentiles.  The  meaning  may  be,  either,  1. 
"  That  they  hearing  your  doctrines,  seeing 
your  miracles,  as  well  as  witnessing  your 
simplicity  and  innocence,  and  resignation 
to  suffering,  may  either  embrace  the  truth, 
or  be  left  without  excuse ;"  or,  2.  "  This 
shall  proclaim  and  testify  the  Gospel  to 
Gentiles  and  Jews."     Some  of  the  best  op- 


portunities for  publicly  defending  the 
Messiah's  cause  were  afforded  by  these 
arraignments  (see  Acts  iv.  5-22,  29-32, 
xxii.  1-21,  xxiii.  1-11,  xxiv.  10-25,  xxvi. 
1-23;  comp.  also  Acts  xvii.  19-34 ;  Phil.  i. 
12,  13j,  and,  besides,  these  trials,  resulting 
in  martyrdom,  would  be  the  highest  spirit- 
ual confirmation  of  the  Gospel  both  to  the 
Jews  and  to  the  Gentiles. 

19.  iButwhen  they  deliver  you  up,  take  no  thought 
how  or  what  ye  shall  speak  :  lor  'it  shall  be  given  you 
in  that  samo  hour  what  ye  shall  speak.  '20.  fFor  it  is 
not  ye  tliat  speak,  but  the  Spirit  of  your  Father  which 
spcuketli  in  you. 

dMark  xiii.  11,  12,  U;  Luke  xii.  11,  xxi.  14,  1.5  'Ex. 
iv.  12;  Jer.  i.  7.  '2  .Sam.  .xxiii.  2;  Acts  iv.  8,  vi.  10; 
2  Tim.  iv.  17. 

Take  no  thought.  Christ  does  not  forbid 
all  forethoughts  what  to  say,  but  only 
anxious  thoughts,  that  they  should  not, 
like  orators,  or  advocates,  strive  to  make 
studied  pleas,  or  rhetorical  aj^ologies  in 
their  public  defenses.  In  preaching  the 
Gospel,  all  self  and  self-seeking  are  com- 
pletely to  cease.  Carefulness  about  rhe- 
torical ornaments  restrains  and  adulter- 
ates the  spiritual  life.  How  relates  to  the 
form,  and  What  to  the  substance.  For  it 
.^liall  be  given  you,  &c.  Tlie  assistance  prom- 
ised should  be  so  complete  that  they  would 
be  mere  instruments,  or  organs  of  the 
Spirit.  The  highest  authority  is  here  given 
to  all  the  Apostolical  defenses  upon  re- 
cord, and  precludes  the  supposition  of  un- 
hallowed anger  in  such  cases  as  that  of 
Paul's  reply  to  Ananias.  (Acts  xxiii.  3.) 
This  is  so  far  from  being  a  promise  of  Di- 
vine assistance  to  unprepared  and  off-hand 
preachers,  that  it  is  not  given  even  to  the 
Twelve  indefinitely  or  forever,  but  ex- 
pressly limited  to  one  particular  emergency 
by  the  words,  u-hen  they  deliver  you  xip,  and 
in  that  same  hour. 

For  it  is  not  ye  that  speak,  &c.  The  doc- 
trine of  inspiration  is  here  stated  in  its 
strongest  form.  And  if  the  Aj^ostles  were 
furnished  with  this  inspiration  in  their 
momentary  times  of  trial,  and  in  their 
oral  testimony  of  Christ,  how  can  it  be 
doubted  that,  in  recording  their  words  for 
ages  for  the  instruction  of  the  Church  and 
the  conversion  of  the  world,  they  should 
possess  the  same  high  qualifications?  (See 
2  Cor.  xiii.  3 ;  x.  10.)  But  the  Spirit  of  your 
Father.  In  Luke  xii.  12, "  the  Holy  Ghost." 
Our  Lord,  in  speaking  to  His  disciples, 
never,  except  in  the  prayer  which  He 


128 


:m  a  t  t  h  e  w  , 


taught  them,  says  our  Father,  but  either 
my  Father,  or  your  Father,  or  both  con- 
joined, for  He  is  the  eternal  and  only  be- 
gotten Son  of  the  Father,  and  we  are  chil- 
dren by  adoption  through  faith  in  Him. 
Speaketh  in  you.  In  the  great  struggle  be- 
tween holiness  and  sin,  men  are  only  God's 
agents  and  instruments. 

21.  sAnd  the  brother  shall  deliver  up  the  brother  to 
death,  and  the  fatlier  the  child  :  and  the  children  shall 
rise  up  against  their  parents,  and  cause  thera  to  be  put 
to  death.— sMi.  vii.  ti,  verses  35,  36. 

Rise  up — as  witnesses  and  opponents. 
Our  Saviour  here  teaches  that  such  is 
the  enmity  of  the  world  against  holiness, 
and  the  j^rofessors  of  it,  that  it  will  over- 
come and  extinguish  even  the  natural 
affection  of  the  nearest  and  dearest  rela- 
tions toward  each  other.  Perhaps  it  -was 
intimated  that  some  of  the  nearest  friends 
and  relatives  of  the  Apostles  wouM  be- 
come their  most  bitter  persecutors.  The 
nearest  are  most  easily  divided.  Dif- 
ference of  faith  does  much  to  abate  true 
affection.  (Jer.  ix:  4  ;  Mi.  vii.  6 ;  Mark 
xiii.  12.)  Such  atrocities  as  are  here  re- 
corded have  been  perpetrated.  Eeligious 
quarrels,  to  the  shame  of  mankind,  arc 
the  fiercest  of  all  others. 

22.  And  hye  shall  be  hated  of  all  men  for  my  name's 
sake:  'but  he  that  endureth  to  the  end  shall  be  saved. 

hLuke  xxi.  17.  'Dan.  xii.  13;  chap.  xxiv.  13;  Mark 
xiii.  13. 

Of  all  men,  that  is,  of  all  men  out  of  the 
Christian  community.  Tacitus,  the  Roman 
historian,  says,  like  a  true  Pagan,  that "  the 
Christians  were  convicted  of  enmity  to 
the  human  race."  Jews  hated  them  as  re- 
volters  from  their  own  religion.  Pagans 
could  tolerate  each  other,  and  respect  and 
worship  each  other's  gods.  But  the  Chris- 
tians abhorred  all  Paganism,  and  so  all 
Pagans  abhorred  them ;  thus.  Christians 
were  hated  of  all  men,  whether  Jews  or 
Gentiles.  For  my  name's  sake — for  your 
attachment  to  me  and  my  cause.  (See 
Rom.  viii.  35-37  ;  1  Cor.  iv.  9, 10 ;  2  Cor.  xi. 
23-29 ;  Heb.  x.  32-34.) 

But  he  that  endureth,  &c.  In  view  of  their 
persecution,  how  important  that  they 
should  keep  in  view  the  end,  the  end  of 
their  sufferings  and  the  end  of  life,  and  the 
reward  to  which  their  labors  and  sufferings 
were  tending,  if  they  adhered  faithfully  to 
their  Master !  Saved — from  the  displeasure 
of  God  and  from  condemnation.  The  word 
endureth    implies  not  only  mffering,  but 


being  tried,  and  standing  the  trial.  "  Endur- 
ing to  the  end  "  is  the  proper  evidence  of 
the  reality  and  solidity  of  the  Christian 
profession,  just  as  "  drawing  back  unto 
perdition"  exposes  the  want  of  foundation. 
Such  were  the  warnings  Jesus  gave  His 
Apostles  in  sending  them  forth,  yet  they 
voluntarily  and  cheerfully  undertook  their 
commission.  How  is  this  to  be  explained? 
Is  there  any  instance  upon  record  before 
this  in  the  annals  of  the  world,  where 
twelve,  grave  sober  men,  Avithout  any  rea- 
son, and  without  being  misled  by  any 
artifice  or  delusion  whatever,  voluntarily 
exposed  themselves  at  the  desire  of  another 
person  to  persecution,  torment,  and  de- 
struction? There  must  have  been  some 
cogent  reason  for  such  a  conduct  as  this : 
and  that  reason  could  be  nothing  less  than 
a  full  and  perfect  conviction,  arising  from 
the  miracles  which  they  saw  with  their 
own  eyes,  and  which  they  themselves 
were  enabled  to  perform,  that  Christ  was 
what  He  pretended  to  be,  the  Son  of 
God,  that  all  poAver  was  given  to  Him  in 
heaven  and  on  earth,  and  that  He  was  able 
to  fulllll  the  promise  He  had  made  them 
of  a  recompense  in  a  future  life,  infinitely 
surpassing  in  magnitude  and  in  duration 
all  the  sufferings  they  could  experience 
in  the  present  world.  This  is  the  only 
rational  account  to  be  given  of  their  con- 
duct. 

23.  But  kwhen  they  persecute  you  in  this  city,  flee  ye 
into  another:  lor  verily  I  say  unto  you.  Ye  shall  not 
ehave  pcone  over  the  cities  of  Israel,  'till  the  Son  of  man 
be  come. 

I'Chap.  ii.  13,  iv.  12,  xii.  15;  Acts  viii.  1,  ix.  25,  xiv.  6. 
OOr  end,  OT  finish.    iChap.  xvi.  28. 

This  city — Jesus  points  in  the  direction 
of  various  cities.  The  Apostles  were  not 
to  rush  into  danger,  but,  on  the  other 
hand,  when  persecuted  in  one  city,  they 
were,  where  no  great  principle  was  to  be 
abandoned,  and  no  great  end  to  be  answered 
by  remaining  in  the  face  of  persecution 
and  death,  to  flee  to  another  city  of  com- 
i:)arative  safety,  and  preach  the  Gospel. 
"This  flight,"  says  one,  "is  a  precept  to 
those  who  are  highly  necessary  to  the 
Church  of  Christ,  an  advice  to  those  who 
might  imprudently  draw  upon  themselves 
persecution,  and  an  indulgence  for  those 
who  are  Aveak."  Here  are  two  extremes 
to  be  shunned.  We  are  not  under  the 
pleas  of  prudence,  so  called,  to  avoid  per- 


CHAPTER    X. 


129 


secution,  by  silence,  cowardice,  a  compro- 
mising line  of  conduct,  and  letting  others 
alone,  alleging  that  there  is  no  use  in  trying 
to  do  good  to  such  people ;  this  is  one  ex- 
treme. Neither  are  we  to  court  persecution, 
by  creating  needless  ofiense,  committing 
blunders,  and  stirring  up  opposition.  In 
every  case  of  flight  we  must  be  determined 
by  concern  for  the  best  means  of  spreading 
the  name  of  Christ.  Ye  shall  not  have  gone 
over  the  cities  of  Israel,  i.  e.,  shall  not  have 
finished  passing  through  the  cities,  in  order 
to  instruct  the  people  and  maintain  the 
cause  of  your  Master. 

Till  the  Son  of  mayi  be  come.  The  Apostles 
would  not  have  time  to  visit  all  the  parts 
of  Judea  before  the  destruction  of  Jerusa- 
lem by  Titus,  as  an  instrument  in  our 
Lord's  hands,  wh  ich,  as  a  type  of  II  is  coming 
to  take  vengeance  on  His  enemies,  is  spoken 
of  in  a  secondary  sense,  as  a  coming  of 
Christ.  (See  Matt.  xxiv.  27,  37,  39, 44,  and 
Luke  xviii.  8.) 

24.  "The  disciple  is  not  above  his  master,  nor  the  ser- 
vant above  his  lord.  2-3.  It  ij  enough  lor  the  disciple 
that  he  he  as  liis  master,  and  the  servant  as  his  lord. 
II  nthey  have  called  the  master  of  the  home  "Beelzebub, 
how  much  more  sliaU  thry  call  them  of  his  household  ? 

■"Luke  vi.  40;  John  xiil.  It!,  xv.  20.  nCliap.  xii.  SI; 
Mark  iil.  21 ;  Luke  xi.  1.3 ;  John  viii.  48,  52.  'Gr.  Beelze- 
bul. 

All  Christians,  but  especially  ministers, 
are  here  taught  how  unreasonable  and 
absurd  it  is  for  them  to  expect  kinder 
usage  from  an  unkind  world  than  Ho 
Himself  met  Avith.  (1  Peter  iv.  12.)  The 
disciple  is  not  above,  in  rank  and  worth,  his 
master — Teacher.  According  to  many  Jew- 
ish proverbs,  the  pupil  of  the  rabbi  was 
far  his  inferior.  Nor  the  servant,  &c. — an- 
other parallel  maxim  which  our  Lord  re- 
peats in  various  connections.  (Luke  vi. 
40 ;  John  xiii.  IG,  xv.  20.)  It  is  enough, 
&c.  He  who  keeps  this  saying  in  his 
heart  will  never  complain  of  sufiering. 
Master  of  the  house — Jesus  was  indeed  the 
head  of  a  house,  having  brought  up  a  large 
family  of  disc'ples,  and  He  is  also  the 
Head  of  the  household  of  the  Church. 
Beelzebub.  This  word,  which  signifies  "  the 
lord  of  flies,"  and  is  the  Greek  torm  of 
Baal-zebub,  was  the  name  of  a  god  wor- 
shiped by  the  Philistines  in  earlier  time.?, 
at  Ekron  (2  Kings  i.  2),  and  so  called  as 
protecting  his  worshipers  from  noxious 
insects,  or  as  being  himself  worshiped 
under  an  insect    form.      Christ  was    re- 


peatedly charged  with  being  in  league  with 
Satan  as  Beelzebub  (chap.  xii.  24,  ix.  34  ; 
Mark  iii.  30  ;  John  vii.  20) ;  how  much  more, 
then,  might  His  disciples  expect  to  en- 
counter the  same  vile  epithet  and  charge? 

26.  Fear  them  not  therefore:  "for  Uiere  is  nothing 
covered,  that  shall  not  be  revealed,  and  hid,  that  shall 
not  be  known.— "Mark  iv.  22;  Luke  vai.  17,  xii.  2,  3. 

Therefore — although  you  shall  be  hated, 
&.C.,  be  not  afraid  of  your  enemies,  since 
you  have  my  example,  suffer  in  my  cause, 
and  are  assured  that  I  will  support  you, 
till  you  have  finished  your  testimony. 
For  there  is  nothing  covered,  &c.  "  Your 
excellence  and  worth,  the  truth  of  your 
cause,  and  the  purity  of  your  motives,  your 
faithfulness  in  dispensing  the  truth,  and 
patience  in  sufiering  for  it,  though  conceal- 
ed by  the  smoke  of  present  persecution, 
yet  shall  ultimately  and  thoroughly  be 
revealed  and  made  known."  Truth  will 
triumi)h,  and  the  character  of  its  advocates 
be  vindicated.  (Ps.  xxxvii.  5,  G;  1  Cor. 
iv.  5.) 

27.  What  rl  tell  yon  In  darkness,  tJirrt  speak  ye  In  the 
light :  and  what  ye  hear  in  the  ear.  that  i:)reach  ye  upon 
the  housc-top=. 

pLuke  viii.  10 :  John  xvi.  13,  25 ;  2  Cor.  iii.  12. 

In  view  of  the  coming  development  of 
Christianity,  and  the  certainty  that  their 
integrity  would  in  due  time  be  made 
known  and  acknowledged,  whatever  tho 
Apostles  had  conveyed  to  them  under  a 
figure,  that  were  they  without  a  figure  to 
preach  to  all :  what  they  had  been  taught 
secretly,  that  were  they  openly  to  proclaim  : 
what  they  had  heai-d  in  a  corner  of  Judea, 
that  were  they  to  make  known  all  over  the 
world.  Both  Christ  and  His  Apostles  at 
first  spake  privately,  for  fear  of  the  Jews, 
and  the  weakness  and  perilof  their  cause. 
The  roofs  of  the  houses  in  the  East  were 
nearly  flat,  and  surrounded  with  a  balus- 
trade, so  that  men  might  there  converse, 
and  even  an  audience  assemble.  Preaching 
on  the  house-tops  is  a  figure  for  the  most 
public  declaration.  At  the  present  day 
in  Palestine,  local  governors  in  country 
districts  cause  their  commands  to  be  thus 
published. 

28.  qAnd  fenr  not  them  which  kill  the  hidy.  hut  are 
not  able  to  kill  the  sonl :  but  rnther  fenr  him  which  la 
able  to  destroy  both  soul  nnd  body  in  hell. 

qlsa.  viii.  12, 13;  Luke  xii.  4. 

Fear  not  t-irtn.  Thus  is  forbidden  the 
sinful,  servile,  slavish  fear  of  impotent 
man,  which  was  just  condemned.     He  doea 


130 


MATTHEW 


not  hold  out  to  them  deliverance  from 
death,  but  encourages  them  to  despise  it, 
which  is  a  much  greater  thing  than  to  be 
rescued  from  it.  The  words  which  kill  the 
body  show  that  the  body  may  be  dead,  and 
the  soul  alive.  Body — soid.  We  have  here 
two  parts  of  man's  compounded  nature 
placed  in  contrast.  But  rather  fear  him — 
act  as  in  the  presence  of,  and  under  a  sense 
of  responsibility  to,  him  which  is  able,  &c. 
The  fear  of  man  bringeth  a  snare,  but  we 
must  make  it  give  way  to  the  expulsive 
power  of  a  stronger  principle,  even  the 
fear  of  God.  "  I  fear  God,"  said  Colonel 
Gardiner,  "  and  therefore  there  is  none 
else  that  I  need  fear."  We  ought  to  fear 
God,  not  only  for  His  greatness  and  good- 
ness, but  also  for  His  punitive  justice,  as 
having  ability  and  authority  to  destroy  both 
soul  and  body  in  hell.  To  destroy  is  not  to 
annihilate,  but  to  ruin.  Our  Lord's  words 
teach,  not  the  dismissal  of  the  soul  from 
existence,  but  its  catastrophe  and  ruin  in 
existence.  And  this  is  an  evil,  a  destruction, 
which  we  are  bound  to  fear,  as  a  possible 
reality  beyond  our  bodily  death.  It  is 
here  evident  that  the  torment  that  awaits 
the  lost  will  have  elements  of  suffering 
adapted  to  the  material  as  well  as  the  spir- 
itual part  of  our  nature. 

In  hell.  (See  v.  22.)  Hell  is  represented 
by  Sheol  in  the  Old,  and  by  Hades  in  the 
New  Testament.  The  word  is  used  by  the 
sacred  writers  in  several  senses,  which  it 
is  important  to  distinguish.  The  Hebrew 
word,  translated  hell  in  our  Bible,  some- 
times means  simply  the  grave,  the  recepta- 
cle of  the  dead,  or  the  j^lace  of  departed 
spirits,  as  in  Job  xi.  7-9 ;  Ps.  xvi.  10, 
cxxxix.  8 ;  Isa.  v.  14,  xiv.  9 ;  Amos  ix.  2, 
3 ;  Acts  ii.  31 ;  Rev.  xx.  14.  In  other 
passages  it  denotes  the  place  of  future 
punishment,  as  in  Ps.  ix.  17  ;  Prov.  v.  5, 
ix.  18,  xxiii.  14 ;  which  punishment  consists, 
in  part  at  least,  in  the  eternal  separation 
of  the  soul  from  God  and  from  the  presence 
of  His  glory,  and  in  the  suffering  of  incon- 
•  ceivable  anguish  and  remorse  forever  and 
ever.  In  the  New  Testament,  hell,  as  the 
place  of  final  punishment  for  sinners,  is 
more  distinctively  indicated  by  the  term 
Gehenna,  or  Valley  of  Hinnom  (see  2  Chron. 
xxxiii.  6),  which  is  the  word  translated 
"  It  oil  "  in  the  verse  now  before  us,  also  in 


Matt.  v.  22,  29,  30,  xviii.  9,  xxiii.  15,  33 ; 
Mark  ix.  43,  45,  47 ;  Luke  xii.  5 ;  James 
iii.  6.  It  is  also  distinctively  indicated 
by  such  phrases  as  "the  place  of  tor- 
ment" (Luke  xvi.  28),  "everlasting  fire" 
(Matt.  XXV.  41),  "  the  hell  of  fire,"  "  where 
their  worm  dieth  not,  and  the  fire  is  not 
quenched."  (Mark  ix.  44.  See  also  Matt, 
vui.  12,  xiii.  42,  xxii.  13,  xxv.  30 ;  Luke 
xvi.  24;  Jude  13;  Rev.  xiv.  10,  11,  xix. 
20,  XX.  14,  xxi.  8.)  The  Valley  of  Hinnom 
(Josh.  XV.  8)  literally  means  a  gorge  south 
of  Jerusalem,  running  east  and  west,  and 
intersecting  the  Kedron  at  the  southeast 
corner  of  the  city.  At  this  place  the  idol- 
atrous Israelites  burnt  human  sacrifices 
unto  Moloch,  a  deity  represented  by  a 
brass  image  with  the  face  of  a  bull.  The 
drum  (toph)  which  was  used  to  drown  the 
cry  of  the  victim,  gave  the  place  the  name 
of  Tophet.  (Jer.  xix.  6.)  Here  also  the 
offals  of  the  city  were  ordinarily  burned. 
The  name  of  this  ancient,  defiled,  gloomy, 
and  perpetually  fiery  recess,  became  to  the 
Jewish  mind  the  emblem,  and  the  word 
became  the  name,  of  the  perpetual  fire  of 
retribution  in  a  world  to  come.  Universal- 
ists  mainly  maintain  their  heresy  by  the 
sophism  that  this  Valley  of  Hinnom  was 
the  only  hell.  But  the  present  text  de- 
monstrates that  beyond  the  death  of  the 
body,  and  therefore  in  a  future  state,  there 
is  a  hell  or  gehenna,  which  the  soul  may 
suffer,  more  terrible  than  bodily  death, 
and  more  to  be  feared  than  any  evil  that 
man  can  inflict.  God  is  the  author  of  that 
evil,  it  lies  beyond  death,  it  is  executed 
upon  the  soul  as  well  as  the  body. 

29.  Are  not  two  sparrows  sold  for  a  farthing  ?  and  one 
of  them  shall  not  fall  on  the  ground  without  your 
Father.  30.  '■But  the  very  hairs  of  your  head  are  all 
numbered.  31.  Fear  ye  riot  therefore,  ye  are  of  more 
value  than  many  sjiarrows. 

fl  Sam.  xiv.  45 ;  2  Sam.  xiv.  11 ;  Luke  xii.  6,  7,  xxi.  18 ; 
Acts  xxvii.  34. 

Our  Lord  still  further  encourages  them 
to  rely  upon  Divine  protection,  by  the 
doctrine  of  Providence ;  and  not  only 
would  He  establish  the  truth,  but  the  ex- 
tent of  it.  He  has  two  references.  One  is 
taken  from  themselves — the  numbering 
of  the  hairsoftheirheads,  which  they  cared 
so  little  about.  What  could  express  more 
strongly  the  minuteness  of  Providence  ? 
The  other,  from  the  sparrow — the  little 
bird  which  was  sold  for  an  assarion,   a 


CHAPTER    X. 


131 


Roman  coin,  equal  to  one  and  a  half  cents 
of  our  money — and  which  could  not  fiill  on 
the  ground,  exhausted  or  killed,  without 
the  knowledge  and  consent  of  God.  Of 
how  much  more  value  than  these  little 
birds,  with  their  instinct,  are  ye  as  men 
in  whom  there  is  a  spirit,  and  to  whom 
the  inspiration  of  the  Almighty  giveth  un- 
derstanding, and  especially  as  Christians, 
ransomed  with  a  price  of  infinite  value, 
the  temples  of  the  living  God,  partakers  of 
the  Divine  nature,  and  honored  with  a 
most  important  mission  ?  Fear  ye  not  tliere- 
fore  (how  natural  and  unavoidable  the 
inference)  that  God,  who  takes  care  of 
these  His  creatures,  which  are  but  animated 
forms,  and  perishable,  will  not  take  care 
of  -you,  who  are  His  children,  with  your 
undying  souls. 

A  general  providence  involves  a  particu- 
lar. It  w^ere  an  inconsistent  belief  that  the 
mass  were  in  God's  hands,  whilst  the  atom 
was  left  to  chance.  We  must  believe  all 
chance,  or  else  all  God.  He  rules  and 
governs  in  little  things,  and  in  order  that 
He  may  rule  in  great  things.  His  provi- 
dence descends  to  the  minute  particles  of 
dust  in  the  summer  gale ;  he  numbers  the 
gnats  in  the  sunshine,  and  the  fishes  in 
the  sea.  While  it  controls  the  mighty  orbs 
that  shine  in  heaven,  it  deals  with  the 
drop  that  trickles  from  the  eye.  This 
particularity  of  Providence  exalts,  instead 
of  debases,  God.  He  acts  in  every  thing 
without  growing  weary,  and  is  sufficient 
for  every  thing,  without  multiplying  Him- 
self. It  has  been  truthfully  remarked  that 
"  not  till  belief  in  these  declarations  of  our 
Lord,  in  their  most  literal  sense,  becomes 
the  calm  and  settled  habit  of  the  soul,  is 
life  ever  redeemed  from  drudgery  and 
dreary  emptiness,  and  made  full  of  inter- 
est, meaning,  and  divine  significance." 
We  know  that  all  things  work  together 
for  good  to  them  that  love  God.  (Rom. 
viii.  28.) 

32.  'Whosoever  therefore  Shall  confess  me  before  men, 
thini  will  I  confess  also  before  my  Father  which  is  in 
heaven.  33.  "But  whosoever  shall  deny  me  before  men, 
him  will  I  also  deny  before  mv  Father  which  is  in 
heaven. 

'Luke  xii.  8;  Rom.  x.  9,  in.  tRev.  iii.  5.  "Mark  viii. 
3S ;  Lulie  ix.  26 ;  2  Tim.  ii.  12. 

Another  reason  is  here  given  for  dis- 
charging their  commission  without  fear  of 
man,  viz. :  that  on  their  fidelity  in  so  doing 


must  depend  their  treatment  by  Him  who 
commissioned  them.  Whosoever,  whether 
of  yourselves  who  preach,  or  those  who 
hear  your  preaching.  Shall  confess  me  be- 
fore men,  i.  e.,  in  this  present  life.  To  con- 
ifess  Jesus  Christ  is  to  own  Him  as  Lord 
and  Master,  to  follow  His  precept  and 
example,  to  suffer  for  His  sake,  to  love, 
teach,  and  practice  His  doctrine.  We  refer 
this  great  truth  to  the  times  of  the  martyrs, 
because  we  will  not  ourselves  be  martyrs 
for  the  truth.  It  belongs  to  all  times  and 
all  believers,  every  one  in  his  proper  way. 
(See  Rom.  x.  10.) 

Him  tuill  I  confess  also,  &c.  The  reciprocal 
act  here  ascribed  to  Christ  is  that  of  own- 
ing as  His  Ai)ostle,  disciple  or  follower. 
The  time  referred  to  here,  as  well  as  in  the 
next  verse,  must  doubtless  be  the  day  of 
judgment.     (SeeHeb.vii.25;  Johnxvii.9.) 

Btit  ivhosoever  shall  deny,  &c.  Christ  may 
be  denied,  1.  Doctrinally,  by  an  erroneous 
and  heretical  judgment;  2.  Verbally,  by 
oral  expressions  ;  3.  Vitally,  by  a  wicked 
and  unholy  life.  (See  Titus  i.  16.)  Those 
are  guilty  of  this  sin,  who,  from  unbelief 
or  indolence,  or  love  of  the  world,  or  fear 
of  man,  shrink  from  confessing  Him  as 
their  Saviour  and  their  King.  Let  it  be 
observed,  1.  That  not  to  confess  Christ  is 
in  His  account  to  deny  Him ;  2.  That  who- 
soever shall  deny  Him,  shall  be  disowned 
and  eternally  rejected  by  Him.  "  He  shall 
have  from  me  his  own  treatment  of  me  on 
the  earth."  (2  Tim.  ii.  12.)  How  dreadful 
must  be  the  portion  of  that  soul  which 
Jesus  denies  and  renounces !  He  will 
refuse  to  acknowledge  it  ;  He  will  not 
plead  for  it,  but  leave  it  to  reap  the  con- 
sequences of  its  unbelief  or  cowardice, 
renouncing  it  to  the  devil  whom  it  chose 
for  its  master.  It  is  worthy  of  notice,  that 
both  here  and  in  the  Sermon  on  the  Mount 
(chap.  vii.  21-23),  the  Saviour,  after  mention 
of  the  Father,  describes  Himself  as  the  Judge 
and  Arbiter  of  eternal  life  and  death. 

34.  'Think  not  that  I  am  come  to  send  peace  on  earth. 
I  came  not  to  send  peace,  but  a  sword, 
vliuke  xii.  49,  51-53. 

Think  not.  The  words  imply  a  disposi- 
tion so  to  think,  or  imagine,  and  act  accord- 
ingly— that  is,  to  infer  from  the  meekness 
of  Christ's  character  and  His  Gospel,  that 
He  was  to  send  peace,  not  only  in  spirit, 
but  in  result,  among  mankind.     A  sword, 


132 


MATTHEW 


an  eml)lein  of  conteiitiun.  We  must  here 
remember  the  dilierence  between  a  cause 
and  an  occasion.  A  hospital  is  the  cause  of 
heahng  to  the  sick  ;  this  is  its  direct  object, 
but  in  the  course  of  its  erection  it  may  be 
the  occasion  of  the  loss  of  life  to  several 
workmen.  So,  too,  we  say,  a  missionary 
went  to  such  a  place  to  die,  when  his  object 
was  to  preach  the  Gospel.  In  like  manner 
we  must  distinguish  between  the  inten- 
tional aim  of  Christ's  coming,  and  the 
accidental  eflect  of  it.  His  intentional 
aim  was  to  plant,  propagate  and  promote 
peace  in  the  world;  but,  through  the  lusts 
and  corruption  of  men's  natures,  the  issue 
and  event  of  His  coming  is  war  and  divis- 
ion, not  that  these  are  the  genuine  and 
natural  fruits  of  the  Gosi:)el,  but  occasional 
and  accidental  only — abnormal  consequen- 
ces of  men's  alienation  and  resistance. 
Strife  is  not  referred  to  as  something  good 
and  desirable  in  itself,  but  as  the  oidy  way 
in  which  Jesus  coiild  erect  His  kingdom 
of  peace  here  below  upon  an  immovable 
foundation.  When  the  Holy  One  of  God 
comes  into  contact  with  an  unholy  world, 
a  shock  and  strife  is  inevitable,  and  that 
,  not  only  against  Him  personally,  but  also 
among  men  themselves,  inasmuch  as  these 
begin  to  distinguish  themselves  into  ad- 
versaries and  subjects  of  His  kingdom. 
(See  Luke  ii.  34 ;  John  ix.  39.) 

35.  For  I  am  come  to  set  a  man  at  variance  'against 
his  lUtlier,  imri  Mie  ciauKliter  against  lier  mother,  and 
tbe  claui;htiT  in  law  against  iier  mottier  in  law.  36.  And 
ya  man's  ibes  s/inll  he  they  ofhis  own  household. 

'Mi.  vii.  7 ;  Luke  xii.  53.  jP3.  xli.  9,  1  v.  13 ;  Mi.  vii.  6 ; 
John  xiii.  18. 

For  I  am  come,  &c.  (See  notes  on  verse 
34.)  It  may  be  that  these  special  terms  were 
selected  because  the  younger  members 
and  the  female  portion  of  households  were 
commonly  the  first  to  embrace  the  Gospel. 
The  plain  lesson  here  taught,  is,  that  the 
Gospel  will  often  produce  divisions  in 
families,  and  that  even  two  persons  who 
are  most  nearly  related  may  become  es- 
tranged from  one  another,  in  consequence 
of  one  being  converted  and  the  other  not. 
That  this  is  constantly  the  case  is  well 
known  to  all  who  know  anything  of  true 
religion.  So  faithful  Abraham  was  at  va- 
riance with  his  fiither,  the  idolatrous 
Terah.  So  religion  sets  the  pious  child  in 
opposition  to  the  impious  parent.  So  tem- 
perance sets  the  sober  child  at  variance 


with  the  drunken  father.  So  piety  ar- 
rays the  fashionable,  godless  mother  or 
mother-in-law,  against  the  pious  daughter 
or  daughter-in-law ;  or  the  fashionable, 
frivolous  daughter  or  daughter-in-law 
against  the  devoted  mother  or  mother-in- 
law.     (See  notes  on  verse  21.) 

l^he  variance  here  referred  to  in  the  do- 
mestic cix'cle  is  a  variance,  not  upon  some 
question  of  ecclesiastical  economy,  but 
about  vital  religion.  And  even  such  a  di- 
vision may  be  much  mitigated  by  the  for- 
bearance, tenderness,  and  gentleness  of 
those  who  are  in  the  right,  in  dealing  with 
those  who  are  clearly  in  the  wrong.  We 
should  do  everything,  except  compromise 
duty  and  living  truth,  in  order  to  promote 
peace.  A  man^s  foes,  &c.  (See  Ps.  xli.  9, 
Iv.  12-14  ;  Mi.  vii.  6.)  This  saying  had  its 
most  affecting  illustration  in  the  treason 
of  Judas  against  our  Lord  Himself.  (John 
xiii.  18  ;  Matt.  xxvi.  48-50.) 

37.  ^He  that  loveth  father  or  mother  more  than  me  is 
not  worthy  of  me:  and  he  that  loveth  son  or  daughter 
more  than  me  Ls  not  worth  j-  of  me.— ^Luke  xiv.  26. 

Love  to  Christ,  in  order  to  be  genuine, 
must  be  supreme ;  earthly  afiections,  when 
they  come  into  collision  with  His  claims, 
must  be  postponed.  If  one  or  another 
dearly  cherished  object  stands  on  one  side, 
and  Christ  on  the  other,  we  need  not  love 
them  the  less,  because  we  cannot  go  with 
them,  but  we  must  love  Him  more.  With- 
out such  a  spirit  no  one  can  be  His  disciple. 
How  could  Jesus,  except  as  God-man, 
claim  this  supreme  affection.  Is  not  worthy 
of  me  does  not  refer  to  the  meritorious 
character  of  the  action,  but  to  the  qualifi- 
cation of  the  person. 

38.  «And  )ie  that  taketh  not  his  cross,  and  followeth 
after  me,  is  not  worthy  of  me. 

aChap.  xvi.  24 ;  Mark  viii.  34 ;  Luke  ix.  23,  xiv.  27. 

Taketh  not  his  cross.  This  means  Gospel- 
suffering.  There  is  here  an  allusion  to  a 
Roman  custom,  that  the  malefactor  who 
was  to  be  crucified,  took  his  cross  upon 
his  shoulders  and  carried  it  to  the  place 
of  execution,  and  an  obscure  intimation 
of  Christ's  own  approaching  suffering  on 
the  cross.  The  duty  enjoined  is  not  the 
making  of  the  cross  for  ourselves,  but  the 
patient  bearing  of  it  when  God  lays  it 
upon  our  shoulders.  The  Christian  is  to 
have  the  spirit  of  a  martyr  and  to  be  ready 
to  give  up  all  things,  even  life  itself,  for 


CHAPTER    X. 


133 


Jesus.  Followeth  not  after  vie.  This  de- 
notes gospel-service.  We  must  obey  Ch  rist's 
commands  iuid  imitate  His  example.  We 
must  set  His  life  and  doctrine  continually 
before  us,  and  be  steadily  correcting  and 
reforming  our  lives  by  that  rule  and  pat- 
tern. 

39.  i>He  that  flndoth  his  life  shall  lose  it:  and  he  that 
losetli  liis  lite  ior  my  sake  shall  fiiul  it. 

iiCtiap.  xvi.  25 ;  Liilie  i.x.  11,  .wii.  33 ;  John  xli.  25. 

These,  or  similar  words,  were  spoken 
on  other  occasions,  as  is  shown  by  the 
references  at  the  close  of  the  verse.  The 
word  translated  life,  signifies  both  life 
and  the  soul.  It  is  ovident  that  the 
word  it,  occuring  twice,  refers  to  the  life 
or  salvation  of  the  soul,  else  how  can  he 
who  loses  his  life,  for  Christ's  sake,  be  said 
to  find  it  ?  The  meaning  of  this  apparently 
paradoxical  exj^ression  is,  he  who  pre- 
serves his  life  and  temporal  advantages  at 
the  expense  of  his  religion,  his  conscience 
and  regard  to  Christ,  shall  lose  upon  the 
whole,  in  a  higher  sense  than  he  has 
retained  it,  as  he  will  thus  incur  a  sen- 
tence of  final  condemnation  and  destruc- 
tion ;  but  he  who  risks  or  loses  his  tem- 
poral life,  or  the  enjoyments  of  it,  through 
his  conscientious  adherence  to  the  truth 
and  faithfulness  to  Christ,  shall  find  real 
comfort  and  happiness  therein,  and  be 
graciously  rewax'ded  in  the  world  to  come 
with  eternal  life,  the  highest  measure  of 
the  highest  life  of  which  man  is  capable. 

40.  <^He  that  receiveth  you  receivetli  nie,  and  he  that 
receiveth  m',»  receivetli  him  tliat  sejit  me. 

'Chap,  xviii.  5 ;  Liuke  ix.  4S,  x.  IB ;  John  xii.  44,  xiii.  20 ; 
Gal.  iv.  14. 

It  would  cheer  the  Apostles  to  learn  that 
some  would  regard  them  with  favor.  There 
is  here  a  descending  gradation,  you  Apos- 
tles, a  prophet,  a  righteous  man,  a  little  one. 
The  vital  union,  subsisting  between  Christ 
and  His  followers,  rendering  every  act  of 
love  exercised  toward  them  the  same  as 
done  to  Him,  is  here  asserted  in  the  fullest 
and  most  explicit  terms.  The  union  be- 
tween Christ  and  the  Father  is  also  affirm- 
ed. "Your  authority  is  mine,  as  mine 
is  my  Father's."  Men  may  think  it  no 
great  matter  not  to  receive  or  neglect  the 
message  and  the  messengers  of  Christ,  but 
this  neglect  or  rejection  extends  beyond 
them  to  Christ  Himself  who  gave  them 
tlieir  commission,  and  beyond  Him  to 
God  the  Father,  who  gave  Him  His  com- 


mission ;  accordingly  ministers  are  culled 
God's  mouth  (Jer.  xv.  19),  their  message 
and  their  mission  being  both  from  Him. 
Jesus  observes  who  is  kind  to  His  servants, 
as  Lydia  was  to  Paul,  and  who  throw  diffi- 
culties in  their  way,  as  Diotrephes  did  to 
John. 

41.  <iHe  that  receiveth  a  prophet  in  the  name  of  a 
propliet  shall  receive  a  propbel's  reward :  and  lie  that 
receiveth  a  righteous  man  in  tlie  name  of  a  rigliteoua 
man  shall  receive  a  righteous  man's  reward. 

dl  Kings  xvii.  lU,  xviii.  4 ;  2  Kings  iv.  B. 

He  that  hospitably  entertains  a  jn-ophet, 
a  divinely-authorized  religious  teacher, 
in  the  name  of  a  prophet,  because  he  is  such, 
from  sympathy  with  him,  and  a  pious  re- 
gard to  the  office  he  bears,  sliall  receive  a 
prophet's  reward;  or  a  reward  proportion- 
able to  the  worth  of  the  pei-son  he  shelters 
and  accommodates  in  time  of  danger  and 
difficulty,  and  the  assistance  rendered  him 
in  fulfilling  his  office  as  an  ambassador  of 
Christ.  And  he  that  entertains  a  righteous 
man,  a  pious  man  of  private  life,  in  the 
name  of  a  righteous  man,  because  he  is  such, 
or  with  a  cordial  regard  to  the  virtues  of 
his  character,  shall  himself  receive  the  re- 
ward of  a  righteous  man.  Being  one  in 
obedieiice  with  tlie  prophet  and  righteous 
man  whom  we  receive,  according  to  the 
voice  of  the  one,  and  the  acting  of  the 
other,  verily  we  shall  with  them  Fhare  the 
reward.  The  allusion  may  be  to  the  bene- 
fits derived  by  some  from  the  visits  of 
Elijah  and  Elisha,  not  to  similar  rewards, 
but  still  great  ones. 

42.  cAnd  whosoever  shall  rive  to  drink  unto  one  of 
these  little  <mv^  n  oiin  of  cold  v-afrr  only  in  tlie  name 
of  a  disciple,  verily  I  say  unto  you,  lie  shall  in  no  wise 
lose  his  reward. 

tCliap.  xviii.  5,  6,  xxv.  40 ;  Mark  ix.  41 ;  Heb.  vi.  10. 

Little  ones.  A  sweet  epithet  for  disciples. 
They  were  so  called  to  denote  their  v/ant 
of  wealth,  rank,  learning,  and  whatever 
the  world  calls  great.  They  were  little  in 
the  estimation  of  the  world,  and  in  their 
own  estimation,  and  they  made  no  pre- 
tensions to  what  attracts  the  admiration 
of  mankind.  A  nip  of  cold  vafer.  Among 
the  varied  scenes  into  which  the  prosecu- 
tion of  their  missionary  labors  would  throw 
them,  they  might  meet  with  many  who, 
from  mere  sympathy  or  kindness,  might 
be  disposed  to  refresh  the  weary  travelers 
and  oflfer  them  the  shelter  and  hospitality 
of  their  homes,  but  few  would  be  equally 
ready  to  extend  their  generous  offices  from 


134 


MATTHEW 


regard  to  the  cause  of  religion  and  to  the 
glory  of  God ;  and  yet  so  much  more  ex- 
cellent and  i^raiseworthy  was  the  conduct 
of  the  latter,  that  they  would  be  rewarded 
with  the  special  blessing  of  heaven,  even 
though  opportunity  or  means  might  pre- 
vent their  giving  a  more  liberal  contribu- 
tion to  the  comfort  of  a  disciple  than  the 
offer  of  a  cup  of  cold  water.     In  the  name, 


&.C. — because  he  is  a  disciple.  He  shall  in 
no  wise  lose,  &c.  Marvelous  promise !  A 
cup  of  cold  water  in  time,  to  find  its  reward, 
as  one  of  old  says,  "  in  a  sea  of  pleasure," 
throughout  the  ages  of  eternity.  There  is 
here  no  shadow  of  the  denial  of  the  doc- 
trine of  justification  by  faith,  but  an  asser- 
tion that  works  in  faith  are  graciously 
rewarded  of  God. 


1.  What  power  did  Jesus  give  to  "  his  twelve  disciples  ?  "  2.  Repeat  the  names  of  the  Twelve  Apostles.  3. 
State  something  of  the  history  of  each  of  them.  4.  What  were  their  two  grand  characteristics  ?  5.  To  whom 
were  the  Apostles  first  sent?  G.  What  directions  were  given  to  them?  7.  Explain  those  directions.  8.  What 
is  said  concerning  Sodom  and  Gomorrah  ?  9.  What  is  said  of  him  who  "  endureth  to  the  end?"  10.  Explain 
verse  23.  11.  Why  were  not  tlic  Aiiostlcs  to  fear  their  persecutors?  12.  Why  were  they  to  "  rather  fear"  God? 
13.  What  doctrine  is  taught  in  verses  CD-SI  ?  11.  What  is  said  of  confessing  Christ  ?  15.  What  of  denying  Him? 
16.  E.xplain  verses  34,  So?  17.  Wlio  is  not  "  worthy  "  of  Christ?  18.  What  is  said  about  "  finding"  and  "  losing" 
"  life  ?  "    19.  How  does  Jesus  reward  kindness  to  His  servants  ? 


CHAPTER  XI. 

2  John  sendeth  his  disciples  to  Christ,  7  Christ's  testi- 
mony concerning  John,  18  The  opinion  of  the  pcoplr, 
both  conferninri  John  and  Christ,  20  Christupbraideth 
the  nnthankfulness  and  ii nrcpentunce  of  Chorazin, 
Bethsaida,  and  Caprrnaam:  25  and  praising  his 
Father's  wisdom  in  revealing  the  gospel  to  the  simple, 
28  he  calleth  to  him  all  such  as  feel  the  burden  of  their 
sins. 

AND  it  came  to  pass,  when  Jesus  had  made  an  end 
of  commanding  his  twelve  disciples,  he  departed 
thence  to  teach  and  to  preach  in  their  cities. 

Hade  an  end  of  commanding.  Christ's 
commis.sions  imply  commands.  His  in- 
structions are  ever  full,  thorough.  By  not 
ceasing  from  His  labors,  while  the  Apos- 
tles were  absent,  He  gave  an  example  of 
that  faithful  service  in  the  Gospel  which 
He  required  from  them.  All  should  be 
equally  diligent  to  exemplify  in  their  con- 
duct the  instructions  which,  from  Him, 
they  communicate  to  the  people.  To 
teach,  instruct  in  private,  to  preach  in  pub- 
lic. Their  cities — the  cities  of  the  Jews  in 
Galilee. 

2.  'Now  when  .Tohn  had  heard  Mn  the  prison  the 
wnrl<s  of  Christ,  he  sent  two  of  his  disciples,  ."?.  And 
said  unto  him.  Art  thou  i-he  that  should  come,  or  do  we 
look  for  another? 

"IiUke  vii.  13.  19,  *c.  i>Chnp.  xiv.  3.  KJen.  xlix.  10; 
Num.  xxiv.  17 ;  Dan.  ix.  24 ;  John  vi.  14. 

The  works  of  Christ,  i.  e..  His  miracles,  as 
appears  from  verses  3-5.  Jesus  had  done 
such  works  before  John's  incarceration, 
but  oftener  after  it,  and  these  were  re- 


ported to  him  by  his  disciples,  who  seem 
to  have  had  free  access  to  him.  Art  thou 
he  tliat  should  come,  &c.  This  question 
shows  that  the  Jews  generally  considered 
the  Messiah  as  at  hand,  and  if  Jesus  were 
not  He,  another  must  be  expected.  Nearly 
nineteen  hundred  years  have  elapsed,  and 
no  other  has  come.  How  can  they  evade 
the  inference  that  Jesus  of  Nazareth  was 
the  promised  Messiah  ?  Some  suppose 
that  this  me.ssage  was  sent  by  John  for 
his  own  satisfaction.  If  so,  the  utmost 
we  can  suppose  concerning  him,  after  re- 
membering the  clear  evidence  he  had  re- 
ceived of  the  Messiahshiii  of  Jesus  (Matt, 
iii.  16),  and  the  express  and  repeated  tes- 
timonies he  had  borne  to  this  truth  (John 
i.  29,  36,  30,  34),  and  the  high  encomium 
pronounced  on  him  when  his  disciples 
left  (verses  9,  11)  is,  that  whilst  not  doubt- 
ing the  Saviour's  person,  he  could  not 
fully  understand  His  mode  of  acting.  Cut 
off  from  intercourse  with  society  by  being 
shut  up  in  prison,  his  mind  was  in  danger 
of  being  warped,  and  of  looking  at  things 
on  the  dark  side.  He  was  somewhat  im- 
patient. Matters  moved  too  slowly  for 
him,  especially  as  he,  as  a  prisoner,  was 
now  condemned  to  involuntary  inactivity. 


CHAPTER    XI. 


135 


His  misgivings  were  not  in  their  nature 
skeptical,  but  anxious.  He  was  anxious  for 
fiome  speedy  and  public  declaration  of  the 
Lord  in  respect  to  His  Messianic  dignity,  a 
declaration  corresponding  with  the  expec- 
tation which,  doubtless,  he  had  formed  to 
himself  of  the  Lord  of  the  threshing-floor 
with  His  fan  in  His  hand.     (Matt.  iii.  12.) 

Others  regard  the  message  as  having 
been  sent  for  the  sake  of  John's  disciples. 
They  were  somewhat  unwilling  to  ac- 
knowledge Christ  to  be  the  Messiah  who, 
about  that  time,  was  generally  expected, 
because  they  had  such  a  zeal  for  the  honor 
of  John,  their  master,  that  they  were  not 
willing  to  own  any  one  greater  than  him. 

Probably,  also,  they  were  prejudiced 
against  the  Lord  on  acc;ount  of  His  manner 
of  life,  which  was  very  unlike  that  of 
John;  for  Jesus  freely  mixed  with  sin- 
ners, and  was  entertained  by  them,  while 
John  had  always  led  a  solitary  life,  and 
had  lived  upon  the  coarsest  fare.  John, 
therefore,  to  whom  a  delegation  had  been 
sent,  to  know  from  him  whether  he  was 
the  Christ,  now  (according  to  those  who 
maintain  this  view)  sends  two  of  his  dis- 
ciples to  Jesus,  that  they  might  obtain 
further  satisfaction  as  to  His  Messiahship, 
and  have  their  faith  confirmed  in  Him 
from  whom  they  had  otherwise  fled,  out 
of  a  preposterous  emulation. 

4.  Jesus  answered  and  said  unto  them,  Go  and  shew 
John  again  those  thin;?s  which  ye  do  hear  and  see:  5. 
dThe  blind  receive  thair  sight,  and  the  lame  wait:,  the 
lepers  are  cleansed,  and  the  deaf  hear,  the  dead  are 
raised  up,  and  ^the  poor  have  the  gospel  preached  to 
them.  (i.  And  blessed  is  he,  whosoever  shall  not  fbe 
offended  in  me. 

disa.  xxix.  18,  XXXV.  4,  5,  6,  xlii.  7 :  John  ii.  23.  iii.  2,  v. 
3B,  x.  i5,  3S,  X'V.  n.  'Ps.  xxii.  2ii;  Isa.  Ixi.  1;  Luke  iv. 
18;  James  ii.  .5.  fisa.  viii.  14,  Ij;  chap.  xiii.  .57,  xxiv.  10, 
xxvi.  31 :  Kom.  ix.  32,  .33;  1  Cor.  1.  23,  ii.  14 ;  Glal.  v.  11 ; 
1  Peter  ii.  8. 

Christ  did  not  return  a  direct  answer  to 
their  question.  He  endeavors  to  convince 
them,  not  by  words,  but  by  works.  He 
performs  several  miracles,  and  leaves  them 
to  draw  the  proper  inference.  (Comp.  the 
raising  of  Jairus'  daughter,  and  of  the 
widow's  son  at  Nain,  which,  in  the  Gospel 
of  Luke,  immediately  precedes  this  em- 
bassy. Luke  vii.  11,  18.)  Those  things 
u'Jdch  ye  do  hear  and  see,  with  the  reports 
of  which  the  whole  country  rang  and  of 
which  a  specification  is  made  in  the  next 
verse,  not  exhaustive,  but  illustrative  by 
means  of  a  few  signal  instances.  Christ 
'■.  onld  have  men   judge  of  Him  and  of 


others  only  by  their  works.  This  is  the 
only  safe  way  of  judging — not  by  preten- 
sion but  by  demonstration. 

Tlie  blind  receive  their  sight,  &c.  Here 
Jesus  not  only  makes  a  tacit  appeal  to  His 
miracles,  but  also  alludes  to  the  prophecies 
in  which  the  same  things  are  predicted  of 
the  Messiah.  (Isa.  xxxv.  4,  5,  G,  Ixi.  1.) 
iMiracles  were  the  more  striking  to  John's 
disciples  as  he  "  did  no  miracle."  (John 
X.  41.)  The  poor  have  the  gospel  preached  to 
them.  This  is  mentioned  last,  as  the  great- 
est effort  of  Divine  goodness.  It  was  a 
sign  of  the  Messiah's  times.  (Isa.  xxix.  19.) 
The  poor  were  despised  in  the  times  of 
Christ.  The  teachers  of  His  day  sought 
popularity  and  the  favor  of  the  rich.  (John 
vii.  49,  ix.  34,  and  James  ii.  24.)  But  Christ 
aims  first  at  the  poor.  A  tender  interest 
for  them  was  shown  by  Him  and  His 
Apostles.  It  is  the  duty  of  the  Church, 
and  will  be  so  the  end  of  time,  to  see  that 
the  Gospel  is  preached  to  the  poor.  They 
have  ever  been  more  disposed  than  other 
men  to  hear  and  embrace  the  truth  as  it  is 
in  Jesus. 

And  blessed  is  he,  &c.  This  was  added  to 
correct  the  absurd  emulation  of  John's 
disciples.  (See  on  verse  -i.)  Not  be  offended, 
not  stumbled.  Many  are  offended  in  Christ, 
some,  at  the  asserted  Divinity  of  His 
person,  and  the  meritoriousness  of  His 
satisfaction,  some  at  the  sanctity  and  strict- 
ness of  His  laws,  some  at  the  free  disijen- 
sation  of  His  grace,  others  that  the  terms 
of  Christianity  are  too  hard,  humbling  to 
proud  and  earthly  hearts,  and  laying  too 
great  a  re.straintupon  human  nature,  others 
that  the  world  does  not  believe  in  Him, 
that  there  are  so  many  hypocrites  and  in- 
consistent professors  of  religion,  and  that 
His  real  followers  are  generally  poor  and 
unlearned.  But  those  who  believe  in  Him 
notwithstanding  all  these  hindrances, 
shall  be  in  a  happy  condition  here,  and, 
at  the  judgment  day  and  beyond,  learn 
the  deep  meaning  of  our  Lord's  words  in 
this  verse. 

7.  cAnd  as  they  departed.  Je-^us  began  to  say  unto  the 
multitude  concerning  John.  What  went  ye  out  into  the 
wilderness  to  see?  ^A  reed  shaken  with  the  wind?  8. 
But  what  went  ye  out  for  to  see?  A  man  clothed  in 
so'"t  raiment?  Eehold.  they  that  wear  soft  rlnthinp  are 
in  king's  houses.  P.  But  what  went  ye  out  for  to  see? 
A  prophet?  yea,  I  say  unto  you,  'and  more  than  a 
prophet. 

;Iiukevii.  24.  hEph.  Iv.  14.  "Chap.  xiv.  .5,  xxi.  26; 
Luke  i.  76,  vii.  26. 


136 


MATTHEW 


As  soon  as  John's  disciples  had  started 
back  to  their  master,  Je»us  proceeded  to 
address  the  people,  and  this,  mainly  to 
remove  the  unfavorable  impression  which 
the  question  from  the  Baptist  (verse  3) 
had  made  on  the  crowd,  but  also  to  antici- 
pate further  ditticulties  conceived  as  to  His 
own  person  and  work,  as  well  as  to  show 
them  what  benefit  they  ought  to  have  re- 
ceived from  John's  ministry.  John,  whom 
they  had  gone  out  into  the  wilderness  of 
Judea  to  hear  preach,  was  not  like  one  of 
the  reeds  which  lined  the  banks  of  the  Jor- 
dan and  shivered  in  the  breezes  that  swept 
it — not  as  easily  shaken  as  themselves  by 
every  gust  of  rumor  or  prejudice,  or  every 
change  of  outward  circumstances.  Con- 
vinced of  the  truth,  he  continued  to  believe 
and  assert  it.  Steadiness  is  essentially  ne- 
cessary to  every  preacher,  and  to  every 
private  Christian.  We  should  have  an  end 
in  view  in  repairing  to  the  ordinances  of 
religion,  and  that  should  not  be  curiosity, 
or  criticism  and  cavilling,  or  any  outward 
advantage,  such  as  business,  reputation, 
&c.,  or  the  quieting  of  conscience,  but  to 
obtain  the  conversion  of  the  soul  to  God, 
to  gain  all  needful  instruction,  to  have 
divine  things  re-applied  and  re-impressed, 
and  also  to  aid  in  upholding  the  public 
means  of  grace  for  the  advantage  of  others. 

A  man  clothed  in  soft  raiment  f  John  is 
also  commended  for  his  unselfishness, 
gravity,  sobriety — high  measure  of  mortifi- 
cation to  the  world — its  glory,  honor,  ease, 
and  pleasures.  The  spiritual  nature  of 
the  Messiah's  kingdom  is  thus  intimated. 
As  Christ's  forerunner  did  not  resemble 
any  of  the  ofiicers  who  attend  the  courts 
of  earthly  princes,  consequently  Christ 
Himself  was  in  no  respect  to  be  like  an 
earthly  prince,  a  minister  of  the  Gospel 
should  have  nothing  about  him  which 
savors  of  effeminacy  and  worldly  pomp. 

A  prophet?  Our  Lord,  with  a  fine  climax 
in  His  questions,  from  a  reed  to  a  man  (in- 
tending by  this  that  John  was  no  weak- 
ling), and  then  to  a  prophet,  gave  the  people 
to  understand  that  John,  instead  of  having 
lost  in  any  respect  his  claim  to  the  name 
of  a  prophet,  waff  even  exalted  above  ordi- 
nary prophets.  He  was  more  than  a  prophet, 
because  he  pointed  out  Christ  more  clearly 
and  fully  than  any  of  the  prophets  before 


him.  The  ancient  prophets  beheld  Christ 
afar  oti",  but  John  saw  Him  face  to  face. 
They  prophesied  of  Him,  he  pointed  at 
Him,  prepared  His  way,  foretold  that  His 
kingdom  was  at  hand,  and  had  the  honor 
of  baptizing  Him.  He  excelled  in  every- 
thing peculiar  to  a  prophet.  Thus  John's 
humility  was  commended.  He  might  have 
been  what  he  would ;  the  people  were  ready 
to  take  him  for  the  Messiah,  but  he  denied 
that  he  was  the  Christ,  and  only  wished 
to  be  regarded  as  His  forerunner,  willing, 
but  not  worthy,  to  do  Him  service. 

10.  For  this  Is  fte  of  whom  it  is  written,  ^Behold,  I  send 
my  messenger  before  thy  tace,  which  sliall  prepare  thy 
way  belbre  thee. 

kMal.  ill.  1 ;  Mark  i.  2 ;  Luke  i.  76,  vii.  27. 

The  reason  why  John  was  to  be  account- 
ed greater  than  any  prophet  that  had  pre- 
ceded him  is  here  given.  He  was  a  messenger, 
nay,  even  the  messenger  before  the  ^fessiah^s 
face.  This  is  he.  The  clearer  any  ministry 
is  in  discovering  Christ,  the  more  excellent 
it  is.  Of  ichom  it  is  writien.  In  the  verse 
referred  to,  Mai.  iii.  1,  Jehovah,  speaking 
of  the  coming  of  Christ,  says  "  my  face," 
and  "  before  me  ;"  but  it  is  here  quoted  as 
the  language  of  the  Father  to  the  Son,  and 
He  therefore  says,  "  before  thy  face,"  and 
"  thy  way  before  thee,"  so  that,  to  prepare 
the  way  of  Christ  was  to  "  prepare  the  way 
of  the  Lord  Jehovah,"  for  "  He  and  the 
Father  are  one." 

11.  Verily  I  say  unto  you.  Among  them  that  are  born 
of  women,  there  hath  not  risen  a  greater  than  John  the 
Baptist :  notwitlistanding.  he  that  is  least  in  tlie  king- 
donj  olheaven  is  greater  than  he.— See  Luke  vii.  28. 

Jesus  here  affirms  that  among  the  whole 
race  of  mankind  in  all  former  ages,  there 
was  not  a  greater  prophet  than  John.  He 
was  greater  than  any  of  the  ancient 
prophets,  on  account  of  his  wonderful 
conception  and  birth,  his  intimate  knowl- 
edge of  Gospel  mysteries  (see  especially 
John  iii.  27,  &c.),  his  express  testimony  to 
the  Messiah,  his  being  honored  with  bap- 
tizing Him,  and  his  remarkable  success  in 
making  way  for  Him.  John  was  also 
hiirself  the  subject  of  ancient  prophecies, 
and  long  expected  by  the  Church.  The 
world  thinks  that  kings,  generals  and 
statesmen  are  the  greatest  of  men,  but  God 
measures  differently.  It  was  when  John 
was  in  prison,  that  Jesus  thus  commended 
him.  How  precious  is  the  thought,  to 
faithful  ministers,  that  though  the  world 
may  slight  and  despise  tlicin,  Jetu.s  will 


CHAPTER    XI. 


137 


maintain  their  honor,  support  their  cause, 
and  prove  to  them  an  unchanging  Friend  ! 
How  comforting  is  it,  also,  to  all  true  Chris- 
tians, who  are  suspected,  slandered,  and 
falsely  accused,  to  know  that  Jesus  will 
never  desert  any  of  His  people  ! 

Notwithstanding  lie  that  is  least,  &c.  As 
the  word  greater,  in  this  verse,  refers  to 
the  word  prophet,  which  is  implied  (see 
Luke  vii.  28),  so  here  the  same  idea  is 
intended — he  that  is  a  very  inferior  prophet, 
or  religious  teacher.  The  humblest  Gospel 
minister  who  sets  forth  the  life  and  death, 
resurrection  and  ascension  of  Christ,  is 
greater  in  the  kingdom  of  God,  that  is,  has 
a  higher  office  in  the  Church,  and  a  more 
excellent  ministry  than  even  John  him- 
gelf.  At  the  same  time,  it  is  true  that  the 
weakest  believing  hearers  of  Paul  would 
understand  things  by  the  light  of  Christ's 
death  on  the  cross,  which  the  Baptist 
could  never  have  explained,  and  all  who 
have  believed  in  a  crucified  Saviour  have, 
through  the  light  of  the  experience  of  His 
redeeming  power,  had  deeper  insight  into 
the  nature,  blessings,  and  course  of  devel- 
opment of  the  kingdom  of  God,  than  was 
the  portion  of  John.  How  great  the  priv- 
ilege, and  consequently  the  responsibility, 
of  enjoying  the  Gospel. 

12.  'And  from  tlio  clays  of  John  the  Baptist  until  now, 
the  kingdom  oC  heaven  sufierpth  violence,  and  the  vio- 
lent talce  it  by  force.— 'Luke  xvi.  IS. 

The  great  commendation  of  John  was 
that  God  owned  his  ministry  and  made 
it  wonderfully  successful.  With  his  min- 
istry the  new  dispensation  began  to  be 
introduced,  and,  though  disregarded  by 
many  who  might  have  been  expected  to 
avail  themselve.5  of  its  blessings,  yet  from 
his  dai/s,  or  first  appearing,  until  now  (not 
much  more  than  two  years),  great  good  had 
been  done,  many,  most  unlikely  to  do  so, 
earnestly  sought  admission  into  the  king- 
dom, and  the  motion  became  quicker  when 
it  came  near  to  Christ  the  centre.  (See 
Matt.  iii.  5,  4,  viii.  1,  ix.  36,  iv.  23-25.)  Sttf- 
fereth  violence.  By  the  violent  may  b^ 
understood  either  publicans  and  sinners, 
&c.,  or  else  those  who  are  pressed  with  ar- 
dent desire  to  be  partakers  of  the  kingdom, 
and  in  the  words, /o/-^  it  h/  force,  yvhich  sig- 
nify literally,  sm^;  and  take  it,  as  when  men 
seize  and  drag  away  the  plunder  of  a 
sacked  city,  we  have  a  strong  expression 


of  the  eager  joy  with  which  men,  in  the 
times  here  spoken  of,  thronged  to  hear 
from  John  and  Jesus  the  words  of  salva- 
tion. (See  John  vi.  15,  x.  28,  29.)  Happy 
are  they  who  by  a  holy  violence  secure 
an  interest  in  the  kingdom  of  heaven. 

13.  mFor  all  the  prophets  and  the  law  prophesied  until 
John.  14.  And  if  ye  will  receive  i7,  this  is  "Elias,  which 
was  lor  to  come.  1.5.  "He  that  hath  ears  to  hear,  let  him 
hear. 

mMal.  iv.  6.  "Mai.  iv.  .">;  chap.  xvii.  12;  Luke  1.  17. 
«Chap.  xlii.  9:  Lukeviil.S;  Rev.  ii.  7, 11, 17,29,  iii.  6, 13,22. 

Here  is  still  a  further  commendation  of 
John.  He  was  the  connecting  link  be- 
tween the  Law  and  the  Gospel.  (See  Luke 
i.  17  ;  Mark  i.  1 ;  also  Acts  i.  22.)  The 
prophets  and  the  law  prophesied.  There  were 
prophets  also  before  Moses,  and  the  law 
being  named  second,  there  is  a  climax,  for 
Moses  was  the  greatest  prophet  of  the  Old 
Testament.  The  law  is  mentioned  here 
on  account  of  its  prophetic  office.  I'yUil 
John — continued  to  instruct  concerning 
Christ.  Here  was  the  limit  of  prophecy 
and  of  the  Old  Testament  dispensation; 
thenceforward  is  the  fulfillment. 

If  ye  will  receive  it.  This  may  mean  that 
Jesus  knew  that  many  would  not  belipve 
what  He  was  now  declaring  (which  i.s 
rendered  probable  by  the  ob.stinate  expec- 
tation of  the  Jews  to  this  day,  that  Eliaa 
is  personally  to  come),  or,  that  God  con- 
strains not  the  will,  but  leaves  men  free  to 
act  as  they  choose.  This  is  Eiias,  &c.  Our 
Lord  here  afiirms  that  John  was  the  Elijah 
spoken  of  by  Malachi  iv.  5.  John  was  not 
Elijah  himself,  but  he  had  come  in  the 
spirit  and  2J0wer  of  Elijah,  being  fervent  in 
spirit  and  great  in  power,  turning  sinners 
to  the  Lord. 

He  that  hath  ears  to  hear,  let  him  hear.  An 
expression  often  used  by  Christ  to  evoke 
attention,  or  to  mark  a  conclusion  from 
certain  premises.  (Comp.  chap.  xiii.  9,  43  ; 
Re^T  ii.  7.)  In  the  present  instance,  the 
inference  was  obvious — if  John  was  the 
per-son  to  whom  the  law  and  the  prophets 
pointed  as  the  forerunner  of  the  Messiah, 
then  Jesus  was  evidently  that  personage, 
and  was  to  be  received  and  obej'ed  as  such. 

Ifi.  rBut  whereunto  shall  I  liken  this  generation  ?  It 
is  like  unto  children  silting  in  the  markets,  and  calling 
unto  their  fellows,  17.  And  saying-,  We  have  piped 
unto  .vou,  and  ye  have  not  danced,  we  have  mourned 
unto  you.  and  ye  have  not  lamented.  18.  For  John  came 
neither  eating  nor  drinking,  and  they  say.  He  hath  a 
devil.  If.  The  Son  of  man  came  eating  "and  drinking, 
and  they  say.  Behold  a  man  gluttonous,  and  a  wine- 
bihber.  qa  (riend  of  publicans  and  sinners.  'But  wisdom 
i.s  justified  of  her  children. 

pLuke  vii.  31.    <iChap.  ix.  10.    'Luke  vii.  35. 


138 


MATTHEW. 


Whereunto  shall  J  liken,  &c.  Our  Lord 
now  proceeds  to  describe  and  condemn  the 
fickleness  and  perverseness  of  the  Jews. 
This  generation,  i.  e.,  of  this  age.  The  ques- 
tion is  asked  as  though  it  were  difficult  to 
find  an  object  with  which  such  men  could 
be  compared.  In  the  time  of  our  Saviour 
it  was  common  for  children  to  play  in  the 
market-place  at  rejoicing  and  at  mourning. 
One  party  imitated  the  glad  songs  of  the 
Jews  at  their  marriages,  and  on  other  joy- 
fjl  occasions,  while  another  party  were 
expected  to  dance  at  the  sound  of  their 
music.  But  sometimes  sullen  and  wayward 
children  would  not  join  in  their  amuse- 
ment. Then  the  other  party  would  good- 
naturedly  change  the  play,  and  imitate  the 
mournful  music  of  funerals,  expecting 
their  companions  to  use  sorrowful  gestures 
and  to  appear  to  weep,  but  the  same  fro- 
ward  children  would  object  to  this  play 
also.  In  a  matter  of  infinite  importance 
the  Pharisees  had  imitated  this  example. 
As  John  led  so  solitary  and  so  strict  a  life, 
being  clad  in  skins,  feeding  on  locusts  and 
honey,  and  refusing  to  taste  wine  or  strong 
drink,  they  accused  him  of  being  demoni- 
acally possessed,  saying,  He  hath  a  devil,  he 
acts  like  a  wild,  distracted  demoniac,  whom 
an  evil  spirit  drives  from  the  society  of 
men.  Then  God  sent  His  own  Son  to 
address  and  conduct  Himself  toward  them 
in  a  more  free  and  familiar  manner;  but 
because  Christ  manifested  a  mild  and  joy- 
ous spirit,  in  no  way  despising  the  comforts 
of  life,  but  temperately  enjoying  them, 
these  same  Pharisees,  because  they  did 
not  find  in  Him  the  austere,  unbending 
sternness  which  they  had  not  been  able  to 
endure  in  John,  applied  to  him  the  epi- 
thets, glutton,  wine-hibber  and  friend  of 
publicans  and  sinners ;  in  doing  which, 
however,  they  did  not  consider  that  these 
latter  words  indicated  His  highest  titles 
of  honor.     (Luke  xv.  2.) 

AVhat  a  contradiction  was  this!  Yet 
thus  do  men  always  and  everywhere  act 
when  left  to  themselves.  An  unbelieving 
world  is  equally  hard  to  please  in  regard 
to  Christians.  Are  they  cheerful  ?  It  ac- 
cuses them  of  levity.  Are  they  grave? 
It  calls  them  gloomy  and  sour.  Do  they 
keep  aloof  from  vain,  worldly  amuse- 
ments?    It  calls  them  puritanical,  exclu- 


sive and  narrow-minded.  Do  they  eat, 
drink  and  dress  like  other  people,  and 
attend  to  their  worldly  callings  and  go 
into  society  ?  It  sneeringly  insinuates  that 
it  sees  no  difference  between  them  and 
those  who  make  no  profession  at  all. 

But  wisdom  is  justified  of  her  children. 
Wisdom  can  here  be  no  other  than  the 
Divine  wisdom  which  had  been  revealed 
by  John  and  Jesus,  and  in  Jesus  was 
personally  manifested ;  her  children  are 
those  who  are  born  of  her,  and  possess  a 
wise  heart.  The  justification  of  wisdom 
takes  place  where  she  is  acquitted  of  ac- 
cusations of  this  kind,  and  acknowledged 
in  her  true  character.  Wise  and  good 
men  admire  the  beautiful  variety  in  the 
conduct  of  Providence,  and  in  the  methods 
of  revealing  Divine  grace,  approve  religion 
in  their  judgment,  honor  it  in  their  con- 
versation, and  adorn  it  in  their  lives.  It 
is  the  duty  of  ministers  to  seek  to  please 
all  men  for  their  good  ;  but  after  all  their 
efforts  to  please  all,  if  they  strenuously 
oppose  the  errors  and  vices  of  the  times, 
they  shall  please  but  very  few.  It  is  the 
old  and  settled  policy  of  the  devil  to  hin- 
der the  success  of  the  Gosj>el,  if  he  can, 
by  exciting  prejudice  against  ministers. 

20.  H  'Then  beRan  he  to  upbraid  the  cities  wherein 
most  of  his  mifclity  worlds  were  done,  because  tliey  re- 
pented not:  21.  Woe  unto  tliee,  Cliorazin !  woe  unto 
thee,  Bothsaida  !  for  if  the  misht y  works,  wliich  were 
done  in  you,  had  been  done  in  Tyro  and  Sidon,  they 
would  have  repented  lone;  ago  «in  sackcloth  and  ashes. 

22.  But  I  say  unto  you,  "it  shall  be  more  tolerable  for 
Tyre  and  S'don  at  the  day  of  judgement,  than  for  you. 

23.  And  thiin.  f'apern.aum,  ^wliich  art  e-x.-xlted  iinto 
heaven. slia't  liclirousht  down  tohell :  Ibril  tiK-miglity 
works,  wliicli  Ikivo  been  done  in  thee,  had  been  done  in 
Sodom,  it  would  liave  remained  until  this  day,  'Jl.  But 
I  say  unto  you,  iThat  it  shall  be  more  tolerable  for  the 
land  ofSodom  in  the  day  of  judgment,  than  (or  thee. 

'Luke  X.  1.3,  &c.    <John  iii.  T,  8.    "Chap.  x.  IS ;  verse 

24.  'See  Isa.  xiv.  13:  Lam.  ii.  1.    jChap.  x.  1.5. 

The  connection  of  this  with  what  pre- 
cedes, and  the  similarity  of  its  tone,  makes 
it  highly  probable  that  it  was  delivered 
on  the  same  occasion.  Then  began  he — 
He  had  not  done  this  before.  To  upbraid, 
rebuke,  reprove.  The  cities — the  inhabi- 
tants of  them.  Woe  unto  thee,  better,  alas 
for  thee,  an  exclamation  of  pity,  no  less 
than  an  announcement  of  wrath.  Its  op- 
posite is  blessed.     Chorazin Befhsaida. 

There  is  no  reason  to  doubt  that  these 
towns  were  situated  on  or  near  the  shore 
of  the  Lake  of  Gennesareth,  but  the  exact 
location  has  been  much  in  dispute.  Mighty 
■works.  Our  Lord  here  assumes  that  mira- 
cles performed  in  the  name  of  God  are 


CHAPTER     XI. 


139 


proof  of  a  Divine  commission.  Because 
they  repented  not.  There  were  doubtless 
many  who  believed  on  Jesus,  but  the  mtiss 
remained  in  a  state  of  impenitence  and 
unbelief.  Christ's  great  design  in  His  doc- 
trines and  miriicles  was  to  bring  men  to 
repentance,  to  forsake  their  sins. 

2't/ri:  and  Sidoa.     Two  well-known  mari- 
time and  Gentile  cities  in  Syria  or  Pales- 
tine,  remarkable   for   pride,    luxury,  and 
contempt  of  religion,  situated  on  the  shore 
of  the  Mediterranean  sea:    into  them  it 
does  not  appear   that   Christ  ever  went, 
though  often   very    near   to  them.     (See 
Matt.  XV.  21 ;  Mark  vii.  24.)     Against  tliese 
two  cities  Ezekiel  prophesies,     (xxxviii.) 
They  are  now  little  better  than  ruins.  For 
if  the  mighty  works,  xvhich  were  done  in  you, 
&c.      Jesus  affirms  that    if   the    mighty 
works  done  by  Him  in  Chorazin  and  Beth- 
saida,  had  been  done  in  Tyre  and  Sidon, 
even  they,  wicked  as  they   were,  would 
have  long  ago,  i.  e.,  of  old,  abandoned  their 
idolatrous  and  other  sinful  habits,  and  like 
Nineveh  at  the  preaching  of  Jonah,  would 
have  repented,  &c.     In  the  East  it  was  com- 
mon for  mourners  to  put  on  a  garment  of 
coarse  black  cloth  (usually  made  of  hair), 
which  resembled  a  sack,  with  holes  for  the 
arms,  and  to  strew  ashes  upon  the  head. 
Hence  this  was  regarded  as  the  symbol 
of  mourning  and  repentance. 

The  words  of  our  Lord  are  remarkable 
as  revealing  the  extent  of  the  Divine  Om- 
niscience. God  knows  not  only  what  will 
be,  but,  (which  seems  stranger)  whatwowW 
have  been,  under  certain  conditions.  The 
Saviour  here  used  the  language  of  common 
life,  just  as  we,  if  we  were  speaking  of  a 
person  who  had  abused  exalted  privileges, 
might  select,  in  order  to  show  our  sense 
of  his  guilt,  the  most  wicked  individual 
of  our  acquaintance,  and  say,  even  he  would 
have  acted  in  a  better  manner,  even  he 
could  not  have  withstood  such  privileges  ; 
meaning  that  such  a  result  in  his  case 
might  have  been  reasonably  expected. 
"VVe  are  not  competent  to  solve  every  diffi- 
culty in  this  subject,  or  fully  to  understand 
it.  Certainly  some  are  more  easily  wrought 
on  than  others,  and  it  aggravates  the  im- 
penitence of  those  who  have  plentiful 
means  of  grace,  not  only  that  many  who 
enjoy  the  same  are  wrought  on,  but  that 


many  more,  who  enjoy  less,  would  be 
wrought  on  if  they  enjoyed  the  same 
means.     (Ezek.  iii.  6,  7.) 

But  I  say  unto  you,  &c.     (See  on  chapter 
X.  15.)     Sinners  are  but  reserved  for  punish- 
ment.    Tyre  and  Sidon  seem  to  us  gone 
by,  but  to  God  it  is  far  otherwise.     Time 
makes  no  change  in  His  purposes.     Tliou, 
Capernaum.    This  was  a  prosperous  city, 
where  Christ  had  chiefly  resided  after  His 
entrance  upon  His  public   ministry.      It 
was  exalted  unto  heaven,  as  it  had,  by  our 
Lord's  presence,  preaching  and  miracles, 
enjoyed  privileges  far  above  other  places. 
Shalt  be  brought  down  to  hell.     In  this  case, 
the  words  heaven  and  hell  correspond  to 
one  another  as  our  words  high  and  low.  As 
the  people  of  Capernaum  were  elevated  on 
high  by  religious  advantages  so,  through 
a  neglect  or  abuse  of  their  advantages,  they 
were  exjjosed  to  the  condemnation  of  being 
cast  down  to  an  exceedingly  low  condition 
of  misery — a  condition  as  sad  as  that  of  the 
worst  of  men.    The  higher  a  peoj)le  rise 
under  the  means  of  grace,  the  lower  they 
fall,  if  they  misimjirove  their  privileges. 
Of  the  mighty  works,  &c.     (See  on  verse  21.) 
It  would  haveremained  until  this  day — Sodom, 
destroyed  for  its  pollutions,  would  have 
continued  until  that  time — having  done  no 
such  violence  to  conscience,  and  so  incurred 
unspeakably   less  guilt.     Repentance  on 
the  part  of  a  nation  averts  its  ruin.     But  I 
say  unto  you,  that  it  shall  be  more  tolerable, 
&c.     (See  on  chap.  x.  15.)     "It  has  been 
indeed,"  says  Dr.  Stanley,  "  more  tolerable, 
in   one   sense,  in  the  day  of  its  earthly 
judgment,  for  the  land  of  Sodom  than  for 
Capernaum :    for  the  name,  and  perhaps 
the  remains  of  Sodom  are  still  to  be  found 
on  the  shores  of  the  Dead  Sea :  whilst  that 
of  Capernaum  has,  on  the  Lake  of  Gennes- 
areth,  been  utterly  lost."     In   the   world 
of   woe,  their    condemnation    would    be 
severer  than  that  of  many  others,  than  that 
even  of  guilty  Sodom. 

Note,  1.  The  enjoyment  of  Gospel  ordi- 
nances is  a  great  honor  to  the  obscurest 
people  and  place.  2.  It  is  not  alone  the 
seeing  of  miracles  that  is  necessary  to  con- 
vert souls.  3.  Man  is  accountable  for  his 
belief,  and  not  believing  the  Gospel  is  a 
sin  which  leads  to  hell  as  really  as  not 
keeping  the  ten  commandments.     4.  They 


140 


MATTHEW, 


that  have  been  nearest  convereion,  being 
not  converted,  shall  have  the  greatest  con- 
demnation when  they  are  judged.  5.  Cities 
are  difiicult  fields  for  the  spiritual  laborer 
to  cultivate.  They  are  so  on  account  of 
vice  prevailing  so  extensively  in  them  in 
its  producing  causes  and  sad  effects,  the 
pressure  of  business,  and  also  because  they 
unite  the  extremes  of  population — the  low, 
sunken  and  degraded,  whom  the  Gospel 
cannot  reach,  and  the  gay,  giddy  and  god- 
less, for  whom  it  has  no  attraction.  Even 
Jesus,  whilst  Ho  met  with  eminent  success 
in  preaching  in  numerous  country  villages, 
and  among  the  hamlets  of  the  jjoor,  yet 
encountered  peculiar  obstacles  in  Cai^er- 
naum,  Bethsaida,  Chorazin  and  Jerusalem. 
(See  on  chajj.  x.  15.) 

25.  'At  that  time  Jesus  answered  and  said,  I  tlianlc 
thee,  O  Fatlier,  h<m\  oi  heaven  and  earth,  because  -tliou 
hast  hid  Uiose  tiling;*  from  the  wise  and  prudent,  ijand 
hast  revealed  tlicni  unto  babes.  Even  so,  Father,  for  so 
it  seemed  good  in  tliy  siglit. 

'Lulie  X.  21.  "See  Ps.  viii.  2 ;  1  Cor.  i.  19. 27  and  ii.  8 ;  2 
Cor.  iii.  14.    bchap.  xvi.  17. 

At  that  time.  And  doubtless  in  the  same 
connection.  Jesus  ansucred  and  said.  Thia 
form  of  expression  is  adaj^ted  to  the  train 
of  thought  which  ran  through  the  pre- 
ceding discourse.  /  thank  thee,  0  Father, 
&c.  Christ  addressed  the  Father  as  the 
proprietor  and  governor  of  the  universe, 
who  "  doeth  whatsoever  pleascth  Ilim"  in 
heaven  and  on  earth,  and  He  thanked  or 
adored  Him,  and  professed  an  entire  acqui- 
escence in  His  wisdom,  equity  and  good- 
ness, which  were  worthy  of  all  adoration, 
in  that  He  was  pleased  to  conceal  the  mys- 
teries of  the  kingdom  of  heaven  from  tho.se 
who  thought  themselves  wise  and x>Tudcnt,  re- 
fusing either  to  submit  their  understand- 
ing to  God's  teaching,  or  to  seek  His  guid- 
ance unto  truth,  and  depending  on  their 
own  reason  and  resources,  and  at  the  same 
time  to  reveal  these  mysteries  unto  babes — 
i.  e.,  to  those  like  little  children  in  being 
meek,  teachable  and  lovely — conscious  of 
their  own  ignorance,  open  to  receive  truth, 
and  willinp;  *o  be  guided  by  it. 

We  are  not  to  understand  that  God  did, 
by  any  positive  influence,  hide  the  proofs  of 
Christ's  mission  from  the  wi.?e  and  pru- 
dent; they  had  the  Scriptures  in  their 
hands,  they  saw  or  heard  of  His  mira'-les, 
and  heard,  or  might  have  heard.  His  doc- 
trine, but  they  were  blinded  by  pride  and 
carnal  prejudices,  and  He  was  pleased  to 


give  them  up  to  be  judicially  blinded, 
God  did  not  put  darkness  into  their  minds, 
but  Pie  left  them  to  their  own  darkness, 
or  denied  them  that  light  which  they  had 
no  desire  to  see.  Evm  so.  Father,  for  so  it 
seemed  good  in  thy  sight.  This  God  had 
done  for  wise  and  gracious  reasons,  which 
He  was  not  pleased  to  assign.  (See  Eph. 
i.  9-12.)  It  seemed  good,  it  seemed  right  to 
the  Infinite  Mind.  As  though  Christ  had 
said,  "Father,  thy  choice  pleases  me, 
being  the  choice  and  good  pleasure  of  thy 
wisdom." 

The  truth  which  this  vei-se  embodies  is 
deep  and  mysterious.  Why  some  are  con- 
verted and  others  remain  dead  in  sins, 
why  America  is  a  Christian  country  and 
India  is  buried  in  idolatry,  we  cannot  fully 
understand.  The  words  of  the  Lord  Jesus 
Christ  supi^ly  the  only  answer  that  mortal 
man  can  or  ought  to  give  :  "  Even  so, 
Father,"  &c.  At  the  same  time  it  ehould 
be  remembered  that  God's  offers  of  salva- 
tion are  free,  wide,  broad  and  unlimited, 
and  that  the  same  God  who  does  all  things 
according  to  the  counsel  of  His  own  will, 
always  addresses  us  as  accountable  crea- 
tures, as  beings  whose  blood  will  be  on 
their  own  heads  if  they  are  lost.  Let  us 
rest  in  the  conviction  that  the  Judgment 
day  will  clear  up  all,  and  that  the  Judge 
of  all  will  not  foil  to  do  right. 

27.  '•All  things  are  delivered  unto  me  of  my  Father, 
.•\nd  no  man  knoweth  thevSon,  but  the  Fatlier ;  "fneitlier 
knoweth  any  man  the  Fatlier,  save  the  Son,  and  he  to 
whomsoever  the  Son  will  reveal  hijii. 

tChap.  xxviii.  18;  Luke  x.  22;  John  iii.  35.  xiii.  Sand 
xvii.  2 ;  1  Cor.  xv.  27.    <iJohn  i.  18,  vi.  46  and  x.  15. 

This  verse  expresses  the  Divine  corres- 
pondence between  the  Father  and  the 
Son,  which  had  been  implied  by  the 
thanksgiving  of  the  previous  verse.  It  is 
a  very  remarkable  declaration  of  our  Lord's 
personal  and  mediatiorial  woik.  In  His 
mediatoried  office  His  authority  is  a  dele- 
gated one.  The  Father  had  delivered  all 
tilings  unto  Mm — the  whole  system  of  sal- 
vation, all  power,  authority  and  judgment 
over  all  creatures,  and  He  is  even  to  be 
regarded  as  the  source  of  light  and  knowl- 
edge, as  well  as  of  peace  and  i^ardon  to 
the  souls  of  men.  None  knew  Jesus  as 
the  Son  of  God — "  the  mystery  of  godli- 
ness, God  manifest  in  the  flesh  " — but  the 
eternal  Father,  even  as  none  knew  the 
Father,  except  the  Son,  neither  could  air,- 


CHAPTER    XL 


141 


man  truly  know  the  Father,  i.  e.,  the  depths 
of  His  attributes,  except  as  the  Son  re- 
vealed His  nature  and  glory  to  him  ;  for 
this  was  committed  to  Him  as  Mediator, 
in  respect  of  all  the  sinful  race  of  men. 
This  mutual  knowledge  of  the  Father  and 
the  Son  represents  Christ  as  co-equal  with 
the  Father,  and  is  an  argument  for  His 
Divinity.  Jesus  is  the  light ;  we  must 
walk  after  Him,  if  we  would  not  wander 
in  darkness ;  we  mtist  wash  in  His  blood 
if  we  would  be  cleansed  and  made  ready 
for  the  great  day  of  account.  If  we  have 
Christ,  we  have  all  things.     (1  Cor.  iii.  22.) 

2S.  Come  unto  me,  all  ye  that  labor  and  are  heavy 
ladi^ii,  and  I  will  g.ve  you  rest. 

After  upbraiding  the  cities  wherein  most 
of  His  mighty  works  had  been  done,  be- 
cause they  repented  not,  and  then  stating 
the  great  truth  that  divine  grace  is  sover- 
eign, so  as  to  humble  the  proud,  our  Lord, 
seeing  the  disciples  crowding  around  the 
rabbis,  submitting  to  their  severe  discip- 
line in  order  to  the  attainment  of  s]:)irit- 
ual  good,  and  seeing  the  people  perform- 
ing costly  ceremonies,  and  wearying  them- 
.selves  to  get  free  from  the  load  of  guilt 
and  fear  which  still  pressed  heavily  upon 
them,  jjroceeded,  from  i^ity  to  them,  to  ut- 
ter this  most  gracious  invitation,  offering 
to  them  rest  in  forgiveness  find  a  quiet 
mind,  in  a  heart  chastened  to  a  holy  calm, 
and  in  the  hope  of  heaven.  What  Jesus 
promi.^ed  then,  he  has  both  promised  and 
fulfilled  ever  since  from  heaven. 

Notice,  1.  What  he  promises — Ecsf.  Re:  t 
from  the  guilt  of  sin,  a  pacified  and  qr.ico 
conscience  ;  rest  from  the  power  and  mis- 
ery of  sin,  by  the  Spirit's  causing  us  to  be 
crucified  to  the  world  and  weaned  from  it, 
to  live,  in  fact,  above  it;  rest  from  specu- 
lative doubts;  rest  in  trouble,  not /rom  it, 
but  in  it,  by  delivering  us  from  self-will, 
unbelief  and  impatience;  rest  in  heaver, 
after  life's  toils  and  conflicts  are  over.  2. 
To  whom  this  rest  is  promised.  Every 
■one  Avho  desires  or  needs  it;  Ihey  that  la- 
bor and  are  heavy  laden,  and  all  of  Ihem; 
those  who  are  weary  in  seeking  their  hap- 
piness away  from  God ;  those  who  are 
bearing  the  heavy  burden  of  affliction,  and 
the  still  heavier  burden  of  guiit;  those 
who  are  attempting  to  establish  their 
peace  Avith  God,  and  are  laboring  to  erect 


an  edifice  of  righteousness  out  of  their 
own  performances.    3.  That  it  is  Jesus  by 
whom  this  promise   is   made.     It  is  the 
great  prerogative  of  Him  who  made  the 
soul  to  impart  rest  to  it.     Our  Lord  here 
claims  this  high  prerogative  of  Jehovah  for 
Himself.    He  does  not  say,  as  the  prophets 
of  old  did,  "Turn  to  the  Lord,  and  the  Lord 
will  comfort  you,"  but  "  Come  unto  me,"  I 
-mil  give  you  rest.    Jesus  is  the  source  of  all 
happiness,  the  spring  from  which  flows  all 
the  bliss  of  heaven,  and  He  has  all  hearis 
at  his  command,  and  can  fill  them  with 
comfort  and  joy.   "  God  has  so  made  man's 
heart  for  Himself,"  says  Augustine,  "  Ihut  it 
is  ever  restless  until  it  finds  rest  in  Him." 
4.  How  this  rest  is  to  be  obtained.     By 
coming  to  Christ.    The  burdened  ^oul  must 
seek  its  rest  in  Him,  just  as  the  worldly 
man  seeks  his  in  worldly  things.     Coming 
to  Christ  is  the  same  as  believing  on  Him, 
but  then  it  is  faith  in  operation,  leading 
the  soul  to  act  on  what  it  credit^.     It  is 
not  a  local  coming,  which  at  present  is  im- 
l^ossible,  but  a  movement  of  mind  and 
heart  unto  Him,  with  a  true  consent  to  His 
doctrine,  a  hearty  r.nd  sincere  trust  in  His 
merits,  and  such  resignation  to  His  guid- 
ance as  is  due  to  the  nature  of  His  charac- 
ter and  doctrine. 

29.  Take  my  yoke  upon  you,  rand  learn  of  me,  for  I 
am  meek  and  Oowly  in  heart:  caud  yo  shall  find  rest 
i;nto  your  fouls. 

'John  xiii.  ll;  Phil.  ii.  .5;  1  Peter  ii.  21:  1  John  ii.  6. 
fZech.  ix.  9 ;  Phil.  ii.  7, 8.    rJer.  vi.  Hi. 

Take  my  yoke  upon  you.  We  arc  to  come 
to  Jesus  also  as  our  Ruler.  He  lias  His 
yoke.  1.  This  includes  conditions  which. 
His  religion  requires,  such  as  exclusive 
trust  in  the  merits  of  His  death  as  (he  sac- 
rifice for  sin,  self-denial  and  submission 
to  affliction  and  suffering  as  in  His  wis- 
dom Lie  may  appoint.  2.  Eestraints  un- 
der His  discipline,  in  temper  and  conduct, 
being  meek,  forgiving,  merciful  and  kind, 
and  "walking  worthy  of  the  Lord  un'o 
all  pleasing,  being  fruitful  in  every  good 
work."  3.  Services  which  He  requires — 
the  services  of  devotion,  of  zeal,  and  of 
charity.  Learn  of  me.  AVe  are  also  to  come 
to  Christ  as  our  Teacher,  sitting  at  His  feet, 
renouncing  all  but  Him,  the  teacher  sent 
from  God.  And  what  encouragement  does 
He  give  us  to  do  this?  He  tells  us  that 
He  is  meek  and  lowly  in  heart.  He  will  not 
teach  us  severely,  but  be  gentle  toward 


142 


MATTHEW, 


us,  even  as  a  nurse  unto  her  children.  His 
gentle  spirit  and  soul-subduing  doctrines, 
can  alone  give  that  temper  by  which  the 
soul  of  man  may  come  to  its  true  rest. 
And  ye  shall  find  rest  unto  your  souls — an 
emphatic  repetition  of  the  last  clause  of 
the  preceding  verse.  Another  ground  of 
encouragement  is  given  us  in  the  follow- 
ing verse ; 

30.  hFor  my  yoke  is  easy,  and  my  burden  is  light, 
kl  John  V.  3. 

Christ's  yoke  is  easy  because,  1.  No  rest 
can  be  found  by  rejecting  it.  The  man 
who  bears  it  not  must  bear  a  heavier  bur- 
den— the  burden  of  bewildering  and  op- 
pressive ignorance  or  skepticism.  2.  Those 
who  bear  it  have  received  a  willing  mind 
to  do  so.  3.  Bearing  it  bi-ings  with  it  the 
sense  of  the  approbation  of  God.  4.  It 
conforms  to  the  nature  and  reality  of 
things.  5.  There  is  a  pure  satisfaction  im- 
parted to  the  mind,  even  in  the  very  ex- 


ercises of  self-denial  and  self-abasement 
which  Christ  enjoins.  6.  His  presence  is 
promised  to  those  who  bear  His  yoke.  7. 
It  becomes  easier  as  the  Christian  con- 
tinues to  bear  it.  8.  The  intimate  connec- 
tion between  every  branch  of  discipline 
and  the  heavenly  state,  crowns  the  whole. 
The  Christian  knows  that  he  is  learning 
of  Jesus  to  be  prepared  to  find  Him  his 
wisdom  in  eternity ;  that  he  is  fleeing  to 
His  sacrifice  in  order  to  overcome  death 
and  enter  into  glory ;  that  he  is  denying 
himself  to  gain  the  relish  for  the  spirituali- 
ties of  heaven  ;  that  he  is  cultivating  holi- 
ness in  order  to  be  presented  without  spot, 
before  God ;  that  he  is  worshiping  Jesus 
here  to  be  made  meet  for  the  high  festivals, 
the  holy  Sabbaths  of  heaven ;  that  he  is 
leaving  the  society  of  the  world,  because 
he  is  so  soon  to  join  "  the  innumerable 
company  of  angels,  and  th*^  general  assem- 
bly and  Church  of  th&  first  born." 


1.  What  is  said  of  Christ's  example  ?  2.  What  message  did  John  send  to  Jesus  ?  3.  What  was  our  Lord's  an- 
swer? 4.  Wliat  did  He  say  concerning  John  ?  5.  Explain  verse  1.  B.  Unto  what  did  Christ  liken  that  genera- 
tion ?  7.  What  cities  did  lie  upbraid  ?  8.  How  ?  9.  What  is  meant  by  "  hast  hid  these  things  from  the  wise  and 
prudent  ?  "  &c.  10.  What  is  tlie  meaning  of  vorse  27  ?  11.  Who  are  invited  to  come  to  Jesus  ?  12.  How  are  they 
to  come  ?    13.  What  shall  they  receive  by  thus  coming  ? 


CHAPTER  XII. 

1  Christ  reproveth  the.  blindness  of  the  Pha'^sees  concern- 
ing the  breach  of  the  sabbath,  3  b.v  s'-  iptares,  9  by 
reason,  13  and  by  a  viiracle.  22  He  i'l-nltth  the  man 
possessed  that  ivas  blind  and  dumb.  31  Blasphemy 
against  the  Holy  Ghost  shall  never  be  forgiven.  30 
Account  shall  be  made  of  idle  ivoriL",  38  He  rebuketh 
the  unfaithful,  who  se.e,k  after  a  sifr-  '  49  and  sheweth 
who  is  his  brother,  sister,  and  mother. 

AT  that  time  =Jeius  went  on  the  sabbath  day  through 
tlie  forn,  and  liis  disciole';  wero an  hungered,  and 
began  to  pUvk  t'lc  ears  of  corn,  and  to  eat. 
"Deut.  xxiii.  2-^;  Mark  ii.  23;  Luke  vi.l. 

At  that  time.  A  general  expression, 
meaning  about  the  time  when  the  things 
just  spoken  of  occurred.  Jesus  went  on  the 
sabbath  day,  literally,  sabbaths.  The  plural 
and  singular  of  this  word  were  often  used 
indiscriminately  for  the  seventh  day  of 
the  week.  Through  the  corn,  i.  e.,  the  paths 
which  led  through  corn  fields.  The  fields 
were  sown  with  corn,  in  the  proper  Eng- 
lish sense  of  grain  or  bread-stutfs.  with 


particular  reference  to  wheat  and  barley. 
And  his  disciples,  who  had  eaten  nothing 
during  the  day,  in  accordance  with  a  cus- 
tomary way  of  appeasing  hunger  in  Pales- 
tine at  this  day,  pulled  off  the  heads  of 
grain,  and  ate  them.     (See  Luke  vi.  1.) 

2.  But  when  the  Pharisees  saw  if.,  they  said  unto  him, 
Behold  tliy  disciples  do  that  which  is  not  lawl'ul  to  do 
upon  the  sabbath  day. 

Some  of  the  Pharisees,  it  seems,  accom- 
panied Christ  on  this  occasion,  prompted, 
probably,  by  curiosity,  in  expectation  of 
seeing  more  miracles.  It  appears  that  He 
did  not  Himself  eat  of  the  barley.  (John 
iv.  32-34.)  The  allegation  of  the  Pharisees 
was  false,  for  it  was  more  than  the  law  of 
the  Sabbath  (Ex.  xvi.  20 ;  Deut.  xxiii.  25) 
said  or  implied — it  forbade  servile  work  on 
that  day,  but  the  act  of  the  disciples  was 


CHAPTER    XII. 


143 


no  servile  work.  Hypocrites  place  all 
holiness  in  the  observance  of  outward 
ceremonies,  whilst  they  neglect  moral 
duties.     (Matt,  xxiii.  24.) 

3  But  he  said  unto  them,  Have  ye  not  read  >>what 
Davirt  did,  when  he  wa-s  an  hungered,  and  they  that 
were  with  him,  4.  How  he  entered  into  the  liouse  or' 
God  and  did  eat  i^the  sliew  bread,  which  was  not  lawiul 
for  liim  to  eat,  neither  lor  them  which  were  with  him, 
dbut  only  for  the  priests  ? 

bl  Sam.  xxi.  6.  <:Ex.  xxv.  30:  Lev.  xxiv.  5.  ^Ex.  xxix. 
32:  Lev.  vUi.  31,  xxiv.  9. 

The  Saviour  defended  His  disciples 
against  their  accusers.  We  are  thus  re- 
minded that  though  Satan  is  "  the  accuser 
of  the  brethren"  (Rev.  xii.  10),  yet  we 
"  have  an  advocate  with  the  Father,  Jesus 
Christ  the  righteous,"  who  is  ever  main- 
taining the  cause  of  His  people,  in  heaven. 
Our  Lord  in  His  answer  referred  to  1 
Sam.  xxi.  The  house  of  God— in  which  He 
dwelt  among  His  people.  At  the  time  here 
mentioned,  the  tabernacle,  which  was  a 
portable  tent,  was  at  Nob.  (1  Sam.  xxi.  1.) 
The  show-bread,  or,  shew-bread,  in  Hebrew, 
"  bread  of  the  presence  "  or  "  faces,"  be- 
cause this  bread  was  to  be  set  continually 
"before  the  face  of  Jehovah."  (See  Ex. 
xxv.  23  and  30.)  The  argument  of  Jesus 
was  this :  "  If  David,  when  he  was  fleeing 
from  Saul,  and  was  overtaken  with  hunger, 
took  and  ate  that  holy  bread,  and  did  this, 
not  because  he  was  called  of  God  to  a  pe- 
culiar work  and  office  in  which  he  might 
lav/full}'^  do  things  forbidden  to  others,  for 
that  bread  was  also  eaten  by  iliem  which 
were  iviih  him  (see  Luke  vi.  4),  why  might 
not  my  disciples  pluck  barley  on  a  holy 
day,  when  they  were  hungry  ?  "  Our  Lord 
argued  for  the  true  construction  of  the 
law.  We  ought  not  to  be  morbidly  scrupulous 
in  observing  the  S.ibbath.  jNIiny  things 
may  be  allowable  on  it  whijh  timid  minds 
consider  unlawful.  Anything,  however, 
like  a  violation  of  the  sanctity  of  the  Sab- 
bath by  any  unnecessary  employments  or 
recreations,  even  such  as  are  proper  on 
other  days,  is  unwarranted. 

5.  Or  have  ye  not  read  in  the  'law,  how  that  on  the 
sabbath  days  the  priests  in  the  temple  profane  the  sab- 
bath, and  are  blameless? 

'Num.  xxviii.  9 ;  John  vli.  22. 

Our  Lord  here  f 'r-her  vindicates  the 
conduct  of  His  disciples  by  reference  to 
the  example  of  the  priests  in  the  temple, 
who,  on  the  Sabbath,  killed  and  dressed 
their  sacrifices,  and  baked  the  shew-bread, 
which   involved  necessary  bodily  labor, 


and  which,  on  the  reasoning  of  the  Phari- 
sees, would  be  accounted  a  profanation  of 
that  day.  (See  Num.  xxviii.  9 ;  Lev.  xxiv. 
5  ;  1  Chron.  ix.  32.) 

G.  But  I  say  unto  you.  That  in  thLs  place  Is  'one  greater 
than  lue  temple.— 'li  Chron.  vi.  1»;  iial.  iii.  1. 

In  making  this  declaration,  our  Lord 
may  have  made  some  gesture,  indicative 
of  a  reference  to  himself.  "  Here  is  one 
greater  than  the  temple  (John  ii.  21),  and, 
therefore,  able  to  dispense  with  temiile 
and  ritual  sanctities  when  they  come  in 
collision  with  the  object  of  His  mission, 
or  the  maintenance  of  His  ministers  in 
the  performance  of  that  mission."  The 
Jews  esteemed  nothing  greater  than  the 
temple  except  the  God  who  was  worshiped 
in  it.  Christ,  therefore,  by  asserting  that 
He  was  greater  than  the  temple,  asserts 
that  He  was  God,  and  this  He  does  in  still 
more  direct  terms,  verse  8,  comp.  Gen.  ii.  3. 

7.  But  if  ye  had  known  what  this  meaneth,  cl  will 
have  mercy,  and  not  sacrifice,  ye  would  not  have  con- 
demned the  guiltless. 

sHos.  vi.  6 ;  Mi.  vi.  6-8 ;  chap.  ix.  13. 

Our  Lord  again  refers  to  the  passage 
quoted  in  chap.  ix.  13  (on  which  see  Notes.) 
"  Had  ye  understood  the  great  j^rinciple  of 
all  religion  which  the  Scripture  every- 
where recognizes,  that  ceremonial  observ- 
ances must  give  way  before  moral  duties, 
and  particularly  the  necessities  of  nature, 
ye  would  have  refrained  from  these  cap- 
tious complaints  against  men  who,  in  this 
matter,  are  blameless." 

8.  For  the  Son  of  man  is  Lord  even  of  the  sabbath 
day.— Luke  vi.  5. 

The  Sabbath  is  an  ordinance  for  man's 
rest,  both  actually  and  typically,  as  setting 
forth  the  rest  that  remains  for  God's  peo- 
ple ( Hcb.  iv.  9.)  But  He  who  is  now  speak- 
ing has  taken  on  Himself  manhood — the 
Avhole  nature  of  man,  and  is  rightful  Lord 
over  creation  as  granted  to  man,  and  of  all 
that  is  made  for  man,  and  therefore  of  the 
Sabbath.  The  whole  dispensation  of  time 
is  created  for  man — for  Christ,  as  He  is 
man — and  is  in  Llis  absolute  power.  Hence 
the  Sabbath  having  been  ordained  for  man, 
not  for  any  individual,  but  for  the  whole 
race,  it  must  needs  be  subject  to  the  Son 
of  man,  who  is  its  Head  and  Representa- 
tive, its  Sovereign  and  Redeemer.  This 
implies  that  though  the  Sabbath,  which 
was  established  at  the  end  of  the  creative 
week,  formed  a  part  of  the  Patriarchal  re- 


144 


MATTHEW, 


ligion,  and  was  woven  into  the  moral  code 
given  to  Moses,  is,  in  its  essence,  peri^etual, 
yet  the  right  of  modifying  and  controlling 
it  belongs  to  Christ,  and  can  be  exerciised 
only  under  His  authori;y. 

Accordingly,  this  right  was  exercised  by 
Christ.  After  His  resurrection  the  Jewish 
Sabbath,  which  was  laid  upon  the  primi- 
tive Sabbath,  was  abolished,  and  "the 
Lord's  day,"  or  Christian  Sabbath,  was 
superimposed  upon  another  day — the  first 
day  of  the  ivcck — thus  making  that  day  of 
universal  and  perpetual  obligation.  (See 
Acts  XX.  7;  1  Cor.  xvi.  1,  2;  Rev.  i.  10.) 
The  obligation  and  observance  of  this  day 
are  also  recognized  by  Ignatius,  Bishop  of 
Antioch,  A.  D.  101;  Theophilus,  Eishopof 
Antioch,  about  A.  D.  1G2 ;  Ii'enaeus,  Bishop 
of  Lyons,  who  had  been  a  disciple  of 
Polycarp,  the  companion  of  the  Apostles, 
A.  D.  1G7 ;  Clement,  of  Alexandi'ia,  A.  D. 
19-';  Tertullian,  about  the  same  time;  Con- 
etantine,  in  the  fourth  century,  and  Chry- 
Bostom. 

The  Sabbath  is  absolutely  essential,  not 
only  to  the  animal  creation  i:i  the  service 
of  man,  but  to  man's  welfare,  physically, 
intellectually,  socially,  morally.  The  infi- 
del actors  in  the  French  Revolution  abol- 
ished the  Christian  Sabbath  and  substituted 
what  they  called  the  decades,  or  every 
tenth  day.  After  the  desperate  experi- 
ment had  been  made,  Robespierre  was  con- 
strained to  say,  "The  v/orld  will  go  to 
pieces  if  Ave  cannot  find  a  God,"  and  in 
the  course  of  a  few  years  the  world  fell 
back  into  the  olden  ruts,  seized  the  Sab- 
bath again  as  too  jjrecious  to  let  go.  We 
live  in  days  when  anything  like  a  strict 
observance  of  the  Sabbath  is  loudly  de- 
nounced by  some  as  a  remnant  of  Jewish 
superstition.  Vague  talk  like  this  has  no 
confirmation  in  the  "Word  of  God.  The 
fourth  commandment  has  never  been  re- 
pealed by  Christ,  and  we  have  no  more 
right  to  break  the  Sabbath,  under  the 
Gospel,  than  we  have  to  murder  and  to 
steal.  The  architect  who  repairs  a  build- 
ing, and  restores  it  to  its  proper  use,  is  not 
the  destroyer  of  it,  but  the  i^rcscrver. 
The  Saviour  who  redeemed  the  Sabbath 
from  Jewish  traditions,  and  so  frequently 
explained  its  true  meaning,  ought  never 
to  be  regarded  as  the  enemy  of  the  fourth 


commandment.     On  the  contrary,  He  haa 

"  magnified  it  and  made  it  honorable." 

9.  hAnd  when  he  was  departed  thence,  he  went  Into 
their  synagogue.— ^Luke  vi.  (j ;  Mark  iii.  1. 

When  he  was  departed  thence — but  "on  an- 
other Sabbath."  (Luke  vi.  6.)  He  went 
into  their  synagogue,  i.  e.,  the  synagogue  of 
the  people  among  whom  He  had  come. 

10.  1  And  behold,  there  was  a  man  which  had  his 
liand  withered.  And  thev  a^ked  him,  saving-,  Us  it 
law.ul  to  heal  on  the  wibbatli  days  ?  tiiat  tliey  might 
accuse  him.— iLuke  xiii.  14,  xiv.  3 ;  John  ix.  16. 

An  atrophy  of  the  limb,  and  an  inabil- 
ity to  move  the  nerves  and  muscles,  which 
would  cause  the  limb  to  be  rigid,  was  what 
the  Jews  understood  by  "  a  withered  limb." 
It  was  occasioned  by  a  deficient  absorption 
of  nutriment  in  the  limb.  When  once 
thoroughly  established,  it  was  incurable 
by  any  art  of  man.  Is  it  lawful,  &c.  This 
question  was  proj^osed  by  the  scribes  and 
Pharisees  (Luke  vi.  7),  with  the  hope  of 
finding  matter  of  accusation. 

11.  And  he  said  unto  them.  What  man  shall  there  be 
amon^;  you,  that  shall  have  onorherp.  and  kji  it  lallinto 
a  pit  on  the  sab'iitli  day.  will  he  not  lay  l.old  on  it.  and 
lilt  it  out?  12.  now  inuch  then  'i'^,  a  man  better  than  a 
.sheep  ?  Whereroremitia  law.ul  to  do  well  on  the  sabbath 

k.See  Ex.  xxiii.  4, 5 ;  Deut.  xxii.  4.  'Luke  xii.  24.  mMark 
iii.  4 ;  Luke  vi.  9. 

Our  Lord  answers  the  question,  as  was 
Hii3  custom  (see  xxi.  24),  by  another  ques- 
tion. "  Are  there  not  things  much  less 
important  and  earnest  than  that  which  I 
am  about  to  do,  which  you  would  not  leave 
undone?  "Which  of  you  would  not  draw 
your  sheep  from  the  pit  into  which  it  had 
fallen  on  the  Sabbath ;  and  chall  I,  tho 
true  Shei:hcrd,  not  re.=:cue  a  theep  of  my 
fold,  a  man,  that  is  far  better  than  a  sheep? 
Your  own  consciences  tell  you  that  that 
were  a  true  Sabbath  work,  and  how  much 
worthier  this?  You  have  asked  me,  Is  it 
lawful  to  heal  on  the  Sabbath?  I  answer, 
It  is  lawful  to  do  well  on  that  day,  and 
therefore  to  heal."  They  can  answer  Him 
nothing  further — "  they  held  their  peace." 
(Mark  iii.  4.) 

1^.  Then  saith  he  to  the  man.  Stretch  forth  thine 
hand.  And  ho  strctclicd  it  forth,  "and  it  wa"  restored 
whole,  like  as  the  other.— "Luke  xiii.  13 ;  Acts  iii.  7, 8. 

Jesus  could  have  healed  the  i:)oor  man 
by  a  icord,  but  lie  asked  him  to  stretch  forth 
his  hand.  Was  not  this  a  strange  com- 
mand ?  The  man  might  have  replied,  "  I 
have  of.en  endeavored  to  stretch  forth  my 
hand,  and  have  not  been  able;  whythould 
I  try  again  ?"    But  he  made  no  such  unbe- 


CHAPTER    XII. 


145 


lieving  answer ;  he  confided  in  the  power 
of  Jesus,  and  his  attempt  was  successful — 
his  hand  ivas  restored  ivliole,  like  as  (he  other. 
So  is  the  strengtlaless  soul  commanded  to 
commit  itself  to  the  Redeemer,  and  in  the 
effort  to  do  so  it  will  find  that  power  ac- 
companies the  precept.  Faith  disregards 
apparent  impossibilities  where  there  is  a 
command  and  promise  of  God.  "God's 
commands,"  says  an  old  writer, "  are  grants. 
When  He  enjoins  us,  Repent,  or  Believe, 
it  is  only  to  draw  from  us  a  free  acknowl- 
edgment of  our  impotence  to  perform 
what  He  commanded  us.  This  confession 
being  made,  what  He  enjoins  He  will  en- 
able us  to  do.  Man's  owning  his  weakness 
is  the  only  stock  for  God  to  engraft  there- 
on the  grace  of  His  assistance." 

14.  f  Then  "the  Pharisees  went  out,  and  held  a  council 
against  him,  how  tl)e.v  miglit  destroy  him. 

"Chap,  xxvii.  1;  Marli  iii.  6;  Luke  vi.  U;  John  v.  18, 
X.  sa,  xi.  13. 

They  felt  that  they  could  not  stand  be- 
fore His  arguments,  sustained  as  they  were 
by  such  signs  and  wonders.  Their  credit 
was  in  danger ;  they  saw  that  if  Jesus  was 
allowed  to  go  on,  their  influence  and  gains 
would  be  lost.  What  then  would  be  done  ? 
It  was  an  affair  of  so  much  importance 
that  they  held  a  council  with  a  view  to  fix 
on  a  plan  for  destroying  Jesus.  The  ene- 
mies of  Christ  and  His  cause,  when  argu- 
ments fail,  fall  to  violence.  It  is  a  certain 
sign  of  a  weak  cause  that  it  must  be  sup- 
ported by  passion,  which  is  all  tongue  and 
no  ear. 

15.  But  when  Jesus  knew  it,  Phe  withdrew  himself 
.from  tljence:  'lantl  great  nmltitudes  ibllowed  him.  and 
he  healed  them  all ;  liJ.  And  'cliarged  them  that  they 
should  not  make  him  known : 

PChap.  X.  2;j ;  Mark  iii.  7.    qUliap.  ix.  2.    'Chap.  Ix.  30. 

When  Jesus  knew  the  murderous  de- 
signs of  the  Pharisees,  as  the  time  had  not 
come  when  He  was  to  be  delivered  up  to 
them.  He  withdrew  himself  from  thence — 
whither,  our  Evangelist  does  not  say,  but 
Mark  (iii.  7)  says,  "it  was  to  the  sea,"  to 
some  distance,  no  doubt,  from  the  scene 
of  the  miracle,  and  the  machinations  of 
His  foes.  And  great  multitudes,  &c.  The 
common  people  were  better  disposed,  and 
were  favorably  affected  by  His  miracles 
and  teachings.  And  he  healed  them  all— as 
many  as  required  healing.  And  charged 
them,  &c.  Here  again  silence  was  enjoined 
in  regard  to  His  being  the  Christ.  It  was 
■Hot  ynt  time  for  this  to  be  widely  known, 

10 


or  loudly  asserted  with  such  exciting 
proofs,  any  more  than  it  was  time  for 
Him  to  die.     (See  on  chap.  viii.  4,  ix.  30.) 

17.  That  it  might  be  fulflUed  which  was  spoken  by 
Esaias  me  propiiet,  saymg,  18.  -Behold  my  bervaut, 
wlioui  1  have  viiosen,  uiy  beloved,  nu  whoui  my  soul 
is  well  pleased  :  1  wnl  pui  my  iSpu-it  upon  hnu,  and  he 
shall  snow  judgment  lo  the  UeuiUes.  19.  He  "sihall 
not  strive,  nor  cry :  neither  shall  any  man  hear  las 
voice  in  Ihe  streets.  ZO.  A  'bruised  reed  snail  he  not 
break,  and  smoking  Hax  shall  he  not  queiieh,  till  he 
send  loruijudymeiiL  umo  victory.  21.  And  lu  his  name 
shall  tue  GeiRiies  trust. 

»Isa.  xlii.  1.  'Uhap.  iii.  17,  xvii.  5.  "Luke  xvii.  20; 
John  xvni.  36,  38  •  ^i  Cor.  x.  1.  >Ps.  li.  17,  cxlvii.  3 ;  Isa. 
Ivii.  lo ;  Ezek.  xxxiv.  iU ;  Luke  iv.  18  ;  Heb.  xii.  12, 13. 

That  it  might  be  fulfilled,  &c.  The  quota- 
tion is  from  Isaiah  xlii.  1-4,  and  though 
not  in  the  exact  words  of  the  original,  yet 
adheres  closely  to  the  sense.  Tlie  Evan- 
gelist considers  this  quietude  of  our  Lord 
as  going  to  fuliill  this  prophecy,  in  which 
the  Messiah  is  described  as  establishing 
ITis  kingdom  in  the  earth  by  the  most 
silent  and  unostentatious  means  and  influ- 
ences. Here  is  another  reason  for  Christ's 
frequently  seeking  retirement.  Behold  my 
servant.  Jesus  "  took  upon  Him  the  form 
of  a  servant."  (Phil.  ii.  7.)  It  is  only  in 
respect  of  His  incarnation  and  mediatorial 
work,  that  our  Lord  Jesus  Christ  is  called 
the  servant  of  Almighty  God.  Have  chosen. 
The  verb  thus  rendered,  is  equal  to  set  apart 
as  chosen.  Well  pleased.  This  acknowl- 
edgment of  our  High  Priest  was  made  by 
the  Father  at  the  baptism  of  Jesus  (Matt. 
iii.  17),  and  at  His  transfiguration  (Matt. 
xvii.  5).  /  v;ill  pid  my  Spirit  upon  him. 
This  aLso  was  fulfilled  at  His  baptism,  (iii. 
IG ;  see  also  John  iii.  34.)  Shall  show  judg- 
ment, &c.  Shall  teach  the  law  and  will  of 
God.  He  shall  not  strive,  &c — he  shall  not 
contend  with  martial  violence,  nor  cry,  in 
a  clamorous  and  turbulent  manner,  neither 
shall  any  man  hear  his  voice  in  the  streets, 
but  He  shall  (as  the  next  verse  indicates) 
manage  His  administration  with  great 
gentleness  and  sweetness,  caution  and  ten- 
derness. 

A  bruised  reed  shall  he  not  break,  and  smok- 
ing fax  shall  he  not  quench.  By  a  braised 
reed  may  be  meant  a  musical  pipe  made 
of  reed,  and  formerly  used  by  shepherds, 
which  could  never  be  very  enchanting ; 
but  when  bruised,  would  sound  inharmo- 
niously  and  harshly,  and  would  probably 
be  broken  to  pieces  and  thrown  aside  ;  or, 
a  reed  stalk,  commonly  found  in  marshy 
soils,  which,  in  its  best  estate  is  slender 


146 


MATTHEW 


and  frail,  but  when  bruised  is  unable  to 
bear  any  weight,  is  unavailing  for  any  use- 
ful purpose,  and  seems  fit  for  nothing  but 
the  lire.  By  "  smoking  flax  "  is  meant  the 
wick  of  the  torch  or  candle,  made  of  this 
material,  when  the  flame  is  extinct,  but 
the  tow  retaining  some  particles  of  fire, 
sends  forth  no  useful  light,  but  only  offen- 
sive efliuvium.  By  these  figures  are  rep- 
resented persons  of  very  weak  and  defective 
attainments  in  the  divine  life,  or  afflicted 
with  outward  troubles  and  inward  con- 
flicts, or  subject  to  moral  infirmities. 
Such  it  is  said  the  Saviour  will  not  overlook 
or  despise.  He  will  not  only  not  destroy  or 
injure  them,  but  He  will  sustain,  strengthen 
and  confirm  the  bruised  reed,  and  rekindle 
the  smoking  flax  and  cause  it  to  burn  clear 
and  bright.  That  this  is  implied,  is  obvious 
in  the  delightful  addition  in  which  we  are 
told  that  the  work,  though  opposed,  shall 
be  rendered  triumphant,  till  he  send  forth 
judgment  unto  victory.  The  Gentiles  trust — 
Hope.  (Comp.  Ps.  cxlvi.  3;  Jer.  xvii.  5; 
Rom.  XV.  12  ;  Eph.  i.  12.) 

22  H  "Then  was  hrouRht  unto  him  one  possessed  with 
a  devil  blind  and  dumb:  and  he  healed  him,  insomuch 
that  the  blind  and  dumb  both  spake  and  saw. 

wSee  chap.  ix.  32 ;  Mark  Hi.  11 :  Luke  xi.  14. 

One  possessed  with  a  devil.  The  evil  spirit 
had  exerted  his  cruel  power  in  depriving 
this  man,  who  was  brought  to  the  Saviour, 
of  sight  and  speech.  In  his  deep  afflic- 
tion he  could  not  appeal  by  words  to 
Christ's  compassion  ;  he  stood  before  Him 
with  his  sightless  eyeballs  in  bondage  to 
the  devil.  What  a  spectacle  of  misery  to 
excite  His  heart!  As  Jesus  glanced  an 
eye  of  mercy  on  him,  his  lips  spoke  his 
release,  and  in  an  instant  Satan  was  forced 
to  surrender  his  captive  and  flee  away. 
The  man  was  now  restored,  his  tongue  was 
unloosed,  and  his  eyes  were  opened  tobe- 
hold  the  world  again.  How  great  an  event 
is  recorded  in  the  sacred  narrative  in  three 
or  four  lines ! 

23.  And  all  the  people  were  amazed,  and  said,  Is  not 
this  the  son  of  David? 

These  fresh  displays  of  love  and  power 
surprised  and  melted  the  hearts  of  the 
people,  and  they  were  on  the  point  of 
publicly  proclaiming  Jesus  as  the  Messiah. 
This  culmination  of  enthusiasm  awaked 
the  strong  reaction  of  the  Pharisees,  and 
led  to  the  sudden  and  malignant  accusa- 
tion mentioned  in  the  next  ver.se. 


24.  »But  when  the  Pharisees  heard  i(,  they  Said,  This 
fellow  doth  not  cast  out  devils  but  by  Beelzebub  the 
prince  of  the  devils. 

iChap.  ix.  34 ;  Mark  iii.  22 ;  Luke  xi.  15. 

They  said,  mo.st  probably  among  them- 
selves. This  fellow,  &c.,  an  expression  of 
contempt,  and  an  affirmation  that  Jesus 
did  not  cast  out  a  demon  in  which  He  was 
not  aided  thereto  by  the  prince  of  devils. 
(See  on  chap.  ix.  34,  x.  25.)  Unable  to 
deny  the  fact  of  the  miraculous  healing, 
the  ever-watchful  enemies  of  Jesus  at- 
tempted to  discredit  Him  by  charging  Him 
who  wrought  it,  with  collusion  with  Beel- 
zebub. (See  X.  25.)  Had  the  Jews  been 
universally  or  generally  converted  by 
Christ's  miracles,  the  skeptic  in  our  day 
might  argue  with  some  plausibility,  that 
the  facts  had  been  invented  to  gratify  the 
national  propensity,  and  had  been  credited 
without  examination  or  proof  But,  as  the 
case  stands,  we  are  now  certain  that  these 
miracles  were  wrought  in  the  presence  of 
enemies,  and  thus  subjected  to  the  severest 
scrutiny,  and  that  they  carried  with  them 
conviction  to  multitudes,  notwithstand- 
ing the  fiercest  opposition  which  national 
prejudice,  bigotry  and  vice  could  excite, 
and  the  strictest  search  which  conld  be 
made  by  the  most  vigilant  hostility. 

25.  And  .Tesus  Jknew  their  thoughts,  and  said  unto 
them,  Everv  kingdom  divided  against  itself  is  brought 
to  desolation  :  and  every  city  or  house  divided  against 
itselfshall  not  stand:  _      „    .,  ^     ..  „^     a  ^    -  o,. 

jChap.  ix.  4 ;  Luke  vi.  8,  ix.  47 ;  John  u.  25 ;  Acts  i.  24 : 
Rev.  ii.  23. 

Knew  their  thouglds.  This  assertion  of 
Christ's  omniscience  is  not  the  less  valuable 
and  convincing  a  proof  of  His  Divinity, 
because  introduced  with  so  little  apparent 
design  on  the  part  of  the  Evangelist.  Said 
vnto  </(em,  without  any  anger,  notwithstand 
ing  the  very  awful  and  flagrantly  wicked 
charge  preferred  against  Him.  However 
extravagant  the  charge  may  be  that  is 
made  against  us,  yet,  if  we  speak  calmly 
and  sensibly,  there  is  something  in  human 
nature  that  will  lead  it  to  listen  the  moment 
we  do  so.  In  refuting  the  slander  that  He 
is  confederated  with  the  prince  of  dark- 
ness, Christ's  first  illustration  is  taken  from 
a  kingdom,  a  state,  a  body  politic,  implying 
not  a  mere  aggregation  of  men,  but  organic 
life  and  unity  of  principle  and  interest. 
Every  kingdom  divided  against  itself— in 
whi.ch  there  is  nothing  but  divided  counsel 
and  separate  action,  making  on  one  side, 
and  unmaking  on  the  other,  setting  up  and 


CHAPTER    XII. 


147 


pulling  down,  internal  discord  and  civil 
^ar — is  brought  to  desolation;  or,  as  ^Mark 
has  it  (iii.  24),  "cannot  stand,"  cannot  be 
established,  made  to  stand,  by  such  a  pro- 
cess. The  same  thing  is  true  in  a  sphere 
still  narrower,  every  city,  with  antagonistic 
elements,  and  every  house,  composed  of 
hostile  and  discordant  members,  shall  not 
stand. 

*    26.  And  if  Satan  cast  out  Satan,  he  is  divided  against 
himself;  how  shall  then  -his  kingdom  stand  ? 
•John  xii.  31,  xiv.  30:  2  Cor.  iv.  4. 

Had  the  idea  of  division,  in  the  various 
illustrations  given,  been  the  simple  one  of 
some  opposing  others,  our  Lord  would  no 
doubt  have  applied  His  argument  or  prin- 
ciple to  Satan's  kingdom  rather  than  liim- 
self,  but  as  the  Pharisees  accused  Him  of 
casting  out  Satan  by  Satan's  own  power, 
and  as  He  here  presented  the  paradoxical 
idea  of  Satan  as  an  individual  arrayed 
against  himself,  we  may  safely  infer  that 
this  very  paradox  was  meant  to  be  the 
point  of  His  whole  argument.  "  If  Satan 
were  to  cast  out  Satan,  he  would  commit 
suicide.  Therefore,  how  can  you  suppose 
that  he  will  help  me  to  depress  and  put 
down  that  very  kingdom  which  is  his 
strength,  glory  and  stronghold?"  It  is  an 
unwarrantable  calumny  to  endeavor  to 
make  it  believed  that  a  man  is  an  enemy 
of  the  Church,  because  he  is  trying  to  cast 
out  error  and  sin.  When  Christians  keep 
up  needless  divisions  in  the  Church,  such, 
for  example,  as  divisions  about  matters  not 
essential  to  salvation,  about  forms  and 
ceremonies,  and  ecclesiastical  arrange- 
ments upon  which  Scripture  is  silent,  they 
show  themselves  more  foolish  than  Satan 
himself. 

27.  And  i  f  I  by  Beelzebub  cast  out  devils,  by  I'whom  do 
your  children  ca -.t  th'^m  f)ut  ?  therei'ore  they  shall  be 
your  judges.— -'Mark  ix.  38,  39. 

Here  is  a  second  refutation  of  the  charge 
of  the  Pharisees:  their  objection,  by  i^arity 
of  reasoning,  would  extend  to  their  own 
exorcists,  which  they  would  not  have  been 
willing  to  admit.  Your  children — that  is, 
your  disciples.  That  there  were  among 
the  Jews  exorcists,  who  at  least  professed 
to  cast  out  devils,  we  know  from  the  Apoc- 
rypha, from  Josephus,  and  from  Acts  xix. 
12-14.  Therefore  they  shall  be  your  judges, 
to  convict  them  of  injustice  and  malignity 
in  ascribing  what  Christ  did  to  demoniacal 
collusion,  when  they  made  no  such  charge 


against  them  and  their  real  or  pretended 
dispossessions.  The  corruption  of  the 
heart  is  the  cause  of  the  corruption  of 
the  understanding  and  judgment.  Pas- 
sion makes  men  frequently  condemn  in 
some  that  which  they  approve  in  others. 

28.  But  If  I  ca.st  out  devils  by  the  Spirit  of  God,  then 
Hhe  kingdom  oi  Uod  is  come  unto  you. 

bUau.  ii.  4-1 :  vii.  14;  Luke  i.  33;  xi.  2U:  xvii.20,21. 

The  argument  here  appears  to  be  this  : 
"  If  these  miracles  which  I  work  are  really 
wrought  by  the  finger  of  God  (see  Ex.  viii. 
19),  and  I  am  clearly  proved  by  them  One 
sent  from  God,  then,  whether  you  will  al- 
low it  or  not,  the  times  of  the  Messiah 
have  evidently  arrived.  The  kingdom  of 
God  has  come  down  upon  you  unawares, 
and  these  miracles  are  signs  that  it  is  so." 
There  was  solemn  irony  in  this  suggestion 
to  :he  leading  Jews  that,  in  spite  of  their 
unwillingness  to  see  or  own  it,  the  Messiah 
and  His  kingdom  might  be  come  after  all. 
We  cannot  be  assured  that  God  reigns  in 
a  soul,  but  only  when  the  lusts  and  evil 
habits  which  possessed  it  are  cast  out,  not 
by  other  lusts  or  evil  habits,  but  by  the 
love  of  righteousness  and  the  hatred  of 
sin,  which  is  done  by  the  finger  of  God, 
namely,  by  His  Holy  Spirit. 

29.  i^Or  else  how  can  one  enter  into  a  strong  man's 
house  and  spoil  hiis  goods  except  he  first  bind  the  strong 
man  ?  and  then  he  will  spoil  his  house. 

cisa.  xllx.  24 ;  Luke  xi.  21-23. 

Our  Lord  here  points  out  the  folly  of 
supjDosing  that  He  acts  by  a  power  from, 
and  consequently  under,  Satan,  since  He 
evinces  superiority  over  Satan  by  overpow- 
ering him,  and  despoiling  him  of  his  au- 
thority. When  a  strong  man  is  robbed,  no 
one  imagines  that  he  has  robbed  himself, 
but  every  one  regards  it  as  the  work  of  an 
enemy,  superior  in  power ;  so,  when  Sa- 
tan's instruments  and  agents  are  driven 
out  by  Jesus,  it  ought  to  have  been  argued 
that  the  Prince  of  this  world  had  been  cast 
out  and  judged  (John  xii.  31 ;  xvi.  11)  by 
coming  in  contact  with  his  conqueror. 
(See  on  Luke  xi.  21.) 

30.  He  that  is  not  with  me  is  against  me,  and  he  that 
gathereth  not  with  me  scattereth  abroad. 

The  idea  is,  I  am  not  with  Satan,  Satan 
is  clearly  not  with  me  ;  we  are  therefore 
antagonists  :  there  is  hostility  between  us ; 
it  is  the  woman's  seed  bruising  the  ser- 
pent's head.  Gathereth  . . .  scattereth.  These 
words  allude  to  a  gathering  in  harvest.  Co- 


148 


MATTHEW. 


laborers  gather  in  concert,  the  ravager  of 
their  fields  scattereth  the  produce.  Here 
note,  1.  That  Christ  is  engaged  in  an  im- 
portant contest,  and  calls  upon  us  to  take 
part  with  Him.  The  cause  which  He  has 
undertaken  is  the  cause  of  truth,  of  right- 
eousness, and  of  God,  against  the  interests 
of  falsehood,  of  sin,  and  of  Satan.  2.  That 
for  any  one  to  be  with  Christ  in  this  con- 
test, is  to  embrace  the  Gospel,  obey  its 
precepts,  openly  profess  his  adherence  to 
the  Saviour,  take  up  his  cross,  deny  him- 
self and  follow  Him,  for  only  by  being 
uitJi  Jesus,  can  any  amount  of  victory  over 
Satan  be  obtained  or  hoped  for,  and  who- 
soever contributes  not  to  His  spiritual 
harvest,  scatters  to  the  wind.  3.  That 
there  can  be  no  neutrality  in  this  matter. 
All  those  who  are  undecided  and  half- 
hearted, who  appear  to  be  between  Christ 
and  the  world,  who  inhabit  the  confines 
of  religion  and  irreligion,  are,  how  much 
soever  they  may  wish  to  be  accounted 
otherwise,  against  the  Son  of  God. 

31.  1  Wherefore  I  say  unto  you,  dAU  manner  of  sin 
and  blasphemy  shall  be  forfciven  unto  men :  <hut  the 
blasphemy  of/ainst  the  Ilori/  Ohostshall  not  be  Ibrgivcn 
unto  nion.  32.  And  whosoever  fspealicth  a  word 
against  tlie  Son  of  man,  nt  shall  be  forgiven  him  :  but 
whosoever  speaketh  against  the  Holy  Ghost,  tiit  .shall 
not  be  forgiven  him,  neither  in  this  world,  neither  in 
the  icorld  to  come 

■iMark  iii.  28;  Lnke  xii.  10;  Heb.  vi.  4,  &c.,  x.  2fi.  29; 
1  Jo'in  V.  16.  '■Acts  vii.  51.  rchap.  xi.  19,  xiii.  55;  John 
vii.  12,  52.    El  Tim.  i.  13.    bMarb  iii.  29. 

Wherefore,  i.  e.,  in  view  of  the  impious 
words  of  the  Pharisees,  the  sin  of  which 
is  shown  in  the  verse  immediately  preced- 
ing, and  which  was  at  least  a  close  ap- 
proximation to  the  unpardonable  sin  about 
to  be  referred  to.  All  maimer  of  sin — all 
sorts  of  sin.  Blasphemy  is  mentioned  by 
name,  and  by  itself,  as  being  peculiarly 
atrocious.  This  word,  in  the  original,  is  of 
the  same  signification  as  the  word  cahanny 
in  ordinary  use.  Though  it  has  special  re- 
ference to  God,  yet  it  also  refers  to  the  re- 
proach or  slander  of  men — the  defamation 
of  what  is  good,  noble  and  holy,  on  its  ap- 
pearance in  the  world,  with  malicious 
intent.  It  is  an  aggravated  form  of  sin — 
both  a  species  and  aggravation  of  general 
sin.  Shall  be  forgiven,  may,  or  can,  upon 
repentance,  through  the  atonement,  be 
forgiven.  In  Mark  iii.  28,  the  language  is 
still  stronger :  "  All  sins  shall  be  forgiven 
unto  the  sons  of  men,  and  blasphemies 
wherewith  soever  they  shall  blaspheme." 


Up  to  this  point  blasphemy  forms  the 
climax  of  sin,  but  of  sin  which  may  still  be 
forgiven,  because,  in  his  fanatical  enthu- 
siasm for  what  he  deems  noble,  good  and 
holy,  a  man  may  overlook  and  misunder- 
stand even  a  higher  manifestation  of  it. 
How  comforting  the  thought  that  though 
all  sin  will  be  followed  with  sorrow,  yet 
there  is  only  07u  sin  that  cannot  be  par- 
doned. How^  glorious  the  atonement  by* 
which  blasphemy  may  be  forgiven  !  (See 
Ezek.  xxxiii.  11,  xviii.  23,  31 ;  Acts  xiii. 
38.)  But  the  blasphemy  against  the  Holy 
Ghost  shall  not  be  forgiven  unto  men.  This 
is  explained  in  the  latter  clause  of  verse  32. 

And  vhosoever  speaketh  a  word  against  the 
Son  of  man,  it  shall  be  forgiven  him.  The 
distinction  made  in  this  verse  seems  en- 
tirely unaccountable  if  made  between  the 
second  and  third  Persons  of  the  Godhead 
(who  are  of  equal  sanctit}'),  simply  as  such 
and  without  anything  to  qualify  or  specify 
the  statement.  This  difficulty  disa])pears, 
how^ever,  in  observing  that  the  person 
mentioned  in  the  first  clau.'-e  is  not  the 
Eternal  Word,  or  Son  of  God,  but  the  Son 
of  man,  a  phrase  which  describes  the 
Saviour  in  His  humiliation,  in  the  form 
of  a  servant,  as  He  was  while  resident  on 
earth.  A  contrast  is  here  drawn  between 
slandering  "  the  Son  of  man  "  while  His 
Godhead  was  thus  veiled,  and,  as  it  were, 
in  abeyance,  and  slandering  the  same 
blessed  Person  after  the  blaze  of  glory 
which  the  Holy  Ghost  was  soon  to  throw 
around  His  claims,  and  in  the  full  knowl- 
edge of  all  that.  This  great  fii-st-meniiojied 
sin  was  committed  by  those  who  did  not 
know  Christ  to  be  the  Messiah  in  the  days 
of  His  humiliation,  and  did  not  receive 
Him,  believe  Plim,  or  obey  Him,  but  ig- 
norantly  rejected  and  crucified  Him  (see 
Luke  xxiii.  34;  Acts  iii.  17;  1  Cor.  ii.  8;  1 
Tim.  i.  13),  and  many  of  whom,  so  sinning, 
were  pardoned  we  cannot  doubt,  as,  for 
example,  on  the  day  of  Pentecost,  after 
Peter's  preaching. 

But  whosoever  speaketh  against  the  Holy 
Ghost,  &c.  It  will  be  noticed  that  in  verse 
32,  it  is, "whosoever speaketh  auordv.gainst 
the  Son  of  man,"  &c.,  but  here,  "  whoso- 
ever speaketh"  (without  the  addition)  "a 
word,"  thus  drawing  a  distinction  between 
the  person  from  whom,  by  reason  of  preju- 


CHAPTER    XII. 


149 


dice  or  ignorance,  a  word  of  bluyphemy 
might  escape  against  Christ,  whom  in  His 
form  as  a  servant  he  may  possibly  mis- 
take, and  the  person  who  speaks  decidedly 
against  the  Holy  Spirit.  In  each  case,  how- 
ever, it  should  be  remembered  that  the  sin 
may  be  committed  in  thought  or  in  act  as 
well  as  in  speech.  The  meaning  of  these 
words  is  by  very  high  authority  under- 
stood to  be,  that  when  Christ  should  rise 
from  the  dead  (Rom.  i.  4)  and  ascend  into 
heaven,  and,  being  exalted  at  the  right 
hand  of  the  Father,  send  forth  the  Holy 
Spirit  on  His  apostles  and  disciples,  ena- 
bling them  to  perform  various  wonderful 
works  in  His  name,  in  proof  of  their  testi- 
mony concerning  His  resurrection  and  as- 
cension, whosoever  shall  blaspheme  this 
last  and  most  complete  attestation  to  Jesus 
as  the  jjromised  Messiah,  and,  from  deter- 
mined enmity  to  Him  and  His  kingdom, 
ascribe  the  operations  of  the  Holy  Spirit 
to  Satan,  it  shall  not  he  forgiven  him,  neither 
in  this  world,  neither  in  the  ivorl'd  to  come, 
i.  e.,  neither  during  his  present  life,  nor  in 
his  endless  existence  beyond  the  grave, 
the  expression  being  a  strong  negative,  an 
emphatic  never.  (Markiii.  29.)  It  does  not 
by  any  means  follow  from  the  words, "  nei- 
ther in  the  world  to  come,"  that  any  sin 
not  forgiven  here  will  hereafter  be  for- 
given. This  was  -a  form  of  speech  com- 
mon among  the  Jews  when  they  asserted 
strongly  that  any  thing  should  never  be 
done.  Absolution  is  i^ublicly  jironounced 
on  believers  at  the  judgment,  but  their 
sins  were  forgiven  in  this  life.  The  tre- 
mendous sin  here  denounced  was  com- 
mitted by  those  who,  after  the  day  of  Pen- 
tecost, persisting  in  unbelief  and  obstinate 
impenitence,  and  resisting  the  ministra- 
tion of  the  Holy  Ghost,  were  given  over 
to  a  reprobate  mind.  That  this  was  the 
state  of  many  of  the  Jews,  appears  from 
several  places  in  the  Acts,  and  especially 
Acts  xxviii.  25-28.  (See  also  1  Thes.  ii.  15, 
16.)  The  sin,  therefore,  to  which  our  Lord 
here  refers,  seems  to  be  the  sin  committed 
by  any  one  in  continuing  to  oppose  the 
Gospel  from  deliberate  malice,  while  at 
the  same  time  the  Holy  Ghost  has  con- 
vinced the  mind  of  its  truth.  (See  Heb. 
vi.  4.  &e. ;  x.  26,  27  ;  also  1  John  v.  16,  from 
which  it  appears  that  there  is  but  one  un- 


pardonable sin,  and  all  these  are  it.)  It  is 
the  sin  of  deliberately  neglecting  God's 
truth,  while  the  truth  is  clearly  known 
with  the  head,  and  deliberately  choosing 
sin  and  the  world — the  sin  committed  by 
those  who  (as  in  the  case  of  the  Hebrews 
just  referred  to)  are  the  subjects  of  deep 
convictions  and  powerful  impressions.  It 
is  a  combination  of  light  in  the  under- 
standing, and  determined  wickedness  in 
the  will,  not  one  particular  act  of  sin,  but 
a  malignant  state  of  heart  against  God  and 
His  cause,  which  at  length  reaches  a  fear- 
ful consummation.  (2  Tim.  iii.  8 ;  Jude  iv. 
12, 13.)  Pharaoh,  Saul,  Ahab,  Judas  Iscar- 
iot,  Julian  and  Francis  Spira  are  promi- 
nent and  fearful  illustrations  of  our  Lord's 
meaning. 

The  question,  why  this  sin  shall  never 
be  forgiven,  is  sufficiently  answered  by  the 
reply,  because  God  has  willed  it  so.  It  is 
a  limitation  dictated  by  sovereign  wisdom 
and  righteousness.  No  sin  can  be  forgiven 
without  repentance  and  through  the  sac- 
rifice of  Christ ;  but  repentance  is  the  gift 
of  God,  and  as  the  blasphemer  against  the 
Holy  Ghost  drives  from  him  the  only 
Being  who  could  give  repentance  (Acts  v. 
31),  and  treats  the  blood  of  the  covenant 
wherewith  He  (Christ)  was  sanctified  as 
an  unholy  thing,  he  seals  himself  up,  un- 
der final  and  total  apostacy,  until  the  day 
of  doom.  (Heb.  vi.  7,  8  ;  1  Tim.  iv.  2.)  That 
those  who  are  troubled  with  fear  that  they 
have  committed  the  unpardonable  sin,  are 
just  the  persons  who  have  iiot  committed 
it,  is  the  judgment  of  all  the  soundest  di- 
vines. This  grief  is  itself  a  proof  that  they 
have  not  committed  that  sin  because  it  is 
a  mark  of  that  sin  to  be  accompanied  with 
a  hard  and  impenitent  heart. 

33.  Either  make  the  tree  Kood  and  'his  Triiit  sood.  or 
else  make  the  tree  corrupt  and  his  Iruit  corrupt,  for  the 
tree  is  known  by  his  fruit.— 'Chap.  vii.  17 ;  Luke  vi.  43,44. 

The  meaning  is,  consider  or  hold  the 
tree  to  be  good  if  the  fruit  be  good.  These 
words  have  a  double  reference :  to  Jesus, 
who  could  not  be  evil,  for  His  works  were 
good,  to  the  Pharisees,  who  could  not  be 
good,  because  their  works  were  evil.  (See 
on  chap.  vii.  17.)  For  the  tree  is  hiomi  by 
his  fruit.  A  man  may  be  known  by  his 
actions,  as  a  tree  may  be  known  by  its 
fruit,  yet  not  by  a  single  action,  but  by  a 
series  of  actions,  not  by  a  particular  act. 


150 


MATTHEW 


but  by  our  general  course.  The  habitual 
conduct  of  a  pious  man  must  be  good ;  the 
habitual  conduct  of  an  unconverted  man 
must  be  evil.  There  cannot  be  a  perma- 
nent contrariety  between  a  moral  agent's 
moral  actions  and  his  moral  dispositions. 

34.  Ojgeneration  of  vipers,  how  can  ye,  being  evil, 
speak  good  tilings  ?  i^for  out  of  the  abundance  of  the 
heart  the  mouth  speakelh. 

JChap.  iii.  7,  xxiii.  33.    kLuke  vi.  45. 

Jesus,  by  thus  calling  the  Pharisees  a 
generation,  or  brood  of  i>ipers,  as  John  had 
called  them  (Luke  iii.  7),  points  out  the 
diabolical  nature  of  their  hypocrisy.  He 
declared  them  to  be  the  seed  of  the  old 
serpent,  and  the  children  of  Satan.  They 
had  accused  Him  of  casting  out  devils 
through  the  power  of  Satan,  while  they 
themselves  belonged  to  the  family  of  the 
wicked  one.  How  can  ye,  &c.  A  strong 
expression  of  what  is  deemed  impossible. 
Man  is  dependent  on  God's  grace  for  that 
change  which  alone  can  enable  him  to  do 
right.  Forotdof,&c.  "That  of  which  the 
heart  is  full,"  says  Leighton,  "  runs  out  by 
the  tongue  ;  if  the  heart  be  full  of  God, 
the  tongue  will  delight  to  speak  of  Him, 
and  if  nothing  but  earth  is  there,  all  that 
man's  discourse  will  have  an  earthly 
smell."  (See  Ps.  xxxvii.  30,  31,  xl.  8,  9 ; 
Prov.  x.  20.)  It  is  not  true,  as  some  allege, 
that  no  one  can  know  anything  of  the 
state  of  another's  heart,  and  that,  although 
men  are  living  wickedly,  they  have  good 
hearts.  A  man's  conversation  is  one  indi- 
cation of  the  state  of  his  heart. 

35.  A  'good  man  out  of  the  good  treasure  of  the  heart 
bringeth  Ibrth  good  things :  and  an  evil  man,  out  of  the 
evil  treasure,  bringeth  forth  evil  things. 

iPs.  xxxvii.  30,31;  Prov.  x.  20,  21;  Eph.  iv.  29;  Col. 
iii.  16. 

A  good  man.  The  Saviour  regards  no 
man  as  naturally  good,  in  the  Pelagian 
sense  of  the  word,  but  speaks  of  the  sin- 
ner who  has  become  good  through  grace. 
Both  the  good  and  the  evil  man  He  sets 
forth  as  they  comirionly  reveal  themselves 
outwardly,  without,  however,  denying  that 
even  the  good  has  his  weak,  and  the  evil 
man  his  better  side.  The  heart  of  the  one 
and  of  the  other  is  the  magazine,  or  store- 
house, out  of  which  perpetually  proceeds 
what  therein  was  in  no  small  measure 
hidden. 

.Sfi.  But  I  say  unto  you.  ""That  every  idle  word  that 
men  shall  speak,  they  shall  give  account  thereolin  the  : 
day  of.iudgment.    37.  For  by  thy  "words  thou  shalt  be 
ji.»;tified.aM(l  by  thy  words  thnushalt  be  oondoninod. 

'"Eccl.  xii.  14;  Rom.  ii.  16;  Kph.  v.  4,  6.  "Prov.  xiii.  3;  I 
James  ii.  21, 25.  I 


Every  idle  word.  Not  only  for  the  "  evil 
things,"  that  is,  the  blasphemous  words 
which  they  utter,  will  men  be  called  to  ac- 
count, but  even  for  their  inconsiderate  and 
unreal  words.  Idle,  literally,  objectless,  ef- 
fectless, useless,  seems  to  mean  something 
more  than  unprofitable,  and  less  than  mis- 
chievous. Such  words  will  have  to  be 
reckoned  for  because  they  are  vain  and 
fruitless.  At  the  last  day  our  words,  as  an 
outward  expression  of  our  hearts,  will  be 
produced  as  evidence  of  our  state  before 
God,  and  it  is  only  good  words  that  will 
then  justify  us,  or  show  that  m'C  were  born 
again  and  washed  in  Christ's  blood.  If  for 
idle  words  we  are  to  be  accountable,  how 
much  moi-e  for  bitter,  malicious  words,  es- 
pecially those  uttered  against  God's  peo- 
ple, whom  He  esteems  His  precious  ones, 
His  treasure !  Let  us  resolve,  by  God's 
grace,  to  be  more  careful  over  our  tongues, 
and  more  particular  about  our  use  of  them. 
(Ps.  xxxix.  1 ;  cxli.  3  ;  James  iii.  2.) 

38.  f  oThen'certain  of  the  scribes  and  of  the  Pharisees 
answered,  saying,  Master,  we  would  see  a  sign  Iroiu 
thee. 

"Chap.  xvi.  1 ;  Mark  viii.  11 ;  Luke  xi.  16,  29;  John  ii 
18;  ICor.  i.22. 

It  was  not  with  a  sincere  desire  to  be  as- 
sured of  the  truth  of  Christ's  Messiahship 
that  the  scribes  and  Pharisees  wL-^hed  for 
a  sign.  Perhaps  they  wished  some  splen- 
did show  in  the  sky. .  They  had  already 
witnessed  enough  of  miracles  to  convince 
them  of  this,  if  they  had  been  open  to  con- 
viction. (John  XV.  24.)  It  is  always  one 
mark  of  a  thoroughly  unbelieving  heart  to 
pretend  to  want  more  evidence  of  the 
truth  of  religion.  To  one  who  has  a  sin- 
cere faith,  it  is  enough  that  God  has  once 
declared  Himself.  He  who  is  not  content 
with  this  wants  faith,  not  proofs. 

39.  But  he  answered  and  said  unto  them.  An  evil  and 
Fadulterous  generation  seeketh  after  a  sign,  and  there 
shall  no  sign  be  given  to  it,  but  the  sign  of  the  prophet 
Jonas :  40."  iFor  as  Jonas  was  three  days  and  three 
nights  in  the  whale's  belly  :  so  shall  the  Son  of  man  be 
three  days  and  three  nights  in  the  heart  oi  the  earth. 

Pisa.  Ivii.  3;  chap.  xvi.  4  ;  Mark  viii.  38;  John  iv.  48. 
qJonah  i.  17. 

Christ,  knowing  that  they  were  deter- 
mined not  to  believe  in  Him,  refused  their 
arrogant  demand,  but  gave  them  the  sign 
of  the  prophet  Jonas.  The  word  adulterous 
is  here  used  in  a  spiritual  sense  ;  in  the 
Old  Testament  it  refers  to  idolatry,  but  as 
the  Jews,  in  Christ's  time,  were  not  guilty 
of  idol-worship,  it  refers  here  to  practical 
infidelity,  impiety,  apostacy  from  spiritual 


CHAPTER    Xir. 


151 


religion.     Hence,  they  were  not  only  an 
tvil,  but  adulterous  generation.   For  as  Jonas, 
Ac.     As  though  our  Lord  had  said,  "  you 
ask  a  sign  from  heaven,  but  the  only  sign 
I  shall  vouchsafe  you,  is  a  sign  from  earth. 
As  Jonah,  though  there  was  but  little  be- 
lief that  he  would  return  from  the  fish, 
yet  was  restored  alive  unto  the  dry  land 
again,  so  shall  the  Messiah,  though  there 
be  as  little  belief  of  it,  after  three  days,  be 
taken  out  of  the  jaws  of  death  and  restored 
unto  the  land  of  the  living."  In  the  history 
of  Jonah  (Jonah  i.  17)  we  read  only  of  "a 
great  fish."   Here  we  are  told  it  was  a  ivhale, 
the  only  creature  besides  man  whose  crea- 
tion is    specially   recorded   (Gen.   1.  21), 
although  the  original  word  denotes   any 
large  fish.    Dr.    Thomson   insists  that   we 
should  believe  the  fish  to  have  been  a 
whale,  regarding  the  absence  of  whales  in 
the  Mediterranean  at  the  present  day  as 
creating  no  difficulty,  since  "  the  multipli- 
cation of  ships  in  this  sea,  after  the  time 
of  Jonah,  frightened  them  out  of  it,  as 
other  causes  have  driven  all  lions  out  of 
Palestine,  where  they  were  once  numer- 
ous  Our  Lord  calls  it  a  whale,  and 

I  am  contented  with  His  translation  ;  and 
whale  it  was,  not  a  shark." 

As  to  our  Lord  being  three  days  and  three 
nights  in  the  heart  of  the  earth  it  is  tc  be 
noted  that,  as  is  u.sual  in  all  languages, 
the  Jews  in  particular  denoted  a  jjart  of  a 
day  by  the  name  of  the  whole.  The  very 
same  quantity  of  time  thus  described,  and 
which,  in  reality,  was  only  one  whole  day, 
a  part  of  two  others,  and  two  whole  nights,  is 
termed  three  days  and  three  nights  in  the 
book  of  Esther :  "  Go,  neither  eat  nor 
drink  three  days,  night  or  day,  &c.  (iv.  16.) 
Afterward  it  follows  (chap.  v.  1)  :  "On 
the  third  day,  Esther  stood,"  &c.  (See, 
also,  2  Chron.  x.  5  ;  comp.  with  verse  12.) 
So,  as  a  child  was  to  be  circumcised  when 
eight  days  old,  both  the  day  of  his  birth 
and  circumcision  were  two  of  these  eight 
days.  Again,  as  among  us,  the  time  of 
twenty-four  hours  is  called  a  day,  so  among 
the  Jews  it  is  sometimes  called  a  day,  and 
sometimes  a  night  and  a  day,  as  in  Gen. 
chap.  i. :  "  The  evening  and  the  morning," 
or  the  night  and  the  day  v.'ere  the  day.  The 
reasons  of  our  lord's  remaining  in  the 
grave  just  the  time  that  He  did,  may  be 


thus  stated :  1.  To  fulfil  the  ancient  prophe-. 
cies  and  his  own  prophecies.  (See  1  Cor. 
XV.  4  ;  Matt.  xii.  40 ;  Lev.  xxiii.  10,  &c. ; 
Ps.  xvi.  10 ;  Matt.  xvi.  21,  xvii.  22,  23,  xx., 
xviii.  19.)  2.  That,  on  the  one  hand,  He 
might  be  dead  long  enough  for  no  doubt 
to  remain  of  the  reality  of  His  death  ; 
and,  on  the  other  hand.  He  might  revive 
soon  enough  for  His  body,  which  had 
never  known  sin,  never  to  know  corrup- 
tion. (See  again  Ps.  xvi.  10,  also,  John 
xi.  39.)  For  the  change  of  the  Sabbath 
from  the  seventh  to  the  first  day  of  the 
week,  which  was  a  consequence  of  Christ's 
rising  on  the  third  day,  see  on  chapter 
xii.  8. 

41.  tThe  men  of  Nineveh  shall  rise  in  the  judgment 
with  this  generation,  and  fshall  condemn  it:  'because 
they  repented  at  the  preaching  oi  Jonas,  and  behold,  a 
greater  than  Jonas  u  here. 

rLul^c  xi.  32.  -'Jer.  iii.  11 ;  Ezek.  xvi.  51,  52;  Rom.  ii 
27.    tJonah  iii.  5. 

Xineveh  was  the  Capital  of  the  Assyrian 
empire.  It  was  a  very  ancient  city.  It 
was  built  by  Nimrod.  (Gen.  x.  11.)  Jonah, 
son  of  Amittai,  the  fifth  of  the  minor 
prophets,  is  generally  considered  as  the 
most  ancient  of  the  prophets,  and  is  sup- 
posed to  have  lived  B.  C.  840.  It  is  here 
aflfirmed  that  the  people  of  Kineveh,  who 
had  among  them  for  a  short  time  a  prophet 
— a  person  unknown — of  a  different  nation 
and  religion,  and  working  no  miracles,  and 
yet  repented  under  his  preaching,  and  this 
too  only  to  avoid  temporal  evils,  would 
stand  at  the  bar  of  God,  to  put  to  shame, 
by  their  example,  the  Jews  of  Christ's  day, 
because  they  repented  not  to  obtain  ever- 
lasting salvation,  though  having  among 
them  the  mightiest  and  most  faithful 
preacher  that  ever  warned  a  people.  The 
sins  of  unbelief  and  impenitence  are 
greatly  aggravated  from  the  mennsafTorded 
by  God  to  bring  men  to  faith  and  obedience. 

42.  "The  queen  of  the  cniith  shall  rise  up  in  the  judg- 
ment with  this  grenoration.  .ind  shall  condemn  it:  for 
she  cam"  from  tho  uttermost  pprts  o*"  the  enrtli  to  hear 
the  wisdom  of  Solomon,  and  behold,  a  greater  than 
Solomon  ik  here. 

ol  Kings  X.  1 ;  2  Chron.  ix.  1  ;  Luke  x.  31. 

The  allusion  here  is  to  the  queen  of 
Sheba.  Her  name  is  not  known  at  all. 
Sheba  (or  Saha,  of  profane  history),  is  a 
province  in  the  northern  part  of  Arabia, 
between  the  Red  Sea  and  the  Indian 
Ocean.  It  was  probably  settled  by  Shebi, 
a  descendant  of  Shem,  and  the  inhabit."  nt*^ 
are  called  Sabeans.    f.Toh  i.  I'-i.)    The  utirr- 


152 


MATTHEW. 


most  parts  of  the  earth,  &c. — a  hyperbole, 
found  also  in  the  best  Greek  writers,  for  a 
great  distance.  The  queen  may  well  be 
supposed  to  have  had  some  traditional 
knowledge  of  true  religion,  and,  in  the 
commercial  intercourse  of  her  country 
with  that  of  the  Hebrews,  might  have 
heard  much  of  the  wisdom  and  piety  of 
Solomon.  And  behold,  a  r/rcata-,  &c.  In 
order  to  feel  the  power  of  this  comparison, 
we  must  realize  to  ourselves  what  is  written 
in  the  Old  Testament  regarding  Solomon. 
(1  Chron.  xxii.  9,  10 ;  1  Kings  ii.  19,  27, 31, 
iii.  1,  9,  12-14,  16-28;  2  Chron.  ix.  29.) 
Here,  and  in  the  end  of  the  preceding 
verse,  the  Greek  word  translated  "  a  great- 
er," is,  literally,  "  a  greater  thing."  May  it 
not  be  that  the  "  thing  "  referred  to  is  "  the 
sign?"  There  is  One  here  who  is  a  sign 
of  far  greater  moment  than  cither  Jonah 
or  Solomon.  The  point  in  v/hich  the  queen 
of  the  South  surpassed  the  Jcv/s  of  our 
Lord's  time,  and  put  them  to  ehamc,  was 
faith.  She  had  faith  enough  to  come  a 
long  journey  to  hear  a  wire  man.  The 
Jews,  on  the  other  hand,  had  "  the  wisdom 
of  God "  actually  in  the  midst  of  them, 
and  yet  they  would  not  believe.  (See  on 
preceding  verse.) 

43.  'When  the  unclean  spirit  Is  gone  out  of  a  man, 
*he  walkcth  through  dry  plr.ce-,  scolnnr;  rest,  and  find- 
eth  none.— 'Luke  xi.  34.    » Job  i.  7 ;  1  Peter  v.  8. 

Had  there  been  no  reality  in  demoniacal 
possessions,  would  our  Lord  thus  have 
appealed  to  a  case  of  this  kind  ?  Is  gone 
out.  The  language  suggests  to  us  a  strong 
contrast  between  this  case  and  those  in 
which  our  Lord  openly  interposed  and 
"  cast  forth "  the  devils  by  His  word. 
Sometimes  an  evil  spirit  forsal:-rs  his  habi- 
tation. The  devil  havii-g  left  his  house  is 
here  represented  in  allusion  to  the  com- 
mon notion  that  evil  demons  had  their 
haunts  in  lonely  and  desolate  places  (see 
Isa.  xiii.  21  ;  Rev.  xviii.  2),  to  have  trav- 
eled through  dry  or  desert  places,  but 
to  have  found  no  rest,  no  satisfaction  and 
repose.  (Isa.  Ivii.  21 ;  comp.  xlviii.  22 ; 
Job  i.  7  and  ii.  2.)  Our  enemy,  we  know, 
Walks  about  seeking  whom  he  may  de- 
vour.    (1  Peter  v.  8.) 

44.  Then  he  saith,  I  will  return  into  my  house  from 
whence  I  came  out:  and  when  he  is  come,  he  findeth  ii 
empt\-,  swept  and  garnished. 

Perhaps  this  devil  had  left  the  msn, 
hoping  to  make  new  conquests,  and  to  in- 


crease the  number  of  his  victims,  but  when 
disappointed,  he  thinks  of  returning  to  his 
old  abode.  He  claims  the  heart  as  his  own 
property — "  7ny  house."  On  his  return,  he 
finds  no  obstacle  to  regaining  possession 
of  the  soul  he  once  inhabited.  Nor  is  the 
house  less  acceptable  to  him  because  it  is 
swept.  He  is  greatly  satisfied  with  some 
appearance  of  reformation,  certain  signifi- 
cant tokens  of  cleanness,  for  he  knows 
that  these  are  all  for  him.  Better  still  for 
him,  it  is  garnished,  too.  Many  ornaments 
are  found  within.  The  soul  has  put  forth 
some  of  its  inherent  powers.  It  has  en- 
riched itself  from  the  stores  of  art,  science 
and  philosophy.  It  has  shown  rare  skill 
in  works  of  social  benevolence.  It  has 
gained  a  good  name  for  integrity  and  up- 
rightness. And  all  this  is  gain  to  the  evil 
re-possessor,  not  to  the  rightful  owner  of 
it.  All  these  he  takes  into  his  hand  and 
turns  them  to  his  own  bad  purpose  of 
keeping  the  soul  still  farther  from  God, 
and  making  use  of  it  for  the  enlargement 
and  increase  of  the  dominion  and  the 
power  of  darkness. 

45.  Then  goeth  he,  and  taketh  with  himself  seven 
other  spirit  >  more  wicked  than  himsell',  and  they  enter 
in  and  dwell  there:  ^and  the  last  ftalc  ol  that  man  is 
wor.30  than  the  first.  Even  so  shall  it  be  also  unto  this 
wicked  generation.    ^Hcb.  vi.  4,  x.  2C ;  2  Peter  ii.  20-22. 

The  unclean  spirit  will  not  re-enter  weak 
and  alone,  but  selects  associates  to  share 
his  spoil.  Seven  is  often  used  in  Scripture 
in  an  indefinite  sense  for  "  many"  or  "  sev- 
eral." It  also  often  implied  with  the  Jews 
something  j)erfect,  completed,  filled  up),  which 
is  the  proper  import  of  the  Hebrew  word. 
More  wicked.  There  are  degrees  of  wicked- 
ness even  among  devils,  and,  no  doubt,  pre- 
eminence in  wickedness  is  their  glory.  It 
had  been  better  for  this  miserable  man  if 
the  first  inmate  of  his  heart  had  never 
quitted  it.  His  last  state  was  at  least  seven 
times  worse  than  the  first.  How  infinitely 
better  would  it  have  been  for  him  if,  when 
the  devil  had  left  him,  he  had  opened  his 
heart  to  the  gracious  Saviour!  Even  as  a 
house  forsaken  by  man  becomes  the  hab- 
itation of  beasts  and  birds,  so  does  the 
heart,  when  Jesus  is  absent,  become  the 
habitation  of  evil  spirits.  Many,  alas !  who 
make  a  profession  of  religion,  and  seem  to 
make  some  progress  in  reformation,  when 
they  turn  away  from  the  truth  and  relapse 
into  old  evil  habits,  become  worse  than 


CHAPTER    XIL 


153 


ever  before.  Even  so,  &c.  From  the  case 
of  the  demoniac  this  impressive  warning 
is  suggested.  The  Jewish  nation,  by  the 
preaching  of  Joliu  and  of  Jesus,  had  a 
great  deUverance  offered  to  thenr.  Fear- 
ful in  proportion  would  be  their  condition 
in  rejecting  this  deliverance.  The  end  of 
the  matter  was,  as  we  learn  from  Josephus, 
that  they  relapsed  into  a  state  of  crime, 
confusion  and  misery,  to  which  the  Gentile 
world  has  no  parallel. 

46.  I  While  he  yet  talked  to  the  people,  Tbehold  his 
mother  and  'his  brethren  stood  without,  desiring  to 
speak  with  liiin. 

/Mark  iii.  31 :  Luke  viii.  19-21.  «Chap.  xiil.  55 ;  Mark 
\\.\i;  John  U.  12,  vil.  3,  5 ;  Acts  i.  14 ;  1  Cor.  ix.  5 ;  Gal. 
1.19. 

The  earnestness  and  assiduity  of  Christ 
in  teaching  the  people,  notwithstanding 
the  opposition  of  the  Pharisees,  gave  dis- 
quietude to  His  friends.  (See  Mark  iii. 
20,  21.)  They  wished  Him  to  desist  from 
His  labors,  and  they  seem  to  have  engaged 
Mary  to  concur  in  the  design,  which  was, 
doubtless,  reprehensible,  as  it  implied 
Bentiments  of  Him  derogatory  to  His  per- 
fect wisdom  and  excellence.  Brethren,  or 
near  relations.  Some  think  the  word 
means  the  children  of  Joseph  by  a  former 
wife,  or  His  cousins.  For  the  wide  signi- 
fication of  "brethren,"  see  Gen.  xxxi.  46; 
Matt.  xiii.  55,  xxvii.  5G;  Mark  iii.  18;  Gal. 
i.  19. 

47.  Then  "ne  said  unto  him.  Behold  thy  mother  and 
thy  brethren  stand  without,  desiring  to  speak  with  thee. 

As  the  crowd  was  so  great  as  to  render 
it  impossible  for  any  one  on  the  outside  to 
directly  address  Jesus,  the  rejDort  of  His 
mother  and  brethren  being  present,  and 
desiring  to  speak  with  Him,  was  made  by 
the  person  whom  doubtless  His  relations 
had  sent  for  this  purpose. 

48.  But  he  an-^wered  and  said  unto  him  that  told  him. 
Who  is  my  mother  ?  and  who  are  my  brethren  ? 

We  must  not  suppose  from  this  answer 
that  Jesus  intended  any  disrespect  to,  or 
felt  no  regard  for  His  mother,  or  any  of 
His  relations,  for  we  know  that  He  bore 
to  His  mother  such  affection,  that,  when 
hanging  on  the  cross,  he  commended  her 
with  His  expiring  breath  to  the  care  of 
His  beloved  disciple.     (John  xix.  27.) 

49.  And  he  stretched  forth  his  hand  toward  his  disci- 
ples, and  said,  Behold  my  mother  and  my  brethren  !  50. 
Fnr  'Whosoever  shall  do  the  will  of  my  Father  which 
is  in  heaven,  the  same  is  my  brother,  and  sister,  and 
mother. 

'John  XV.  K:  Gal.  v.  6,  vi.  15;  Col.  iii.  n  ;  Heb.  ii.  11. 


Christ  here  re-affirms  the  sentiment 
uttered  while  sitting  in  the  temple  in  the 
midst  of  the  doctors,  that  He  has  higher 
affinities  and  relationships  than  those  of 
an  earthly  nature.  Stretching  forth  his  hand 
toivard  Itis  discipU's,  He  said,  Behold,  &c.  As 
He  speaks  alone  of  mother  and  brethren,  it 
is  probable  that  Joseph  was  now  de^ad. 
The  fact  that  our  Lord,  among  the  possible 
relations  which  human  beings  can  sustain 
to  Him,  does  not  include  that  of  father, 
may,  however,  also  be  well  explained  from 
His  unwillingness  to  attribute  to  any 
human  being  the  relation  which  God  alone 
sustained  to  Him. 

What  is  included  in  doing  the  will  of 
God?  It  is  to  believe.  This  is  expressly 
stated  as  being  the  Father's  will.  It  is  more 
than  a  common  faith :  the  devils  believe 
and  tremble ;  but  many  who  profess  Chris- 
tianity have  never  trembled  before  God. 
This  faith  is  connected  with  experience ; 
it  is  of  the  operation  of  God,  and  works  by 
love.  It  is  to  obey.  Obedience  is  the  prac- 
tical evidence  of  foith.  Faith  may  be  com- 
pared to  a  tree  planted  in  the  garden  of 
the  soul,  rooted  and  grounded  in  Christ, 
covered  with  the  green  leaves  of  a  lively 
profession,  watered  with  heavenly  show- 
ers, and  yielding  the  fruits  of  obedience, 
and  the  graces  of  the  Spirit.  Our  obedience 
must  be  right  in  its  ])rinciple,  sincere  in  its 
motive,  evangelical  in  its  spirit,  cheerful 
in  its  manner,  and  universal  in  its  appli- 
cation. "  Whosoever."  There  is  no  re- 
striction but  that  which  we  put  on  ourselves. 
We  cannot  go  beyond  the  Gospel  commis- 
sion, for  it  extends  to  sinners  whose 
iniquities  have  reached  unto  heaven,  are 
as  black  as  hell,  and  numerous  as  the 
sands  on  the  sea-shore. 

Observe,  1.  That  those  united  to  Christ 
in  spirit,  are  nearer  to  Him  than  those  re- 
lated to  Him  in  the  fesh.  With  what 
sacred  dignity  does  this  invest  all  true 
believers!  2.  All  true  Christians  are  obe- 
dient to  God.  (Ps.  cxix.  5;  Rom.  vii.  22-5.) 
But  though  they  do  not  keep  the  Divine 
commandments  perfectly,  as  Jesus  did 
(John  vi.  38),  they  are  comforted  by 
knowing  that  He  loves  them.  3.  How 
absurd,  from  this  passage,  is  the  idea  that 
Mary  is  our  intercessor  with  Christ  or 
God. 


154 


MATTHEW. 


1.  What  did  the  disciples  in  passing  through  the  corn  field?  2.  How  did  Christ  vindicate  their  conduct?  3. 
Who  is  Lord  ol' the  Sabbath?  4.  Why?  5.  When  was  "  the  Lord's  day  "  substituted  for  the  Jewish  Sabbath? 
6.  How  did  Clirist  answer  the  objection  to  His  healing  on  the  Sabbath  ?  7.  How  was  the  cure  effected  ?  8.  What 
was  the  effect  upon  the  Pharisees  ?  9.  What  is  meant  by  a  "bruised  reed"  and  "smoking  flax?"  10.  What 
other  miracle  was  now  wrought?  11.  What  charge  was  brought  against  Jesus  ?  12.  How  did  He  answer  it?  13. 
What  is  said  ol'  "  the  blasphemy  against  the  Holy  Ghost  ?  "  14.  What  Ls  said  of  "a  good  man  ?  "  15.  What  of 
Idle  words?  16.  E.xplain  "  the  sign  of  the  prophet  Jonas."  17.  WHat  is  affirmed  of  "the  men  of  Nineveh?" 
18.  What  is  said  of  "  the  unclean  spirit  ?  " 


CHAPTER  XIII. 

3  The  parable  of  the  sower  and  the  seed:  18  the  exposi- 
tion of  it.  24.  '7' he  parable  of  the  tares,  31  of  tlie  mus- 
tard t^eed.  .i.i  of  the  leaven,  44  of  the  hidden  treasure, 
45  0/  t/ii:  prarl,  47  of  the  drawnet  cast  into  the  sea  :  53 
and  huw  Christ  is  cuntemtied  of  his  own  countrymen. 

1'HE  same  day  went  Jesus  out  of  the  house,  »and  sat 
bv  the  sea-side.  2.  "And  great  multitudes  were 
gathered  together  unto  him,  so  that  the  went  into  a 
ship,  and  sat;  and  the  wliole  nuillitude  stood  on  the 
shore.—- Mark  iv.  1.    i-Luke  viii.  4.    'i-ijuke  v.  3. 

Same  day — the  day  of  the  transaction  of 
the  lust  chapter.  Out  of  the  house  in  which 
He  hud  healed  the  demoniac  and  denoun- 
ced the  Pharisee.  (Mark  iii.  19.)  Sea-side, 
the  shore  of  the  sea  of  Galilee.  Into  a  ship, 
or,  rather,  the  vessel,  or  boat,  the  article  in- 
dicating a  particular  vessel  usually  kept 
there.  It  nrobably  belonged  to  some  of 
the  "fisheimen"  (see  chap.  iv.  22),  and 
seems  to  have  been  kept  on  the  lake  for 
the  use  of  Christ  and  His  Apostles.  Our 
Lord  went  into  the  boat,  that  He  might  be 
less  incommoded,  and  better  heard  by  the 
people. 

3.  And  he  spake  many  things  unto  them  in  parables, 
saying,  'iBehold,  a  sower  went  forth  to  sow : 
iliuke  viii.  5. 

A  parable  (the  word  being  derived  from 
a  Greek  work  signifying  to  compare  together,) 
is  a  similitude,  in  which  one  thing  is  com- 
pared to  another,  especially  spiritual 
thines  to  natural,  by  which  means  those 
spiritual  things  are  better  understood,  and 
make  a  deeper  impression  on  an  honest 
and  attentive  mind.  There  are  seven 
parables  recorded  in  this  chapter.  Behold. 
Our  Lord  addressed  both  the  ear  and  the 
eye.  Probably  He  saw  at  no  great  distance 
from  Him  a  husbandman  who  was  scatter- 
ing seed  in  the  furrowed  field.  This  para- 
ble is  recorded  also  by  Luke  (viii.  4,  &c.) 
and  Mark  (iv.  3,  &c.),  on  which  see  notes. 
A  sourer  vent  forth  to  .sow.  Our  Lord  Him- 
self is  to  be  regarded  as  the  Chief  Sower. 
His  entrance  into  the  world  was  a  going 
roiih  to  sow.     Others  were  only  able  to 


sow  because  He  had  sown  first;  they  did 
but  carry  out  the  work  which  He  auspi- 
cated and  began. 

4.  And  when  he  sowed,  some  seeds  fell  by  the  way- 
side, and  the  fowls  came  and  devoured  them  up : 

That  is,  some  fell  on  the  hard  foot-path 
which  skirted  the  edge  of  the  field,  or, 
perhaps,  ran  by  way  of  short  cut  through 
the  middle  of  it,  where  the  glebe  was  not 
broken,  and  so  it  could  not  sink  in  the 
earth,  but  lay  exposed  on  the  surface,  till 
at  length  it  became  an  easy  prey  to  the 
birds,  such  as  in  the  East  are  described  as 
following  in  large  flocks  the  husbandman 
as  he  scatters  the  seed  corn.  It  is  not  said 
that  the  sower  sowed  the  seed  by  the  way- 
side, on  the  rock,  among  the  thorns,  and 
into  good  ground,  but  that  it  "fell"  there. 
The  sower  sowed  well.  It  was  the  soil 
which  was  evil. 

5.  Some  fell  upon  stony  places,  where  they  had  not 
much  earth ;  and  forthwith  they  sprung  up,  because 
they  had  no  deepness  of  earth  :  6.  And  when  the  sun 
was  up,  they  were  scorched :  and  because  they  had  no 
root,  tliey  withered  away. 

Stony  places.  Not  places  in  the  field 
abounding  in  small  stones,  for  then  would 
seeds  germinate  in  the  crevices  between ; 
but  to  places,  underneath  which  were  large 
flat  rocks,  covered  M'ith  a  thin  surface  of 
earth,  which  prevented  the  seed  from 
having  any  depth  of  root.  Forthwith,  &c. 
While  the  rock  below  hindered  it  from 
striking  deeply  downward,  it  put  forth  its 
energies  the  more  abundantly  in  the  stalk. 
It  was  not  rooted  in  that  deep,  moist  soil, 
whi(^h  would  have  enabled  it  to  resist  the 
scorching  heat  of  the  sun,  and  being  smit- 
ten by  that,  withered  and  died. 

7.  And  some  fell  among  thorns ;  and  the  thorns 
sprung  up  and  choked  theiu  : 

This  portion  of  seed  wants  neither  root 
nor  depth  of  earth.  It  grows  up,  but  the 
misfortune  is,  that  the  thorns  grow  up  with 
it.    Under  this  term  may  be  included  all 


CHAPTER    XIII. 


155 


rank  weeds,  varying  with  countries  and 
climates,  whicli  infest  the  soil  and  hurt 
the  harvest ;  the  roots  drinking  up  the  sap 
of  the  ground,  while  the  branches  veil  oti" 
the  sunlight. 

8  But  other  fell  into  good  ground,  and  brought  forth 
fruit,  some  «ivn  hundred  fold,  some  sixty  lold,  some 
thirty  Ibid.— 'Gen.  .x.xvi.  12. 

Tliis  portion  of  seed  fell  into  soil  free 
froni  rocks  and  thorn-bushes,  and  was 
productive.  The  terms  hundred  fold,  sixty 
fold,  thirty  fold,  are  used  as  round  numbers 
to  express  the  varieties  of  increase  from  a 
moderate  to  an  abundant  harvest,  there 
being  so  much  yielded  for  each  grain  that 
was  sown.  The  return  of  a  hundred  fold 
for  one  is  not  unknown  in  the  East. 

9.  fWho  hath  ears  to  hear,  let  him  hear. 
fChap.  xi.  15 ;  Mark  iv.  9. 

This  expression  is  recorded  by  all  the 
three  Evangelists,  and  seems  to  point  out 
the  special  importance  of  the  parable. 
(See  on  chap.  xi.  15.) 

10.  H  And  the  disciples  came,  and  said  unto  him,  Why 
speakest  thou  unto  them  in  parables  ? 

This  question  indicates  that  this  was  a 
new  form  of  our  Lord's  teaching. 

11.  He  answered  and  said  unto  them.  Because  rit  is 
gi%'en  unto  j'ou  to  know  the  mysteries  of  the  kingdom 
of  heaven,  but  to  them  it  is  not  given. 

?Chap.  xi.  25,  xvi  17 ;  Mark  iv.  U ;  1  Cor.  ii.  10 ;  1  John 
U.  27. 

It  is  given  unto  you.  As  a  reward  of  your 
diligence  and  desire  to  be  informed  (Luke 
viii.  9),  these  things  shall  be  explained  to 
you.  Mysteries,  &c. — things  respecting  the 
Messiah's  kingdom  ;  things  which  cannot 
be  known  until  they  are  revealed.  To 
them  it  is  not  given,  they  shall  be  left  in 
darkness,  and  shall  have  their  voluntary 
ignorance  punished  with  judicial  blind- 
ness. 

12.  hFor  whosoever  hath,  to  him  shall  be  given,  and 
he  shall  have  more  abundance :  but  whosoever  hath 
not,  from  liim  shall  be  taken  away  even  that  lie  hath. 

'Chap.  x.w.  29  ;  Mark  iv.  2j  ;  Luke  viii.  IS,  and  xix.  2G. 

The  gifts  we  have,  will  either  be  contin- 
ued to  us  and  increased,  or  taken  from  us, 
according  as  we  do  or  do  not  employ 
them  for  working  out  our  own  salvation, 
for  promoting  the  glory  of  God,  and  for 
the  edification  of  our  brethren.  There  is 
no  surer  way  to  thrive  in  grace,  and  in- 
crea.se  in  gifts,  than  to  exercise  and  im- 
prove them.  Even  that  he  hath,  in  Luke, 
(viii.  18),  "  seemeth  to  have."  Men  only 
seem  to  have  what  they  do  not  tise,  and 
mere  shows  of  religion  will  be  lost  and 
forfeited. 


l.S.  Therefore  speak  I  to  them  In  parables ;  because 
thev,  seeing,  see  not;  and  hearing,  they  hear  not,  neither 
do  thev  understand.  14.  And  in  them  is  luUlUed  the 
prophecy  of  Ksaias,  which  saith,  >By  hearing  ye  shall 
hear,  and  shall  not  understand;  and  seeing  ye  shall 
see,  and  shall  not  perceive  :  IS.  For  this  people's  heart 
Ls  waxed  gross,  and  their  ears  are  dull  ol  hearing,  and 
their  eyes  Ihey  have  closed  ;  lest  at  any  time  they  sliould 
see  Willi  Ihrii-  eyes,  uiul  licur  with  (/u  ir  ears,  unil  should 
understand  with  their  hearts,  and  should  be  converted, 
and  I  should  heal  them. 

ils.  vi.  9;  Ez.  xii.  2:  Mark  iv.  12;  Luke  viii.  10;  John 
xii.  40 ;  Acts  xxviii.  26,  27 ;  Kom.  xi.  8 ;  2  Cor.  hi.  14,  15. 

Therefore,  &c.  Parables  not  unfolded 
and  understood,  are  a  veil  (as  here)  to  the 
multitude,  and  in  that  view  they  are  a 
great  judgment.  Our  Lord  did  not  begin 
to  speak  in  parables  until  His  miracles 
were  malignantly  ascribed  to  Satan.  (Luke 
v.  30.)  Because,  &c.,  i.  e.,  "  whilst  they  see 
with  the  eyes  of  their  bodies  the  miracles 
I  perform,  they  see  the  facts  done,  which 
they  cannot  gainsay,  but  they  will  not 
take  in  the  clear  evidence,  full  proof,  and 
certain  demonstration  given  thereby  of 
my  Messiahship,  and  whilst  hearing  the 
sermons  jjreached  by  me,  whether  with  or 
without  parables,  they  hear  my  voice,  the 
sound  of  it,  but  will  not  understand  my 
voice  internally,  spiritually  and  experi- 
mentally." Is  fulfilled,  &c.,  rather,  is  ful- 
filling,- or  is  receiving  its  fulfillment.  (Is. 
vi.  9,  10.)  It  was  a  generic  description  of 
character  fulfilled  equally  truly  by  the 
Jews  of  the  days  of  Isaiah,  and  the  Jews 
of  the  days  of  Jesus.  Sliall  not  understand. 
The  word  icill  instead  of  shall,  would  more 
exactly  exj^ress  the  thought. 

Heart  is  waxed  gross.  Here  is  the  reason 
why  those  withholdings  of  truth  arc  in- 
flicted— the  minds  of  the  people  had  grown 
too  gross  to  receive  it.  Their  ears,  &c., 
literally,  they  hear  heavily  with  their  ears. 
Their  eyes,  &c. — they  have  done  it  them- 
selves, preferring  darkness  to  light.  Lest 
at  any  time,  &c.,  which  shows  that  being 
turned  from  their  evil  ways,  and  being  de- 
livered from  their  miserable  state,  was 
possible  for  them.  The  original  expres- 
sion rendered  lest,  is  frequently  used  to 
indicate,  not  the  design  for  which  a  thing 
is  done  or  permitted,  but  a  result,  or  con- 
sequence of  that  thing.  It  is  a  law  of 
God's  spiritual  kingdom,  that  resistance 
to  truth  hardens  the  heart,  and  this  resist- 
ance by  men  may  be  so  continuous  and 
intense,  that  the  truth,  not  only  does  not 
benefit  them,  but  damages  and  condemns 
them. 


15G 


MATTHEW, 


36.  But  'blessed  are  your  eyes,  for  they  see :  and  your 
ears,  lur  tuey  lieur.  17.  l-Vr  vunly  I  suy  uuto  you, 
""i'uat  uiany  propiieta  and  riglUtsjiu  vicn  have  dedireu 
to  see  liw!.c  ijicitt/j  wliicii  yu  see,  and  have  uot  seen 
t/icm  ;  and  to  hear  t/uiae  Ihiiiffs  WiiiCii  ye  hear,  uud  have 
not  l^e.ird  t/iem. 

'Caap.  .\vi.  1/ ;  Luke  x.  23, 24 ;  John  xx..  29.  mHeb.  xi. 
13 ;  1  i'eter  i.  10, 11. 

Christ  now  pronounces    His    discijiles 
happy,  in  that  they  were  permitted  to  see 
not  only  the  outside  shell  of  truth,  but  the 
inner  kernel,   to    understand    the    great 
truths  of  the  Gospel,  which  He  was  then 
unfolding  to  them.    Prophets  and  rigldcous 
•men,  as  Moses,  Isaiah,  Daniel,  David,  Solo- 
mon, Ilczekiah,  Jehoshaj^hat,  Josiah,  and 
the  other  Old  Testament  saints  represented 
by  them,  to  whom  the  limes  of  the  Messiah, 
His  character  and  kingdom,  were  all   a 
matter  of  profound  interest,  had  earnestly 
longed  to  hear  and  hqq  the  things  whicli 
the  disciples  were  seeing  and  hearing,  but 
were  denied  the  privilege.    The  men  of 
old  saw  them  only  by  faith  in  types,  but 
the  discix^les  saw  them  with  their  bodily 
eyes,  as  living  and  present  realities.  Enor- 
mous advantages  are  enjoyed  by  believers 
who  have  lived  since  Christ  came  into  the 
world,  compared  wi'h  those  of  believers 
who  died  before  Christ  was  born.     It  is 
the  diCcrence  of  twilight  and  noonday, 
of  winter  and  summer,  of  the  mind  of  u 
child  and  the  mind  of  ii  full-grown  man. 
Let  U3  never  forget  that  in  proportion  to 
our  advantages  v.'ill  bo  our  responsibility. 

18.  t  "Hear  yo  therefore  the  parable  of  the  sower. 

"Mark  iv.  14 ;  LuUc  viii.  11. 

Not  merely  understand,  but  hear,  with  the 
spiritual  perception  accorded  to  you.  Our 
Lord  in  this  case  became  Ilis  own  inter- 
preter. 

10.  Vv'hen  any  one  hearoth  the  word  <>of  the  kingdom 
and  undcr^tandotli  it  not,  tjcn  comcth  the  wicked  onr 
and  c?.t;:ictli  r.v/ay  t:ict  which  v.-ai  sown  in  his  heart. 
Thi ;  11  l;o  v.-hich  received  seed  by  the  vv-ay  side. 

"Chap.  iv.  23. 

Those  here  represented  are  such  as, 
by  deep-rooted  prejudices  against  Chris- 
tianity, have  minds  which  arc  impenetra- 
ble and  inaccessible  to  conviction ;  also  the 
thoughtless,  the  inattentive,  the  inconsid- 
erate, the  trifling,  the  gay,  who  think  of 
nothing  bey9nd  the  present  scene,  and 
who  do  not  consider  themselves  as  in  the 
Bmidlest  degree  interested  in  a  higher  in- 
visible world.  They  hear  the  Word  of  God 
in  general,  but  pre-eminently  His  Gospel. 
the  message  of  salvation  through  Christ, 
but  do  not  vvderstand  it.  do  not  perceive  its 


meaning,  feel  its  force,  or  believe  it.  As 
an  eliect  of  the  refusal  of  the  hard  heart 
to  let  the  seed  penetrate  into  it,  Satan 
comes  and  "catcheth  away  that  which  was 
sown  in  their  hearts."  (See  Eph.  ii.  2 ;  2 
Cor.  iv.  3,  4.) 

20.  But  he  that  received  the  seed  into  stonv  places  the 
same  is  he  that  heareth  the  word,  and  anon  pwith  joy 
receiveth  it.  21.  Yot  hath  he  nut  root  in  himseli,  but 
dureth  lor  a  while :  for  when  tribulation  or  persecution 
ariseth  because  of  the  word,  by  and  bv  ihe  is  ofiended 

risa.  Ivui.  2:  EzeK.  xxxiii.  31,  32;  John  v.  35.  qChap. 
XI.  ti;  2Tim.  i.  15.  ^ 

These,  too,  hear  the  uord,  and  receive  it 
with  delight.  It  is  not,  however,  a  joy 
springing  from  the  greatness  of  the  bene- 
fit, even  after  all  the  counterbalancing 
costs  and  hazards  are  taken  into  account, 
but  a  joy  arising  from  overlooking  and 
leaving  out  of  calculation  those  costs  and 
hazards.  Their  convictions  are  mistaken 
for  conversion,  admiration  of  the  preach- 
er's eloquence  for  attachment  to  the  Sav- 
iour (Ezek.  xxxiii.  30-32),  an  ajipreciation 
of  the  moral  beauties  of  the  Gospel  for  an 
appreciation  of  its  holiness,  and  the  pleas- 
ures of  emotion,  or  such  gratification  as 
taste  enjoys  in  a  beautiful  discourse,  for 
the  pleasures  of  pietj-.  Kot  root  in  himself, 
such  as  Peter  had  (John  vi.  68),  and  the 
Hebrew  Christians  (Hcb.  x.  34),  and  Paul 
(2  Cor.  iv.  17.) 

But  dureth  for  a  rrhile,  &c.  In  this  case 
Satan  cannot  merely  come,  and,  as  in  the 
last,  take  the  word  out  of  the  heart  with- 
out further  trouble;  the  word  has  found 
some  place  there,  and  it  needs  that  he 
bring  some  trying,  if  not  directly  hostile, 
influence  to  bear  upon  it.  Nor  need  this 
influence  be  as  cruel  as  the  persecution 
the  saints  of  old  endured.  (Heb.  xi.  37.) 
For  experience  shows  that  a  sneer  from 
some  leading  spirit  in  a  literary  society,  or 
a  laugh  raised  by  a  gay  circle  of  pleasure- 
seekers  in  a  fashionable  drawing-room,  or 
the  rude  jest  of  scoffing  artisans  in  a  work- 
shop, may  do  as  much  as  the  faggot  and 
the  stake  to  make  a  fair  but  false  disciple 
deny  his  Lord.  Offended,  ensnared  and  led 
into  evil. 


22.  rHe  also  that  recplveth  seed  famong  the  thorns  is 
he  that  lioareth  the  word:  and  the  care  of  tliis  world, 
and  the  decoitfulness  of  riches,  choke  the  word,  and  he 
becometh  unfruitful. 

rChnp.  xix.  2.'?;  Mark  x.  23;  Luke  xviii.  24;  1  Tim.  vL 
9 ;  2  Tim.  iv.  10.    ejer.  iv.  3. 

As  principal  antagonists  to  the  efficacious 
working  of  the  Divine  word,  Christ  men- 
tions  the  care  of  this  vorld — care  for  our 


CriAPTER    XIII. 


157 


present  livelihood,  the  pressure  of  an 
earthly  existence — the  deceitfulness  of  riches, 
the  pleasures  which  riches  procure,  the 
glittering  side  of  this  life,  both  with  poor 
:ind  rich,  with  those  who  are  in  quest  of 
them,  and  those  who  already  have  them, 
bei;ause  both  look  upon  them  as  the  high- 
est good,  and  jjut  their  confidence  in  them. 
(See  Gal.  v.  6,  19-24  ;  Eph.  ii.  3  ;  2  Peter  ii. 
IS;  1  John  ii.  10.)  It  should  be  remem- 
V>ered,  however,  that  onhj  where  the  seed  and 
the  thorns  grew  together,  was  the  mischief 
done.  There  is  a  place  for  cares,  and  for 
riches  too — a  place  in  which  they  help, 
and  do  not  hinder  the  kingdom  of  God. 
Kept  in  its  own  sphere,  the  lawful  busi- 
ness of  life  becomes  a  protecting  fence 
round  the  tender  plant  of  grace  in  a  Chris- 
tian's heart. 

23.  But  he  that  receivecl  seed  into  the  Rood  {rround  is 
he  that  heuretli  the  word,  ;uid  un  Jerstivndeth  it ;  whicli 
also  bcareth  Cruit,  and  bringeth  forth,  some  au  hun- 
dred-;old,  somj  sixty,  soma  thirty. 

The  fourth  class  of  hearers  hear  theivord 
willingly  and  with  attention,  and  under- 
stand it,  receive  it  in  faith,  obey  it,  and 
thus  experience  its  power.  The  exjiression 
good  ground,  does  not  imply  that  any  one's 
heart  is  naturally  good,  or  even  can  become 
so  without  the  grace  of  God.  The  ground, 
here,  like  the  tree  in  another  analogical 
lesson,  is  not  good  until  it  is  made  good. 
The  fairest  sense  of  this  expression  is,  "an 
unprejudiced  heart,  Avilling  to  be  taught," 
such  as  was  peculiarly  Licking  among  the 
Jews  in  our  Lord's  time,  and  such  as  the 
Bereans  had.  (Acts  xvii.  9.)  Beareth  fruit. 
(Gal.  V.  22 ;  1  Cor.  xiii.  4-7.)  If  there  be 
no  fruit,  there  can  be  no  Christianity. 
Fruit  is  the  test  of  the  tree,  character  the 
symbol  of  i^rinciple.  Some  an  hundred- 
fold, &c.  That  some  i^ortions  of  the  good 
ground  produced  a  lai-ger  return  than 
others,  corresponds  with  what  we  see. 
There  are  diversities  in  the  amount  of 
energy  exerted  by  believers  as  fellow- 
workers  with  God  in  their  own  sanctifica- 
tion,  and  diversities,  accordingly,  in  the 
fruitfulness  which  results  in  the  life  of 
Christians.  Jesus  does  not  teach  that 
either  of  the  first  three  is  fated  to  remain 
what  he  is.  The  first  may  become  what 
the  fourth  is,  as  the  fourth  may  have  once 
been  what  the  first  is.  "  It  has  been  no- 
ticed, also,"  says  Alford,  "  that  the  first  is 


more  the  fault  of  careless,  inattentive 
childhood,  the  second  of  ardent,  shallow 
youth,  the  third  of  worldly,  self-seeking 
age." 

Observe,  1.  This  parable  is  addressed  to 
hearers  of  the  Gospel :  those  who  refuse  to 
hear  are  elsewhere  in  the  Scriptures  noticed 
and  condemned.  2.  The  four  classes  of 
hearers  described,  include  the  whole  mass 
of  hearers.  3.  As  all  assemblages  of  hear- 
ers may  be  resolved  into  four  divisi(jns, 
we  have  here  decisive  proof  of  our  Lord's 
i:)rescience.  4.  It  is  a  solemn  thought  that 
only  in  one  out  of  the  four  classes  of  hear- 
ers, the  seed  brought  forth  fruit.  6.  The 
minister's  vocation  is  one  involving  much 
labor.  G.  The  Gospel  is  always  fruitful 
seed  in  regard  to  its  divine  virtue,  but  not 
in  regard  to  its  actual  effects.  7.  The  min- 
ister receives  from  Christ  the  seed  which 
he  sows,  but  it  must  also  have  become, 
through  spiritual  experience,  his  own  pos- 
session.    (Ps.  cxvi.  10;  1  John  i.  1-3.) 

34.  Another  parable  pnt  he  forth  nnto  them,  saving, 
The  kinsdom  of  lieavoii  is  liljeued  unto  a  man  whicli 
sowed  good  seed  in  his  field : 

As  the  main  de,  ign  Of  thciwrablc  of  (he 
sower  is  to  exhibit  (he  kingdom  in  ils  re- 
lation to  unbelieving  men,  most  of  whom, 
in  various  forms  and  with  various  measures 
of  aggravation,  ultimately  reject  it,  the 
main  design  of  this  parable  is,  to  exhibit 
(he  kingdom  in  its  relation  to  the  wicked 
one,  who  endeavors  by  cunning  stratagem, 
to  destroy  it.  A  man  ivhicJi  sowed,  &c. — a 
husbandman  v/ho  took  great  pains  to  have 
a  field  sown  wi'di  wheat  of  a  superior 
quality. 

25.  But  whilo  men  slept,  his  enemy  came  and  sowed 
tares  among  the  wheat,  and  went  liis  way. 

Slept.  Yv'here  there  is  supineness,  and 
not  due  care  and  culture,  errors  and  vices 
spring  up  in  the  mind,  like  weeds  in  a 
field  neglected.  We  seldom  see  the  origin 
of  spiritual  errors  and  corruptions  (ill  (hey 
have  taken  root  and  begun  to  cover  the 
land.  Enemy  came,  &c.  Here  is  an  allu- 
sion to  the  custom  in  Oriental  countries, 
of  some  secret  enemy  trying  to  ruin  the 
crop  of  him  whom  he  hates,  by  intermin- 
gling with  it  noxious  weeds.  The  question 
which  has  been  asked  in  all  ages  and  coun- 
tries, How  came  moral  evil  into  the  world? 
still  remains  unanswered.  We  cannot.with 
our  feeble  intellect,  fathom  the  counsels 


158 


M  A  T  T  H  E  W 


of  the  Most  High.  It  is  enough  for  us  to 
know,  as  we  are  told  in  the  beginning 
of  the  Bible,  that  he  who  brought  sin  or 
moral  evil  into  the  world  was  the  devil,  so 
our  Lord  here  confirms  this  by  declaring 
that  an  "  enemy"  hath  done  this,  the  same 
inveterate,  implacable  enemy  of  the  hu- 
man race,  who  was  the  original  author  of 
all  our  calamities,  and  who  at  this  mo- 
ment is  the  prime  mover  and  great  mas- 
ter-spring of  all  the  wickedness  and  all  the 
misery  that  now  overwhelm  the  world. 

Tares — Lolium  temulentum,  or  darnel,  a 
kind  of  false  wheat,  in  all  respects  so  like 
the  genuine  wheat  that  even  an  experi- 
enced eye  cannot  distinguish  the  two 
plants  till  they  are  in  ear :  the  distinction 
then  is  manifest,  and  every  one  may  ob- 
serve it.  Went  his  way.  How  emphatic 
these  words !  He  knew  that  he  had  only 
to  sow  the  seed  and  let  it  alone.  So  Satan 
knows  that  the  doctrine  which  he  sows  in 
the  human  heart  will  take  deep  and  rapid 
root,  and  need  but  little  culture.  Besides, 
in  this  kind  of  w^ork  it  is  for  his  interest 
to  be  as  little  seen  as  possible ! 

26.  But  when  the  blade  wa.s  sprung  up,  and  brought 
forth  Iruit,  then  appeared  tlie  tares  also.  27.  So  the 
servants  of  the  householder  came  and  said  unto  him. 
Sir,  didst  not  thou  sow  good  .seed  in  thy  field  ?  from 
whence  then  hath  it  tares  ? 

To  guard  against  the  annoyance  above 
referred  to,  and  many  other  injuries,  the 
occupiers  of  land  in  the  East  keep  a  num- 
ber of  servants  as  scouts,  who  are  distribu- 
ted over  the  property,  and  whose  business 
it  is  to  be  on  the  look  out — the  hope  of 
the  harvest  chiefly  depending  on  their 
fidelity  and  vigilance.  The  simultaneous 
report  of  these  servants,  testifying  what 
each  had  observed  in  his  own  district,  was 
a  sad  confirmation  that  the  existence  of 
the  noxious  weeds  was  not  a  slight  or 
partial  evil. 

28.  He  said  unto  them,  An  enemy  hath  done  this. 
The  servants  said  unto  him.  Wilt  thou  then  that  we  go 
and  gather  them  up  ?  29.  But  he  said,  Nay ;  lest  while 
ye  gather  up  the  tares,  ye  root  up  also  the  wheat  with 
them.  80.  Let  both  grow  together  until  the  harvest : 
and  in  the  time  of  harvest  I  v/ill  say  to  the  reapers. 
Gather  ye  together  first  the  tares,  and  bind  them  in 
bundles  to  burn  them:  but  'gather  the  wheat  into  my 
barn.— tChap.  iii.  12. 

An  enemy,  &c.  (See  on  verse  25.)  Wilt 
thou  then,  &c,.  The  interest  which  these 
servants  took  in  their  master's  property, 
is  worthy  of  imitation  by  all  from  whom 
service  to  their  superiors  is  due.  Nay,  &c. 
The  tares  were  injurious  to  the  wheat,  but 


not  so  much  so,  as  the  loosening  of  the 
roots  occasioned  by  pulling  up  the  tares. 
Here  were  two  evils,  one  of  which  was  to 
be  endured  for  a  season,  lest  the  other  and 
greater  should  take  place.  Gather  ye  first 
the  tares.  In  the  East,  the  immemorial 
custom  in  reaping  has  been,  either  to 
lop  off  the  ears  singly  by  the  stalk,  or  to 
pluck  up  the  grain  by  the  root,  and  as,  by 
either  of  these  means,  the  ears  are  suc- 
cessively grasped  by  the  hand  of  the 
reaper,  it  is  easy  to  perceive  how  the  tares 
would  be  separated.  Gather  the  ivheat,  &c. 
Here  comes  out  the  love  of  Christ  for  His 
people,  or  rather  the  value  He  sets  on  them. 
My  barn.  It  is  a  prepared  place.  Heaven 
is  prepared  for  Christians,  while,  amid  the 
storms  and  vicissitudes  of  life,  they  are 
I^reparing  for  it.  O  what  a  day  will  that 
be  when  all  Christ's  redeemed  ones  are 
gathered  to  Himself! 

.31.  IF  Another  parable  put  he  forth  unto  them,  saying, 
"The  kingdom  of  heaven  is  like  to  a  grain  of  mustard 
seed,  which  a  man  took  and  sowed  in  his  field.  32. 
Which  indeed  is  the  least  oi' all  seeds;  but  when  it  is 
grown,  it  is  the  greatest  among  herbs,  and  becometh  a 
tree,  so  that  the  birds  of  the  air  come  and  lodge  in  the 
branches  thereof. 

ulsa.  ii.  2, 3 ;  Mi.  iv.  1 ;  Mark  iv.  30 ;  Luke  xiii.  18, 19. 

To  animate  His  disciples,  lest  they  should 
be  discouraged  at  the  small  beginning  of 
the  Gospel,  our  Lord  proceeds  to  foretell 
its  great  and  glorious  success.  (See  Ezek. 
xxvii.  22-24;  Ps.  Ixxx.  8.)  Mustard  seed. 
The  mustard -tree  is  known  to  the  mod- 
ern nations  of  Palestine  by  the  name  of 
"  Khardal,"  or  "  Chardal."  Least  of  all  seeds, 
&c.  Though  the  mustard-seed  is  one  of 
the  smallest  of  all  seeds  that  are  known  to 
grow  into  a  ligneous  substance,  it  often 
produces,  in  Judea,  a  tree  of  considerable 
size ;  hence  the  aptness  of  this  tree  for  the 
l^urpose  of  our  Lord,  inasmuch  as  the 
point  presented  by  Him  is  not  greatness 
in  itself,  but  the  greatness  of  the  tree  com- 
pared with  the  smallness  of  the  seed  from 
which  it  springs. 

How  small  and  insignificant,  to  outward 
sense,  was  the  kingdom  of  heaven  at  its 
commencement ! — a  w^eak  babe  sleeping  in 
the.  manger,  the  dying  sufferer  on  the 
cross,  fishermen  and  publicans  his  follow- 
ers, and,  besides  the  twelve,  the  whole 
multitude  of  disciples  amounting  to  but 
one  hundred  and  twenty.  (Actsi.l5.)  But 
a  year  after,  the  adherents  of  Christianity 
became  more  numerous.     Roman  emper- 


CHAPTER    XIII. 


159 


ors  and  heathen  philosophers,  sometimes 
by  force  and  sometimes  by  argument,  tried 
to  check  its  i)rogress,  but  in  vain ;  in  a  few 
hundred  years  the  religion  of  the  desinted 
Nazarene — the  religion  which  began  in  the 
iipper  chamber  at  Jerusalem — had  overrun 
the  civilized  world.  So  that  the  birds,  &c. 
Even  though  this  clause  may  have  been 
introduced  to  comjilete  the  image  of  a 
goodly  tree,  yet  it  is  also  to  be  recognized 
as  a  prophecy  of  the  refuge  and  defense 
that  should  be  for  all  men  in  the  Church, 
how  that  multitudes  should  thither  make 
their  resort,  finding  their  protection  from 
worldly  oppression  as  the  satisfaction  for 
all  the  needs  and  wants  of  their  souls. 
(See  Ezek.  xvii.  23.) 

33.  f  i.Vnother  parable  spake  he  unto  them ;  The 
kingdom  ol'lieaven  is  like  unto  leaveu,  whicli  a,  woniaii 
took,  and  hid  in  throe  measure^  vt'  meul,  till  the 
whole  was  leavened.— ^Luke  xiii.  'M. 

To  the  agricultural  analogy  just  given, 
our  Lord  adds  another,  borrowed  from 
domestic  life  and  female  industry,  as  if  to 
leave  no  \yart  of  every-day  experience  un- 
employed in  the  elucidation  and  enforce- 
ment of  religious  truth.  That  parable 
exhibits  the  kingdom  in  its  own  indepen- 
dent existence,  inherent  life,  and  irresisti- 
ble power ;  this  one  exhibits  it  in  contact 
with  the  world,  gradually  overcoming  and 
assimilating  and  absorbing  that  world  into 
itself.  A  womnn.  In  the  Scriptures  the 
Holy  Spirit  is  frequently  referred  to  in  such 
terms  as  these  :  "  As  a  mother  comfortcth 
her  son,  so  will  I  comfort  you."  "  Born  of 
the  Spirit."  Three  measures  of  meal.  A 
measure  was  the  third  part  of  an  ephah, 
and  these  three  were  the  usual  quantity 
for  a  baking.  (Gen.  xviii.  6  ;  Judges  vi. 
19;  1  Sam.  i.  24.)  Till  the  ivhole  was  leavened. 
There  are  some  who  see  in  the  three  meas- 
ures the  constituent  parts  of  our  compound 
being,  soul,  body  and  spirit.  But  it  is  more 
thaji  probable  that  our  Lord  had  not  in 
His  mind  any  of  the  various  allegorical 
meanings  which  have  been  attached  to 
these  words.     (See  on  Luke  xiii.  21.) 

The  following  points  are  noticeable  in 
the  parable :  1.  As  "  a  little  leaven  leaven- 
eth  the  whole  lump,"  so  our  holy  religion 
had  but  a  small  beginning  in  the  world, 
and  has  also  in  the  human  heart.  2.  As 
this  leaven  was  a  foreign  importation,  so 
<'hristiani<-y  Avas  not  of  an  earthly  origin, 


and  divine  grace  is  something  introduced 
into  the  soul  from  without.  3.  As  leaven 
is  of  an  assimilative  nature,  so  the  Gosypel 
transforms  society  into  the  likeness  of 
itself,  and  divine  grace  makes  the  subject 
of  it  a  new  creature.  4.  The  Go.spel,  like 
leaven,  is  difiusive  in  the  world  and  in  the 
individual  heart.  5.  The  Gospel,  and  di- 
vine grace,  like  Icavon,  work  silently, 
gradually  and  outwardly ;  beginning  in  the 
centre,  they  reach  an  external  develop- 
ment. G.  The  Gospel  and  Divine  grace, 
like  the  leaven,  are  destined  to  work  on 
until  their  saving  power  reaches  the  full 
completion  of  its  design — until  the  whole 
mass  is  leavened.  Their  triumph  is  sure. 
"The  earth  shall  be  covered  with  the 
knowledge  of  the  glory  of  God,  even  as 
the  "vvaters  cover  the  sea."  "  Being  confi- 
dent of  this  very  thing,  that  He  which  hath 
begun  a  good  work"  in  you  will  j^erform  it 
until  the  day  of  Jesus  Christ." 

34.  All  these  things  spake  Jesu3  unto  the  multitude 
in  parables;  and  Without  a  i-arublo  spake  ho  not  un'^D 
them  :  3j.  That  it  migiit  l>o  luliillod  which  w;is  spoken 
by  the  prophet,  sayuiy, '  I  \viU  oiien  mv  mouth  inijara- 
bles ;  "I  will  utter  thing-.s  which  have  been  kept  secret 
Irom  the  loundation  oi  the  world. 

^Ps.  Iviii.  2.  "Horn.  xvi.  2o,  i;ii ;  1  Cor.  ii.  7 :  Eph.  ili.  9 : 
Ctol.  1.  2(j. 

All  these  things  spake  Jesus,  i.  e.,  on  this 
occasion,  refraining  not  only  from  all  naked 
discourse,  but  even  from  all  interpretation 
of  these  paral)les  to  the  mixed  multitude. 
Spoken  by  the  prophet.  (Ps.  Ixxviii.)  The 
Psalms  are  classed  with  the  prophetical 
writings  of  the  Old  Te.stament.  This  Psalm 
is  ascribed  to  A.'^aph.  As  its  author  pro- 
posed to  recount  God's  former  dealings 
with  His  people  not  in  a  plain,  prosaic 
style  of  declaration,  but  under  the  cover 
of  poetical  expression,  which  to  some 
minds  has  a  measure  of  obscurity  as  well 
as  of  interest,  so  the  Saviour  veiled  his  in- 
structions under  the  cover  of  parables. 
Kept  secret,  or  unrevealed  of  God.  From 
the  foundation,  &c.,  that  is,  from  the  begin- 
ning of  the  world,  from  the  first  creation 
of  man. 

3fi.  !lThPn  JpRus  sent  the  mnltitnde  away,  and  went 
into  the  house:  and  his  disciples  cfime  unto  him.  say- 
ing. Declare  imtn  ns  the  jiarable  ofthe  tares  oTtlie  field. 
37.  He  answered  and  said  unto  them.  He  that  soweth 
the  good  seed  is  the  8on  of  man.  3'^.  f'The  field  is  tlie 
world  ,  the  good  seed  are  the  children  oCtlie  kingdom  ; 
hut  the  tares  are  'the  children  of  the  wicked  ouf  ;  39. 
The  enemy  that  sowed  them  is  the  dpvil :  'Uhe  Iiarvest 
i.s  the  end  of  the  world  ;  and  the  reap^r-j  arc  the  angels. 
40.  As  therefore  the  tares  are  gatlu'-ri'd  and  burned  in 
the  fire:  so  siiall  it  be  in  the  end  of  this  world.  41.  The 
Son  of  man  sliall  send  forth  his  angels,  ^and  thev  shall 
gather  out  of  his  kingdom  all  things  that  oflend,  and 
tlu'in  wliich  do  iniquity;    42.  'And  shall  east  them  into 


160 


MATTHEW. 


a  furnace  of  fire:  rthcre  shall  be  wailing  and  gnashing 
of  teeth.  4>i.  '■Then  sliall  tUe  liguleous  shine  lortli  iia 
the  sun  in  tlie  liingdum  of  their  Father.  'Who  hath 
eurj  to  lieur,  let  him  liear. 

''(Jiiup.  xxiv.  14,  xxviii.  19;  Mark  xvi.  15,  20 ;  Luke 
xxiv.  •*<  :  Kom.  x.  is  ;  Cul.  i.  6.  <^aen.  iii.  la ;  John  viii. 
44;  Act5  xiii.  10 ;  IJuliniii.  8.  dJoel  iii,  l;i;  Kev.  xiv.  lu. 
•Chap.  xvui.  1 ;  2  Peter  i.  -2.  fChup.  iii.  l:i ;  Kev.  xix.  '20, 
and  XX.  10.  gChp.p.  viii.  12,  verse  oJ.  tDau.  xii.  3;  1  Cor. 
XV.  42, 43, 58.    i Verse  9. 

After  dismissing  His  sea-shore  congrega- 
tion, our  Lord  returned  to  His  usual  resi- 
dence in  Capernaum.  Declare,  explain  to 
us.  Son  of  man,  the  most  frequent  title  by 
which  our  Lord  designates  Himself.  It  is 
here  evident  that  though  the  parable  re- 
fers generally  to  the  contest  ever  existing 
in  the  world  between  good  and  evil,  holi- 
ness and  sin,  light  and  darkness,  yet  it  has 
special  reference  to  those  manifestations 
of  it  which  have  taken  place  since  the  Di- 
vine power  of  Jesus  Christ  began  to  be 
displayed  in  the  kingdom  founded  by  Him. 
(Sec  on  verse  39.) 

TJie  field  is  the  ivorld.  That  the  Church 
is  not  here  meant  is  manifest,  because.  1. 
Then  there  should  be  absolutely  no  discip- 
line; no  man  should  be  shut  out  from 
communion,  however  heretical  his  opin- 
ions or  vicious  his  practice  might  be.  2. 
Our  Lord  here  uses  the  word  world,  not  in 
a  parable,  but  in  the  explanation  of  a  para- 
ble, so  that  we  have  here  His  own  defini- 
tion of  the  field.  3.  In  Christ's  commis- 
sion to  His  servants.  Lie  uses  the  same 
word  as  here, "  Go  ye  into  all  the  world  and 
preach  the  Go.spel  unto  every  creature." 
The  good  seed,  &c.  Here  we  see  truths  in- 
corporated and  embodied  in  living  and  re- 
sponsible men.  (See  Hos.  ii.  23;  Zech.  x. 
9.)  Christ  places  His  beloved  ones  in  the 
world,  spreads  them  over  it,  as  the  "  salt 
of  the  earth"  and  the  "  light  of  the  world." 
The  wicked  one,  i.  e.,  the  devil.  Some  peo- 
ple deny  the  existence  of  the  devil, but  the 
Lord  Jesus  Christ  has  no  doubt  on  that 
point.  The  children  of  the  wicked  one 
and  the  children  of  the  kingdom  live  to- 
gether in  the  world,  eat  of  the  same 
bread,  breathe  the  same  air,  and  look 
upon  the  same  light.  The  devil.  (See  on 
chap.  iv.  1.) 

The  harvest  is  the  end  of  the  world.  To  the 
question  which  often  presses  upon  thought- 
ful minds,  Why  are  the  wicked  permitted 
to  live?  it  may  be  replied,  1.  If  sinners 
were  immediately  punished,  this  world 
would  not  be  a  state  of  probation ;  obedi- 


ence would  not  be  voluntary,  but  forced. 
2.  If  the  wrath  of  God  instantly  crushed 
every  transgressor,  He  would  be  the  de- 
stroyer rather  than  the  governor  of  the 
world.  3.  Mankind  are  so  variously  and 
intimately  blended  together,  that  it  is 
scarcely  possible  to  strike  an  individual 
only  without  affecting  others.  God  would 
rather  spare  a  thousand  enemies  than  in- 
jure one  friend.  4.  The  goodness  of  God 
is  to  be  acknowledged  in  this  dispensa- 
tion. He  "  is  long-suffering  to  us-ward, 
not  willing  that  any  should  perish,  but 
that  all  should  come  to  repentance." 

And  the  reapers  are  the  angels.  See  verses 
41, 49,  where  the  ministry  of  angels  at  the 
day  of  judgment  is  more  particularly  re- 
ferred to ;  also  chap.  xxv.  31 ;  Mark  viii. 
38 ;  2  Thess.  i.  7 ;  Rev.  xiv.  19.  The  lot  of 
the  tares  is  to  be  gathered  into  bundles 
(verse  30)  and  consumed  with  fire.  (See 
Heb.  vi.  8.)  All  things  that  offend,  literally, 
all  the  stumbling  blocks,  which  are  causes  of 
offense  and  falling  away  from  the  truth,  and 
them  which  do  iniquity — evil  persons.  We 
have  a  proof  of  our  Lord's  prescience  in 
the  assumption  that  both  wheat  and  tares 
should  continue  until  the  end  of  the  world. 
A  furnace  of  fire.  The  woe  of  hell  is  here 
described  by  death  by  fire,  that  most  fear- 
ful of  all  forms  of  punishment,  which  was 
in  use  among  the  Chaldeans.  (Jer.  xxix. 
22 ;  Dan.  iii.  6.)  Wailing  and  gnashing  of 
teeth  are  expressive  of  rage  and  impatience 
(Acts  vii.  54),  under  the  sense  of  intoler- 
able pain  and  unutterable  loss.  Evil 
associates  will  increase  each  other's  misery 
in  the  world  of  woe. 

Rigldeous — those  who  possess  God's  favor. 
Shine  forth,  &c.  (Dan.  xii.  3.)  This  de- 
notes their  glory  and  blessedness,  increased 
through  the  far-extending,  benignant, 
blessed  and  happy  influence  which  they 
exercise  upon  others.  The  kingdom  of  their 
Father.  God  is  the  Father  of  the  righteous, 
they  are  His  children,  an  intimate,  blessed 
society.  (John  xvii.  23.)  When  compar- 
ing the  glory  of  the  righteous  to  the  sun, 
our  Lord  is  not  to  be  understood  as  affirm- 
ing iiS  uniform  equality,  for  as  here  He 
distributes  in  various  degrees  His  gifts 
among  the  faithful,  so  also  will  He  crown 
them  with  glory  on  the  last  day.  Who 
hath  ears,  SiC.     (See  on  verse  9.) 


CHAPTER    XIII. 


161 


•H   1  Apcain,  The  kingdom  of  hpaven    i?  like  unto 
tri'iCsure  liid  in  ii  Held;  tlie  wliicli  wlicn  a  man  liutli 
found  in'.  liiUctli,  and  for  joy  tliereofgoeili  and  ^seUelii 
•ill  that  lu;  liatli,  and  'buyetu  that  tield. 
'  kpiiil.  iii.  7,  S.    'Isa.  Ivi.  1 ;  Kev;  iii.  IS. 

The  kingdom  of  heaven  is  not  merely  a 
general,  it  is  also  an  individual,  thing. 
Each  man  must  have  it  for  himself,  and 
make  it  his  own  by  a  distinct  act  of  his 
own  will.  Treasure.  As  men  are  naturally 
worldly  in  their  tastes  and  associations, 
Christ  here  addresses  them  through  such 
a  medium.  Hklinafield.  The  allusion  is 
to  the  custom  in  old  and  Eastern  countries, 
where  there  were  no  banks,  and  the  state 
of  society  was  unsettled  and  insecure,  of 
depositing  money  and  other  valuables  in 
the  earth,  which,  long  after,  the  owner  hav- 
ing died  or  moved  away,  some  one  plow- 
ing or  digging  in  the  field  might  find. 
(Job  iii.  21 ;  Prov.  ii.  4 ;  Jer.  xli.  18.)  What 
a  treasure  ih  the  Gospel !  The  tongue  of 
an  angel  could  not  describe  its  value  and 
preciousness.  It  meets  and  relieves  every 
want  of  the  soul,  blesses  us  with  all  spirit- 
ual blessings,  profits  in  the  day  of  wrath, 
delivers  from  death,  and  ennobles  in  the 
world  to  come.  (See  Ps.  xix.  10 ;  cxix.  72, 
127 ;  Prov.  viii.  10,  11, 19 ;  Col.  ii.  3.)  This 
precious  treasure  is  deposited  in  the  Word 
of  God. 

Hath  found,  i.  e.,  has  begun  to  perceive 
the  hidden  mystery  of  the  knowledge  of 
Christ.  No  seeking  is  here  presujiposed, 
though,  properly,  all  acting  and  striving 
on  the  part  of  man  is  a  seeking  after,  a 
treasure,  after  well-being,  repose,  peace. 
Though  there  is  nothing  casual  in  the  sal- 
vation of  a  sinner,  as  to  God,  yet  to  himself 
the  event  may  be  wholly  unlocked  for. 
He  is  sometimes  found  of  those  that  sought 
Him  not  (Isa.  Ixv.  1),  as  in  the  case  of 
Matthew,  the  Samaritan  woman,  and  Saul 
in  his  journey  of  iniquity.  He  hideth,  as 
the  only  way  in  Avhich  lie  could  secure 
possession  of  it.  The  true  Christian  will 
make  known  the  treasure  to  others,  as 
Andrew  did  to  Simon.  (John  i.  40,  41.) 
If  he  hide  it,  it  will  not  be  lest  another 
should  find  it,  but  lest  he  himself  should 
lose  it.  The  man  acts  promi^tly  and  ear- 
nestly. 

For  joy  thereof.  Whatever  there  may 
have  been  of  sacrifice  before,  there  is  now 
no  more ;  self-denial  is  no  longer  painful, 
it  is  joy  and  bliss ;  what  no  external  vio- 


lence could  have  torn  from  the  heart,  the 
love  of  the  world,  fleshly  wisdom,  self- 
righteousness — all  is  abandoned.  (Phil, 
iii.  4-11 ;  Luke  x.  42 ;  Acts  v.  40, 41.)  Buy- 
eth  that  field.  We  can  oflTer  no  equivalent 
for  salvation,  nor  is  this  the  meaning  of 
the  words.  In  this  way,  were  we  to  buy 
it,  it  would  not  be  "  without  money  and 
without  price."  The  treasure  in  the  field 
of  the  Word  is  already  a  bought  salvation. 
The  meaning  is  .simply  exchange,  as  in  buy- 
ing we  part  with  something  to  gain  some- 
thing, hereby  showing  our  estimation ;  for 
what  stronger  proof  can  we  give  of  our 
valuation  of  an  object,  than  parting  with 
all  we  have  for  the  sake  of  it. 

45.  1  Again,  The  kingdom  of  heaven  is  like  unto  a  mer- 
chantman seeking  goodly  pearls:  46.  Who,  when  he 
had  found  mone  pearl  of  great  price,  went  and  sold  all 
that  he  had,  and  bought  it. 

™Prov.  ii.  4,  iii.  14, 15,  and  viii.  10, 19. 

A  merchantman.    A  lucrative  branch  of 
commerce  carried  on  among  the  ancients 
was  the  search  and  the   sale  of  pearls. 
This  man  was  seeking — seeking,  too,  goodly 
pearls — pearls  of  value.    Thus  he  repre- 
sents, not  the  man  who  is  living  for  sensu-- 
al  objects,  such  as  i)leasure,  the  acquisition 
of  money,  or  distinction,  but  the  man  who. 
is  awakened  to  a  sense  of  his  destitution, 
and  has  begun  to  seek  the  true  happiness  • 
which  he  knows  must  exist  somewhere 
for  him,  endeavoring  to  add  attainment 
to  attainment,  sincerely,  according  to  his  . 
light,  and  perhaps  imagining  that  he  shall- 
find  satisfaction  in  knowledge,  science  and 
accomplishments.    His  conscience  is  un-- 
easy.   He  does  not,  perhaps,  yet  know  that 
the  object  of  his  search  is  but  one,  for  he  is  . 
seeking  rnaiiy  goodly  pearls,  but  this  will , 
be  revealed  to  him  in  due  time.     Such, 
men,  perhaps,  were  Simeon  (Luke  ii.),  and  i 
Nathaniel  (John  i.  45.) 

One  pearl  of  great  price.  The  vast  sums  ; 
which  the  wealthy  and  luxurious  of  that 
age  gave  for  pearls  of  a  superior  size  and" 
the  finest  lustre,  almost  exceed  belief.  Ju- 
lius Cpesar  presented  Servilia,  the  mother 
of  Brutus,  with  one  which  cost  L.48,457. 
The  celebrated  pearl  ear-rings  of  Cleopatra 
were  valued  each  at  L.161,458.  Clodius  pos- 
sessed one  of  nearly  equal  value.  Lollia 
Paullina,  a  celebrated  beauty,  in  the  reign 
of  Tiberius,  wore  two  pearls  of  such  an  im- 
mense cost  that  the  historian  describes, 
her  as  carrying  a  whole  estate  on  her  ears- 


162 


MATTHEW. 


The  king  of  Persia  has  a  pear-shaped  pearl 
so  large  and  pure  that  it  has  been  valued 
at  L.100,000.  The  largest  round  pearl  that 
has  been  known,  belongs  to  the  Great  Mo- 
gul, and  is  about  two-thirds  of  an  inch  in 
diameter. 

Went  and  sold.  The  pearl  seems  to  have 
been  to  the  man  an  unexpected  and  sur- 
prising discovery,  but  when  it  was  found, 
he  went  home  and  converted  all  his  prop- 
erty, including  the  pearls  previously  pur- 
chased, into  money,  and  bought  it,  and 
found  it  in  measure  far  surpassing  all  his 
expectations.  So,  when  the  awakened  soul 
comes  to  perceive  the  unparalleled,  incon- 
ceivable riches  of  God's  mercy  in  Christ, 
it  gives  up  all  to  obtain  it ;  the  resolution 
is  instantly  taken,  the  transaction  is  irre- 
vocably closed,  and  it  finds  in  this  one  thing 
all  it  desires.  (Luke  x.  -41, 42.)  As  in  the 
last  parable  we  have  the  believer  hiding 
the  precious  Word  with  Christ  in  it  within 
his  heart,  so  in  this  one  we  have  the  be- 
liever setting  forth  the  preciousness  and 
glory  of  Christ  before  men,  wearing  this 
"  pearl  of  great  price"  as  his  unspeakably 
costly  ornament,  and  so  "adorning  the 
doctrine  of  God  his  Saviour  in  all  things." 

47.  T  Again,  the  kingdom  of  heaven  is  like  unto  a  net, 
that  was  cast  into  the  sea,  and  "Kathered  of  every  kind: 
4S.  Which,  when  it  was  full,  they  drew  to  shore,  and  sat 
down,  and  gatliered  the  Rond  into  vessels,  but  cast  the 
bad  away.  4i).  So  shall  it  iic  at  the  end  of  tlie  world : 
the  angels  shall  come  fnrtli.  and  "si'vor  tlie  wickfd  iroui 
among  the. just:  .50.  pAnd  shall  cast  thctn  into  the  fur- 
nace of  fire:  there  shall  be  w.ailing  and  gnashing  of 
teeth.— "Chap.  xxii.  10.    "Chap.  x.xv.  32.    pVerse  42. 

Two  points  of  difference  are  manifest 
between  this  jiarable  and  that  of  the  tares, 
which  it  somewhat  resembles.  There,  the 
ungodliness  of  profession  will  be  seen  to  be 
n:iingled  more  or  less  with  the  reality  of 
true  godliness  until  the  end  comes ;  here, 
the  end  will  show  ^i'hat  the  net  is  gathdV- 
ing,  but  as  it  is  dragged  along  it  is  under 
the  water,  and  so  out  of  view.  There,  we 
see  the  representation  of  the  lited  power 
of  the  Word  in  "  the  children  of  the  king- 
dom ;"  here,  we  behold  the  judicial  power 
of  the  Word  in  retaining  its  hold  on  every 
one  with  whom  it  is  brought  into  contact, 
unto  the  judgment  of  the  great  day. 

A  net.  The  drag-net,  here  meant,  is  shot 
in  a  semicircular  form  into  the  sea.  One 
side  is  kept  close  to  the  bottom  bj^  weights, 
and  the  other  side  drawn  toward  the  sur- 
f.;cc  by  corks  or  bladders.    AVhen  it  is 


drawn,  both  ends  are  slowly  and  steadily 
brought  toward  the  land.  The  sea  repre- 
sents our  world,  with  its  restlessness,  mu- 
tableness,  storms,  perils,  its  numerous  and 
various  population,  and  all  these  feeling  at 
home  in  it.  The  casting  of  the  net  into 
the  sea,  and  not  into  a  single  stream,  as 
hitherto,  exhibits  the  Gospel  as  mercifully 
designed  for  the  race  of  mankind  in  its 
universality ;  none  so  deep  that  it  does  not 
descend  to  them ;  none  so  high  that  it  does 
not  reach  them ;  none  so  bad  that  they  are 
cast  out,  and  none  so  good  that  they  are 
passed  by.  It  is  not  enough  that  the  Gos- 
pel exist,  it  must  be  preaclied. 

Which, ichen  it  uasjull.  The  Gospel  can- 
not be  i^reached  in  vain.  Those  who  live 
in  a  Gospel  land  are  necessarily  embraced 
in  the  net.  Whether  they  wish  to  be  so  \ 
or  not,  an  invisible,  all-embracing  ministry 
is  stretched  over  them,  drawing  them,  gen- 
eration after  generation,  gradually,  secret- 
ly, surely,  toward  the  boundary  of  this  life, 
and  over  it  into  another,  so  that  in  this 
sense  the  net  gathers  of  every  Jdnd,  though 
this  phrase  means  also  men  of  every  rank, 
class,  nation,  color.  So  shall  it  be,  &c.  As 
the  fisherman,  after  hauling  the  net  to  the 
shore,  separated  the  bad,  i.  e.,  the  decayed, 
and  hence  useless,  from  the  good,  so  at  the 
judgment,  which  is  the  end  of  the  world, 
the  angels  shall  come  forth  and  make  a  per- 
manent separation  between  the  righteous 
and  the  wicked,  showing,  as  they  do  so, 
that  the  Gospel  must  be  either  "  a  savour 
of  life  unto  life,  or  of  death  unto  death." 
(On  verses  49, 50;  see  on  verses  41-3.) 

51.  Jesus  saith  unto  them.  Have  ye  understood  all 
the  ;e  things  ?  They  say  unto  him.  Yea.  I.nrd.  .52.  Tlii-n 
said  he  initd  them,  Therei'ore  evei-y  scrilic  iilii<-li  ix  in- 
structed inito  the  kinpdom  of  heaven,  is  hkeuntoaman 
?/io^  (X  a  houseliolder,  whicli  bringetli  Ibrth  out  of  his 
treasure  •ithi.nr/^  new  and  old.— iCaiit.  vii.  13. 

Unto  them — to  the  Twelve,  He  had  spoken 
the  first  four  parables  in  the  hearing  of 
the  mixed  multitude ;    the  last  three  He 
reserved  till  He  and  the   Twelve  were 
alone.    (Verse  36,  &c.)    The  disciples  hav- 
ing declared  that  they   understood    the 
parables,  our  Lord  reminded  them  of  the      _, 
use  they  should  make  of  the  things  they    M 
had  learned ;  they  should  store  them  up     "- 
in  their  minds,  that  they  might  have  them 
ready  upon  every  occasion,  even  as  a  master 
of  a  family  provides  all  things  necessary 
for  different  circumstances,  and  produce^' 


CHAPTER    XIII. 


163 


them  when  wanted.  The  teachers  among 
the  Jews  were  called  Scribes.  The  disci- 
ples were  to  become  teachers,  and  would 
need  a  great  store  of  truths  for  the  instruc- 
tion of  others.  Some  of  these  truths  might 
be  called  neio,  because  not  known  to  them 
before,  and  some  old,  because  already 
familiar  to  their  minds. 

.V?.  H  And  it  came  to  pass,  that  when  Jesus  had  finisli- 
ed  tliese  parables,  lie  depai'ted  thence. 

Departed  thence — left  Capernaum. 

54.  'Anri  when  he  was  come  into  his  own  country,  he 
taught  tlicm  in  (licir  syiiu^ii^'iic,  insomuch  tliat'they 
were  .astonished,  and  said,  Whence  liath  this  man  this 
wisdom,  and  t/n-^f  mighty  works?  55.  »Is  not  tliis  tlie 
carpenter's  son  ?  Is  not  his  mother  called  Mar.v  ?  and 
<hi.s  brethren,  "James.and  Joses,  and  Bimon,  and  Judas  ? 
56.  And  his  sisters,  are  they  not  all  with  us?  Whence 
then  hath  this  mnn  all  these  things? 

rChap.  ii.  -li:  Mark  vi.  1 ;  I^uke  iv.  16,  23.  sisa.  xlix. 
7;  Marlt  vi.  .i;  Luke  iii.  23;  John  vi.  43,  'Chap.  xii.  46. 
"Mark  xv.  40. 

His  own  country,  i.  e.,  Nazareth,  the  town 
of  His  childhood  and  youth.  He  taught 
them  in  their  synagogue,  or  recognized  place 
of  worship.  Though  they  had  formerly 
malti'eated  Him,  time  had  calmed  their 
rage,  and  He  was  now  suffered  to  teach 
without  molestation.  Whence  hath  tliis 
man,  &c.,  referring  to  the  clearness,  depth 
and  wonderful  power  of  His  discourse. 
Mighty  works,  literally,  these  powers.  Jesus 
had  before  told  them  from  whence.  (Luke 
iv.  18.) 

Is  not  this,  &c.  All  these  inquiries,  evi- 
dently expressive  of  contempt  and  unbe- 
lief, were  no  less  absurd.  The  things 
which  they  implied  were  no  arguments  at 
all  against  Jesus,  for  a  man's  doctrine  is 
not  to  be  judged  by  his  genealogy,  but  by 
the  grounds  which  He  adduces  in  order  to 
establish  it.  Brethren  .  .  .  sisters.  Are  not 
their  names  all  familiar  to  us,  as  members 
of  a  family  in  low  and  humble  condition  ? 
From  what  source,  then,  we  repeat,  hath 
this  vile  impostor  these  marvelous  powers, 
unless  from  the  Satanic  agency  attribut- 


ed  to  him  by  our  scribes  and  religious 
teachers  ? 

57.  And  they  »WGre  offended  in  him.  But  Jesus  said 
unto  tliem,  yA  prophet  is  not  without  honour,  save  in 
liis  own  countr.v,  and  in  his  own  house.  5S.  And  'lie  did 
not  many  mighty  works  there,  because  of  their  unbe- 
lief. 

iChap.  xi.  C ;  Mark  vi.  3,  4.  jLuke  iv.  21 ;  John  iv,  44. 
'Mark  vi.  5,  U 

Offended  in  him.  The  inhabitants,  by 
reason  of  the  low  state  of  the  family  of 
Jesus,  and  through  ill-will  from  various 
causes,  stumbled  in  respect  to  Him,  and 
were  induced  to  reject  His  claim  to  be  the 
Messiah.  Not  without  honour,  &c.  This  is 
stated  as  a  matter  of  general  experience — 
as  wide  as  life.  Strangers  judge  of  a  min- 
ister only  by  his  public  acts  or  his  official 
conduct,  while  his  friends  and  neighbors 
have  their  minds  so  occupied  with  minor 
matters,  such  as  the  follies  of  their  child- 
hood and  youth,  and  their  education,  that 
the  greater  are  obscured  to  their  virion. 
Then,  again,  it  is  one  of  the  evil  proi:>ensi- 
ties  of  our  nature,  that  envy  arises  from 
seeing  former  equals  outstrip  us.  This  is 
especially  characteristic  of  coarser  natures 
like  the  men  of  Nazareth. 

He  did  not  many  mighty  icorks  there.  He 
knew  that  His  miracles  would  be  di.'re- 
garded  and  condemned  by  anticijiation; 
and,  besides,  it  is  probable  that  the  i^eople 
did  not  afford  Him  an  opportunity  of  per- 
forming miracles  of  jaower  and  mercy,  such 
as  alone  lay  within  the  bounds  of  our 
Lord's  mission ;  hence,  though  He  did  some 
mighty  works  (Mark  v.  5),  He  did  not 
waste  His  divine  power  by  doing  many. 
Unbelief.  Behold  in  this  single  word  the 
secret  of  the  everlasting  ruin  of  multitudes 
of  souls!  They  perish  forever,  because 
they  tcill  not  believe.  There  is  nothing 
beside,  in  earth  or  heaven,  that  prevents 
their  salvation.     (John  v.  40.) 


1.  What  is  the  first  parable  recorded  in  this  chapter?  2.  Wlio  is  the  sower  ?  3.  What  is  the  seed?  4.  now 
many  kinds  of  soil  are  mentioned?  5.  \Vhat  classes  of  persons  do  they  represent?  6.  Explain  verse  12.  7.  What 
is  meant  in  verses  16  and  17  ?  8.  What  things  are  we  to  observe  concerning  the  parable  of  the  sower  ?  9.  What 
is  meant  by  the  "  tares  ?"  10.  Explain  the  parable  of  the  grain  of  mustard  seed.  11.  Who  are  "  the  children  of 
the  kingdom  ?"  12.  Who,  "  the  children  of  the  wicked  one  ?"  13.  What  Ls  to  be  done  with  the  tares  ?  14.  What 
is  the  destiny  of  "  the  righteous  ?"  15.  What  is  the  next  parable  ?  16.  Explain  it.  17.  Who  is  the  "  merchant- 
man ?"  18.  vrhat  is  the  "  pearl  ?"  19.  What  is  the  "  net?"  20.  What,  the  "  sea  ?"  21.  What  is  said  of  the  scribe, 
instructed  unto  the  kingdom,  &c 


164 


MATTHEW. 


CHAPTER  XIV. 

1  Herod's  opinion  of  ChrUt.  3  Wherefore  John  Baptid 
was  beheaded.  13  Jesus  departeth  into  a  desert  jdace  : 
15  where  he  fredrth  live  thousand  men  with  five  loaves 
andtwofis/irs:  '"Z  li'r  ivnikfth  on  the  sea  to  his  disciples  : 
34  and  landinii  at  (,<  iin<  sun  t,  heale.th  the  sick  btj  the 
touch  of  the  In  in  af  his  [lannnit. 

AT  that  time,  "Herod  the  tetrarch  heard  of  the  fame 
of  Jesus.— "Mark  vi.  14;  ix.  7. 

Ilerod.  This  was  Herod  Antipas,  the  son 
of  Herod  the  Great  and  of  Malthace,  a  Sa- 
maritan. Tetrarch  originally  meant  a  ruler 
of  a  fourth  jMrt,  of  a  kingdom,  for  instance, 
but  came  to  be  applied  as  occasion  re- 
quired, like  any  other  general  name  of  of- 
fice. Herod  Antipas  was  tetrarch  of  Gali- 
lee and  Perea. 

2.  And  said  unto  his  servants,  This  is  John  the  Bap- 
tist :  he  is  risen  Ironi  tlie  dead ;  and  therefore  niiglity 
works  do  slKjw  forth  themselves  in  liim.  3.  ''For  Ilerod 
had  Uiid  IhjIiI  on  .lolm,  uiid  liouud  luni,  and  put  liini  in 
prison  lor  Ili^rodias'  sake,  his  brother  Philip  s  wile.  4. 
j?or  John  said  unto  liini, 'It  is  nut  lawiul  for  tliee  to 
have  her.  5.  And  when  he  would  have  put  liim  to 
death,  he  feared  the  multitude,  Jbecause  they  counted 
him  as  a  jirophet. 

»>Mark  vi.  17;  Luke  iii.  19,  20.  cLev.  xviii.  16;  xx.  21. 
*Chap.  xxi.  26 ;  Luke  xx.  6. 

It  immediately  occurred  to  Herod  that 
he  had  not  long  before  most  cruelly  and 
Avantonly  murdered  John  the  Baptist,  an 
innocent,  virtuous,  holy  and  foithful  man, 
and  now  he  imagined  that  Jesus,  whose 
fame  was  spreading,  was  the  Baptist  risen 
from  the  dead.  A  most  striking  instance 
of  the  force  of  conscience  over  a  guilty 
mind.  For  Herodlas'  sake.  Herod  was  liv- 
ing with  Herodias,  his  brother  Philip's 
wife.  He  sent  for  John,  expecting  him  to 
sanction  his  course,  but  the  Baptist  re- 
buked the  adultery,  and  was  cast  into 
prison,  which,  as  Josephus  tells  us,  was 
the  strong  fortress  of  MachtBrus,  in  Perea, 
east  of  the  Jordan.  It  is  not  lawful,  &c. 
Thus  plainly  and  boldly  answered  John, 
with  a  full  knowledge  of  the  danger  he  in- 
curred in  so  doing.  Noble  example  of 
fearless  fidelity  in  proclaiming  the  truth ! 
When  he  would,  &c.  Two  considerations 
restrained  Herod  from  putting  John  im- 
mediately to  death :  1.  From  the  Baptist's 
popularity,  he  was  apprehensive  that  any 
violence  oflered  to  him  might  occasion  a 
general  insurrection  against  his  govern- 
ment. 2.  He  himself  regarded  John  with 
respect  and  veneration  for  his  purity  of 
character  and  the  very  courage  with  which 
he  had  condemned  his  licentious  conduct. 


(Mark  vi.  20.)    Hence  he  only  cast  him  at 
present  into  the  prison. 

6.  But  when  Herod's  birthday  was  kept,  the  daughter 
of  Herodias  danced  before  them,  and  pleased  Herod, 
7.  Whereupon  he  promised  with  an  oatli,  to  give  lier 
whatsoever  she  would  ask,  8.  And  she,  ebeing  before 
instructed  of  her  mother,  said,  Give  me  here  John  Bap- 
tist's head  in  a  charger.  9.  And  the  king  was  fsorry : 
nevertheless,  for  the  oath's  sake,  and  them  that  sat 
with  him  at  meat,  he  commanded  it  to  be  given  her. 
1(1.  And  he  sent,  and  cbelieaded  John  in  the  prison.  11. 
An<l  his  head  was  brought  in  a  charger,  and  given  to 
tlie  damsel :  and  she  brought  tf  to  lier  mother.  12.  And 
liis  diseiiiles  came,  and  took  up  the  body,  and  buried  it, 
and  Went  and  told  Jesus, 

'2  Chron.  xxli.  2.  3:  Mark  vi.  24,  rOaji,  vi.  14,  16.  b2 
Chron.  xxvi.  16 ;  John  ii.  30 ;  liev.  xi.  7. 

Daughter  of  Herodias — ^by  her  former 
husband.  Herod  was  pleased,  not  only 
with  her  graceful  movements,  but  at  this 
evidence  of  her  and  her  mother's  desire  to 
contribute  to  the  entertainment  of  himself 
and  his  guests.  "  A  sedate  and  devout 
Christian,"  says  one,  "  leaves  dancing  to 
goats,  calves  and  children,  and  orders  his 
steps  according  to  the  Word  of  God,  and 
not  the  directions  of  the  dancing  master." 
Promised  uith  an  oath,  &c.  A  very  inflated 
and  braggart  promise,  from  one  who  was 
only  governor  of  two  i^rovinces  of  Judea, 
and  which  he  held  as  the  vassal  of  the 
Iloman  emperor !  How  inconceivably 
foolish,  rash,  and  mad,  such  an  oath,  on 
such  an  occasion  !  Instructed  of  her  mother, 
more  strictly,  being  wrought  upon,  insti- 
gated, and  impelled  by  her  mother.  There 
is  nothing  so  bad  or  devilish  which  an 
adulterous  and  shameless  woman  would 
not  undertake  and  perform.  (Prov.  xxiii. 
27,  28.) 

TJ  as  sorry.  The  savage  request  of  Salome 
appalled  even  the  unfeeling  heart  of  Herod 
himself.  But,  ab.surdly  conceiving  himself 
bound  by  his  oath,  and  afraid  lest  he 
should  be  reproached  by  those  around 
him  with  having  broken  his  promise,  thus 
exhibiting  the  sort  of  faith  which  the  duel- 
list or  gambler  does,  he  preferred  the 
real  guilt  of  murder  to  the  false  imputation 
of  perjury,  and  granted  the  request.  Then, 
without  even  the  form  of  a  trial,  and  ijri- 
vately,  and  in  prison,  the  faithful  reprover 
was  slain ;  and  his  head,  the  veins  bleed- 
ing, the  hair  clotted  with  gore,  the  eyes 
all  wan  and  half  open,  was  brought  in  a 
large  dish,  and  given  as  a  dutiful  present 
from  a  guilty  daughter  to  an  adulterous 
and  murderous  mother,  who  (as  Josephus 


CHAPTER    XIV. 


165 


tells  us)  stuck  the  tongue  full  of  needles ! 
Blessed  martyr !  Dark  and  cheerless  was 
the  end  reserved  for  thee,  but  now  thou 
hast  thy  Master's  benediction— "  Blessed 
is  he  whosoever  is  not  oHended  in  me" 
(Matt.  xi.  6),  and  hast  found  the  life  thou 
gavest  away.     (Matt.  x.  39.) 

An  historian  tells  us  that  Anetas  com- 
menced a  war  upon  Herod,  to  avenge  the 
insult  of  his  daughter,  and,  in  an  engage- 
ment with  Herod's  army,  defeated  it  with 
great  slaughter.  Afterward  Herod  and 
Herodias  were  banished  by  the  Roman 
empei'or  to  Lyons,  in  France,  where  they 
passed  the  remainder  of  their  lives  in  dis- 
grace. Another  historian  says  that  Salome 
met  with  a  violent  and  untimely  death. 
But  though  bold  offenses  are  sometimes 
overtaken  with  punishment  in  this  life,  it 
is  not  always  so,  and  this  very  fact  is  one 
of  the  things  which  prove  a  day  of  judg- 
ment. The  wicked  shall  not  go  unpunished. 
The  world  shall  yet  know  that  there  is  a 
God  that  judgeth  the  earth.  The  blood  of 
John  the  Baptist,  and  James  the  Apostle, 
and  Stei^hen — the  blood  of  Polycarp,  and 
Huss,  and  Ridley,  and  Latimer,  shall  yet 
be  requited.     (Lsa.  xxvi.  21 ;  Eccl.  vi.  8.) 

Took  up  the  body,  &c.  The  disciples  of 
the  martyred  prophet  were  permitted  to 
enjoy  the  melancholy  satisfaction  of  bury- 
ing the  mangled  corpse.  Whether  the  head 
was  returned  for  interment,  or  whether 
the  ladies  kept  it  for  further  entertainment 
and  insult,  we  know  not ;  doubtless  the 
disciples  obtained  it  if  they  could.  "With 
bursting  hearts  these  bereaved  disciples 
went  and  told  Jesus  of  their  trouble.  He 
could  have  explained  the  dark,  perplexing 
event.  He  knew  that  John  was  taken 
away  from  the  evil  to  come,  and  was 
spared  the  sight  of  His  own  ignominious 
death.  But  we  do  not  know  what  He  said 
to  comfort  these  mourners.  Yet  we  may 
be  assured  that  He  who  "  wept"  by  the 
grave  of  His  friend  Lazarus  was  not  likely 
to  receive  such  intelligence  without  deep 
emotion.  None  can  sympathize  with  the 
sorrowful  as  the  Son  of  God  can.  He  came 
"  to  comfort  all  that  mourn." 

13.  f-Wlifn  Jesus  heard  of  it.  he  (lertartecl  thenoe  hv 
snip  into  a  desert  place  apart :  and  when  the  people  had 
heard  thereof,  they  followed  him  on  foot  out  of  the 
cities. 

''Chap.  X.  23;  xii.  15;  Mark  vi.  32;  Luke  ix.  10;  John 
VI.  1,2. 


Jesus  had  heard  that  John  was  put  to 
death,  and  most  probably,  also,  that  Herod 
thought  that  He  was  John  risen  from  the 
dead,  and  desired  to  see  Him.  He,  how- 
ever, wished  to  avoid  the  court  of  Herod, 
and  the  snares  of  the  tyrant,  and  even  the 
more  populous  parts  of  the  country,  lest 
the  people,  enraged  at  the  murder  of  John, 
and  prone  to  sedition,  might  rise  into  act- 
ual rebellion,  and  He  incur  the  blame. 
Departed  thence  by  ship.  A  comparison  of 
this  passage  with  John  vi.  1,  shows  that 
Jesus  retired  to  the  eastern  shore  of  Lake 
Tiberias,  i.  e.,  the  Sea  of  Galilee.  From 
Luke  also  (ix.  10)  we  learn  more  particu- 
larly that  He  went  to  the  vicinity  of  Beth- 
saida.  There  was  a  town  of  this  name 
(also  named  Julias)  on  the  east  of  the  sea, 
as  well  as  one  on  the  west.  Into  a  desert 
place,  a  thinly-settled  place.  When  the 
crowd  were  aw^are  of  Christ's  withdrawal, 
they  flocked  after  Him. 

14.  And  Jesus  went  forth,  and  saw  a  (rreat  multitude, 
and  iwas  moved  with  compassion  toward  them ;  and  he 
healed  their  sick.— 'Chap.  ix.  36 ;  Mark  vi.  34. 

Uninvited  as  this  intrusion  of  the  multi- 
tude on  the  privacy  of  our  Lord  and  His 
Apostles  seems  to  have  been,  it  elicited  no 
rebuff  from  Him,  On  the  contrary.  He 
whose  meat  it  was  by  day,  and  sleep  by 
night,  to  do  good,  embraced  the  opportu- 
nity for  bestowing  upon  their  souls  in- 
struction (Luke  ix.  11),  and  -upon  their 
bodies  health  and  healing,  thus  teaching 
us  by  example  that  no  occasion  for  a  good 
work  should  be  unacceptable  to  us,  and 
that  spiritual  alms  should  be  mixed  with 
bodily  relief. 

15.  1  JArid  w'i»i  it  was  eveninff,  his  fl'-^'-iril^s  cime  to 
him :  sayinar.  This  is  a  desert  placr>,  nnd  the  thiin  is  now 
past,  sr-nd  the  multitude  awav,  thr't  tli'^v  may  go  into 
the  villacres.  smd  hny  themselves  v'"tiials. 

JMarlc  vi.  3o ;  Lulce  ix.  12 ;  John  vi.  5. 

The  miracle,  the  record  of  which  prop- 
erly begins  here,  is  one  of  the  few  which 
are  recorded  by  all  the  Evangelists.  They 
narrate  it  with  that  variety  of  manner, 
yet  agreement  in  fact,  that  evinces  inde- 
pendence of  relation,  with  common  truth 
at  bottom.  The  sugsrestion  of  the  disci- 
ples, that  the  crowd  should  be  sent  to 
the  neighboring  hamlets  to  seek  the  re- 
freshment they  requirpd,  as  well  as  their 
inquiry  (Mark  vi.  87),  show  that  the 
people  had  not  brought  provisions  with 
i  them. 


166 


SI  A  T  T  H  E  W , 


1(5.  But  Jesus  said  unto  them.  They  need  not  depart ; 
give  ye  them  to  eat.  17.  Aud  they  say  uuto  him,  We 
have  here  but  tive  loaves,  aud  two  tisiies. 

.  When  Jesus,  in  order  to  try  them,  and 
awaken  their  attention  to  what  was  to 
follow,  commanded  the  disciples  to  furnish 
the  multitude  with  food,  in  ignorance  of 
their  Master's  will,  they  alleged  their  ina- 
bility to  comply  with  His  order,  in  view 
of  the  scantiness  of  their  supply  of  food. 

18.  He  said,  Bring  them  hither  to  me. 

These  loaves,  which  were  of  barley, 
were  the  kind  of  bread  then  and  still  eaten 
by  the  poor  of  Palestine.  With  this  small 
stock  of  homeliest  fare,  the  Lord  under- 
takes to  feed  all  the  multitude — about  five 
thousand  men,  besides  women  and  children 
(verse  21),  a  whole  number,  probably,  not 
far  from  ten  thousand  persons !  It  was 
jiroj^er  the  loaves  and  fishes  should  be 
placed  before  Jesus,  that  His  creative  power 
might  be  definitely  exerted,  and  its  efi'ects 
more  fully  seen  by  the  multitude. 

19.  And  he  commanded  the  multitude  to  sit  down  on 
the  grass,  and  took  the  five  loaves,  and  the  two  fishes, 
and  looking  up  to  heaven,  kl;e  blessed,  and  brake,  and 
gave  the  loaves  to  his  disciples,  and  the  disciples  to  the 
multitude.— kChap.  xv.  36. 

Our  Lord,  through  his  disciples  (Luke 
ix.  14),  caused  the  crowd  to  recline  on  the 
"  green  grass,"  at  that  season  of  the  year  a 
delightful  resting  place,  and  which  both 
by  Mark  and  John  is  noted  to  have  abound- 
ed in  the  jilace. 

What  a  scene  was  then  presented !  The 
ranks  of  guests  rising  in  lines  on  the  as- 
cending slopes — their  canopy  the  evening 
sky — their  table,  the  green  earth.  There 
stands  the  master  of  the  feast,  majesty  and 
benevolence  beaming  in  His  countenance, 
as  He  looks  around  on  the  gathered 
throng.  By  His  side  stand  the  disciples, 
with  their  eyes  directed  to  Him,  awaiting 
His  command.  He  takes  the  scanty  and 
humble  provision  into  His  hand  before 
them  all,  probably  elevating  it  in  the  sight 
of  the  people,  and  having  blessed  and 
broken  it,  He  delivered  it  to  the  disciples, 
who  in  their  turn  distribute  it  to  the  dif- 
ferent tables,  if  such  they  might  be  called, 
the  marvelous  multiplication  taking  place, 
so  that  all  were  satisfied. 

Thus,  that  which  the  disciples  thought 
an  impossibility,  became  a  palpable  fact — 
they  fed  the  thousands  with  the  few  loaves 
and  fishes.  What  does  this  teach  us? 
That  to  use  what  we  have  is  the  way  to 


get  more.  The  man  who  will  make  good 
use  of  the  little  religious  light  he  has,  is 
sure  to  get  more.  We  are  not  told  how 
the  food  was  multiplied  on  this  occasion. 
As  it  is  not  possible  for  us  to  realize  to 
ourselves  any  act  of  creation,  it  was  wisdom 
in  the  sacred  narrator  of  this  miracle  to 
leave  the  description  of  the  indescribable 
unattempted.  Wonderful  as  this  miracle 
was,  the  same  power  that  was  seen  in  it, 
is  displayed  every  day — in  the  seed  of  the 
corn  that  shoots  into  the  stalk,  the  blade, 
and  the  ear,  and  in  the  acorn  developing 
itself  into  the  gigantic  and  overshadoAving 
oak.  But  we  are  so  accustomed  to  these 
things  that  we  call  them  natural  occurren- 
ces, and  only  when  the  same  result  is 
achieved  by  a  more  rapid,  or  more  start- 
ling process,  do  we  call  it  a  miracle. 

20.  And  they  did  all  eat,  and  iwere  filled :  and  they 
took  up  of  the  fragments  that  remained  twelve  baskets 
full. 

lEx.  xvi.  8, 12-  1  Kings  xvii.  12, 16 ;  2  Kings  iv.  43,  44 ; 
Prov.  xlii.  25. 

All,  though  in  a  state  of  extreme  hunger, 
were  fully  satisfied.  None  of  our  Lord's 
miracles  were  better  attested  than  this. 
Five  or  more  thousand  Avitnesses  could 
not  be  deceived.  It  was  done  openly. 
The  want  of  food,  and  the  impossibility  of 
obtaining  secret  supplies  without  detec- 
tion, were  known  to  all  the  people.  Their 
senses  convinced  them  that  the  miracle 
was  real,  they  saw  the  small  provision  en- 
larged, they  lieard  the  blessing  given,  they 
felt  the  food  in  their  hands,  they  tasted  it, 
and  were  satisfied  that  what  they  received 
was  real  fish  and  bread.  In  after  daj'S,  the 
disciples,  in  proclaiming  Jesus  as  able  by 
his  death  to  save  the  souls  of  all  believers, 
would  remember  Avith  joy  this  Avonderful 
occasion.  The  Greek  word  translated  bas- 
kets means  a  Avicker  basket,  such  as  the 
JcAvs  Avere  remarkable  for  taking  on  a 
journey  to  carry,  it  is  said,  both  their  pro- 
visions and  hay  to  sleep  on,  that  they 
might  not  have  to  depend  on  Gentiles,  and 
so  run  the  risk  of  ceremonial  pollution.  It 
was  just  in  such  a  basket  that  Paul  was  let 
down  from  the  wall.  (Acts  ix.  25.)  The 
fragments  that  remained  were  a  greater 
quantity  than  the  original  provision. 

In  the  increase  of  the  loaves  and  fishes, 
notAvithstanding  the  large  distribution,  we 
have  an  apt  symbol  of  that  love  which  ex- 
hausts not  by  loving,  but  really  grows  after 


CHAPTER    XI Y. 


167 


all  its  outgoings  on  others,  and  of  the  mul- 
tiplying which  there  ever  is  in  a  true  dis- 
pensing. (2  Kings  iv.  1 ;  Pro  v.  ix.  24.)  By 
feeding  the  hungiy  we  shall  often  enrich 
ourselves,  for  God  will  bless  our  earthly 
substance.  How  much  more  will  the  hum- 
ble Sabbath-school  teacher  and  the  de- 
voted missionary  tind  that  the  Christian 
receives  in  the  ratio  in  which  he  gives,  so 
that  the  greatest  giver  is  always  the  great- 
est receiver! 

21.  And  they  that  had  eaten  were  about  five  thou- 
sand men,  besides  women  and  children. 

Five  thousand  is  doubtless  here  used  for 
a  round  number,  but  was  exact  enough  for 
all  practical  purposes.  (See  on  verses  18 
and  20.) 

22.  f  And  straightway  Je-sus  constrained  his  disciples 
to  get  into  a  ship,  and  to  go  before  him  unto  the  other 
side,  while  he  sent  the  multitudes  away. 

Constrained — urged,  induced.  Into  a sh ip, 
the  boat  in  which  they  had  come  to  the 
east  side  of  the  sea.  Unto  the  other  side,  i.  e., 
of  the  sea  of  Galilee,  "tow^ard  Capernaum" 
(John  vi.  17),  to  Bethsaida,  not  the  town 
of  that  name  on  the  north-east  coast,  but 
the  city  of  Andrew  and  Peter,  near  Ca- 
pernaum. 

2.'?.  mAnd  when  he  had  sent  the  multitude  away,  he 
went  up  into  a  mountain  apart  to  pray  :  "and  when  the 
evening  was  come,  he  was  there  alone. 

n>Mark  vi.  40.    nJohn  vi.  16. 

A  mountain,  literally,  the  mountain,  a  part 
of  that  range  by  which  the  lake  of  Genne- 
saret  is  encircled.  "  To  conceive  of  Jesus  as 
praying  only,  or  chiefly,  to  set  us  an  exam- 
ple, misses  the  great  truth  that  prayer,  as 
communion  with  the  Infinite  Spirit,  is  felt 
even  by  a  sinless  being  to  be  the  normal 
state  of  the  soul.  Neither  secret  commu- 
nion with  God  nor  vigorous  out-door  work 
should  be  neglected.  Let  him  who  de.sires 
to  be  always  in  society,  consider  how  dif- 
ferent is  his  choice  from  that  of  Jesus. 
Solitude  is  needful  to  j^revent  the  bad 
effects  of  necessary  intercourse  with  the 
world.  He  who,  like  Isaac,  meditates 
alone,  will  soon,  like  Isaac,  find  a  friend  to 
whom  he  can  be  joined  in  heart — the 
marriage  of  spirit  with  spirit;  Christ  the 
husband,  himself  the  bride.  Solitude  may 
be  the  hot-house  of  sin.  One  may  go  into 
the  mountain  to  pray,  but  take  the  multi- 
tude with  him."  Beautiful  thought !  while 
we  are  toiling  with  the  storms  of  life, 
Jesus,  on  the  mount  of  glory  is  interceding 


for  us.  When  the  evening  was  come.  In  verse 
15,  the  evening  was  mentioned,  before  the 
people  were  miraculously  fed.  The  Jews 
reckoned  two  evenings,  one  from  three 
o'clock  until  sunset,  the  other  from  sunset 
till  dark.  The  Evafngelist  here  refers  to 
the  second  evening.  He  was  there  alone — 
none  to  interfere  with  the  season  of  devo- 
tion which  He  sought.  Private  prayer  was 
our  Lord's  usual  practice.  Our  active  en- 
gagements in  ministering  blessings  to 
others  should  not  prevent  our  private 
communion  with  God. 

24.  But  the  ship  was  now  in  the  midst  of  the  sea,  "tossed 
with  waves:  lor  the  wind  was  contrary.— »lsa.  liv.  11. 

Midst  of  the  sea.  John  says  (vi.  Id)  five- 
and-twenty,  or  thirty  furlongs,  about  four 
miles.  Wind  was  contrary.  The  gale  was 
not  only  one  of  extreme  violence,  but  di- 
rectly against  their  course,  so  that  they 
made  slow  progress.  (See  John  vi.  18; 
Mark  vi.  48.)  How  sudden  are  the  transi- 
tions in  human  experience,  from  sunshine 
to  storm,  and  from  storm  to  sunshine !  A 
few  hours  before,  the  disciples  had  been 
dealing  out  the  miraculous  stores  to  the 
joyous  groups  on  the  green  grass,  the 
Great  Shepherd  of  Israel  Himself  tending 
them  with  loving  interest ;  but  now  the 
sky  is  clouded,  the  Shepherd  has  left,  and 
the  sheep,  under  a  clouded  sky,  are  scat- 
tered like  broken  reeds  in  the  trough  of 
the  sea !  Let  us  not  calculate  too  fondly 
or  confidently  on  the  permanency  of  any 
earthly  good. 

25.  And  in  the  fourth  watch  of  the  night  Jesus  went 
unto  them,  walking  on  the  sea. 

Fourth  watch,  i.  e.,  between  three  and  six 
o'clock  in  the  morning.  Jesus  irent  to  them. 
Mark  says  (vi.  48)  that  "  he  saw  them  toil- 
ing and  rowing."  (Ps.  xxxiv.  15  ;  ciii.  13.) 
Walking  on  the  sea.  Those  angry  waves 
that  tossed  the  ship  of  His  disciples  to  and 
fro,  obey  the  Son  of  God,  and  become  a 
solid  floor  under  His  feet.  That  liquid 
surface,  which  was  agitated  by  the  least 
breath  of  wind,  bears  up  the  feet  of  our 
Redeemer  like  a  rock,  ' ' ' 

26.  And  when  the  disciples  saw  him  Walking  on  the 
sea,  they  were  troubled,  saying,  It  is  a  spirit ;  and  they 
cried  out  for  fear. 

pJobix.  8;  Ps.  xciii.  3, 4 ;  civ.  3;  Rev.  x.  2,5,8. 

How  great  the  contrast — the  heaving 
waters,  the  perturbed  disciples,  and  the 
calm,  majestic  tranquility  of  the  Great 
Lord !    Jesus  would  appear  to  them  first 


168 


MATTHEW. 


like  a  dark,  moving  speck  upon  the  waters, 
then  as  a  human  figure ;  but  in  the  dark, 
tempestuous  sky,  and  not  dreaming  that  it 
could  be  their  Lord,  they  take  it  for  a  spir- 
it, and  are  seized  with  great  fear.  Herein 
the  weakness  of  tlieif  faitli  is  indicated. 
Had  not  Christ  constrained  them  to  enter 
into  the  ship,  and  were  tliey  not  in  tlie 
path  of  duty  ?  How,  then,  should  any  evil 
befall  them  ?  It  is  a  great  comfort  to  us 
when  we  can  feel  sure  that  we  are  doing 
the  will  of  God,  for  whatever  trouble  may 
threaten  us,  we  can  trust  Jesus  to  bring 
relief  in  the  storm. 

27.  But  straightway  Jesus 'spake  unto  them,  saying, 
«Beof  gooci  claeer,  it  is  I,  be  not  al'raid.— qActs  xxiii.  ii. 

Be  of  good  cheer,  &c.  It  is  I,  your  Lord 
and  Master,  I  who  have  often  before 
spoken  peace  in  your  hours  of  trouble,  / 
who  but  a  few  hours  ago  had  compassion 
on  the  multitude,  think  you  I  will  not 
much  rather  have  compassion  on  you,  my 
own  sheep,  who  "  follow  me,  and  know  my 
voice?"  The  expression,  It  is  I,  what  was 
it  but  the  voice  which  cried  of  old  in  the 
ears  of  Israel,  even  from  the  days  of  Mo^es, 
"lam,"  "I,  even  I,  am  He?"  Jesus  will 
not  always  deny  His  people  the  sensible 
comforts  of  His  grace  and  presence  ;  gen- 
erally in  the  darkest  hour  of  their  trial, 
when  least  expected.  He  reveals  Himself. 
(Isa.  xU.  10,  34,  xliii.  1,  2.) 

28.  And  Peter  answered  him  and  said,  Lord,  if  it  be 
thou,  bid  me  come  unto  thee  on  the  water. 

If  it  he  thou,  &c.  This  may  mean  that 
he  wished  a  confirmation  of  the  real  pres- 
ence of  Christ  by  another  miracle,  or  per- 
haps we  may  give  it  in  this  sense,  since  or 
inasmuch  as  it  is  thou,  and  then  the  general 
sentiment  would  be,  inasmuch  as  it  is  thou, 
I  am  so  relieved  of  fear,  that  I  am  willing 
at  Thy  command  to  step  forth  from  the 
ship,  and  come  to  Thee  upon  the  water. 
It  is  more  than  probable,  however,  that 
Peter  had  more  ardor  than  his  faith  would 
justify.  His  fiiith  was  mixed  with  vain 
glory.  There  was  a  measure  of  presump- 
tion in  it.  His  mind  was  not  resting  solely 
on  Christ,  he  partly  gloried  in  himself. 
Of  course  the  Lord  will  select  me  to  be  the 
hero.  It  is  those  who  feel  their  unfitness 
to  occupy  important  stations,  who  are 
strengthened  when  exalted  to  them.  Let 
us  not  rashly  ask*Jesus  to  bid  us  come 


unto  Him  on  the  water,  but  ask  Him  rather 
to  come  unto  us  in  the  ship. 

29.  And  he  said,  Come.  And  when  Peter  was  come 
down  out  of  the  ship,  he  wallsed  on  the  water,  to  go  to 
Jesus. 

Come.  Our  Lord  did  not  quite  say  come 
to  me,  but  come,  and  Peter  did  come,  but  not 
quite  to  Jesus.  Jesus  came  to  him.  He 
walked  on  the  tvater — so  that  Peter  actually 
performed  the  miracle. 

30.  But  wlien  he  saw  the  wind  boisterous,  he  was 
afraid,  and  beginning  to  sink,  he  cried,  saying.  Lord, 
save  me. 

The  wind  was  as  boisterous  before, 
but  Peter  "saw"  it  not,  seeing  only  the 
power  of  Christ,  in  the  lively  exercise  of 
faith.  Now  he  sees  the  fury  of  the  ele- 
ments, and  immediately  the  power  of 
Christ  to  bear  him  up  fades  before  his 
view,  and  this  makes  him  afraid,  as  how 
could  he  be  otherwise  without  any  felt 
power  to  keep  him  up  ?  He  then  begins  to 
sink,  and  finalh',  conscious  that  his  experi- 
ment has  failed,  he  casts  himself,  in  a  sort 
of  desperate  confidence  upon  his  Lord  for 
deliverance.  Peter  looked  at  the  waves 
and  listened  to  the  wind,  instead  of  look- 
ing to  the  Lord.  If  we  look  at  the  trial, 
and  not  at  Him  who  sends  it,  we  may  well 
be  alarmed. 

31.  And  imniediately  Jesus  stretclied  fortli  his  hand, 
and  caught  him,  and  said  unto  liim,  'O  thou  of  little 
faith,  wlierelbre  didst  thou  doubt  ? 

'Mark  iv.  40 ;  xvi,  14 ;  Luke  xxiv.  25. 

And  caught  him.  This  shows  that  Peter 
was  not  far  from  his  Master  when  his  faith 
failed  him  and  he  began  to  sink.  Thus  the 
soul  of  the  believer  often  faints  through 
doubt  and  distrust,  even  when  within  reach 
of  an  Almighty  Saviour  upon  whom  to  re- 
cline. 0  thou  of  little  faith,  &c.  Jesus  did 
not  find  fault  with  him  for  coming,  but  for 
doubting.  It  was  not  that  he  trusted  his 
Master  too  much, but  too  little.  On  various 
occasions  Jesus  showed  the  importance  of 
a  persevering  confidence  in  His  poAver. 
When  He  stretches  forth  His  hand,  and 
shows  us  His  salvation.  He  makes  us  won- 
der that  we  could  have  doubted  His  power 
and  grace  at  all. 

32.  And  when  they  were  come  into  the  ship,  the  wind 
ceased. 

Now  were  literally  fulfilled  the  words 
of  the  Psalmist, "  He  maketh  the  storm  a 
calm,  so  that  the  waves  thereof  are  still." 
(Ps.  evii.  29.)  As  it  was  with  this  ship  so 
shall  it  be  with  the  Church  of  God,  which 


CHAPTER    XIY. 


169 


has  been,  and  is  yet  to  be,  environed 
with  storms.  Jesus  has  not  left  the  foun- 
dering vessel  to  reel  and  plunge  amid  those 
moral  tempests  that  are  to  close  the  great 
drama  of  time !  No ! — "  in  the  fourth  watch 
of  the  night" — when  the  darkness  is  thick- 
est and  the  billows  highest,  "  He  that  shall 
come,  will  come,  and  will  not  tarry."  Just 
as  the  new  creation  is  about  to  put  on  its 
full  robe  of  morning  light.  He  will  hush 
every  billow,  and  mooring  His  vessel  on 
the  heavenly  shore,  take  His  storm-tossed 
Church  to  be  forever  with  its  Lord. 

33.  Then  they  that  were  in  tlie  ship  came  and  wor- 
shipped him,  saying,  Of  atruth'tliou  iirt  tlieWon  ofCJod. 

»Ps.  ii.  7;  chap.  xvi.  IG,  xxvi.  (i3;  Mark  i.  1 ;  Luke  iv. 
41 ;  Juhn  i.  49,  vi.  (i9,  xi.  27  ;  Acts  viii.  37  ;  Kom.  i.  4. 

There  was  something  in  Chrisfs  walking 
on  the  sea  and  stilling  the  tempest,  so  in- 
dicative of  divine  majesty  and  power,  that 
it  caused  them  to  lose  sight  of  that  equally 
wondrous  miracle  of  the  loaves  and  fishes, 
■wrought  but  a  few  hours  previous.  (See 
Mark  vi.  5-.)  Worshipped  him.  Reverently 
bowing  and  making  the  following  confes- 
sion :  Of  a  truth  thou  art  the  Son  of  God. 
Not  merely  the  Messiah  in  the  ordinary 
sense,  but  with  special  reference  to  His 
Divine  character  as  revealed  in  the  New 
Testament.  The  words  are  equivalent  'to 
the  memorable  confession  made  soon  after, 
"thou  art  the  Christ,  the  Son  of  the  living 
God."     (Chap.  xvi.  16 ;  see  Ps.  Ixxxix.  25.) 

a4.  1[  And  when  they  were  gone  over,  they  came  into 
the  land  ofGennesaret.  So.  And  when  the  men  of  that 
place  had  knowledge  of  lum,  they  sent  out  into  all  that 
country  round  about,  and  brought  unto  him  all  that 
were  diseased ;  3ti.  And  besought  him  that  tliey  might 
only  touch  the  hem  of  his  garment :  and  "a-s  niany  as 
touched  were  made  perfectly  whole. 


tMark  vi.  53.  "Chap.  ix.  20 ;  Mark  iii.  10 ;  Luke  vi.  19 ; 
Acts  xix.  12. 

The  district  of  Gennesaret  extended 
along  the  west  side  of  the  lake,  to  which 
it  gave  fts  name,  nearly  four  miles,  and 
was  in  breadth,  upon  an  average,  about 
two  miles  and  a  half.  It  is  sujjposed  to 
have  been  the  same  as  Chinnereth,  or  Cin- 
nereth,  in  the  Old  Testament.  (See  Num. 
xxxiv.  11.)  It  is  likely  that  our  Lord 
landed  not  far  from  Capernaum,  which 
some  think  was  situated  in  the  land  of 
Gennesaret,  for  He  very  soon  went  to  that 
city.     (John  vi.  24,  59.) 

As  the  inhabitants  had  previous  knowl- 
edge of  Jesus,  they  flocked  to  Him  with 
their  sick,  only  desiring  leave  to  touch  the 
hem,  or  fringe  of  His  garment,  and  this 
being  done,  they  were  all  immediately  and 
perfectly  healed.  The  healing  virtue, 
however,  lay  not  in  their  finger,  but  in 
theii^aith,  or  rather  in  Christ,  whom  their 
faith  apprehended.  "  I  feel,"  says  Chalmers, 
"  as  if  a  great  lesson  hung  on  the  efficacy 
of  a  touch,  though  it  was  only  on  the  hem 
of  the  Saviour's  garment.  I  feel  as  if  it 
corresponded  to  faith  in  His  name,  when 
the  power  of  conception  Avas  dull  and  feeble 
— so  that  we  could  frame  no  apprehension 
of  His  person.  When  I  labor  under  the 
want  of  a  lively  manifestation,  let  the  sound 
of  His  name  uphold  my  confidence  and  be 
as  ointment  poured  forth.  But,  O  my  God, 
that  this  confidence  might  continue  undis- 
turbed, do  Thou  cleanse  my  heart  of  all 
regard  for  iniquity !" 


1.  What  is  said  of  Herod  the  tetrarch?  2.  Why  was  John  imprisoned?  3.  What  of  Salome?  4.  What  became 
of  Herod,  Herodias  and  Salome  ?  5.  What  course  did  the  disciples  pursue  in  relation  to  John's  body  ?  6.  What 
miracle  is  here  recorded  ?  7.  Mention  the  particulars  of  it.  8.  What  lessons  does  it  teach  ?  9.  How  did  Jesus 
approach  the  disciples  on  the  sea?  10.  How  were  they  affected  by  the  sight  of  Him  ?  11.  What  did  our  Lord 
say  to  them  ?    i:'..  What  did  Peter  say  and  do  ?    13.  What  took  place  in  "  the  land  ofGennesaret  ?" 


170 


MATTHEW. 


CHAPTER  XV. 

3  Christ  reproveth  the  scribes  and  Pharisees :(^transgrf s- 
suifi  God's  commnndmrnt  throuph  their  own  traditions  : 
K^.t:acheth  how  that  which  goeth  into  tlie  mouth  doth 
not  derile  a  man.  21  He  heale.th  the  daughter  of  the 
v>omdn  of  Canaan,  30  and  other  great  multitudes :  32 
mul  with  seven  loaves  and  a  few  fishes  again  feeds  the 
multitude  by  miracle. 

THEN  »came  to  Jesus  scribes  and  Pharisees,  which 
were  of  Jerusalem,  saying,    2.  i>\\niy  do  thy  disci- 
ples transgress  ■^the  tradition  of  the  elders?   tor  they 
wa.sh  not  their  liands  when  tliey  eat  bread. 
"Mark  vii.  1.    i>Mark  vii.  5.    cCol.  ii.  8. 

Why  do  tint  disciples,  &c.  (See  IVIark  vii. 
2,  5.)  Though  these  scribes  and  Pharisees 
were  the  professed  guardians  of  the  sacred 
oracles,  and  professed  to  believe  in  God's 
inspired  Word,  the  first  fault  they  found 
with  Jesus  was,  not  that  He  transgressed 
that  Word  (for  the  Mosaic  law  did  not 
require  this  washing  of  the  hands),  but 
that  He  transgressed  the  tradition  of  the 
elders,  or  those  who  had  obtained  among 
the  people  a  distinguished  name  for  wis- 
dom. They  ivash  not  their  hands,  &c. '  For 
aught  we  know  the  disciples  were  as  cleanly 
in  their  habits  as  the  Pharisees,  but  in 
part,  at  least,  through  the  influence  of 
Jesus,  they  had  ceased  to  wash  their  hands 
as  an  act  of  religions  importance.  Of  this 
these  hypocrites  from  Jerusalem  complain. 
It  is  doubtless  a  criticism  upon  Jesus  rather 
than  upon  the  disciples. 

3.  But  he  answered  and  said  unto  them.  Why  do  ye 
also  transgress  the  commandment  of  God  by  your  tra- 
dition ?  4.  For  God  commanded,  saying,  ^Honour  thy 
father  and  mother:  and,  <IIe  that  curseth  lather  or 
mother,  let  him  die  the  death.  5.  But  ye  say,  Whoso- 
ever shall  sav  to  his  father  or  his  mother,  tit  is  a 
gift,  bv  whatsoever  thou  mightest  be  profited  by  me; 
6.  And  honour  not  his  father  or  his  mother,  he  shall  be 
free.  Thus  have  ye  made  the  commandment  ot  God 
of  none  effect  by  your  tradition. 

iKx.  XX.  12:  Lev.  xix.  3;  Deut.  v.  16;  Prov.  xxiii.  22; 
Eph.  vi.  2.  rEx.  xxi.  17;  Lev.  xx.  9;  Deut.  xxvii.  16; 
Ps.  XX.  20,  and  xxx.  17.    fMark  vii.  11, 12. 

Why.  Our  Lord  replies  as  they  had 
questioned  Him.  He  here  tears  up  the 
very  foundation  on  which  their  whole 
reasoning  was  erected,  and  shows,  by  a 
manifest  example,  how  tradition  is  often 
at  variance  with  the  Divine  laws.  Filial 
duty  is  most  strongly  enjoined  in  the  law 
of  God,  and  the  neglect  of  it  is  represented 
as  a  very  great  sin.  One  of  the  proper 
modes  for  a  child  to  express  toward  a 
parent  that  respectful  affection  which  the 
word  honor,  in  the  fifth  commandment, 
requires,  is  for  the  child  to  support  the 
parent,  either  wholly  or  in  part,  when  the 
parent's  circumstances  require  and  the 
child's  permit  this.    To  curse  a  parent,  to 


treat  a  father  or  mother  with  disrespect 
or  cruelty,  is  condemned  in  the  strongest 
terms  in  the  Divine  law.  But  ye  say,  &c. 
Allusion  is  here  made  to  a  method  of  ren- 
dering void  the  precept  to  relieve  parents, 
practiced  by  the  Jews  at  this  time.  It  was 
held  by  the  traditions  of  the  elders,  that 
if  a  son  made  a  formal  devotion  to  sacred 
purposes  of  those  goods  which  he  could 
aflbrd  for  the  relief  of  a  parent,  it  was  then 
not  lawful  for  him  to  succor  a  parent. 
And,  what  was  most  strange,  he  was  not 
held  to  be  bound  by  his  words  to  devote 
his  estate  to  sacred  uses,  but  not  to  relieve 
the  parent  he  was  inviolably  bound.  It 
seems  probable  that  the  Pharisees  devoured 
the  offerings  which  they  instructed  sons  to 
make.  lie  shall  be  free,  that  is,  from  the 
command  of  God  mentioned  in  verse  4. 
(See  Mark  vii.  12.)  That  these  words  are 
in  italic,  shows  that  they  are  not  in  the 
original  Greek,  but  are  inserted  by  the 
English  translators  on  their  own  authority, 
in  order  to  make  sense.  Thus  have  ye  made 
the  commandment  of  God  of  none  effect — set 
it  aside,  cancelled  it.  Hypocrites  have 
ever  been  more  zealous  for  forms  of  human 
appointment  than  the  law  of  God. 

7.  sYe  hypocrites,  well  did  Esaias  prophesy  of  you, 
saying,  8.  ''This  people  draweth  nigh  unto  me  with 
their  mouth,  and  hononreth  me  with  their  lips;  but 
their  heart  is  iiar  from  me.  9.  But  in  vain  they  do  wor- 
ship me,  "teaching  for  doctrines  the  commandments  of 
men. 

EMark  vii.  fi.  iilsa.  xxix.  13;  Ezek.  xxxiii.  31.  "Isa. 
xxix.  13 ;  Col.  ii.  18,  22 ;  Titus  i.  14. 

Ye  hypocrites.  They  were  so  called,  1. 
Because  they  placed  holiness  and  religion 
in  ceremonies  of  human  invention.  2. 
Because  being  so  superstitiously  careful  to 
avoid  bodily  pollutions,  they  left  their 
hearts  within  full  of  hypocrisy  and  iniquity. 
One  evidence  of  this  was  their  attem])t  to 
get  rid  of  the  duty  of  providing  for  needy 
parents,  under  an  appearance  of  piety 
toward  God.  This  people.  The  pronoun 
here  implies  contempt.  The  heart  alone 
wor.ships  God  by  its  approach.  In  vain  do 
they  worship  me,  &c.  The  services  they 
profess  to  perform  to  me,  are  performed 
from  a  regard,  not  to  my  authority,  but  to 
the  authority  of  men.  Their  worship 
cannot  serve  the  purpose  of  worship.  It 
cannot  be  acceptable  to  me.  It  cannot  be 
useful  to  them. 


CHAPTER    XY, 


171 


10.  kAnd  lie  called  the  multitude.  And  said  unt)  them, 
Ilfar,  iiiui  underHtand  :  11.  'Not  that  which  goelh  into 
the  mouth  deliletli  a  man  ;  but  that  which  Cometh  out 
or  the  mouth,  this  dehleth  a  man. 

kMark  vii.  U.  lACts  x.  15 ;  Kom.  xlv.  14, 17,  20;  1  Tim. 
iv.  4 ;  Titus  i.  15. 

Jesus  applied  the  principle  to  the  case 
before  them.  "  Food,  even  although,  from 
being  eaten  with  unwashen  hands,  not  so 
clean  as  it  might  be,  cannot  make  a  man 
morally  impure,"  but  such  "evil  thoughts," 
or  rather  "  wicked  reasonings  "  as  come  out 
of  the  mouths  of  the  pharisaic  scribes, 
when  "  they  make  void  the  commandment 
of  God  through  their  traditions,"  they 
indeed  make  a  man  morally  imi^ure.  My 
disciples,  in  neglecting  a  mere  human  tra- 
dition, have  incurred  no  guilt,  have  done 
nothing  to  displease  God,  but  these  men, 
with  all  their  pretended  sanctity,  who 
would  bring  tliem  in  guilty  before  God, 
unfit  for  fellowship  with  Him,  make  it 
evident,  by  their  wicked  reasonings,  which 
"proceed  out  of  their  mouth,"  that  in  their 
inner  man  they  are  "  full  of  what  is  abom- 
ination "  to  Him  who  requires  "  truth  in 
the  hidden  part."  Intemperance  in  food 
or  drink  may  indeed  morally  defile  a  man, 
but  even  in  this  case  the  pollution  would 
arise  from  the  wickedness  of  the  heart. 

12.  Then  came  his  disciple.?,  and  said  unto  him,  Know- 
est  thou  that  the  Pharisees  were  offended  after  they 
heard  this  saying? 

This  saying,  i.  e.,  His  reply  in  verses  3-9, 
or  perhaps  the  declaration  in  verse  11. 
These  Pharisees  were  rendered  indignant, 
not  less  by  the  superiority  of  Christ's  argu- 
ments, than  by  the  diminution  of  their 
reputation  with  the  multitude.  They  had 
come  to  beat,  not  to  be  beaten ;  but  now 
by  a  well-known  traditionary  tenet  of 
theirs,  they  were  convicted  of  a  direct 
violation  of  God's  law. 

13.  But  he  answered  and  said,  mEvery  plant,  which 
my  heavenly  Father  hath  not  planted,  shall  be  rooted 
up.  14.  Let  them  alone :  "thev  be  blind  leaders  of  the 
blind.  And  if  the  blind  lead  the  blind,  both  shall  fall 
into  the  ditch. 

"John  XV.  2;  1  Cor.  iii.  12,  <fec.  "Isa.  ix.  16;  Mai.  ii. 
8 ;  chap,  xxiii.  16 ;  Luke  vi.  39. 

Every  plant.  Referring  to  the  teaching 
and  traditions  of  the  Pharisees,  not  to  their 
persons.  At  the  same  time  we  should  also 
bear  in  mind  what  was  said  in  chapter  xiii. 
about  the  identification  of  individuals  with 
the  doctrines  which  they  professed.  We 
are  not  to  fight  with  carnal  weapons,  but 
wait,  preach,  protest,  pray.  Sooner  or  later, 
as  WycUffe  said,  "the  truth  shall  prevail." 
Let  them  alone.     Have  nothing  to  do  with 


them.  Do  not  desire  their  patronage  or 
cooperation.  With  all  their  sanctimonious 
pretensions  to  wisdom  and  piety,  they  are 
the  stupid  and  wicked  teachers  of  a  stupid 
and  wicked  people.  And  as  blind  leaders 
of  the  blind,  they  will  precipitate  themselves, 
along  with  those  who  have  committed 
themselves  to  their  directions,  into  the  pit 
of  perdition. 

Though  to  all  men,  especially  to  well- 
me.  ning  though  mistaken  brethren  in 
Chrib.  ,we  ought  to  avoid  giving  unnecessary 
offense,  yet,  as  our  Lord's  conduct  here 
shows,  with  regard  to  everything  in  the 
shape  of  religious  doctrine,  which  we 
cannot  find  in  the  Bible — with  regard  to 
everything  in  the  shape  of  religious  insti- 
tution, unsanctioned  by  its  authority,  we 
ought  not  to  refrain  from  speaking  the 
truth,  from  the  fear  of  giving  offense  to 
influential,  and,  in  a  worldly  point  of 
view,  respectable  men. 

15.  oTIien  answered  Peter  and  said  unto  him,  Declare 
unto  us  this  parable.— "Mark  vii.  17. 

The  word  parable  here  means  the  weighty 
sentiment  exi)ressed  in  verse  11 .  It  is  not  that 
Peter  did  not  understand  it,  but  he  found  it 
difficult,  from  his  prejudices, to  distinguish 
between  the  symbol  and  the  reality. 
Indeed  he  could  hardly  believe  liis  ears, 
that  a  distinction  of  meats  availed  not, 
and  therefore  asks  an  explanation.  (See 
Acts  X.  9,  &c.) 

16.  And  Jesus  said,  rAre  ye  also  yet  without  under- 
standuig?— pChap.  xvi.  9;  Mark  vii.  IS. 

Are  ye — My  own  disciples,  also,  that  is,  as 
well  as  the  Pharisees,  yet,  after  all  my 
example  and  instruction,  vithmd  under- 
standing, of  the  difference  between  physical 
uncleanness  and  moral  defilement?  There 
is  a  slight  shade  of  censure,  that  His 
disciples  did  not  understand  what  was 
addressed  to  the  multitude  (verse  11),  with 
the  command  that  they,  who  were  far 
below  the  apostles  in  spiritual  discernment, 
should  hear  and  understand  it.  (Isa. 
xxviii.  9.  10.;  Heb.  v.  12.) 

17.  Do  not  ye  yet  understand,  that  qwhatsoever 
entereth  in  at  the  mouth  Roeth  info  tlie  belly,  and  is 
cast  out  into  the  drauijlit  ?  is.  But  rtljosc  tilings  which 
proceed  out  of  tlie  montli,  coniH  forth  from  tlie  heart, 
and  they  defile  the  man.— ql  Cor.  iv.  13.    'James  iii.  6. 

Familiar  though  these  sayings  of  our 
Lord  have  now  become,  what  freedom 
from  bondage  to  outward  things  do  they 
proclaim,  on  the  one  hand,  and  on  the 
other,  how  searching  is  the  truth  which 


172 


MATTHEW. 


they  express — that  nothing  which  enters 
from  without  can  really  defile  us,  and 
that  only  the  evil  that  is  in  the  heart,  that 
is  allowed  to  stir  there,  to  rise  up  in 
thought  and  afi'ection,  and  to  flow  forth 
into  voluntary  action,  really  defiles  a  man ! 

19.  sFor  out  of  the  heart  proceed  evil  thoughts,  mur- 
dere,  adulteries,  Ibrnicutions,  tliet'ts,  false  witness,  blas- 
phemies: 'M.  These  aiv  t/ir  I /tings  wliich  delile  a  man: 
but  to  eat  with  uuwashL'ii  hands  derileth  not  a  man. 

sGen.  vi.  5,  and  viii.  21;  i'ruv.  vi.  14;  Jer.  xvii.  9; 
Mark  vii.  21. 

Evil  thoughts,  such  as  the  Pharisees  en- 
tertained in  evading  the  fifth  command- 
ment— the  first  motions  of  sin  in  general, 
as  well  as  wicked  designs.  Murders,  adul- 
teries, fornications,  thefts,  sin  against  the 
sixth,  seventh  and  eighth  commandments. 
The  plural  number  adds  emphasis.  Blas- 
phemies (sins  against  the  third  command- 
ment), indicate  concealed  and  open  enmity 
(blasphemy  against  God  and  man).  How 
appalling  is  this  black  catalogue !  Such  is 
the  description  by  the  tender,  merciful, 
truth-speaking  Saviour,  of  every  human 
heart  in  its  natural  state.  How  much 
reason  have  we  to  pray  for  a  clean  heart ! 
(Ps.  li.  10.)  These  are  the  things — not  all 
the  things,  but  plentiful  specimens  of  them. 
Men  are  inclined  to  lay  the  blame  of  their 
sins  on  temptation — the  tempter,  and  so 
to  excuse  themselves;  but  our  Lord  tells  us 
they  proceed  out  of  the  heart.  Defileth  not  a 
man.  In  the  very  word  man  lies  an  argu- 
ment: for  the  spiritual  nature,  which  is 
the  better  part  in  man,  is  not  reached  by 
outward  filth.  "  And  yet,"  says  one,  "  how 
many  scruple  to  commune  with  unwashed 
hands,  but  scruple  not  to  commune  with 
unwashed  consciences .'" 

21.  IT  'Then  Jesus  went  thence,  and  departed  into  the 
coasts  of  Tvre  and  Sidon.  22.  And  behold  a  woman  of 
Canaan  came  out  of  the  same  coasts,  and  cried  unto 
)iim  saying.  Have  mercy  on  me,  O  Lord,  thou  son  of 
navid  ;  my  daughter  is  grievously  vexed  witli  a  devil. 
23.  But  he'answered  her  not  a  word.  And  liis  disciples 
came  and  besought  him,  saying,  send  her  away:  for 
she  crieth  after  us.  24.  But  he  answered  and  said,  "I 
am  not  sent  but  unto  the  lost  sheep  of  the  house  of 
Israel.  2.5.  Then  came  she  and  worshipped  )iim.  say- 
ing. Lord,  help  me.  2fi.  But  he  answered  and  said,  It 
is  not  meet  to  take  the  children's  bread  and  to  cast  it  to 
idogs.  27.  And  she  said.  Truth,  Lord  :  yet  the  dogs  eat 
of  the  crumbs  which  fall  from  their  masters'  table.  2S. 
Then  Jesus  answered  and  said  unto  her,  O  woman, 
great  i.f  thv  faith  :  be  it  unto  thee  even  as  thou  wilt. 
And  her  daughter  was  made  whole  from  that  very  hour. 

"Chap.  X.  5,  fi :  Acts  iii.  25,  26,  and  xiii.  46 ;  Rom.  xv.  8. 
»Chap.  vii.  6 ;  Phil.  iii.  2. 

Tyre  and  Sidon.  The  two  great  Pheni- 
cian  seaports  lying  upon  the  !Mediterra- 
nean  Sea  in  the  north-western  part  of  Judea, 
but  here  denoting  the  territory  generally 
to  the  frontiers  of  which  Jesus  now  came. 


A  woman  of  Canaan.  She  was  a  Gentile. 
Living  at  a  distance  from  the  Lord,  and 
from  all  the  privileges  of  Judea,  she  may 
have  become  acquainted  with  the  charac- 
ter of  Jesus  by  the  fame  occasioned  by 
His  discourses,  and  the  nuracles  He  had 
IDcrformed,  either  for  the  benefit  of  His 
own  people  or  for  the  good  of  others. 
Came  out  of  the  same  coasts.  In  making  this 
visit,  how  many  obstacles  had  she  to  en- 
counter, arising  from  distance,  delicacy, 
danger,  duty  to  her  daughter,  &c.  Cried 
unto  him,  &c.  Mark  the  brevity,  fullness 
and  earnestness  of  this  petition !  Her  ad- 
dressing Jesus  under  the  character  of  Lord 
and  Son  of  David,  amounted  to  confessing 
Him  to  be  the  Messiah.  Have  mercy  on  me, 
&c.  So  entirely  had  she  made  her  daugh- 
ter's misery  her  own,  that  she  seeks  mercy 
for  herself. 

Ansu-ered  her  not,  &c.  "  The  Word  has  no 
word,  the  Fountain  is  sealed,  the  Physician 
withholds  his  remedies."  How  unlike  His 
accustomed  kindness  this  silence  of  our 
Lord !  Who  could  understand  this  as  any 
other  than  a  repulse  ?  But  the  petitioner 
relies  upon  His  i^romises  as  a  rock  which 
cannot  fail  her.  Many  times,  in  our  expe- 
rience, we  cannot  explain  God's  proceed- 
ings, but  have  to  wait  and  wonder,  and 
wonder  and  wait.  But  let  us  not  construe 
rashly  His  dealings  with  us,  lest  we  miscon- 
strue. "  The  Lord  trieth  the  righteous."  If  we 
would  be  really  blessed  of  Him,  the  determi- 
nation of  Job  must  be  ours.  "Though  he  slay 
me  yet  vill  I  trust  him.'"  Though  our  trials 
should  be  severe,  and  our  prayers  be  un- 
answered, we  must  continue  to  pray.  Be- 
hind a  frowning  cloud  He  often  hides  a 
smiling  face.  His  disciples  came,  &c.  The 
expression  is  an  equivocal  one ;  let  us  hope 
that,  unable  to  hear  that  mother's  voice 
unmoved,  they  took  up  her  cause — "  j'ield 
to  her  request,  heal  her  daughter,  for  it  is 
wretched  to  hear  her  reiterated  supplica- 
tions." 

lam  not  sent,  &c.  Here  is  a  kind  of  ex- 
clusion, which  seems  to  place  her  beyond 
the  reach  of  His  communion.  Jesus  had 
come  solely  to  the  Jews,  in  the  sense  that 
His  personal  ministry  was  to  be  exercised 
only  within  the  limits  of  Judea.  How 
must  this  reply  have  affected  the  ]ioor 
petitioner.    Silence  was  discouraging,  but 


CHAPTER    XV. 


173 


this  must  have  been  more  so.  That  might 
be  imputed  to  other  causes ;  she  might  sup- 
pose lie  was  considering  her  request,  and 
though  lie  had  said  nothing  in  her  favor, 
yet  He  had  said  notliing  against  her:  this, 
however,  is  not  only  giving  her  a  denial, 
but  giving  the  reason  of  it,  which  would 
seem  to  render  it  irrevocable.  To  an  eye 
of  sense,  it  would  now  seem  to  be  a  lost 
cause.  It  is  not  so,  however,  to  an  eye  of 
faith. 

Lord  help  me.  The  more  she  was  re- 
pulsed, the  closer  she  crept  to  Him.  Sent 
to  me  or  not,  here  Thou  art.  Oh,  Saviour  of 
the  unfortunate  !  Called  or  not,  here  am 
I,  a  wretched  mother!  Thou  mvtst  hear 
and  answer  my  petition.  It  is  not  meet,  &c. 
Tlie  children  are  the  Jews,  the  dogs  are  the 
Gentiles.  Feeling  herself  unworthy,  she 
is  not  offended  by  the  seeming  severity  of 
this  reply.  Truth,  Lord,  yet  the  dogs  eat,  &c. 
How  invincible  a  faith,  what  wonderful 
perseverance,  what  deep  humility  !  The 
Saviour  could  not  cast  her  lowTr  than  she 
was  content  to  cast  herself.  No  term  of 
reproach  that  He  could  apply  to  her,  which 
she  was  not  most  willing  to  accept,  and 
from  which  she  could  not  gather  argu- 
ments for  His  mercy.  Even  the  very  depth 
of  her  degradation  only  forms  a  stronger 
plea  for  the  extension  of  His  love.  If  a 
dog,  then  still  one  of  the  household,  with 
no  title  indeed  to  the  children's  bread,  but 
with  a  stronger  claim  upon  the  crumbs 
than  one  more  distant,  though  less  de- 
graded. 

Great  is  thy  faith,  &c.  Her  faith,  over- 
came obstructions,  not  physical,  as  in 
the  case  of  the  i^aralytie,  for  whom  the 
roof  was  uncovered,  not  personally  hostile, 
as  those  of  Bartimeus,  who  cried  the  more 
for  the  rebuke  he  received  from  those  who 
were  near  Jesus,  but  obstructions  appar- 
ently in  Christ  Himself.  Be  it  unto  thee, 
&c.  What  a  God-like  declaration  is  this ! 
Her  faith  had  entreated  Him  as  Lord,  and 
as  such  He  now  addresses  her.  "  Satan 
shall  be  dethroned,  and  thy  daughter  shall 
be  healed."  Be  it  unto  thee  even  as  thou 
wilt.  "  Thy  faith  can  be  trusted,  it  will 
dictate  that  which  is  right."  Illustrious 
woman  !  She  has  conquered  the  King  of 
kings  and  Lord  of  lords ;  all  the  perfections 
of  Deity  now  come  forth  to  her  help; 


Omnipotence  movesat  her  bidding  to  effect 
her  desire;  her  will  for  a  time  is  as  the 
will  of  God.  And  her  daughter  wasmade  whole 
from  that  very  hour.  Here  is  additional  evi- 
dence that  the  woman's  faith  was  great.  She 
doubted  not  the  word  of  Jesus,  nor  asked 
for  a  sign  that  her  desire  was  granted,  but 
without  delay  departed  to  her  home,  in  the 
conlidence  that  her  daughter  was  well. 

29.  H  yAiidJesusfli-partcil  friimUicnce,  and  came  nigh 
mnto  the  sea  of  tialihc,  uud  went  up  into  a  mouutain, 
and  sat  down  there.— ;Mark  vii.  HI.    «Cliap.  iv.  18. 

Departed  .  .  .  thence unto   the  sea   of 

Galilee — from  the  north-west  to  the  north- 
eastern part  of  Galilee.  Went  up  into  a 
mountain,  literally,  the  mountain,  i.  e.,  the 
mountainous  ridge  environing  the  lake. 
Sat  down  there.  He  did  not  volunteer  to 
bid  the  people  approach,  but  awaited  them. 

30.  "And  grreat  multitudes  came  unto  him,  having 
with  tlieiu  iliiiar  tliat  irrye  lame,  blind,  dumb,  maimed, 
and  manv  otliors,  and  cast  tliem  down  at  Jesus'  feet, 
and  lie  healed  them  :  :!1.  Insomuch  that  the  multitude 
wundo-ed,  when  thev  saw  tlie  dumb  to  speak,  the 
maimed  to  be  wh(il(>,  t)ie  lame  to  walk,  and  the  blind  to 
see  :  and  they  gluritied  the  God  of  Israel.— "Isa.  xxxv. 
5.  (i. ;  chap.  x"i.  5  ;  Luke  vii.  22. 

Great  mtdtitudes,  &c.  His  fame  had  before 
tilled  that  region  (iv.  2.5) ;  and  now,  on 
His  coming  thither,  the  people  gathered 
around  Him  in  great  numbers,  to  be  healed. 
Maimed.  This  word  means  those  who  had 
lost  an  arm,  or  a  leg,  or  a  foot,  and  hence 
hardly  any  of  the  miracles  of  our  Lord 
were  more  illustrious  and  amazing,  than 
the  recovery  of  such.  We  have  no  reason 
to  doubt  that  at  the  resurrection  morn  the 
limbs  which  any  of  God's  people  may  have 
lost,  will  be  restored  to  them  perfect  and 
beautiful.  Cast  them  down,  &c. — brought 
them  before  Jesus  and  laid  them  down, 
as  expressive  of  the  humility  of  their 
submission.  It  may  be  that  we  ourselves 
owe  to  the  kindness  of  our  friends,  under 
God,  in  times  past,  the  salvation  of  our 
souls;  a  mother  who  long  prayed  for  us 
in  secret  and  wdth  many  tears,  or  a  relative 
who  expostulated  with  us  in  the  days  of 
our  folly,  persuaded  us  to  go  to  the  house 
of  God,  and  encouraged  us  to  forsake  the 
world,  and  to  serve  the  Lord.  And  he 
healed  them.  There  is  no  ailment  of  heart, 
no  spiritual  complaint,  Jesus  cannot  cure. 
Glorified  the  God  of  Israel.  They  all,whether 
Jew^s  or  Gentiles,  acknowledged  this  to  be 
a  wonderful  w^ork  of  mercy,  wrought  by 
the  God  of  Israel,  and  such  as  no  other 
god  was  able  to  do. 


174 


MATTHEW. 


32.  iiThen  Jesus  called  his  disciples  unto  him,  and  said, 
I  have  compulsion  on  the  multitude,  because  tliey 
continue  witli  me  now  three  days,  and  have  nothing  to 
eat :  and  I  will  not  send  them  away  fasting,  lest  they 
I'aint  in  the  way.— ''Mark  vui.  1. 

/  have  compassion.  While  the  people 
forget  hunger  in  admiration,  Jesus  pities 
them,  and  is  not  affected  by  their  praise  of 
His  miracles.  A  great  crowd  of  men  and 
women  is  always  a  solemn  sight.  It 
should  stir  our  hearts  to  feel  that  each  is  a 
a  dying  sinner,  and  each  has  a  soul  to  be 
saved.  Of  all  the  feelings  experienced  by 
our  Lord  when  upon  earth,  there  is  none 
so  often  mentioned  as  "  compassion."  This 
should  encourage  all  who  are  hesitating 
about  beginning  to  walk  in  God's  ways,  as 
it  shows  that  the  Saviour  will  receive  them 
graciously,  forgive  them  freely,  and  abun- 
dantly supply  all  their  need.  They  continue 
with  me — other  sufferers  being  laid  before 
Him  from  time  to  time.  And  have  nothing 
to  eat — their  supjily  of  food  was  now 
exhausted.  It  was  the  interest  of  the 
people  to  remain  with  Jesus,  and  yet  He 
seized  that  as  a  reason  for  conferring  a 
new  benefit  upon  them.  I  ivHl  not  send, 
them  aivay  fasting,  &c.  How  beautiful 
that  Pie  who  governs  angels,  should  conde- 
scend to  notice  even  the  humblest  wants 
of  the  human  body  !  He  never  sent  men 
away  in  want. 

.33.  cAnd  his  disciples  say  unto  him,  "Whence  should 
we  liave  so  much  bread  in  the  wilderness,  as  to  fill  so 
great  a  multitude  ?— c2  Kings  Iv.  43. 

This  miracle  must  not  be  confounded 
with  the  similar  one  recorded  in  chapter 
xiv.  15-21.  TJtat  was  performed  for  the 
inhabitants  who  followed  Jesus  and  an- 
tieiimted  His  debarkation  from  the  western 
side  of  the  lake,  and  took  place  upon  the 
plain  of  Butaiha,  near  the  village  of  Beth- 
saida.  This  took  place  when  Jesus  was 
secreting  Himself  from  Herod  Antipas, 
having  rajndly  and  quietly  passed  to  the 
coast  north-east  of  the  lake,  out  of  the 
dominion  of  Herod,  and  it  is  in  the  coun- 
try, probably,  of  the  Decapolis,  that  the 
miracle  takes  place. 

Whence  should  we  have  so  much  bread  in 
"the  wilderness,  &c.  It  may  seem  strange 
that  the  disciples  should  ask  this  question 
the  second  time.  (Chap.  xiv.  17.)  But  can 
we  remember  no  similar  iiastance  of  forget- 
fulness  in  our  own  history  ?  Has  not  the 
Lord,  on   many   occasions  in  time  past, 


gone  beyond  our  highest  expectations? 
And  yet  are  we  not  prone  in  every  fresh 
difliculty  to  doubt  His  power  and  His 
faithfulness  ?  Ever  thus  is  it  in  times  of 
difficulty  and  distress  ;  each  new  difficulty 
appears  insurmountable,  as  one  from  which 
there  is  no  extrication.  (See  Ex.  vii.  1-7, 
xvi.  13 ;  Nuni.  xi.  21,  22 ;  1  Sam.  xvii.  34- 
37 ;  2  Chron.  xv.  7,  8 ;  Ps.  cvi.  13.)  Be- 
sides, even  remembering  how  their  Master 
had  once  spread  a  table  in  the  wilderness, 
we  can  readily  see  how  the  disciples  might 
have  doubted  whether  He  would  choose 
a  second  time  to  put  forth  His  creative 
might ;  at  any  rate,  they  had  not  the  bold- 
ness to  call  for  a  miracle.  Whenever  we 
are  placed  in  difficulties,  we  should  re- 
member "  the  years  of  the  right  hand  of 
the  Most  High." 

34.  And  Jesus  saith  unto  them,  How  many  loaves 
have  ye  ?  And  they  said,  Seven,  and  a  few  little  fishes. 
3.5.  And  he  commanded  the  multitude  to  sit  down  on 
the  ground.  o(i.  And  <ihe  took  the  seven  loaves  and  the 
fishes,  and  'Kave  thanks,  and  brake  l/iini,  and  gave  to 
his  disciples,  and  the  disciples  to  the  nuiltitude.  37. 
And  they  did  all  eat,  and  were  filled :  and  the.v  took  up 
of  the  broken  meat  that  was  left  seven  baskets  full.  3S. 
And  they  that  did  eat  were  four  thousand  men,  beside 
women  and  children. 

JChap.  xiv.  19.    '1  Sam.  ix.  13  ;  Luke  xxii.  19. 

(On  verses  35-38 ;  see  notes  on  chap.  xiv. 
15-21.)  Gave  thanks.  What  a  beautiful 
model  and  precedent  for  us !  The  Lord 
of  Glory  gave  thanks  for  the  bread  that 
He  held  in  His  hand.  It  is  right  to  give 
thanks  even  before  food  (Acts  xxvii.  35), 
and  then  it  is  the  same  as  a  blessing,  for  it  is 
an  acknowledgment  of  the  Divine  good- 
ness for  the  past  and  the  future.  And  they 
did  all  eat,  and  were  fdlcd.  The  bread  here 
distributed  signified  that  flesh  which  Jesus 
would  give  for  the  life  of  the  world.  Too 
many  persons  have  no  appetite  for  the 
heavenly  feast ;  they  sit  as  God's  people 
sit,  but  they  partake  not  of  tlie  sacred 
fare ;  they  go  away  to  feed  again  upon 
ashes,  and  at  length  die  without  having 
tasted  of  that  bread,  which  if  a  man  eat, 
he  shall  live  forever.  Baskets — "hand- 
baskets,"  i.  e.,  baskets  with  handles. 
But  those  mentioned  in  the  former 
miracle,  were  suspended  from  the  shoulder. 
Four  thousand  men,  &c.  On  the  same 
principle  referred  to  in  notes  on  xiv.  21, 
we  may  suppose  the  whole  number  fed  on 
this  occasion,  to  have  been  no  less  than 
eight  thousand.  It  may  be  noticed  that 
with  regard  to  numbers,  Matthew  is  of  all 


CHAPTER    XVI. 


175 


the  Evangelists  the  most  particular.  This, 
from  his  previous  occupation,  was  to  be 
expected  from  him. 

39. .'And  lie  sent  away  the  multitude,  and  took  ship, 
and  came  into  the  coast  of  Magdala.— 'Mark  viii.  10. 

Tfte  mitltitude — the  four  thousand  whom 
he  had  miraculously  fed.  Took  ship — the 
vessel,  mentioned  in  chap.  xiv.  .33.  Magdala. 
Murk  (viii.  10.)  says,  Dalmanidha.  The 
statements  are  easily  reconciled.  Magdala 
was  one  of  the  many  "  Mijjcdols"  (watch- 
towers)  of  Palestine,  and  from  it  the  sur- 


name "  Magdalene  "  was  probably  taken,  to 
denote  the  residence  of  one  of  the  Maries. 
It  is  probably  the  modern  el-Medjel,  on  the 
west  side  of  the  lake  of  Galilee,  about 
three  miles  north  of  Tabariyeh.  Magdala 
and  Dalnamdha  were  contiguous,  so  that 
it  might  with  propriety  be  said  that  our 
Lord  came  into  the  vicinity  of  the  one  or 
the  other.  Dalmanutha  may  have  been  a 
village,  but  it  cannot  now  be  identified 
with  certainty. 


1.  What  did  the  scribes  and  Pharisees  say  to  Jesas  ?  2.  How  did  He  answer  them  ?  3.  Explain  verses  13  and  14. 
4.  What  dirt  Peter  ask  of  Jesus?  5.  W^hat  was  his  reply?  6.  Wliat  does  Clirist  say  proceed  out  of  tlie  heart? 
7.  Who  approaclied  Jesus  in  behalf  of  her  dau£;liter?  8.  State  tlie  particulars  of  the  interview.  9.  Also  the  result. 
10.  What  lessons  does  this  case  teach?  11.  What  Ls  said  of  Christ's  healing?  12.  Why  is  this  miracle  of  feeding 
the  multitude  not  to  be  confounded  with  the  sim.ilar  one  in  chapter  xiv.  ?  13.  After  this  miracle,  where  did 
Jesus  go  ? 


CHAPTER  XVI. 

1  The  Pharisees  require  a  sign.  6  Jesics  warneth  his 
di.'icipk's  of  the  leaven  of  the  Phartiees  and  Sadducces.  13 
TJir  peopl'-'s  opinion  of  Christ,  16  aiid  Peter^s  confession 
oi'  him.  21  JV-.s-iw  fornshcivcth  his  death,  23  reprovitig 
Pitir  for  di.fsuadiiia  him  from  it;  "iA  and  admonishcth 
tho^c  that  will  follow  hi/a,  to  bear  the  cross, 

THE  "Pharisees  also  with  the  Sadducees  came,  and 
tempting  desired  him  that  he  would  show  them  a 
sisju  from   heaven. 

■'('hap.  .vii.  38;  Matt.  viii.  11;  Luke  xi.  16,  xii. .54-56;  1 
Cor.  i.  22. 

Tempting,  i.  e.,  desiring  to  entrap  Jesus. 
A  sign  from  heaven.  Probably  they  Avished 
some  peculiar  manifestation  from  thence, 
as  "fire  from  heaven"  (1  Kings,  xviii. 
23-38),  or  a  glorious  appearance  in  the  sky. 

2.  He  answered  and  said  unto  them.  When  it  is 
evening,  ye  say.  It  will  be  fair  weather :  for  the  sky  is 
red.  3.  And  in  the  morning,  It  will  be  foul  weather 
to-day :  I'or  the  sky  is  red  and  lowering.  O  ye  h^^)ocrites, 
ye  can  discern  the  face  of  the  sky ;  but  can  ve  not 
Miirern  the  signs  of  the  times  ?  4.  "-A  wicked  and 
adulterous  generation  seeketh  after  a  sign  ;  and  there 
shall  no  sign  be  given  unto  it,  but  the  sign  of  the  prophet 
Jonas.    dAnd  he  left  them,  and  departed. 

i>l  Chron.  xii.  32.  ^Chap.  xii.  39.  dJonahi.  17;  Lukexi. 
29. 

"  You  are  quite  competent  to  determine 
the  weather  by  the  face  of  the  sky,  and,  if 
you  were  teachers  of  the  truth,  and 
exercised  the  same  simplicity  of  purpose 
and  careful  observation,  you  would  be  able 
to  pronounce  upon  the  age  of  the  world 
at  which  we  are  arrived,  and  the  facts  that 
are  before  you,  from  signs  that  are  as 
unequivocal  and  decisive  as  those  that 


relate  to  the  foul  or  the  fair  weather." 
Our  Lord  refers  here  to  the  evidence 
furnished  by  the  accomplishment  of  the 
ancient  projjhecies  (xlix.  10;  Isa.  xi.  1. 
XXXV.  5;  Dan.  ix.  24),  and  by  the  miracles 
he  performed,  that  the  time  of  the  Messiah 
was  at  hand.  Christians  should  watch  the 
moral  aspect  of  the  times.  A  wicked,  &c. 
(See  on  chapter  xii.  39.)  Left  them— in 
mingled  sorrow  and  displeasure.  A  cavil- 
ling spirit  may  drive  away  the  Son  of  God. 
There  is  only  one  greater  calamity  than 
being  left  by  Jesus;  it  is,  to  hear  Him  say, 
"  Depart  from  me." 

5.  H  And  cwhen  his  disciples  were  come  to  the  other 
side,  the.v  had  forgotten  to  take  bread.  6.  Then  Jesus 
said  unto  them,  (Take  heed  and  beware  of  the  Kleaven 
of  tlie  Pliarisees  and  of  the  Sadducees.  7.  And  they 
rea-soned  anil  mg  themselves,  saying.  It  is  because  we 
have  taken  no  bread.  8.  ir/>i'r/i  when  Jesus  perceived, 
he  said  unto  them,  O  ye  of  little  faith,  wbv  reason  ye 
among  yourselves,  because  ye  have  hniught  no  bread? 
9.  hDo  ye  not  yet  understand,  neither  remember  the  five 
loiives  of  the  five  thousand,  and  how  many  liaskets  ve 
took  up?  10.  iNeither  the  seven  loaves"  of  the  four 
thousand,  and  how  many  bsiskets  ye  took  up  ?  11.  How- 
ls it  that  ye  do  not  understand  tha't  I  spake  itnot  to  vou 
concerning  bread,  that  ye  should  beware  of  the  leaven 
of  the  Pharisees  and  of  the  Sadducees?  12.  Then  under- 
stood they  how  th.it  he  bade  ?/i^rti  not  lieware  of  the 
leaven  of  bread,  but  of  the  tdoctrine  of  the  Pharisees 
and  of  the  Sadducees. 

'Mark  viii.  14.  fLuke  xii.  1.  cEx.  xii.  15,  19 ;  Lev.  ii. 
11 ;  1  Cor.  V.  fi,  8  :  Gal.  v.  9 ;  2  Tim.  ii.  Tl.  17.  hChap.  xiv. 
17 ,  John  vi.  9.    iChap.  xv.  34.    kActs  xxiii.  8. 

To    the    other  side — to   Beth.saida  Julias, 
whither  Christ  had  gone.    Had  forgotten^ 


178 


MATT  II  E  W , 


&c.  The  disciples  must  have  been  far 
from  any  longing  for  luxuries,  when  they 
took  so  small  care  even  for  the  very  neces- 
saries of  life.  Take  heed,  &c.  Zeal  for 
purity  of  doctrine  is  necessary.  Error  in 
principle  is  the  parent  of  vice  in  practice. 
Leaven  here  denotes  false  doctrine,  because 
it  sjireads,  works  secretly  and  silently,  and 
insinuates  itself  into  and  changes  the  whole 
character.  It  is  because,  &c.  The  disciples 
thought  that  as  they  would  now  have  to 
buy  l^read,  Jesus  wished  them  to  be  care- 
ful that  it  might  not  be  such  as  had  been 
subjected  to  the  leaven  of  the  Pharisees, 
lest  they  should  be  polluted  by  it. 

0  ye  of  little  faith,  &c.  Jesus  rebuked 
them  for  their  want  of  faith  and  of  spiritual 
understanding.  How  could  they  suppose 
that  the  leaven  of  the  Pharisees  was  worse 
than  any  other  leaven?  How  could  they 
imagine  that  He  would  utter  so  solemn  a 
warning  on  so  petty  a  subject?  Had  He 
not  lately  shown  them  that  nothing  but 
sin  could  pollute?  Had  He  not  lately 
shown  them  His  power  in  a  miraculous  way 
to  supply  food  ?  (See  xiv.  15-21,  xv.  22-8.) 
As  the  result  of  these  inquiries,  the  disci- 
ples were  made  sensible  of  their  mistake. 

13.  IT  When  Jesus  came  into  the  coasts  of  Cesarea' 
Philippi,  he  asketl  his  disciples  saying,  'Whom  do  men 
say  that  I,  tlie  Son  of  man,  am?  14.  And  they  said, 
mSonip  xaij  thnt  thou  art  Jolin  the  Baptist;  some,  Elias; 
and  otlnTs,  .leremias,  or  one  of  the  prophets.  15.  He 
saith  until  tlifiii,  I!nt  whom  say  ye  that  I  am  ?  IC.  And 
Simon  Peter  answered  and  said,  nThou  art  the  Christ, 
the  Son  of  the  living  God. 

iMark  viii.  27 ;  Luke  ix.  18.  mChap.  xiv.  2;  Luke  ix. 
7-9.  nChap.  xiv.  3.3;  Mark  viii.  29;  Luke  ix.  20;  John 
vi.  69,  xi.  27 ;  Acts  viii.  37,  i-x.  20 ;  Heb.  i.  2,  5 ;  1  John  iv. 
15,  v.  5. 

Cesarea  Philippi,  a  town  in  the  northern 
part  of  Judea,  in  the  vicinity  of  Mount 
Hermon.  Whom  do  men,  &c.  Jesus  pro- 
posed these  inquiries  in  this  the  beginning 
of  the  second,  great  division  of  His  ministry 
on  earth,  introductory  to  His  sufferings, 
and  death,  that  He  might  take  occasion 
from  the  confession  of  His  disciples  as  to 
His  Messiahship,  to  grant  them  a  deeper 
view  into  the  nature  of  His  tvork,  and  to 
establish  them  more  firmly  in  their  faith 
in  His  person  and  His  character.    Some  say 

John  the  Baptist.    This  was  an  echo 

of  that  which  was  talked  of  at  Herod's 
court.  (Chap.  xiv.  2;  Luke  ix.  7-9.)  Elias. 
(Comp.  Mai.  iv.  5.)  Jeremias.  The  belief 
prevailed  from  the  passage  last  quoted, 
that  at  the  time  of  the  Messiah  different 
prophets  would  again  appear,  and  the  Jews 


held  Jeremiah  to  be  the  greatest  of  the 
prophetic  class.  One  of  the  prophets,  some 
one  of  the  Old  Testament  prophets.  It 
should  not  surprise  us  to  find  the  same 
variety  of  opinions  about  Christ  and  His 
Gospel  in  our  times.  God's  truth  disturbs 
the  spiritual  laziness  of  men,  obliges  them 
to  think,  and  makes  them  begin  to  talk, 
reason,  speculate,  and  invent  theories  to 
account  for  its  spread  in  some  quarters, 
and  its  rejection  in  others. 

Whom  say  ye,  &c.  Having  heard  the 
echo  of  the  people's  views  concerning 
Himself,  our  Lord  will  now  hear  an  ex- 
pression of  the  living,  personal  and  ijide- 
pendent  faith  of  His  disciples,  to  whom 
He  had  given  occasion  to  mention  the 
several  errors  of  the  world  in  relation  to  M 
His  person,  that  they  might  be  the  more 
fully  convinced  that  their  faith  did  not  ■ 
proceed  from  themselves.  Peter's  reply  i 
was  in  his  own  name,  as  the  oldest  and 
leading  disciple,  and  in  that  of  his  brethren. 
He  did  not  reply,  "  we  say,"  lest  that 
should  not  appear  decisive  enough,  but, 
as  if  he  said,  we  have  not  the  least  doubt 
of  it.  Thou  art,  &c.  It  is  a  most  concise 
and  yet  comprehensive  confession  of  faith. 
The  veil  of  Christ's  human  nature  did  not 
prevent  the  eye  of  the  disciples'  faith  dis- 
cerning Him  in  His  true  character.  What 
a  nol)le  confession  was  that  by  which, 
notwithstanding  the  great,  and  wise,  and 
learned  of  the  nation  to  which  the  disci-' 
pies  belonged,  .saw  no  beauty  in  their 
Master,  they  acknowledged  Plini  the  Christ, 
the  Son  of  the  living  God!  (See  Dan.  ix. 
21.)  Living — a  character  ajiplied  to  the 
Supreme  Being,  not  only  to  distinguish 
Him  from  the  dead  idols  of  paganism,  but 
also  to  point  Him  out  as  the  source  of  life, 
present,  spiritual  and  eternal.  We  make  a 
proper  use  of  those  mistakes  and  false 
conjectures  which  prevail  in  the  world, 
when  we  make  them^  contribute  to  our 
establishment  in  the  truth. 

17.  And  Jesus  answered  and  said  unto  him.  Blessed 
art  thou,  Simon  Bar-jona :  "for  flesh  and  blood  hath  not 
revealt'U  //  untu  tlicr,  l)ut  nny  Father  which  is  in 
heaven.  LS.  And  I  say  also  unto  thee,  Th, at  qthou  art 
Peter,  and  'upon  this  rock  I  will  build  my  church  :  and 
the 'gates  of  hell  shall  not  prevail  against  it.  19.  'And 
I  will  give  unto  thee  the  keys  of  the  kingdom  of 
heaven ;  and  whatsoever  thou  shalt  bind  on  etirth, 
shall  be  bound  in  heaven ;  and  whatsoever  thou  shalt 
loose  on  earth  shall  be  loosed  in  heaven. 

»Eph.  ii.  8.  Pl  Cor.  li.  10 ;  Gal.  i.  16.  q John  i.  42.  'Eph. 
ii.  20 ;  Rev.  xxi.  14.  'Job  xxxviii.  17 :  Ps.  ix.  13,cvii.  18; 
la.  xxxviii.  10.    <Chap.  xviii.  18  ;  John  xx.  '2S. 


CHAPTER    XVT. 


177 


Though  it  is  not  to  be  doubted  that 
Peter,  in  this  noble  testimony  to  Christ, 
only  expressed  the  conviction  of  all  the 
Twelve,  yet  since  he  alone  seems  to  have 
had  clear  enougia  apprehensions  to  put 
that  conviction  in  proper  and  suitable 
words,  and  courage  enough  to  speak  them 
out,  and  readiness  enough  to  do  this  at  the 
right  time — so  he  only,  of  all  the  Twelve, 
seems  to  have  met  the  present  want,  and 
communicated  to  the  saddened  soul  of  the 
Redeemer,  at  the  critical  moment,  that 
balm  Avhich  was  needed  to  cheer  and 
refresh  it.  Nor  is  Jesus  above  giving 
indication  of  the  deep  satisfaction  which 
this  speech  yielded  Him,  and  hastening  to 
respond  to  it  by  a  signal  acknowledgment 
of  Peter  in  return.  Blessed  art  thou — 
highest  blessings,  to  be  the  confessor  and 
Apostle  of  the  Son  of  God.  Bar,  which 
signifies  son,  was  added  to  the  name  Simon, 
to  distinguish  him  from  others  of  the 
same  name.  Simoii  means  "  hearing,"  and 
Jona  means  "  dove."  For  flesh  and  blood, 
&c.  Simon,  like  Paul,  had  "  not  conferred 
with  flesh  and  blood,"  (Gal.  i.  16),  that  is 
the  lips  of  frail  and  fallible  humanity  had 
not  been  his  instructors  in  the  great 
mystery  of  the  Gospel :  neither  had  the 
suggestions  of  Reason  guided  him  to  the 
discovery  of  so  great  a  truth,  but  he  had 
derived  his  teachings  directly  from  God 
Himself.  The  connection  between  the 
word  "for,"  and  the  preceding  part  of  the 
verse,  shows  in  what  the  blessedness  of 
Simon  eminently  consisted.  "  No  man  can 
say  that  Jesus  is  the  Christ,  except  by  the 
Spirit,"  and  Peter,  in  an  eminent  degree, 
possessed  the  Spirit.     (Chap.  xi.  27.) 

The  word  revealed  does  not  seem,  in  ihis 
place,  to  mean  the  immediate  communica- 
tion of  knowledge  by  inspiration,  but  the 
removing  of  those  proud  and  carnal 
prejudices  which  veiled  the  hearts  of  others, 
that  they  could  not  understand  what  was 
in  itself  most  plain.  A  conviction  was 
wrought  in  Peter's  mind  of  his  Master's 
Messiahship,by  His  miracles  and  doctrines, 
but  this  was,  nevertheless,  the  result  of  the 
Divine  influence  upon  his  heart — he  was 
"taught  of  God,"  and  "his understanding," 
as  to  this  subject,  "  was  opened  to  under- 
stand the  Scriptures." 

/  say  also  unto  thee — as  thou  hast  borne 

12 


such  fearless  and  correct  testimony  to  my 
character.  Thou  art  Peter  {petros),  i.  e.,"  a. 
stone."  The  word  in  Syriac  is  Cephas. 
(See  John  i.  42).  Upon  this  rock — this  true 
conletbiuii  of  thine  —  that  I  am  the 
Messiah,  that  I  am  come  to  reveal  and 
communicate  the  living  God,  that  the 
dead,  lost  world  may  be  saved — upon  this 
very  rock,  Myself,  thus  confessed,  alluding 
probably  to  Psalms  cxviii,  22,  which  see. 
It  will  be  observed  that  our  Lord  did  not 
say,  on  thee,  Peter,  I  will  build,  t&c.  (which 
would  have  been  natural,  if  such  had  been 
his  meaning),  but  changed  immediately  the 
expression,  and  said,  upon  this  rock,  &c. — 
thus  showing  that  he  neither  addressed 
Peter,  nor  any  other  of  the  Apostles.  The 
word  petra,  here  translated  rock,  has  the 
generic  sense,  a  mass,  or  ledge  of  rock,  and 
is  never  used  in  the  signification  of  petros 
(Peter),  a  single  stone.  It  is  employed  here, 
not  only  to  distinguish  the  W'ord  from 
petros,  the  proper  name  in  thou  art  Peter, 
but  as  more  consentaneous  with  the  idea 
of  foundation,  which  in  the  case  of  edifices 
designed  to  be  durable,  was  composed,  if 
possible,  of  the  firm  and  stable  rock.  (See 
chap.  vii.  24.) 

Iivill  build  my  church.  God  had  a  church 
in  the  world  from  the  beginning,  and  it 
was  built  on  the  rock  of  the  promised 
seed.  (Gen.  iii.  15.)  But  now  it  was 
requisite  that  the  church  should  have  a 
new  charter,  as  Christian,  in  relation  to  a 
Christ  already  come.  The  word  "  church  " 
means  literally  those  called  out.  Jesus  here 
calls  the  church  His  own.  This  is  a 
magnificent  expression  concerning  Himself 
— nowhere  else  occurring  in  the  Gospels. 
Christ  as  the  Master-builder,  builds  his 
church  by  persons  commissioned  by  Him, 
acting  under  His  direction,  and  assisted  by 
His  spirit,  and  this  building  is  a  progressive 
work.  The  church  is  "  the  blessed  company 
of  all  faithful  people."  It  is  the  whole 
body  of  believers  of  every  age,  and  tongue, 
and  people.  (Eph.  i.  22;  i.  Cor.  x.  32.)  It 
is  a  church  composed  of  all  who  are 
washed  in  Christ's  blood,  c'othed  in 
Christ's  righteousness,  renewed  by  Christ's 
Spirit,  joined  to  Christ  by  faith,  and  epistles 
of  Christ  in  life.  It  is  a  church  which  is 
one  body,  which  has  only  one  Head,  and 
Jesus  Christ  Himself  "  is  the  Head  of  the 


178 


MATTHEW. 


body."  (Eph.v.  25-27;  Col.  i.  18.)  Observe 
tbe  remarkable  reference  to  the  Trinity,  in 
the  building  (Eph.  ii.  18-22),  where  the 
character,  privilege,  ground,  manner  and 
object  of  the  building  are  described.  Let 
it  be  observed,  it  is  not  thy  church,  but 
mine.  Peter  remembered  this,  when  he 
cautioned  ministers  not  to  lord  it  over  God's 
heritage. 

That  Peter  was  not  designated  as  the  rock- 
on  which  the  church  was  to  be  built,  is 
evident.  "  Rock  "  is  the  regular  figurative 
expression  in  the  Scriptures  for  a  Divine 
Protector.  (Deut.  xxxii.  4,  18,  30 ;  2  Sam. 
xxii.  2,  32,  and  many  other  places.)  Paul 
testifies  that  Christ  was  the  rock  of  the 
primitive  church  (1  Cor.  x.  4),  and  a 
foundation.  (1  Cor.  iii.  2.)  Peter  proclaimed 
this  truth.  (Acts  iv.  11,  12.)  He  testifies 
that  he,  with  the  rest  of  the  believers,  was 
built  on  this  foundation.  (1  Peter  ii.  5.)  In 
the  same  epistle  (chap.  i.  1.)  he  designates 
his  office  or  title  as  an  apostle,  not  chief  bishop, 
and  in  chap.  v.  4,  he  expressly  styles  Jesus 
Christ  "  the  Chief  Shepherd."  The  other 
Apostles,  as  well  as  Peter,  are  represented 
as  being  the  foundation  of  the  church. 
(Eph.  ii.  20;  Rev.  xxi.  14.)  The  powers 
conferred  upon  Peter  were  soon,  even  if 
not  now,  conferred  upon  the  other  Apostles 
(John  XX.  23),  and  indeed  upon  the  entire 
church,  (xviii.  18.)  Peter  himself  never 
assumed  official  authority  over  his  fellow- 
Apostles.  Paul  so  conducted  himself  toward 
Peter  as  to  show  that  he  recognized  in  him 
no  superiority  of  rank.  On  one  important 
occasion  (Acts  xv.),  James  towers  quite 
above  Peter  in  perception  and  influence. 
(Gal.  ii.  11-14.)  Clearly,  therefore,  Peter 
was  only  07ie  of  the  builders  in  this  sacred 
edifice.     (Eph.  ii.  20.) 

The  gates  of  hell,  &c.  "Gates"  are  tropi- 
cally put  for  persons  assembled  there  for 
business.  The  infernal  powers  are  here 
represented,  who,  from  their  invisible 
stronghold,  manifest  their  visible  hostility. 
Shall  not  prevail — shall  not  overpower. 
The  battle  may  waver  long  and  fearfully, 
but  the  rock-built  fortress  shall  finally 
prove  victorious.  The  everlasting  love  of 
God,  the  mediation  and  intercession  of 
Christ,  and  the  Divine  promises,  all  insure 
this.  "The  Church  of  God,"  says  Dr. 
Krummacher,  "  is  like  a  palm  tree,  which 


flourishes  the  more  vigorously  the  more  it 
is  pressed  down.  Every  embarrassment 
is  to  her  but  as  the  weight  to  the  clock, 
which  keeps  it  going ;  and  the  most  violent 
storms  are  to  the  Church  but  a  brisk  wind 
in  the  sails,  which  impels  the  vessel  more 
rapidly  toward  the  harbor."  Let  us  re- 
joice in  the  security  of  Christ's  Church, 
and  desire  above  all  things  to  be  true 
members  of  it.  How  Divine  its  origin, 
how  inestimable  its  privileges,  how  vast 
its  honors,  how  imperishable  its  happiness ! 
And  I  will  give  unto  thee  the  keys  of  the 
kingdom  of  heaven.  To  understand  this 
as  meaning  that  the  right  of  admitting  souls 
to  heaven  was  to  be  placed  in  Petei-'s 
hands,  is  preposterous.  This  office  is  the 
special  prerogative  of  Christ  Himself. 
(Rev.  i.  18.)  It  has  to  do  with  admission 
to  and  rejection  from  the  membership  of 
the  Church.  All  the  authority  it  conveyed 
was  soon  expressly  extended  to  all  the 
Apostles.  (See  chap,  xviii.  18;  also,  John 
XX.  23  ;  1  Cor.  v.  3,  5 ;  Eph.  ii.  20 ;  Rev. 
xxi.  14.)  In  chapter  xviii.  18,  let  it  be 
observed,  it  was  directed  by  our  Lord  that 
where  there  was  a  quarrel  between  breth- 
ren, it  was  to  be  brought,  in  the  last  re- 
sort, before  the  Church,  or  Church  meet- 
ings (as  explained  in  verse  20),  whose 
decision  was  to  be  final,  and  the  Saviour 
adds,  "  Whatsoever  ye  " — the  plural  num- 
ber— "  shall  bind  on  earth,"  &c.  Such 
honor  does  the  Lord  of  the  Church  put 
upon  its  lawful  assemblies. 

Whatsoever  thou  shall  bind,  &c.  How  are 
we  to  unde^rstand  this  ?  As  meaning  that 
Peter  was  to  have  any  power  of  forgiving 
sinners?  Such  an  idea  is  derogatory  to 
Christ's  special  office  as  our  Great  High 
Priest.  It  is  certain  that  in  any  literal 
and  authoritative  sense,  such  power  was 
never  exercised  by  one  of  the  Apostles, 
and  plainly  was  never  understood  by  them- 
selves as  possessed  by  them  or  conveyed 
to  them.  The  power  to  intrude  upon  the 
relation  between  men  and  God,  cannot 
have  been  given  by  Christ  to  His  ministers 
in  any  but  a  ministerial  or  declarative  sense 
— as  the  authorized  interpreters  of  His 
word,  while  in  the  actings  of  His  ministers, 
the  real  nature  of  the  power  committed  to 
them  is  seen  in  the  exercise  of  church  dis- 
cipline.   As  for  the  special  inspiration  the 


CHAPTER    X\n. 


179 


Apostles  received,  to  lay  down  rules  and 
regulations  for  the  guidance  of  the  Church 
on  disputed  questions,  binding  or  forbid- 
ding some  things,  and  loosing  or  allowing 
other  things,  as,  for  example,  the  decision 
of  the  council  at  Jerusalem,  that  the  Gen- 
tiles need  not  be  circumcised.  (Acts  xvi. 
19.)  This  was  a  commission  specially  con- 
fined to  themselves.  In  discharging  it 
they  had  no  successor.  With  them  it  be- 
gan, and  with  them  it  expired. 

20.  "Then  charged  he  his  disciples  that  they  should 
tell  no  man  that  he  wivs  Jesus  the  Christ,  21.  H  From 
that  time  liirth  began  Jesus  >to  shew  unto  his  di.sciples 
hovv  that  he  must  go  unto  Jerusalem,  and  suffer  many 
things  of  the  elders  and  chief  priests  and  scribes,  and  be 
killed,  and  be  raised  again  the  third  day.  22.  Then  Peter 
took  him.  and  began  to  rebuke  him,  saying.  Be  it  far 
from  thee,  Lord:  this  sliall  ncjt  be  unto  thee.  23.  But  he 
turned  and  said  unto  Peter,  Get  thee  beliind  me,  "Satan  : 
»thou  art  an  offence  unto  me  ;  for  thou  savourest  not  the 
things  that  be  of  God,  but  those  that  be  of  men. 

"Ohap.  .xvii.  9 ;  Mark  viii.  30 ;  Luke  i.x.  21.  ''Chap,  xx. 
17;  Mark  viii.  31,  ix.  31,  X.  33,  Luke  ix.  22,  xvili.  31,  xxiv. 
6,  7.    "See  2  Sam.  xix.  22.    ^Kom.  viii.  7. 

Tell  no  man.  The  j^remature  and  unre- 
served avowal  of  this  truth  must,  without 
perpetual  miracles,  have  excited  the  ill- 
judging  populace  to  such  measures,  as 
would  have  given  the  scribes,  priests  and 
Pharisees  an  occasion  against  Jesus,  and 
even  rendered  the  Romans  jealous  of  His 
popularity,  and  thus  He  might  have  been 
cut  off  before  His  time.  Christ's  Messianic 
life  had  to  be  actually  completed  before 
His  disciples  were  to  testify  of  Him  as 
Christ.  Nay,  the  Lord  Himself  was  to  be 
the  first  publicly  to  announce  it  to  the 
people,  in  the  hour  of  His  trial,  so  soon  to 
be  followed  by  His  death.  (Matt.  xxvi.  64.) 

From  that  time,  &c.  Now  Jesus  announces 
His  coming  sorrows  more  distinctly  than 
He  had  done  before.  He  did  this,  1.  To 
show  the  disciples  that  he  was  really  God 
(as  they  had  just  before  confessed  Him  to 
be),  by  His  foretelling  things  to  come;  2. 
To  convince  them  more  and  more  of  their 
error,  that  He  Avas  to  reign  as  a  temporal 
prince ;  and,  3.  To  prevent  them  being  of- 
fended at  His  sufferings,  and  to  prepare 
them  for  their  own.  Jerusalem.  The  place 
where  He  was  to  sufier.  (Luke  ix.  31 ;  xiii. 
33.)  There  is  the  site  of  the  Old  Testament 
theocracy.  There  have  the  sacrifices  of  the 
law,  and  the  blood  of  the  Old  Testament 
atonements,  shown  forth  His  death  for 
ages.  And  from  there,  the  royal  city  of 
David,  must  go  forth  an  announcement  of 
the  kingdom  of  the  Son  of  David  to  all  the 
world.      Suffer  many  things,  arraignmci^'. 


trial,  execution.  Be  killed.  Prefigured  by 
the  killing  of  the  paschal  lamb.  (Comp. 
Ex.  xii. ;  1  Cor.  v.  7  ;  Isa.  liii.  7  ;  Acts  viii. 
32;  John  xviii,  40.)  Raised  again.  (fcJee 
on  chap.  xii.  40.) 

Took  him.    Suddenly  interrupted  Himy 
or,  perhaps,  took  Him  aside.    Rebuke  Idm. 
Earnestly  remonstrate  against  what  Jesus 
had  said  about  sufl'ering  and  dying.     Be  it 
far,  &c.     "  God  forbid,"  or  "  Be  merciful  to 
Thyself."     It  is  an  exclamation  of  surprise 
and    tender  solicitude.      Peter's  motives 
were  good ;   but  how  little  did  he  know 
then  (though   he  afterwards  knew  it  so 
well),  that  the  destinies  of  the  world  hung 
U2ion  that  being  done  which  he  said  should 
not  be  done.     And  said  unto  Peter.    Jesus, 
who,  in  Peter's  remonstrance,  beheld,  with 
pain,  the  instinctive   abhorrence  of  the 
natural  mind  to  the  doctrines  of  the  cross, 
replied  to  him  by  a  rebuke,  the  sternness 
and  severity  of  which  come  out  strongly 
in  contrast  with  the  commendation  the 
same  Apostle  had  lately  received.     (1  Cor. 
X.  12.)     Get  thee  behind  me,  remove  out  of 
my  way  ;  be  not  an  obstacle  in  my  path 
of  duty.    Satan.    Peter,  though  a  true  be- 
liever, yet  on  this  occasion  acted  the  part 
of  Satan,  or  an  evil  counsellor,  toward  his 
Master.     Our  Lord  would  have  us  regard 
the   crucifixion   as    the   central   truth   of 
Christianity.    Right  views  of  His  vicarious 
death,  and  the  benefits  resulting  from  it, 
lie  at  the  very  foundation  of  Bible-religion. 
The  sum  of  all  our  hopes  must  be,  that 
"  Christ  has  died  for  us."     (1  Thes.  v.  10.) 
Never  let  us  forget  this.     On  matters  of 
Church    government,   and    the    form    of 
worship,  men  may  difTcr  from  us,  and  yet 
reach  heaven  in  safety.     On  the  matter  of 
Christ's  atoning  death,  as  the  way  of  peace, 
truth  is  only  one.    If  we  are  wrong  here, 
we  are  ruined  forever. 

Savourest.  This  formula  means,  well  in- 
clined to,  well  affected  to.  The  things  that 
be  of  God,  i.  e.,  things  heavenly,  pure  and 
divine,  pleasing  to  God,  as  opposed  to 
those  that  be  of  men,  i.  e.,  such  as  man,  in  his 
fallen  state,  sets  his  affections  upon.  Sup- 
pose that  the  pretended  successors  of 
Peter  inherit  all  the  prerogatives  he  had, 
then,  if  they  inherit  his  succession  as  the 
rock,  how  do  they  get  rid  of  the  succession, 
"  Get  thee  behind  me,  Satan?"     It  will  not 


180 


MATTHEW, 


do  to  take  Peter's  mantle  when  he  speaks 
truth  and  is  praised,  and  to  throw  it  away 
when  he  commits  sin  and  states  error. 
They  must  not  take  the  kernel  and  cast 
away  tlie  «Iiull,  take  the  good  and  reject 
the  bad.  They  must  take  the  succession 
as  a  whole,  or  not  at  all.  They  must  take 
Satan  Peter  as  well  as  Rock  Peter. 

24.  KjThen  said  Jesus  unto  his  disciples,  Ifany  moji 
will  come  alter  uie,  lee  him  deny  himself,  and  take  up 
his  cross,  and  ibllow  me.  '£>.  For  'whosoever  will  save 
his  lile,  shall  lose  it :  and  wliosoever  will  lose  his  liCe 
for  my  sake,  shall  And  it.  2().  For  what  is  a  man  profit- 
ed, it'  he  shall  gain  the  whole  world,  and  lose  his  own 
soul  ?  or  awhat  shall  a  man  give  in  exchange  lor  his 
soul  ?  27.  For  '  the  Son  of  man  shall  come  in  the  glory 
of  his  Father  cwith  his  angels;  ^and  then  he  shall  re- 
ward every  man  according  to  his  works.  28.  Verily  I 
say  unto  you.  There  be  some  standing  here  which  shall 
not  taste  of  death,  till  they  see  the  Son  of  man  coming 
In  his  kingdom. 

Tdiap.  X.  38:  Mark  viii.  34;  Luke  ix.  23,  iv.  27;  Acts 
xiv.  22;  ITlies.  iii.  ,3>;  2  Tim.  iii.  12.  ^Luke  xvii.  33; 
John  xii.  25.  "Pa.  xlix.  7,  8.  bChap.  xxvi.  64;  Mark 
viii.  .38;  Luke  ix.  2ti.  cDan.  vii.  10;  Zech.  xiv.  5,  xxv. 
31 ;  Jude  14.  ajob  xxxiv.  11 ;  Ps.  l.xii.  12.  Prov.  xxiv. 
12;  Jer.  xvii.  10,  xxxii.  19;  Rom.  ii.  6;  1  Cor.  in.  8;  2 
Cor.  v.  10 ;  1  Peter  i.  17 ;  Rev.  11.  23,  xxii.  12. 

If  any   man,  &c.     Observe   our  Lord's 

terms  of  discipleship.    An  impostor  would 

have  made  easy  conditions,  and  promised 

a  pleasant  and  prosperous  career,  to  induce 

people  to  follow  him,  but  Jesus  pursued 

the  opposite  course.     1.  Deny  himself.    We 

are  to  deny  ourselves  our  earthly  desires 

for  ease,  pleasure,  riches,  esteem,  and  to 

resist  the  most  clamorous  solicitations  of 

our  pride,  ambition,  avarice,  and  carnal 

self-love.     The  injunction  does  not  solely 

or  mrJnly  refer  to  the  renunciation  of  vice, 

which,  of  course,  is  to  be  renounced,  but 

to  the  advantages  of  this  life  of  which  the 

followers  of  Christ  must  be  prepared  to 

suffer  the  loss  with  an  undisturbed  mind. 

2.  Take  up  his  cross.     (See  on  chap.  x.  38.) 

3.  And  folloiv  me,  that  is,  obey  my  com- 
mands and  imitate  my  example.  One  of 
the  ancients  observes :  "  Because,  after  the 
cross,  we  require  a  new  strength,  lie  adds, 
'  and  follow  me.'  "  "  And  this,"  remarks 
another,  "  is  because  it  may  happen  that 
a  man  may  suffer,  and  yet  not  follow  Christ, 
that  is,  when  he  does  not  suffer  for  Christ's 
sake." 

Save  his  life,  &c.  (See  on  Matt.  x.  39; 
Mark  viii.  35 ;  Luke  ix.  24.)  This  was  a 
truth  of  infinitely  deep  significance  for  the 
first  disciples  of  the  Lord,  who,  for  His 
sake,  left  all ;  yet  not  less  significant  is  it 
for  the  history  of  the  development  of  the 
Christian  life  of  each  one.  (See  on  chap. 
X.  39.) 


To  lose  the  soul,  is  not  to  be  annihilated. 
The  very  expression,  "  what  is  a  man 
jjrojited,"  &c.,  implies  conscious  existence 
beyond  the  grave.  If  a  man  could  gain  the 
whole  world,  he  could  not  enjoy  it.  He 
could  not  even  see  it,  except  on  a  maj). 
He  would  not  be  content  with  it.  He 
would  have  no  certainty  of  keeping  it.  It 
would  afford  hirh  no  consolation  in  death. 
Or  ivliat  shall  a  man  give  in  exchange  for  his 
said? — to  buy  it  back,  as  the  price  of  its 
redemption.  Probably  the  Saviour  alludes 
to  Ps.  xlix.  8.  The  question  teaches  us 
that  there  is  no  redemption  in  hell.  It 
will  be  observed  that  our  Lord  does  not 
answer  the  question  He  proposes,  but 
leaves  it  to  press  on  our  conscience  with 
its  own  proper  and  mighty  force. 

"  Truth  is  immortal  as  thy  soul ;  and  fable 

As  fleeting  as  thy  joys.    Bo  wise,  nor  make 

Heaven's  highest  blessing,  Veiigeauce  ;  O,  be  wise  ! 

Nor  make  a  curse  of  immortality. 

Say,  know'st  thou  what  it  is,  or  what  thou  art? 

Know'st  thou  the  importance  of  a  soul  immortal  ? 

Behold  the  midnight  glory,  worlds  on  worlds  ! 

Amazing  pomii !  "Redouble  this  amaze, 

Ten  thousand  add,  and  twice  ten  thousand  more. 

Then  weigh  the  whole;  one  soul  outweighs  them  all. 

And  calls'the  astonishing  magnificence 

Of  unintelligent  creation  poor." 

The  glory  of  his  Father.  Besides  the  glory 
which  the  human  nature  of  Christ  habitu- 
ally wears  in  heaven,  some  additional 
splendor  shall  be  given  Him  by  the  Father, 
when  sent  with  His  commission  on  an  occa- 
sion so  august  as  the  universal  judgment. 
(John  V.  27.)  AccordAng  to  his  works,  liter- 
ally, working  or  work  taken  as  a  whole. 
This,  at  the  last  day,  will  constitute  the 
criterion  of  judgment,  as  evincing  the  state 
of  the  heart.  The  Son  of  man  coming,  &c. 
The  reference  here  is  to  that  tremendous 
catastrophe,  the  destruction  of  Jerusalem, 
which  was  some  forty  years  distant,  or 
more,  at  which  event  the  old  Jewifih 
economj^  passed  away  with  a  great  noise, 
and  extricated  from  that  wreck  and  ruin, 
there  emerged  what  it  is  not  too  much  to 
call,  a  new  earth  and  a  new  heaven,  when 
the  things  shaken  were  removed,  to  the 
end  that  Christ's  saints  might  receive  a 
kingdom  which  could  not  be  moved.  To 
men  of  full  age  it  was  not  a  mere  nugatory 
prediction  that  they  should  live  to  see  this 
event,  and  these  words  of  Jesus  compel  us 
to  believe  that,  if  only  for  one  Apostle,  yet 
for  more  than  one  of  the  disciples  then 
standing  there,  it  was  fulfilled. 


CHAPTER    XVII. 


181 


1.  How  was  Christ  "  tempted  "  by  His  enemies  ?  2.  How  did  He  answer  tliem  ?  3.  What  caution  did  He  give 
to  His  disciples ?  4.  How  did  He  reprove  them?  5.  What  did  Clirist  ask  His  discipies?  G.  Wliy  did  He  ask 
this?  7.  Wliat  was  their  reply  7  8.  Explain  verse  17.  9.  What  did  Jesus  say  about  His  Church?  10.  How  are 
we  to  understand  verse  19?  11.  When  did  Jesus  show  to  His  discipks  that  He  must  suffer?  12.  How  did  Peter 
receivethis?  13.  What  did  our  Lord  reply  ?  14.  What  doesHerequireof  those  who  "  will  comeafter  Him?"  15. 
What  is  said  about  the  soul  ?    16.  What  about  the  Son  of  man  coming  in  His  glory  t 


CHAPTER  XVII. 

1  The  tramsjlguration  of  Christ.  14  He  healeth  the  lunn- 
tick,  2i  foretelleth  his  own  passion,  24  and  payeth 
tribiUe. 

A  ND  »after  six  days  Jesus  taketh  Peter,  James,  and 
S\  John,  his  brother,  and  bringeth  them  up  into  an 
high  mountain  apart.— ^Mark  ix.  2:  Luke  ix,  28. 

Jesus  had  announced  to  His  disciples 
His  suffering-s,  rejection  and  death  (chap, 
xvi.  21),  and  they  were  greatly  startled, 
surprised  and  dejected.  He  now  vouch- 
safes to  them  a  prophetic  glimpse  into  the 
glory  which  should  follow.  Peter,  James 
and  John  formed  a  company  sufficient,  so 
far  as  number  is  concerned,  to  bear  testi- 
mony to  the  fact  at  the  proper  time.  The 
law  required  no  more  than  two  or  three 
witnesses  to  constitute  a  regular  and 
judicial  proof.     (Deut.  xix.  15). 

An  high  mountain.  Not  Tabor,  as  is  gen- 
erally supposed,  for  a  fortress,  or  town, 
existed  on  it  from  very  early  times,  down 
to  B.  C.  50  or  53,  and,  as  Josephus  says 
that  he  strengtliened  the  fortifications  of 
a  city  there,  about  A.  D.  60,  it  is  morally 
certain  that  Tabor  must  have  been  inhab- 
ited during  the  intervening  period,  that 
is,  the  days  of  Christ.  The  order  of  the 
history  determines  the  transfiguration  to 
some  mountain  not  far  from  Cesarea  Phil- 
ippi.  Many  magnificent  events  in  the 
Divine  dispensations  have  been  transacted 
on  mountains.  (See  Gen.  xxii.  14  ;  Ex. 
xix. ;  Deut.  xxxiii.  2 ;  2  Chron.  iii.  1  ; 
Matt.  V.  1 ;  xiv.  23;  xxviii.  16.) 

2.  And  was  transfl<;uredbeforo  them:  and  hi"?  fare  did 
Bhine  as  the  sun,  and  his  raiment  was  white  as  the  lisht. 

The  transfiguration  was  not  a  change  of 
the  substance  of  our  Lord,  for  He  remained 
afterward  in  the  flesh,  and  had  still  to  die. 
It  was  an  intense  beaming  forth  of  the 
hidden  glory  of  the  only  begotten,  through 
the  tabernacle  in  which  He  had  enshrined 
it  while  He  dwelt  among  us,  so  that  it 
penetrated  the  pores  of  His  very  garments, 
and  they    became   white,  and  glistering. 


Never  was  scene  more  full  of  majesty. 
Never  was  description  more  full  of  gran- 
deur and  simplicity.  His  /ace  was  like  the 
sun.  What  a  contrast  to  that  "  visage 
more  marred  than  men,  and  his  form  than 
the  sons  of  men!''  (Isa.  Iii.  14).  His 
raiment  was  like  the  light — pure,  bright.  A 
glory  was  seen  by  others,  as  put  on  the 
face  of  Moses,  but  the  glory  of  Jesus  shone 
not  upon  Him  from  without  but  out  of  Him 
from  within.  He  was  in  one  blaze  of  glory. 
(Ps.  civ.  2;  Heb.  iii.  4.)  As  was  the  glory 
of  Christ  on  the  Mount,  so  shall  the  bodies 
of  the  saints  be  in  the  resurrection.  (Phil, 
iii.  21 ;  Dan.  xii.  3;  Matt.  xiii.  43;  1  Cor. 
XV. 43;  Col.  iii.4;  1  Peter v.l ;  Rev.  iii. 4, 5.) 

3.  And,  behold,  there  appeared  unto  them  Moses  and 
Ellas  talking  with  him. 

This  reappearance  of  Moses  and  Elijah 
teaches  us  by  a  palpable  fact,  that  death  is 
not  the  end  of  being.  It  was,  as  it  were, 
the  cloud  rolled  away  for  a  little,  that  we 
might  see  the  gorgeous  splendors  that  were 
behind  it.  The  Apostles  saw  two  persons 
who  were  once  inhabitants  of  our  world, 
clothed  in  bodily  forms.  Before  ihem  are 
INIoses,  Avho,  fourteen  hundred  and  eighty 
years  before,  had  passed  away,  and  who 
had  no  sooner  tasted  of  death  than  prob- 
nbly  his  body  was  withdrawn  from  under 
the  dominion  of  death  (Deut.  xxxiv.  6 ; 
Jude  9),  and  Elijah,  who,  though  more 
<hr»n  nine  hundred  years  before  translated 
(2  Kings  ii.  2),  so  that  he  did  not  see  death, 
now  shows  that  the  body  may  be  trans- 
formed, and  dwell  in  glory,  too.  Here  we 
learn  that  the  departed  are  not  insensible, 
as  some  have  said,  till  the  resurrection 
morn  (2  Cor.  v.  8 ;  Phil.  i.  21-3) ;  also,  that 
saints  in  heaven  are  known  and  distin- 
guished from  one  another  by  the  form  and 
appearance  of  their  glorified  bodies,  and, 
probably,  addressed  by  the  same  name 
which  they  bore  on  earth.     (Luke  xvi.  24.) 


182 


MATTHEW, 


In  this  varied  group  on  the  Mount,  we 
have  a  representation  of  the  Church  in  her 
diversilied  dispensations  —  Moses  and 
Elijah,  the  representatives  of  Old  Testa- 
ment saints— Moses,  the  giver  of  the  Law, 
Elijah,  the  chief  of  the  Prophets,  and 
Peter,  James  and  John,  the  ministers  of 
the  New  Testament,  while  in  the  midst 
stands  Jesus,  to  whom  the  Law  and  the 
Prophets,  and  the  Apostles,  equally  bear 
witness,  and  from  whom  the  glory  of  all 
comes.  (See  Matt.  vii.  12.)  Here  the 
unity  of  the  Old  and  New  Covenant  is 
wonderfully  attested,  and  not  the  unity 
only,  but  with  this  unity  the  subordination 
of  the  Old  to  the  New,  that  Christ  is  "  the 
end  of  the  law"  (Rom.  x.  4.),  and  the  object 
to  which  all  prophecy  pointed  (Acts  x. 
43,  xxviii.  23  ;  Rom.  iii.  21),  that,  therefore, 
the  great  purpose  of  these  had  now  been 
fulfilled,  all  which  was  declared  in  the  fact 
that,  after  their  testimony  thus  given, 
Moses  and  Elias  disappear,  whilst  Christ 
only  remains. 

4.  Then  answered  Peter,  and  said  unto  Jesus,  Lord,  it 
is  good  lor  us  to  be  lierc :  if  tliou  wilt,  let  us  mal^e  here 
throe  ta))ornacles,  one  for  thee,  and  one  for  Moses,  and 
one  ibr  ISlias. 

It  will  be  noticed  that  the  Apostles  did 
not  pray  to  Moses  and  Elias,  but  to  Christ 
alone.  If  ever  there  was  an  occasion 
when  saints  might  be  i:)rayed  to,  this  was 
it,  for  here  the  saints  were  not  to  be  guessed 
to  be  hearing,  but  were  seen  to  be  within 
both  hearing  and  seeing.  But  the  disciples 
prayed  only  to  Jesus,  thus  shoAving  that 
we  may  not  worship  and  pray  to  saints, 
because  Christ  is  all  in  all. 

Good  for  us  to  he  here.  Two  things  caused 
Peter's  bliss:  1.  The  communion  of  Saints. 
Here  were  not  only  John  and  James,  but 
Moses  and  Elias.  2.  The  presence  of  Jesus. 
Truly  it  is  a  good  thing  ever  to  be  found 
in  the  company  of  the  Saviour.  Witli 
Him  we  are  safe,  and  nowhere  else.  He 
is  the  source  of  all  delight  and  knowledge, 
the  fountain  of  honor  and  excellency,  the 
consola-ion  of  Israel,  all  in  all.  Three 
tabernacles,  &c.,  three  tents,  booths  or 
camps.  He  does  not  say  palaces,  although 
he  would  have  held  palaces,  whether  of 
cedar,  marble,  or  solid  g'lld,  none  too  good 
for  such  residents.  But  the  rugged  and 
W!")ndy  sides  of  the  mountain  afforded 
no  implements  for  the  building  of  such 


structures,  and  he  proposes  tabernacles. 
In  making  this  request,  Peter  forgets  that 
the  full  fruition  of  the  heavenly  blessed- 
ness, of  which  he  is  now  receiving  a  taste, 
is  for  another  world.  Had  his  request  been. 
granted,  how  could  our  Saviour  have 
suffered  and  died?  Still  it  showed  affec- 
tion. None  will  be  luith  the  Lord  forever, 
but  those  who  find  it  their  happiness  for 
the  Lord  to  be  with  them  now. 

5.  *> While  he  yet  spake,  behold,  a  bright  cloud  over- 
shadowed tliein :  and  behold  a  voice  out  of  the  cloud, 
which  said,  'This  is  my  beloved  Son,  din  whom  I  am 
well  ijleased,  cliear  ye  him. 

i'2  Peter  i.  17.  'chap.  iii.  17;  Mark  i.  11;  Luke  iii.  22. 
dLsa.  xlui.  1.   ^Deut.  xviii.  15,  19.   Acts  iii.  22,  23. 

TF7iife  he  (Peter)  yet  spake.  Let  us  not 
fail  to  notice  the  difference  between  the 
manifestation  here,  and  that  at  the  giving  of 
the  Law.  On  Sinai  there  was  a  cloud,  but 
it  was  dark  and  thick,  and  there  were 
thunders  and  lightnings,  and  the  voice  of 
the  trumpet  exceeding  loud.  (Ex.  xix. 
IG.)  On  this  mountain,  the  cloud  was 
bright,  the  whole  scene  was  luminous  and 
transporting,  and  nothing  was  heard  but 
the  mild,  paternal  voice  of  the  Almighty. 
Overshadowed  them.  Light,  in  its  utmost 
intensity,  hides  as  effectually  as  the  dark- 
ness would  do.  A  cloud  is  the  constant 
accompaniment  of  the  Divine  Presence. 
(Ex.  xiv.  19;  xix.  16;  xxxiii.  9;  xl.  34; 
1  Kings  viii.  10;  Ps.  civ.  3;  Isa.  xix.  1; 
Dan.  vii.  13.) 

A  voice  out  of  the  cloud.  This  shows  that 
the  disciples  were  not  enveloped  in  the 
cloud.  The  same  voice  which  was  heard 
before  on  the  Jordan,  consecrating  Christ 
as  King  of  the  kingdom  of  heaven,  and 
afterward  (John  xix.  28)  as  the  High  Priest 
of  the  New  Testament.  (2  Peter  i.  17.) 
My  beloved  Son,  &c.  This  is  an  echo  of  an 
utterance  of  Moses.  (Deut.  xviii.  15 ;  comp. 
Ps.  ii.  7 ;  Isa.  xlii.  1  ;  see  notes  on  chap.  iii. 
17 ;  see  2  Peter  i.  17  ;  Ps.  ii.  6,  xlv.  2;  Heb. 
i.  8,  ix.  14 ;  1  John  iii.  5.)  Here  is  the  end 
of  all  Scripture  revelation,  to  testify  of 
Jesus.  The  only  way  in  which  God  the 
Father  deals  with  sinful  man,  is  by  pointing 
them  to  His  Son.  From  the  great  cloud  of 
heavenly  witnesses — patriarchs,  prophets, 
Apostles,  and  believers  in  every  age,  it  is 
still  the  same  voice— Christ,  God's  beloved, 
and  the  sinner  beloved  for  Christ's  sake, 
accepted  in  the  Beloved,  justified,  sancti- 
fied, preserved,  glorified  through  Him. 


CHAPTER    XVII. 


183 


Hear  ye  him.  Christ  the  Son  was  far 
greater  than  Moses  and  Elias,  who  were 
but  servants,  hence  they  were  to  hear  Him. 
Thus  are  we  placed  under  Christ's  tuition 
alone,  and  commanded  from  Him  alone  to 
seek  the  doctrine  of  salvation,  to  depend 
upon  and  listen  to  One,  to  adhere  to  One 
—in  a  word,  as  the  term  imports,  to  hearken 
to  One  only.  (Col.  ii.  17;  Heb.  i.  1-4,  ii. 
1-3,  viii.  5,  X.  1.)  Religion  which  termi- 
nates not  in  action  is  delusion.  If  we  have 
been  taught  of  the  Lord,  we  will  hear 
Christ.  His  voice  will  be  a  sweet  voice  to 
us,  for  it  will  be  "the  voice  of  our  beloved." 
When  He  speaks  in  mercy,  we  will  hear 
with  gladness ;  with  authority,  we  will  hear 
with  submission ;  with  reproof,  we  will  hear 
with  contrition ;  in  wrath,  we  will  hear 
with  fear. 

6.  fAnd  when  the  disciples  heard  it,  they  fell  on  their 
fice,  and  were  sore  airaid.— '2  Peter  i.  18. 

Fdl  UP071  their  face,  through  fear,  and 
perhaps  as  an  act  of  reverential  prostration 
in  the  presence  of  the  Deity.  And  ivere  sore 
afraid.  It  was  an  universally  prevalent 
opinion  with  the  ancient  Jews  that  no  one 
could  see  God  and  live.  (See  Ex.  xx.  19 ; 
Judg.  xiii.  22 ;  Isa.  vi.  5.) 

7.  And  Jesus  came  and  stouched  them,  and  said, 
Arise,  and  be  not  alraid.— ^Dan.  viii.  18,  ix.  19,  x.  10,  18. 

So  the  same  Saviour  touched  John  in 
the  Apocalypse.  (Chap.  i.  17.)  He  "  laid 
His  right  hand  upon  him,  saying  unto 
him.  Fear  not."  (See  Jer.  i.  9 ;  Ezek.  ii.  2 ; 
Isa.  vi.  7.) 

8.  And  when  they  had  lifted  up  their  eyes,  they  saw 
no  man,  save  Jesus  only. 

When  they  had  received  strength  and 
confidence  from  the  touch  of  Jesus  to  rise 
up,  Jesus  was  found  alone,  and  had  re- 
sumed His  ordinary  appearance,  except 
that,  perhaps,  a  Divine  effulgence  lingered 
on  His  face,  as  on  that  of  Moses  when  he 
descended  from  the  mount.  Jesus  alone 
is  to  us  instead  of  the  law,  the  sacrifices 
and  the  prophets.  Our  true  happiness 
consists  in  looking  upon  Him  alone  as  our 
law  and  pattern,  in  following  Him  alone 
as  our  Moses  in  the  desert  of  this  world, 
and  in  desiring  His  Spirit  alone  instead 
of  that  of  Elias.  Let  us  seek  to  see  "  Jesus 
only,"  in  our  sense  of  sin,  our  trials,  and 
in  our  dyins  hour. 

fl.  And  a<!  they  came  down  from  the  mountain,  hjesus 
charsj^d  them,  saying.  Tell  the  vision  to  no  man,  until 
'lie  Son  of  man  be  risen  again  from  the  dead. 

•"Chap.  xvi.  20;  Mark  viii.  30  and  ix.  9. 


Charged  them.  (See  on  chap.  xvi.  20.) 
There  were  probably  two  reasons  for  giv- 
ing this  charge.  1.  The  disciples  were 
not  comi)etent  to  preach  the  Messiah  us 
He  is  until  they  had  beheld  all  the  scenes 
of  His  death  and  resurrection,  and  been 
emjjowered  by  the  Spirit  from  on  high. 
2.  The  people  were  not  yet  sufficiently 
informed  respecting  the  true  nature  of  the 
Messiah's  reign,  to  be  told  of  what  had 
taken  place.  They  would  probably  have 
made  a  wrong  use  of  it,  regarding  it  as  a 
signal  that  the  Messiah's  glorious  earthly 
reign  had  commenced,  and  therefore  hold- 
ing themselves  in  readiness  to  engage  in 
civil  disturbances.  It  is  always  the  safest 
way  not  to  divulge  or  pul)lish  extraor- 
dinary favors  and  graces  ;  they  are  a  treas- 
ure which  ought  to  be  carefully  hid,  for 
fear  lest  vanity  should  rob  us  of  it. 

Vision,  or  sight.  The  word  does  not  inti- 
mate that  it  was  not  a  reality.  Until  the 
Son  of  man  be  risen,  &c.  From  Mark  ix. 
10,  it  appears  that  the  discij^les  did  not 
know  exactly  how  to  understand  what 
Jesus  said  resjiecting  "  rising  from  the 
dead."  Like  the  Jews,  in  general,  they 
were  laboring  under  much  ignorance  and 
misapprehension  respecting  the  Messiah  ; 
but  Jesus  was  gradually  preparing  them 
for  what  was  to  take  place. 

10.  And  his  disciples  asked  him.  savin?,  'Why  then 
say  the  scribes,  that  Elias  must  first  come? 
'Mai.  iv.  5;  chajj.  xi.  14;  Mark  ix.  2. 

Elijah  had  now  appeared  on  the  Mount 
of  Transfiguration,  and  was  already  depart- 
ed. The  disciples,  in  a  state  of  perplexity, 
therefore  inquired  how  this  was  to  be 
reconciled  with  the  prevailing  interpreta- 
tion of  Malachi's  prophecy. 

n.  And  Jesus  answered  and  said  imto  them,  Elias 
truly  slial!  first  come,  and  ^restore  all  t  liiiigs  :  12.  'But  I 
say  until  you,  that  Elias  is  come  alrcach',  and  they  knew 
hiru  not.'ljut  mjiave  done  unto  him  whatsoever  they 
listed.  Likewise  "shall  also  the  Son  of  inan  suffer  of 
them.  1.3.  '•TliPn  the  disciples  understood  that  he  spake 
unto  them  of  John  the  Baptist. 

i<Mal.  iv.  6;  Luke  i.  16,  17;  Acts  iii.  21.  "Chap.  xi.  14; 
Mark  ix.  12,  13.  mChap.  xiv.  3,  10.  "Chap.  xvi.  21. 
"Chap.  xi.  14. 

Our  Lord  recognized  the  prophecy  of 
Malachi  as  calling  for  the  coming  of  Elijah, 
to  restore  all  things,  i.  e.,  to  bring  the  things 
of  the  kingdom  from  their  confusion  to  a 
state  of  restored  order  before  Messiah 
came,  but  He  affirmed  that  this  prophecy 
had  already  been  fulfilled,  for  Elias  had 
already  come,  but  the  Jews  did  not  receive 
or  recognize  him ;  their  minds  were  so 


184 


MATTHEW, 


blinded  and  perverted  by  prejudice,  that 
they  did  not  discern  his  true  otiioe  or 
mission;  on  the  contrary,  they  had  done 
unto  him  whatsoever  they  had  chosen  or 
desired,  i.  e.,  they  had  persecuted  and  put 
him  to  deatli.     (xiv.  10.) 

Jesus  also  added  that  the  treatment  of 
the  Forerunner  was  a  clear  indication  of 
what  they  would  do  to  Himself.  This 
statement  of  our  Lord,  falling  in,  as  it  did, 
with  their  remembrance  of  the  Baptist's 
attire,  and  other  particulars  which  clearly 
pointed  him  out  to  the  eye  of  faith  as  the 
promised  Elijah,  as  well  as  our  Lord's  own 
express  assertion  on  a  former  occasion 
(chap.  xi.  10,  1-1),  left  no  doubt  on  the 
minds  of  the  disciples  to  whom  He  referred. 
The  Spirit  of  proijliecy,  by  the  lips  of 
Malachi,  simply  designated  John  by  the 
name  of  the  prophet  of  whom  he  was  the 
antitype,  just  as  Christ  is  called  our  j^cissover 
by  the  appropriation  to  Him  of  the  name 
which  belongs  to  his  type.  (See  on  chap. 
xi.  10,  14.) 

14.  If  pAnd  wlion  they  were  come  to  the  multitude, 
there  cavno  to  Him  a  ccriain  mLin  kneeling  dowa  to 
liim,  and  saying,  lo.  Lord,  have  mercy  on  ray  son,  for 
he  is  a  lunatic,  and  sore  voxed  :  lor  otttimcs  lie  lialloth 
Into  the  flro,  and  ol't  into  the  water.  13.  And  I  brought 
him  to  thy  di  -ciple i,  and  they  could  not  cure  him. 

pMarli  ix.  11 ;  Iiuke  Ix.  37. 

How  unlike  was  this  scene  of  sin  and 
sorrow  to  that  which  the  three  Apostles 
had  just  witnessed  on  the  top  of  the 
mountain  !  There  all  was  light  and  love, 
perfect  bliss  and  ineffable  glory.  Angels 
beheld  the  same  painful  contrast,  for,  as 
they  gaze  upon  the  glory  of  God,  they  also 
watch  over  the  sorrows  of  men.  A  certain 
man  kneeling  down  to  him,  or,  fiilling  at  His 
knees.  The  ancients  consecrated  the  ear 
to  memory,  the  forehead  to  genius,  the 
EIGHT  HAND  to  faith,  and  the  knees  to 
mercy ;  hence  those  who  entreated  favor 
fell  at  and  touched  the  knees  of  him  whose 
kindness  they  supplicated. 

Lord,  have  mercy  on  my  son,  &c.  The 
appeal  of  the  distressed  parent  to  Jesus  is 
peculiarly  tender  and  touching.  Plis  child 
was  a  lunatic;  in  the  bloom  of  youth 
deprived  of  reason,  and,  instead  of  being 
a  comfort  to  his  parents,  was  a  continual 
cause  of  care  and  distress.  He  was  also 
dumb  and  deaf  (Mark  ix.  17),  and  possessed 
by  an  evil  spirit.  AVhen  this  spirit  took 
him  in  its  might,  then,  in  the  paroxysms 
of  his  disorder,  he  suddenly  cried  out  (Luke 


ix.  39),  (an  expression  not  inconsistent  with 
Mark's  statement  that  he  was  dumb,  for 
his  dumbness  was  only  in  respect  of 
articulate  sounds;  he  could  give  no  utter- 
ance to  these),  and  it  tare  him  till  he 
foamed  and  gnashed  with  his  teeth,  and 
bruised  him,  reluctantly  leaving  him,  so 
that  altogether  he  pined  away  like  one  the 
very  springs  of  whose  life  were  dried  up. 
(See  Mark  ix.  18  ;  Luke  ix.  39.)  Besides, 
the  application  of  the  father  to  the 
disciples  had  been  unsuccessful,  and  thus 
his  hope  was  covered  with  a  still  darker 
cloud,  by  being  made  to  know  that  the  case  j 
of  his  son  was  one  of  such  a  degree  of  ■ 
Satanic  possession,  and  of  so  long  standing, 
as  to  baffle  them. 

17.  Then  Jesus  answered  and  said,  O  faithless  and 
perver.ie  generation,  how  long  shall  I  be  with  you  ? 
how  long  shall  I  suller  you  ?  bring  him  to  nie.  18.  And 
Jesus  rebuiied  the  devil,  and  he  departed  out  of  him: 
and  tlie  child  was  cured  Irom  that  very  hour. 

Our  Lord's  rebuke  was  designed,  not  for 
the  father  of  the  lad,  but  mainly  for  the 
surrounding  multitude,  and  the  term  gene- 
ration seems  to  point  to  them  as  specimens 
and  representatives  of  the  whole  Jewish 
nation  :  it  was  intended  also  for  the  disci- 
ples, in  whom  so  brief  an  absence  from 
Him  had  produced  weakness  of  faith,  and 
whom  it  had  shorn  of  their  strength,  and 
left  powerless  against  the  kingdom  of  dark- 
ness. (See  verse  20.)  Hoio  long  shall  I  be 
vnth  you,  and  suffer  you  f  are  words  not  so 
much  of  one  longing  to  put  off  the  coil  of 
flesh,  as  of  a  master  complaining  of  the 
slowness  and  dullness  of  his  scholars. 
Bring  him'  hither  to  me.  As  the  staff  in 
Gehazi's  hand  could  not  arouse  the  dead 
child,  but  the  prophet  himself  must  come 
and  take  the  work  in  hand,  before  ever  a 
cure  can  be  wrought,  so  must  it  be  now. 
When  the  young  begin  to  turn  to  the 
Saviour,  and  first  cry  for  His  heliJ,  this 
wretched  spirit  would  rather  they  should 
die  than  be  delivered  from  his  power,  but 
the  eye  of  Jesus  is  on  all  who  truly  seek 
Him,  and  though  He  may  permit  Satan  to 
alarm  and  distress  them.  He  will  at  length 
rescue  them  from  his  tyranny., 

And  the  child  luas  cured,  &c.  What  en- 
couragement have  parents,  teachers  and 
ministers  to  go  on  praying  for  young  men, 
even  at  their  worst!  Hard  as  their  hearts 
may  seem  now,  they  may  yet  be  softened. 
Desperate  as  their  wickedness  now  appears, 


CHAPTER    XVII. 


185 


they  may  yet  be  healed.  They  may  yet 
repent  and  be  converted,  and  their  last 
state  prove  better  than  their  first.  Who 
can  tell  ?  Let  it  be  a  settled  principle  in 
us,  when  we  read  our  Lord's  miracles, 
never  to  despair  of  the  conversion  of  any 
soul. 

19.  Then  came  the  disciples  to  Jesus  apart,  and  said. 
Why  could  not  we  cast  him  out?  20.  And  Jesus  said 
unto  them,  Because  of  your  unbelief:  tor  verily  I  say 
unto  you  q[f  ye  have  faith  as  a  grain  of  mustard-seed, 
ye  shall  say  unto  this  mountain.  Remove  hence  to 
yonder  place,  and  it  shall  remove  :  and  nothing  shall  be 
impo-wible  unto  you.  21.  Ilowbeit  this  kind  goeth  uot 
out  but  by  prayer  and  fasting. 

iChap.  .x.xi.  "21;  Mark  xl  23;  Luke  xvii.  6;  1  Cor. 
xii.  9  and  xiii.  2. 

Why  could  not  we,  &c.  They  were  morti- 
fied and  distressed  at  their  failure,  and 
therefore  took  the  first  opportunity  to 
inquire  from  what  it  arose.  When  the 
ministers  of  the  Gospel  find  their  labors 
with  re.spect  to  some  places  or  persons 
ineffectual,  they  should  come  by  private 
prayer  to  Christ,  humble  themselves  before 
Him,  and  beg  to  learn  whether  some  evil 
in  themselves  has  not  been  the  cause  of  the 
unfruitfiilness  of  their  efforts.  Because  of 
your  unbelief.  The  scribes  had  been  dis- 
puting with  the  disciples  during  the 
absence  of  their  Master.  (Mark  ix.  14.) 
It  is  likely  that  they  disputed  in  reference 
to  Jesus,  and  to  the  power  of  working 
miracles,  and  by  casting  suspicions  and 
surmises,  and  suggesting  doubts,  they 
had  produced  a  distrustful  state  of  mind 
in  the  disciples.  One  who  believes  the 
truth  may  have  his  mind  shaken  for  a 
time  by  hearkening  to  objections,  especially 
if  skillfully  and  slyly  presented. 

If  ye  have  faith,  &c.  The  faith  of  miracles 
is  here  meant.  To  remove  a  mountain  was 
a  form  of  expression  often  employed  at 
that  time  to  denote  the  performance  of  a 
thing  so  great  as  to  be  apparently  impossi- 
ble. Our  Lord  used  the  word  mountain, 
as  He  did  also  the  mustard-seed,  figuratively, 
to  show  the  disciples,  who  had  a  full 
commission,  among  other  things,  to  cast 
out  devils  without  exception,  what  they 
could  have  done  even  with  this  more  than 
ordinarily  malicious  and  inveterate  devil, 
if  they  had  not  distrusted  the  power  they 
had  received.  The  general  teaching  of  the 
verse  is,  that  as  unbelief  is  the  secret  of  all 
weakness,  so  is  faith  the  secret  of  all 
strength,  and  that  the  least  spiritual  power 
shall  be  patent  for  the  overthrow  of  the 


mightiest  powers  which  are  merely  of  this 
world. 

2'his  kind,  &c.  It  is  here  evident  that 
there  are  orders  of  evil  spirits;  that  as 
there  is  a  hierarchy  of  heaven,  so  there  is 
an  inverted  hierarchy  of  hell.  The  same 
is  intimated  in  chap.  xii.  45,  and  Eph.  vi. 
12.  There  is  probably  a  climax,  the 
Apostle  rising  from  one  degree  of  spiritual 
power  and  malignity  to  another.  Goeth 
not  out  but  by  prayer  and  fasting.  Though 
nothing  is  impossible  to  faith,  yet  such  a 
height  of  faith  as  is  requisite  for  such 
triumphs,  is  not  to  be  reached  in  a  moment 
or  without  eflbrt— either  with  God,  in 
prayer,  or  with  ourselves,  in  self-denying 
exercises.  (See  1  Cor.  ix.  27.)  Faith  is 
kept  vigorous  by  much  prayer,  and  by 
such  abstinence  from  food  as  tits  the  mind 
for  the  highest  exercises  of  religion,  and 
leaves  it  free  to  hold  communion  with  God. 
"  We  must,"  says  an  old  divine,  "  set  an 
edge  upon  our  faith  by  prayer,  and  upon 
our  prayer  by  fasting." 

22.  "-And  while  they  abode  in  Galilee,  Jesus  said  unto 
them.  The  Son  of  muti  shall  be  betrayed  into  the  hands 
of  men  :  23.  And  tlicy  shall  kill  him,  and  the  third  day 
heshall  be  raised  again.  And  they  were  exceeding  sorry. 

rChap.  xvi.  21,  and  xx.  17;  Mark  viii.  31,  ix.  30,  31, 
and  x.  33;  Luke  ix.  22,  44,  xviii.  31  and  xxiv.  67. 

Into  the  hands  of  men.  He  who  came  to 
redeem  sinful  men,  was  delivered  up  to 
men  who  should  be  his  murdfers !  Kill 
him,  &c.  (See  on  chap.  xii.  40  ;  xvi.  21.) 
This  is  our  Lord's  prophetic  allusion  to 
His  future  passion,  death  and  resurrection, 
which  the  angels  referred  to  in  addressing 
the  women  w^ho  visited  the  sepulchre. 
(Luke  xxiv.  6.)  It  will  be  observed,  that 
on  this  occasion  neither  Simon  Peter 
nor  anj-  of  the  rest  "  began  to  rebuke 
him."  (Chap.  xvi.  22.)  It  is  simply  ad- 
ded. And  they  loere  exceeding  sorry.  They 
loved  not  less  than  they  re\  erenced  their 
Lord,  and  the  bare  idea  that  He  might 
possibljf  bo  exj)osed  to  ignominy,  maltreat- 
ment and  suffering,  filled  their  hearts  with 
sorrow. 

24.  H  And  swhen  they  were  come  to  Capernaum,  they 
that  received  trihnte'-jrmt^i'y  came  to  Peter,  and  said, 
Doth  not  your  Master  pay  tribute  ? 

They  that  received,  &c.  The  receivers  or 
collectors  of  the  didrachma.  The  didrach- 
ma  or  double  drachma  was  a  silver  coin, 
of  the  value  of  two  Attic  drachmas,  as  its 
name  imports,  or  a  Jewish  half-shekel, 
equal  to   about  30   cents  of   our  money. 


186 


MATTHEW 


This  tribute  or  tax  was  required  or 
expected  from  every  male  Israelite  above 
the  age  of  twenty,  and  was  to  be  paid  into 
the  corban,  or  treasury  of  God,  for  the 
current  expenses  of  the  temple  service. 
(See  Ex.  xxx.  13,  14.     2  Chron.  xxiv.  6,  9.) 

25,  He  saith,  Yes.  And  when  he  was  come  Into  the 
house,  Jesus  prevented  him,  saying,  What  thlnUest 
thou,  Simon  ?  Ui' whom  do  the  kings  of  tlie  earth  take 
custom  or  tribute?  of  their  own  children,  or  of  stran- 
gers? 26.  Peter  saith  unto  him,  Of  strangers.  Jesus 
saith  unto  him,  Then  are  the  children  tree. 

From  this  prompt  reply  of  Peter,  it  is 
evident  that  our  Lord  customarily  paid  all 
taxes,  tributes,  &c.,  which  were  common 
among  the  people  wherever  He  came. 
The  children  of  God  are  subject  to  all  civil 
laws  in  the  places  where  they  live — and 
should  pay  the  taxes  levied  on  them  by 
public  authority.  (Rom.xiii.  7.)  Preveided 
him,  i.  e.,  anticipated  him.  This  anticipa- 
tion implies  a  miraculous  knowledge  of 
Peter's  assent,  inasmuch  as  our  Lord  was 
not  present,  when  the  question  was  asked 
and  the  answer  given. 

What  tlilnkest  thou,  Simon?  As  Peter, 
through  his  hasty  imprudence,  had  pledged 
our  Lord  to  the  paying  of  the  didrachma, 
which  now  He  could  scarcely  recede  from, 
this  question  was  put  to  him  by  Christ,  to 
bring  him,  with  the  other  disciples,  to  the 
true  recognition  of  Himself,  from  which 
they  had  in  part  fallen.  "  On  what  prin- 
ciple hast  thou  been  promising  this  for 
Me?  is  not  all  the  analogy  of  things 
earthly  against  it  ?  "  Of  whom  do  the  kings, 
&c.  Our  Lord  noiv  is  speaking  of  the  poll- 
tax,  payable  to  the  Romans  by  every  one 
whose  name  was  in  the  "  Census."  This 
was  a  civil  tax.  By  children,\n  the  question, 
we  are  to  understand,  the  members  of  the 
families  of  the  kings  referred  to,  and  by 
strangers,  their  subjects.  Of  strangers — and 
these  only.  Then  are  the  children  free.  The 
reasoning  is  this:  Earthly  kings  exempt 
their  own  children  from  paying  tribute, 
but  this  being  levied  in  the  name  of  God, 
and  for  His  house  and  service,  I,  who  am 
His  Son,  and  superior  to  the  temple,  may 
well  be  exempted.  (See  Ex.  xxx.  12 ; 
Heb.  i.  2,  iii.  6 ;  Matt.  xii.  6.) 

27.  Notwithstandins:,  le<!t  we  should  offend  thom,  go 
thou  to  the  sea.  and  east  an  hook,  and  take  up  the  fish 
th.it  first  Cometh  up.  and  when  thou  hast  opened  his 
mouth,  thou  slialt  find  a  piece  of  money :  that  take,  and 
give  it  unto  them  for  me  and  thee. 

Apiece  of  money— a  stater.     Observe,  1. 


Chri.st's  unwillingness  that  offense  should 
be  given.  There  are  matters  in  which 
Christ's  people  should  sink  their  own  opin- 
ions, and  submit  to  requirements  which' 
they  may  not  thoroughly  approve,  rather 
than  give  offense  and  "  hinder  the  Gospel 
of  Christ."  We  ought  not  to  be  sternly 
tenacious,  unless  some  principle  of  truth 
and  duty  is  involved.  2.  Christ's  penury 
— so  poor  that  He  did  not  possess  where- 
with to  pay  the  temple  tribute.  He  could 
have  enriched  His  disciples  with  all  the 
pearls  in  the  ocean,  but  He  knew  riches 
would  be  a  snare  to  them,  and  He  had 
better  treasure  to  give,  which  was  laid  up 
for  them  in  heaven.  3.  Christ's  omni- 
science. He  pierced  the  waters  of  the  sea, 
discerned  a  particular  fish,  saw  what  was 
in  its  body,  and  announced  a  piece  of 
money  there,  and  the  very  name  of  the 
coin.  (See  Jonah  i.  17;  1  Kings  xiii.  24, 
XX.  36;  Amos  ix.  3.)  So  does  He  see  what 
money  we  are  in  jjossession  of,  how  we 
acquired  it,  and  the  way  in  which  \^e  are 
using  it.  4.  Christ's  power  and  dominion. 
He  is  Lord  of  all.  From  the  millions  of 
fish  in  the  sea.  He  brought  the  fish  He 
knew  had  swallowed  a  piece  of  silver,  to 
Peter's  hook.  "All  things  are  put  under 
him the  fish  of  the  sea,  and  what- 
soever passeth  through  the  paths  of  the 
sea."  5.  Christ's  sanction  to  the  use  of 
means.  Peter  could  not  replenish  the  fish 
with  the  money,  or  make  it  to  swim  in  the 
direction  of  his  bait  ;■  but  he  could  procure 
the  bait,  throw  in  the  hook,  and  in  the 
most  likely  place,  anct  stand,  and  watch. 
So  in  spiritual  things,  there  is  always 
something  which  we  cannot  do,  and  some- 
thing which  we  can  do.  The  Apostle 
points  to  these,  and  writes  them,  where 
he  says:  "Work  out  your  salvation  with 
fear  and  treinbling,  for  it  is  God  which 
worketh  in  you  to  will  and  to  do  of  His 
good  pleasure."  6.  Peter's  implicit  obe- 
dience. He  did  not  reason,  or  murmur, 
but  obeyed.  So  should  we  use  all  the 
means  God  has  prescribed,  relying  on  His 
promise,  and  we  shall  not  be  disappointed. 
7.  The  identification  of  Christ  with  His 
people.  He  said  to  Peter,  "  give  unto  them 
for  me  and  thee."  Jesus  regards  His  true 
followers  as  one  with  Himself.  (John 
XXV.  17.) 


CIIAPTEH     XVI  r  I. 


187 


1.  Who  accompanied  Jesus  to  the  mountain?  t.  What  mountain  was  it?  3.  Describe  the  transfiguration? 
•4.  Who  appeared  on  the  mountain?  5.  What  were  they  doing?  G.  What  does  their  appearing  t<;ach  ?  7. 
What  did  Peter  say  ?  8.  What  Is  said  about  "a  bright  cloud?"  9.  Wliat  did  the  voice  out  oi  it  say  ?  lu.  What 
was  the  effect  of  thus  on  the  disciples  ?  11.  What  did  they  ask  ?  12.  Who  came  to  Jesus?  13.  Why  did  become? 
14.  What  was  the  result?  15.  How  did  Christ  foretell  His  sufferings?  IC.  What  was  tribute-money  ?  17.  How 
did  Jesus  pay  tribute-money  ?    18.  Why  did  He  do  it  ?    19.  What  does  His  example  teach  ? 


CHAPTER  XVIII. 

1  ChrUt  warneth  his  disciDl-es  to  be  humble  and  harmless  : 
7  to  avoid  offences,  and  not  to  despise  the  Utile  ones  :  1  > 
teachclh  how  we  are  to  deal  with  our  bre/hrtn,  when 
they  offend  us :  21  andliowoftto  r'orgiuethem:  SA  which 
he  setti  t/i  forth  by  a  parable  of  the  kinij,  that  took 
account  of  his  sr'rrants,  ;&  and  pxinished  him,  iv/io 
ihewed  no  mercy  to  his  fellow. 

\  T  "the  same  time  came  the  disciples  unto  Jesus, 
2\  saying.  Who  is  the  greatest  in  the  kingdom  or 
heaven  ?— 'Marie  ix.  33;  Luke  ix.  4ii,  xxii.  21. 

The  disciples,  after  they  had  di-^puted 
b\'  the  way,  and  had  been  set  right  by  our 
Lord,  were  at  first  silent ;  but  when  they 
had  all  been  called  together  by  the  Saviour, 
some,  again,  finally  proposed  the  question 
to  Him  of  their  relative  greatness.  Proba- 
bly the  occasion  for  this  strife,  although 
the  germ  of  rivalry  must  have  been  in 
their  hearts  before,  was  found  in  the 
singling  out  of  the  three  intimate  disciples 
to  be  pre.sent  at  the  transfiguration,  &c.,  &c. 
Alas !  the  best  and  holiest  of  men  are  too 
subject  to  pride  and  ambition,  too  disposed 
to  covet  worldly  dignity  and  superiority. 
There  is  no  sin  against  which  we  have  such 
need  to  watch  and  pray  as  pride.  It  is  a 
pestilence  that  walketh  in  darkness,  and  a 
sickness  that  destroyeth  at  noonday.  No 
sin  is  so  deeply  rooted  in  our  nature. 

2.  And  Jesus  called  a  little  child  unto  him,  and  set 
him  in  the  midst  of  them ; 

The  method  of  instruction  by  emblems 
and  symbolical  actions  has  always  been 
prevalent  in  the  East.  A  little  boy  that 
happened  to  be  playing  near,  furnished  an 
appropriate  and  expressive  symbol  of  the 
great  lesson  which  Jesus  would  now  incul- 
cate upon  His  disciples,  as  they  were  gath- 
ered around  Him.  Important  as  little 
children  are,  as  flowers  planted  along  the 
path  of  life,  to  relieve  its  gloom  and  rugged- 
ness,  there  is  still  a  higher  purpose  which 
they  subserve— they  are,  as  it  were,  truth 
in  a  living  form,  made  to  move  around  us 
for  the  most  important  of  all  tuitions. 
(Mark  x.  15;  1  Peter  ii.  2;  Ps.  cxxxi.  2.) 


3.  And  said,  Verily  I  say  unto  you,  ^Except  ye  be  con- 
verted, and  become  as  little  children,  ye  shall  not  enter 
into  the  kingdom  of  heaven. 

bP.s.  cxxxi.  2:  chap.  xix.  14;  Mark  x.  14;  Luke  xviil. 
IG ;  1  Cor.  x.v.  20 ;  1  Peter  ii.  2. 

Be  converted — turned  from  this  worldly, 
aspiring  disposition.  Converts  still  havo 
remains  of  corruption,  some  lust  often 
breaking  forth,  Avhich  they  must  take 
special  care  to  resist  and  subdue.  The 
disciples  had  left  all  and  followed  Jesus, 
yet  they  needed  to  be  more  and  more 
turned:  and  thus  should  we  ever  be  put- 
ting off  the  old  man,  and  putting  on  the 
new  man  more  and  more.  Become  as  little 
children — abandon  your  thirst  for  power 
and  pre-eminence,  and  learn  to  think  of 
these  things  as  a  little  child  thinks  of  them. 
(Sec  on  verso  4;  and  Luke  xviii.  17.)  Ye 
shall  not  enter,  &c. — ye  shall  not  be  regarded 
as  belonging  to  the  Messiah's  kingdom. 

4.  cWho?!oever  therefore  shall  humble  himself  as  this 
little  child,  tlie  same  is  greatest  in  the  kingdom  of 
heaven.— cChap.  xx.  27,  and  xxiii.  11. 

The  point  of  comparison  here  is  formed, 
not  by  the  receptivity,  the  striving  after 
perfection,  the  absence  of  pretension  in  the 
child,  but  by  its  humility,  which  was  so 
sadly  lacking  in  the  disciples.  By  this 
humility  the  child's  understanding  was  yet 
free  from  vain  imagination,  its  heart  from 
rivalry  and  ambition,  its  will  from  stub- 
bornness. The  same  is  greatest,  &c.,  that  is, 
he  will  reach  the  highest  seat  of  happiness 
and  glory.  True  humility  is  the  ground 
on  which  the  blessings  and  rewards  of  the 
Divine  kingdom  will  be  distributed.  (James 
iv.  6,  10;  Isa.  Ivii.  15.) 

."i.  And  ""whoso  shall  receive  onp  such  little  child  in  my 
name  receiveth  me.— ^Chap.  x.  42;  Luke  ix.  48. 

Shall  receive,  i.  e.,  approve,  love,  treat  with 
kindness,  aid  in  the  time  of  need.  One 
svch  little  child.  Not  the  actual  child,  but 
the  spiritual  child,  whom  grace  has  made. 
Li  MY  name,  i.  e.,  acting  from  Christian 
principle.     Not  only  did  JeSus  here  show 


188 


MATTHEW, 


His  love  for  little  children,  but  also  and 
mainly  for  such  as  resemble  them  in  a 
child-like  spirit,  and  those  who  receive 
them,  resting  upon  His  name,  as  a  principle 
of  action. 

6.  'But  whoso  shall  offend  one  of  these  little  ones 
which  believe  in  me.  it  were  better  for  him  tliat  a  mill- 
stone were  hanged  about  his  neck,  and  that  he  were 
drowned  ui  the  depth  oi  the  sea. 

•Mark  ix.  42 ;  liuke  xvii.  1,  2. 

The  word  rendered  offend  signifies  cause 
to  stumble.  It  is  used  both  for  those  who 
fall  and  perish,  and  for  those  who  fall  and 
rise  again.  One  of  these  little  ones,  &c., 
meaning.  Christians  in  general,  namely, 
those  of  ordinary  capacity  and  attainments, 
honest,  humble,  and  sincere,  though  not 
highly-gifted  believers.  (1  Cor.  iii.  1.) 
Those  who  are  strong  in  faith  must  be 
careful  not  to  injure  the  weak  in  faith,  even 
as  the  elder  children  in  a  family  must  care- 
fully avoid  hurting  the  tender  frames  of 
the  younger  children.  Advanced  Chris- 
tians must  refrain  even  from  enjoying 
lairful  privileges,  sooner  than  endanger 
their  weak  brethren.  (See  Rom.  xiv.) 
If  it  be  a  grievous  sin  to  wound  a  weak 
believer  through  carelessness,  how  dreadful 
a  crime  it  must  be  to  injure  him  wilfully  ! 
It  were  better,  &c.  This  was  a  common 
punishment  in  ancient  times.  It  was 
frequently  resorted  to  in  the  case  of  rebels, 
and  other  malefactors,  in  the  times  of  the 
later  emperors  of  Rome,  and  was  inflicted 
on  many  of  the  first  Christians.  The 
signification  of  the  imagery  is  not  only  a 
simple  drowning,  but  at  the  same  time  a 
sinking  into  the  deepest  abyss  of  hell. 
Nothing  but  sincere  repentance  can  prevent 
the  infliction  of  this  terrible  punishment 
on  those  thus  guilty. 

7.  H  Wo  unto  the  world  because  of  offences !  for  fit 
must  needs  be  that  offences  come,  but  ewo  to  that  man 
by  whom  the  offence  cometh ! 

fLuke  xvli.  1  ;  1  Gor.  xi.  19.    BChap.  xxvi.  24. 

Wo  UNTO  THE  WORLD,  &c.  Some  Under- 
stand by  this,  that  a  woe  is  pronounced 
upon  the  world,  or  the  inhabitants  of  the 
earth,  on  account  of  the  obstructions  it 
lays  in  the  way  of  the  spread  of  the 
kingdom  of  God,  either  by  its  persecutions 
or  corrupting  influences.  Others  take  the 
word  woe  rather  as  an  exclamation  of  pity, 
in  view  of  the  offenses  which  the  world 
receives  from  false  members  of  the  Church, 
and  its  natural  and  strong  inclination  to 
stumble  over  such  ofienses.     (See  2  Sam. 


xii.  14 ;  Rom.  ii.  24 ;  1  Cor.  x.  32.)  Offenses, 
stumbling-blocks.  It  must  needs  be,  &c. 
Of  course  the  Saviour  speaks  not  of  an 
absolute,  but  of  a  relative  necessity,  pro- 
ceeding from  the  sinful  state  of  the  world. 
Wo  to  tJiai  man,  &c.,  that  is,  curse  or  con- 
demnation on  him;  he  is  performing  the 
devil's  work,  and  must  reap  the  devil's 
reward.  The  two  facts  of  Divine  prescience 
aj^d  human  responsibility,  which  are  here 
stated,  all  philosophy  is  bound  to  accept 
as  verities,  whatever  difficulty  may  attend 
every  eflbrt  that  is  made  logically  to 
reconcile  them.  As  it  consists  with  Divine 
goodness  to  create  free  agents,  so,  conse- 
quently, to  permit  offenses,  and  the  justice 
of  God  in  punishing  them  cannot  reasona- 
bly be  questioned,  because  He  is  no  farther 
concerned  than  in  the  creation  of  the 
powers  He  bestows;  the  agents  them- 
selves only  are  chargeable  with  the  abuse 
of  them,  the  necessity  under  which  oflences 
lie  being  only  voluntary  and  moral.  There 
is  no  necessary  connection  between  liberty 
and  sin :  the  one,  indeed,  is  the  gift  of 
God,  the  other,  the  free  act  of  man. 

8.  •■'Wherefore  if  thy  hand  or  thy  foot  offend  thee,  cut 
them  ofi',  and  cast  thew  Ironi  thee:  it  is  better  !or  thee 
to  enter  into  lile  hall  or  maimed,  rather  than  having 
two  hands  or  two  feet  to  be  cast  into  everlasting  fire.  9. 
And  if  thine  eye  offend  thee,  pluck  it  out,  and  cast  it 
Irom  thee:  it  is  better  forthee  to  enter  into  lile  with  one 
eye,  rather  than  having  two  eves,  to  be  cast  into  hell 
fire.— hChap.  v.  29,  30 ;  Mark  ix.  43,  45. 

Our  Lord  here  lays  down  the  principle 
that  the  best  way  to  avoid  the  sin  and 
condemnation  of  being  stumbling-blocks  to 
others,  is  to  remove  every  cause  of  offense 
in  one's  self.  The  eye  is  the  chief  avenue 
by  which  sin  enters,  the  hand^  is  the  symbol 
of  action,  whether  in  the  way  of  speech,  or 
manual  operation,  and  the  foot  may  be  re- 
garded as  symbolizing  the  walk  of  life — a 
man's  waj's.  (See  on  chap.  v.  29,  30.)  The 
only  difference  between  the  words  there 
and  here  is,  that  there  they  refer  to  impure 
inclinations ;  here,  to  an  ambitious  dispo- 
sition, an  irascible  or  quarrelsome  ten-qaer, 
and  the  like:  and  the  injunction  is,  to 
perform  spiritual  amputation,  to  strike  at 
the  root  of  such  dispositions  and  cut  off'  the 
occasions  of  them.  Halt — lame.  Maimed 
— mutilated,  as  by  a  hand  cut  off.  This 
does  not  mean  that  the  glorified  bodies  of 
those  in  heaven  will  be  mutilated  or  de- 
ficient in  any  of  their  members,  but  that 
it  is  better  to  go  to  heaven  idthout  any 


CHAPTER    XVIII. 


189 


such  enjoyments,  however  dear,  as  are  a 
snare,  than  to  have  them  here,  and  perish 
at  last.     (Luke  xvi.  25  ;  liom.  viii.  13  ;  1 

Cor.  ix.  26.)     Everlasting  fire Hell  fire. 

It  is  worse  than  vain,  it  is  a  wicked  and 
miserable  deceit,  to  seek  to  elude  the  plain 
teaching  of  Scripture  here,  and  in  so  many 
other  places  (see  Isa.  Ixvi.  24;  Matt.  iii.  12, 
XXV.  41,  46;  Rev.  xiv.  11,  xx.  10),  concern- 
ing the  eternity  of  future  punishment. 
Men  who  deny  this  doctrine,  only  repeat 
the  devil's  old  argument,  that  we  "  shall 
not  surely  die."  (Gen.  iii.  4.)  The  word 
translated  everlasting,  is  used  in  the  great 
majority  of  instances  in  the  New  Testa- 
ment, of  God,  of  the  unseen  and  future 
world,  of  the  perpetuity  of  Christ's  king- 
dom (2  Peter  i.  11),  of  the  happiness  of 
the  saints  in  heaven,  and  of  eternal  life. 
Why,  then,  attempt  to  limit  its  import  in 
reference  to  the  perdition  of  the  ungodly? 
Universalists  instead  of  preaching  down 
hell,  would  do  much  better  if  they  would 
preach  up  Christ  and  heaven. 

10.  Take  heed  that  ye  despise  not  one  of  these  little 
ones:  lor  I  say  unto  you,  that  in  heaven  'their  angels 
do  always  ^behold  the  lace  of  nay  Fathei*  which  is  in 
heaven. 

iPs.  xxxiv.  7 ;  Zech.  xiii.  7 ;  Heb.  i.  14.  kEsth.  1.  14 ; 
Luke  i.  19. 

Our  Lord,  resuming  the  train  of  instruc- 
tion, which  had  been  partially  interrupted 
by  verses  7-9,  proceeds  to  show  more  at 
large  the  temper  of  mind  which  should  be 
cherished  toward  His  disciples,  and  men- 
tions some  reasons  why  they  should  be 
treated  with  much  affection.  Take  heed — 
beware.  Despise  not — ^treat  not  with  disre- 
spect and  scorn,  as  though  the)"^  were 
mean,  silly,  and  contemptible.  (Rom. 
xiv.  1,  3,  10 ;  1  Cor.  viii.  9.)  One  of  these 
little  ones.  Those  whom  my  grace  has 
made  to  be  as  "  little  children."  (Yer.  6.) 
For  ....  their  angels.  (See  on  iv.  6.)  This 
is  the  tirst  consideration  enforcing  a 
benevolent  regard  for  Christians.  Their — 
the  angels  are  theirs — ministering  spirits 
to  them,  and  always  intent  to  execute  the 
orders  of  the  Heavenly  King.  Do  always 
behold,  &c.  According  to  Oriental  custom, 
monarchs  are  sequestered  from  the  public 
view,  and  none  are  admitted  to  see  them, 
but  such  as  are  in  especial  favor.  (Ex. 
xxxiii.  20  ;  Num.  vi.  25,  26  ;  1  Kings  x.  8 ; 
2  Kings  XXV.  19  ;  Esth.  i.  14  ;  Prov.  xxii. 
19;    Dan.  i.    5;    Luke   xxi.    36.)     These 


angels,  when  not  sent  from  heaven  to 
other  parts  of  the  universe  to  do  God's 
will  and  pleasure,  continually  gaze  upon 
His  countenance,  being,  like  Himself, 
tenderly  concerned  for  the  little  ones 
intrusted  to  their  care.     (Ps.  cxiii.  5,  6.) 

From  this  passage,  and  several  others, 
some  have  inferred  that  every  individual 
Christian  has  a  guardian  angel.  In  the 
Old  Testament  we  only  read  of  guardian 
angels  of  empires.  (Dan.  x.  13,  20.)  But 
at  a  later  period  the  Jews  believed  also  in 
the  existence  of  guardian  angels  for  indi- 
viduals. This  was  also  true  under  the 
New  Testament.  (Acts  xii.  15.)  If  this 
doctrine  is  not  here  admitted  by  Christ,  it 
is  at  least  not  disturbed.  It  has  prevailed 
more  or  less  in  every  age  of  the  Church, 
The  ministry  of  angels,  which  is  founded 
in  the  mediation  of  Christ,  is  a  truth  most 
useful  to  be  kept  in  mind,  both  by  the 
Church  and  by  the  world,  in  order  both  to 
assure  the  hearts  of  God's  people  in  the 
hour  of  tribulation,  and  to  awe  the  world 
into  deference  and  respect  for  "  them  who 
shall  be  heirs  of  salvation." 

11.  Torthe  Sonof  maniscometosavethatwhich  was 
lost.— 'Jjuke  ix.  50,  and  xix.  10 ;  John  iii.  17,  and  xii.  47. 

Here  is  another  reason  for  cherishing  a 
very  kind  regard  for  the  disciples,  even 
for  the  humblest  of  them — the  inestima- 
ble price  paid  for  their  salvation.  Man  is 
lost  to  himself,  for  he  is  neither  wise  nor 
happy  ;  to  others,  to  whom  he  is  not  use- 
ful ;  to  God,  whom  he  does  not  glorify  ;  to 
earth,  which  he  does  not  enjoy  ;  to  heaven, 
which  he  is  not  in  the  way  to  attain  ;  lost 
in  his  body,  which  is  passing  through  in- 
tirmity,  affliction  and  pain,  to  death  and 
corruption ;  in  his  soul,  which  is  going 
through  ignorance  and  folly,  sin  and  guilt, 
depravity  and  misery,  to  endless  perdition. 
Yet  He  who  is  the  Son  of  God,  His  Word, 
who  created  all  things  and  upholds  them 
by  His  power,  who  is  God,  Jehovah  (Heb. 
i.  8),  was  made  the  Son  of  man,  left  His 
state  of  glory  and  assumed  our  nature  to 
suffer  and  die  in  our  stead.  (See  John  i. 
14,  iii.  16  ;  Rom.  viii.  3  ;  Gal.  iv.  4  ;  Phil, 
ii.  6,  7  ;  Heb.  ii.  14,  x.  5-9  ;  1  John  iv.  9, 10.) 

12.  How  think  ve?  if  a  man  have^an  hundred  sheep, 
and  one  of  them  be  pone  a«tray.  doth  he  not  leave  the 
ninety  and  nine,  and  goeth  into  the  mountains,  and 
seekpth  that  which  is  pone  astray?  13.  And  if  so  be 
that  he  find  it.  verilv  I  sav  unto  you,  he  rejoiceth  more 
of  tliat  shfcp.  than  of  the  ninety  and  nine  which  went 
not  astray.— "^IiUke  xv.  4. 


190 


MATTHEW, 


The  fact  that  Jesus,  having  rescued  and 
restored  His  disciples  from  tlieir  former 
sinful  and  dangerous  condition,  feels  a 
very  peculiar  interest  in  them,  is  here 
assigned,  by  way  of  argument  and  illustra- 
tion, as  the  third  reason  why  the  most 
lowly  member  of  His  family  is  to  be  re- 
garded with  love  and  respect.  Some  con- 
struct, and  we  think  justly,  the  words  into 
the  mvimtains,  with  the  preceding  clause  in 
the  sense,  doth  he  not  leave  tlie  ninety  and 
nine  in  (or  upon)  the  mountains.  The  moun- 
tains were  grassy  and  well  adapted  for  the 
pasturing  of  sheep.  This  parable  is  given 
more  fully,  though  in  a  diti'erent  context, 
in   Luke   xv.  4-0,   on  which    see    notes. 

Doth  he  not  leave  the  ninety  and  nine,  &c. 
Dr.  Chalmers  understood  this  parable  to 
involve  this  idea  :  There  are  thousands  of 
worlds  beside  our  own.  They  are  inhubi- 
ted.  Our  world,  so  far  as  we  know,  is  the 
only  fallen  one.  Jesus  left  the  ninety  and 
nine  orbs  that  needed  no  salvation,  because 
guilty  of  no  sin,  and  came  after  thife  wan- 
dering world,  that  needs  to  be  recovered. 

Sechcth  that  U'hich  is  gone  astray.  As  the 
specific  effort  of  the  shepherd  had  respect 
not  to  the  flock  that  remained  on  the 
pasture,  but  to  the  one  sheep  that  had  gone 
astray,  the  specific  effort  of  the  Son  of 
God,  in  His  incarnation,  ministry,  death 
and  resurrection,  has  respect,  not  to  the 
worthy,  but  the  unworthy.  Rejoiceth  more 
of  that  sheep,  &c.  It  is  natural  that  there 
should  be  more  joy  for  a  small  portion, 
which  has  been  endangered,  than  for  the 
continued  secure  possession  of  a  much 
larger  portion.  So  the  mother  rejoices  at 
her  sick  child's  recovery  more  than  at  the 
uninterrupted  health  of  all  the  others ;  and 
the  father  rejoices  more  at  the  return  of 
his  sailor  boy  from  the  perils  of  the  sea,  than 
at  the  undisturbed  security  of  all  his 
other  children  who  h.id  continued  under 
his  roof.  In  such  cases,  the  dispropor- 
tionate joy  arises  from  the  unexpectedness 
of  the  result,  from  the  temporary  uncer- 
tainty concerning  it;  but  as  nothing  of 
this  kind  could  find  place  with  God,  ■who 
knows  the  end  from  the  beginning,  and  in 
whom  earnest  love  for  one  of  His  ran- 
somed people  need  not  throw  into  the 
background,  even  for  the  moment,  love 
and  care  for  the   others,  of   course  the 


analogy  is  not  to  be  pressed  bo  f;.r  in 
relation  to  Him.  Still,  we  are  taught  to 
believe  that  God  rejoices  to  see  the  prodigal 
return.  (Luke  xv.  20,  &c.)  "  The  Lord 
taketh  pleasure  in  them  that  fear  Him,  in 
them  that  hope  in  His  mercy." 

14.  Even  so  it  is  uot  the  will  of  your  Father  which  is 
in  heaven,  mat  one  of  these  little  ones  should  perish. 

It  is  significant  that  it  is  said  here,  "your- 
Father,"  not  as  in  verse  10,  "  my  Father." 
This  phraseology  implies  the  injunction 
that  the  disciples,  as  the  children  of  God, 
should  be  like  their  Heavenly  Father  in 
tenderly  caring  for  the  little  ones.  The 
weaker  a  man  is,  the  greater  care  we  ought 
to  have  of  his  salvation,  as  God  teaches 
tis  by  His  own  example.  We  are  to  use 
all  diligence  in  seeking  to  recover  to  the 
way  of  righteousness  those  that  have 
formerly  appeared  to  walk  therein.  (See 
Eph.  iv.  32;  Heb.  xii.  12,  13.) 

15.  \  Moreover,  "if  thy  brother  shall  trespass  against 
thee,  go  and  tell  him  his  fault  between  thee  and  him 
alone:  if  he  shall  hear  thee,  "thou  hast  gained  thy 
brother. 

"Lev.  xix.  17 ;  Luke  xvii.  3.  "James  v.  20 ;  1  Peter  iii.  1. . 

The  cautions  respecting  the  high  regard 
which  we  ought  to  cherish  toward  the 
disciples  of  Christ,  were  followed  by  direc- 
tions how  to  regulate  otir  conduct,  if  a 
Christian  brother  should  do  us  wrong.  Go 
and  tell  him  his  fault.  Do  not  wait  till  he 
come  to  thee,  but  go  at  once  to  him  in  the 
zeal  of  love  and  meekness  of  spirit,  and  try 
to  convince  him  in  this  spirit  of  the  wrong 
he  has  done.  He  may  have  injured  you 
unintentionally.  (Gen  xxi.  26.)  His  con- 
duct may  admit  of  explanation.  (Josh, 
xxii.  24.)  At  any  rate,  this  friendly,  faithful, 
straightforward  way  of  dealing  is  the  most 
likely  to  secure  the  desired  result.  (Lev. 
xix.  17;  Ps.  cxii.  5;  Prov.  xxv.  15;  Gal. 
vi.  1.) 

Bctiveen  thee  and  him  alone — so  that  there 
will  be  no  motive  of  pride  to  induce  him 
to  make  out  a  good  case  before  a  witness. 
Do  not  break  forth  upon  him  in  the  pres- 
ence of  the  unbelieving,  but  take  him 
aside.  Do  not  blazon  his  offense  abroad. 
It  can  do  no  good.  It  does  injury.  It  is 
what  the  enemies  of  religion  wish.  To  tell 
a  man  his  faults  by  himself,  requires  cour- 
age, and  makes  on  him  the  impression  of 
sympathy  and  love  ;  but  to  speak  of  them 
in  his  absence,  argues  want  of  love,  and 
cowardice. 


CHAPTER    Xyill. 


191 


IJ  he  shall  hear  thee,  i.  e.,  hear  so  as  to 
yield  to  thy  representations,  and  return  to 
his  duty,  as  becometh  a  follower  of  Christ. 
Thoii,  hast  gained  thy  brother.  "  By  which 
it  is  made  plain,"  says  an  ancient  writer, 
"  that  enmities  are  a  loss  to  both  sides :  for 
Christ  saith  not  *Thy  brother  hath  saved 
himself,'  but  'Thou  hast  gained  thy  broth- 
er,' which  shows  that  both  of  you  had  suf- 
fered loss  by  your  disagreement."  (Prov. 
xi.  30,  XV.  1,  2,  4;  1  Cor.  vii.  16,  ix.  19-22; 
1  Peter  iii.  1 ;  James  v.  19,  20.) 

16.  But  if  he  wiU  not  hear  thee,  then  take  with  thee 
one  or  two  more,  that  in  I'the  moutli  of  two  or  three 
witnesses  every  word  may  be  establislietl. 

pDeut.  X vii.  fa",  and  xix.  15 ;  John  viii.  17 ;  2  Cor.  xiii.  1 ; 
Heb.  X.  28. 

Not  hear  thee.  If  he  declines  listening  to 
your  expostulations  and  reproof,  whether 
from  unwillingness  to  admit  that  the  al- 
leged offense  is  an  ofTense  at  all,  or  a  deter- 
mination ui^t  to  give  it  up  because  he  loves 
it.  Then  take  with  thee  one  or  two  more.  If 
the  private  interview  fail,  take  one  or  two 
of  the  brethren  to  witness  how  just  your 
complaint  is,  and  how  brotherly  your 
spirit  in  dealing  with  him.  That  in  the 
mouth  of  two  or  three  uitnesses  every  word,  &c. 
Rather  "  the  ivhole  matter  may  be  establish- 
ed." A  rule  similar  in  its  import  was 
binding  on  the  Jews.  (Deut.  xix.  15.)  If 
the  difficulty  was  harmoniously  adjusted, 
no  publicity  was  to  be  given  to  the  affair. 
(See  John  viii.  17;  2  Cor.  xiii.  1;  Heb.  x. 
28;  1  Tim.  v.  19.) 

17.  And  if  he  sliall  neglect  to  hear  them,  tell  it  unto 
the  church:  but  if  he  neglect  to  hear  the  church,  let 
him  be  unto  tliee  as  an  qlieathen  man  and  a  publican. 

qKom.  xvi.  17;  1  Cor.  v.  9;  2  Thes.  iii.  6,  14;   2  John  10. 

Neglect  to  hear  them.  From  this  it  is 
evident  that  the  witnesses  present  were  to 
assist  in  bringing  the  offender  to  a  sense 
of  duty.  The  word  rendered  shall  neglect 
here,  is  a  much  stronger  expression  than 
that  employed  in  verse  16,  having  the 
additional  idea  of  willful  obstinacy.  Tell  it 
unto  the  church,  bring  him  before  the 
church  or  congregation  to  which  both 
belong.  (Acts  vi.  1-3 ;  1  Cor.  vi.  1-4 ; 
Acts  xiii.  1-3.)  Who  can  tell  but  the  heart 
which  has  been  unmoved  by  private 
remonstrances,  may  be  -moved  by  the  fear 
of  public  exposure  ? 

But  if  he  neglect  to  hear  the  church,  i.  e.,  if 
he  disregards  the  admonitions,  counsels 
and  discipline  of  the  church.  The  term  is 
stronger    than   "  not    hearing,"   implying 


something  of  contumacy.  Let  him  be  unto 
tliee,  &c.  Regard  him  no  longer  as  a 
brother  Christian,  but  as  one  "without" — 
as  the  Jews  did  Gentiles  and  publi- 
cans. Do  not  hate  him  (chap.  v.  44-8),  but 
treat  him  as  you  do  other  men  not 
connected  with  the  church,  until  he  repents, 
and  renders  himself,  by  God's  grace,  wor- 
thy of  being  received  again  into  Christian 
fellowship.  (Comp.  Rom.  xvi.  17;  1  Cor. 
v.  11,  13  ;  2  Cor.  ii.  6,  7 ;  2  Thes.  iii.  6,  14  ; 
2  Tim.  ii.  21 ;  Titus  iii.  10 ;  2  John  10.) 
This  passage  shows  that  every  congrega- 
tion has  the  power  of  excluding  disobedient 
and  refractory  members  from  jjarticipation 
in  its  ordinances.  Church  discipline  is 
according  to  the  mind  of  Christ,  and  when 
wisely  exercised,  is  calculated  to  promote  a 
church's  well  being. 

18.  Verily  I  say  unto  you,  "-Whatsoever  ye  shall  bind 
on  earth,  shall  be  bound  in  heaven;  and  whatsoever 
ye  shall  loose  on  earth,  shall  be  loosed  in  heaven. 

'Chap.  xvi.  19 ;  John  xx.  23 ;  1  Cor.  v.  4. 

The  constituted  court  of  Christ's  Church 
has  authority  to  pronounce  upon  all  such 
cases,  and  their  decisions,  on  Scriptural 
grounds,  shall  have  sanction  from  above. 
This  authority  He  has  given  to  the  Church 
in  order  to  secure  her  purity  and  peace, 
and  if  she  proceeds  in  the  performance  of 
these  duties  in  the  temper  and  process 
prescribed  by  Him  as  the  great  Head  of 
the  Church,  she  but  executes  His  laws, 
and  she  will  be  sustained  by  God  Himself. 
While  this  promise  was  primarily  ad- 
dressed to  the  Apostles,  who,  in  the  ad- 
ministration of  discipline,  could  not  err, 
because  they  acted  under  the  immediate 
guidance  of  the  Spirit,  it  cannot  be  doubted, 
that  it,  as  well  as  the  formula  of  discipline 
in  verses  15-17,  was  given  to  the  Church 
through  all  time.  As  these  words,  which 
only  a  short  time  before  were  spoken  to 
Peter  (xvi.  16),  are  here  addressed  to  all 
the  Twelve,  it  is  evident  that  they  meant 
nothing  peculiar  to  Peter,  far  less  to  his 
pretended  successors  at  Rome. 

19.  'Again  I  say  unto  you.  That  if  two  of  you  shall 
agree  on  earth  as  touching  any  thing  that  they  shall 
ask,  <it  shall  be  done  for  them  of  my  Father  which  is  in 
heaven.— 'Chap.  v.  24.    <1  John  iii.  22  and  v.  14. 

Our  Lord  thus  assured  the  Apostles,  who, 
in  their  important  relation  to  the  Church, 
would  need  special  direction  from  heaven, 
that  it  was  not  necessary  that  the  whole 
company  should  always  be  together  in 
order  to  consult  and  pray  ;  if  only  two 


192 


MATTHEW, 


should  unite  in  seeking  a  knowledge  of 
the  Divine  will,  their  prayer  would  be 
heard,  and  whatsoever  they   should  ask 
for,  as  connected  with  their  official  capac- 
ity, they   should  receive  it.    We  are  to 
regard  this  also  as  a  general  promise  en- 
couraging social  prayer.     Two,  or  more  of 
yon,  or  of  any  of  my  disciples,  for  instance 
husband  and  wife,  shall  agree,  literally  be 
symphonious,  referring  primarily  tonmsical 
harmony.    There  must  be  prayer  in  living 
and    loving    union — by    kindred    spirits, 
members  of  one  family,  servants  of  one 
Lord,  constrained  by  the  same  love,  fight- 
ing under  one  banner,  cheered  by  assu- 
rances of  the  same  victory.    The  harmony 
of  two  hearts  in  prayer  indicates  that  the 
same  Spirit  is  in  both.  This  union  in  prayer 
is  the  innermost  and  highest  unity  of  the 
people  of  God.     The  on  earth  corresponds 
to  the  my  Father  which  is  in  heaven.  Touching 
any  thing,  &c.   There  must  be,  not  an  agree- 
ment merely  to  pray  in  concert,  but  to 
pray  for  some  definite  tiling.  And  in  praying 
to  our  Heavenly  Father,  whose  heart  is  full 
of  tenderness,  we   must    remember  that 
He  has  all  knowledge,  and  that  His  promise 
does  not  have  respect  to  any  improper 
fancies  of  men,  but  to  petitions  conformed 
to  what  He  sees  is  right  and  suitable.  That 
the  promise  has  no  reference  to  an}^  selfish 
prayer,  which  two  or  more  may  unite  in 
offering,  is  self-evident.     (Mark  x.  35.    It 
shall  be  done  for  them.    If  the  prayer  is  pre- 
sented in  faith,  and  the  thing  asked  for  is 
conducive  to  our  good  and  to  the  glory  of 
God,  we  may  be  sure  of  a  favorable  answer. 
The  fewness  of  the  petitioners  shall  be  no 
bar  to  the  proper  answer  from  God.     Not 
for  nothing  (as  appears  from  the  following 
verse)  does  Jesus  say,  of  my  Father,  not 
your  Father.     (See  John  ix.  31 ;  Matt.  vii. 
11 ;  Luke  xviii.  1 ;  James  iv.  3.) 

20.  For  where  two  or  three  are  pnthored  together  in 
my  name,  there  am  I  in  the  midst  of  them. 

Where,  let  it  be  where  it  will— in  the 
sanctuary,  or  in  the  private  dwelling,  or 
in  the  barn,  or  in  the  field.  (1  Cor.  i.  2.) 
Two  or  three,  if  there  be  no  more.  It  was 
not  without  design  that  our  Lord  specifies 
such  a  few.  This  would  rectify  the  mis- 
take of  the  Jews,  who  contended  that 
there  must  be  always  ten  persons  present, 
at  least,  to  give  efficacy  to  social  prayer. 


It  would  also  encourage  His  followers, 
when,  in  meeting  together,  their  number 
should  be  small,  either  from  choice  or 
necessity.  Gathered  together.  Not  only 
does  the  fact  of  agreement  seem  essential 
to  the  fulfillment  of  the  full  measure  of 
the  promise  (verse  19),  but  the  fact  of  being 
gathered  together  is  made  a  condition  no 
less  essential.  In  addition  to  there  being 
unity  of  aim  and  desire,  this  unity  must 
be  visible.  In  my  name.  It  is  essential 
that  the  worship  be  in  Christ's  name.  We 
cannot  worship  in  His  name  unless  we  do 
it  by  His  authority,  for  His  sake,  and  in 
dependence  on  His  mediation,  depend- 
ence on  Him  for  strength  to  serve  Him, 
and  for  the  acceptance  of  our  persons  and 
services,  through  the  infinite  value  of  His 
obedience,  sacrifice  and  intercession. 

There  am  I  in  the  midst  of  them.  The 
expression  is  much  more  emjihatic  and 
decisive  than  if  it  had  a  future  form,  I 
shall  be  with  them.  For  it  amounts  to 
this :  It  is  always  a  present  truth — I  am 
with  them.  In  no  age  of  the  world,  in  no 
country,  shall  this  be  untrue.  This  cannot 
be  understood  of  Christ's  corporeal  pres- 
ence, for  He  said,  "  I  am  no  more  in  the 
world."  It  is  also  to  be  distinguished  from 
His  essential  presence,  for  by  this  He  is 
everywhere,  and  fills  heaven  and  earth. 
It  means  a  peculiar  and  gracious  presence. 
He  does  not  say  what  he  will  do  there,  but 
only  that  he  is  there.  He  is  in  the  midst 
of  all  who  are  gathered  together  in  His 
name,  however  small  their  number  may 
be,  to  be  the  living  conductor  of  the  prayer 
of  the  believing  suppliants  upward  and  the 
answer  downward,  to  enliven  their  devo- 
tions, hear  their  complaints,  relieve  their 
wants,  give  them  grace  and  glory,  and 
withhold  no  good  thing  from  them.  He 
is  there  to  pardon  the  guilty,  enrich  the 
poor,  comfort  the  mourners,  be  the  father 
of  the  fatherless,  and  the  judge  of  the 
widow  in  His  holy  habitation. 

21.  Then  came  Peter  to  him,  and  said,  Lord,  how 
oft  shall  mv  brother  sin  against  me,  and  I  lorgive  him  ? 
utill  seven  times?  22.  Jesus  saith  unto  him,  I  say  not 
unto  thee,  Until  seven  times :  'but,  Until  seventy  times 
seven. 

uLuke  -xvii.  4.    iChap.  vi.  14 :  Mark  xi.  25 ;  Col.  iii.  13. 

Peter  wanted  to  have  a  number  specified, 
beyond  which  he  need  not  forgive.  Self- 
love  continually  fears,  lest  it  should  go  tof) 
far  and  give  too  much.     A  sin,  or  offense, 


1 


CHAPTER    XVIII. 


193 


properly  such,  is  that  which  is  given 
wantonly,  maliciously  and  without  any 
provocation.  In  suggesting  seven,  Peter 
seems  to  have  had  in  his  mind  some  Phar- 
isaical formula  :  probably  he  thought  the 
allowance  was  liberal,  and  expected  to  be 
approved  for  his  magnanimity.  The 
doctrine  is,  that  it  is  not  lawful  to  set  any 
limit  to  the  principle  and  the  practice  of 
forgiving  injuries.  This  rule,  however, 
must  of  course  be  interpreted  with  sober- 
minded  qualification.  The  duty  of  such  a 
succession  of  pardons  is  founded  upon  the 
supposition  of  the  offender's  sincere  re- 
pentance (Luke  xvii.  3),  and  the  absence 
of  any  danger  from  his  machinations. 
There  must  be  foithfulness  to  the  evil-doer 
himself;  he  must  be  seasonably  and 
prudently  rebuked  for  his  fault.  (Luke 
xvii.  3.)  All  that  our  Lord  means  is,  that 
we  are  to  study  and  exercise  a  general 
spirit  of  mercy  and  forgiveness  toward 
our  brethren. 

23.  Therefore  is  the  kinRclom  of  heaven  likened  unto 
a  certain  king,  which  would  take  account  of  his  servants. 

Therefore,  to  the  end  that  you  may  un- 
derstand the  better  what  I  say.  The 
kingdom  of  heaven  refers  here  to  God's 
dealings  with  men  under  the  Gospel  dis- 
pensation. King,  the  symbol  here  of  God, 
who  is  King  of  the  universe.  (Rev.  xix. 
16.)  This  is  the  first  of  the  parables  in 
which  God  appears  in  the  character  of  a 
King.  Which  would  take  account  of,  i.  e. 
settle  accounts  with.  Servants.  These 
servants  were  not  slaves,  the  property  of 
their  master,  for  afterward  it  is  assumed 
that  he  may  sell  them,  not  as  an  ordinary 
right,  but  as  the  special  penalty  incurred 
by  an  insolvent  debtor.  The  term  desig- 
nates collectors  of  the  revenue  or  governors  of 
provinces.  A  king,  in  ancient  times  and 
Oriental  regions,  entered  into  pecuniary 
transactions  with  his  servants,  or  attend- 
ants, on  a  great  scale.  Sometimes  one  was 
appointed  by  him  the  governor  of  a 
wealthy  province,  and  another,  as  farmer 
of  the  taxes  of  a  district,  both  paying  a 
certain  annual  sum  for  their  positions,  as 
is  still  customary  in  Turkey  and  in  the 
East.  We  are  the  servants  with  whom 
God  takes  account.  Yet  this  is  not  the 
final  reckoning  referred  to  in  Matt.  xxv. 
19 ;  2  Cor.  v.  10 ;  but  rather  such  as  that 

13 


of  Luke  xvi.  2,  and  that  of  the  barren  fig- 
tree,  when  the  owner  comes  and  makes  a 
certain  investigation,  but  does  not  yet  close 
the  season  of  grace — the  day  of  salvation. 

24.  And  when  he  had  begun  to  reckon,  one  was 
brought  unto  him,  which  owed  him  ten  thousand 
talents. 

Reckon.  (See  on  verse  23.)  One.  The 
greatest  debtor  was  not  selected,  but  the 
very  first  that  came  to  the  king's  hand, 
was  found  to  be  a  great  defaulter — to  owe 
a  very  large  sum.  Everybody  ought  to 
reckon  himself  that  one,  for  we  have  all 
manifold  short-comings.  (Comp.  v.  35, 
XX.  12,  13.)  Brought  unto  him.  It  was  no 
willing  act  on  the  part  of  this  servant.  He 
sought  it  not.  This  settlement  only 
troubled  his  soul.  He  had  no  desire  to 
face  his  creditor.  What  a  perfect  contrast 
to  the  prodigal,  who  in  genuine  repentance 
says,  "  I  will  arise  and  go  to  my  father." 
Instead  of  going  with  our  sin  to  God,  our 
great  creditor,  to  have  it  expunged  by  His 
mercy,  we  keep  at  a  distance  from  Him, 
and  the  effect  of  this  is,  that  wo  are 
treasuring  up  additional  debt  and  wrath 
against  the  day  of  wrath.  (Rom.  ii.  5.  See 
on  verse  23.) 

Ten  thousand  talents.  A  vast  but  indefinite 
sum  is  here  meant,  with  the  design  of 
showing  the  weight  of  obligation  when 
lenity  had  been  exercised  toward  such  a 
debtor.  A  myriad  was  the  highest  number 
in  the  Greek  notation.  The  talent  referred 
to  was  probably  of  silver,  for  in  all  num- 
bers occurring  in  ancient  authors,  gold  is 
never  to  be  supposed,  unless  mentioned. 
If  so,  the  debt  amounted  to  between  ten  and 
fifteen  millions  of  dollars — such  a  debt, 
indeed,  as  could  only  have  been  contracted 
by  one  who,  representing  his  sovereign  in 
some  wealthy  province  of  an  Eastern 
empire,  had  squandered  in  boundless 
extravagance  revenues  that  should  have 
swelled  the  public  treasury.  This  enormous 
sum,  representing,  as  it  does,  sins  of  omis- 
sion and  commission,  internal  and  external 
sins,  in  thoughts,  desires,  words  and 
actions  (P.s.  xix.  13),  leaves  us  no  hope  of 
being  able  to  pay  our  debt  to  the  Divine 
law,  and  lays  on  each  man  a  load  of  guilt 
enough  to  sink  not  one,  but  ten  thousand 
souls  into  perdition. 

25.  But  forasmuch  as  he  had  not  to  p.-vy,  his  lord  com- 
manded him  yto  be  sold,  and  liis  wife,  and  children,  and 
all  that  he  had,  and  payment  to  be  made. 


194 


MATTHEW, 


Had  not  to  pay.  He  was  hound  to  pay, 
but  had  not  the  means  to  do  so.  So 
it  is  true  of  the  sinner.  It  is  not  that  he 
is  just  short  of  the  whole  sum  by  which 
he  might  clear  his  account  with  God — but 
he  has  absolutely  nothing  which  can  in 
the  least  i>ass  current  in  such  a  settlement 
as  God  requires  in  the  affairs  of  his  soul. 
And  thus,  by  this  spiritual  bankruptcy,  he 
has  fallen  into  the  hands  of  the  living 
God,  and  exposed  himself  to  the  whole 
penalty  due  to  his  misdeeds.  Commanded 
1dm  to  he  sold,  &c.  This  custom  of  selling 
debtors,  how  cruel  soever  we  justly  account 
it,  was,  in  early  ages,  established  by  the 
laws  of  many  countries  in  Eurojie,  as  well 
as  in  Asia,  republican,  as  well  as  mon- 
ai'chical.  It  was  also  in  accordance  Avith 
Jewish  ideas  and  manners.  (See  Lev. 
XXV.  39 ;  2  Kings  iv.  1 ;  Amos  viii.  6.) 
The  debtor,  however,  had  a  right  to  kind 
and  brotherly  treatment  during  all  his 
servitude,  and  whether  the  debt  was  paid 
out  or  not,  freedom  came  with  the  seventh 
year,  so  that  his  bandage  was  a  sort  of 
apprenticeship.  This  part  of  the  parable 
may  indicate  the  heavy  penalty  of  sin — 
namely,  to  be  "  sold  into  the  hands  of  the 
enemv."  (See  Judges  ii.  14,  iii.  8 ;  iv.  2, 
X.  7  ;  also  Isaiah  1.  1 ;  Ps.  xliv.  12.) 

The  sdllng  of  the  icife  and  children  is  a 
completing  feature  of  the  parable,  but  may 
incidentally  teach  us  that  the  consequences 
of  our  sins  are  not  confined  to  us,  but 
often  drag  those  into  ruin— e.  g.  poverty, 
disgrace,  &c. — that  are  nearest  and  dearest 
to  us.  And  all  that  he  had.  Thus  stripped 
of  his  possessions,  the  servant  had  truly 
nothing  left  to  pay  the  balance  of  the 
great  debt.  And  payment  to  he  made.  That 
the  proceeds  f^om  the  sale  are  not 
sufficient,  does  not  alter  the  command. 
God  reveals  Himself  unto  men  first  as  a 
holy  and  righteous  God  in  His  law  and  sen- 
tence of  condemnation,  and  this  must  be 
felt  by  them. 

26.  The  servant  therefore  fell  down,  and  worshipped 
him,  sayinf.'.  Lord,  have  patience  with  me,  and  I  will 
pay  thee  all. 

Fell  don-n,  &c., "  prostrated  himself  at  his 
feet."  Have  patience  with  me,  &c.  No  com- 
plaint is  made  against  the  sentence  as  if  it 
were  unjust  in  principle,  or  excessive  in 
degree ;  the  culprit  only  asks,  in  the 
extreme  fear  and  anguish  of  the  moment, 


that  the  judge  will  not  act  hastily  toward 
him,  and  thus  the  righteousness  of  the 
verdict  is  tacitly  acknowledged.  His 
promise  to  pay  means  nothing  more  than 
his  desire  to  escape.  This  is  not  the 
language  of  genuine  conversion ;  its  cry 
and  conviction  is,  "  I  am  not  worthy," 
"  poor,  miserable,  blind  and  naked."  The 
words  of  this  servant  prove  nothing  on 
the  part  of  him  whom  he  represents,  but 
blind  ignorance,  unbelief  and  presumption 
as  to  what  sin  is,  the  guilt  of  the  sinner, 
and  the  holiness  and  justice  of  God.  No 
future  obedience,  even  if  it  were  perfect, 
which  it  will  prove  far  from  being,  can 
make  up  for  past  disobedience.  Yet, 
through  Christ,  God  accepts  our  surrender 
of  all  and  forgives.     (See  verse  34.) 

27.  Then  the  lord  of  that  servant  was  moved  with 
compassion,  and  loosed  him,  and  forgave  him  the  debt. 

Payment  being  hopeless,  the  master  is, 
first,  moved  with  compassion ;  next, 
liberates  his  debtor  from  prison,  and  then 
cancels  the  debt  freely.  The  severity  of 
God  only  endures  till  the  sinner  is  brought 
to  recognize  his  guilt.  It  is,  indeed,  only, 
like  Joseph's  harshness,  love  in  disguise. 
He  is  a  gracious  God,  and  has  a  fatherly 
heart.  (Isa.  i.  18  ;  Ezek.  xxxiii.  10,  11 ; 
Rom.  V.  20,  21.)  He  wounds  that  he  may 
heal,  kills,  that  he  may  make  alive.  He 
does  not  forgive  on  account  of  our  merits, 
but  in  infinite  mercy  for  His  Son's  sake, 
in  whom  there  is  such  a  worth  as  to  exceed 
our  sins. 

28  But  the  same  servant  went  out,  and  found  one  of 
his  fellow-servants,  whiili  owed  him  an  hundred  pence: 
and  he  laid  hands  on  him,  and  took  him  by  the  throat, 
saying,  Pay  me  that  thou  owest. 

The  same  servant.  The  very  last  man  we 
should  have  expected  to  be  guilty  of  such 
conduct.  Went  out.  Mark  this  expression  ! 
If  the  fellow-servant  had  come  to  him 
before  the  reckoning,  or  while  yet  he  was 
in  his  Master's  presence,  he  would  not 
have  dared  to  act  the  tyrant,  but  "  out  of 
sight,  out  of  mind."  A  danger  of  sinning 
attends  the  very  joy  of  restored  liberty. 
(John  v.  14 ;  2  Kings  xx.  13.)  When  is  it 
that  we  forget  our  obligation  to  God,  and 
our  respon.sibilities  to  Him?  AVhen,  like 
Cain,  we  go  out  from  God's  presence. 
Found  one  of  his  fellow-servants,  one  of  his 
fellow-officers  under  the  king.  How  easy 
to  find  a  debtor  if  we  seek  one !     ]Mark 


CHAPTER    XVI I  r. 


195 


the  difference  here.  The  first  case  is  that 
of  master  and  servant ;  in  this  case  both 
stand,  though  probably  not  in  the  same 
station,  in  the  same  relation  of  servants  to 
a  common  lord. 

Which  owed  him  an  hundred  j)ence.  The 
word  rendered  pence  expresses  a  coin  equal 
to  about  fifteen  cents  of  our  money.  The 
amount  is  comparatively  small,  as  is  fit 
between  servant  and  servant ;  the  small- 
ness  of  the  debt  brings  the  cruelty  of  the 
creditor  out  in  high  relief.  He  owed  his 
lord  some  ten  or  fifteen  millions  of  dollars, 
yet  could  not  forgive  about  fifteen  dollars. 
Took  him  by  the  throat.  He  throttled  him 
— half  choking  him  by  seizing  his  throat. 
He  could  not  have  treated  the  poor  man 
worse  had  he  been,  not  his  fellow-servant, 
but  his  slave  ;  not  a  debtor,  but  a  robber. 
It  is  the  conduct  of  a  harsh,  heartless 
bully,  and  shows  that  the  mercy  of  the 
king  toward  him  had  not  reached  his 
frozen  heart,  or  brought  forth  one  gentle, 
loving,  forbearing  thought  there. 

Pay  me  ivhcd  thou  ovest.  That  the  man 
had  a  right  to  demand  this  payment,  thei-e 
is  no  reason  to  doubt,  yet  the  exaction  of 
right  may  not  always  be  right  in  the  sight 
of  God.  He  wanted  everything  for  noth- 
ing himself,  but  he  wanted  to  let  nobody 
have  anything  for  nothing  from  him. 
When  we  look  to  God  as  simi^ly  an  ex- 
actor of  duties,  we  go  forth  in  the  same 
spirit,  and  are  ourselves  the  greatest  ex- 
actors of  duties  from  others ;  but  when, 
on  the  other  hand,  we  learn  to  look  upon 
God,  not  in  the  light  of  an  exactor  of 
aught,  but  as  a  giver  of  all,  we  become 
holier  and  freer  ourselves. 

29.  And  his  fellow-servant  fell  down  at  his  feet,  and 
besought  him,  saying,  Have  patience  with  me,  and  I 
will  pay  thee  all. 

The  same  attitude  and  the  same  words 
which  drew  compassion  from  his  master 
are  here  employed  toward  himself  by  his 
fellow-servant.  This  itself  ought  to  have 
reminded  him  of  his  duty  to  forgive  as  he 
had  been  forgiven. 

30.  And  he  would  not :  but  went  and  cast  him  into 
prison,  till  he  should  pay  the  debt. 

The  more  he  was  entreated,  the  more 
severe  and  harsh  he  becomes.  Would  not 
— opposed  to  moved  with  compctssion.  (Verse 
27.)  He  would  not  even  "  have  patience." 
Here  is  the  climax  of  depravitj^,  to  be  beg- 


gars with  God  and  tyrants  to  our  brethren. 
Went.  Dragging  his  prisoner  along  till  he 
could  hand  him  over  to  the  jailor.  This 
shows  that  the  violence  exhibited  at  first 
was  not  owing  to  a  transient  excitement. 
Cast.  By  which  he  invaded  the  right  of 
his  lord.  Into  prison — unto  the  debtor's 
ward.  He  knows  nothing  of  remission, 
stands  upon  his  right,  and  will  act  accord- 
ing to  rigid  justice.  Ignorance  or  forgetful- 
ness  of  his  own  guilt  mafees  him  harsh. 
(See  Gal.  vi.  1 ;  Titus  iii.  3.)  Till  he  should 
pay  the  debt.  How  could  he  pay  it  when 
confined  in  prison  ?  It  seems  ditficult  to 
avoid  the  conclusion  that  our  Lord  meant 
to  teach  that  for  the  unforgiven  man  there 
is  no  possibility  of  ever  exhausting  the 
penalty  of  the  law.  (See  on  verse  34,  and 
verse  36.) 

31.  So  when  his  fellow-servants  saw  what  wa.s  done, 
they  were  very  sorry,  and  came  and  told  unto  their 
lord  all  that  was  done. 

Saw  irhat  was  done,  the  great  injustice  and 
impudence  of  such  an  act,  on  the  part  of 
one  so  recently  laid  under  the  heaviest 
obligations'to  their  common  master.  Sorry. 
Not  anger,  but  sorrow,  is  man's  proper  mood 
toward  sin,  for  all  men  are  sinners.  Wrath 
against  sin  is  the  projjer  attribute  of  God. 
(See  verse  34.)  Came  and.  told,  &c.  God's 
saints  are  forever  laj'ing  the  sins  of  men 
before  Him  in  confessory  prayer.  But 
God's  own  omniscience  is  forever  taking 
cognizance  of  man's  sins. 

32.  Then  his  lord,  after  that  he  had  called  him,  said 
unto  him,  O  thou  wicked  servant,  I  forgave  thee  all 
that  debt,  because  thou  desiredst  me:  33.  Shouldst 
not  thou  also  have  had  compassion  on  thy  fellow-ser- 
vant, even  as  I  had  pity  on  thee  ? 

After  that  he  had -called  him.  The  ques- 
tion, whether  after  a  man's  sins  have  been 
all  freely  forgiven  by  God,  he  may  yet  fall 
from  grace,  does  not  here  require  discus- 
sion. This  W'icked  servant  is  no  repre- 
sentative of  a  pardoned  sinner,  the  scope 
of  the  parable  being  not  to  teach  the 
whole  plan  of  salvation,  but  merely  to  set 
forth,  in  its  strongest  light,  the  absolute 
necessity  of  a  forgiving  disposition.  Wicked 
servant.  The  language  is  most  severe.  No 
man  is  so  wicked  as  he  that  sins  against 
light,  excepting  the  man  that  sins  against 
mercy.  I  forgave  thee  all  (hat  debt  (as  soon 
as,  and),  because  thou  desiredst  me,  out  of 
free  grace,  without  any  desert  and  wor- 
thiness. The  unmerciful  supplies  God 
with  weapons  against   himself.     ShouUht 


196 


:M  A  T  T  H  E  W  , 


not  thou  also,  &c.  The  argument  a  fortiori 
is  here  employed.  If  I  forgave  you  that 
great  debt,  much  more  should  you  have 
forgiven  your  fellow-servant  the  trifle  he 
owed  you.  God  first  exercises  compassion 
and  afterward  desires  and  expects  it  of  us. 
No  answer  of  the  unmerciful  servant  is 
recorded.    (See  Matt.  xxii.  12.) 

34.  And  his  lord  was  wroth,  and  delivered  him  to  the 
tormentors,  till  he  should  pay  all  that  was  due  unto  him. 

Wroth  —  angry.  Here  is  represented 
God's  holy  and  punitive  indignation. 
Tormentors,  inflicters  of  chastisements. 
Criminals  were  often  condemned  to  scourg- 
ing. There  are  tormentors  in  the  world 
of  woe — fellow-sinners,  and  evil  angels — 
instruments  of  the  just,  yot  terrible 
judgments  of  God.  (See  Luke  xvi.  28 ; 
Matt.  XXV.  41.)  Till  he  should  pay,  &c. 
Until  with  nothing  he  could  pay  fifteen 
millions  of  dollars — that  is,  for  evermore. 
His  condition  was  remediless.  "  Till "  does 
not  indicate  the  time  when  punishment  will 
cease,  but  the  time  up  to  which  it  will 
continue.  Since  man  can  never  pay  the 
slighte.st  portion  of  the  debt  he  owes  to 
God,  the  making  the  payment  of  all  the  ' 


condition  of  his  deliverance  from  punish- 
ment, is  the  strongest  possible  way  of 
expre.ssing  the  eternal  duration  of  his 
punishment. 

35.  'So  likewise  shall  my  heavenly  Father  do  also 
unto  you,  if  ye  from  your  hearts  forgive  not  every  one 
his  brother  tlieir  trespasses. 

^Prov.xxi.  13;  chap. vi.  VZ;    Mark xi. 26:  James ii.  13. 

So  likewise — in  this  spirit,  or  on  this  prin- 
ciple. My  heavenly  Father,  Jesus  does  not 
say,  your  Father,  for  whosoever  is  so 
unmerciful,  is  not  worthy  to  be  reckoned 
a  child  of  God.  (Eph.  iv.  32.)  Do  also 
unto  you,  &c.  If  we  do  not  from  the  heart, 
not  in  appearance  merely,  but  inwardly, 
sincerely,  fully,  forgive  those  who  do  us 
wrong,  God  will  not  forgive  us  our  sins 
against  Him,  but  will  condemn  us  to  the 
punishment  they  deserve.  (Comp.  \i.  12.) 
As  certainly  as  there  is  no  kingdom  of 
God  without  forgiveness  being  received  by 
us,  so  certainly  is  there  no  kingdom  of 
God  without  forgiveness  being  exercised  by 
us.  (Chapter  v.  7.)  A  man  without  com- 
passion, has  all  against  him,  God  and  the 
world,  and  meets  as  many  adversaries  in 
judgment  as  he  had  associates  in  life. 
(Eph.  iv.  32.) 


1.  What  did  the  disciples  say  to  Jesus?  2.  How  did  Christ  reply?  3.  Who  is  represented  as  "  greatest  in  the 
kingdom  of  heaven?"  4.  What  is  said  concerning  any  one  '-who  shall  offend  one  of  these  little  ones?"  5. 
What  is  said  of  "  offenses?  "  6.  Explain  verses  8  and  9.  7.  What  is  the  reason  for  "  not  despising  one  of  these 
little  ones?"  8.  What  did  the  Son  of  man  come  to  save?  9.  Repeat  the  parable  of  the  "lost  sheep."  10.  What 
does  it  teach  ?  11.  How  are  we  to  act  toward  a  tresspassing  broxher  ?  12.  Explain  verses  19  and  20.  13.  What  is 
taught  in  the  parable  of  "  a  certain  king  ?  " 


CHAPTER  XIX. 

2  Oirist  healeth  the  sick:  3  ansioereth  the  Pharisees 
concerning  divorcement:  10  sheioeth  when  marriage 
is  necessary :  13  recelveth  little  children :  10  i.nstructeth 
the  young  man  how  to  attain  eternal  life,  20  and  how  to 
be  perfect:  23  telleth  his  dijsciples  how  hard  it  is  for  a 
rich  man  to  enter  into  the  kingdom  of  God,  27  and 
prmniseth  retvard  to  those  that  forsake  any  thing  to 
foUoiv  him. 

AND  it  came  to  pa-ss,  "that  when  Jesus  had  finished 
these  sayings,  he  departed  from  Galilee,  and  came 
into  the  coa-sts  of  Judea  beyond  Jordan ;  2.  i>And  great 
multitudes  followed  him,  a"nd  he  healed  them  there. 
'Mark  x.  1 ;  John  x.  40.  ^Chap.  xii.  15. 

These  sayings,  probably  the  collective 
sayings  of  Christ  in  Galilee,  now  complete. 
Departed,  &c.  This  was  the  Redeemer's 
farewell  to   Galilee,  his  last  journey  from 


that  region  to  Jerusalem.  It  was  with 
reference  to  the  fact  that  this  region  had 
been  the  main  scene  of  His  ministry,  that 
the  celebrated  Julian,  the  apostate,  who 
was  providentially  slain  in  the  midst  of 
his  efforts  to  destroy  Christianity,  ex- 
claimed with  his  expiring  breath,  "  Thou 
hast  conquered,  O  Galilean !"  Coasts  of 
Judea,  &c., — not  merely  came  to  Perea,  but 
traveled  through  it.  (See  Mark  x.  1.) 
Followed  him,  to  hear  His  wonderful 
words,  and  see  Him  confirming  them  by 
His  works. 


CIIAPTEE    XIX. 


197 


3.  H  The  Pharisees  also  came  unto  him,  tempting 
him,  and  saying  unto  him.  Is  it  lawful  for  a  man  to  put 
away  his  wife  lor  every  cause  ? 

Tempting  him — according  to  their  usual 
habit;  endeavoring  to  ensnare  Him.  The 
mooted  question  about  divorce  which  they 
proposed,  was  a  dangerous  one,  generally, 
in  the  country  of  the  Jews,  but  especially 
in  Perea,  in  the  dominions  of  Herod 
Antipas,  who  had  put  away  his  first  wife 
and  married  one  divorced  from  his  brother 
Philip.  They  knew  that  a  decision  of  the 
question  by  Jesus  either  Avay  would  ex- 
pose Him  to  censure,  and,  on  one  side, 
might  bring  upon  Hiin  the  fate  of  John 
the  Bai^tist,  for  a  similar  declaration.  Is 
it  lawful,  &c.  Is  it  according  to  the  law  for 
a  man  to  divorce  his  wife  for  anything 
whatever  that  may  displease  him.  The 
question  related  to  the  right  interpretation 
of  Deut.  xxiv.  1. 

4.  And  he  answered  and  said  unto  them,  Have  ye  not 
read,  'that  he  which  made  thrin  at  tlie  beginning  made 
tliem  male  and  female,  5.  And  said,<iFor  this  cause 
shall  a  mau  leave  father  and  niotlur,  and  shall  cleave 
to  his  wife :  and  nhey  twain  shall  be  one  flesh  ? 

<^Gen.  i.  27,  v.  2 ;  Mai.  ii.  15.  dGen.  ii.  24 ;  Mark  x.  5-9 ; 
Eph.  V.  31.    el  Cor.  vi.  16,  vii.  2. 

He  answered,  irrespective  of  any  govern- 
ing power,  and  fearless  of  any  snare.  Have 
ye  not  read.  (See  Mark  x.  3-12,  where,  in 
the  discussion  of  this  subject,  there  is  a 
somewhat  different  arrangement.)  The 
authenticity  and  the  Divine  authority  of 
the  Pentateuch  are  here  directly  and 
distinctly  recognized.  At  the  beginning. 
The  argument  in  this  and  the  verse  fol- 
lowing is,  that  God,  at  the  beginning  of 
Uie  world,  created  man  and  woman,  not 
arbitrarily,  or  independent  of,  but /or  each 
other,  as  suitable  and  adapted  to  each 
other,  in  order  that  they  should  live 
together  in  perfect  union,  and  that  hence 
married  persons  are  to  be  regarded,  not  as 
two,  but  one,  and  therefore,  by  the  Divine 
law,  no  divorce  can  be  permitted.  (See 
Gen.  i.  27.)  Made  them  (man  as  a  race) 
nude  (not  a  male)  and  female  (not  a  female.) 
That  the  marriage  tie  is  to  be  restricted  to 
one,  and  no  more,  on  either  side,  is  corrob- 
orated by  the  following  considerations:  1. 
The  fact  that  the  two  sexes  are  perpetually 
preserved  in  an  approximate  equality  in 
point  of  number.  2.  The  immense  evils, 
personal,  domestic  and  civil,  that  have 
ever  arisen  where  this  great  law  has  been 
violated.  3.  The  unequivocal  teaching  of  j 
the  Bible  on  the  subject  (1  Cor.  vii.  2.)  I 


Though  polygamy  was  practised  in  Patri- 
archal and  Jewish  times,  it  was  never 
sanctioned  by  God. 

And  said.  The  words  of  Adam  (Gen.  ii. 
24),  are  here  words  of  God.  It  is  all  the 
same,  for  Adam  uttered  these  words 
prophetically  as  a  paradisaical,  divine, 
fundamental  ordinance.  For  this  cause. 
Because  God  intended  that  the  two  sexes 
should  live  together  in  pairs.  In  wedlock 
there  is  a  natural  and  a  moral  bond.  Shall 
a  man  leave,  literally,  ivholly  forsake,  father 
and  mother.  The  relation  of  parent  and 
child  may  seem  close,  but  there  is  one 
closer  still  to  which  it  must  yield.  Shall 
cleave — adhere  firmly.  The  Greek  word  is 
from  a  noun,  signifying  glue,  and  the 
metaphor  most  forcibly  intimates  that 
nothing  but  death  can  separate  them. 
Shall  be  one  flesh.  They  are  two  halves  of 
one  whole,  forming  one  person,  in  affection 
and  interest,  and  so  to  continue  as  long  as 
both  are  in  the  flesh.  The  Futures  indi- 
cate the  necessary  realization  of  the 
original  relation  and  condition  of  the  sexes 
in  marriage.  The  essential  bond  of  marriage 
consists  in  the  unity  in  the  flesh,  not  in 
that  of  the  soul,  by  which  latter,  indeed, 
the  marriage  state  should  ever  be  hallowed 
and  sweetened,  but  without  which  it  still 
exists  in  all  its  ]>inding  power,  for  this 
life.  (Matt.  xxii.  30  ;  Luke  xx.  35 ;  1  Tim. 
iii.  2.) 

(!.  Wherefore  they  are  no  more  twain,  but  one  flesh. 
W^hat  tlierefore  'God  hath  joined  together,  let  not  man 
pvit  asvinder. 

flMal.  ii.  14;  Rom.  vii.  2;  1  Cor.  vii.  10;  Eph.  v.  28; 
Heb.  xiii.  4. 

Wherefore.  This  is  the  inevitable  infer- 
ence from  the  original  constitution  of  the 
marriage  relation.  No  more  twain,  no 
longer  two,  as  they  were  before.  What; 
that  which,  not  those  which,  for  they  are  now 
one  flesh.  Joined  together,  made  one.  Let 
not  man  ptU  asunder.  Jesus  thus  rejects 
the  principle  of  divorce  unqualifiedly  as  a 
human  sundering  of  what  God  has  indis- 
solubly  united.  It  cannot  be  done  in 
any  case  but  that  mentioned  in  v.  9, 
without  crime,  except  by  death.  (1  Gor. 
V.  10,  11.)  How  opposed  to  this  Divine 
command  are  many  of  the  legislative 
enactments  by  which  divorces  are  granted 
so  freely  in  our  day.  The  Christian  Cliurch, 
by  adopting  these  words  into  all  its  formu- 
laries of  solemnizing  marriage,  ought  not 


198 


MATTHEW, 


to  recognize  the  validity  of  any  divorce, 
except  for  the  one  stated  by  our  Lord, 

7.  Tliey  say  unto  him,  sWliy  did  Moses  then  com- 
mand to  give  a  writing  of  divorcement,  and  to  put  her 
away  ?  8.  He  saith  unto  them,  Moses  because  of  the 
hardness  of  your  hearts  sutl'ered  you  to  put  away  your 
wives  :  but  from  the  beginning  it  was  not  so.  9.  And  I 
say  unto  you,  Whosoever  shall  put  away  his  wile  except 
it  he  for  fornication,  and  shall  marry  another,  commit- 
teth  adultery  :  and  whoso  marrieth  her  which  is  put 
away  doth  commit  adultery. 

?Deut.  xxiv  1 :  chap.  v.  31:  Mark  x.  4.  tchap  v.  32; 
Mark  x.  11 ;  Luke  xvi.  18 ;  Rom.  vii.  3 :  1  Cor.  vii.  10, 11. 

Why  did  Moses,  &c.  The  Pharisees  ob- 
jected tliat  Moses  had  given  tlie  Jews 
permission  to  put  away  their  wives  by 
giving  tlie  wife  a  bill  of  divorcement. 
(Deut.  xxiv.  1.)  Thus  the  authority  of 
Moses  seemed  to  be  arrayed  against  that 
of  Jesus.  Moses  because  of  the  hardness,  &c. 
Jesus  acknowledged  that  a  relaxation  of 
the  strictness  of  the  marriage  bond  was 
permitted  by  the  law  of  Moses,  but  only  as 
tolerating,  not  as  approving,  and  only  to 
prevent  greater  evils.  It  was  found  to  be 
necessary  and  expedient  fi-om  the  "  hard- 
ness of  the  hearts "  of  the  Jews,  which 
would  have  brooked  no  restraint  of  the 
kind  hei-e  referred  to.  They  were  not 
commanded  to  divorce  their  wives  in  the 
circumstances  specified,  but  were  only 
suffered  to  do  so,  on  account  of  their  intract- 
able and  stubborn  disposition.  And  they 
were  required  to  give  the  wife  a  bill  of 
divorcement,  an  arrangement  calculated  to 
prevent  undue  haste  in  the  transaction, 
and  designed  continually  to  bring  back  the 
husband  who  was  wishing  for  a  divorce, 
to  the  bar  of  his  conscience,  and  to  compel 
him  to  make  it  clear  to  his  own  mind, 
whether  it  was  not  a  want  of  affection 
arising  from  his  own  hardness  of  heart, 
which  produced  this  wish,  rather  than  any 
defect  existing  in  his  wife.  Moreover, 
though  it  is  true,  that  as  far  as  the  Mosaic 
statute  or  the  civil  law  was  concerned, 
husbands  had  a  right  thus  to  separate 
from  their  wives,  yet  it  is  equally  clear 
that  the  ground  of  legal  separation  would 
not  absolve  a  man  from  his  amenability  to 
his  conscience  and  his  God. 

But  from  the  beginning,  &c.  In  the 
original  state  of  things  in  Paradise.  The 
first  instance  of  polygamy  is  recorded  in 
Gen.  iv.  19,  and  it  deserves  special  notice 
that  it  occurs  in  the  line  of  Cain,  not  in 
that  of  Seth.  This  is  repeated  by  our 
Lord  (see  v.  4),  in  order  to  impress  upon 


his  audience  the  temporary  and  purely 
civil  character  of  this  Mosaic  relaxation. 
In  every  discussion  or  interpretation,  re- 
course should  be  had  to  the  origin  of  a 
Divine  institution.  (See  Acts  xv.  7.)  The 
Governor  of  the  Universe  suffers  many 
things  which  he  does  not  sanction.  He 
allows  things  to  be  in  the  infancy  of  the 
race,  which  he  expressly  reprobates  and 
prohibits  in  its  maturer  growth  and  devel- 
opment, and  always  in  principle.  How- 
ever inexplicable  this  may  be  to  us  now, 
we  shall  be  able  to  understand  and  exi^lain 
it  hereafter. 

I  sag  unto  you.  The  great  Lawgiver  gives 
to  the  written  word  its  complement,  per- 
fection and  meaning.  The  statement  is 
plain.  Adultery  is  the  only  sufficient 
reason  of  divorce.  (See  Rom.  vii.  3  ;  1 
Cor.  vii.  39.)  Want  of  "  spiritual  affinity," 
intemperance,  neglect  to  provide  for  the 
family,  desertion,  are  not  sufficient  causes 
for  divorce.  Separation  from  "  bed  and 
board"  is  doubtless  justifiable  in  cases  of 
great  and  long  protracted  intemperance, 
and  of  neglect  to  provide.  Whatever  the 
law  of  any  State  may  permit,  the  Churches 
of  Christ  must  require  their  members  to 
conform  to  the  law  of  marriage  as  defined 
by  Christ ;  and  ministers  of  the  Gospel 
should  not  allow  themselves  to  be  partici- 
pants in  the  crime  by  uniting  in  marriage 
persons  the  one  or  the  other  of  whom, 
according  to  our  Lord's  interpretation  of 
the  original  law,  is  already  in  the  marriage 
relation.  It  is  clear  from  the  tenor  of 
the  whole  passage,  that  the  marriage 
relation  ought  to  be  highly  reverenced 
and  honored.  It  ought  never  to  be  con- 
tracted unadvisedly,  lightly  or  wantonly, 
but  soberly,  discreetly,  and  with  due 
consideration.  Its  proper  observance  is 
attended  by  every  quiet  virtue.  The 
orderly  family  is  the  foundation  of  the 
orderly  society.  Those  who  have  entered 
into  this  relation,  since  they  form  as  it  were 
one  body,  should  also  have  one  mind  and 
heart,  and  live  together  as  heirs  of  the 
grace  of  eternal  life. 

10.  K  His  disciples  say  unto  him,  'If  the  case  of  the 
man  be  so  with  hU  wife,  it  is  not  good  to  marry.  11. 
But  he  said  unto  them.JAIl  mm  cannot  receive  this 
saying,  save  they  to  whom  it  is  given.  12.  For  there 
are  some  eunuchs,  which  were  so  born  from  their 
mothers  womb :  and  there  are  some  eunuchs,  wliich 
were  made  eunuchs  of  men:  and  kthere  be  punuchs. 
which  have  made  themselves  eunuchs  lor  the  kingdom 


CHAPTER    XIX. 


199 


of  heaven's  sake.    He  that  is  able  to  receive  it,  let  him 
receive  it. 

iProv.  xxi.  19.  jl  Cor.  vii.  2.  7,  9,  17.  i^l  Cor.  vii.  32,  34, 
ix.  5, 15. 

Of  the  man,  i.  e.,  of  the  husband.  Our 
word  husband  cornea  from  the  Anglo-Saxon 
Jiiis  and  band:  the  bond  of  the  house, 
anciently  spelt  house-bond.  It  is  not  good, 
ikc.  Most  of  the  Jews  at  this  time  regarded 
a  person's  supposed  inconvenience  as 
sufficient  to  justify  a  divorce.  The  dis- 
ciples, therefore,  who  had  grown  up  in 
the  midst  of  such  practices,  speaking 
hastily,  and  under  the  influence  of  their 
habitual  impressions,  said,  that  in  this 
view  of  marriage — as  the  husband  was 
joined  indissolubly  to  his  wife,  and  she 
might  prove  to  be  a  woman  unworthy,  and 
ill-adapted  to  render  him  happy,  unless 
the  power  of  divorce  from  such  a  woman 
were  possessed,  it  was,  in  their  estimation, 
preferable  not  to  marry  at  all.  Before  we 
enter  into  an  engagement,  which  nothing 
but  death  can  dissolve,  we  had  need  to  act 
cautiously,  carefully  consulting  the  uill 
and  ivord,  of  God.  Where  an  unbridled 
2)assion,  or  a  base  love  of  money,  leads  the 
way,  marriage  is  sure  to  be  miserable. 

This  saying,  i.  e.,  "  it  is  not  good  to 
marry."  We  are  not  to  understand  our 
Lord  as  acquiescing  in  this  rash  general 
{jroposition  of  His  disciples,  else  could  not 
the  Apostle  have  said,  as  he  did,  respect- 
ing this  very  matter,  "  I  have  no  command- 
ment of  the  Lord"  (1  Cor.  vii.  25),  when 
giving  us  his  private  opinion,  that  because 
of  the  then  "  present  distress,"  it  was  not 
good  to  marry,  neither  would  he  have 
spoken  of  "  forbidding  to  marry"  (1  Tim. 
iv.  3),  as  among  the  most  prominent  marks 
of  the  great  apostacy.  All  men  cannot 
receive,  &c.,  i.  e.,  as  the  human  species  is  to 
be  continued,  and  in  reference  to  the  great 
mass  of  men,  the  marriage  state  grows 
out  of  the  very  principles  and  propensities 
implanted  in  their  nature  by  the  Creator,  all 
men  cannot  assent  to  this  saying.  Save  they, 
&c.  Any  exception  to  the  universality  of 
the  matrimonial  necessity  and  duty,  is 
with  a  rare  few — those  to  v:hom  it  is  given  (of 
God),  i.  e.,  those  who  are  possessed  of  such 
a  physical  constitution  or  temperament, 
such  self-control  and  Divine  qualitications, 
as  to  overcome  this  desire  for  the  marriage 
state.    If  persons  have  reason  to  regard 


themselves  as  among  these  cases  of  excep- 
tion, and  are,  in  a  judicious  manner, 
disposed  to  act  on  the  saying  of  the 
disciples,  they  are  at  liberty  to  do  so.  Who 
are  these  ?  the  disciples  would  naturally 
ask,  and  this  our  Lord  proceeds  to  tell 
them  in  three  particulars. 

Eunuchs.  The  term  means,  literally,  a 
bed-keeper,  chamberlain.  There  was  such 
a  class  in  the  East,  subjected  to  a  cruel 
degradation,  and  employed  to  guard  the 
females  in  the  harems.  So  born,  naturally 
incajiacitated  for  the  marriage  state,  or 
indisposed  to  it.  Made  eunuclis  of  men, 
mutilated  in  infancy,  through  the  avarice 
or  policy  of  men.  It  may  also  refer  to  all 
such  as,  against  their  own  inclination,  are 
prevented  from  marrying  by  the  caprice 
of  men,  or  through  unjust  regulations  im- 
posed ujDon  society.  Made  themselves  eunuchs, 
&c.,  that  is,  who  have  denied  themselves 
the  liberty  of  marriage,  not  for  the  purpose 
of  meriting  the  kingdom  of  heaven,  but  in 
order  thereby  to  devote  themselves  more 
entirely  to  the  kingdom  of  God  (1  Cor.  vii. 
7,  32-35,  ix.  12)  ;  or,  being  married,  are 
ever  ready  to  sacrifice  their  conjugal  en- 
joyments for  the  sake  of  their  spiritual 
calling — having  wives  as  though  they  had 
none.  (1  Cor.  vii.  29.)  Origen  fell  into 
sad  error  on  this  point,  carrying  out  the 
literal  purport  of  this  clause.  And  some 
forbid  marriage  to  the  clergy,  which  is 
denounced  by  the  Apostle  as  "  a  doctrine 
of  devils."  (1  Tim.  iv.  1,  3.)  Yet,  in 
almost  every  age  of  the  Church,  especially 
when  pioneer  missionary  work  is  to  be 
performed,  it  seems  desirable  that  some 
of  Christ's  ministers  shall,  for  a  time  at 
least,  remain  unmarried. 

He  that  is  able  to  receive  it,  &c.  ''  He  who 
feels  this  to  be  his  proper  vocation,  let 
him  embrace  it."  All  the  Apostles  did  not 
receive  it,  that  is,  did  not  live  unmarried. 
(1  Cor.  ix.  5.)  Thus,  all  is  left  free  in  this 
matter.  There  is  no  excessive  sanctity  in 
celibacy,  and  no  compulsion  to  marry  ; 
but  every  one,  priest  and  people,  must  act 
according  to  their  own  personal  discretion, 
constitution,  feelings,  nature  ;  either  come 
under  the  law  by  which  marriage  is  regu- 
lated, or  have  nothing  to  do  with  it  at  all. 
"  From  whence  it  follows,"  says  Burkitt, 
"  that  men  and  women  are  not  by  monas- 


200 


MATTHEW. 


tical  vows  to  be  obliged  to  live  a  single  life, 
which  some  cannot  perform  without  sin." 

13.  'Then  were  there  brought  unto  him  little  children, 
that  he  should  put  his  hands  ou  them,  and  pray :  and 
the  disciples  ^rebuked  them. 

'Mark  x.  13 ;  Luke  xviil.  15.  "Chap.  xvi.  22 ;  Luke  ix. 
49,  50. 

Little  children.  They  were  doubtless 
brought  by  their  parents,  who,  not  content 
with  having  received  a  blessing  for  them- 
selves, entreat  this  now  for  their  little  ones 
also.  Put  his  hands  on  them,  &c.  It  was 
customary  among  the  Jews  when  one 
prayed  for  another  who  was  present,  to 
lay  his  hands  upon  the  person's  head. 
(Gen,  xviii.  14 ;  Matt.  ix.  18.)  This  imposi- 
tion of  hands  Avas  practiced  especially  in 
paternal  blessing,  ((ien.  xlviii.  14-20.)  Re- 
buked them,  i.  e.,  the  parents.  (Mark  x.  13.) 
In  administering  this  rebuke  the  disciples, 
beside  desiring  further  elucidation  con- 
cerning marriage  and  divorce,  may  have 
been  mainly  influenced  by  zeal  for  their 
Master,  and  concern  for  His  repose:  yet 
on  this  occasion,  as  on  others,  it  was  against 
the  mind  of  Christ.  (Chap.  xv.  23 ;  Luke 
xviii.  39,  40.) 

It  is  well  for  us  that  Christ  has  more  love 
and  tenderness  than  the  best  of  His  disci- 
ples have.  It  is  our  duty,  having  first  dedi- 
cated ourselves,  to  consecrate  our  children 
to  the  Lord  in  reliance  upon  His  promise 
and  power.  The  promise  is  to  us,  and 
"  our  seed."  The  souls  of  young  children 
are  evidently  precious  in  God's  sight.  They 
are  capable  of  receiving  grace.  Their 
parents  are  their  trustees,  empowered  by 
nature  to  transact  for  their  benefit,  and 
therefore  Christ  accej^ts  their  dedication 
of  them  as  their  act  and  deed. 

14.  But  Jesus  said.  Suffer  little  children,  and  forbid 
them  not,  to  come  unto  me,  for  "of  such  Is  the  kingdom 
of  heaven.— "Chap,  xviii.  3. 

An  infant  was  to  the  eye  of  Christ  an 
object  of  stupendous  importance,  a  subject 
of  immeasurable  potentialities,  a  life  for 
endless  development  and  wondrous  desti- 
nies. He  saw  the  oak  in  the  acorn,  the 
waving  harvests  in  the  little  seed.  Suffer, 
&c.  It  was  a  devotedness  highly  gratify- 
ing to  Him,  and  the  disciples  interfered 
very  improperly.  Our  Lord  does  not  say, 
sufier  these  children,  but  suflTer  all  little 
children  to  come  unto  me.  What  precious 
words  are  these  from  the  lips  of  Jesus ! 
How  many  dying  children  have  lisped 
them  in  their  last  moments !     Forbid  them 


not.  Here  those  are  rebuked  who  think 
that  children  have  nothing  to  do  with 
Christ,  and  are  to  be  held  back,  because 
unable  to  understand. 

For  of  such,  &c.  Here  is  the  reason  why 
children  should  be  brought.  That  these 
words  were  not  meant  to  teach  that  chil- 
dren are  born  sinless  and  innocent  is 
abundantly  clear  from  other  i^arts  of  Scrip- 
ture. (John  iii.  6.)  They  teach,  1.  That 
the  Church  of  God  on  earth  is  largely 
composed  of  children.  The  words  "of 
such"  do  not  mean  "such  as  resemble 
these,"  but  such  very  children.  Persons 
of  a  child-like  disposition  are  referred  to 
in  the  next  verse.  2.  That  the  Church 
of  God  is  to  be  perpetuated  and  prospered 
mainly  by  those  who,  in  their  childhood, 
are  dedicated  to  His  service,  and  receive 
a  religious  training.  3.  That  the  kingdom 
of  glory  is,  and  will  be,  largely  composed 
of  little  children.  The  salvation  of  all 
who  die  in  infancy  may  be  confidently 
expected.  Though  sin  has  abounded, 
grace  has  much  more  abounded.  (Rom.  v. 
20.)  Jesus  will  not  shut  those  out  from 
His  presence  in  glory,  whom  He  would 
not  allow  to  be  sent  from  His  presence  on 
earth. 

"  I  know,"  says  the  Ecv.  William  Jay, 
"  there  are  some  who  believe  in  the  dam- 
nation of  infants.  They  have  no  higher 
notion  of  a  God  of  love,  the  Father  of 
mercies,  the  God  of  all  grace,  than  to  sup- 
pose that  He  will  punish  eternally  crea- 
tures whom  the  Scripture  itself  calls  inno- 
cent as  to  personal  and  actual  transgression, 
and  whose  condition  dejiended  entirely 
upon  Himself.  Admitting  this  barbarous 
notion,  could  such  a  Being  ever  be  trusted 
in,  or  loved  ?  But  the  God  we  worship  is 
not  Moloch,  neither  is  the  punishment  we 
contend  for  in  a  future  state,  separate  ! 
from  the  eflfects  of  conscious  guilt,  regret, 
self-accusation,  of  all  which  those  who  die 
in  infancy  are  incapable,  We  listen  not 
to  unfeeling  and  system-hardened  divines, 
but  to  that  Saviour  "  who  gathers  the  lambs 
with  His  arms  and  carries  them  in  His 
bosom,"  and  who,  having  invited  our  souls 
to  rest,  cries,  "  suffer  little  children  to 
come  unto  me,  and  forbid  them  not,  for 
of  such  is  the  kingdom  of  heaven." 

15.  And  he  laid  his  hands  on  them,  and  departed 
tlience. 


CHAPTER    XIX. 


201 


Laid  his  hands.  (See  on  verse  13.)  De- 
parted thence,  i.  e.  from  that  part  of  Perea 
where  this  incident  took  place,  for  He 
abode  still  in  the  region  beyond  Jordan. 

16.  H  "And  behold,  one  came  and  said  unto  him,  rGood 
Miistcr,  what  good  thing  sliall  I  duj  that  I  may  have 
eternal  life.— "Mark  x.  17 ;  Luke  xviii.  18.   pLuke  x.  25. 

The  narrative  which  here  begins  is  re- 
corded by  three  Evangelists.  From  this 
fact,  as  well  as  because  the  conversation 
related  was  between  our  Lord  and  an 
individual,  it  is  evident  that  it  demands 
and  deserves  special  attention.  One  came. 
This  young  man  (verse  20)  was  a  man  of 
wealth  (verse  22),  a  ruler  (Luke  xviii.  18), 
probably  the  president  of  a  neighboring 
synagogue,  and  a  person  of  refinement 
and  excellence  of  character,  as  is  seen  from 
the  circumstances  here  related  of  him.  It 
was  not  common  at  that  period  for  any  of 
his  order  to  seek  the  Saviour  of  the  world. 
Jesus  was,  indeed,  followed  by  many  ;  but 
they  were  usually  the  poor,  the  destitute 
and  the  afflicted.  The  thoughts  of  eternal 
life  are  very  rare  in  a  young  man  of 
affluence  and  eminence.  Happy  is  he  to 
whom  God  vouchsafes  to  give  them.  This 
young  man  did  not,  like  Nicodemus,  come 
to  Jesus  under  the  shadow  of  the  night, 
but  on  the  high  road,  in  the  presence  of  a 
crowd. 

Good  Master,  a  title  usually  employed  by 
the  Jews  to  their  most  eminent  rabbis. 
This  seems  to  be  the  only  instance  in  His 
history  in  which  Jesus  was  addressed  as 
"  Good  Master."  Wliat  good  thing,  &c. 
He  asks  about  doing.  What  he  seeks  is 
not  grace,  but  reward.  Yet,  still  an  ob- 
scure feeling  is  ever  saying  to  him  that  the 
treasure  of  his  good  works  is  not  yet 
great  enough.  He  wishes  to  add  some- 
thing to  his  righteousness,  and  wishes 
Jesus  to  tell  him  what  it  is.  That  I  may 
have,  &c.  He  comes  not  from  curiosity,  or 
to  have  a  sickness  healed,  or  to  plead 
about  a  child,  but  about  his  own  soul. 
He  sincerely  and  anxiously  wishes  to 
know  the  way  to  everlasting  happiness. 
How  far  does  this  wealthy,  influential 
young  man  excel  many  of  his  peers  in 
rank  and  position,  who  have  lost  all  faith 
in  the  supernatural,  and  who  make  it 
their  highest  boast  to  deny  everything 
that  is  spiritual  and  divine  ?  How  prom- 
ising does  his  case  appetir.    How  ready 


are  we  to  pronounce  him  a  hopeful 
inquirer!  This  favorable  beginning  only 
makes  the  sequel  more  sad. 

1".  And  he  said  unto  him,  Why  callest  thou  me  good? 
there  I'.s  qnone  good  hut  one,  thai  is,  Gou  :  but  it  thon 
wilt  enter  into  life,  keep  ihe  commandiuunts. 

ql.  Sam.  ii.  2;  I's.  lii.  1 ;  James,  i.  17. 

Jesus  questions  the  motive  of  the  young 
man  for  calling  Him  "Good  Master ;".bO 
in  His  discourse  in  the  j^lain  (See  Luke 
vi.  46);  He  does  not  say,  /  am  not  good, 
but  v)}iy  callest  thou  me  good  ?  God  is  good ; 
there  is  no  goodness  without  Godhead. 
The  ruler  partially  perceived  virtue  in 
Jesus,  or  he  would  not  have  applied  to 
Him.  But  he  did  not  fully  recognize  it,  or 
he  would  not  have  regarded  Him  merely 
as  a  human  teacher,  neither  would  he  have 
withdrawn ;  much  less  did  he  recognize 
His  Godhead.  Wherefore,  Jesus  does  not 
accept  from  him  the  title  of  goodness, 
without  that  of  Godhead  (comp.  Luke  vi. 
46),  and  thereby  vindicates  the  honor  (.»f 
the  Father  with  whom  He  is  one.  (See 
John  V.  19.)  The  young  man  deals  with 
good  in  its  relative  meaning,  and  in  this 
sense  he  says:  "Good,"  that  is,  "Excel- 
lent" Master.  Jesus  teaches  him  to  ap- 
prehend good  in  its  absoluteness,  and  to 
that  end  he  must  understand  the  being 
good,  which  he  ascribes  to  Christ,  as  being 
founded  in  God.  Thus  the  answer  is  to  be 
explained :  If  thou  wouldst  call  me  good, 
thou  must  apprehend  my  unity  with  God, 
and  my  Divine  nature.  In  this  question, 
our  Lord  also  in  part  replies  to  the  inquiry 
of  the  young  man,  who,  as  the  subsequent 
sketches  show%  had  an  idea  that  such  good- 
ness as  we  can  attain,  was  a  sufficient  title 
to  heaven.  There  is  no  being  good  but 
God.  No  human  being  is  so  perfect  and 
observant  of  the  iDivine  law,  as  to  deserve 
the  api^ellation  good.  Hence,  to  no  good 
thing  which  you  can  do,  is  eternal  life 
promised  as  a  reward. 

But  if  thou  unit  enter  into  life,  &c.  Accord- 
ing to  the  original,  "  if  thou  imllest,  or  art 
disposed,  to  enter  into  life."  If  you  desire 
to  w^ork  righteousness  in  order  to  procure 
a  title  to  eternal  life,  you  must  perfectly 
keep  all  the  commandments  of  God.  The 
Saviour  shaped  His  repl}^  in  such  a  man- 
ner as  ultimately  to  expose  to  the  young 
man's  own  view  his  deficiencies,  and  his 
need  of  something  for  salvation  different 


202 


MATTHEW. 


from  what  he  had  heretofore  supposed. 
Thus,  the  law  is  our  school-master,  to 
bring  us  unto  Christ.  At  the  same  time 
the  Lord  teaches  us  that  faith  and  grace 
do  not  make  void,  but  establish  the  law. 

18.  He  saith  unto  him,  Which?  Jesus  said,  rThou 
Shalt  do  no  murder.  Thou  Shalt  not  commit  adultery, 
Thou  Shalt  not  ste;il.  Thou  ^halt  not  bear  false  witness, 
19.  'Honour  thy  lather  and  thy  mother:  and,  'Thou 
Shalt  love  thy  neighbour  as  thyself. 

'Ex.  XX.  13;  Beut.  v.  17;  Rom.  xiii.  17.  sChap.  xv.  4; 
Eph.  vi.  2;  Ool.  hi.  20.  'Lev.  xix.  18;  chap.  xxii.  39; 
Kom.  xiii.  9 ;  Gal.  v.  14 ;  James  ii.  8. 

Which  ?  If  there  was  any  command, 
which,  through  ignorance  or  inadvertence 
the  ruler  had  neglected,  he  would  like  to 
know  what  one  it  was.  Thou  shall  do  no 
murder,  &c.  The  Jews  were  not  accustomed, 
in  ordinary  discourse,  or  in  the  commonly 
published  books,  to  recite  the  precepts  of 
the  decalogue  in  the  very  words  in  which 
they  were  expressed,  but  in  other  words,  or 
in  another  order.  The  Saviour  specifies 
only  a  few  of  the  commandments,  which 
were  to  represent  the  rest.  He  refers  to 
the  commandments  of  the  second  table, 
1.  Because  we  can  more  easily  attain  to  a 
correct  knowledge  of  our  conduct  toward 
our  fellow-men,  whom  we  see,  than  toward 
God,  whom  we  do  not  see,  and,  2.  Because 
when  the  ruler  had  once  seen  his  lack  of 
love  to  his  neighbor,  the  conclusion  as  to 
his  lack  of  love  to  God,  could  not  be 
difficult.  He  puts  the  prohibitions  of 
unlovingness  first  (verse  18);  then  follows 
the  particular  command  of  positive  love. 
Honour  thy  father  and  thy  mother,  and  the 
general  one,  Thou  sludt  love  thy  neighbour  as 
thyself.  In  this  last,  the  spirit  and  essence 
of  the  laws  of  the  second  table  are 
summed  up.     (Eom.  xiii.  10.) 

20.  The  young  man  saith  unto  him,  All  these  things 
have  I  kept  from  my  youth  up :  what  lack  I  yet? 

What  darkness  and  self-ignorance  did 
his  answer  reveal!  Doubtless  he  had 
observed  the  commandments  in  their 
letter,  but  he  did  not  see  that  each  precept 
sent  its  jurisdiction  into  the  depths  of  the 
heart,  and  charged  a  thought,  a  desire,  an 
appetite,  with  infraction  of  a  holy  and  a 
righteous  law.  (Ps.  li.  6 ;  Matt.  v.  21-28.) 
The  query,  What  lack  J  yet  f — "  in  what  am 
I  yet  behind,  or  wanting,"  showing,  as  it 
did,  a  readiness  to  undertake  more  than 
he  had  yet  done,  indicated  at  least  that  his 
heart  misgave  him,  and  that  he  felt  that 
he  still  lacked  something. 


21.  Jesus  said  unto  him.  If  thou  wilt  be  perfect,  go  '^and 
sell  that  thou  hast,  and  give  to  the  poor,  and  thou  shalt 
have  trea.sure  in  heaven :  and  come  and  follow  me. 

"Chap.  vi.  20 :  Luke  xii.  33,  xvi.  9 ;  Acts  ii.  45,  iv.  34, 
35 ;  1  Tim.  vi.  18, 19. 

Said  unto  him.  The  Saviour  does  not 
confirm  the  truth  of  his  declaration,  but 
only  tells  him  what  he,  in  case  it  is  really 
so  with  him,  has  yet  to  do.  Perfect,  that 
is,  complete  in  every  respect,  if  thou  wilt 
be  without  deficiency.  The  young  man 
wished  a  high  standard  of  righteousness, 
and  now  it  is  presented  to  him.  Not  abso- 
lute, but  comparative  perfection  is  here 
spoken  of.  God  only  is  absolutely  perfect. 
The  Jewish  nation  thought  it  perfection  to 
sell  all  and  give  to  the  poor.  Go  and  sell, 
&c.  This  command  was  given  to  the  ruler 
to  cure  his  love  of  the  world,  which  could 
not,  in  him,  be  cured  otherwise,  and  to 
bring  him  to  self-knowledge  and  whole- 
heartedness  by  having  a  great  problem  of 
practical  obedience  to  solve.  The  task  which 
the  Saviour  assigned  him  was  in  perfect 
accordance  with  his  declaration  concerning 
himself.  What  a  touchstone  for  his  sin- 
cerity !  What  a  trial  of  the  power  of  the 
law,  to  convict  of  disobedience  all  who 
profess  to  keep  it !  Though  all  Christians 
are  not  required  to  do  what  was  enjoined 
on  the  rich  ruler,  yet  the  Gospel  requires 
such  a  consecration  of  all  property  to  God, 
that  when  the  duty  is  made  known,  to  give 
some,  or  much,  or  all  to  God,  the  oflerings 
can  and  will  be  made. 

Treasure  in  heaven,  in  place  of  thy  treas- 
ure on  earth.  (Lam.  iii.  24-27.)  Folloivme. 
Here  was  the  Gospel  hidden  in  this  brief 
command.  Jesus  preached  faith  to  this 
inquirer.  To  follow  Christ,  was  to  ac- 
knowledge Him  as  the  Messiah  of  God, 
possess  His  spirit,  trust  in  His  righteous- 
ness, and  imitate  His  example. 

22  But  when  the  young  man  heard  that  saying,  he 
went  away  sorrowful :  for  he  had  great  possessions. 

Men  undergo  great  agony  of  mind  while 
they  are  in  suspense  between  the  love  of 
the  world  and  the  love  of  their  souls. 
When  the  first  absolutely  predominates, 
then  they  enjoy  a  factitious  rest  through  a 
false  peace;  wlien  the  latter  has  the  upper 
hand,  then  they  possess  true  tranquility 
of  mind,  through  that  peace  of  God  that 
passeth  knowledge. 

For  he  had  great  possessions.  What  was 
his  wealth— which  he  had  found  could  not 


CHAPTER    XIX. 


203 


give  him  comfort — in  comparison  with 
peace  of  conscience,  and  eternal  life  ?  Yet 
he  chose  to  retain  his  earthly  treasure, 
which  he  could  only  hold  for  a  few  years, 
and  to  refuse  the  ofier  of  imperishable 
treasure  in  heaven,  thus  showing  us  what 
harm  one  master-sin  may  do  to  a  soul. 
We  never  read  a  word  to  show  that  he 
was  subsequently  converted.  The  saying 
of  Jesus  (verse  23)  would  seem  to  indicate 
that  he  was  not.  Thus  the  day  that  dawned 
so  brightly  closed  in  gloom. 

23.  1.  Then  said  Jesus  unto  his  disciples.  Verily  I  say 
unto  j-ou,  That  ^a  rich  man  shall  hardly  enter  into  the 
kingdom  of  heaven. 

"Chap.  xiU.  22 :  Mark  x.  24 ;  1  Cor.  i.  26 ;  1  Tim.  vi.  9, 10. 

The  Saviour,  employing  the  occasion 
which  had  presented  itself  for  instruction, 
proceeds  to  speak  very  freely  on  the 
dangers  connected  with  worldly  posses- 
sions. A  rich  man,  not  only  one  who  has 
so  many  hundreds  or  thousands  more 
than  some  of  his  neighbors,  but  any  one 
who  has  more  than  is  necessary  for  the 
decent  and  comfortable  supi^ort  of  himself 
and  his  family.  Hardly  enter.  There  is,  in 
itself,  no  more  sin  in  being  rich  than  there 
is  virtue  in  being  poor.  It  is  not  the  pos- 
session of  a  thing  that  may  constitute  a 
disqualification  for  heaven,  but  it  is  the 
excessive  idolatry  of  the  thing.  The  man 
who  has  a  small  income  may  have  his 
heart  as  much  taken  up  with  it  as  a  man 
who  has  an  income  of  many  thousands  a 
year.  Experience  tells  us  that,  except  in 
some  few,  rare  and  blessed  instances,  it 
cannot  be  but  that  the  man  who  possesses 
abundance,  will  find  the  difficulty  of  a 
simple  foith  immeasurably  increased. 
Enter  into  the  Jdngdom  of  heaven — be  induced 
to  become  Christians,  and  be  prepared  for 
the  Church  on  earth  and  the  state  of  the 
blest  in  heaven.  A  rich  gentleman  once 
said  to  a  day-laborer,  "  Do  you  know  to 
whom  these  estates  belong  on  the  borders 
of  the  lake  ?"  "  No,"  replied  the  laborer. 
"  They  belong  to  me,"  said  the  rich  man. 
"  And  the  wood  and  the  cattle — do  you 
know  whose  they  are  ?"  "  No."  "  They 
are  mine  also,"  continued  the  rich  man. 
"  Yes,  all,  all  that  you  can  see  is  mine." 
The  peasant  stood  still  a  moment,  then 
pointed  to  heaven,  and  in  a  solemn  tone 
asked,  "  Is  that  also  thine  ?"  How  apt  the 
rich  are  to  forget  to  look  upward,  and  to 


ask,  "Is  heaven  mine?"    (See  on  next 
verse.) 

24.  And  again  I  say  unto  you.  It  iswea-sier  for  a  camel 
to  go  tlirough  the  eye  of  a  needle  than  for  a  rich  man  to 
enter  into  the  kingdom  of  God.— "Jer.  xiii.  23. 

The  camel  being  the  largest  animal  they 
were  acquainted  with  in  Judea,  its  name  be- 
came proverbial  for  denoting  anything  re- 
markably large,  and  a  cavwVs passing  througft 
a  needle's  eye  came  by  consequence,  as  aj)- 
pears  from  some  rabbinical  writings,  to 
express  a  thing  extremely  difficult,  or  a])- 
parently  impossible. 

Our  Lord  here  represents  the  salvation 
of  a  rich  man  as  being  next  to  an  impossi- 
bility. Riches  powerfully  tend  to  increase 
pride,  covetousness,  self-indulgence — they 
furnish  many  temptations  and  incitements 
to  luxury,  intemperance  and  sensuality. 
They  purchase  flatterers,  exclude  faithful 
reprovers,  prejudice  the  mind  against  the 
humbling  truths  and  self-denying  precepts 
of  the  Go.spel,  and  they  increase  the  num- 
ber and  force  of  those  obstacles  which 
must  be  broken  through,  and  the  supposed 
value  of  those  objects  Avhich  must  be  re- 
nounced, if  a  man  would  be  a  di.sciple  of 
Christ.  Those  who  possess  them,  there- 
fore, have  peculiar  need  to  take  heed  to 
their  ways,  to  keep  their  hearts  with  all 
diligence,  and  especially  to  implore  with 
unceasing  earnestness  and  fervor  that 
help  from  above,  which  can  alone  enal^le 
them  to  overcome  the  world  and  to  van- 
quish all  the  powerful  enemies  they  have 
to  contend  with.  (1  Tim.  vi.  17-19.)  How 
few  rich  men  are  made  uneasy  and  apj^re- 
hensive  by  these  plain  Avords  of  Christ, 
that  their  riches  might  hinder  them  from 
going  to  heaven  !  The  more  praiseworthy 
are  those  wealthy  Christians  who  devote 
their  riches  to  the  furtherance  of  the  cause 
of  Christ.  We  should  pray  daily  for  rich 
men's  souls.  Well  may  the  Litany  of  the 
Chtirch  of  England  contain  the  words,  "In 
all  time  of  our  wealth,  good  Lord,  de- 
liver us." 

25.  When  his  disciples  heard  it,  they  were  exceeding- 
ly amazed,  saying.  Who  then  can  be  saved. 

The  disciples  expressed  wonder  or  sur- 
prise, if  not  doubt,  as  to  the  salvation  of 
any.  They  see  that  even  the  poorest  may 
have  something  of  the  earthly-mindedness 
which  caused  the  ruler  to  go  away  sorrow- 
ful. As  they  were  poor  themselves,  and 
like  all  men  in  their  station,  their  idea  of 


204 


MATTHEW. 


what  constituted  wealth  would  be  moder- 
ate, their  question  indicates  that  they  un- 
derstood the  Saviour  to  speak  not  exclu- 
sively of  the  overgrown  possessors  of 
untold  thousands,  but  of  the  great  majority 
of  mankind,  else  their  inquiry  would  have 
been  particularly  pointless  and  unmeaning. 
How  searching  the  standard  of  the  pos- 
sibility of  salvation  which  our  Lord  here 
presents.  "  I  doubt  the  conversion  of  the 
man,"  says  one,  "  whose  purse  is  not  con- 
verted." The  religion  that  costs  the  owner 
nothing  is  probably  worth  about  its  cost. 
The  great  mass  of  professors  of  religion, 
who  live  to  make  their  children  rich,  are 
in  immense  danger  of  ruining  their  own 
souls  and  destroying  their  own  children. 
Though  poverty  will  not  save  the  soul, 
the  dangers  of  riches  should  much  recon- 
cile the  poor  to  their  condition. 

26.  But  Jesus  bebeld  them,  and  said  unto  them,  With 
men  this  is  impossible,  but  J^with  God  aU  things  are 
possible.  ..  „    , 

iGen.  xviii.  14 ;  Job  xliL  2;  Jer.  xxxu.  1/ ;  Zech.  vm. 
6 ;  Luke  i.  37,  xviii.  27. 

There  was  much  tenderness  and  sweet- 
ness in  this  reply  of  our  Lord.  It  will  be 
observed  that  he  does  not  retract  what  he 
had  said,  nor  even  soften  it  in  the  least 
degree,  but  rather  strengthens  it.  The 
energy  of  Divine  grace  is  able  to  make  a 
man  despise  the  world,  with  all  it  contains, 
when  no  efforts  of  man,  no  arguments, 
eloquence  or  persuasions  can  do  it.  He 
who  saved  Abraham,  Moses,  Job  and 
David,  in  spite  of  their  riches,  can  save 
others  also.  Grace  and  not  place  is  the 
hinge  on  which  our  salvation  turns.  Yet 
those  who  are  surrounded  with  the  luxuries 
of  life,  should  feel  that  their  spiritual  wel- 
fare requires  the  most  earnest,  persevering 
and  intense  application  of  all  their  powers. 

27.  If  jThen  answered  Peter  and  said  unto  him, 
Behold.  Jwe  have  forsaken  all,  and  followed  thee ;  what 
shall  we  have  therefore? 

yMark  x.  28;  Luke  xviii.  28.  ^Deut.  xxxui.  9;  chap, 
iv.  'JO  ;  Luke  v.  11. 

Peter  speaks  for  himself  and  the  rest  of 
the  Apostles.  He  had  seen  the  rich  young 
man  go  away  grieved,  and  had  heard  the 
Lord's  declaration  concerning  the  danger 
of  riches,  and  now  his  mind  reverts  with 
gratitude  to  the  period  when  he,  and  those 
associated  with  him,  had  been  called,  and 
olieyed  the  call.  Forsaken  all.  The  dis- 
ciples had,  indeed,  but  little  to  leave,  yet 
it  was  their  all,  and  the  same  faith  would 
have  led  them  to  make  larger  sacrifices. 


if  they  had  been  called  to  it,  as  they  after- 
ward were.  And  followed  thee.  To  forsake 
all,  without  following  Christ,  is  the  virtue 
of  a  philosopher.  To  follow  Christ  in 
I^rofession,  without  forsaking  all,  is,  alas ! 
too  common  in  those  who  are  members  of 
the  Church.  But  to  follow  Christ  and  for- 
sake all,  is  what  He  requires.  There  is  no 
season  in  life  upon  which  the  believer 
looks  back  with  so  much  joy  as  that  in 
which  he  first  determined  to  engage  in  his 
Redeemer's  service.  A  man  may  leave 
all  without  ever  having  possessed  any- 
thing. It  is  by  the  heart  that  we  cleave 
to  earthly  possessions,  it  is  by  renouncing 
them  in  our  heart  that  we  disengage  our- 
selves from  them. 

Whcd  shall  we  have  therefore  f  How  shall 
it  fare  with  us?  When  Jesus  had  called 
them  to  follow  Him,  He  told  them  what 
they  were  to  do ;  not  what  they  should 
have.  (Chap.  iv.  19.)  It  is  evident  that 
Peter's  craving  of  reward  was  proper,  and 
did  not  exclude  love.  At  the  same  time  our 
Lord  by  his  concluding  remark,  in  verse 
30,  and  the  following  parable,  strikes  at 
the  root  of  the  Jewish  error  of  seeking  re- 
ward on  the  ground  of  merit. 

Bishop  Butler,  of  England,  who  wrote 
the  great  work,  entitled,  "  Analogy  of 
Natural  and  Revealed  Religion,"  lived  un- 
married, and  spent  his  immense  revenue 
in  charity  and  alms.  Yet,  in  his  latter 
days,  awful  thoughts  of  his  sinfulness 
overwhelmed  his  soul.  FeelLughow  little 
his  charities  weighed  against  the  inifjori- 
ties  of  the  heart,  he  trembled  before  God. 
But  he  flung  himself,  by  faith,  upon  that 
precious  promise  of  Jesus,  "  Whosoever 
Cometh  unto  Me  I  will  in  no  wise  cast 
out,"  and  was  richly  consoled  with  the 
hope,  not  of  being  saved  by  works  of 
righteousness,  but  by  grace  alone. 

28.  And  Jesus  said  unto  them,  Verily  I  say  unto  you, 
That  ye  which  have  followed  ine.  in  the  regeneration 
when  the  Son  of  man  shall  sit  in  the  throne  of  his 
glory,  "ye  shall  also  sit  upon  twelve  thrones  judging  the 
twelve  tribes  of  Israel. 

aChap.  XX.  21;  Luke  xxii.  28-30;  1  Cor.  vi.  2,  3;  Rev 
ii.  2»). 

In  the  regeneration,  &c.  The  reference 
here  is  to  the  end  of  the  world,  when  God 
will  create  "  new  heavens  and  a  new 
earth."  (2  Peter  iii.  12,  13;  comp.  Isa. 
Ixv.  17,lxvi.  22 ;  Acts  iii.  21 ;  Rom.  viii.  22  ; 
Rev.  xxi.  1,  27.)  This  earth  shall  have  its 
regeneration  just  as  truly  as  the  human 


CHAPTER    XIX. 


205 


heart.  Man  is  a  little  world ;  and  the 
world  is  but  a  great  man.  The  one  is  the 
type,  the  foreshadow,  the  microcosm  of 
the  other.  And  a  day  comes  when  this 
earth  shall  have  sin  expelled  from  every 
crevice,  the  fever  that  torments  it  from 
every  part.  The  returning  presence  of 
the  Lord  of  Glory  will  give  it  that  lasting 
regeneration  that  shall  place  it  again  in 
the  orbit  out  of  which  it  has  wandered 
eccentrically,  re-unite  it  to  the  great  con- 
tinent of  heaven,  from  which  it  has  been 
broken  oflf,  and  make  it  no  longer  an  out- 
cast colony,  but  part  and  parcel  of  the 
wide  realm  of  glory  and  beauty,  basking 
in  the  sunshine,  and  guided  by  the  sceptre 
and  sway  of  Him,  who  is  King  of  kings 
and  Lord  of  lords.  At  the  same  time  the 
bodies  of  God's  peoj^le  shall  be  renovated 
and  restored.  They  "  shall  be  raised  in- 
corruptible," and  "shall  be  changed." 
(1  Cor.  XV.  51,  52.)  The  same  change 
which  will  be  produced  in  the  dead  by 
the  resurrection,  will  be  accomplished  in 
the  bodies  of  the  living — as  in  the  case  of 
Enoch  and  Elias,  who  carried  their  bodies 
along  with  them  to  heaven.  (See  Rom. 
viii.  22,  23.) 

When  the  Son  of  man,  &c.  The  throne 
which  is  the  result  as  well  as  the  manifes- 
tation of  His  glory.  (See  Heb.  i.  3.)  Ye 
also,  &c.  It  is  here  expressed  in  figurative 
terms,  that  the  Apostles  should  attend  the 
final  Judge,  concurring  in  the  judgment 
He  would  pronounce  on  the  rebellious 
Jews  and  all  others  who  rejected  the  Gos- 
pel preached  by  them,  and  those  who 
should  come  after  them,  that  in  the  king- 
dom of  heaven  they  should  have  a  dis- 
tinguished pre-eminence  of  glory  and 
reward,  and  that  a  place  of  honor  should 
be  assigned  them  near  the  person  of  our 
Lord  Himself.  The  manner  of  expressing 
this  idea  was  drawn  from  the  circumstance 
of  there  having  been  twelve  Apostles,  and 
of  Israel  having  been  divided  into  twelve 
tribes.     (Rev.  iii.  21.) 

29.  iAnd  every  one  that  hath  forsaken  houses,  or 
brethren,  or  sisters,  or  father,  or  mother,  or  wife,  or 
children,  or  lands,  for  my  name's  sake,  shall  receive  an 
hundred  fold,  and  shall  inherit  everla-sting  life. 

b2  Chron.  xxv.  9  ;  Mark  x.  29,  30  ;  Luke  xviii.  29,  30. 

Every  one.  The  promise  of  reward  for 
devotion  to  Christ's  cause  is  here  made 
general.  Sacrifices  like  these  were  doubt- 
less often  necessary  when  the  Gospel  was 


first  preached.  The  offense  of  the  cross 
is  not  yet  ceased.  Christians  often  have 
to  encounter  laughter,  ridicule,  mockery 
and  family  persecution.  Shall  receive  an 
hundred  fold.  This  number  is  manifestly 
symbolical,  as  the  exi)ression  of  an  immeas- 
urable advantage.  The  rewards  in  this 
world  and  the  next  are  definitely  dis- 
tinguished. Wife.  The  forsaking  of  the 
wife  does  not  imply  a  dissolution  of  the 
matrimonial  relation,  as  is  plain  from 
what  our  Lord  had  said  but  shortly  before 
on  this  subject.  Here,  incidentally,  one 
man  and  one  woman,  as  hus])and  and 
wife,  is  shown  to  be  the  lav/  of  the 
Christian  economy. 

Many  Christians  have  lost  their  posses- 
sions and  have  been  separated  from  their 
families,  because  they  chose  to  obey  God 
rather  than  men,  and  though  they  may  not, 
in  every  case,  have  been  rewarded  in  the 
venj  things  they  renounced,  yet  have  they 
received  that  peace,  joy  and  happiness 
which  have  recomjiensed  them  an  hundred 
fold  for  all  the  sacrifices  they  made  for 
Christ  and  His  Gospel,  and  a  degree  of 
comfort,  tranquility  and  encouragement, 
far  beyond  anything  that  all  the  wealth 
and  splendor  of  this  world  can  bestow. 

Inherit  everlasting  life.  To  the  earthly 
advantages  of  godliness,  life  everlasting  is 
to  be  supei-added.  They  shall  "  inherit  " 
it,  not  deserve  it  by  merit.  (1  Tim.  iv.  8.) 
Jesus  will  surely  make  up  for  the  sacrifices 
to  which  believers  submit  for  His  name's 
sake,  that  is,  for  the  sake  of  Him  and  His 
cause. 

30.  cBut  many  that,  are  first  shall  be  last,  and  the  last 
s?iaU  be  first. 
cChap.  XX.  IG,  xxi.  32 ;  Mark  x.  31 ;  Luke  xiii.  30. 

Our  Lord  may  be  considered  to  have 
used  this  saying,  which  was  a  sort  of  pro- 
verbial mode  of  expression,  three  times, 
here  (as  parallel  to  Mark  x.  31),  in  the  en- 
suing chapter  verse  16,  and  in  Luke  xiii.  30. 
On  either  occasion  it  seems  to  have  a  dis- 
tinct meaning,  thus  reminding  us  that  the 
words  of  Jesus  are  like  those  precious 
stones  which  possess  the  singular  property 
of  presenting  a  different  color  according  to 
the  different  positions  in  Avhich  they  are 
displayed.  The  saying,  as  employed  here, 
may  be  understood  as  meaning  either  that 
many  who,  in  the  order  of  time,  were 
last  [brought  iv  last)  in  the  kingdom,  shall 


,206 


MATTHEW. 


be  first  in  the  reward,  and  those  who  claim 
to  be  first  shall  be  last,  i.  e.,  that  many  of 
the  Jews,  to  whom  the  blessings  of  Christ's 
kingdom  were  first  offered,  would  be  the 
last  to  partake  of  them,  and  that  many  of 
the  Gentiles,  to  whom  they  were  to  be 
offered  after  the  Jews,  would  be  the  first 
to  enjoy  them;  or,  that  some  who  are  now 
held  in  high  esteem  on  earth,  will  not  have 
a  proportionate  dignity  in  heaven,  Avliile 
others,  who  receive  but  little  honor,  if  any, 
here,  will  be  blessed   there  with  distin- 


guished honor.  Many  who  occupy  a  high 
place  among  men,  possess  wealth,  and  all 
eax'thly  comforts  and  blessings,  yet  live 
"  without  God,"  and  many  who  are  poor, 
but  pious,  will  have  their  condition  re- 
versed in  the  eternal  world.  (Luke  xvi. 
25.)  "Three. things,"  said  an  old  and 
eminent  divine,  "will  surprise  me  in 
heaven:  1.  To  find  many  there  whom  I  did 
not  expect;  2.  To  find  many  7io<  there  whom 
I  did  expect,  and  3.  To  find  myself  there." 
(See  on  xx,  16.) 


1.  How  did  the  Pliarisoes  tempt  Christ?  2.  State  His  reply.  3.  What  did  the  disciples  do  when  little  children 
were  brought  to  Jesus?  4.  'WTiat  did  He  say  ?  5.  What  did  Christ  do  to  the  children?  6.  Who  came  to  Jesus? 
What  was  his  errand  ?  7.  How  did  our  Lord  treat  his  case?  8.  Could  the  young  man  stand  the  test  applied  to 
him?  9.  What  is  said  aljout  a  "rich  man?"*  10.  How  did  our  Lord  answer  the  question  "who  then  can  he 
saved?''  U.  What  was  Peter's  reply  ?  12.  Explain  verse  28,  13.  Also  verse  29.  14.  How  are  we  to  understand 
"many  that  are  first?"  <Scc. 


CHAPTER  XX. 

1  Christ,  by  the  similitude  of  the  labourers  in  the  vinc- 
yaiid,  shotveth  that  Ood  is  debtor  unto  no  man:  17 
j'ortelleth  his  passion:  20  bi/  answering  the  mother  of 
Zebedct's  children  teacheth  his  disciples  to  be  lowly ;  30 
and  yiocth  two  blind  men  their  sight. 

FOR  the  kingdom  of  heaven  is  like  unto  a  man  that 
is  an  householder,  which  went  out  early  in  the 
morning  to  hire  labourers  into  his  vineyard. 

Our  Lord  had  just  spoken  of  rewards — 
both  a  reward  in  this  life,  and  of  another 
in  a  life  to  come.  He  now  proceeds  to 
illustrate  this  truth — to  show  that  the 
promised  rewards  are  not  of  debt,  but  of 
grace.     (Comp.  Rom.  iv.  4,  5.) 

The  kingdom  of  heaven,  the  outward  and 
visible  Church.  Like  unto,  &c.  As  a 
householder  transacts  with  his  servants,  so 
will  the  Lord  transact  with  those  who 
belong  to  His  Church,  and  enter  into  terms 
with  Him.  Which  went  out,  &c.  This 
feature  of  the  parable  affords  the  picture 
of  a  scene,  which  the  return  of  every 
morning  exhibits  at  the  gate  of  an  Eastern 
city.  '  To  hire  labourers.  Different  kinds  of 
work  are  required  in  vineyards  at  different 
seasons.  The  whole  body  of  workmen  in 
God's  vineyard  are  here  represented.  God 
seeks  His  laborers,  not  they  Him.  (John 
XV.  16.)     To  hire  indicates  a  free  compact, 


the  offering  of  the  covenant  of  grace  to,  and 
its  acceptance  by  men.  His  vineyard.  A 
frequent  symbol  in  Scriptures  to  represent 
the  Church  of  God.  (Isa.  v.  1,2;  Ps.  Ixxx. 
8.  See  also  John  xv.  1.)  The  Church  is 
the  Lord's,  yet  we  are  to  labor  in  it.  God 
has  so  ordered  things,  that  the  means  and 
the  blessings  go  together. 

2.  And  when  he  had  agreed  with  the  labourers  for  a 
penny  a  day,  he  sent  them  into  his  vineyard. 

A  jjenny  a  day.  The  Roman  denarius,  a 
silver  coin,  varying  from  15  to  17  cents. 
Though  the  penny  may  seem  a  small 
remuneration,  yet  it  was  not  so,  for  in  good 
and  plentiful  seasons,  sixteen,  and  some- 
times twenty  measures  of  wheat  could  he 
purchased  for  this  coin.  The  wages  of  the 
laborer  represent  the  reward  which 
Christ'  confers  upon  His  servants,  but  this 
must  be  taken  with  certain  explanations 
and  limitations,  especially  these  two,  1. 
That  the  reward  is  partly  a  thing  now 
begun,  and  partly  something  that  is  com- 
pleted in  heaven.  2.  Thatthe  value  of  the 
reward  depends  essentially  on  the  dispo- 
sition of  heart  with  which  the  workman 
receives  it.  These  laborers,  first  hired, 
may  represent  the  Jews  under  the  first 


CHAPTER    XX, 


207 


dispensation,  all  those  in  the  Christian 
Church  who  individually  are  converted  in 
early  youth,  and  continue  in  Christ's 
service  throughout  a  long  life,  or  those 
who,  from  special  talent,  or  zeal,  or  oppor- 
tunity, do  and  suffer  most  for  the  Lord  and 
His  cause. 

3.  And  he  went  out  about  the  third  hour,  and  saw 
others  standint;  i<lU^  in  the  marliet-place,  4.  And  said 
unto  thorn,  (io  ye  alsu  into  the  vineyard,  and  whatso- 
ever is  right  I  will  give  you.    And  they  went  their  way. 

Third  hour.  This,  in  the  Jewish  method 
of  reckoning  time,  corresponded  to  our 
nine  in  the  morning.  Standing  idle,  &c. 
Does  not  this  teach  us  that  all  is  idleness, 
however  laborious  it  may  be,  which  is  not 
in  some  shape  or  way,  directly  or  indi- 
rectly, associated  with  our  own  preparation 
for  eternity,  or  with  the  progress  of  the 
kingdom  of  God  upon  earth  ?  Go  ye  also, 
&c.  All  in  the  market-place  were  invited 
into  the  vineyard.  The  invitations  of  the 
Gospel  are  addressed  to  all ;  all  are  wel- 
come to  embrace  them,  and  if  any  do  not 
accept  them,  they  will  never  forget  it  is 
their  own  fault,  and  their  own  fault  alone. 

Whatsoever  is  right,  &c.  He  refers  them, 
without  any  definite  promise  of  blessing, 
to  his  justice  and  equity,  and  they,  simply 
confiding  in  this,  making  no  inquiry  after 
reward,  go  away  into  the  vineyard. 

5.  Again  he  went  out  about  the  sixth  and  ninth  hour, 
and  did  liliewise. 

At  noon  and  at  three  o'clock  in  the 
afternoon.  (See  on  verse  4.)  God,  at  "sun- 
dry times"  as  well  as  in  "  divers  manners," 
speaks  to  people  and  calls  them  to  work 
for  Him.  Some  are  called  in  tender 
childhood,  others  in  the  season  of  youth, 
others  only  in  ripened  manhood,  or  even 
not  till  declining  age.  Timothy  was  called 
in  the  beginning  of  his  days,  and  labored 
for  forty  or  fifty  years  in  the  Lord's  vine- 
yard. The  thief  on  the  cross  was  called 
"  at  the  eleventh  hour,"  and  plucked  like 
a  brand  out  of  the  fire ;  one  day  a  hard, 
impenitent  sinner,  and  the  next  day  in 
Paradise. 

6.  And  about  the  eleventh  hour  he  went  out,  and 
found  others  standing  idle,  and  saith  unto  them,  Why 
stand  ye  here  all  the  day  idle?  7.  They  say  unto  him. 
Because  no  man  hath  hired  us.  He  saith  unto  them. 
Go  ye  also  into  the  vineyard,  and  whatsoever  is  right, 
that  shall  ye  receive. 

Eleventh  hour.  Only  one  hour  before 
dismissing  the  laborers  at  night.  Others 
standing.  (See  on  verses  1, 4.)  Why  stand 
V«  here,  &c.    This  is  God's  word  to  any  who 


are  neglecting  His  service ;  busy,  perhaps, 
and  active  in  worldly  things,  yet  idle 
about  their  souls.  Ever  since  our  infancy 
God  has  called  us,  by  every  sermon  we 
have  heard,  by  every  Avarning  and  mercy 
we  have  received,  by  good  advice  and  good 
examples,  by  good  thoughts  put  into  our 
minds,  even  the  secret  influence  of  His 
Holy  Spirit,  so  that  if  we  are  idle  (as  too 
many  are,  to  the  sixth,  the  ninth,  the 
eleventh  hour),  we  cannot  say  we  are  idle 
because  no  man  called  us ;  Ave  have  not 
this  excuse.  If  we  be  idle  in  what  con- 
cerns our  souls,  it  is  because  we  do  not 
choose  to  work.  The  laborers  who 
entered  the  vineyard  at  the  close  of  the 
day  Avere  not  called  till  then.  They  had 
no  offer  till  the  eleventh  hour,  and  accepted 
the  very  first  they  got.  Their  case,  there- 
fore, affords  us  no  encouragement  to  put 
off  Avhat  concerns  our  salvation,  for  a  year, 
or  a  day,  or  even  an  hour.  (2  Cor.  vi.  2.) 
FeAV  are  ever  saved  on  their  death-beds. 
One  thief  on  the  cross  was  saved,  that 
none  should  despair,  but  only  one,  that 
none  should  presume. 

8.  So  when  even  was  come,  the  lord  of  the  vineyard 
saith  unto  his  steward,  Call  the  labourers,  and  give  them 
thcirhire,  beginning  from  the  last  unto  the  first. 

Here  begins  the  second  di\'ision  of  the 
parable,  the  distribution  of  the  reAvard  and 
justification  of  the  manner  of  doing  it. 
Even — the  time  for  closing  the  labors  of 
the  day.  Steivard,  or  overseer  of  his  goods. 
(See  Deut.  xxiv.  15;  Lev.  xix.  13;  Job  vii. 
2;  Mai,  iii.  5;  James  v.  4.)  The  wages  are 
paid  in  the  Master's  presence.  Christ -is 
the  overseer  set  over  all  God's  house. 
(Heb.  iii.  6;  John  v.  27 ;  Matt.  xi.  27.)  The 
whole  economy  of  salvation  has  been  put 
into  His  hands.  Beginning  frmn  the  last 
(and  paying  them  in  order)  unto  the  first. 
This  order  of  payment  was  necessary  to 
give  opportunity  for  the  complaint  which 
was  about  to  be  made.  Had  the  paying 
folloAved  the  order  of  the  hiring,  they 
Avould  have  been  off  to  their  homes  with 
their  wages,  nor  have  had  their  en\y 
roused  by  the  generosity  which  made  all 
alike. 

9  And  when  they  came  that  were  hired  about  the 
eleventh  hour,  they  received  every  man  a  penny. 

The  steward,  acting  according  to  his 
master's  instructions,  called  first  the  men 
who  had  entered  the  vineyard  at  five,  and 


208 


MATTHEW. 


quitted  it  at  six,  and  gave  each  a  penny  for 
his  work.  He  did  not  speak  of  their  merits, 
but  simply  gave  each  his  wages.  Surprised 
by  the  munificence  of  their  employer, 
these  men  retired  toward  their  homes 
with  silent  gratitude. 

10.  But  when  the  first  came,  they  supposed  that  they 
should  have  received  more,  and  they  likewise  received 
every  man  a  penny.  11.  And  when  they  had  received 
it,  they  murmured  against  the  good  man  of  the  house. 
12.  Saying,  These  last  have  wrought  but  one  hour,  and 
thou  hiist  made  them  equal  unto  us,  which  have  borne 
the  burden  and  heat  of  the  day. 

They  supposed,  &c.  The  steward,  evi- 
dently acting  on  precise  orders,  gave  each 
of  these  men  also  a  penny,  and  no  more. 
Had  he  given  them  less,  there  would  have 
been  injustice  ;  had  he  given  them  more, 
there  would  have  been  generosity;  but 
giving  what  was  promised,  was  simple  and 
exact  justice.  These  last  have  wrought,  &c. 
AVe  are  not,  of  course,  from  the  murmur- 
ing of  these  laborers,  to  imagine  that  any- 
thinglike  envy  andjealousy  and  discontent 
find  their  way  into  heaven.  This  repre- 
sentation is  only  a  necessary  part  of  the 
story.  Chrysostom  well  says,  "  It  is  not 
right  to  search  curiously,  and  word  by 
word,  into  all  things  in  a  parable,  but  when 
we  have  learned  the  object  for  which  it 
was  composed,  to  reap  this,  and  not  to  busy 
ourselves  about  anything  further." 

13.  But  he  answered  one  of  them,  and  s.aid,  Friend,  I 
do  thee  no  wrong :  didst  thou  not  agree  with  me  lor  a 
penny?  14.  Take  that  thine  !.*,  and  go  thj' way  :  I  will 
give  unto  this  hist,  even  as  unto  thee.  1.5.  »"ls  it  not 
lawful  for  me  to  do  what  I  will  with  mine  own  ?  tig 
thine  eye  evil,  because  I  am  good? 

aRom.  ix.  21.    I'Deut.  xv.  9 ;  Prov.  xxiii.  C ;  chap.  vi.  23. 

Friend,  I  do  thee  no  urong,  &c.  They  rest 
their  complaint  on  grounds  of  justice.  The 
householder  accepts  battle  on  the  ground 
of  their  own  choosing :  and  how  signal 
their  defeat!  Friend,  or  fellow,  he  says, 
/  do  thee  no  urong.  If  I  choose  to  be  gene- 
rous to  others,  what  is  that  to  thee  ?  It 
should  excite  thy  admiration,  why  does  it 
kindle  thy  envy  ?  Injustice!  Is  it  not  lawful 
for  me  to  do  what  I  will  with  my  own?  Who 
can  deny  or  question  this?  Take,  therefore, 
that  thine  is,  and  go  thy  way.  We  are  to  un- 
derstand the  "gift"  implied  in  the  words, 
I  will  give  unto  this  last,  even  as  unto  thee,  as 
being  eternal  life;  or,  in  other  words, 
God  Himself  (John  xvii.  3.)  Hence  the 
parable  does  not  conflict  with  the  many 
plain  texts  of  Scripture  which  teach  that 
all  who  are  saved  Avill  not  have  the  same 
degree  of  glory.    Though  the  title  of  all 


believers  no  doubt  is  the  same— the  righ- 
teousness of  Christ— yet  all  will  not  have 
the  same  place  in  heaven.  (1  Cor.  iii.  8.) 
If  the  vision  of  God  constitutes  the  blessed- 
ness of  the  future  world,  then  they  whose 
spiritual  eye  is  most  enlightened,  will  drink 
in  most  of  His  glory. 

16.  fSo  the  last  shall  be  first,  and  the  first  last :  dfor 
many  be  called,  but  few  chosen. 
rChap.  xix.  30.    dchap.  xxii.  14. 

This  is  not  spoken  by  the  householder, 
but  by  Christ,  and  hence  does  not  form  a 
part  of  the  parable,  the  design  of  which, 
as  exjilanatory  of  this  saying,  is  once  again 
pointed  out,  with  a  manifest  reference  to 
chap.  xix.  30.  The  idea  of  rejection  does 
not  seem  to  be  contemplated  here  at  all. 
All  the  laborers  were  called  uito  the  vine- 
yard, all  were  admitted,  all  worked,  all 
were  rewarded.  Still,  although  they  were 
all  equal  in  the  absolute  amount  of  wages 
received,  the  last,  or  those  who  began  labor 
during  the  progress  of  the  day,  were  made 
higher  than  the  first,  or  those  who  com- 
menced early  in  the  morning,  by  a  distinct 
addition  to  the  pecuniary  recompense, 
that  is,  a  contented,  loving,  thankful  heart. 
It  is  not  the  time  of  our  service  that  God 
looks  at  so  much,  as  the  intensity  of  our 
devotedness  during  the  time,  short  or  long, 
that  is  given  us.  Some  persons  embrace 
the  Gospel  in  early  years,  but  though  they 
gently  and  quietly  pass  through  life  blame- 
less, and  are  ripening  for  glory,  they  are 
not  characterized  to  the  extent  to  which 
they  should  be,  by  making  sacrifices  for 
the  Gospel.  Others  hear  the  Gospel  call 
later  in  life,  yet  in  its  last  years  make  more 
eflbrts  and  sacrifices  for  Christ  than  those 
who  were  called  before  them. 

For  many  are  called,  but  few  chosen.  We 
cannot  understand  this  as  meaning  that 
many  hear  the  Gospel  call,  and  but  few  are 
chosen  by  God  and  admitted  through  re- 
generation into  His  family,  for  if  we  did, 
it  would  not  be  possible  to  assign  to  it  any 
proper  connection  with  the  lesson  of  the 
parable,  of  which,  as  the  terms  of  the  sen- 
tence show,  it  is  the  very  conclusion  and 
kernel.  The  term  "  called  "  seems  to  des- 
ignate, not  all  to  whom  the  Gospel  is  ad- 
dressed, but  those  only  who  are  eflfectually 
called — who  obey  the  call.  It  involves 
being  a  Christian.  (See  Eom.  i.  1,  7, 
viii.  28;    1  Cor.  i.  1,  24;    Rev.  xvii.  14.) 


CHAPTER   XX. 


209 


Hence,  there  is  not  a  distinction  here  be- 
tween saved  and  lost,  but  between  two 
classes  of  the  saved.  The  word  chosen  is 
sometimes  applied  in  Scripture  to  that 
which  is  best  of  its  kind,  more  than  ordi- 
narily good  ;  and  such  we  take  to  be  its 
meaning  here.  Those  whom  it  describes 
are  the  few  Christians  who,  among  a  great 
number  of  true  and  genuine  disciples, 
are  pre-eminently  unselfish,  unworldly, 
earnest,  and  Christ-like,  honoring  their 
Lord,  and  making  the  world  wonder. 
"  Very  many  are  summoned,  and  very  many 
obey  and  come  into  the  vineyard,  and  are 
true  Christians,  but  very  few  are  choice, 
chief  and  distinguished  Christians,  who, 
chronologically  last,  shall  be  from  their 
sacrifices  and  sufferings  greatest  and  first." 

17.  1[f  And  Jesus  g:oing  up  to  Jerusalem  took  the  twelve 
disciples  apart  in  the  way,  and  said  unto  them,  18.  f  Be- 
hold, we  go  up  to  Jerusalem ;  and  the  Sou  of  man  shall 
be  betrayed  unto  the  chief  priests  and  unto  the  scribes, 
and  they  shall  condemn  him  to  death,  19.  sAnd  shall 
deliver  him  to  the  Gentiles  to  mock,  and  to  scourge,  and 
to  crucify  him  :  and  the  third  day  he  shall  rise  again. 

'Mark  x.  32;  Luke  xviii.  31 ;  John  xii.  12.  fChap.  xvi.  21. 
itChap.  xxvii.  2 :  Mark  xv.  1,  IB,  &c.;  Luke  xxlil.  1 ;  John 
svili.  28,  «fec.;  Acts  iii.  13. 

Jesus,  the  third  time,  foretells  His  death 
and  resurrection.  Took  the  twelve,  &c.  This 
was  done  because  He  did  not  choose  to 
declare  before  His  enemies  the  deeds 
which  they  would  commit  against  Him, 
and  thus  not  only  embolden  them,  but 
seem  to  procure  the  fulfillment  of  the  pre- 
diction concerning  His  suflTeriiig.  Behold, 
&c.  (See  on  xvi.  21,  xviii.  22,  23.)  The 
Saviour  went  willingly  to  the  appointed 
spot  of  His  sufferings.  (Isa.  1.  5  ;  John  x. 
18.)  Observe  with  what  calmness  and 
patience  He  spoke  of  His  coming  painful 
trials.  We  know  not  the  time  of  our  trials, 
and  hence  it  is  so  much  the  more  necessary 
for  us  to  think  seriously  of  them,  and  pre- 
pare ourselves  for  them.  Shall  rise  again. 
Jesus  mentions  His  resurrection :  1.  To 
encourage  Himself  in  His  sufferings;  2. 
To  comfort  His  disciples  who  would  be 
overwhelmed  with  sorrow,  and  terrified 
by  His  death ;  3.  To  direct  us,  under  all 
the  sufferings  of  this  present  time ;  to  keep  the 
eye  of  our  faith  fixed  upon  the  glory  to  be 
revealed. 

20.  7  hThen  came  to  him  the  mother  of  'Zebedee's 
children  with  her  sons,  worshipping  him,  and  desiring 
a  certain  thing  of  hini.— hMark  x.  35.    'Chap.  iv.  21. 

The  mother  of  Zebedee's  children,  &c.  Her 
name  was  Salome.  She  was  one  of  those 
trulv    pious    and    devoted    women,   who 

"l4 


attended,  through  weal  and  wo,  upon  the 
footsteps  of  our  Lord.  Of  Zebedee,  her 
husband,  we  know  nothing  beyond  his 
interposing  no  refusal  when  his  sons  were 
called  to  leave  him  (chap.  iv.  21),  and  his 
disappearance  from  the  Gospel  history 
leads  to  the  inference  that  his  death  set 
Salome  free  to  join  her  children  in  minis- 
tering to  the  Lord.  With  her  sons.  James 
and  John.  (Chap.  iv.  21 ;  Mark  x.  35 ;  See 
on  X.  2.)  This  shows  that  they  participated 
in  the  petition ;  and  indeed,  though  they 
preferred  it  through  the  medium  of  their 
mother,  yet  it  should  seem,  from  the  indig- 
nation of  the  other  Apostles  against  the 
two  brothers,  that  tliey  were  the  principal 
movers  of  the  aflUir.  Worshipping  him — 
falling  down  before  Him,  and  acknowledg- 
ing Him  as  Messiah  the  King.  Desiring  a 
certain  thing — thus  cautiously  approaching 
the  subject. 

21.  And  he  said  unto  her.  What  wilt  thou  ?  She  saith 
unto  him.  Grant  that  these  my  two  sous  i^niay  sit,  the 
one  on  thy  right  hand,  and  the  other  on  the  left,  in  thy 
kingdom.— tChap.  xix.  28. 

What  wilt  thou?  (See  on  verse  20.)  We 
are  often  told,  on  other  occasions,  that 
"Jesus  knew  their  thoughts,"  and  doubt- 
less He  did  so  here ;  yet  He  would  have 
those  thoughts  expressed  before  He  noticed 
the  petition.  He  still  says  on  the  throne 
of  His  glory,  "  What  wilt'thou  ?  "  Let  the 
thought  a.scend  in  aspiration,  let  the  desire 
find  utterance  in  prayer.  (Ps.  1.  15.) 
Sit ....  right  hand left,  &c.  Accord- 
ing to  Eastern  custom,  sitting  next  to  the 
throne  denotes  the  next  degree  of  dignity, 
and  consequently  the  first  situations  on 
the  right  and  left  denote  the  highest 
dignities,  (See  1  Kings  ii.  19;  Ps.  xlv. 
9,  ex.  1.) 

The  request  that  James  and  John  might 
occupy  the  highest  posts  of  honor  in  the 
kingdom  Christ  was  about  to  establish  on 
earth  (see  chap.  xvi.  28,  xvii.  1-S  ;  2  Peter 
i.  16),  may  have  arisen  from  the  fact  that 
they  had  been  distinguished  on  some  for- 
mer occasions  (Mark  v.  37  ;  Matt.  xvii.  1), 
as  well  as  from  a  want  of  right  apprehen- 
sion of  our  Lord's  language  in  xix.  28. 
Though  this  request  must  unequivocally 
and  decidedly  be  condemned  as  being  am- 
bitious, it  nevertheless  showed  remarkable 
faith  in  our  Lord's  final  triumph ;  for  as 
He  had  just  before  (verse  18, 19)  announced 


210 


MATTHEW. 


His  approaching  suffering  and  death,  it 
was  something  to  believe,  as  this  mother 
■  did,  that  notwithstanding  all  these  aftiic- 
tions,  He  would  yet  show  Himself  a  King. 
Let  us  be  on  our  guard  against  the  secret 
workings  of  ambition.  Instead  of  wishing 
to  be  commended  above  our  fellow-Chris- 
tians, more  noticed,  admired,  honored,  we 
ought  to  esteem  others  better  than  our- 
selves. Philip,  King  of  Macedon,  as  he 
was  wrestling  at  the  Olympic  games,  fell 
down  in  the  sand,  and,  when  he  rose 
again,  observing  the  print  of  his  body  in 
the  sand,  cried  out :  "  0,  how  little  a  parcel 
of  earth  will  hold  us  when  we  are  dead, 
who  are  ambitiously  seeking  after  the 
whole  world  whilst  we  are  living  !" 

22.  But  Jesus  answered  and  said,  Ye  know  not  what 
ye  ask.  Are  ye  able  to  drink  of  Hhe  cup  tliat  I  shall 
(Irink  of,  and  to  be  baptized  with  mthe  baptism  that  I 
am  baptized  with  ?    They  say  unto  him,  we  are  able. 

'Chap.  XX vi. :»,  42 :  Mark  xiv.  30 ;  Luke  xxii.  42 ;  John 
xviii.  11.    miiuke  xii.  50. 

With  what  gentleness  did  our  Lord 
answer  the  two  brethren !  He  knew  they 
had  forsaken  all  to  follow  Him.  He  knew 
that  they  would  prefer  shame  and  suffer- 
ing with  Him,  to  any  honor  or  joy  apart 
from  Him,  therefore  He  treated  them  with 
tenderness.  Ye  know  not  what  ye  ask.  The 
petition  was  in  reality  for  a  large  measure 
of  suffering.  Men  sigh  for  wealth,  or  some 
distinction  in  life,  or  some  other  earthly 
favor,  and  when  their  desire  is  granted, 
they  find  that  their  success  has  brought 
with  it  some  care  or  sorrow,  some  snare 
or  temptation,  which  they  would  other- 
wise have  been  free  from.  (Jer.  xlv.  5.) 
Far  better  is  it  to  leave  all  our  temporal 
concerns  in  God's  hands,  neither  asking 
nor  wishing  for  anything  but  what  seemeth 
best  to  Him  in  His  wisdom  and  goodness. 
We  may  ask  in  ignorance  for  what  would 
not  really  be  for  our  good.  Are  ye  able  to 
drink,  &c.  The  Hebrews  usually  compared 
whatever  is  dealt  out  to  men  by  the  Al- 
mighty (whether  good  or  evil),  to  a  cup 
of  wine.  Hence  cup  came  in  general  use 
to  signify  a  portion  assigned  (Ps.  xvi.  5, 
xxiii.  5),  whether  of  pleasure  or  sorrow. 
But  the  expression  was  more  frequently 
used  of  evil  than  good.  (See  John  xviii. 
11 ;  Matt.  xxvi.  39,  42  •  comp.  Ps.  Ix.  3 ; 
Ixxv.  8  ;  Isa.  li.  17,  22 ;  Jer.  xxv.  15  ;  Lam. 
iv.  21.) 

Baptized  with,  &c.    To  be  overwhelmed 


with  the  sufferings  which  are  to  come  up- 
on me.  The  imagery  is  varied,  but  the 
idea  is  the  same  as  that  of  the  preceding 
clause.  The  object  of  this  question  seems 
to  have  been,  to  try  how  far  those  two 
men  were  capable  of  the  dignity  to  which 
they  aspired ;  and  this  on  the  principle 
that  he  who  is  able  to  suffer  most  for 
Christ's  sake,  will  be  nearest  to  Him  in 
His  kingdom.  (Phil.  iii.  10;  2  Tim.  ii.  12.) 
We  are  able.  Here  they  own  their  mother's 
petition  for  them  as  their  own.  In  mak- 
ing this  reply,  they  little  knew  to  what 
they  pledged  themselves,  and  their  views 
were,  doubtless,  in  many  respects,  mis- 
taken ;  yet  we  may  take  their  answer  as 
an  instance  of  a  sincere,  noble  and  gener- 
ous faith,  which,  for  the  sake  of  unseen 
blessings,  is  willing  to  venture  all  that  is 
present.  Not  knowing  exactly  whither 
they  might  be  led,  they  were  yet  resolved 
to  go  forth  at  God's  word,  to  drink  of 
His  cup,  to  be  baptized  with  His  baptism, 
and  trust  Him  for  the  result.  (See  Acts 
xii.  1,  2,  iv.  3,  V.  40 ;  Rev.  i.  9.) 

23.  And  he  saith  unto  them,  "Ye  shall  drink  Indeed  of 
my  cup,  and  be  baptized  with  the  baptism  that  I  am 
baptized  with :  but,  to  sit  on  my  right  hand,  and  on  my 
left,  is  not  mine  to  "give,  but  it  fhaU  be  given  to  them  for 
whom  it  is  prepared  of  my  Father. 

"Acts  xii.  2 ;  Rom.  viil.  17 ;  2  Cor.  i.  7 ;  Rev.  i.  9.  "Chap. 
xxv.  34. 

Drink  of  my  cup,  &c. — undergo  sufferings 
patterned  after  mine.  Be  bajitized,  &c. 
The  baptism  our  Lord  speaks  of  evidently 
refers  to  His  sufferings.  In  calling  His 
sufferings  a  baptism,  he  may  refer  either  to 
the  origin,  the  nature,  or  the  degree  of  His 
sufferings.  1.  Their  origin.  The  baptisms 
under  the  law,  to  which  no  doubt  there  is 
a  reference,  were  Divine  ajipointments, 
and  our  Lord's  sufferings  were  "  deter- 
mined," "  fore-ordained."  (Acts  iv.  26-28 ;  , 
1  Peter  i.  20.)  2.  Their  nature.  Baptism 
marked  the  person  and  thing  baptized  as 
sacred,  devoted  to  God,  and  the  sufferings 
of  Christ  marked  him  out  as  the  "  elect, 
righteous  servant  of  God."  (Isa.  xlii.  1 ; 
John  i.  29.)  3.  Their  severity.  Some, 
though  not  all,  the  legal  baptisms,  were 
immersions,  submersions.  When  we  con- 
sider the  nature,  number,  variety,  severity, 
early  commencement,  close  succession, 
strange  complication  and  long  contin- 
uance of  our  Lord's  sufferings,  we  may  well 
say,  He  was  plunged  into  an  abyss  of 
sufferings.    (Ps.  xlix.  2.) 


CHAPTER   XX, 


211 


But,  to  sit  on  my  right  hand,  &c.— to  possess 
the  high  seats  of  glory  and  bliss  in  heaven. 
Js  not  mine  to  (jivc,  &c.  It  is  denoted,  by  the 
words  ''  It  shall  be  given  to  them  "  being 
in  italics,  that  there  are  no  such  Greek 
words  in  the  original.  They  were  inserted 
by  the  translators  in  order  to  make  the 
sense  clear,  yet,  perhaps,  if  they  were 
omitted  the  sense  would  be  more  clear. 
Certainly  the  omission  of  them  would 
make  the  passage  in  full  accordance  with 
the  whole  tenor  of  Scripture,  which,  as  the 
verse  stands  in  our  translation,  it  certainly 
contradicts.  (See  John  v.  12.)  The  pas- 
sage should  be  rendered  thus : — "  To  sit  on 
my  right  hand  and  on  my  left  is  not  mine 
to  give,  but  (except)  to  them  for  whom  it 
is  prepared  of  my  Father."  To  any  other, 
Christ,  who  is  one  with  the  Father,  could 
not,  and  would  not  give  it :  but  that  it  is 
His  to  give,  is  distinctly  declared  by  our 
Lord.  (John  v.  22 ;  Matt.  xv.  34.)  For 
tchom  it  is  prepared,  literally,  has  been  made 
ready  of  my  Father.  And  who  are  these  to 
whom  the  highest  places  in  heaven  will  be 
given?  The  meekest,  the  most  useful, 
those  who  are  most  like  Christ. 

24.  pAnd  when  the  ten  heard  it,  they  were  moved 
with  indignation  against  the  two  brethren. 

rJIark  x.  41 ;  Luke  xxii.  24,  25. 

The  other  disciples  were  indignant  at 
the  request  of  the  two  brothers,  as  it  was 
an  ambitious  aspiring  after  honors,  to  the 
neglect  and  disadvantage  of  their  com- 
panions and  equals.  The  ambition  of  one 
creates  envy  in  others  who  partake  of  the 
same  feeling. 

25.  But  .Tesus  called  them  imto  him,  and  said.  Ye  know 
that  the  princes  of  the  CJentiles  exercise  dominion  over 
them,  and  they  that  are  great  exercise  authority  upon 
them. 

Jesus  called  them.  The  ambitious  request 
of  the  two  brethren,  and  the  indignant 
feeling  of  the  ten  toward  them,  led  Jesus 
to  call  His  disciples  around  Him,  to  ad- 
monish them  of  their  error,  and  inspire 
them  with  better  feelings.  The  princes  of 
the  Gentiles,  &c.  The  rulers  of  the  nations. 
(See  on  v.  19  and  vi.  32.)  Exercise  dominion. 
Both  the  original  words  here  used  imply 
arbitrary,  domineering  authority,  author- 
ity for  authority's  sake.  Jesus  does  not 
here  condemn  the  exercise  of  a  just  gov- 
ernmental authority,  in  which  the  ruler, 
acting  for  the  public  good,  is,  in  fact,  the 
public  servant.     They  that  are  great,  &c. 


As  the  term  rendered  great  primarily  refers 
to  persons  great  or  powerful  in  them- 
selves, perhaps  the  expression  princes  may 
allude  to  the  legitimate  rulers,  and  the 
term  great  to  illegitimate  usurpers  and  con- 
querors. With  this  difference,  this  clause 
is  parallel  in  sense  with  the  former. 

26.  But  qit  shall  not  be  so  among  you :  but  Avhoso- 
ever  will  be  great  among  you,  let  him  be  your  minister ; 
27.  sAnd  whosoever  will  be  chief  among  you,  let  him 
be  your  servant. 

ql  Peter  v.  8.  'Chap,  xxiii.  H  ;  Mark  ix.  35  and  x.  43. 
"Chap,  xviii.  4. 

It  shall  not  be  so  among  you.  Your  great- 
ness shall  not  be  like  that  of  them  who 
dwell  in  earthly  courts.  Our  Lord  here 
condemns,  not  a  true  ecclesiastical  govern- 
ment, but  all  ecclesiastical  ambition,  and 
all  aspiration  after  selfish  power.  Great 
among  you — distinguished,  truly  great. 
Minister.  The  primitive  sen.se  of  the  orig- 
inal word  is  a  servant  who  attends  his 
master,  waits  on  him  at  table  and  is  always 
near  his  person  to  obey  orders,  which  was 
accounted  a  more  creditable  kind  of  ser- 
vice. Chief,  literally  first  in  dignity  and 
power. 

Servant.  As  desiring  to  be  great  is  a 
more  moderate  ambition  than  desiring  to 
be  chief,  so  the  word  servant  opposed  to 
the  latter,  denotes  a  still  more  lowly  con- 
dition than  the  word  minister  opposed  to 
the  former.  The  original  word  is  often 
put  for  slave.  The  lesson  is,  that  the  dis- 
ciple who  desires  to  attain  the  loftiest 
dignity,  must  make  up  his  mind  to  be 
characterized  and  distinguished  by  the 
greatest  usefulness.  True  greatness  con- 
sists not  in  receiving,  but  in  giving,  not  in 
sitting  still  and  being  ministered  to,  but 
in  going  about  and  ministering  to  others. 

28.  'Even  as  the  "Son  of  man  came  not  to  be  minister- 
ed unto,  ^but  to  minister,  and  yto  give  his  life  a  ransom 
2for  manv. 

tJohnxiii.  4.  "Phil.  ii.  7.  ^Luke  xxii.  27;  John  xiii. 
14.  ylsa.  liii.  10,  11;  Dan.  ix.  24,  26;  John  xi.  51,  52; 
1  Tim.  ii.  6 ;  Titus  ii.  14 ;  1  Peter  i.  19.  ^Chap.  xxvi.  28 : 
Rom.  V.  15,  19 ;  Heb.  ix.  28. 

Jesus  presents  His  own  example,  as  to 
condescension  and  seeking  the  good  of 
others,  for  a  pattern  to  His  disciples,  and 
a  corrective  of  the  ambitious  spirit  Avhich 
they  had  displayed.  Came  not  to  be  minis- 
tered unto.  As  "  the  Word  in  the  beginning 
was  with  God,"  He  vas  ministered  unto, 
and  as  the  risen  Redeemer  in  our  nature 
He  now  is  ministered  unto,  "  angels  and 
authorities  and  powers  being  made  sub- 
ject unto  Him"  (1  Peter  iii.  22),  but  not 


212 


MATTHEW 


for  this  came  He  hither.  (John  U  1 ; 
Phil.  ii.  7.) 

But  to  minister.  This  applies  to  our 
Lord's  submission  or  obedience.  To  give 
his  life,  the  greatest  of  all  sufferings  and 
sacrifices,  by  a  voluntary  surrender  of  it 
to  death.     (John  x.  17.) 

A  ransom.  The  word  in  the  original 
properly  denotes  the  ransom  paid  in  order 
to  deliver  any  one  from  death,  or  its  equiva- 
lent, captivity,  or  from  punishment  in  gen- 
eral. Here  it  evidently  has  an  expiating 
sense,  as  it  stands  in  explanatory  opi^osi- 
tion  with  the  preceding  words  to  give  his 
life,  denoting  its  character  or  purpose. 
Christ,  as  foreshadowed  by  the  sacrifices, 
&c.,  under  the  law,  and  as  predicted  by  the 
prophets,  gave  Himself  up  to  suffering  and 
death  for  the  redemption  of  men.  (Isa. 
liii.  6,  10;  Dan.  ix.  24-6;  Matt.  xxvi.  28; 
John  X.  11,  xi.  51 ;  2  Rom.  iii.  24-6;  2  Cor. 
V.  21;  Gal.  iii.  13;  Eph.  i.  7;  1  Tim.  ii.  6; 
Heb.  ix.  14,  28;  Titus  ii.  14;  Rev.  v.  9.)  An 
atonement — an  atonement  by  death,  an 
atonement  by  substitution — is  here  briefly 
but  powerfully  expressed.  This  is  the 
mightiest  truth  in  the  Bible.  Let  us  take 
care  that  we  grasp  it  firmly,  and  never  let 
it  go.  Jesus  did  not  die  merely  as  a  martyr, 
or  as  a  splendid  example  of  self-sacrifice 
or  self-denial.  Those  who  can  see  no  more 
than  that  in  His  death,  fall  infinitely  short 
of  the  truth.  He  died  as  a  sacrifice  for 
man's  sin.  What  we  could  not  pay,  He 
undertook  to  pay  for  us.  (Heb.  ix.  14; 
1  Peter  iii.  18.) 

For  many,  i.  e.,  a  multitude — all.  "  The 
term  is  here  general,  not  denoting  many 
of  a  fixed,  definite  number,  as  opposed  to 
the  whole  of  that  number,  but  many,  in 
the  sense  of  a  great  multitude  contrasted 
with  the  single  life  of  Christ,  which  was  of 
value  sufficiently  high  to  be  accepted  of 
God  as  a  ransom  for  all  the  rest,  who  had 
fallen  into  legal  condemnation.  See  Rom. 
V.  15,  19,  where  this  same  kind  of  antithe- 
sis is  found  between  the  one  who  pinned, 
and  the  many  (i.  e.,  all  his  posterity)  who 
are  involved  in  the  consequences  of  His 
sin."  (Chap.  xxvi.  28;  1  Tim.  ii.  6;  Heb. 
ix.  28.) 

29.  H  »And  a.s  thev  departed  from  Jericho,  a  great 
multitude  followed  liim.— »Mark  x.  46 ;  Luke  xviii.  3-5. 

Departed  from    Jericho.      According    to 


Matthew,  Jesus  healed  two  blind  men  on 
departing  from  Jericho  ;  according  to  Mark, 
one  blind  man  on  departing  (x.  46)  ;  accord- 
ing to  Luke,  one  blind  man  on  entering  the 
city,  (xviii.  35.)  These  apparent  dis- 
crepancies related  to  time  and  to  number. 
We  may  suppose,  as  the  old  Harmonists 
did,  two  miracles,  each  at  distinct  times, 
and  on  a  different  individual ;  the  one  as 
our  Lord  was  approaching  to  Jericho,  the 
other  as  He  was  leavingit  again ;  the  former 
related  by  Luke,  the  latter  by  Mark, 
and  both  by  Matthew  ;  each,  as  distinctly 
related,  related  in  its  proper  place,  and 
the  two,  as  related  conjointly,  not  abso- 
lutely related  out  of  theirs.  If  we  knew  all 
the  facts,  we  should  see  no  difficulty;  but 
that  we  have  been  left  so  far  in  the  dark, 
shows  that  the  thing  is  of  no  moment 
anyway.  One  thing  is  plain,  there  could 
have  been  no  collusion  among  the  authors 
of  these  Gospels,  else  would  they  have 
taken  care  to  remove  these  "  spots  on  the 
sun."  The  writers  of  these  common  ac- 
counts were  too  well  aware  of  their  mutual 
agreement  and  consistency  to  be  afraid 
of  the  effects  of  an  apparent  collision  ; 
they  neither  api^rehended  it  themselves 
nor  supposed  it  would  be  objected  to  by 
others.  As  the  credibility  of  historians  is 
not  diminished,  but  rather  increased,  b^' 
such  trifling  discrepancies  as  occur  in  the 
Gospels,  so  will  not  that  of  the  Evangelists 
be  at  all  affected. 

Jericho,  a  city  of  Benjamin  (Josh,  xvi. 
7,  xviii.  21),  about  eighteen  miles  east- 
north-east  of  Jerusalem.  A  great  multitude 
— gathered  probably  from  Jericho  and  the 
surrounding  region. 

30.  And  behold,  'two  blind  men  sitting  by  the  way- 
side, when  they  heard  that  Jesus  passed  by,  cried  out, 
saying,  Have  mercy  on  us,  O  Lord,  thou  sun  of  David. 

And  beJiold.  That  our  Lord  should  meet 
these  blind  men  when  and  where  He  did, 
while  it  was  one  of  those  marvelous 
coincidences  which,  seemingly  accidental, 
are  yet  deep  laid  in  the  councils  of  His 
wisdom,  and  of  His  love,  is,  at  the  same 
time,  a  natural  circumstance,  to  be  ex- 
plained by  the  fact  that  it  Avas  common  at 
that  time  for  beggars  to  sit  by  the  side  of 
the  public  roads. 

Blind  men,  whether  so  from  birth,  or  by 
disease  or  accident,  does  not  appear.  This, 
however,  was  their  melancholy  condition, 


CHAPTER   XX 


213 


and  a  more  pitiable  one  perhaps  cannot  be 

found.    One  who  was  himself  deprived  of 

sight,  has  thus  feelingly  alluded  to  this 

affliction : — 

"  O  dark,  dark,  dark,  amid  the  blaze  of  noon 
Irrecoverably  dark:  total  eclipse, 
Without  the  hope  of  day ! 
The  sun  to  me  is  dark, 
And  silent  as  the  moon 
When  she  deserts  the  nighV—MUlon. 

Sitting  by  the  way-side.  For  the  purpose 
of  begging.  Blindness  is  worthy  of  com- 
passion even  when  found  in  circumstances 
of  affluence  and  ease — but  how  much  more 
so  when  it  is  attended  with  indigence  and 
want !  The  helpless  are  not  to  starve,  nor 
are  we  indiscriminately  to  reject  every 
apiilication  we  meet  with  on  the  road,  yet, 
provided  less  be  not  given  in  charity,  and  no 
extreme  case  neglected,  the  refusal  of  relief 
to  vagrant  beggars  is  rather  a  proof  of 
discretion  than  an  indication  of  defect  in 
beneficence. 

When  they  heard  that  Jesus  passed  by.  The 
sound  of  numerous  feet,  and  the  clamor  of 
many  voices,  drew  the  attention  of  the 
blind  men,  and  they  were  led  to  inquire 
what  great  person  was  on  the  road, 
attended  by  this  great  throng  of  people. 
The  Teacher  and  Miracle- worker  of  Perea, 
is  not  unknown  by  fame  to  these  poor 
men.  (Luke  xviii.  36,  37.)  Have  mercy  on 
us,  &c.  No  sooner  was  our  Lord's  name 
mentioned,  than  the  blind  beggars,  deeply 
impressed  with  a  sense  of  their  affliction, 
and  not  knowing  whether  they  should 
ever  again  have  so  good  an  opportunity, 
earnestly  appealed  to  Him. 

Cried  out.  In  the  midst  of  judgments 
God  remembers  mercy.  Though  these 
men,  for  wise  reasons,  were  deprived  of 
eyes,  the  use  of  their  speech  was  left.  There 
was,  on  their  part,  a  double  confession  of 
faith;  first,  that  Jesus  could  li^al  them, 
and,  secondly,  as  the  long  expe  ted  Mes- 
siah. They  asked  for  mercy',  conscious  that 
they  deserved  nothing. 

31.  And  the  multitude  rebuked  them,  beca\ise  thev 
should  hold  their  peace :  but  thev  cried  the  more,  saj'- 
mg,  Have  mercy  on  us,  O  Lord,  thou  Son  of  David. 

Rebuked— rather  charged  them  that  they 
should  hold  their  peace.  They  did  not 
wish  Jesus  to  be  interrupted.  Ch-ied  the 
more.  Their  case  was  urgent,  the  occasion 
was  precious,  and  they  called  more  fer- 
vently, using  the  same  form  of  appeal  as  at 
first. 


32.  And  Jesus  stood  still,  and  called  them,  and  said, 
What  will  ye  that  I  should  do  unto  you  ? 

Once  the  sun  of  nature  stood  still  at  the 
desire  of  Joshua,  who  was  eager  to  com- 
plete his  victory  ;  and,  lo,  now  "  the  Hun 
of  Righteousness"  stands  still,  with  "  heal- 
ing under  His  wings,"  at  the  desire  of  the.se 
blind  men.  Called  them.  Thus  He  admin- 
istered reproof,  by  ordering  those  to  help 
the  poor  men  (Luke  xviii.  40),  who  had 
endeavored  to  check  them.  What  will  ye, 
&c.  Thus  our  Lord  expressed  His  readi- 
ness to  .aid,  and  sought  to  call  into  yet  live- 
lier exercise  the  faith  and  expectation  of 
the  petitioners. 

33.  They  say  unto  him,  Lord,  that  our  eyes  may  be 
opened. 

Now  they  single  out  the  channel  in 
which  they  desire  the  solicited  mercy  to 
run.  "  Our  eyes  are  thirsty  for  the  light. 
To  us  the  wonderful  realities  of  creation 
have  long  been  a  dark  and  dismal  blank. 
Thine  is  the  i^ower  that  can  reveal  them 
like  a  new  creation  to  our  view." 

34.  So  Jesus  had  compa-ssion  on  tlinn,  and  touched 
their  eyes:  and  immediately  their  eyes  received  sight, 
and  they  followed  him. 

Had  compassion — pitied.  Touched  their 
eyes — to  show  that  the  miracle  was  no  co- 
incidence or  accident,  but  the  immediate 
effect  of  Divine  power.  Immediately.  The 
cure  was  instantaneously  effected.  How 
great  and  welcome  the  change !  What 
joy,  ecstacy  and  gratitude  would  they  dis- 
cover !  How  would  they  look  and  gaze — 
all  things  are  become  new.  They  folloiued 
him.  This  was,  1.  An  evidence  of  the 
reality  and  perfection  of  the  cure;  for  in 
other  cases  where  human  skill  has  re- 
moved blindness  by  touching,  the  restorefl 
orbs  cannot  be  immediately  used — light  is 
admitted  into  them  by  degrees — the  man 
cannot  measure  distances,  nor  judge  with 
accuracy,  and  he  is  not  fit  to  be  left  to 
himself.  And,  2.  It  was  an  improvement 
of  the  greatness  of  the  mercy.  "  We  can 
never,"  say  they,  "  discharge  our  obliga- 
tions to  such  a  gracious  and  almighty 
friend.  But  let  us  devote  ourselves  to 
His  service — let  us  continually  ask,  "  Lord, 
what  wilt  Thou  have  me  to  do?" 

From  this  interesting  narrative  learn,  1. 
These  blind  men  are  most  affecting  em- 
blems of  the  spiritual  condition  in  which 
we  all  are  by  nature.  2.  We  are  in  ;v 
hopeful  condition  in  regard  to  the  removal 


214 


MATTHEW, 


of  this  spiritual  blindness,  as  were  these 
poor  men.  3.  For  this  we  should  earn- 
estly and  perseveringly  pray,  resisting 
every  effort  to  stifle  our  cry  for  mercy.  5. 
Whe\i  Jesus  has  blessed  us  with  His  grace, 


let  us  show  forth  His  praise.  6.  Strong 
faith  may  sometimes  be  found  where  it 
might  least  have  been  expected.  7.  There 
is  wisdom  in  using  every  opportunity  for 
getting  good  for  our  souls. 


1.  What  parable  does  this  chapter  commence  with ?  2.  How  many  of  the  Evangelists  record  it?  3.  Who  is 
the  "  householder?"  4.  How  many  kinds  of  laborers  are  specified?  5.  Who  "  murmured?"  6.  What  reply  was 
made  to  them  ?  7.  Did  Clirist  again  predict  His  sufferings  ?  8.  How  ?  9.  AVhat  did  the  mother  of  Zebedee's 
children  asli  for  ?  10.  What  answer  did  she  receive  ?  11.  Explain  verse  26.  12.  How  did  the  blind  men  address 
Jesus?  13.  Who  rebuked  them  ?  H.  What  effect  had  the  rebuke  upon  them  ?  15.  What  did  Jesus  say  to  them  ? 
16.  What  did  he  do  to  them*'?    17.  What  does  the  narrative  of  this  miracle  teach? 


CHAPTER  XXI. 

1  Christ  rideth  into  Jerusairm  xpoii  an  o.ss,  12  driveth 
the  buyers  and  sellers  out  of  tin-  trmiilr,  17  rnrxrlh  the 
fig  tree,  23  putteth  to  silenn  lltr  prir.sls  (Uid  lidrrs,  28 
and  rebukelh  them  by  the  similitude  of  the  two  sons,  33 
and  the  husbandmen,  who  slew  such  as  were  sent  unto 
them. 

AND  swhen  they  drew  nip;h  unto  Jerusalem,  and 
were  come  to  Bethpha^'r.  uutu  ''tlic  mount  of 
Olives,  then  sent  Jesus  two  disciples,  2.  Saying  unto 
them,  Go  into  the  village  over  against  you,  and  straight- 
way ye  sliall  find  an  ass  tied,  and  a  colt  witli  her :  loose 
the.m,  and  bring  them  unto  me.  3.  And  if  any  man  say 
auglit  unto  vou,  ve  shall  say,  'The  Lord  hath  need  of 
them  ;  and  straightway  he  will  scml  tlicni.  4.  All  this 
was  done,  that  it  might  be  fnllillod  which  was  spoken 
by  the  prophet,  saying,  5.  A'y\.\\  ye  the  daiiKliterof  Sion, 
Behold,  thy  King  cometh  unto  thee,  meek,  and  sitting 
upon  an  ass,  and  a  colt  the  foal  of  an  a.ss.  G.  ■'And  tlie 
disciples  went,  and  did  as  Jesus  commanded  them  /. 
And  brought  the  ass,  and  the  colt,  and  fput  on  them 
their  clothes,  and  thev  set  him  thereon.  8.  And  a  very 
great  multitude  spread  their  garments  in  the  way  ; 
Kothers  cut  down  branches  from  ttie  trees,  and  strevvecl 
them  in  the  wav.  9.  And  the  multitudes  that  went  be- 
fore, and  that  followed,  cried,  sayini;,  t'llosaima  to  the 
Son  of  David  :  iBlessed  ^-  ho  that  conii-th  m  the  name 
of  the  Lord;  Hosanna  in  the  highest.  10.  j.And  when 
he  was  come  into  Jerusalem,  all  the  city  was  moved, 
saying,  Who  is  this  ?  11.  And  the  multitude  said,  1  his 
Is  Jesus  kthe  prophet  of  Nazareth  of  Galilee. 

'Mark  xi.  1;  Luke  xix.  29.  bZech.  xiv.  4.  <;Ps.  xxiv. 
1:  chap.  xxix.  14.  Ifi.  aisa.  Ixii.  11:  Zech.  ix.  9;  John 
xii.  15.  fMark  xi.  4.  (2  Kings  ix.  13.  sLev.  xxiu.  40 : 
John  xii.  13.  i>Ps.  cxviii.  2.5.  iPs.  cxviii.2(l:  chap,  xxiii. 
39.  JMark  xi.  15:  Luke  xix.  45;  John  ii.  13,  1.^.  kChap. 
ii.  23 ;  Luke  vii.  16 ;  John  vi.  14,  vii.  40,  ix.  17. 

Drew  nigh,  &c.  There  is  a  close  verbal 
resemblance  between  the  Evangelists  in 
this  remarkable  portion  of  our  Lord's  his- 
tory, yet  with  enough  diversity  of  expres- 
sion to  establish  their  respective  claims  to 
independent  authorship.  The  thread  of 
the  narrative  requires  that  we  should  read 
in  Luke  xix.  2-28,  and  John  xii.  1,  9-11, 
before  this  triumphal  entry  into  Jerusalem. 
(See  XX.  17,  18.)  Bethphage,  a  village  be- 
tween Bethany  and  Jerusalem,  near  the 
summit  of  the  Mount  of  Olives.  No  trace 
of  it  now  exists.     Two  disciples,  probably 


Peter  and  John.  An  ass  tied,  &c.  Asses 
and  mules  were  in  common  use  in  Pales- 
tine ;  they  were  not  so  mean  as  they  are 
regarded  among  us,  but,  when  rightly 
trained,  they  were  active  and  beautiful  in 
appearance.  Even  Solomon  rode  on  a 
mule  in  state.  (See  1  Kings  i.  38 ;  Gen. 
xxii.  3 ;  Ex.  iv.  20 ;  Judg.  x.  4.)  Horses 
were  seldom  to  be  met  with.  Loose  them, 
&c.  This  act  seemed  violent  on  the  part 
of  the  disciples,  but  was  not  so,  inasmuch 
as  the  Lord  knew  beforehand  the  consent 
of  the  owner  would  be  given,  and  commu- 
nicated that  assurance  to  the  disciples. 
Here  is  an  instance  of  Christ's  perfect 
knoAvledge.  He  says :  1.  Ye  shall  find  an 
ass  tied,  &c.  2.  On  which  no  man  ever 
sat.  (Mark  xi.  2.)  3.  As  ye  enter  into  the 
village.  (Luke  xix.  30.)  4.  The  owner 
shall  at  first  seem  unwilling  to  have 'the 
animal  loosed.  5.  When  he  hears  the 
Lord  has  need  of  it,  he  will  let  it  go. 
Alone  or  in  company,  by  night  or  by  day, 
in  private  or  in  public,  Jesus  is  acquainted 
with  all  our  ways.  This  is  a  thought  that 
ought  to  exercise  a  restraining  and  sancti- 
fying eftect  on  our  souls. 

If  any  man,  &c.  Without  doubt,  the 
owner  of  the  beast  was  one  of  the  many 
concealed  friends  of  Christ.  Not  '' our 
Lord,"  or  "  your  Lord,"  but  "  the  Lord  "— 
the  pro])rietor  of  all  things.  There  is  not, 
we  think,  one  instance  in  which  this  word, 
with  the  article,  and  without  either  noun 
or  pronoun,  is  used  in  speaking  of  any 


CHAPTER   XXI 


215 


other  person  than  Jesus,  except  when 
used  of  the  glorious  God  absolutely.  In 
His  humility,  Christ  is  ever  giving  proofs 
of  His  Divinity.  He  has  a  right  to  every- 
thing, and  He  can  so  control  men's  hearts 
as  to  make  them  willing  to  obey  Him. 
There  is  no  doubt  that  Jesus  chose  this 
kind  of  entry  with  special  reference  to  the 
prediction  of  the  prophet,  five  hundred 
and  fifty-five  years  before,  and  thus  as  a 
symbolical  rei^resentation  of  the  unwar- 
like,  peaceful  character  of  the  true  Messiah 
and  His  kingdom.  Tell  ye  the  daughter,  &c.,  is 
found  in  Isaiah  Ixii.  11.  Zion  or  Sion  was 
one  of  the  hills  on  which  the  city  of  Jeru- 
salem was  built,  and  it  was  employed  as  a 
name  equivalent  to  Jerusalem.  By  a 
mode  of  speech  common  among  the  He- 
brew writers,  daughter  of  Zion  means  Sion 
itself;  and  as  Zion  is  put  for  Jerusalem,  the 
expression  daughter  of  Zion  means  city  of 
Jerusalem.  (See  Zech.  ix.  9.)  As  Jesus 
commanded.  We  must  not  hesitate  to  obey 
when  God  commands.  The  ass  and  the  colt. 
The  owner  allowed  them  to  be  taken, 
assured  that  they  were  for  the  Master's 
use,  and  would  be  safely  and  speedily  re- 
stored. Both  beasts  were  brought  to  ex- 
hibit the  appearance  of  a  regal  relay.  The 
disciples  spread  their  mantles,  instead  of 
a  saddle,  upon  both  the  beasts,  uncertain 
which  Jesus  intended  to  ride.  This  was  a 
token  of  honor.  Set  him,  more  literally, 
assisted  Jesus  to  mount  thereon.  Hitherto 
our  Lord  had  discouraged  all  demonstra- 
tions in  His  favor.  But  now  His  earthly 
mission  was  drawing  to  a  close,  and  it  was 
not  fitting  that  the  Lamb  of  God  should 
come  to  be  slain  privately  and  silently. 
Besides,  there  was,  so  to  sj^eak,  a  necessity 
that  Jesus  just  then  should  manifest  in  the 
most  open  manner,  His  claim  to  "be  the 
King,  anointed  from  on  high. 

Very  great  multitude.  Some  gathered  for 
the  passover,  others  attracted  by  the 
recent  miracle  of  raising  Lazarus  at 
Bethany,  swelled  the  train  from  Jericho. 
Spread,  &c.,  in  conformity  with  a  very 
ancient 'and  still  existing  custom  on  state 
occasions  in  the  East,  of  honoring  royal 
and  illustrious  persons,  by  covering  the 
ground  over  which  they  are  to  pass.  Cut 
down  branches,  &c.  The  people  were  wont 
to  cut  branches  of  palm  at  the  feast  of 


tabernacles.  From  remote  antiquity  these 
branches  were  an  emblem  of  victory  and 
joy.  Midtitudes cried,  &c.  The  en- 
thusiasm which  broke  forth  when  the 
point  was  reached  from  which  the  city 
could  be  seen  spreading  itself  like  a  grand 
imnorama,  increased  in  intensity  while  the 
way  began  to  descend.  The  disciples,  who 
deemed  that  the  long  desired  hour  had  at 
length  come,  proceeded,  joined  by  the 
multitude,  to  raise  the  cries,  taken  from 
the  Psalms,  which  were  regarded  by  all 
the  Jews  as  appropriate  to'  the  Messiah, 
and  proper  to  hail  His  appearance : 

"Hosanna! 
Blessed  is  the  king  of  Israel, 

That  Cometh  in  the  name  of  the  Lord. 
Blessed  be  the  kingdom  of  our  father  David, 

That  Cometh  iu  the  name  of  the  Lord." 

Hosanna,  i.  e.,  save  now.  Hosanna  in  the 
highest.  This  was  the  very  loftiest  style  in 
which  He  could  be  saluted — the  promised 
Deliverer.  That  cometh — one  of  the  titles 
of  the  Messiah.  (Matt.  xi.  3.)  Into  Jeru- 
salem. The  city,  crowded  at  this  time, 
with  strangers  in  addition  to  the  inhabi- 
tants, was  moved — stirred  by  this  triumph- 
ing clamor — and  men  asked  one  another, 
Who  is  this  f  and  when  they  heard,  "  It  is 
Jesus  the  prophet  of  Nazareth,"  no  further 
exi^lanation  was  needed.  So  convinced 
were  the  people  of  His  Divine  mission, 
that  His  obscure  and  humble  origin  was 
no  longer  a  stumbling-block  in  the  way  of 
their  acknowledgment  of  His  claims,  or 
deterred  them  from  declaring  that  He  was 
from  Nazareth,  that  most  despised  of  all 
Galilean  towns. 

12.  'And  Jesus  went  into  the  temple  of  God,  and  cast 
out  all  thoni  that  sold  and  bought  iu  the  temple,  and 
overthrew  the  tabl&s  of  the  mmoney  changers,  and  the 
seats  of  them  that  sold  doves. 

'Mark  xi.  U ;  Luke  xix.  45 ;  John  ii.  15.   mDeut.  xiv.  25. 

Our  Lord  was  both  King  and  Priest,  and 
as  in  the  former  transaction  He  had 
fulfilled  the  memorable  prophecy  of 
Zechariah,  so  now  He  fulfills  the  promise 
in  Malachi  iii.  1-3.  Went,  &c.,  not  to  the 
court,  or  the  palace,  for  His  kingdom  is 
spiritual,  and  not  of  this  world.  Jesus 
found  His  Father's  house  in  a  state  which 
too  truly  shadowed  forth  the  general  con- 
dition of  the  whole  Jewish  church — every- 
thing out  of  order,  and  out  of  course. 
Cast  out,  &c.  A  similar  transaction  oc- 
curred at  the  beginning  of  Christ's  ministry, 
about  three  years  before.     (John  ii.  3-15.) 


216 


MATTHEW. 


In  the  southern  part  of  the  spacious  outer 
court  of  the  temple,  was  a  large  place 
called  the  court  of  the  Gentiles,  for  the  sale 
of  animals  and  birds  for  sacrifices,  and 
whatever  else  might  be  required  for 
offerings  and  sacrifices,  such  as  salt,  wine, 
&c.  (See  1  Kings  viii.  41.)  The  tables,  &c. 
The  counters  of  those  who  exchanged,  at 
a  certain  premium,  foreign  coin  into 
Jewish,  in  which  the  annual  tax  to  the 
tenrple  had  to  be  paid.  Sold  doves.  (See 
Lev.  V.  7,  xiv.  22,  also  xii.  8 ;  Luke  ii.  24.) 
The  toleration  of  evil  is  the  procurement 
of  it.  The  house  of  God  should  not  be 
devoted  to  secular  purposes.  (Ps.  xciii.  5.) 
Christ's  zeal  for  the  holiness  of'"the  Church 
and  the  sanctification  of  souls  is  here 
indicated. 

13.  And  said  unto  thpm,  It  Ls  written,  "My  house 
shall  be  called  the  he.  i>o  of  prayer,  obut  ye  have  made 
it  a  den  of  thieves. 

"Isa.  Ivi.  7.    »Jer.  vii.  H  ;  Mark  xi.  17;  Luke  xix.  46. 

Christ,  in  first  casting  out  the  buyers 
and  sellers  from  the  temple,  called  it  His 
"  Father's  house,"  now,  rmj  house,  claiming 
equality  and  unity  with  the  Father.  It  is 
written.  (See  Isa.  Ivi.  7,  also  Jer.  vii.  11.) 
Even  in  purifying  the  temple  from  profane 
uses,  our  Lord  supported  His  conduct  by 
a  text  of  Scripture.  All  reformation  in 
churches  should  be  built  upon  God's 
Word.  The  temple  was  a  type  of  that 
spiritual  temple  to  which  all  nations,  under 
Messiah's  reign,  were  to  resort  as  a  house 
of  prayer,  and,  therefore,  it  was  not  to  be 
polluted  by  secular  affairs.  Den  of  thieves 
— a  terrible  antithesis  to  the  house  of 
God.  In  Judea,  robbers  and  bandits  found 
shelter  in  caves  and  recesses  of  rocks.  All 
who  inake  unfair  gains  and  tell  falsehoods 
when  they  buy  or  sell,  are  counted  thieves 
by  God.  Avarice,  covered  with  the  veil 
of  religion,  is  one  of  those  things  on  which 
Christ  looks  with  the  greatest  indigna- 
tion In  His  Church.  Our  bodies  are  ac- 
counted the  temple  of  the  Lord.  (2  Cor. 
vi.  16.)  We  should  pray  to  Him  now  to 
cast  out  from  our  hearts  whatever  dis- 
pleases Him. 

14.  And  the  blind  and  the  lame  came  to  him  in  the 
temple,  and  he  healed  them.  15.  And  when  the  chief 
])riests  and  scribes  saw  the  wonderl'ul  tilings  that  he 
did,  and  the  children  crying  in  the  temple,  saying, 
Hosanna  to  the  Son  pf  David ;  they  were  sore  dis- 
pleased, 10.  And  said  unto  him,  Hearest  thou  what 
these  say?  And  Jesus  saith  unto  them,  Yea;  have  ye 
never  read,  pQut  of  the  mouth  of  babes  and  sucklings 
thou  hast  perfected  praise  ?— rPs.  viii.  2. 

Jesus  casi  out  some,  but  Wareceived  others. 


He  turned  the  desecrated  temple  again 
from  a  den  of  robbers  into  a  house  of 
mercy.  The  blind  and  the  lame  did  well 
to  come  to  Him  then,  for  those  hands 
whose  touch  was  health,  would  soon  be 
stretched  upon  the  cross.  (See  Isa.  xxxv. 
5,  6  ;  Acts  ix.  2,  xix.  9,  23,  &c.;  Psalms  cxix. 
18,  XXV.  4,  cxliii.  8.)  The  children,  some 
of  them,  perhaps,  leaders  of  the  blind,  or 
even  supporters  of  the  lame,  having  caught 
up  the  sound  of  the  acclamations  (verse  9), 
they  were  regardless  of  the  favor  of  the 
Pharisees.  Their  simplicity  of  heart  gave 
them  a  courage  which  many  Aveak  be- 
lievers had  not.  Hosanna,  &c.  Recogniz- 
ing Him  as  the  promised  Messiah.  Over 
His  own  people  Jesus  weeps,  but  with 
these  little  ones  He  rejoices.  How  fitting 
that  child-like  voices  should  shout  the 
praises  of  Him  who  allowed  not  children 
to  be  forbidden  to  come  to  Him !  No 
doubt  many  children  were  wicked  in  those 
days  as  well  as  in  our  own,  but  we  never 
hear  of  any  who  sjjoke  against  Christ. 
Perfected  praise.  In  referring  His  enemies 
to  Psalms  viii.,  our  Lord  referred  them  to 
one  of  the  most  glorious  declarations  in 
prophecy,  of  His  own  entire  dominion 
over  all  created  beings  in  heaven  and 
earth.  (See  1  Cor.  xv.  27;  Eph.  i.  22; 
Heb.  ii.  6-8.) 

17.  H  And  he  left  them,  and  went  out  of  the  city  into 
qBethany ;  and  he  lodged  there.  18.  rNow  in  the  morn- 
ing, as  be  returned  into  the  city,  he  hungered.  19.  sAnd 
when  he  saw  a  tig  tree  in  the  way,  he  came  to  it,  and 
found  nothing  thereon,  bvit  leaves  only,  and  said  unto 
it,  I/.'t  nt)  iruit  grow  on  thee  hcneef(irward  for  ever. 
And  prcscMily  tlie  fig  tree  withiTcil  away!  20.  'And 
wlii'ii  tlie  disciples  saw  if,  they  niurvellcil,  saying.  How 
soiiu  is  the  lig  tree  withered  a\v;iy  !  21.  Jesus  answered 
and  said  imto  them.  Verily  I  say  unto  you,  "If  ye  have 
faith,  and  ^doubt  not,  ye  shall  not  only  do  this  which  is 
done  to  the  fig  tree,  >but  also  if  ye  shall  say  unto  this 
mountain.  Be  thou  removed,  and  l)e  thou  cast  into  the 
sea:  it  shall  be  done.  22.  And  "all  things,  whatsoever 
ye  shall  ask  in  prayer,  believiuK,  ye  shall  receive. 

qMark  xi.  1;  John  xi.  18.  'Mark  xi.  12.  ^Mark  xi.  Vi. 
'Mark  xi.  20.  "Chap.  xvii.  20 ;  Luke  xvii.  6.  »Janies  i. 
f> :  1  Cor.  xiii.  2.  »Chap.  vii.  7 ;  Mark  xi.  2A ;  Luke  xi.  9; 
James  v.  16 ;  1  John  Ui.  22  and  v.  14. 

And  went  out.  Jesus  Avithdrew  into  re- 
tirement, as  He  did  not  wish  to  remain  in 
the  city  while  the  minds  of  the  populace 
Avere  so  excited  in  His  favor,  lest  He 
should  be  thought  to  aflect  the  regal  gov- 
ernment. Lodged  there,  probably  at  the 
house  of  Lazarus  and  his  sisters.  With 
what  interest  must  this  favored  family, 
whose  hospitality  He  so  often  shared,  have 
marked  His  movements,  and  listened  to 
His  every  Avord,  as  He  sojourned  among 
them! 


CHAPTER   XXI 


217 


Happy  the  home  to  which  Christ  comes, 

Where  ott  Ue  is  a  guest: 
Whose  everj'  inmate  He  approves, 

That  home  is  ever  blest. 

Ll  the  morning.  This  was  Tuesday  the 
week  of  His  passion.  He  hungered,  either 
l)ecause  He  did  not  wish  to  incommode  the 
kind  fomily  of  Lazarus  at  that  early  hour, 
or  because  it  was  considered  unbecoming 
to  take  the  morning  meal  before  the  hour 
of  morning  sacrifice,  which  was  nine 
o'clock.  Our  Lord's  hunger  reminds  us 
that  He  had  a  body  like  our  own,  and  was 
subject  to  all  our  infirmities,  except  sin. 
A  fig  tree.  The  tree  seems  to  have  been 
of  the  sycamore  species,  which,  it  is  well 
known,  was  found  in  Palestine  in  great 
abundance  by  the  way-side,  and  the  pecu- 
liar property  of  which  is,  that  it  is  always 
green,  and  yields  fruit  several  times  in  the 
year,  without  regard  to  any  particular 
seasons.  Besides,  it  is  a  fact  not  less  well 
known,  thatthe  fruitof  al)  kinds  of  fig  trees 
always  appears  sooner  than  the  leaves,  and 
although  the  period  for  gathering  the  fruit 
was  not  at  this  time  yet  arrived,  yet  it  is 
not  uncommon  to  meet  with  some  vigorous 
trees  which  show  figs  thoroughly  ripe  six 
weeks  before  the  arrival  of  the  general 
season,  and  the  beautiful  and  luxuriant 
foliage  of  this  particular  tree  which  our 
Saviour  approached,  seemed  to  indicate 
that  it  was  in  a  healthy  and  flourishing 
condition.  According  to  the  ordinary 
course  of  nature,  some  fruit-boccores,  if 
not  winter-figs,  ought  to  have  been  grow- 
ing on  it,  for  the  early  appearance  of  the 
leaves  was  a  proof  that  the  preceding  winter 
w.is  short  and  mild,  and  the  winter-fig 
likely  to  remain  on  the  tree. 

Leaves  only — like  a  hypocrite  Avith  a  fair 
show  of  profession.  To  the  question, 
"  How  is  Christ,  who  is  omniscient,  repre- 
sented as  expecting  to  find  figs  on  this 
fruitless  tree  ?  "  it  may  be  replied,  1.  Speak- 
ing as  a  man,  and  acting  throughout  as  the 
perfect  man.  He  might  have  expected 
fruit.  2.  Christ  knew  the  tree  had  no 
fruit,  but  He  intended  to  use  it  as  a 
symbol  by  which  to  impress  a  great 
moral  lesson  on  those  that  were  with 
Him,  and  accordingly  approached  it  that 
its  state  might  be  known  to  all.  When 
<Tod  is  said  to  have  come  down  from 
'\eaven  to  see  if  there  were  anv  that  did 


good,  this  does  not  mean  that  God  was 
ignorant  of  the  state  of  the  e;.irth.  Let  no 
fruit  grow,  &c.  Every  previous  miracle  of 
Christ  had  been  expressive  of  numingled 
beneficence ;  there  was  now  nei'ded  some 
Divine  manifestation  of  justice  and  judg- 
ment, also,  to  show  that  what  is  God's 
strange  work  is  not  unknown  or  impossi- 
ble to  Him — the  work  of  righteous  retri- 
bution. But  a  little  while  before,  our  Lord 
had  bewailed  the  foreseen  desolation  of 
Israel,  as  having  been  unfaithful  to  h<?r 
covenant  promises,  and  aljout  to  frustrate 
her  covenant  hopes.  Now  He  tpaches  the 
same  fact  by  symbolic  action.  Forever,  in 
this  place,  means  "  until  the  age,"  that  is, 
the  age  when  the  Jgw  shall  be  grafled  in, 
&c.  (See  Rom.  xi.  17.)  Withered  away— 
began  to  become  dry  and  dead.  All  fruit- 
less professions  of  Christianity  are  in  awful 
danger  of  becoming  like  this  withered  fig 
tree.  The  fruit  of'the  Spirit  (Gal.  v.  22, 
23),  is  the  only  sure  proof  that  we  are 
savingly  united  to  Christ.  The  astonish- 
ment of  the  disciples  at  seeing  how  soon 
the  fig  tree  had  uithered  aivay,  afforded  f)ur 
Lord  an  occasion  to  instruct  them  in  the 
nature  and  power  of  faith. 

If  ye  have  faith  and  doubt  not,  i.  e.,  do  not 
hesitate  through  unbelief.  The  union  of 
the  positive  and  negative  form  of  asser- 
tion is  often  employed  for  the  sake  of  em- 
phasis. Ye  shall  not  only  do  this,  &c.  It  is 
evident  that  not  physical,  but  moral  ob- 
stacles to  the  progress  of  His  kingdom 
were  in  the  Redeemer's  view,  and  that 
■what  He  designed  to  teach  was  the  great 
lesson,  that  no  obstacle  should  be  able  to 
stand  before  a  confiding  faith  in  God.  (2 
Cor.  xii.  10 ;  see  on  chap.  xvii.  20 ;  Luke 
xvii.  6.) 

And  all  iMngs,  &c.  This  promise  is  to  be 
limited  in  the  nature  of  the  case,  to  such 
things  as  are  proper  for  us  to  receive,  and 
suitable  for  God  to  bestow.  In  prayer.  It 
is  by  prayer  that  Such  victories  are  at- 
tained. Faith  is  the  soul,  prayer  is  the 
body ;  both  must  be  combined  in  the  ser- 
vice of  God.  Believing.  This  trust  must 
necessarily  be  regulated  by  God's  own 
promise.  Ye  shall  receive.  For  God  will 
not  grant  the  power  of  faith  for  a  gift ;  He 
will  not  grant  either  in  kind  or  in  equiva- 
lent. 


218 


MATTHEW, 


23.  IT  »And  when  he  was  come  into  the  temple,  the 
chief  priests  and  the  elders  of  the  people  came  unto 
him  as  ho  was  teaching,  and  bsaid.  By  what  authority 
doest  thou  these  things?  and  who  gave  thee  this 
authority  ? 

''Mark  xi.  27 ;  Luke  xx.  1.  bEx.  ii.  14 ;  Acts  iv.  7,  and 
vil.  27. 

Chief  Priests,  &c.  These  enemies  of 
Jesus  were  always  oij  hand  to  find  some 
occasion  to  accuse  Him  before  the  Eoman 
governor,  o^to  awaken  the  prejudices  of  th§ 
Jews.  Their  first  question  here  related 
to  the  nature  of  the  authority  by  whiclj 
H^  acted,  whether  it  was  as  a  projihet, 
a  priest,  or  a  king,  no  other  person  having 
a  right  to  make  any  reformation  in  Church 
or  State.  Their  second  question  related  to 
the  source  of  this  authority — what  evidence 
was  there  that  it  was  Divina?  These 
things,  entering  the  city  with  such  a  train 
of  attendants,  reforming  the  economy 
of  the  temple,  and  receiving  from  tliQ 
people  the  title  of  the  Messiah.  If  Jesus 
had  replied,  "  by  the  authority  of  God," 
they  would  have  accused  Him  of  blas- 
phemy, and  if  He  had  said,  "  by  my  oiun," 
of  rebellion. 

24.  And  Jesus  answered  and  said  unto  them,  I  also 
will  ask  you  one  thing,  which  if  ye  tell  me,  I  in  likewise 
will  tell  you  by  what  authority  I  do  these  things.  2.5. 
The  baptism  of  John,  whence  was  it?  from  heaven  or 
of  men  ?  And  they  reasoned  with  themselves,  saying. 
If  we  shall  sav.  From  heaven;  he  will  say  unto  us. 
Why  did  ye  not  then  believe  him  ?  26.  But  if  we  shall 
say,  Of  men ;  we  fear  the  people ;  <:for  all  hold  John  as 
a  propliet.  27.  And  they  answered  Jesus,  and  said.  We 
cannot  tell.  And  he  said  unto  them.  Neither  tell  I  you 
by  wliatanthf)rity  I  do  these  things. 

fChap.  xiv.  15 ;  Mark  vi.  20 ;  Luke  xx.  6. 

Answered.  What  wonderful  wisdom  does 
this  answer  of  Jesus  show !  He  knew 
that  their  purpose  was  malicious,  and 
hence  adopted  the  method  which  He  did. 
The  haptisra  of  John,  i.  e.  the  religion  of 
which  the  baptism  was  a  profession.  (See 
Actsi.  22,  X.  37,  xviii.  25.)  Prom  heaven,  or  of 
men — a  Divine  or  a  human  institution.  Our 
Lord's  question,  it  will  be  perceived,  was 
in  reality  an  answer  to  the  question  of 
His  inquirers.  His  meaning,  evidently, 
was  that  John  the  Baptist  had  especially 
testified  that  He  was  the  Messiah.  They 
knew  this.  They  could  not  deny  it.  Now, 
if  they  really  believed  that  John  was  a 
prophet,  they  would  see  by  "  what  authority 
He  did  what  He  did  ;"  it  was  as  the  Mes- 
siah, whom  John  had  proclaimed  Him  to 
be.  They  reasoned,  &c.  They  retired  an 
instant,  and  made  the  matter  an  object  of 
common  deliberation.  Say,  from  heaven. 
They  saw  and  felt  the  dilemma  in  which 
they  were  placed.    They  knew  that  in  ac- 


knowledging John's  mission  to  be  from 
God,  which  they  believed  it  to  be,  their 
sagacious  opponent  would  confound  them 
with  the  inquiry.  Why  did  ye  not  then  be- 
lieve him.?  i.  e.  why  did  ye  not  believe  the 
testimony  which  he,  as  my  forerunner, 
boretQ  me  as  the  Messiah  ?  (John  i.  29- 
34,  iii.  28-36. 

But of  men.    Here  was  the  other 

horn  of  the  dilemma.  If  they  denied 
John's  Divine  mission,  they  feared  the 
violence  of  the  people.  Every  way  Christ's 
reply  was  calculated  to  silence  His  enemies. 
It  subjected  them  to  the  charge  of  gross 
inconsistency  on  the  one  hand,  or  to 
personal  peril  on  the  other.  For  all  hold 
John,  &c.  The  rulers,  from  political  motives, 
had  deserted  John,  but  with  all  the  ranks 
of  the  common  people,  even  to  the  publi- 
cans and  harlots,  there  was  a  deep  feel- 
ing that  John  was  a  messenger  from  God. 
Even  Herod,  who  slew  Him,  trembled  at 
His  name  as  of  a  holy  and  God-sent  man. 
These  chief  priests  and  scribes  feared  the 
people,  as  Herod  did  before  them.  They 
had  often  taught  the  people  the  eflicacy  of 
such  violence,  when  argument  and  reason 
failed  them,  and  now  they  were  afraid 
that  their  teaching  would  react  upon 
themselves,  and  bring  down  punishment, 
if  they  pronounced  John  an  impostor. 

We  cannot  tell.  They  did  not  like  to 
confess.  They  feigned  an  ignorance  which 
they  did  not  possess,  for  the  two  possible 
causes  lay  open  to  their  discernment,  but, 
in  their  depravity,  they  could  not  bring 
themselves  to  give  honor  to  the  generally 
admitted  truth.  Their  thoughts  and  out- 
ward conduct  were  in  discord  and  oppo- 
sition to  each  other,  which  is  the  essence 
of  hypocrisy.  Neither  tell  I  you,  &c.  It 
was  useless  for  our  Lord  to  profi'er  any 
further  proof  of  His  Messiahship  to  men 
who,  if  they  would  not  believe  John's 
testimony  in  His  favor,  would  not,  of 
course,  believe  that  which  He  should  offer 
for  Himself.  He,  therefore,  simply  ex- 
posed their  obstinacy  to  themselves, 
leaving  them  to  reflect  upon  it.  Both 
were  now  silent,  He,  because  on  good 
grounds  He  would  not  speak,  they,  because 
through  their  own  fault  they  could  not 
speak.  The  people  present  could  easily 
decide  which  had  been  victorious. 


CHAPTER   XXI 


219 


Observe,  1 .  Every  true-hearted  Christian 
who  tries  to  do  do  good  in  the  world,  must 
expect  that  the  self-righteous  and  worldly- 
niilided  will  dislike  his  ways.  2.  It  is  a 
great  sin  for  any  one  to  be  willing  to 
acknowledge  and  proclaim  the  truth  only 
so  far  as  will  subserve  his  selfish  de- 
signs. 3.  He  who  forbears  speaking 
against  the  truth  only  through  fear  of  men, 
has  betrayed  and  dishonored  it  already  in 
his  heart.  4.  Pharisaic  pride,  according  to 
its  different  interests,  either  pretends  to 
know  everything,  or  affects  to  know 
nothing.  5.  Many  will  say  anything  rather 
than  acknowledge  themselves  to  be  in  the 
wrong.  6.  Lying  is  one  of  the  commonest 
sins  in  the  world.  Gehazi,  Ananias  and 
Sapphira  have  more  followers  and  imita- 
tors than  Peter  and  Paul. 

is.  f  But  what  think  ye?  A  certain  man  had  two 
sons,  and  he  came  to  the  flrst,  and  said,  Son,  go  work 
to-day  in  my  vineyard. 

What  thinJ:  ye?  Give  me  your  opinion 
of  what  I  am  about  to  say.  Our  Lord  now 
becomes  the  assailing  party,  and  by  this 
question  brings  the  following  delineation 
before  the  judgment-seat  of  the  conscience 
of  His  hearers.  (1  Cor.  iii.  19.)  A  certain 
man,  i.  e.,  God.  Two  sons.  The  righteous- 
ness of  the  demand  is  grounded  in  the  re- 
lation which  a  father  holds  to  his  children. 
The  first  son  is  the  publican  or  the  sinner. 
The  second  is  the  Pharisee  or  self-righteous 
man.  Both  are  examples  of  two  classes 
whi«h  still  exist.  Came  to  the  first,  and  said, 
&c.  The  command  here  given  was  the 
general  summons  made  by  the  natural  law 
in  the  conscience,  by  the  revealed  law 
which  Moses  gave,  for  man  to  bring  forth 
fruit  unto  God,  and  by  the  preaching  of 
John.  Son.  An  endearing  address.  God 
is  the  Father  of  all  mankind,  and  though 
sin  has  rendered  us  unworthy  of  His  care, 
it  has  not  destroyed  our  relation  to  Him, 
and  with  paternal  afiection  He  calls  us  as 
careless  sinners  to  amendment.  Go  work, 
<ke.  The  command  is  not  only  affectionate, 
but  practical.  Not  only  must  we  enter  the 
kingdom  by  faith,  but  that  fiiith  must  be 
operative. 

Work.  1.  This  includes  a  diligent  atten- 
tion to  our  own  personal  salvation.  2.  An 
active  exertion  for  the  spiritual  interests 
of  others.  3Iy  vineyard.  Among  the  culti- 
vators of  Palestine  in  those  days  there  was 


an  admixture  of  large  and  small  farms. 
In  chap.  XX.  1,  in  order  to  provide  for  the 
structure  of  the  parable,  an  agriculturist  is 
introduced  who  cultivates  on  a  large  scale. 
In  this  case,  the  man  has  a  portion  of - 
ground  sufficient  to  provide  for  the  wants 
of  his  family,  but  his  farm  cannot  afibrd 
em])loyment  and  remuneration  to  a  gang 
of  laborers ;  the  work  must  all  be  done  by 
the  owner  himself  and  his  children.  To- 
day. This  is  the  language  of  the  Gospel ; 
the  command  is  urgent,  and  the  obedience 
must  be  prompt,  because  the  work  is  im- 
portant, the  scene  is  extensive,  the  time  is 
short,  life  is  uncei'tain,  our  responsibility 
is  great,  the  Judge  is  even  at  the  door,  and 
present  facilities  may  soon  be  withdrawn ; 
the  lamp  of  life  may  shortly  be  extinguish- 
ed, or  the  candlestick  of  the  Gospel  re- 
moved out  of  its  jDlace.  Time  is  one  thing, 
opportunity  is  another ;  the  cage  of  time ' 
may  remain,  w  hile  the  bird  of  opportunity 
has  flown. 

29.  He  answered  and  said,  I  will  not,  but  afterward  he 
repented,  and  went. 

I  will  not.  This  answer  was  evil,  and 
only  evil,  and  flowed  from  its  native  spring 
in  an  evil  heart.  No  excuse  was  made,  no 
delay  was  asked  for;  there  was  a  i)0sitive, 
rude  and  daring  refusal.  This  son  rej^re- 
sents  the  openly  and  daringly  ungodly  of 
every  rank,  in  every  age.  Some  men, 
alas !  take  credit  for  the  distinct  avow^al  of 
their  ungodliness,  and  cherish  the  fatal 
error,  that  because  they  frankly  confess 
they  are  not  good,  this  will  serve  as  a  sub- 
stitute for  goodness,  and  because  thej'  are 
not  hypocrites,  they  will  be  welcomed  into 
heaven  with  all  their  vices  on  their  back. 
But  afterwards,  &c.  He  came  to  himself; 
reflection  returned,  and  he  was  grievously 
sorry  for  his  disobedience ;  perhaps  his 
father's  silent  grief  went  to  his  heart  at 
length  and  melted  it.  And  went.  No  sooner 
was  he  reclaimed  than  he  was  employed. 
Obedience  was  the  consequence,  and  the 
evidence  of  the  reality  of  his  sorrow,  and 
the  sincerity  of  his  acknowledgment. 

Note,  1.  The  view  of  true  repentance 
here  presented,  the  heart  enlightened 
as  to  its  relationship  with  God,  the  full 
justice  and  propriety  of  God's  command- 
ments admitted,  and  shame  for  the  dis- 
obedience with  which   these  have  been 


220 


MATTHEW, 


met.  2.  The  necessity  of  repentance  in 
order  to  salvation.  The  first  son  repents. 
The  second  son  is  not  excluded  from  the 
privilege  of  working,  as  far  as  this  parable 
goes.  The  door  is  not  finally  shut  against 
him.  But  if  he  is  at  length  found  side  by 
side  with  the  first  son,  it  must  be  in  the 
spirit  of  repentance  also.  (See  verse  32.) 
Whilst  this  parable  is  far  from  pleading 
for  wickedness,  or  intimating  that  immo- 
rality is  preferable  to  morality,  the  page 
of  history  shows  that  the  most  unlikely 
materials  are  often  subdued  by  Divine 
agency  to  holy  purposes,  and  sinners  call- 
ed from  courses  the  most  ungodly.  An 
attempt  to  couch  the  eyes  of  those  who 
say  "  We  see,"  an  offer  of  pardon  to  the  in- 
nocent, a  communication  of  alms  to  the 
wealthy,  would  only  exasperate  and  dis- 
gust ;  but  this  would  not  be  the  case  with 
•  the  blind,  the  guilty,  and  the  poor. 

30.  And  he  came  to  the  second,  and  said  likewise. 
And  he  answered  and  said,  I  go,  sir :  and  went  not. 

Likewise,  with  undoubtedly  the  same 
spirit.  God's  demand  is  the  same  to  all, 
and  the  obligation  to  obey  is  also  the  same. 
And  he  answered,  &c.  The  second  son 
had  an  answer  ready,  sound  in  substance 
and  smooth  in  form.  It  was  a  model 
answer  from  a  son  to  his  parent :  ''  I  go, 
sir,"  said  the  youth  without  hesitation  or 
complaint.  He  promised  icell,  but  did  not 
perform.  The  scribes  and  Pharisees,  as 
professing  to  be  zealous  for  the  law,  set 
themselves  in  the  way  as  though  they 
would  fulfill  the  commands.  This,  their 
profession,  was  like  the  second  son's 
promised  obedience.  But  they  said  and 
did  not.  (Matt.  xv.  8  ;  xxiii.  2.)  What  a 
multitude  of  such  are  in  the  Avorld ! 
Children  trained  up  in  Christian  families 
often  promise  well.  So  do  young  men, 
who.  are  ingenuous,  teachable,  despising 
the  bondage  of  corruption,  hating  even 
the  garment  spotted  with  the  flesh.  So 
do  those  who,  under  the  preaching  of 
the  Word,  are  alarmed,  melted,  almost 
persuaded  to  be  Christians,  and  those  who, 
being  reclaimed  from  various  vices,  be- 
come regular  in  their  lives  and  attentive 
to  moral  and  relative  duties,  and  those 
who,  on  sick-beds,  promise  to  become 
Christians  if  restored  to  health.  But, 
alas !  in   how   many   such    cases  do    the 


tears  of  their  connections,  the  sighs  of 
their  ministers,  and  the  triumph  of  the 
enemy  attest,  that  if  the  promise  was  flat- 
tering, the  declension  was  equally  griev- 
ous, and  the  end  equally  fatal. 

31.  Whether  of  them  twain  did  the  will  of  his  father? 
They  say  unto  him,  The  first.  Jesus  saith  unto  them, 
iVerily  I  say  unto  you.  That  the  publicans  and  the 
harlots  go  into  the  kingdom  of  God  before  you. 

dLuke  vii.  29,  50. 

Whether  of  them  txvavn,  &c.  The  answer 
to  this  sharp  question  is  all  too  easy.  Tlie 
light  is  stronger  than  is  comfortable  for 
those  owl-eyed  Pharisees,  who  were 
prowling  about  like  night-birds  on  the 
scent  of  their  prey.  They  cannot  profess 
inability  to  solve  this  question,  as  they 
had  done  that  other.  (Verse  27.)  The 
first.  The  nature  of  true  piety  is  therefore 
obedience  to  the  revealed  will  of  God, 
and  this  obedience  can  be  compensated  by 
nothing  else. 

Thcjnd)Ucans  and  harlots,  &c.  Those  who 
were  excommunicated  from  the  Jewish 
church.  The  last  word  specializes  the 
usual  expression,  sinners.  They  are  repre- 
sented by  the  first  son.  In  all  their  former 
conduct  the}'  had  said  no.  Now  they 
yield  to  the  voice  of  truth  when  they  hear 
it,  and  enter  into  the  kingdom,  embracing, 
the  salvation  brought  to  them  in  the 
Gospel.  (See  Matt.  ix.  9 ;  Luke  vii.  29,  50, 
37-48,  XV.  1,  xix,  2.  xviii.  9-14.)  Go  into  the 
kingdom  of  God  before  you.  This  does  not 
mean  the  way  is  made  more  easy,  the  gate 
more  wide,  to  the  licentious  and  prqfane 
than  to  the  hypocrite — it  intimates  merely 
that  in  point  of  tiict  the  profane  were  then 
and  there  hastening  in  through  the  gate, 
Avhile  the  self-righteous  were  standing 
aloof.  The  words  "go  before  you,"  or  take 
the  lead  of  you,  indicate  that  the  door  of 
hope  was  not  yet  shut  upon  them,  that 
they  were  not  yet  irreversibly  excluded 
from  that  kingdom— the  others  indeed 
had  preceded  them,  but  they  might  still 
follow,  if  they  would. 

32.  For  f  John  came  unto  you  In  the  way  of  rightcou^ 
ness  and  ve  believed  him  not;  f  but  the  publicaiLS  and 
harlots  boUeved  him  :  and  ye,  whtn  ye  had  seen  it.  re- 
pented not  afterward,  that  ye  might  believe  him. 

oChap.  iii.  1,  &c.    fLuke  iii.  12, 13. 

We  must  understand  the  icay  of  rigldeous 
ness  in  reference  to  the  words  of  Christ,  in 
John  xiv.  6:  "I  am  the  way."  John 
came  as  the  forerunner  of  the  Messiah, 
pointing  to  Him,  the  way  of  righteousness. 


i 


CHAPTER   XXI, 


221 


Publicans — unjust.  Harlots  —  unchaste. 
(See  on  verse  31.)  Wlien  ye  liad  seen  it,  i.  e., 
the  wondrous  reformation  which  John's 
j)rertching  had  wrought  in  tliese  wicked 
j)er,sons.  Repented  not  afterward,  &c.,  i.  e., 
were  yet  obdurate,  and  did  not  repent  so 
as  to  believe  him.  How  ungrateful,  and 
liow  mad  is  the  conduct  of  those  who  are 
saying  with  the  first  son  in  this  parable, 
"  I  will  not !  "  God  is  our  Father,  and  llis 
service  is  the  most  reasonable,  honorable, 
pleasant  and  profitable.  Let  those  remem- 
ber who  are  saying  with  the  second  son, 
'■  I  go,  sir,"  that  the  vows  of  God  are  upon 
them ;  that  nothing  is  so  dangerous  to  the 
soul  as  false  dealing  with  God ;  that  no 
character  is  so  rarely  converted  as  a  false 
professor,  and  that  no  state  is  so  tremen- 
dous as  the  end  of  an  apostate. 

33.  H  Hear  another  parable :  There  was  a  certain 
householder,  fwhich  planted  a  vhieyard,  and  hedged  it 
round  about,  and  digged  a  wine  press  in  it,  and  built  a 
tower,  and  let  it  out  to  husbandmen,  and  invent  into  a 
far  country. 

sPs.  Ixxx.  9 ;  Cant.  viii.  11 ;  Isa.  v.  1 :  Jer.  ii.  21 :  Mark 
xii.  1 ;  Luke  xx.  9.    i>Chap.  xxv.  14, 15. 

Another  parable.  As  if  our  Lord,  address- 
ing the  Pharisees,  would  say,  "  I  have  not 
done  with  you  yet,  I  have  still  another 
word  of  w^arning  and  rebuke."  Householder. 
The  head  of  a  family.  Planted  a  vineyard. 
This  represents  God's  attention  to  Israel, 
His  covenant  people,  upon  whom  the  emi- 
nent privileges  mentioned  in  Rom.  ix.  4, 
were  conferred  as  a  sacred  trust  to  be  cul- 
tivated and  improved.  (See  Deut.  xxii. 
32  ;  Isa.  v.  1-7  ;  Ps.  Ixxx.)  Hedged  it  round 
about.  In  addition  to  a  stone  wall,  or  as  a 
substitute  for  it,  the  Eastern  vineyards 
have  often  a  hedge  of  thorns  around  them. 
Digged,  &c.  The  ancient  practice  of  tread- 
ing out  grapes  with  the  feet  still  lingers 
among  the  mountains  of  Lebanon.  The 
place  for  treading  out  the  grapes  is  some- 
times dug  in  the  ground,  lined  with  a  coat- 
ing of  either  stone  or  brick.  To  such  an 
excavation,  probably,  there  is  reference 
in  the  text,  though  some  think  the  allu- 
sion is  to  a  trough  in  the  earth  for  receiving 
the  liquor  from  a  foot-press  placed  over  it. 

Built  a  tower.  This  turret  or  watch-tower 
answered  the  two-fold  purpose  of  a  place 
of  abode  for  the  keeper  of  the  vineyard, 
and  a  post  of  observation  to  protect  it 
from  thieves  and  animals,  especially  dogs 
and  foxes.     (See  Cant.  i.  6,  ii.  15.)     The 


Church  must  have  its  towera  and  watch- 
men against  the  assaults  of  the  profane, 
or  the  incursions  of  hypocrites.  Let  it  out. 
Leased  or  rented  it,  with  rent  to  be  paid 
from  the  produce ;  to  husbandmen,  the  Jew- 
ish people,  especially  their  rulers  and 
priests,  who  were  the  cliief  instigators  in  all 
these  things  which  were  bringing  wrath 
upon  the  nation  unto  the  uttermost. 

Went  into  a  far  country.  This  means  either 
that  after  the  open  manifestation  of  Him- 
self which  God  made  to  Israel  at  the  giving 
of  the  law  from  Sinai,  and  in  the  miracles 
which  accompanied  their  deliverance  from 
Egypt,  and  their  introduction  to  Canaan, 
He  did  not  in  so  open  and  extraordinary 
a  manner  manifest  Himself  to  the  j^eople 
again  ( Deut.  xxxiv.  10-12), or  it  indicates  the 
feeling  of  the  vine-dressers,  who  think  that 
God  has  no  regard  to  their  conduct.  (Ezek. 
viii.  12,  ix.  9;  Ps.  x.  4, 5;  Luke  xii.  45.)  The 
time  of  God's  forbearance  is  intimated, 
during  which  men  act  according  to  their 
own  will.     (Matt.  xxv.  14;  Mark  xiii.  14.) 

ai.  And  when  the  time  of  the  fruit  drew  near,  he  sent 
his  servants  to  the  liusbandmen,  ithat  they  might  re- 
ceive the  fruits  of  it.— 'Cant.  viii.  11, 12. 

Time  of  the  fruit  drew  near.  An  intimation 
of  the  period  in  which  the  proper  prophetic 
activity  began  in  Israel,  which,  as  is  known, 
was  a  considerable  time  after  the  founding 
the  theocratic  state,  so  that  the  fruits  had 
had  abundant  time  to  come  to  maturity. 
Sent  his  servants,  &c.  By  the  servants  are 
meant  extraordinary  ambassadors  wlio 
were  sent  from  time  to  time  in  the  owner' -i 
name,  to  demand  the  stipulated  tribute — 
prophets,  such  as  Elijah,  Elisha,  Isaiah, 
Jeremiah  and  Ezekiel,  men  not  of  the 
number,  or  in  the  confidence  of  the  ordi- 
nary rulers,  but  specially  commissioned 
by  the  Supreme,  to  approach  them  with 
reproof  and  instruction.  That  they  might 
receive  the  fruits  of  it.  According  to  ancient 
custom,  the  rent  of  a  farm  was  paid  by  a 
part  of  the  produce.  He  had  reason  to 
expect  fruit,  because  all  the  arrangements 
and  agreements  were  to  this  efiect.  So 
with  the  Jews,  whom  God  had  taken  into 
solemn  covenant,  and  otherwise  highly 
favored. 

a5.  kAnd  the  husbandmen  took  his  servants,  and  beat 
one,  and  killed  another,  and  stoned  another.  36.  Again 
he  sent  oilier  servants  more  than  the  firet :  and  they  did 
unto  them  likewise. 

ii2  Chron.  xxiv.  21  .and  xxxvi.  16 ,  Neli.  ix.  26 .  chap. 
V.  12  and  xxiii.  31,  37 ;  Acts  vii.  52;  1  Thes.  ii.  15:  Heb. 
xi.  36,  37. 


MATTHEW. 


Beat  one.  The  word  "beat"  signifies 
literally,  in  the  Greek,  to  flay  or  skin, 
which,  in  this  case,  is  supposed  to  be  done 
by  beating.  The  established  authorities 
of  the  nation,  exercising  their  oflice  for 
their  own  pleasure  or  profit,  rejected  the 
counsel,  and  assaulted  the  person  of  the 
messenger,  dismissing  him  without  any 
fruit.  Killed  another.  Rid  themselves  of 
the  true  witnesses  of  God  by  a  variety  of 
persecutions.  Stoned  another.  This  was, 
among  the  Jews,  a  common  way  of  punish- 
ment. (Deut.  xiii.  9,  xvii.  7 ;  Josh.  vii.  25.) 
Especially  was  this  the  case  in  times  of 
popular  tumult,  and  of  sudden  indignation 
among  the  people.  (Acts  vii.  58,  xiv.  19.) 
Isaiah  was  sawn  asunder,  Jeremiah  and 
Zechariah  were  stoned,  and  Amos  was 
murdered  with  a  club.  (See  Jer.  xxxvii. 
15,  xxxviii.  6;  Jer.  xxvi.  20-23;  2  Cor. 
xxiv.  21 ;  comp.  also  chap,  xxiii.  37.) 

Other  servants  more  than  the  first.  The  re- 
peated messages  sent  by  the  prophets, 
generation  after  generation,  indicate  not 
only  the  continued  patience,  long-suffering, 
and  wonderful  compassion  of  God — a  com- 
passion not  Cjuenched  by  reiaulsion — but 
also  the  growing  wantonness  and  wicked- 
ness of  the  people,  by  whom  His  servants, 
although  sometimes  efiecting  temporary 
reforms,  were  almost  uniformly  rejected 
and  maltreated.  (See  Jer.  xliv.  4  ;  Neh.  ix. 
26.)  There  is  not  a  moment  in  which  God 
does  not  shower  down  His  gifts  upon  men, 
and  require  the  fruit  of  them.  Various 
instruments  are  used  to  bring  sinners  to 
God.  There  are  prophets,  apostles,  pas- 
tors, teachers ;  some  with  their  gift  after 
this  manner,  and  some  after  that.  The 
greatest  share  of  the  persecution  of  Christ's 
true  disciples,  has,  in  all  ages,  fallen  upon 
the  ministers  of  His  religion. 

.37.  But  last  of  all,  he  sent  unto  them  his  son,  saying, 
They  will  reverence  my  son. 

He  sent  unto  them  his  Son.  The  same 
authority  that  sent  God's  messengers  of 
old  to  your  fathers,  has,  in  these  last  days, 
sent  to  you  his  Son.  The  Lord  Jesus  here 
speaks  of  Himself,  and  thus  severs  Him- 
self, by  the  sharpest  line  of  demarcation, 
from  all  merely  human  messengers.  (Heb. 
iii.  3-6.)  He  is  God's  "beloved  Son,  in 
whom  He  is  well  pleased" — the  "  only  be- 
gotten of  the  Father,   full   of  grace  and 


truth."  God  will  send  even  Him,  as  the 
last  trial  of  Divine  mercy  with  His  cove- 
nant people,  as  such.  They  will  reverence 
my  Son.  This  expression  is  natural  and 
appropriate  in  the  lips  of  a  human  pro- 
Ijrietor,  but  obviously,  when  ai^plied  to 
God,  it  means  only  that  such  reverence 
was  claimed,  was  due,  and  might  justly  be 
expected. 

38.  But  when  the  husbandmen  saw  the  son,  they  saifl 
among  themselves,  'This  is  the  heir,  ™come,  let  us  kill 
him,  and  let  us  seize  on  his  inheritance. 

'Ps.  ii.  8 :  Heb.  i.  2.  mps.  ij.  2 ;  chap.  xxvi.  3  and  xxvii. 
1 ;  John  xi.  53 ;  Acts  iv.  27. 

This  is  the  heir — the  owner  of  the  pro- 
perty. They  confess  his  being  the  heir, 
among  themselves,  but  they  utter  no  such 
confession  to  Him.  Come,  let  us  kill  him. 
The  owner  being  absent,  they  imagine 
that  if  the  son  was  dead  they  could  find 
none  to  interfere  with  them  in  holding  the 
vineyard  without  paying  the  rent.  Let  us 
seize  on  his  inheritance.  These  rulers  were 
determined  to  retain  the  power  over 
Israel.  They  were  afraid  of  the  growing 
popularity  of  Jesus,  as  likely  to  disj^ossess 
them  of  their  place  and  authority.  (See 
John  xi.  47, 48.)  Their  meaning  here  was : 
"  If  we  let  this  man  alone,  all  men  will  be- 
lieve on  Him.  Then  the  Romans  will  come 
and  take  away  our  place  and  nation.  Thus 
our  position  will  be  irretrievably  ruined. 
He  will  get  the  heritage,  if  we  do  not  take 
instant  measures  to  prevent  it.  It  is  ex- 
pedient for  us  that  one  man  die  for  the 
people.  Let  us  therefore  put  him  to  death. 
This  is  our  only  hope  for  continued  author- 
ity and  power." 

39.  nAnd  they  caught  him,  and  cast  htm  out  of  the 
vineyard,  and  slew  him. 

nChap.  xxvi.  50.  &c. ;  Mark  xiv.  46,  &c. ;  Luke  xxii. 
54,  &c. ;  John  xviii.  12,  &c. ;  Acts  ii.  23. 

Out  of  the  vineyard.  A  striking  prophecy 
of  the  crucifixion  outside  of  the  city. 
(Heb.  xiii.  12*,  13 ;  John  xix.  17.)  By  that, 
as  in  the  Pentateuch  by  the  exclusion 
from  the  camp,  was  signified  the  cutting 
off  from  the  people  of  God,  and  from  all 
share  in  their  blessings.  (See  1  Kings  xxi. 
13.)  The  words  expressing  the  violence 
of  the  husbandmen  are  numerous  and 
graphic:  seize,  caught,  cast,  kill,  sleiv.  They 
might  nearly  all  occur  in  the  narrative  of 
Christ's  own  apprehension  and  crucifixion. 

40.  When  the  lord  therefore  of  the  vineyard  cometh, 
what  will  he  do  unto  those  husbandmen  ? 

Christ  makes  an  appeal  to  His  hearers, 


CHAPTER   XXI, 


223 


as  if  willing  that  thej'  shall  judge  of  the 
rigliteousne.ss  of  the  punishment  so  richly 
deserved  by  the  vine-dressers.  Unto 
those  husbandmen.  It  is  observable  how 
the  successive  generations,  who  for  so 
many  centuries  had  been  filling  up  the 
measure  of  the  iniquity  of  Israel,  are  con- 
sidered, throughout  the  entire  parable, 
but  as  one  body  of  husbandmen.  God 
will  deal  with  nations  as,  indeed,  being,  as 
having  a  living  unity  in  themselves,  as,  in 
fact,  bodies.  They  are  something  more 
than  mere  aggregations  of  individuals. 

41.  oThey  say  unto  him,  pHe  will  miserably  destroy 
those  wicked  men,  land  will  let  out  his  vineyard  unto 
other  husbandmen,  which  shall  render  him  the  fruits  in 
their  seasons. 

"See  Luke  xx.  16.  pLuke  xxi.  44 ;  Heb.  ii.  3.  q  Acts  xili. 
46,  -XV.  7,  xviii.  6  and  xxviii.  28  ;  Rom.  Ix.  10,  11. 

They  say  unto  him.  He  compels  them  to 
utter  their  own  condemnation  The 
judgment  pronounced  is  two-fold.  1.  Mis- 
erably destroy,  &c.,  an  emphatic  alliteration 
not  easily  conveyed  in  English.  "  He  will 
badly  destroy  those  bad  men,"  i.  c.the  Jew- 
ish state  and  nation.  2.  Letouthisvineyeirdto 
others,  &c.  He  was  about  to  take  their 
privileges  from  them  and  give  them  to 
the  Gentiles,  who  should  cultivate  the 
ground  on  which  they  were  placed,  and 
render  Him  the  fruits. 

42.  Jesus  saith  unto  them,  'Did  ye  never  read  in  the 
scriptures,  Tlie  stone  wliich  the  builders  rejected,  the 
same  is  become  tlie  liead  of  the  corner:  this  is  tlie 
Lord's  doing,  and  it  is  marvellous  in  our  eyes  ? 

rPs.  cxviii.  22 ;  Isa.  xxviii.  Id ;  Mark  xii.  10 ;  Luke  xx. 
17  ;  Acts  iv.  11 ;  Eph.  u.  20;  1  Peter  h.  6,  7. 

Did  ye  never  reael,  &c.  Their  attention  is 
here  called  to  a  passage  which  predicts 
the  very  doom  which  they  had  unwittingly 
pronounced  upon  themselves.  The  stone, 
&c.  This  refers  to  Christ,  and  His  re- 
jection by  those  who  called  themselves 
leaders  and  builders  in  the  Jewish  church. 
He  was  cast  off  by  them  as  a.  stone  which 
the  architect  or  workman,  thinking  too 
unshapely  to  work  into  the  structure, 
throws  aside  as  unfit  and  of  no  value. 
The  same  is  become,  &c.  The  very  man, 
Christ  Jesus,  whom  the  ofiicial  but  false 
builders  refused,  dishonored  and  slew, 
God  raised  up  and  niade  King  upon  His 
holy  hill  of  Zion.  It  is  a  dreadful  dis- 
covery for  those  husbandmen  to  make, 
tliat  the  Son,  whom  they  murdered,  lives, 
and  has  become  their  Lord.  The  head- 
stone of  the  corner  is  the  large  stone  placed 
in  the  corner  of  a  stone  edifice,  for  the 


purpose  of  binding  the  two  walls  firmly 
together.  Jesus  Christ  is  the  strong  and 
firm  corner-stone  of  the  new  building  of 
the  Christian  Church,  in  which  those  who 
were  hitherto  divided,  Jews  and  Gentiles, 
have  been  united  into  one  glorious  body. 
(1  Cor.  iii.  11 ;  Eph.  ii.  13,  20  ;  1  Peter  ii.5.) 
See  Peter's  confession  of  this  stone.  (Matt. 
xvi.  16.)  This  is  the  Lord's  doing,  &c.  The 
adoption  of  this  stone  by  the  Great  Builder 
as  the  chief  corner-stone  in  the  glorious 
edifice  He  was  erecting,  was  so  marvelous, 
that  it  could  be  referred  only  to  the 
inscrutable  wisdom  and  purpose  of  God. 
The  point  which  was  marvelous  was  its 
rejection  by  the  Jewish  builders,  when 
possessed,  as  it  was,  of  all  the  essential 
properties  which  rendered  it  suitable  for 
the  use  of  the  building. 

43.  Therefore  I  say  unto  you,  sThe  kingdom  of  God 
sliall  be  talcen  from  you,  and  given  to  a  nation  bringing 
forth  tlie  fruits  thereof.— 'Chap.  viii.  12. 

The  privileges  and  blessings  promised 
to  the  fathers — of  which  you  deem  your- 
selves heirs — seeing  you  prove  yourselves 
unworthy,  shall  be  given  to  the  people 
whom  ye  despise,  who,  though  now  cast 
out  among  the  Gentiles,  "shall  be  my 
people,  and  I  will  be  their  God."  (Isa. 
Ixv.  15 ;  see  before  on  verse  28-32.)  Taken 
from  you.  The  Jewish  nation  shall  be 
left  to  be  trodden  down  by  the  Moslem, 
the  Arab  and  the  Bedouin,  and  the  Gen- 
tiles shall  get  possession  of  the  blessings 
until  that  day  when  the  Jews  sliall  be 
graffed  in.  A  nation.  Though  collected 
out  of  many  nations,  they  will  as  Chris- 
tians constitute  one  nation — the  "holy 
nation  "  mentioned  in  1  Peter  ii.  9.  (See 
Isa.  Ii.  4,  Ixvi.  5-14;  Rev.  xix.  11.)  Bring 
forth  the  fruits  thereof.  Here  an  allusion  is 
made  to  paying  the  owner  of  the  vineyard 
in  kind.  The  returns  which  God  expects 
for  His  grace  are  the  fruits  of  grace;  nothing 
can  ever  be  acceptable  in  His  sight,  that 
does  not  spring  from  Himself.  He  also 
expects  these  fruits  "in  their  seasons." 
(Verse  41 ;  Ps.  i.  3  ;  see  on  verse  41.) 

44.  And  whosoever  tshall  fall  on  this  stone,  shall  be 
broken:  but  on  whomsoever  it  shall  fall,  "it  will  grind 
him  to  powder. 

'Isa.  viii.  14, 15;  Zech.  xii.  3:  Luke  xx.  18:  Rom.  i.x. 
33 ;  1  Peter  ii.  8.    "Isa.  Ix.  12 ;  Dan.  ii.  44. 

Whosoever  shall  fall.  Note  the  rapid  yet 
harmonious  changes  of  our  Lord's  illustra- 
tion of  the  stone.  The  same  stone  is  first  a 
rejected  stone;   then,  second,  a  head-corner 


224 


MATTHEW. 


stone;  then,  third,  a  stumbling-stone,  and 
lastly,  a  stone  falling  from  above.  Jesus 
becomes  more  and  more  stern,  as  in  His 
prophetic  office  He  approaches  the  subject 
of  His  own  kingly  judgment.    SJiall  be 

broken grind  him  to  powder.  Two  kinds 

of  punishment  are  here  referred  to,  not 
two  different  degrees  of  the  same  punish- 
ment. In  the  one,  the  i^erson  offending 
is  active  (he  stumbles  and  is  broken),  in 
the  other,  passive  (he  is  fallen  upon  and 
crushed).  In  the  first  case,  whatever  evil 
is  experienced  is  self-inflicted  by  the  per- 
son who  endures  it;  in  the  second,  that 
which  is  experienced  rushes  upon  the  suf- 
ferer with  irresistible  force,  from  the 
offended  and  now  avenging  Saviour.  The 
one  is  a  punishment  only  of  this  life,  where 
alone  sinners  have  the  opportunity  of 
stumbling  on  the  rock  of  salvation,  and 
consists  in  all  the  loss  of  peace,  consolation 
and  blessing,  together  with  all  the  judicial 
l)lindness,  bitterness  of  sj^irit,  hardness  of 
heart,  and  manifold  disquietudes  of  mind, 
which  inevitably  blight  and  desolate  the 
moral  condition  of  those  who  resist  the 
claims  of  Messiah.  The  other  punishment 
belongs  to  eternity,  and  consists  in  the 
fearful  and  everlasting  retribution  which 
Christ  will  inflict  ujion  all  his  adversaries 
when  He  takes  to  Himself  His  power  and 
great  glory — consigning  them  to  final  per- 
dition in  utter  darkness. 

Some  suppose  the  expression  "grind 
him  to  powder,"  is  chosen  with  reference 
to  the  mysterious  stone  in  Dan.  ii.  34,  35, 
which  grinds  to  powder  the  image  of  the 
monarchies.  It  recalls  an  ancient  Greek 
proverb :  "  The  mill-stones  of  heaven  grind 
the  corn  slowly,  but  they  grind  it  to  very 
powder."  It  clearly  denotes  the  fearful 
punishment  of  the  finally  impenitent  and 
unbelieving.  (See  Isa.  viii.  14 ;  1  Peter  ii. 
8;  Lukeii.  34;  Matt.  xi.  6.) 

Many  are  the  ways  in  which  Christ  may 
become  a  stimbling-stone.  The  Pharisees 
denied  His  I  lessiahship.  Some,  in  our  own 
day,  admitting  that  He  was  a  good  man,  dis- 
believe His  miracles  and  His  supernatural 
conception.  Some,  accepting  these,  deny 
His  Deity,  the  vicariousness  of  His  suffer- 
ings. Others,  believing  all  this,  are  yet  un- 
willing to  lead  the  life  of  self-denial  which 
He  requires  in  order  to  be  Plis  disciples. 


Others,  oppressed  by  a  conscious  load  of 
sin,  imagine  that  the  spotless  purity  of  His 
character  is  an  obstacle  to  their  pardon, 
and  it  would  be,  were  it  not  for  that 
righteousness  which  arises  from  His  aton- 
ing death. 

45.  And  when  the  chief  priests  and  Pharisees  had 
heard  his  parables,  they  perceived  that  he  spake  of 
them.  46.  But  when  they  sought  to  lay  hands  on  him, 
they  feared  the  multitude,  because  ^they  took  him  for 
a  prophet.— I  Verse  11 ;  Luke  vii.  15 ;  John  vii.  40. 

A  guilty  conscience  needs  no  accuser. 
Tiiese  enemies  of  our  Lord,  instead  of 
yielding  to  conviction,  were  exasperated 
at  Jesus  as  they  saw  the  application  to 
themselves  of  the  truth  He  had  just  ut- 
tered. But,  great  as  was  their  desire  to 
apprehend  Him,  they  so  feared  the  people 
that  they  dared  not  resort  to  violence.  A 
man  is  in  a  very  desperate  condition  when 
wholesome  admonition  and  the  denuncia- 
tion of  misery  only  provoke  him  to  greater 
wrath  and  iniquity.  Fear  of  men  restrains 
only  the  hand,  the  heart  is  abandoned  to 
sin  so  long  as  it  is  not  controlled  by  the 
fear  of  God. 

Because  they  took  him  for  a  projihet.  As 
the  conscience  of  the  common  people  was 
in  favor  of  John  the  Bai)tist,  so  now  was 
it  so  far  on  the  side  of  Christ  as  to  receive 
Him,  not  indeed  as  the  Son,  but  as  a  mes- 
senger to  the  vineyard.  They  regarded 
him  as  a  Divinely  appointed  Teacher. 
(See  Luke  vii.  16 ;  John  vi.  14,  vii.  40 ; 
Deut.  xviii.  18.) 

Note,  1.  Civil  and  religious  liberty,  the 
Bible  and  the  Sabbath,  the  Church  and  its 
ministry,  have  been  provided  and  pre- 
served for  us  by  our  Father's  care.  How 
thankful  should  we  be  for  such  inestimable 
blessings !  2.  Men  not  only  refuse  to 
obey  God,  but  are  angry  with  those  who 
reprove  their  disobedience.  3.  Unconverted 
men  become  'more  and  more  hardened  in 
sin,  as  they  resist  calls  to  duty.  4.  Abuse 
of  God's  ministers,  because  of  their  char- 
acter or  faithfulness,  is  a  gross  insult  to 
Him  who  sent  them.  5.  God  has  done  all 
to  secure  the  salvation  of  men  which, 
consistently  with  the  highest  wisdom  and 
goodness,  it  was  possible  for  Him  to  do. 
6.  God  overrules  the  wrath  of  man  so  as 
to  make  it  contribute  to  His  glory.  7. 
Nations  sometimes  make  a  bad  use  of 
their  privileges.  It  may  well  be  feared 
that  we  are  not,  as  a  nation,  living  up  to 


CHAPTER   XXII. 


225 


our  light,  or  walking  worthily  of  our  many 
mercifes.  Must  we  not  confess  with  shame 
that  millions  amongst  us  seem  utterly 
without  God  in  the  world  ?  Undoubtedly 
the  fruit  that  the  Lord  receives  from  His 
vineyard  in  our  land,  compared  with  what 
it  ought  to  be,  is  disgracefully  small.    8. 


The  nation  that  will  not  render  to  God  the 
fruits  of  His  vineyard,  may  have  their  priv- 
ileges in  judgment  taken  away.  9.  When 
Divine  truth  shows  us  that  we  are  wrong, 
we  should  not  be  too  proud  and  too  fond 
of  the  world  to  confess  our  past  mistakes, 
and  to  take  up  the  cross  and  follow  Christ. 


1.  Wliere  did  Jesus  send  two  of  his  disciples?  2.  For  what  did  He  send  them?  3.  What  does  this  narrative 
teach?  4.  What  did  the  "  multitude "  do?  5.  What  effect  did  the  arrival  of  Jesus  in  Jerusalem  produce?  6. 
What  did  He  do  in  the  teniple  ?  7.  What  is  said  of  the  chief  priests  and  scribes  ?  S.  Where  did  Christ  go  to 
lodge  ?  9.  Give  the  history  of  the  fig-tree  He  saw  ?  10.  What  precious  promise  is  made  to  the  prayer  of  faith  ? 
11.  How  did  Jesus  answer  the  chief  priests  and  elders  in  the  temple  ?  12.  What  did  the  "  certain  man  "  say  to  hia 
"  first  son  ?"  13.  What  did  the  son  reply  ?  14.  What  is  said  of  the  "  second  "  son  ?  15.  What  are  the  great  les- 
sons of  this  parable  ?  IG.  What  docs  the  parable  of  the  "householder"  teach?  17.  Explain  verse  44.  18.  Bepeat 
the  practical  reflections  at  the  end  of  the  chapter. 


CHAPTER  XXII. 

1  The  parcibl^  of  thi' marriage  of  the  king's  son,  9  The 
vocation  of  the  Qentiles.  12  The  punishment  of  him 
that  wanted  the  ivechlinp  gai-ment.  15  Tribitte  ought 
to  be  paid  to  0;sar.  23  Christ  confuteth  the  iSadducees 
for  the  resurrection :  34  answereth  the  laivyer,  which  is 
the  first  and  great  commandment .-  41  a7id  poseth  the 
Pharisees  about  the  Messias. 

The  parable;,  with  which  this  chapter 
opens  stands  connected,  both  historically 
and  logically,  with  the  two  which  immedi- 
ately precede  it.  Yet  the  lessons  which 
they  teach,  though  in  some  respects  par- 
allel, are  to  a  great  extent  distinct.  In  the 
last  parable  our  Lord  was  indeed  the  son, 
the  only  and  beloved  son,  of  the  house- 
holder, but  in  this  one  His  race  is  royal, 
and  He  appears  as  the  king's  son.  (Ps.  Ixxii. 
1.)  There,  God  appears  demanding  some- 
thing from  men ;  here,  He  appears  more 
as  giving  something  to  them.  There,  He 
is  displeased  that  His  demands  are  not 
complied  with ;  here,  that  His  goodness  is 
not  accepted.  There  He  requires ;  here 
He  imparts. 

This  parable,  and  the  one  given  by 
Luke,  of  the  Great  Supper,  are  not  to  be 
regarded  as  one  and  the  same.  Tn  that,  it 
is  simply  a  man  who  makes  the  supper 
and  bids  many.  In  thi^,  it  is  a  king  making 
a  marriage  for  his  son.  The  former  dis- 
plays the  ingratitude  of  the  recusants ;  the 
latter,  their  rebellion,  daringly  sealed  by 
the  blood  they  shed  of  the  subjects  of  their 
king._    (See  on  Luke  xiv.  16.) 


AND  Jesus  answered  aand  spake  unto  them  again  by 
parables,  and  said,  2.  The  kingdom  of  heaven  is 
like  unto  a  certain  king,  which  made  a  marriage  Ibr  hia 
son.  3.  And  sent  forth  his  servants  to  call  them  that 
were  bidden  to  the  wedding :  and  they  would  not  come. 
"Iiuke  xiv.  16 ,  Rev.  xix.  7,  9. 

Kingdom  of  heaven  is  like,  &c.,  i.  e.,  just  as 
it  was  at  and  with  the  wedding-feast  which 
a  king  made  for  his  son,  so  is  it  also  found 
to  take  place  in  regard  to  the  blessed 
fellowship  of  men  with  Christ,  to  which 
they  are  invited.  (Zeph.i.7, 8;  Prov.ix.l.) 
A  certain  king,  &c.  The  two  important 
features  here  are  the  royal  state  of  the 
Father,  and  the  specific  designation  of 
the  supper  as  the  nuptial  feast  of  his  Son. 
"  The  King  who  made  the  marriage-feast," 
says  Luther,  "  is  our  Heavenly  Father,  the 
Bridegroom  is  His  Son,  our  Lord  Jesus 
Christ,  the  Bride  is  the  Christian  Church, 
we  and  all  the  world,  so  far  as  it  believes." 
(See  Isa.  Ixi.  10,  Ixii.  5 ;  Hosea  ii.  19  ;  Matt, 
ix.  15 ;  John  iii.  29 ;  Eph.  v.  32 ;  2  Cor.  xl. 
2.)  How  are  our  ideas  exalted  of  the  in- 
exhaustible riches  of  Divine  grace,  when 
the  nuptial  entertainment  is  described  as 
being  given  by  a  great  and  powerful  mon- 
arch at  the  marriage  of  his  son,  the  heir 
to  the  name  and  honors  of  his  house !  The 
marriage-feast  points  manifestly  to  redemp- 
tion completed  in  the  incarnation,  ministry, 
death  and  resurrection  of  Christ. 

And  sent  forth,  &c.  In  the  East,  persons 
giving  an  entertainment  are  in  the  habit 
of   despatching  two  different  in\'itations  ,* 


226 


MATTHEW. 


one  when  they  resolve  on  havuig  the 
banquet,  mentioning  the  day  and  hour  of 
the  expected  meeting,  and  the  other  sent 
a  httle  before  the  assembUng  of  the  guests, 
to  announce  that  all  the  preparations  for 
the  feast  are  completed.  (Esth.  v.  8,  vi. 
14.)  This  second  invitation  is  sometimes, 
with  persons  of  the  highest  rank,  followed 
by  a  third.  These  "  servants  "  did  not  an- 
nounce the  feast  as  a  new  thing,  then  for 
the  first  time  made  known ;  they  spoke 
of  it  as  that  which  was  promised  before, 
and  actually  offered.  Men  were  bidden 
to  the  great  festival  of  love  by  patriarchs, 
prophets  and  priests.  And  they  would  not 
come.  Notice,  it  is  not  said,  they  coidd  not 
come,  but,  they  would  not  come.  It  was 
neither  to  their  taste,  disposition,  nor  lik- 
ing. The  reason  why  any  one  rejects  the 
Gospel  is  not  that  he  cannot  believe,  but 
that  he  will  "not  believe.  The  inability  is 
in  tlje  heart,  not  in  his  own  physical  power. 

4.  Again,  he  sent  forth  other  servants,  saying,  Tell 
them  which  are  bidden,  Behold,  I  have  jsrepared  my 
dinner:  imy  oxen  and  my  fatlings  are  killed,  and  all 
things  arr  r'eadv :  come  unto  the  marriage. 

tProv.  ix.  2;  John  vi.  50, 58. 

Other  servants.  This  refers  to  the  renewed 
invitation  to  the  Jews  which  was  made 
subsequent  to  the  crucifixion,  and  the  Pen- 
tecostal effusion  of  the  Holy  Spirit,  when 
Stephen,  Barnabas,  Paul,  Peter,  John,  and 
a  great  company  of  preachers,  with  new 
power  from  on  high,  and  capable  of  a  more 
persuasive  eloquence,  proclaimed  the  grand 
message  of  the  everlasting  Gospel.  Tell 
them,  &c.  (See  on  verse  3.)  So  tell  them 
that  they  cannot  mistake.  From  the  fre- 
quently repeated  invitation,  w^e  may  farther 
discern  God's  deep  earnestness  and  fatherly 
love,  who  is  so  bent  on  helping  sinners, 
and  also  the  high  importance  of  a  partici- 
pation in  tlie  Gospel  feast. 

Behold,  I  have  prepared  my  dinner,  &c. 
The  simple  manners  of  the  East  established 
the  custom  of  mentioning  the  principal 
articles  of  which  an  entertainment  is  to 
consist.  Oxen  and  fatlings  were,  in  olden 
times,  the  noblest  entertainment.  (Gen. 
sviii.  7,  8;  1  Kings  i.  9.)  My  dinner.  In 
this  feast  all  salvation  is  the  free  grace 
and  gift  of  God,  which  He,  without  any 
co-operation  on  our  part,  has  prepared 
through  Christ,  so  that  man's  business  is 
only  to  come,  receive  and  enjoy  what 
God's  fatherly  love  presents— pardon  of 


sin,  peace  with  God,  righteousness,  lite, 
and  blessing  for  evermore.  (Eph.  i.  3,) 
Come  unto  the  marriage.  You  have  not 
something  to  do,  or  to  pay,  or  to  offer,  but 
all  things  are  ready,  sacrifice  is  offered,  the 
price  is  paid,  the  gates  are  open,  and  all 
you  have  to  do  is  to  believe  God's  sincerity 
in  inviting  you  and  joy  in  giving  welcome ; 
accept  the  invitation,  eat,  drink,  and  be 
happy.  All  this  is  true  of  us  as  sinners, 
in  accepting  the  Gospel. 

5.  But  cthey  made  light  of  it,  and  went  their  ways, 
one  to  his  farm,  another  to  his  merchandise :  6.  And 
the  remnant  took  his  servants,  and  entreated  them 
spitefully,  and  slew  them. 

'Gen.  XXV.  34  •  Kom.  ii.  4 ;  Heb.  ii.  3. 

Made  light  of  it.  They  were  not  simply 
indifferent,  but  met  the  importunate  kind- 
ness of  the  king  with  contemptuous  mock- 
ery. What  a  sad  statement  is  here  of  the 
reception  given  by  sinners  to  the  Gospel ! 
Men  make  light  of  God's  love,  of  Christ's 
sufferings,  of  their  own  peril,  if  they  disre- 
gard and  treat  with  contempt  alike  the 
promises  and  threats  of  the  Bible.  Went 
their  ways,  &c.  The  first  is  the  landed 
proprietor ;  the  second,  the  merchant ; 
the  first  would  enjoy  what  he  already  pos- 
sesses ;  the  second  would  acquire  what  as 
yet  is  his  only  in  anticipation.  (See  on 
Luke  xiv.  18,  19.)  These  two  represent 
the  two  great  divisions  of  the  men  of  this 
world.  The  dangers  of  having  and  getting, 
though  cognate,  are  yet  not  at  all  the 
same.  As  these  two  guests,  being  troubled 
by  the  gravity  of  their  step,  were  glad  to 
seek  refuge  from  reflection  by  plunging 
into  the  ordinary  avocations  of  life,  so  the 
excessive  devotion  to  business,  which  oc- 
cupies some  men  and  leaves  not  a  shred 
either  of  their  hearts  or  lives  for  Christ, 
may  be,  in  many  cases,  not  a  primary  af- 
fection, but  the  secondary  result  of  another 
and  deeper  passion. 

And  the  remnant,  &c.  A  portion  of  the 
guests  carried  their  opposition  beyond 
supercilious  neglect  into  blood-thirsty  en- 
mity. How  this  description  in  the  par- 
able was  realized  to  the  very  letter,  the 
Acts  of  the  Apostles  give  large  testimony. 
Stephen  and  James  were  only  the  first 
of  a  large  "  army  of  martyrs  "  who  sealed 
with  their  blood  the  testimony  they  bore 
to  Christ.  Evermore  the  indifference  of 
the  world  breaks  out  into  enmity  against 
God.     The  vicissitudes  of  time    scatter 


CHAPTER   XXII 


227 


their  estates  and  leave  them  desolate,  or 
the  words  of  the  Gospel  reach  their  con- 
sciences and  disquiet  them,  and  the  apathy 
they  previously  felt  kindles  into  intense 
hatred,  and  that  hatred  burns  into  perse- 
cution of  the  men  who  are  simply  doing 
their  duty  to  their  Lord,  an(i-trying  to  do 
them  good. 

7.  But  when  the  king  heard  thereof,  he  was  wroth : 
and  he  sent  forth  <ihis  armies,  and  destroyed  those  mur- 
derers, and  burned  up  their  city. 

dDan.  ix,  26 ;  Luke  xix.  27. 

From  the  punitive  righteousness  of  God, 
marked  by  the  words,  he  ivas  wroth,  we  see 
once  more  how  sincere  is  the  gracious  call 
of  God.  We  learn  here,  also,  that  the 
reception  of  the  call  is  a  free  act,  and  that 
man  is  not  forced  to  it  by  God.  lUs  armies. 
These  may  refer  to  the  Roman  armies, 
which,  not  many  years  after  this,  under 
Vespasian  and  Titus,  besieged  Jerusalem, 
destroyed  the  city  and  slaughtered  an  im- 
mense number  of  the  inhabitants,  and 
which,  like  other  nations  of  old  (Isa.  x.  5  ; 
Jer.  XXV.  9),  were  Jehovah's  messengers 
of  wrath  against  that  devoted  city.  The 
despisers  of  God's  word  shall  be  visited 
with  terrible  punishment.  Their  city. 
There  lies  an  awful  threat  in  this  appella- 
tion given  to  Jerusalem.  It  is  their  city, 
not  any  longer  the  city  of  the  great  King, 
Avho  owns  it  no  more  for  His  own. 

8.  Then  saith  he  to  his  servants,  The  wedding  is 
ready,  but  they  which  w-ere  bidden  were  not  ^worthy. 

eChap.  X.  11, 13;  Acts  xiii.  46;  Rev.  iii.  4. 

The  wedding  is  ready — it  still  continues 
so,  notwithstanding  that  many  have 
slighted  the  call  to  it.  Not  worthy.  Their 
unworthiness  consisted  in  their  rejection 
of  the  invitation.  They  were  in  such  a 
state  of  mind  that  they  could  not  receive 
the  grace  offered  them.  Here  Divine 
grace  is  justified,  and  all  guilt  throAvn  back 
upon  the  guests  (Acts  xiii.  46,  47),  so  that 
not  even  the  servants  inviting  them  are 
partakers  in  it.  The  worthiness  of  those 
who  found  a  place  at  the  festival,  consisted 
only  in  their  acceptance  of  the  invitation. 

9.  Go  ye  therefore  into  the  highways,  and  as  many  as 
ye  shall  find,  bid  to  the  marriage. 

The  king  took  his  servants  into  his  coun- 
sel. They  had  suffered  in  his  cause,  and 
he  will  not  conceal  from  them  what  he  is 
about  to  do.  Highicays,  that  is,  the  nooks 
and  lanes,  the  hedges,  ditches  and  bye 
roads,  where  beggars  and  outcasts  of  society 


are.  When  those  who  had  a  prescriptive 
right  to  appear  at  court  had,  by  their  per- 
versity, excluded  themselves,  the  king,  in 
his  sovereignty,  extended  the  invitation 
generally  to  the  common  people.  As  many 
as  ye  shall  find,  &c.  Obviously  this  means 
the  calling  of  the  Gentiles— the  changing 
of  the  outward  aspect  of  the  kingdom  of 
God  among  men,  just  as  it  is  said  in  chapter 
xxi.  43.  The  national  pride  of  Israel  is 
here  primarily  aimed  at.  (Compare  Matt, 
viii.  30-12,  of  which  this  parable  is  only 
the  ample  unfolding.) 

10.  So  those  servants  went  out  into  the  highways,  and 
fgathered  together  all  as  many  as  they  found,  both  bad 
and  good  :  and  tlie  wedding  was  furnished  with  guests. 

fChap.  xiii.  38,  47. 

Both  bad  and  good.  The  servants  made 
do  distinction ;  they  swept  the  streets  to 
fill  the  royal  halls.  The  invitation  to  the 
marriage-supper  of  the  Lamb  is  the  same 
to  all  ki7ids  as  Avell  as  conditions  of  men  ; 
those  who  are  outwardly  moral  and  those 
who  are  not ;  those,  like  Nathaniel,  or 
Cornelius,  or  the  ruler  of  Capernaum,  may 
be,  in  one  sense  called  the  "  good,"  and 
those,  like  the  woman  who  was  a  sinner, 
may  be  in  the  same  sense  called  the  "  bad." 
Apart  from  Christ,  and  prior  to  regenera- 
tion, the  distinction  between  bad  and  good 
is  only  an  earthly  thing :  in  God's  sight 
and  in  prospect  of  the  judgment,  there  is 
none  good,  no  not  one.  It  is  not  the  man's 
goodness  that  recommends  him  to  God's 
favor :  the  w^orst  is  welcome  through  the 
blood  of  Christ,  and  the  best  is  rejected  if 
he  approach  by  any  other  way. 

The  vjedding  was  furnished  vith  guests. 
(Isa.liii.  12;  John  xi.  52,  xii.  24.)  Here 
the  parable  becomes  logically  complete. 
L^p  to  this  point  it  rejieats  and  extends  the 
warnings  previously  given  regarding  the 
spiritual  privileges  w^hich  the  Jews  en- 
joyed and  abused,  the  judgments  which 
had  been  and  still  would  be  poured  out 
upon  the  nation,  and  the  successful  procla- 
mation of  the  Gospel  to  the  Gentiles,  when 
the  natural  seed  of  Abraham  should  have, 
in  rebellious  unbelief,  rejected  the  offers 
of  their  Lord.  It  is  now  for  those  who 
have  accepted  the  invitation  to  the  Gospel- 
feast,  W'ith  an  earnest  warning  also  for 
them.  There  are,  indeed,  here,  two  para- 
bles, and  in  their  union  and  relation  they 
resemble  the  tw^o  seed-stones  which  are 


228 


MATTHEW. 


sometimes  found  within  one  fruit,  attached 
to  each  other,  and  wrapped  in  the  same 
envelope,  but  possessing  each  its  own 
separate  organization,  and  its  own  inde- 
pendent germ  of  Hfe. 

11.  And  when  the  king  came  in  to  see  the  guests,  he 
saw  tliere  a  man  irsvliieh  had  not  on  a  wedding  garment : 
12.  And  lie  saitli  unto  him,  Friend,  how  earnest  tliou  in 
hither  not  having  a  wedding  garment?   and  he  was 

rz  Cor.  V.  3 ;  Eph.  iv.  ai ;  Col.  iii.  10,  12 ;  Kev.  iii.  4, 
xvi.  15,  xix.  8. 

To  see  the  guests.  This  shall  be  done  at 
the  last  judgment.  Every  one  shall  then 
be  made  manifest  before  the  world  accord- 
ing to  his  internal  condition.  Had  not  on, 
&c.  The  wedding  garment  was  something 
conspicuous  and  distinctive ;  it  was  a  sig- 
nificant badge  of  a  man's  loyalty,  and  the 
want  of  it  indicated  disloyalty.  In  the 
parable  it  is  taken  for  granted  that  wedding 
garments  were  provided  for  the  guests, 
which  made  the  conduct  of  the  man  with- 
out one  altogether  inexcusable.  Friend 
— "companion."  It  is  a  kind  word.  How 
earnest,  &c.  Astonishment  is  exjjressed  at 
this.  At  the  judgment,  there  will  not  be 
the  stern,  terrible  blaze  of  revealed  ma- 
jesty, as  it  were,  bearing  the  unrighteous 
man  down  to  destruction,  but  it  shall  be 
the  still,  small  voice  of  awakened  con- 
science. Wedding  garment.  This  includes 
both  faith  and  love  as  one.  Rather,  it  is 
what  comprises  both  faith  and  love,  what 
implies  and  demands  them  both,  but  which 
is  higher  than  both — the  righteousness  of 
Christ  "  unto  all,  and  upon  all  them  that 
believe,"  and  "  who  walk  in  love."  (See 
Rom.  xiii.  1-i;  Col.  iii.  10  ;  Eph.  iv.  22,  vi. 
13-16;  1  Thess.  v.  8.)  Speechless.  The 
man  had  nothing  to  say.  His  silence  shows 
that  the  only  reason  why  he  had  not  on 
a  wedding  garment  was,  simply,  because 
he  thought  his  own  dress,  in  all  proba- 
bility mean  and  sordid,  good  enough  for 
the  royal  presence.  The  sinner  Avho  is 
destitute  of  Christ's  righteousness  at  last, 
will  be  rendered  speechless  by  the  unut- 
terable inward  horror  that  he  has  sinned 
away  his  own  mercies. 

13.  -Then  said  the  king  to  the  servants,  Bind  him  hand 
and  foot,  and  take  him  away,  and  east  him  I'into  outer 
darkness ;  there  shall  be  weeping  and  gnashing  of  teeth. 

bChap.  viii.  12. 

The  servants,  he  ministering  attendants 
here,  who  are  difierent,  both  in  name  and 
office,  from  the  servants  who  invited  and 
brought  in  the  guests,  can  be  no  other 


than  the  angels.  (Matt.  xiii.  41,  49 ;  Luke 
xix.  24.)  Bind  him  hand  and  foot — the  sign 
of  the  helplessness  to  which,  in  a  moment, 
every  proud  striver  against  God  is  re- 
duced. The  hands,  by  the  aid  of  which 
resistance,  the  feet,  by  whose  help  escape 
might  have  been  meditated,  are  alike  de- 
prived of  all  power  and  motion.  (Acts 
xxi.  11.)  Take  him  away — from  the  banquet- 
hall.  Here  is  implied  the  sinner's  exclu- 
sion from  the  Church  now  glorious  and 
triumphant  in  heaven. 

Cast  him  into  outer  darkness — the  out-door 
darkness.  The  guilty  guest  in  the  parable 
is  thrown  from  the  splendor  of  the  ban- 
quet into  the  horrors  of  the  midnight 
street.  The  penalty  is  not  merely  jjrivative 
— not  only  the  loss  of  good,  but,  also,  the 
presence  of  evil.  (See  on  chap.  viii.  12.) 
There  shall  be  weeping,  &c.  What  a  dreadful 
expression !  How  unavailing  will  be  their 
tears  of  anguish,  and  how  impotent  the 
gnashing  or  grating  of  teeth,  when  the 
persons  here  represented  become  outcasts 
of  God's  kingdom  !  (See  on  chap.  viii.  12.) 
We  cannot  tell  in  detail  what  the  condi- 
tion of  the  finally  outcast  will  be,  and 
what  will  be  the  constituents  of  their 
suffering.  All  that  our  Lord  has  told  us  is, 
that  the  condition  of  the  lost  is  in  outer 
darkness,  with  all  its  horrors.  He  has 
covered  it  from  our  sight.  In  referring  to 
the  dismal  retribution  of  the  Avicked,  He 
often  warns  us  that  they  shall  be  cast 
away,  but  He  never  tells  us  the  particulars 
of  their  torments.  For  teachings  about 
this  terror,  let  us  listen  to  His  Word ; 
for  safety  from  it,  let  us  hide  in  His 
bosom. 

14.  'For  manj'  are  called,  but  few  are  chosen. 

The  scojje  of  the  parable  gives  this  pro- 
verbial saying  here,  this  sense  :     Many 
are  invited  to  the  blessings  and  privileges 
of  the  Gospel-feast,  but  comparatively  few 
are  real  participants  of  the  grace  of  God  ; 
while  the  singling  out  of  only  one  without 
the  wedding  garment,  is  meant,  to  make 
each  man  look  well  to  himself  and  his  own j 
hope.    On  the  other  hand,  our  Lord  gives] 
the  sad  intimation  that,  "  many  are  called,] 
but  few  chosen,"  to  show  that  in  the  Gen- 
tile day  of  grace,  as  well  as  the  Jewish,  itj 
is  after  all  but  a  small  remnant  who  really] 
accept  of  God's  invitation  of  mercy  at  alLJ 


CHAPTER   XXII 


229 


(Chap.  vii.  13,  14.    See  on  chap.  xix.  30, 
XX.  1(5.) 

1,").  H  JThen  went  the  Pbarisees,  and  took  counsel  how 
thev  inifclit  c-ntangle  liim  hi  hiit  talk.  Kj.  Ami  they  sent 
outuiito  hhii  their  disciples  with  the  Herodiatis,  sayiiit,', 
Master,  We  know  that  thou  art  true,  and  leachest  tlie 
way  ot  God  in  truth,  neither  carest  thou  for  any  man  : 
for  thou  rei-'uriiost  not  the  persiju  of  men.  17.  Tell  us 
therel'nre.  What  tliinkest  thou  ?  Is  it  hiwliil  to  f,'ive  tri- 
bute unto  (Jesar.  or  not  V  Is.  But  Jesus  pereei\-ed  their 
wickedness,  atulsaiil,  Why  lenipt  ye  me, i/r  hypocrites? 
l:i.  Shew  me  the  tribute-money.  And  they  lirinight 
unto  him  a  penn.v.  20.  And  hesaith  unto  them.  Whose 
i\-  this  image  and  superscription '.'  21.  They  say  unto 
him,  Cesar's.  Then  saith  he  inito  tli-m,  i- Header  there- 
Ibre  unto  Cesar  the  things  whicli  are  <  'esar's;  and  unto 
God,  the  things  that  are  God's.  'J'J.  When  thov  had 
heard  t/iese  vionls,  they  marvelled,  and  loft  him,  and 
went  their  wa.v. 

JMark  xii.  13;  Luke  xx.  20.  kChap.  xvii.  25;  Rom. 
xiii.  7. 

Took  counsel — held  a  consultation.  En- 
tangle, &c.  Theyiiimed  to  involve  Him  in 
trouble  on  that  very  delicate  but*  true  dis- 
tinction, that  subsists  between  the  juris- 
diction of  Cjesar  and  the  jurisdiction  of 
God ;  or,  rather,  they  attempted  to  bring 
Him  into  difficulty,  either  with  the  crowd 
who  applauded  Him,  or  with  the  Herodians, 
and  through  them  with  the  Idumean, 
who  occupied  the  throne  at  that  time  as 
the  representative  of  Csesar.  If  Jesus  had 
said.  It  is  lawful  to  give  tribute  to  Caesar, 
the  Jews  would  have  all  risen  up  against 
Him.  If  He  had  said.  No,  Herod  would 
have  accused  Him  of  treason.  Their  disci- 
ples— probably  young  and  zealous  scholars 
in  that  hardening  school.  With  the  Hero- 
dians. These  'were  a  political  party  'who 
had  espoused  the  cause  of  the  Romans, 
and  were  staunch  supporters  of  their  au- 
thority. In  Luke  (xx.  20),  these  willing 
tools  are  called  "  spies,"  which  should 
feign  them.selves  just  (or  righteous)  men, 
"  that  they  might  take  hold  of  His  words," 
(fee.  The  Herodians  heartily  hated  the 
Pharisees,  because  the  Pharisees  quarreled 
with  the  government  of  the  civil  power ; 
and  the  Pharisees  as  heartily  hated  the 
Herodians,  because  they  regard'xl  the  gov- 
ernment of  Rome  as  superior  to  ihe  eccles- 
iastical power.  Yet,  when  they  wanted  to 
destroy  Jesus,  they  merged  their  internal 
feuds  into  one  current  of  hostility  to  the 
Son  of  God.  Master;  or  teacher.  This  was 
an  empty  compliment. 

We  know:  they  speak  the  truth,  though 
this  was  done  with  a  most  false  intention. 
True.  Truthful,  upright.  Way  of  God,  i. 
e.,  the  doctrines  and  precepts  which  God 
approves.  In  truth — in  accordance  with 
truth.    Neither  carest,  &c. — art  not  afraid 


of,  nor  showest  partiality  to  any  man,  not 
even  Herod  himself.  There  was  some- 
thing peculiarly  artful  in  this  flattering, 
address.  "  Their  words  were  smoother 
than  butter,"  yet  there  was  "  war  in  their 
hearts."  (Ps.  Iv.  21 ;  Prov.  xxvi.  23  ;  Rom. 
xvi.  18.)  Persons  of  this  description  will 
be  met  with  as  long  as  the  world  stands. 

Is  it  lawful  f  i.  c.,  may  we  do  this  without 
a  breach  of  our  duty  to  God  ?  They  aflected 
great  conscientiousness.  Tribute  (xvii.  24.) 
The  annual  poll-tax  of  a  tienarius  upon 
every  person  by  the  Roman  emperor. 
Tiberius  Csesccr  was  at  this  time  emperor. 
Tenwt  ve  me — try  me  by  such  an  ensnaring 
question.  Hypocrites.  He  opposes  the 
depth  of  His  tcisdom  to  the  dci)th  of  their 
malice,  and  manifests  it,  1.  bv  unmasking 
them,  'and  showing  that  Pie  knew  the 
very  secrets  of  their  hearts,  and,  2.  by 
not' attempting  to  discuss  the  question  at 
large,  but  setting  it  in  a  way  to  which 
none  could  honestly  object. 

Trihutc-moneif.  (See  on  verse  17.)  A 
penny — the  denarius,  a  Roman  silver  coin, 
the  principal  money  at  that  time.  It  does 
not  follow  that  a  single  piece  of  this  coin 
formed  the  entire  amount  of  the  tribute  to 
be  paid,  but  the  amount,  whatever  it  was, 
was  paid  in  this  coin.  Whose  is  this  image, 
(fee.  Our  Lord,  of  course,  knew  whose 
effigy  and  inscription  it  bore,  but  He  made 
the  inquirers  answer  to  their  own  con- 
fusion. The  Jewish  doctors  themselves 
taught,  that  to  admit  the  impression  and 
inscription  of  any  prince  on  their  current 
coin,  involved  an  acknowledgment  of 
their  subjection  to  him. 

Render  therefore,  &c.  They  had  just  con- 
fessed that  Ctesar  exercised  temporal  au- 
thority over  them.  They  used  the  money 
which  C?esar  had  coined,  thus  admitting 
that  they  were  under  his  government. 
This  admission  was  the  stronger  because, 
not  Tiberius,  but  the  official  title  Cirsar  was 
given,  showing  tliat  not  a  person,  but  a 
principle  was  involved.  Let  them,  there- 
fore, render  unto  him  his  dues.  If  they 
consented  to  receive  the  gift  of  peace  and 
order  from  Caesar,  they  must  consent  to 
render  the  payment  of  the  exj^enses  of  his 
government. 

The  things  which  are  Cxsar's.  TMiat  are 
Ctesar's?   1.  Honor.  The  civil  government 


230 


MATTHEW, 


under  which  a  man  lives,  and  by  which  he 
is  protected,  demands  his  honor  and  rev- 
erence. 2.  Obedience.  The  laws  which  are 
made  for  the  suppression  of  evil-doers,  and 
the  maintenance  of  good  order,  which  are 
calculated  to  promote  the  benefit  of  the 
whole,  and  the  comfort  of  the  individual, 
should  be  religiously  obeyed.  3.  Tribute. 
The  government  that  cliarges  itself  with 
the  support  and  defense  of  the  whole, 
should  have  its  necessary  expenses  repaid 
by  the  people  in  whose  behalf  they  are 
incurred ;  hence  tax  should  be  paid.  Caesar, 
however,  has  no  right  to  infringe  the  rights 
of  God.  Human  laws  are  limited  by  t*he 
Divine  law.  The  Christian  must,  as  far 
■  as  possible,  comply  with  both.  Where  the 
human  law  conflicts  with  the  Divine,  he 
must  obey  the  latter  and  suffer  the  conse- 
quences. 

It  is  not  an  easy  matter  to  determine 
precisely  in  all  cases  what  are  "  the  things 
of  Ceesar,"  and  what  are  "the  things  of 
God  " — where  the  claims  of  Ctesar  end,  and 
where  the  claims  of  God  begin.  It  would, 
perhaps,  be  safe  to  say  that  the  former 
include  things  political,  secular  and  tem- 
poral, and  the  latter  include  things  sacred, 
moral  and  spiritual.  Sometimes  a  ques- 
tion of  a  mixed  character  arises,  involving 
both  political  and  moral  elements,  in  this 
case,  duty  in  relation  to  the  question  is  to 
be  performed  by  the  individual  under  a 
sense  of  double  responsibility,  regard  for 
the  moral  aspect  always  being  supreme. 
Such  a  question  is  also  to  be  treated  by 
the  Church  and  by  the  State  according  to 
the  view  of  it  which  brings  it  under  their 
control  respectively.  "  Among  the  pecu- 
liar qualities  of  our  holy  religion,"  says 
Paley,  "  is  to  be  reckoned  ijs  complete  ab- 
straction from  all  views  of  civil  policy. 
Christianity,  while  it  declines  every  ques- 
tion relating  to  particular  forms  of  govern- 
ment, is  alike  friendly  to  them  all,  by 
tending  to  make  men  virtuous,  and,  there- 
fore, easier  to  be  governed ;  by  stating 
obedience  to  government  in  ordinary  cases, 
to  be  not  merely  a  submission  to  force, 
but  a  duty  of  conscience  ;  by  inducing  dis- 
positions favorable  to  public  tranquility, 
and  by  recommending  prayers  for  com- 
munities and  governors  of  every  descrip- 
tion, with  a  solicitude  and  fervency  pro- 


portioned to  the  influence  they   possess 
upon  human  hajjijiness." 

A7id  unto  God  the  things  that  are  God!s. 
AVe  are  not  to  recognize  antagonism  here, 
but  unity.  Their  civil  duties  did  not  release 
them  from  religious  obligations  (1  Peter 
ii.  17),  nor  .did  their  duties  to  God  absolve 
them  from  duties  to  the  State.  (Rom, 
yiii.  1.)  Instead  of  one  class  of  duties 
bein^  f^et  at  variance  with  the  other,  our 
Lord  harmonizes  and  confirms  them  both. 
(1  Peter  ii.  '13,  14.)  He  has  not  divorced 
them,  but  united  them.  We  must  never 
do  anything  contrary  to  the  rights  of  God 
in  obeying  the  government,  and  never 
violate  the  rights  of  government  under 
pretence  of  doing  service  to  God.  Honor, 
love,  obechence,  faith,  fear,  prayer,  spiritual 
worship,  were  payments  which  even  these 
Pharisees  and  Herodians  might  daily 
make,  and  payments  with  which  the 
Roman  government  did  not  interfere. 
Such  payments  Jesus  directed  them  to 
make.  We  can  learn  how  to  render  to 
every  one  his  own,  by  saying,  "  Show  me 
the  coin."  As  we  see  the  image  and  su- 
perscription of  God  on  the  Sabbath,  for 
example,  we  can  easily  decide  whether 
that  day  is  to  be  used  for  earthly  activity 
or  for  participation  in  the  sweet  services  of 
the  sanctuary.  If  it  be  sinful  not  to  ren- 
der unto  men  the  thing.4  which  belong  to 
men,  how  unich  more  sinful  is  it  not  to 
render  unto  God  the  things  that  belong  to 
God !  Yet,  it  is  in  this  jioint,  alas !  that  we 
are  most  negligent.  And  went  their  way. 
Our  Lord's  reply  commanded  the  admira- 
tion of  His  very  tempters.  AVell  might 
they  be  astonished.  It  was  an  extrication 
of  Himself  from  the  toils  they  had  spread 
so  artfully  for  Him  that  escape  seemed  to 
them  impossible.  By  His  answer,  Csesar 
is  satisfied,  for  he  got  his  own  to  the  utter- 
most farthing.  God  is  glorified,  His  honor, 
is  in  every  respect,  secured.  The  Pharisees 
cannot  complain  (Luke  xx.  26),  for  Christ's 
decision  is  but  their  own  confession  jjut  in 
shape.  The  people  are  edified :  one  of  the 
most  difficult  questions  that  could  possibly 
come  before  them  is  answered  in  such  a 
way  as  to  relieve  their  consciences,  and 
direct  their  conduct.     (Luke  xx.  26.) 

23.  1  'Tlie  same  day  came  to  him  the  ™Sadducees, 
which  say  there  is  no  resurrection,  and  a.sked  him,  24. 
Saying,  Master,  °Moses  said,  if  a  man  die,  having  no 


CHAPTER   XXII. 


231 


children,  his  brother  shall  marry  his  wife,  and  raise  up 
seiHl  unto  his  brother.  2.5.  Now  there  were  with  us 
seven  brethren  :  and  the  first,  when  he  had  married  a 
wife  deceased,  and,  having  no  issue,  left  his  wife  unto 
his  brother.  'Mi.  Liliewise  the  second  also,  and  the  third, 
unto  the  seventh.  27.  And  last  of  all  the  woman  died 
al.io.  '2S.  Therefore,  in  the  resurrection,  whose  wife  shall 
slie  be  of  tlie  seven  ?  for  they  all  had  her. 

'Mark  xii.  18;  Luke  xx.  27.  mActs  xxiii.  8.  iDeut. 
XXV.  5,  G. 

The  attempt  of  the  Pharisees  to  entice 
the  Saviour  within  tlie  sphere  of  the  con- 
troversy between  politics  and  religion  hav- 
ing entirely  miscarried,  another  class  of 
His  enemies  now  seek  to  allure  Him  upon 
another  not  less  dangerous  territory.  Sad- 
ducees.  This  Jewish  sect  taught,  among 
other  things,  that  God  was  not  to  be  served 
from  mercenary  motives,  that  there  were 
no  future  rewards  and  punishments  ap- 
pointed unto  men,  azid,  consequently,  no 
world  of  retribution.  Their  intention  is 
to  show,  from  Moses,  that  the  doctrine  of 
the  resurrection  involves  an  inexplicable 
mystery.  Saying,  Master,  &c.  They  pro- 
pose to  Jesus  a  difficulty  that  would  grow 
out  of  their  law,  if  the  relations  which 
it  prescribes  were  to  be  extended  beyond 
the  grave.  The  law  referred  to  is  found 
Deut.  XXV.  5,  6.  Seven  brethren.  It  is  very 
likely  that  the  Sadducees  increased  the 
number,  merely  to  make  the  question  the 
more  difficult. 

In  the  resurrection  tvhose  wife,  &c.  With 
their  gross,  materialistic  views,  they 
thought  that  if  there  vms  any  future  state, 
it  must  resemble  the  pi'esent,  and  assumed 
it  to  be  a  necessary  consequence  of  the 
doctrine  of  the  resurrection,  that  every 
man's  wife  should  be  restored  to  him. 
How  was  this  confusion  to  be  settled? 
This  method  of  arguing  by  insinuations, 
from  imagined  difficulties,  against  authentica- 
ted revelation,  or  even  stubborn  facts,  forms  a 
species  of  logic  for  which  infidels,  ancient 
and  modern,  have  shown  a  ijeculiar  pre- 
dilection, and  indeed  it  is  the  best  method 
which  can  be  taken  of  perplexing  weak 
minds,  and  amusing  superficial  inquirers. 
There  is  great  comfort  in  the  thought  that 
truth  must  triumph.  Infidelity  may,  from 
time  to  time,  make  a  stir  in  the  world,  but 
can  produce  no  lasting  impression.  The 
great  evidences  of  Christianity  remain, 
like  the  Pyramids,  unshaken  and  unmoved. 

29.  Jesus  answered  and  said  unto  them.  Ye  do  err, 
not  knowing  the  scriptures,  nor  the  power  of  God. 

Do  err,  &c.,  that  is,  "  ye  deceive  your- 


selves by  assuming  a  false  hypothesis," 
namely,  that  if  there  be  a  future  state  it 
must  be  like  the  present,  and  by  your  ig- 
norance of  the  true  sense  of  the  Scriptures, 
and  not  considering  the  omnipotence  of  God. 
Unbelief  has  always  twosi^rings:  1.  The 
want  of  historic  faith ;  2.  The  want  of  per- 
sonal faith.  These  Sadducees  did  not 
perceive  the  Divine,  the  spiritual  in  the 
Scriptures  (1  Cor.  ii.  14),  hence  their  igno- 
rance of  the  Scriptural  doctrine  of  the 
resxu-rection.  Neither  did  they  understand 
the  jiower  of  God,  inasmuch  as  they  j^ut 
no  trust  in  His  power  over  death,  in  His 
power  to  raise  the  dead :  and  hence  they 
had  no  ability  to  conceive  of  or  anticipate 
the  glorification  of  the  present  l)ody  into 
a  higher  state,  into  a  life  in  which  present 
sexual  relations  should  no  longer  subsist. 
The  numerous  and  multiform  objections 
advanced  against  the  resurrection,  by  the 
opponents  of  the  doctrine,  are  all,  when 
analyzed,  found  to  result  from  not  know- 
ing the  power  of  God.  He  who  weighs 
the  dust  of  the  earth  in  a  balance,  and 
whose  omniscient  eye  surveys  all  things, 
can  easily  gather  up  the  dust  of  those  who 
sleep  in  Jesus,  to  become  spiritual  bodies, 
bearing  the  image  gf  the  heavenly.  (See 
1  Cor.  XV.  35-54.) 

30.  For  in  the  resurrection  they  neither  marry,  nor 
are  given  in  marriage,  but  pare  as  the  angels  of  God  ia 
heaven.— Pl  John  iii.  2. 

Neither  marry.  Spoken  of  males.  Given 
in  marriage.  Spoken  of  females,  with  re- 
ference to  the  Oriental  custom,  according 
to  which  fathers  gave  their  daughtei'S  into 
marriage.  In  the  resurrection,  the  rela- 
tions that  are  beautiful  on  earth  shall  be 
utterly  unknown.  Not  that  one  shall  fail 
to  recognize  another,  but  that  the  relation- 
ship which,  they  have  sustained,  the  one 
to  the  other,  as  man  and  wife,  shall  have 
ceased  ;  when  all  shall  be  perfectly  holy, 
and  perfectly  happy.  As  the  angels.  The 
meaning  ajjpears  to  be,  that  the  saints  shall 
be  angel -like,  in  freedom  from  death  and 
disease,  in  not  being  subject  to  the  appe- 
tites and  propensities  of  the  body,  and  in 
complete  deliverance  from  a  condition  of 
being  in  which  marriage  and  birth  are 
needful  to  supply  the  continual  waste  oc- 
casioned by  death.  From  this  comparison 
it  does  not  follow  that  the  saints  in  heaven 
will  not  have  bodies.   (See  1  Cor.  xv.  42,  &c.) 


232 


MATTHEW, 


31.  But  as  touching  tbo  resurrection  of  the  dead,  have 
ye  not  read  that  which  \v;is  si^oken  untu  you  by  God, 
saying,  32.  Hi  am  the  God  of  Abraham,  and  llie  "God  of 
Isaac,  and  tiie  God  of  Jacob  ?  God  is  not  tlieGod  of  the 
dead,  but  of  tlie  living. 

qEx.  iii.  U,  10 ;  Marli  xu.  26 ;  Luke  xx.  37 ;  Acts  vii.  32 ; 
Heb.  xi.  16. 

Our  Lord,  instead  of  quoting  for  His  pur- 
pose of  proving  the  resurrection,  the  appar- 
ently plainer  passages  in  the  prophetical 
writings  (such  as  Isa.  xxvi. 9 ;  Ezek.  xxxvii ; 
Dan.  xii.  2),  refers  to  a  word  sj^oken  by  God 
Himself,  and  recorded  in  Ex.  iii.  15 — pro- 
bably because  the  Sadducees  placed  the 
Pentateuch  above  all  other  writings  of  the 
Old  Testament.  He  argues,  as  God  is  not 
a  God  of  the  dead  (that  word  being  equal, 
in  the  sense  of  the  Sadducees,  to  an  etern- 
al annihilation),  but  of  the  living,  it  there- 
fore follows,  that  if  He  be  the  God  of  Abra- 
ham, Isaac  and  Jacob,  these  are  not  dead, 
but  alive — alive  iriiJi  God,  though  they  have 
ceased,  for  some  hundred  years,  to  exist 
among  mortals.  Hence  it  is  said,  not  "  I 
vxis  their  God,"  but,  "  I  am."  A  being 
who  is  elevated  enough  to  have  a  true, 
personal,  immortal  God,  to  be  his  God, 
must  himself  be  neither  the  creature  of 
time  nor  annihilation.  The  same  thing  is 
true  of  all  believers,  for  the  promise  is  to 
them  also,  as  Abraham's  seed. 

Our  Lord,  in  this  argument,  does  not 
directly  prove  the  resurrection  of  the  body 
distinctively  from  the  immortality  of  the 
soul,  because  He  is  arguing  with  those  who 
hold  the  former  to  be  included  in,  and  in- 
separably identified  with,  the  latter.  To 
prove  one,  therefore,  is  to  prove  both.  A 
future  personal  existence,  where  Abraham 
is  Abraham  still,  involves  a  resurrection  of 
the  dead.  But  of  the  living.  The  patriarchs 
here  mentioned,  were  living  in  God's  pres- 
ence, although  they  had  long  departed  this 
life.  He  was  their  God,  the  author  of  their 
continued  existence  and  enjoyments,  as  He 
was  when  they  lived  on  earth. 

33.  And  when  the  multitude  heard  this,  rthey  were 
astonished  at  his  doctrine.— rChap.  vii.  28. 

Our  Lord  reanimated  the  dead  letter  of 
the  Old  Testament  in  such  a  way  as  to 
astonish  their  minds  and  elevate  their 
hearts.  He  poured  the  sense  of  immor- 
tality upon  their  spirit  from  the  pages  that 
had  by  the  lifeless  teachings  of  their  mas- 
ters contained  the  sentence  of  death. 

34.  t  'But  when  the  Pharisees  had  heard  that  he  had 
put  the  Sadducees  to  silence,  they  were  gathered  to- 
gether.—'Mark  xii.  28. 


Had  heard.  Whether  the  Pharisees  were 
present,  mixed  up  with  the  crowds,  or 
absent,  so  that  they  learned  what  had 
taken  place  through  their  spies,  does  not 
appear,  Sadducees  to  silence.  (See  on  verse 
15.)  They  were  gathered  togetlier— they  met 
together  with  one  accord,  or  for  the  same 
purpose,  i.  e.  to  ensnare  Jesus  in  His  dis- 
course. Though  previously  defeated,  they 
determined  to  make  another  effort. 

35.  Then  one  of  them,  whirh  )(>«.•;  a  tlawver,  asked  him 
a  questiun,  tempting  Jiim,  and  saying,  3(>.  Master,  which 
is  the  great  commandment  in  the  law  ?— 'Luke  x.  25: 

One  of  them,  who  seems  to  have  been  of 
their  party,  and  knew,  too,  their  plots 
and  plans.  A  lauryer.  He  was  one  of  the 
Mosaic  jurists,  whose  special  province  was 
the  interpretation  of  the  law.  Tempting 
him,  that  is,  trying  Him  ;  not,  however, 
with  a  bad  intention,  but  with  the  purpose 
of  yielding  where  truth  required.  (See 
Mark  xii.  28.)  WJiich  is  the  great  command- 
ment in  the  law  f  The  reference  was  to  the 
five  books  of  Moses,  which  contained  the 
ceremonial  laws  and  the  moral.  This 
question  involved  a  matter  of  no  little 
controversy  among  the  Jewish  doctors,  as 
involving  the  comparative  iini^ortance  of 
different  precepts,  some  maintaining  the 
pre-eminence  of  one,  some  of  another. 
Some  said  "  sacrifices  ;"  some  "  circumci- 
sion ;"  some  "  the  law  of  the  Sabbath ;" 
some  "the  law'  of  meats,  washings,  phy- 
lacteries," &c.  Only  while  they  distin- 
guished the  Divine  precepts  (of  which 
they  numbered  C13)  into  great  and  small, 
they  constantly  gave  the  preference  to  the 
ceremonial  ones. 

37.  Jesus  said  unto  him,  "Thou  shalt  love  the  Lord  thy 
Ciod  with  all  thy  heart,  and  with  all  thy  soul  and  with 
all  thy  mind.  38.  This  is  the  first  and  great  command- 
ment.—"Deut.  vi.  5,  X.  12,  XXX.  (i;  Luke  x.  27. 

Our  Lord's  answer  is  in  a  strain  of 
respect  very  different  from  what  He 
showed  to  cavillers.  (See  chap.  vii.  6.) 
Thou  shalt  love  the  Lord  thy  God,i.  e.,  Jeho- 
vah, the  self-existent  One,  who  hast 
revealed  Himself  as  the  "  I  am,"  and  there 
is  "  none  else,"  who,  though  by  His  name 
Jehovah,  apparently  at  an  unaiaproachable 
distance  from  His  finite  creatures,  yet 
bears  to  thee  a  real  and  definite  relationship, 
out  of  which  arises  His  claim  and  thy  duty 
of  love.  By  this  love  we  are  to  understand 
the  unqualified  surrender  of  our  whole 
being  to   God.    Of  such  a  love  man  is 


CHAPTER   XXII. 


233 


capable,  though  not  by  his  own  strength, 
but  by  Divine  grace,  because  he  finds  in 
God  alone  all  his  wants  fully  and  ever- 
lastingly satisfied.  Our  Lord,  by  calling 
the  commandment  to  love  God  supremely, 
the  first  and  great  commandment,  does  evi- 
dently not  design  to  represent  it  as  one 
out  of  many,  though  greater  in  degree 
than  others.  On  the  contrary,  the  love  of 
God  is  the  commandment,  and  the  whole 
law,  with  all  its  injunctions  and  prohibi- 
tions, is  only  a  development  of  this  one 
commandment.  Whether  the  object  of  it 
is  considered,  or  the  manner  in  which  it 
is  to  be  observed,  or  its  being  the  principle 
from  whence  all  the  duties  and  actions  of 
men  should  flow,  and  the  end  to  which  all 
are  to  be  referred,  it  is  the  first  command 
in  order  of  nature,  time,  dignity,  and 
causalty. 

39.  And  the  second  is  like  unto  it,  iThou  shalt  love 
thy  neighbour  as  thyself. 

'Lev.  xix.  18;  chap.  .xix.  19;  Mark  xii.  31 ,  Luke  x. 
27 ;  Kom.  xili.  9 ;  Gal.  v.  14 ,  Lsa.  il.  8. 

Second  is  like  unto  it,  in  spirit — in  being 
founded  in  love,  like  in  being  in  fact 
include(,l  in  the  first.  Yet  as  the  object  of 
love,  in  the  latter  case,  is  so  infinitely 
below  that  of  the  former,  it  is  to  be  re- 
garded of  secondary  rank.  Neighbour. 
(See  on  verse  43.)  As  thyself.  The  law 
here  laid  down,  does  not  require  that  we 
neglect  own  interests  for  those  of  another, 
or  share  our  neces.sary  means  of  subsis- 
tence, with  every  chance  comer,  but  it  is 
opposed  to  selfishness,  and  to  a  cold- 
hearted  indifference  to  the  wants  of  others. 
It  demands  the  exercise  of  charity  in 
behalf  of  th^  destitute  and  suffering,  and 
teaches  us  to  sympathize  in  all  the  griefs 
and  afflictions  of  our  fellow-men,  so  far  as 
the  scope  of  our  observation  and  influence 
may  extend.  As  sincerely  as  ourselves,  we 
are  to  love  all  mankind,  and  with  the 
same  readiness  to  do  and  suffer  for  them, 
as  we  should  reasonably  desire  them  to 
show  to  us.     (See  on  xix.  19.) 

Leighton  says :  "  Seems  it  not  rather  a 
contrary  commandment  ?  Whereas  in  the 
former  the  whole  stream  of  love  is  di- 
rected in  one  undivided  current  toward 
God,  this  second  commandment  seems  to 
cut  out  a  new  channel  for  it,  and  turn  a 
great  part  of  it  to  men,  'thy  neighbor  as 
thyself.'    No,  they  are  not  contrary,  if  we 


take  them  right ;  yea,  they  do  not  only 
agree,  but  are  inseparable.  They  do  not 
divide  our  love,  but  set  it  in  its  right 
course  ;  first,  wholly  to  God  as  the  sover- 
eign good,  and  then  back  from  Him  ac- 
cording to  His  own  will,  it  is  deii  ved  down- 
ward to  our  neighbor.  For  then  only  do 
we  love  both  ourselves  and  others  aright, 
when  we  make  our  love  to  Him  the  reason 
and  rule  of  both." 

40.  yOn  these  two  commandments  hang  all  the  law 
ana  the  prophets.— jChap.  vii.  12;  1  Tim.  1.  5. 

These  two  commandments.  The  fir.st  is  a 
comprehensive  epitome  of  the  first  four 
commandments  of  the  decalogue ;  the 
second,  of  the  last  six  commandments. 
Hang  all  the  law  and  the  jyroijhds.  The  spirit 
and  intent  of  the  Scriptures  is  to  promote 
love  to  God  and  man,  the  love  which  the 
law  required,  and  the  i^ophets  were  given 
to  enforce  and  predict.  (Rom.  xiii.  10 ;  1 
John  iv.  20.  See  on  chaii.  vii.  12,  v.  17.) 
These  two  contain  the  substance  or  abrid;_e- 
ment  of  all  the  moral  and  religious  duties 
contained  in  the  law  and  the  j^rophets. 
They  are  like  the  first  and  last  links  of  a 
chain,  all  the  intermediate  ones  depend 
on  them.  How  simple  are  these  two  rules, 
and  yet  how  comprehensive !  How  soon 
the  words  are  repeated,  and  yet  how  much 
they  contain !  How  humbling  and  con- 
demning they  are !  How  much'they  j^rove 
our  daily  need  of  mercy  and  the  precious 
blood  ofatonement !  Happy  would  it  be 
for  the  world  if  these  rules  werQ  more 
known  and  practiced. 

41.  1  'While  the  Phari.sees  were  gathered  together, 
Jesus  a.sked  them,  42.  Saying,  Wli.attliink  ye  of  Christ? 
whose  son  is  lie  ?  Tliey  say  unto  him,  The  son  of 
David.— 'Mark  xii.  35 ;  Luke  xx.  41. 

Our  Lord  having  answered  the  three 
questions  successively  proposed  to  Him, 
now  in  His  turn  puts  a  question  to  the 
Pharisees,  the  object  of  which  is  to  show 
to  them  how  far  their  notions  of  tl^e  Mes- 
siah's dignity  fell  short  of  the  truth,  and 
also  to  prove  His  Divinity.  Let  us  make 
a  practical  use  of  the  solemn  question, 
"  What  think  ye  of  Christ?  "  What  do  we 
think  of  His  Person  and  His  offices?  of 
His  life.  His  death  for  us  on  the  cross.  His 
resurrection,  ascension,  and  intercession 
at  the  right  hand  of  God  ?  Have  we  tasted 
that  He  is  gracious?  Have  we  laid  hold 
on  Him  by  faith?  Have  we  found  by  ex- 
perience that  He  is  precious  to  our  souls? 


234 


MATTHEW. 


Can  we  truly  say  He  is  my  Redeemer  and 
my  Saviour,  m}^  Shepherd,  and  my  Friend  ? 
We  should  never  rest  until  we  can  give  a 
satisfactory  answer  to  these  seriotis  inqui- 
ries. It  will  not  profit  us  to  read  about 
Christ,  if  we  are  not  joined  to  Him  by 
living  faith. 

Whose  son  is  lief  The  Saviour  thus  gave 
them  an  opportunity  of  acknowledging 
Him  as  Messiah.  The  doctrine  of  the 
Divine  Unity  (verse  37),  is  illustrated  by 
that  of  the  Trinity.  Of  David^.  Human 
reason  more  easily  accepts  moderate  views 
of  Christ,  than  those  which  are  either  more 
humble  or  more  glorious. 

43.  He  saitli  unto  them,  How  then  doth  David  in 
spirit  caU  him  Lord,  saying,  44.  ^The  Lord  said  unto  my 
Jjord,  sit  thou  on  my  right  liand,  till  I  make  thine  ene- 
mies thy  footstool  ?  45.  If  David  then  called  him  Lord, 
how  is  he  his  son  ? 

■»Ps.  ex.  1 ;  Acts  il.  34 ;  1  Cor.  xv.  5  ;  Heb.  i.  13,  x.  12, 
13. 

How  then,  i.  e.  in  what  sense,  doth  David 
call  him,  i.  e.  the  Messiah,  Lord  ?  The  Lord 
said  unto  my  Lord,  that  is,  God  the  Father 
said  to  God  the  Son,  who  was  to  be  in- 
carnate, whom  David  called  his  Lord,  both 
as  God  and  as  Mediator,  his  Lord  by 
right  of  creation  and  redemption.  Sit  thou 
on  my  right  hand.  Take  the  place  of  the 
greatest  eminence  and  authority.  Rest, 
glory  and  an  almighty  power  in  heaven 
and  on  earth  to  form  the  kingdom  of  God, 
are  here  denoted.  This  ought  to  be  the 
continual  object  of  our  adoration,  our  joy 
and  our  confidence. 

Till  I  make  thine  enemies  thy  footstool— -nntil 
I  subdue  both  Jews  and  Gentiles  under 
thee,  and  cause  them  both  to  acknowledge 
thee  as  their  Sovereign  and  Lord.  All 
wicked  men,  the  fallen  angels,  and  death 
itself,  are  included  in  the  word  enemies.  It 
is  not  implied  in  these  words  that  the 
Messiah's  royal  state  will  cease  when  the 


result  stated  has  been  reached.  If  David 
then  call  him  Lord,  how  is  he  his  son  f  Here 
was  the  point  to  be  explained.  The  ques- 
tion concerning  the  Messiah's  person  could 
only  be  answered  by  admitting  that  He 
must  be  God  as  well  as  man,  and  man  as 
well  as  God — David's  son,  as  man,  David's 
Lord,  as  God-man.  Jesus  might  have 
quoted  many  other  Old  Testament  pas- 
sages which  prove  the  Divinity  of  the 
Messiah,  such  as  Mi.  v,  1 ;  Ps.  xlv.  7,  8 ; 
Mai.  iii.  1 ;  Isa.  vii.  14,  ix.  5 ;  Jer.  xxiii.  6. 
But  He  quotes  the  passage  which  speaks 
of  the  Messiah  as  David's  Son  and  David's 
Lord  at  the  same  time,  consequently  as 
God  and  man  in  one  person. 

46.  bAnd  no  man  was  able  to  answer  him  a  word, 
"neither  durst  any  man  from  that  day  forth  asli  him  any 
more  qxtfstions. 

bLuke  xiv.  26.    "Mark  xii.  34 :  Luke  xx.  40. 

No  man  was  able,  &c.  "  From  whence  it 
is  evident,"  says  an  old  writer,  "  that  the 
Jews  of  old,  even  the  Pharisees,  the  most 
accurate  and  skillful  among  them,  did  in- 
terpret this  Psalm  (ex.)  of  the  Messias: 
for  if  they  had  conceived  the  prophecy 
belonged  either  to  Abraham  or  David,  or 
any  other,  they  doubtless  would  have 
answered  our  Saviour  that  this  belonged 
to  the  Son  of  David."  Neither  durst,  &c. 
No  one  of  the  scribes,  the  Pharisees,  or 
the  Sadducees,  durst  ask  him  any  question 
for  the  purpose  of  tempting  Him  or  entan- 
gling Him,  all  feeling  that  they  were  not 
a  match  for  Him,  and  that  it  was  vain  to 
enter  the  lists  with  Him.  See  the  effect 
of  Divine  wisdom !  What  an  awfulness 
there  is  about  it !  These  wicked  men  were 
not  afraid  of  Christ's  earthly  power.  Yet 
in  spite  of  themselves  they  could  not  help 
feeling  awe.  They  were  rebuked  before 
Him.  Vice  quails  before  the  majesty  of 
virtue. 


1.  What  is  said  of  the  parable  of  the  "  king?"  2.  Why  did  he  send  forth  his  servants  ?  3.  Why  did  he  send 
forth  "  other  servants  ?"  4.  How  was  their  invitation  received  ?  5.  W^iat  was  the  result  ?  6.  For  what  purpose 
did  the  Pharisees  take  counsel  ?  7.  How  did  they  proceed  ?  8.  Explain  Christ's  reply  to  their  question.  9.  What 
did  the  Sadducees  ask  Him  ?  10.  How  did  He  dispose  of  their  objection?  11.  What  did  the  lawyer  ask  Jesus? 
12.  State  our  Lord's  answer  ?  13.  Wliat  did  Christ  ask  the  Pharisees  ?  14.  What  was  their  reply  ?  15.  How  did 
Jesus  meet  it  ?    16.  What  was  the  effect  of  His  answer  ?  ' 


CHAPTER   XXIII. 


235 


CHAPTER  XXIII. 

1  r7i?-isr  admonishrth  thr  pmplr  tofullowthe  good  doc- 
Irinr'  tvit  tkr  evil  i.ntini>l>s  <>/ the .icriijt.i and  fharisees. 
V//(v ''i*''0>''''^'  ""'■'■'  I"  i''iii'''of  thfir  aiabUwn.  Vi  He 
dfw>upat'i  <:i<lht  "'"' <  iHluinst  their  hypocrisy  and 
biindinKs:  31  and  prophcsicth  of  the  destruction  of 
Jerusalem. 

I'^HEN  spake  Jesus  to  the  multitude,  and  to  his  disci- 
nips  •'  Saying,  "The  scribes  and  PharLsees  sit  in 
Moses'  seat:  3.  All  therefore  whatsoever  they  bid  you 
observe  that  observe  and  do,  but  do  not  ye  after  their 
works : 'for  bthey  say,  and  do  not.      . 

»Neh.  viii.  -1,  8;  Mai.  ii.  7;  Mark  xu.  3S;  Luke  xx.  4-3. 
bRoiu.  ii.  19,  <fec. 

The  multitude — the  common  people,  who 
had  hailed  with  acclamations  His  advent 
into  the  city.  His  disciples,  more  esj^ecially 
the  Apostles  and  other  disciples,  who  had 
followed  Him  from  Galilee.  There  were, 
doubtless,  many  of  the  scribes  and  Phari- 
sees present,  when  our  Lord  pronounced 
the  terrible  woes  which  follow  (beginning 
at  verse  13),  but  they  either  feared  to 
interrupt  Him,  or  were  silent  through 
hope  that  in  the  vehemence  of  His  feel- 
ings. He  would  say  something  which  they 
could  turn  against  Him.  Scribes  and  Phar- 
isees, that  is,  those  of  the  latter  class  who 
were  at  the  same  time  scribes.  Sit.  The 
Jewish  teachers  stood  to  read,  but  sat  to 
expound  the  Scriptures.  In  Moses'  seat,  i.  e., 
as  interpreters  of  the  law  given  by  Moses. 

All  therefore,  &c.  As  long  as  the  scribes 
occupied  the  place  of  Moses,  were  clothed 
with  his  authority,  and  spoke  forth  his 
words,  not  their  own — those  words,  because 
they  were  true,  not  because  they  were 
uttered  by  them  who  officially  proclaimed 
them,  the  people  were  called  upon  to  keep 
and  do.  But  do  not,  &c.  Our  Lord  warns 
the  people  against  the  too  common  prac- 
tice of  rejecting  truth  and  duty,  because  of 
the  inconsistent  lives  of  the  teachers.  For 
they  say,  &c.  What  could  be  more  pitiable 
than  a  Teacher,  to  imitate  whom  is  ruin — 
to  refuse  to  follow  whom  is  salvation, 

4.  cFor  they  bind  heavy  burdens  and  grievous  to  be 
borne,  and  lay  them  on  men's  shoulders;  but  they 
themselves  will  not  move  them  with  one  of  their  fingers. 

=Luke  xi.  46 ;  Acts  xv.  10 ;  Gal.  vi,  13. 

The  scribes  and  Pharisees,  by  strictness 
and  harshness  in  enforcing  the  precepts  of 
Moses,  though  in  respect  to  outward  cere- 
monial observances,  rather  than  to  piety 
of  heart,  imposed  heavy  burdens  on  others, 
but  kept  themselves  from  such  burden- 
some obedience,  so  that,  while  others  were 
made  to  carry  a  load  that  required  all  their 
strength,  they  would  not  take  a  burden  that 
\ould  be  moved  with  tiieir  finger ;  nor  did 


they  present  those  cheering  encourage- 
ments which  were  needed,  and  which  the 
Old  Testament  atibrded  to  those  who  truly 
desired  to  serve  God.  (See  Rom.  ii.  17-24.) 
Teachers  who  press  that  upon  others,  which 
they  neither  believe  nor  do  themselves,  are 
like  bells  that  call  others  to  church  but 
hang  out  of  it  themselves,  or  like  direction 
posts  that  point  the  way  to  others  but  stand 
still  themselves. 

5.  But  dall  their  works  they  do  for  to  be  seen  of  men  : 
fthey  make  broad  their  phylacteries,  and  enlarge  the 
borders  of  their  garments,  6.  fAnd  love  t!ie  uppermost 
rooms  at  feasts,  and  the  chief  seats  in  the  synagogues,  7. 
And  greetings  In  the  markets,  and  to  be  called  of  men, 
Rabbi,  Eabbi. 

JCliap.  vi.  1, 2, 5, 16.  eNum.  xv.  3S ;  Deut.  vi.  8  and  xxii. 
12 ;  Frov.  iii.  3.    fMark  xii.  38, 39 ;  Luke  xi.  43  and  xx.  46. 

To  be  seen  of  men.  They  have  but  one 
motive — human  applause.  Phylacteries — 
"  strips  of  parchment,  on  which  were  writ- 
ten four  passages  of  Scripture  (Ex.  xiii. 
2-10,  11-17  ;  Deut.  vi.  4-9,  13-22)  in  an  ink 
prepared  for  the  purpose.  They  were  then 
rolled  up  in  a  case  of  black  calf-skin,  which 
was  attached  to  a  stiffer  piece  of  leather, 
having  a  thong  one  finger  broad  and  one 
and  a  half  cubits  long.  They  were  placed 
at  the  bend  of  the  left  arm,  and  after  the 
thong  had  made  a  little  knot  in  the  shape 
of  the  letter"  [  Yodh,  the  tenth  letter  in  the 
Hebrew  alphabet]  "it  was  wound  round 
the  arm  in  a  spiral  line,  which  ended  at  the 
top  of  the  middle  finger.  .  .  .  They  were 
also  worn  on  the  forehead." 

Garments.  The  Jews  were  required  to 
wear  a  blue  border,  or  fringe,  on  their  out- 
side garments,  to  remind  them  that  they 
were  God's  people.  (Num.  xv.  38 ;  Deut. 
vi.  8,  xxii.  12.)  These  fringes  the  scribes 
made  excessively  large,  in  order  to  impress 
on  the  minds  of  the  common  people  an 
opinion  of  their  own  holiness,  and  their 
great  reverence  for  the  law.  And  love,  &c. 
There  was  nothing  wrong  in  the  scribes 
occupying  the  seats  set  apart  for  them,  or 
receiving  marks  of  respect  and  deference 
in  places  of  public  concourse  ;  but  to  "  love" 
these  things,  to  court  them,  was  not  only 
indicative  of  a  weak,  ill-judging  mind,  but 
it  was  also  utterly  inconsistent  with  tlie 
very  elementary  principle  of  a  truly  good 
character — supreme  regard  to  what  is  true 
and  right,  whether  it  pleases  men  or  not. 
(John  V.  24.)  PMbhi,  Eabbi.  This  is  a  Heb- 
rew word,  signifying  a  great  one.  It  was  an 
honorary  title  given  to  the  Jewish  teach- 


236 


MATTHEW. 


ers,  much  like  our  doctor,  teacher.  It  was 
doubled  for  the  sake  of  gi'eater  emphasis. 
These  rabbis  were  looked  up  to  as  infal- 
lible oracles  in  religious  matters,  and 
usurped  not  oidy  the  place  of  the  law,  but 
of  God  himself. 

8.  sBut  be  not  ye  called  Rabbi  •.  for  one  is  your  Master, 
even  CnrLsl,  and  all  ye  are  brethren. 

sJames  lii.  1 ;  see  2  Cor.  i.  24 ;  1  Peter  v.  3. 

For  one  is  your  Master,  or,  Teacher.  Here 
is  the  ground  of  the  prohibition.  Thei-e 
was  a  special  reason  for  this  prohibition 
in  the  case  of  the  scribes  against  which  it 
was  aimed,  for  Rabbi  was  not  with  them  a 
mere  title  of  literaiy  or  theological  attain- 
ments ;  they  claimed  the  prerogative  of  su- 
pi-eme  juriscUction  in  all  religious  matters, 
imposing  whatever  rites,  forms  or  cere- 
monies they  pleased,  and  lording  it  over 
thew  consciences  of  the  common  people, 
and,  hence,  with  them  it  was  a  title  of 
spiritual  rank  and  cUgnity,  which  no  man 
had  a  right  to  assume.  Some  excellent 
men,  as  Albert  Barnes,  in  his  "Notes  on 
the  Gospels,"  consider  the  modern  title  of 
Doctor  of  Divinity  as  condemned  by  the 
spirit  of  these  words.  It  is  certain  that 
the  minister  who  schemes  for  the  i^urpose 
of  obtaining  it,  gives  humiliating  proof  of 
having,  in  that  respect,  the  spirit  of  the 
men  who  loved  to  be  called  Rabbi.  All  ye 
are  brethren— nil  substantially  equal ;  none, 
by  office  or  precedence,  nearer  to  God  than 
another.  Nothing  is  here  said  about  Peter 
having  authority  over  the  rest.  If  he  had 
such  authority,  it  would  have  been  natural 
and  necessary  now  to  mention  and  adjust 
it. 

9.  And  call  no  man  your  father  upon  the  earth:  hfor 
one  is  your  Father,  which  Ls  in  heaven.— i"Mal.  i.  6. 

The  titles,  teacher,  father,  master,  are  pro- 
hibited by  our  Lord  with  reference  to 
their  hierachical  sense  and  use,  but  not  ab- 
solutely, as  is  evident  from  the  harmless 
and  proper  use  of  the  word  father.  We 
are  not  to  have  regard  to  human  authority 
in  matters  of  faith  or  in  doctrines  of  re- 
ligion. We  are  to  acknowledge  no  man 
as  our  father  in  spiritual  things,  so  as  to 
have  "  dominion  over  our  faith,"  for  we 
have  but  one  such  father,  even  our  Father, 
which  is  in  heaven.  The  word  Pope  signifies 
father.  If  ever,  in  the  history  of  men,  the 
title  father  has  been  assumed  in  express 
transgression  of  Christ's  command,  it  is 


in  his  case.  This  may  be  regarded  as  a 
warning  against  that  itch  for  ecclesiastical 
superiority  which  has  been  the  bane  and 
the  scandal  of  Christ's  ministers  in  every 
age. 

10.  Neither  be  ye  called  masters :  for  one  is  your  Mas- 
ter, even  Christ. 

The  Greek  word  for  master  here  means 
a  leader  of  a  school  or  party,  whom  his 
followers  have  to  obey  implicitly.  Against 
setting  up  any  such  party  leader,  Paul 
warns  the  Corinthians.  (1  Cor.  i.  12.)  No 
one  shall  assume  the  position  of  master 
in  the  Church  of  Christ.  He  is  the  only 
Master,  and  all  the  members  of  the  New 
Testament  Church  are  to  sustain  a  real 
life-union  with  the  one  Head  of  the 
Church,  and  the  relationship  of  brethren 
to  one  another.  All  these  titles  are  for- 
bidden to  Christ's  disciples  in  the  sense  in 
which  they  were  applied  to  the  scribes, 
but  not  as  titles  of  respect  to  our  superiors 
in  age,  influence  and  acquirements. 

11.  But  'he  that  is  greatest  among  you  shall  be  your 
servant.— 'Chap.  xx.  26,  27. 

"  Humility  and  the  spirit  of  usefulness 
compose  the  true  dignity  to  which  you 
ought  to  aspire.  Let  greatness  be  shown 
among  you  by  your  cherishing  deep  hu- 
mility and  regard  for  the  good  of  others." 
Baxter  well  says,  "  church  greatness  consists 
in  being  greatly  serviceable."  Shall  be,  i.  e., 
let  him  be.     (See  on  chap.  xx.  26.) 

12.  iAnd  whosoever  shall  exalt  himself  shall  be 
abased ;  and  he  that  shall  humble  himself  shall  be 
exalted. 

kjobxxii.  2f»;  Prov.  xv.  33  and  xxix.  33;  Luke  xiv. 
U  and  xviii.  14 ;  Isa.  iv.  6 ;  1  Peter  v.  5. 

The  way  to  arrive  at  the  highest  degree 
of  dignity  in  the  sight  of  God  is,  by  being 
willing  to  becomet  the  servant  of  all.  Jesus 
was  exalted  because  He  took  on  Him  tlie 
form  of  a  servant.  Even  so  will  God,  accord- 
ing to  this  universal  law,  exalt  every  one 
in  Christ,  who  after  the  same  manner 
exalts  himself.  The  sentiment  of  this 
saying  of  our  Lord  occurs  at  least  ten  times 
in  the  Evangelists.  This  repetition  is  a 
striking  proof  of  the  Christian  grace  of 
humility.  (1  Peter  v.  5.)  Let  us  seek  that 
blessed  grace  day  by  day.  None  is  so  beau- 
tiful, however  much  despised  by  the  world. 
None  is  such  an  evidence  of  saving  faith 
and  true  conversion  to  God. 

13.  If  But  iwoe  unto  you,  scribes  and  Pharisees,  "hypo- 
crites !  for  ye  shut  up"the  kingdom  of  heaven  atrainst 
men  :  for  ve  neither  go  in  yoursrlvea,  neither  sutT  r  ye 
them  that" are  entering  t^go  in.— 'Luke  xi.  52. 


CHAPTER   XXIII, 


237 


Woe  is  a  Avord  of  solemn  dennnciation 
of  imnisliiiient.  As  here  uttered,  it  implies 
tliat  calamities  of  the  most  awful  nature 
are  impending  over  its  guilty  objects  from 
the  Divine  justice.  Pharisees,  the  name  of 
the  sect;  scribes,  of  the  profession.  Hypo- 
criVes— dissemblers,  having  a  mere  show  of 
I)iety.  For  ye  shut  up,  &c.  By  their  false 
views,  they  excluded  themselves  from  the 
blessings  of  the  new  and  better  economy, 
and  so  far  as  these  views  prevailed,  they 
prevented  others  from  particiiiating  in 
these  blessings.  They  thus  became  the 
authors  of  destruction,  both  to  themselves 
and  to  others.  The  sin  here  denounced  is 
the  sin  of  the  Romish  priest,  who  forbids 
the  poor  man  to  read  his  Bible  ;  of  the  un- 
converted Protestant  minister,  who  sneers 
at  the  idea  of  conversion  of  the  ungodly  ; 
of  the  thoughtless  husband,  who  dis- 
likes his  wife  becoming  "serious;"  and  of 
the  worldly-minded  mother,  who  cannot 
bear  the  idea  of  her  daughter  thinking  of 
spiritual  things,  and  giving  up  the  gayeties 
and  follies  of  the  world. 

14.  Woe  unto  you,  scribes  and  Pharisees,  h\-pocrite3  ! 
mfor  ye  devour  widows'  houses,  and  tor  a  pretence  make 
long  prayer:  tlierefore  ye  shall  receive  the  greater 
damnation. 

■"Mark  xii.  40 ;  Luke  xx.  47 ;  2  Tim.  iii.  6 :  Tit.  i.  11. 

Woe.  (See  on  verse  13.)  Devour,  &c. 
This  was  done  sometimes  by  plotting  with 
the  children  to  deprive  their  widowed 
mother  of  her  estate,  and  sometimes  by 
inducing  the  widow  to  give  up  her  estate 
to  them  for  superstitious  purjioses.  Long 
prayer.  A  religious  rabbi  would  pray  nine 
hours  a  day.  It  was  not  the  length  of  the 
prayers  which  was  their  crime,  but  the 
fact  that  they  were  a  mere  pretence — "  for 
a  show."  Greater  damnation.  For  this 
hypocrisy,  doing  the  most  despicable  deeds 
under  the  show  of  piety,  they  should  be 
the  more  severely  punished  in  the  future 
world.  There  will  be  degrees  of  condem- 
nation and  misery  in  hell.  However 
feeble  our  faith,  hope,  love  and  obedience 
may  be,,  let  us  see  to  it  that  they  are  real, 
genuine  and  sincere.  God  requires  "  truth 
in  the  inward  parts."  The  very  first  piece 
of  Christian  armor  recommended  'by 
Paul  is  "  truth."     (Eph.  vi.  10.) 

15.  Woe  unto  you,  scribes  and  Pharisees,  hJTJOcrites! 
for  ye  compass  s?a  and  land  to  make  one  proselyte,  and 
W-hen  he  is  made,  ye  make  him  twofold  more  the  child 
of  hell  than  yourselve.s. 

Woe,  &c.    (See  on  verse  13.)     Compass, 


&c.  A  proverbial  expression,  meaning, 
ye  make  untiring  efl'orts.  But  we  may 
suppose  that  missionary  journeys  were 
made  by  the  Jev/s  for  the  purpose  men- 
tioned, and  that  a  proselyting  imjjulse 
generally  drove  them  through  the  world. 
Proselyte,  literally,  a  stranger,  or  foreigner ; 
one  who  is  come  from  his  own  people  and 
country  to  sojourn  with  another.  Here 
the  word  is  applied  to  a  convert  from 
Paganism  to  Judaism.  2\vofold  more,  &c., 
condemned  for  the  hypocrisy  he  would 
learn  tq  practice,  both  by  the  religion  he 
left  and  that  he  embraced.  The  prosely- 
tes did  not  only  disbelieve  Christ's  doc- 
trine, but  were  abundantly  more  blasphe- 
mous against  Plim  than  the  Jews  them- 
selves, endeavoring  to  torment  and  cut  oflF 
the  Christians  wherever  they  could,  they 
being  in  this  the  instruments  of  the 
scribes  and  Pharisees.  Children  oj  hell — 
equivalent  to  "worthy  of  hell"  in  phrases 
of  this  kind,  as  2  Sam.  xii.  5,  where  the 
phrase,  translated  "  shall  surely  die,"  is,  in 
the  original,  "  is  a  son  of  death,"  and  John 
xvii.  12,  where  Judas  is  called  "  the  son  of 
perdition." 

16.  Woe  unto  you,  "ye  blind  guides,  which  say,  "Who- 
soever shall  swear  by  the  temijle,  it  Ls  nothing;  but 
whosoever  shall  swear  by  the  gold  of  the  temple,  he  l3 
a,  debtor !— ""Chap.  xv.  14,  verse  24. 

Blind  guides.  He  had  previously  styled 
them  hypocrites,  from  their  personal  char- 
acter; now  He  gives  them  another  title, 
respecting  their  influence  upon  others. 
Whosoever  sliall  swear,  &c.  The  Jews  di- 
vided oaths  into  great  (such  as,  by  God  and 
Corban)  and  small,  (which  might  be  vio- 
lated without  guilt)  such  as,  by  the  temple, 
altar,  &c.  (See  on  chap.  v.  33.)  By  the 
temple,  it  is  nothing — it  has  no  significance 
and  imposes  no  obligation.  By  the  gold  of 
the  temple,  the  golden  ornaments  or  utensils 
of  the  temple,  or,  most  j^robably,  at  least 
chiefly,  the  money  contained  in  the  treas- 
ury, gathered  from  the  yearly  tax  for  the 
support  of  the  temple  (see  xvii.  24),  from 
the  payment  of  vows  and  from  voluntary 
donations.  He  is  a  debtor — bound  to  ob- 
serve the  oath.  So  that  these  money 
lovers,  in  sw^earing  by  the  temple  treasure, 
swore  their  mo.st  binding  oath  by  their 
own  god.  The  covetous  man  still  gives 
preference  to  the  object  of  his  lust ;  gold 
has  still  the  first  place  in  his  heart.    A 


238 


MATTHEW. 


man  is  to  be  suspected  when  he  recom- 
mends those  good  works  most,  from  which 
he  receives  most  advantages. 

17.  i'e  fools  and  blind:  for  whether  Is  greater,  the 
gold,  por  the  temple  that  sanctifleth  the  gold  ? 

f'Ex.  XXX.  29. 

Fools  and  blind.  They  sinned  even  against 
common  sense,  which  determines  that  that, 
from  which  another  thing  derives  its  char- 
acter, must  more  have  tliat  character  itself. 
Sanctificth  the  gold — renders  the  gold  deposit 
sacred. 

18.  And,  Whosoever  shall  swear  by  the  altar,  it  is 
nothing;  but  whosoever  sweareth  by  the  gift  that  is 
upon  it,  he  is  guilty. 

The  altar the  gift.    The  words  are 

general  in  their  application,  and  not  to  be 
limited  to  any  one  altar  or  gift.  It  is  noth- 
ing. (See  on  verse  16.)  By  the  gift.  The 
origin  of  this  error  was  the  self-righteous- 
ness of  theiofferers.  They  esteemed  their 
own  gifts  more  highly  than  the  Divine  in- 
stitution. He  is  guilty,  i.  e.,  bound  to  fulfil 
his  oath.  The  word  in  the  original  is  the 
same  as  the  one  translated,  he  is  a  debtor, 
in  verse  16. 

19.  Ye  fools  and  blind:  for  whether  is  greater,  the 
gift,  or  qthe  altar  that  santifieth  the  gift? 

lEx.  xxix.  37. 

The  gift.  The  offering  made  to  God,  so 
called  because  it  was  devoted  or  given  to 
Him.     (See  on  verse  17.) 

20.  Whoso  therefore  shall  swear  by  the  altar,  swear- 
eth by  it,  and  by  all  things  thereon.  21.  And  whoso 
shall  swear  by  the  temple,  sweareth  by  it,  and  by  '\\m\ 
that  dwelleth  therein.  22.  And  he  that  shall  swear  by 
lieaven,  sweareth  by  othe  throne  of  God,  and  by  him 
that  sitteth  thereon. 

rl  Kings  viii.  13;  2  Chron.  vi.  2;  Ps.  xxvi.  8,  cxxxii. 
14.    sps,  xi.  4  ;  chap.  v.  34  ;  Acts  vii.  49. 

For,  as  the  less  is  contained  in  the  great- 
er, so  in  the  oath  which  is  sworn  by  the 
temple  and  the  altar,  is  contained  the  oath 
by  the  gold  and  the  gift.  Moreover,  since 
no  inanimate  thing  can  be  supposed  to  be 
the  witness  of  an  oath,  he  who  swears  by 
the  altar,  by  the  temple,  or  by  heaven 
itself,  must  be  understood  as  swearing  by 
Him  to  whom  all  these  belong.  And  thus, 
on  quite  another  ground,  our  Saviour  con- 
victs the  Pharisees  of  blindness.  Swear  by 
the  temple.  We  expect  to  hear  "  he  swear- 
eth also  by  the  gold  of  the  temple."  But 
this  is  self-understood,  and  therefore 
Christ  returns  back  to  the  Lord  of  the 
temple,  who  makes  the  temple  what  it  is, 
and.  makes  heaven,  the  great  temple,  what 
it  is.  The  oath  has  its  significance  gener- 
ally in  this,  and  in  this  only,  that  it  is  a 
confirmation  by  God,  a  declaration  uttered 


as  before  God.  Him  that  dwelleth  therein. 
That  is,  God.  The  temple  was  His  house, 
His  dwelling.  In  the  first,  or  Solomon's 
temple.  He  dwelt  between  the  cherubims, 
in  the  most  holy  place.  He  manifested 
Himself  there  by  a  visible  symbol,  the 
cloud  of  glory,  resting  on  the  mercy-seat. 
(1  Kings  viii.  10;  Ps.  Ixxx.  1.)  By  heaven. 
Our  Lord  had  before  expressly  forbidden 
all  such  oaths  as  these  (chap.  v.  34),  and 
He  here  shows  it  is  vain  to  attempt  to  dis- 
tinguish them  from  each  other,  as  to  their 
effects  in  binding  the  conscience. 

23.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites ! 
'for  ye  pay  tithe  of  mint  and  anise  and  cummin,  and 
"have  omitted  the  weightier  matters  of  the  law,  judg- 
ment, mercy,  and  faith  :  these  ought  ye  to  have  done, 
and  not  to  leave  the  other  undone. 

'Luke  xi.  42.  ul  Sam.  xv.  22 ;  Hos.  vi.  6 ;  Mic.  vi.  8 ; 
chap.  ix.  13 ;  xil.  7. 

Woe  (see  on  verse  13).  Tithe.  The  law 
of  tithes  is  found  in  Lev.  xxvii.  31.  The 
tithe  of  a  thing  is  its  tenth  part.  Of  the 
yearly  products  of  the  land  of  the  Israel- 
ites, the  first  fruits  were  deducted,  out  of 
the  rest,  the  tenth  part  was  taken  for  the 
Levites.  (Numb,  xviii.  21.)  Mint,  anise, 
&c.  The  herbs  here  specified  correspond 
mainly  to  those  of  the  same  name  in 
Europe  and  America,  anise  being  the  aro- 
matic plant  by  us  called  dill,  and  cummin, 
corresponding  to  the  caraway,  and  used  by 
the  Orientals  as  a  condiment.  But,  whilst 
strict  in  these  little  matters,  these  Phari- 
saic scribes  were  very  loose  in  great  matters 
— they  omitted,  or  passed  over  the  tveightier 
matters  of  the  law.  They  neglected,  they 
transgressed  the  great  laws  of  religion  and 
morality. 

Judgment,  is  just  equivalent  to  the  dis- 
charge of  duties  according  to  the  principles 
of  righteousness  or  justice.  Mercy — kind- 
ness. Faith.  We  have  no  doubt  that  a 
belief  of  the  Gospel  of  Christ,  even  such  a 
one  as  is  connected  with  salvation,  is 
required  by  the  moral  law,  and  is  one  of  its 
most  weighty  matters,  for  the  moral  law 
requires  love  to  God  with  all  the  heart, 
and  love  to  God  would  certainly  lead  us 
to  embrace  any  revelation  which  He 
should  make  of  Himself,  such  a  revelation 
especially  in  which  the  glory  of  God  is 
provided  for  in  the  highest  degree.  But 
the  term  faith  here,  we  consider  synono- 
mous  with  fidelity  or  veracity,  being  ranked 
with  judgment  and  mercy,  which  are  duties 


CHAPTER   XXIII. 


239 


of  the  second  table.  These,  i.  e.,  the  great 
duties  of  morality  and  religion,  ought  ye  to 
j  have  done — ought  to  have  been  lirst  attend- 
ed to,  while  at  the  same  time,  ye  ought 
not  to  leave  undone  the  paying  tithes  of 
mint,  etc.,  which  are  duties  too,  though  of 
a  far  inferior  order.     (See  jNIic.  vi.  6,  8.) 

The  neglect  of  the  distinction  between 
that  which  is  great  and  that  which  is 
small,  first  and  second,  essential  and  non- 
essential, has  been  the  sourccjwof  enormous 
evil  in  every  age  of  the  Church.  It  is  a 
distinction  which  the  never-dying  school 
of  the  Pharisees  is  unable  to  draw.  There 
are  many  now  who  are  enthusiastic  in  the 
secondary  things  of  religion,  who  know 
little  or  nothing  of  the  great  practical 
duties  of  humility,  charity,  meekness, 
spiritual  mindedness,  Bible  reading,  pri- 
vate devotion,  and  separation  from  the 
world. 

24.  Ye  blind  guides,  which  strain  at  a  gnat,  and  swal- 
low a  camel. 

Blind  guides.  (See  on  verse  16.)  Strain, 
&c.  It  should  be  "  strain  out  a  gnat."  In 
southern  countries  gnats  swarm,  and  there- 
fore may  easily  fall  into  wine  vessels,  and 
are  sometimes  bred  in  them.  Passing  the 
liquor  through  a  strainer  that  no  gnat  or 
pai't  of  one  might  remain,  grew  into  a 
proverb  for  exactness  about  little  matters. 
The  meaning  is,  "if  there  is  an  omis- 
sion in  paying  tithe  of  mint  and  anise 
and  cummin,  you  are  most  excited,  and 
would  seem  to  be  angels  of  heaven,  so 
shocked  are  you  that  the  law  should  be 
broken  even  in  the  most  minute  jot,  but 
crimes,  provided  they  be  committed  by 
a  Pharisee,  are,  in  your  mind,  so  trivial 
that  of  you  it  is  strictly  true  that  while  you 
"  strain  out  a  gnat,  you  swallow  a  camel." 

25.  Woe  unto  you  scribes  and  Pharisees,  hjTJocrites  i 
'for  ye  make  clean  the  outside  of  the  cup  and  of  the 
platter,  but  within  they  are  full  of  extortion  and  excess. 

vilarli  vii.  4 ;  Luke  xi.  39. 

Woe  unto  you,  &c.  (See  on  verse  13.) 
Make  clean,  &c.  The  figure  here  is  that  of 
a  person  who  takes  great  care  to  make  the 
outside  of  the  vessel  used  at  meals,  thor- 
oughly clean,  while  he  knowingly  allows 
the  inside  of  those  vessels,  with  which,  of 
course,  the  food  he  eats  must  be  brought 
into  contact,  to  remain  foul  and  uncleansed. 
This  is  altogether  different  from  "  the  form 
of  godliness."    There  is  implied  a  satisfac- 


tion with  inward  corruption,  only  so  that 
the  exterior  is  fair  and  plausible. 

But  within,  (ic.  TJie  figure  which  began 
with  "the  outside  of  the  cup"  is  here 
dropped,  and  the  heart  or  internal  moral 
state  is  substituted  for  what,  if  the  meta- 
phor had  been  continued,  would  have  been 
the  "inside  of  the  cup."  Full,  literally, 
loaded.  Extortion  is  the  same  word  rendered 
"  ravening  "  in  Luke  xi.  39.  Excess.  The 
word  so  rendered  is  a  general  term  for 
excess.  Luke  says  "  wickedness."  The 
meaning  is,  that  though  they  took  much 
pains  to  appear  well,  yet  they  obtained  a 
living  by  extortion  and  wickedness.  These 
miserable  men  procured  unjustly  what 
they  used  intemperately.  No  wonder 
tables  so  furnished  proved  a  snare,  as 
many  find  by  sad  experience.  Thus  luxury 
furnishes  fraud,  while  it  feeds  disease 
with,  the  fruits  of  injustice. 

26.  Thou  blind  Pharisee,  'cleanse  first  that  which  is 
within  the  cup  and  platter,  that  the  outside  of  them 
may  be  clean  also. 

ilsa.  Iv.  7;  Jer.  iv.  14,  xiii,  27;  Ezek.  xviii.  31;  Luke 
vi.  4.5 ;  2  Cor.  vii.  1 ;  Heb.  x.  22 ;  James  iv.  8. 

Cleanse,  &c. — the  inside.  Sanctify  thy 
enjoyment  by  righteousness  and  temper- 
ance. That  the  outside,  &c.  Since  God  has 
created  the  inside  as  well  as  the  outside, 
one  as  much  as  the  other  must  be  held 
holy,  and  it  is  not  only  evil,  but  foolish,  to 
wish  to  separate,  even  in  thought,  to  say 
nothing  of  act,  that  which,  in  the  nature 
of  things,  is  absolutely  inseparable. 

27.  Woe  unto  you.  scribes  and  Pharisees,  hypocrites! 
yfor  ye  are  like  unto  whited  sepulchres,  which  indeed 
appear  beautiful  outward,  but  are  within  full  of  dead 
meyi's  bones,  and  of  all  uncleanness.  28.  Even  so  ye 
also  outwardly  ax5pe.^r  righteous  unto  men,  but  within 
ye  are  full  of  hypocrisy  and  iniquity. 

jLuke  xi.  44;  Acts  xxiii.  3. 

Whited  sepulchres.  Deeply  imbedded 
among  the  rank  grass,  the  tombs  about 
Jerusalem  were  often  invisible,  so  that 
persons  were  apt  to  stumble  over  them, 
and  thereby  contract  ceremonial  unclean- 
ness. As,  however,  such  an  occurrence 
would  have  been  attended  with  the  great- 
est inconvenience  to  the  multitudes  who 
crowded  the  city  durirtg  the  celebration 
of  the  national  festivals,  it  was  an  annual 
practice  to  have  the  grass  cleared  away, 
and  the  stones  white-washed.  The  general 
sentiment  is,  that  those  persons  are  pecu- 
liarly criminal  and  dangerous,  who,  while 
they  are  under  Ihe  influence  of  the  most 
dei:)raved  principles,  yet  maintain  a  decent 


240 


MATTHEW, 


exterior,  and  that,  however  they  may  im- 
pose on  their  feiiow-nien,  they  are  regarded 
with  disapprobation,  and  will,  if  they  re- 
pent not,  be  visited  with  punishment  by 
Him  who,  as  He  searches  the  heart,  and 
tries  the  reins  of  the  children  of  men,  all 
things  being  naked  and  open  before  Him, 
cannot  be  deceived,  and  willnot  be  mocked. 

29.  'Woe  unto  vou  scribes  and  Pharisees,  hypocrites  I 
because  ye  huildtlie  lonilis  olthe  prophets,  ami  ,i,'aniisli 
the  sepulclui's  uC  liie  righteous,  M.  And  say,  J  l  we  liad 
been  in  tlie  days  clUur  latiiers,  we  would  not  liavp  been 
partalcers  witli  tlieiu  in  tlie  blood  of  the  prophets.  31. 
Wherefore  ye  be  witnesses  unto  yourselves,  that  "ye  are 
the  children  of  thcni  whieli  Iciiled  the  prophets.  32. 
bFill  ve  up  tlion  tlie  measure  of  your  fathers.  'S3.  Ye 
.serijents,  v  ".~''iieruti()n  of  vipers,. how  can  ye  escape 
the  daiunution  of  hi'li  V 

^Luke  xi.  47.  "1  K  ings  xix.  10 ;  Acts  vii.  52 ;  1  Thes.  ii. 
15.  ^Qen.  XV.  IG ;  Uan.  viii.  -3 ;  1  Thes.  ii.  16.  'Chap, 
ill.  7. 

Ye  build  the  tombs,  &c.  You  profess  great 
respect  for  the  memory  of  the  martyred 
prophets,  and  great  disapprobation  of  your 
ancestors  who  jjut  them  to  death,  and  yet 
you  cherish  the  .same  malignant  disposi- 
tions, and  are  about  to  imitate  the  very 
conduct  which  you  so  loudly  condemn. 
How  does  your  conduct  contradict  your  pro- 
fessions? Wherefore  ye  be  wUnesses^&c.  This 
witness  does  not  refer  to  their  building  the 
tombs  of  the  prophets,  and  garnishing  the 
sepulchres  of  the  righteous,  but  to  the  man- 
ner in  which  they  had  treated  John,  and 
were  treating  Jesus  Himself — and  were  to 
treat  both  Him  and  His  insj^ired  messen- 
gers. You  persecute,  and  ere  long  will 
imbrue  your  hands  in  the  blood  of  men 
possessed  of  the  same  characters,  invested 
with  the  same  authority,  and  teaching  the 
same  doctrines,  as  those  on  whom  you 
heap  posthumous  honors,  and  of  whose 
murder  and  murderers  you  profess  so 
strongly  an  abhorrence.  Your  conduct  to 
me,  in  desiring  my  death  as  you  are  doing 
just  now,  can  be  vindicated  only  on  prin- 
cii^les  which  would  vindicate  the  conduct 
of  the  opposers,  and  persecutors,  and  mur- 
derers, of  the  ancient  prophets.  Fill  ye  up 
then,  &c.  Some  say  this  was  spoken  pro- 
phetically ;  others  permissively ;  others 
still,  make  it  an  ironical  imperative.  "  Do 
what  ye  purpose  at  once."  If  this  is  irony, 
it  is  Divine  irony,  as  in  P.salmxxi.4.  The 
pronoun  ye,  is  expressed  not  only  in  con- 
trast to  your  fathers,  but  also  to  show  an 
indicative  force  in  the  imperative,  fill  ye  np, 
ye  vAll  fill  up,  fill  ye  up  therefore.  Comp. 
John  xiii.  27.    When  ye  will,  be  no  longer 


hindered.  Be  ye  left  to  yourselves.  What 
you  cherish  in  the  heart,  do  with  the  hand. 
The  measure  of  your  fathers,  i.  e.,  what  re- 
mains to  be  filled  up  of  the  measure  of  the 
national  sin  which  your  fathers  have  been 
tilling  up.  (See  Isa.  vi. ;  Matt.  xiii.  14; 
Acts  xxviii.  26.)  They  would  fill  up  the 
measure  of  iniquity  by  crucifying  the 
Messiah,  and  abusing  and  putting  to  death 
His  Apostles  and  followers.  As  the  indi- 
vidual man  may  fill  up  the  measure  of  for- 
bearance granted  him  by  God,  and  thus 
come  to  destruction,  so  may  a  people,  view- 
ed as  a  body,  or,  as  it  were,  as  a  larger  in- 
dividual. (See  Gen.  xv.  16 ;  Amos  i.  3,  &c.) 
ye  serpents  ....  generation  of  viper.  Their 
subtilty  was  like  that  of  the  serpent,  (See 
on  Chai^.  iii.  7,  xii.  34.) 

Hoiu  can  ye  escape,  &c.  The  question  is 
sometimes  the  strongest  mode  of  affirma- 
tion. Our  Lord  here  means  to  assert  that 
as  their  heart  is  so  corrupt,  and  their  hab- 
its of  sin  are  so  confirmed,  reformation  in 
them  is  not  to  be  expected ;  in  other  words, 
they  cannot  escape  the  damnation!  of}iell,i.e., 
the  condemnation  and  sentence  of  punish- 
ment in  hell,  to  be  pronounced  by  the 
Judge,  at  the  day  of  final  account,  (See 
on  chap.  v.  22.)  The  language  here  used 
is  that  of  grief  and  despair  respecting  their 
amendment  and  salvation,  and  of  surrend- 
ering them  to  their  own  will. 

34.  H  liWherefore,  behold,  I  send  unto  you  phophets, 
and  wise  men,  and  scribes :  and  fsome  of  them  ye  shall 
kill  and  crucify,  and  fsojne  of  them  shall  ye  scourge  in 
your  synagogues,  and  persecute  them  from  city  to  city  : 
3.").  EThatupon  j'ou  may  come  all  the  righteous  blood 
shed  upon  the  earth,  titom  the  blood  of  righteous  Abel 
unto  >the  blood  of  Zacharias  son  of  Barachias,  whom  ye 
slew  between  the  temple  and  the  altar. 

dChap.  xxi.  34,  35 ;  Luke  xi.  49.  eActs  v.  40,  vii.  58,  59, 
xxii.  19.  fChap.  x.  17 ;  Mark  x.  39 ;  Acts  v.  40 ;  2  Cor.  xi. 
24,  25.  ?Rev.  xviii.  24.  iiGen.  iv.  8 ;  Heb.  xi.  4 ;  1  John 
iii.  12.    '2  Chron.  xxiv.  20,  21. 

Wherefore.  In  consequence  of  all  this 
wickedness.  Prop>hets  ;  or  preachers  ;  (for, 
as  the  Word  of  God  is  a  great  prophecy  of 
the  world  to  come,  so  he  who  preaches  it, 
truly  prophesies),  to  reprove  the  people 
for  their  sins,  and  warn  them  of  the  judg- 
ments of  God.  And  ivise  men  and  scribes— 
evidently  evangelical  messengers,  but 
called  by  the  familiar  Jewish  names  of 
"  prophets,  wise  men  and  scribes,"  whose 
counterparts  were  the  inspired  and  gifted 
servants  of  the  Lord  Jesus,  for  in  Luke 
(xi.  49)  it  is,  ""prophets  and  apostles." 
A7id  some  of  them,  &c,  A  large  share  of  the 
first  preachers,  thinkers  and  writers  of  the 


CHAPTER   XXIII. 


241 


Church,  were  martyrs.  Stephen  was  stoned 
(Acts  vii.  59),  James  was  slain  with  the 
sword  (Acts  xii.  1-3),  Peter  was  crucified 
(See  John  xxi.  18,  19;  2  Peter  i.  14),  the 
Apostles  were  imprisoned  with  scourging 
(Acts  V.  18,  40),  Paul  and  Barnabas  were 
persecuted  from  city  to  city  (Acts  xiii.  50, 
xiv.  5,  6,  19,  20). 

That.  In  order  that — a  statement  of  the 
inevitableness  of  the  result.  Not  that  this 
was  the  purpose  for  which  these  prophets 
and  messengers  were  to  be  sent,  but  that 
this  would  be  the  consequence  of  the  Jews 
slaying  and  persecuting  them.  Upon  you 
may  come  all  the  righteous  blood,  i.  e.,  all  the 
judgments  for  the  slaughter  of  righteous 
men.  From  the  blood  of  nghteous  Abel,  &c. 
Abel,  who  was  the  first  martyr.  He  is 
counted  among  the  prophets,  because  he 
prefigured  Jesus  Christ  by  his  innocence 
aud  death,  as  Cain  did  Judas,  &c.  Unto  the 
blood  of  Zacharias,  the  last  of  the  prophets, 
whose  martyrdom  is,  according  to  the  ar- 
rangement of  the  Hebrew  canon,  recorded 
in  the  Old  Testament.  Son  of  Barachias. 
In  2  Chron.  xxiv.  21,  the  martyr  Zechariah 
is  called  the  son  of  Jehoiada.  But  Jehoi- 
ada  and  Barachia  are  words  of  the  same 
meaning,  and  it  is  not  improbable,  though 
there  is  no  proof,  that  in  our  Lord's  day 
the  one  name  was  substituted  for  the  other 
in  ordinary  discourse.  By  the  case  of 
Abel  and  that  of  Zacharias  Jesus  couples 
the  first  and  last  of  Old  Testament  martyrs. 

36.  Verily,  I  say  unto  you,  AU  these  things  shall  come 
upon  this  generation. 

The  accumulated  guilt  of  ages  was,  as  it 
were,  to  become  theirs,  by  the  murder  of 
the  Messiah  and  His  Apostles,  and  awful 
was  the  retribution  which  awaited  them. 
The  history  of  the  last  days  of  the  Jewish 
republic,  as  recorded  by  their  own  unbe- 
lieving historian,  shows  that  the  judgments 
executed  on  the  Jewish  nation  were  such 
as  to  fill  to  the  full,  human  nature's  capaci- 
ties for  sufTering.  Thousands  have  shed 
their  blood  for  the  truth.  The  frequent 
triumphing  of  the  wicked  is  perplexing. 
The  judgment  day  will  show  that  however 
Christians  may  die,  "  precious  in  the  sight 
of  the  Lord  is  the  death  of  His  saints." 

37.  kQ  Jerusalem,  Jerusalem,  thou  that  killest  the 
prophets,  'and  stonest  them  which  are  sent  iinto  thee, 
how  often  would  mi  have  gathered  thy  children  to- 
gether, even  as  a  hen  gathereth  her  chickens  "under  her 
winijs,  and  ve  would  not! 

^liUke  xiii.  31.  mDeut.  xxxni.  U,  12.  "Ps.  xvii.  8,  xci.  4. 
16 


The  prospect  of  Christ's  death,  with  all 
its  attendant  horrors,  did  not  excite  angry 
feelings  in  His  heart.  Instead  of  express- 
ing anger,  He  burst  forth  into  these  la- 
mentations, which  for  tenderness  and 
pathos,  have  never  been  equalled.  0  Je- 
rusalem. (See  on  Luke  xiii. 34.)  From  the 
scribes  and  Pharisees  Jesus  now  addresses 
Himself  to  Jerusalem,  the  central  point  of 
the  hierarchy,  the  metropolis  of  Judaism. 
That  killest,  &c.,  identifying  the  Jerusalem 
of  the  then  present  day  with  the  Jerusalem 
of  past  ages.  Sent  unto  tliee,  as  messengers 
of  truth  from  tlie  Lord. 

How  often,  &c.  The  beautiful  tenderness 
of  this  verse  shows  that  the  warnings  of 
the  previous  verses  are  the  language,  not 
of  human  anger,  but  of  terrible  Divine 
justice.  Love,  deep  love,  may  dwell  in 
the  breast  of  the  judge  who  pronounces 
the  sentence  of  death.  Would  I.  ....  ye 
ivoidd  not.  How  majestic  is  this  /  of  the 
incarnate  Logos !  The  Greek  word  in  both 
these  phrases  is  stronger  than  appears 
from  our  English  translation.  It  is,  literally, 
"  I  willed,  and  ye  willed  not."  Even  as  a 
hen,  &c.  The  emblem  here  employed  is 
similar  to  what  is  used  with  respect  of 
Jehovah.  (See  Deut.  xxxii.  11 ;  Euth  ii. 
12  ;  Ps.  xvii.  8,  xxxvi.  7,  Ivii.  1,  Ixiii.  7, 
xci.  4.)  It  shows  the  Saviour's  tender  love 
and  faithful  care  of  His  redeemed  people, 
and  His  power  is  also  adequate  to  the  con- 
fidence reposed  in  Him.  He  bore  the 
storm  of  Divine  justice  against  our  sins,  in 
order  to  save  us  from  it,  and  "  sufiered 
being  tempted,  that  He  might  succor  us 
when  tempted."  He  calls  sinners  to-, 
take  refuge  under  His  protection,  and 
there  keeps  them  safe,  and  nourishes  them 
unto  eternal  life.  We  must  not,  because 
we  are  Christians,  shut  our  eyes  to  the 
bright  world  that  is  around  us,  for  in  the 
instinct  of  birds,  in  the  habits  of  bees,  in 
the  peculiarities  of  all  created  things,  in 
the  structure  of  minerals,  in  the  petals, 
fragrance,  habits  and  climates  of  flowers, 
there  is  an  immensity  of  Divine  teaching. 
Only  it  needs  nature's  book  to  be  read  in 
the  splendor  in  which  it  was  originally 
written,  and  when  a  Christian's  eye  reads 
that  book,  its  page  is  full  of  deep,  signifi- 
cant, and  precious  meaning. 

Ye  ivould  not.    Our  Lord  does  not  say, 


242 


MATTHEW, 


"thou  wouldest  not."  By  this  mode  of 
sijeaking,  He  makes  it  plain  that  He  char- 
ges the  guilt  of  Jerusalem  on  its  inhabi- 
tants, the  men  and  women  who  dwelt 
there,  and  specially  on  the  priests,  and 
scribes  and  Pharisees,  who  governed  the 
city.  They  were  neither  willing  to  be 
gathered  themselves  into  the  kingdom, 
nor  allowed  others  to  enter.  Christ  was 
willing,  but  they  were  unwilling.  Most 
deplorably  and  inexcusably  will  they  per- 
ish, who  perish  by  their  own  willfulness 
and  obduracy  under  the  Gospel. 

38.  Behold,  your  house  is  left  unto  you  desolate.  39. 
For  I  say  unto  you,  Ye  shall  not  see  me  henceforth,  till 
ye  shall  say,  "Blessed  is  he  that  cometh  in  the  name  of 
the  Lord.— oPs.  cxvili.  26;  chap.  xxi.  9. 

Your  house.  Here  there  may  be  an  allu- 
sion to  the  temple.  Your  temple  ( now  not 
God's  house,  but  your  house),  in  which  you 
glory.  Is  left  unto  you  desolate.  The  Greek 
word  for  "desolate"  means  solitary,  de- 
serted, not  laid  waste.  But  the  meaning 
is  the  same:  desolation  and  destruction 
are  the  necessary  consequences  of  the 
Divine  withdrawal,  as  the  Lord  had  fore- 
told even  unto  Solomon.  (1  Kings  ix.  7-9.) 
This  declaration  of  the  parting  Messiah 


has  been  literally  fulfilled,  not  only  by  the 
destruction  of  the  temple,  but  also  by  the 
futile  attempt  of  Julian,  the  apostate,  to 
rebuild  it,  and  by  the  condition  of  Jerusa- 
lem up  to  this  day. 

Till  ye — in  your  posterity  in  a  future  age. 
Blessed  is  he,  &c.  The  language  by  which 
the  children  in  the  temple  recognized  Him 
as  the  Messiah.  (Ps.  cxviii.  6.)  Some 
think  that  Christ  here  refers  to  the  ap- 
proaching destruction  of  Jerusalem,  when 
the  fulfillment  of  all  His  predictions  would 
oblige  the  Jews  to  confess  that  He  was 
the  Messiah.  Others  think  that  our  Lord's 
words  are  not  yet  fulfilled,  and  that  they 
refer  to  the  last  times,  when  the  Jews, 
after  their  last  tribulation,  shall  "  look  on 
Him  whom  they  pierced,"  and  believe, 
at  the  time  of  His  second  advent  in 
glory.  Though  Jerusalem  be  still  desolate, 
and  Israel  scattered,  the  unseen  person  of 
Jesus  is  still  on  Zion,  and  His  unseen  feet 
still  stand  on  Olivet.  His  ever  preserving 
care  perpetuates  the  race  in  its  vicissitudes, 
waiting  for  the  day  when  devoted  Israel 
shall  say.  Blessed  is  he  that  cometh  in  the 
name  of  the  Lord. 


1.  ■WhatdidJesui?  say  concerninKthescribesandthePhariseesinMoses' seat?  2.  What  did  they  love  ?  3.  Ex- 
plain verses  10  and  11.  4.  What  is  the  first  "  woe  "  Christ  denounced  ?  5.  WHiat  the  second  ?  6.  What  the  third  ? 
7.  What  the  fourth  ?  8.  What  the  fifth  ?  9.  What  the  sixth  ?  10.  What  the  seventh  ?  11.  Explain  verses  34  and 
35.  12.  How  are  we  to  understand  "  all  these  things  shall  come  upon  this  generation  ?"  13.  Repeat  Christ's  lam- 
entation over  Jerusalem.    14.  What  is  the  great  reason  why  sinners  pre  not  saved  ? 


CHAPTER  XXIV. 

1  Christ  fortelUth  the  drjitr\i<-iion  of  the  tempU:Z  what 
and  how  great  calamUies  sfMll  be  hrfnre  rt:  -29  the  sipns 
of  hi.i  coming  to  jxuigment.  36.  And  because  that  day 
and  hour  i.s  unknoum,  42  we  ought  to  watch  like  good 
servants,  expecting  every  monnent  our  master  s  coming. 

This  chapter  is  full  of  prophecy ;  proph- 
ecy of  which  a  large  portion  is  unfulfilled ; 
prophecy,  which  ought  to  be  deeply  inter- 
esting to  all  true  Christains.  It  is  a  sub- 
ject to  which  the  Holy  Ghost  says,  we  "  do 
well  to  take  heed."    (2  Peter  i.) 

AND  'Jesus  went  out,  and  departed  from  the  temple : 
and  his  disciples  came  to  him  for  to  shew  him  the 
buildings  of  the  temple.-«Mark  xiii.  1,  xxi.  o. 

Went  out,  &c.    Our  Saviour  thus  gave  in 


action  a  farther  expression  of  the  sentence 
He  had  pronounced  in  word.  (Chap,  xxiii. 
38.)  To  shew  him,  &c.,  i.  e.  to  draw  His  at- 
tention to  the  magnitude,  splendor,  ap- 
parent solidity  and  stability  of  that 
magnificent  structure.  As  the  whole  tem- 
ple was  built  with  the  greatest  ce.st  and 
splendor,  so  nothing  was  more  stupendous 
than  the  uncommon  measure  of  the  stones, 
some  of  which,  particularly  those  em- 
ployed in  the  foundations,  were  in  mag- 
nitude 40  cubits,  and  the  superstructure 
was  worthy  of  such  foundations.    A  cubit 


CHAPTER   XXIV. 


243 


was  about  22  inches  of  our  measure.  Some 
of  the  stones  were  of  the  whitest  marble, 
45  cubits  long,  5  cubits  higli,  and  o  broad. 
"The  appearance  of  the  temple,"  says 
Josephus,  "'was  such  as  to  strike  the  mind, 
and  astonish  the  sight."  Tacitus  descril^es 
it  as  "  of  immense  opulence."  The  dis- 
ciples probably  meant  to  insinuate  to  their 
Divine  Master  that  this  unrivalled  edifice 
was  built  for  eternity ;  was  formed  to 
stand  the  shock  of  ages,  and  to  resist  the 
utmost  efforts  of  human  power  to  destroy  it. 

2.  And  Jesus  said  unto  them.  See  ve  not  all  these 
things  ?  Verily  I  say  unto  you,  '-There'shall  not  be  leit 
here  one  stone  upon  another,  that  shall  not  be  thrown 
down. 

bl  Kings  ix.  7;  Jer.  xxiv.  18;  Mi.  iii.  12;  Luke  .xix. 
44. 

See  ye  not,  &c.  Our  Lord,  by  His  conduct, 
teaches  us  what  use  we  ought  to  make  of 
the  sight  of  such  objects  as  these,  namely,  to 
consider  that  in  a  very  little  time  they 
will  disappear  and  be  no  more,  and  that 
there  is  nothing  solid  .and  durable  but 
that  which  is  not  seen.  There  shall  not  be, 
&c.  This  prediction  will  strike  us  the 
more,  if  we  bear  in  mind  that  these  huge 
stones  were  bound  together  with  lead  and 
fastened  with  strong  iron  cramps.  Jose- 
phus says  :  "  Cfcsar  gave  orders  that  they 
should  now  demolish  the  whole  city  and 
temple,  except  the  three  towers,  Phaselus, 
Hippicus  and  Mariamne,  and  a  part  of  the 
western  wall,  and  these  were  spared  ;  but 
for  all  the  rest  of  the  wall,  it  was  laid  so 
completely  even  with  the  ground,  by  those 
who  dug  it  from  the  foundation,  that  there 
was  left  nothing  to  make  those  that  came 
thither  believe  it  had  ever  been  inhabited." 
(Comp.  Ps.  cxxxvii.  9.)  Mabnonides,  a 
Jewish  rabbi,  says,  that  "  the  very  foun- 
dations of  the  temple  were  digged  up,  ac- 
cording to  the  Roman  custom."  Eusehius 
also  assures  us  that  the  temple  was 
plowed  up  by  the  Romans,  and  that  he 
himself  saw  it  lying  in  ruins.  (See  on 
Luke  xix.  44,  xxi.  6.)  Learn,  hence,  L 
That  sin  has  laid  the  foundation  of  ruin 
in  the  most  flourishing  cities  and  king- 
doms. 2.  That  the  threatenings  of  God 
are  to  be  feared,  and  shall  be  fulfilled, 
whatever  apparent  improbabilities  there 
may  be  to  the  contrary. 

3.  And  as  he  sat  upon  the  mount  of  Olives,  cthe  dis- 
ciples came  unto  him  priv.ately,  saving,  4TeIl  us.  when 
shall  these  things  be  ?  and  what  xhall  be  the  sign  ofthy 
coming,  and  of  the  end  of  the  world. 

oMarli  xiii.  3.   di  Thes.  y.  1. 


The  Mount  of  Olives  commanded  a  very 
fine  view  of  the  temple  from  the  east. 
IHsci))h's.  Peter,  James  and  John.  (Mark 
xiii.  o.)     Privately — apart  from  the  other 

disciples.    When and  vhat  mgn.  They 

wished  to  know,  1.  The  precise  time  of 
the  api^roaching  catastrophe  ;  2.  The  sign 
of  it.  It  seems  plain  from  their  inquiry,  \ 
that  they  had  gathered  from  some  of  our 
Lord's  sayings  that  there  was  some  inti- 
mate comu'ction  between  the  destruction 
«f  the  earthly  Jerusalem,  and  the  final 
coming  of  our  Lord  at  the-ond  of  the  world, 
though  how  to  separate  the  type  from  the 
antitype,  the  less  from  the  more  full  ac- 
complishment, they  knew  not.  Jesus 
answered  the  last  question  of  the  disciples, 
while  He  in  reference  to  the  first  gave  to 
them  only  general  intimations.  The  signs 
which  He  gives  are  at  the  same  time  of 
such  a  nature,  that  they,  in  fact,  are  only 
to  be  seen  precursorily  at  the  destruction 
of  Jerusalem,  but  will  appear  decisively 
and  in  their  full  force  at  the  end  of  the 
world,  of  which  Jerusalem's  destruction 
was  a  type.  By  thus  judiciously  mingling 
these  two  important  catastrophes,  He 
gives  at  the  same  time  a  most  interesting 
admonition  to  His  immediate  hearers,  the 
Jews,  and  a  most  awful  lesson  to  all  His 
future  disciples,  and  the  benefit  of  His 
predictions,  instead  of  being  confined  to 
one  occasion,  or  to  one  people,  is  by  this 
admirable  management  extended  to  every 
subsequent  period  of  time,  and  to  the  whole 
Christian  world. 

4.  And  Jesus  answered  and  said  unto  them,  'Take 
heed  that  no  man  deceive  you.  .5.  For  fnuiny  shall 
come  in  my  name :  saying,  I  am  Christ,  rand  shall  de- 
ceive manv. 

•■Eph.  v.'ii;  Col.  ii.  3,  IS;  2  Thes.  ii.  3;  1  John  iv.  1. 
fxiv.  14,  xxiii.  21,  verse  24;  John  v.  43,  <fcc. 

Jesus  ansvered,  &c.  The  discourse  sepa- 
rates into  four  divisions:  L  The  fir.-^t  (5-14) 
suggests  the  probable  sor^rces  of  deception  in 
regard  to  the  coming  of  the  Son  of  man  ; 
2.  The  second  (15-28)  considers  ^/iera/ar/u'- 
tics  of  Jerusalem,  as  a  special  source  of  decep- 
tion ;  3.  .1  description  of  the  coming  of  the 
Son  of  man  with  special  reference  to  the 
question  of  the  disciples ;  4.  The  discourse 
is  .summed  up  (32-36),  and  is  the  ansuer  to 
the  question  of  the  disciples,  so  far  as  any 
answer  can  be  given.  Here  our  Lord  dis- 
tinguishes between  "these  things"  i."3.  34) 
and  "that  day  and  hour"  (30).    By  the 


244 


MATTHEW, 


former,  which  the  disciples  had  used  in 
their  question,  He  means  the  cakunities  of 
Jerusalem ;  by  the  latter.  His  coming  at  the 
end  of  the  -world. 

Take  heed,  &.Q..  A  most  needful  warning. 
Satan  knows  well  the  value  of  prophecy, 
and  has  ever  labored  to  bring  the  subject 
into  contempt.  In  our  day  we  see  some 
persons  putting  a  literal  meaning  on  fig- 
urative prophecy,  and  others  putting  a 
figurative  meaning  on  literal  prophecy. 
Amidst  this  tangled  maze  of  discordani^ 
opinions  we  need  greatly  the  solemn  warn- 
ing of  our  Lord.  For  many,  &c.  Among 
the  false  Christs  that  soon  appeared, 
were  Dositheus,  the  Samaritan,  and  Simon 
]Magus.  Jost'plms  says,  "  Many  afiirmed 
the  time  of  the  advent  to  have  ari-ived  ;" 
and  Hegesippus  says,  "  Many  false  Christs 
came."  We  find  a  false  Christ  whenever 
we  find  a  deceitful  guide,  who  directs  us 
not  to  Jesus  Christ,  who  leads  us  to  a 
Church  which  is  not  His,  who  inspires  us 
with  a  doctrine  which  He  never  taught, 
who  diverts  us  from  the  way  of  the  Gos- 
pel, and  who,  by  his  whole  conduct,  car- 
I'ies  us  at  a  distance  from  the  cross  and 
from  salvation. 

6.  And  ye  shall  hear  of  w<ars,  and  rumours  of  war : 
see  that  ye  be  not  troubled:  for  all  these  things  must 
come  to  pass,  but  the  end  is  not  yet. 

That  there  were  wars  and  great  disturb- 
ances during  the  interval  of  forty  years, 
appears  from  all  the  historians  of  that 
period,  especially  Josephns.  The  end,  &c. 
of  the  Jewish  State.  It  is  vain  to  expect 
peace  until  the  Prince  of  Peace  returns. 
Then,  and  not  until  then,  the  swords  shall 
be  beaten  into  plowshares,  and  nations 
learn  war  no  more. 

7.  For  hnation  shall  rise  aptainst  nation,  and  kingdom 
asainst  kingdom :  and  there  shall  be  famines  and  pes- 
tilences, and  earthquakes  in  divers  places. 

i>2  Chron.  xv.  16;'Isa.  xix.  2;  Heb.  ii.  22;  Zech.  xlv. 
13. 

Nation  shall  rise  against  nation.  This 
portended  the  dissensions,  insurrections, 
and  mutual  slaughter  of  the  Jews,  and 
those  of  other  nations  who  dwelt  in  the 
same  cities  together,  as  particularly  at 
Cesarea,  where  the  Jews  and  Syrians  con- 
tended about  the  right  of  the  city,  which 
contention  proceeded  so  far  that  about 
20,000  Jews  were  .slain,  and  the  city  was 
cleared  of  the  Jewish  inhabitants.  The 
whole  Jewish  nation  being  exasperated  at 
this,  flew  to  arms,  and  burnt  and  plundered 


the  neighboring  cities  and  villages  of  the 
Syrians,  making  an  immense  slaughter  of 
the  people.  The  Syrians,  in  return,  de- 
stroyed not  a  less  number  of  the  Jews. 

Kingdom  against  kingdom.  This  portend- 
ed the  open  wars  of  difterent  tetrarchies 
and  provinces  against  one  another;  as 
that  of  the  Jews  who  dwelt  in  Perea 
against  tlie  people  of  Philadelphia,  con- 
cerning their  bounds,  while  Cuspius  Fadus 
was  procurator;  and  that  of  the  Jews  and 
Galileans  against  the  Samaritans,  for  the 
murder  of  some  Galileans  going  up  to  the 
feast  at  Jerusalem,  while  Cumanus  was 
l^rocurator ;  and  that  of  the  whole  nation 
of  the  Jews  against  the  Romans  and 
Agrippa,  and  other  allies  of  the  Eoman 
empire.  But  there  was  not  only  sedition 
and  civil  war  throughout  Judea,  but  like- 
wise in  Italy,  Otho  and  Vitellius  contend- 
ing for  the  empire. 

Famines  and  pestilences.  It  is  evident 
from  Josephus,  as  well  as  Eusehius,  Sueto- 
nius, and  several  other  profane  historians, 
that  there  were  famines  and  pestilences  in 
divers  places.  The  first  named  historian 
says,  that  the  famine  under  Claudius 
Csesar,  predicted  by  Agabus  (Acts  ii.  28), 
was  so  severe  that  at  Jerusalem  many 
died  of  starvation.  Famines  and  pesti- 
lences are  ever  attendant  upon  civil  com- 
motions and  wars.  The  cessation  of  the 
labors  of  husbandry  produces  scarcity ;  ex- 
posure, hardship,  and  the  effluvium  of  the 
dead  produces  pestilences. 

Earthquakes  in  divers  p>laces.  In  the  time 
of  Claudius  and  Nero  there  were  great 
earthquakes  at  Smyrna,  Miletus,  Chios, 
Samos,  Laodicea,  Hierapolis  and  Colosse, 
in  Crete,  also,  and  Campania,  and  one  at 
Rome  in  the  reign  of  Galba.  In  Judea, 
likewise,  there  were  judgments  of  the 
same  kind.  It  is  probable  that  Jerusalem 
herself  was  warned  most  loudly  by  a  ter- 
rible earthquake,  accompanied  by  thun- 
ders, lightnings  and  overwhelming  storms. 

8.  All  these  are  the  beginning  of  sorrows. 

Terrible  as  all  these  omens — wars,  fam- 
ines, pestilences,  fearful  sights,  and  great 
signs  from  heaven — were,  they  are  small 
compared  to  the  miseries  of  the  siege  and 
downfall  of  the  city.  The  word  translated 
sorrows,  .should  rather  be  rendered  "birth- 
pangs."    The  expression  is  remarkable  in 


CHAPTER   XXIV 


245 


its  secondary  application,  and  in  the  high- 
est degree  suggestive,  recalling  those  many 
other  places  of  Scripture  where  creation  is 
spoken  of  in  kindred  terms:  now,  as  groan- 
ing and  travailing  (Rom.  viii.  22) ;  now,  as 
destined  to  undergo  a  process  of  "  regener- 
ation."    (3Iatt.  xix.  28.) 

n.  iThpn  shall  they  deliver  you  up  to  be  afflicted,  and 
shall  kill  you  :  and  ye  shall  be>hated  of  all  nations  for 
my  name's  s.ike. 

'Chap.  17:  Markxlii.  9:  Luke  xxi.  12;  John  xv.  20 
and  xvi.  2 ;  Acts  iv.  2,  3  and  vii.  59  and  lii.  i,  &c. ;  1 
Peter  iv.  16 ;  Rev.  ii.  10, 13. 

There  appears  to  be  a  special  reference 
here  to  the  persecutions  undergone  by  the 
early  Christians  between  the  time  of  our 
Lord's  ascension  and  the  destruction  of 
Jerusalem.  There  is  a  noticeable  climax 
in  the  indicated  persecutions,  verified  in 
the  sutTerings  of  the  Apostles  and  disci- 
ples. We  learn  from  the  Acts  of  the 
Ajjostles,  that  the  lives  of  the  Ajjostles 
were  one  continued  scene  of  affliction  and 
distress  of  every  kind.  They  were  impris- 
oned, beaten,  brought  before  councils,  and 
sanhedrims,  and  kings,  such  as  Herod, 
Agrippa,  and  the  Roman  emperor,  for  the 
sake  of  Christ,  that  is,  for  being  called  by 
His  name  and  devoted  to  His  service. 
(Rom.  viii.  35-37 ;  1  Cor.  iv.  9,  10 ;  2  Cor. 
xi.  23-29 ;  Heb.  x.  32-34.) 

10.  And  then  shall  many  ^be  offended,  and  shall  betray 
one  another,  and  shall  hate  one  another. 

kChap.  xi.  G  and  xiii.  57 ;  2  Tim.  i.  15,  and  Iv.  10,  16. 

The  meaning  is,  that  many  who  pro- 
fessed faith  in  Christ,  terrified  Avith  these 
persecutions,  should  become  apostates,  and 
renounce  their  faith.  (See  2  Tim.  i.  15  ; 
iv.  10.)  Betray  one  another.  This  is  re- 
markably verified  by  the  testimony  of 
Tacitus,  who,  in  describing  the  persecution 
under  Nero,  tells  us,  "  that  several  Chris- 
tians at  first  were  apprehended,  and  then, 
by  their  discovery,  a  multitude  of  others 
were  convicted,  and  cruelly  p;:t  to  death 
with  derision  and  insult." 

11.  And  'many  fajse  prophets  shall  rise,  and  i>shall 
deceive  many. 

'Chap.  vil.  15 ;  Acts  xx.  29 ;  2  Peter  ii.  1.    "i  Tim.  iv.  1. 

Many  false  prophets.  Such  was  the  Egj'p- 
tian,  who  collected  together  above  30,000 
Jews  whom  he  had  deceived  (Acts  xxi.  38), 
and  TJieudas,  a  magician,  who,  as  Josephns 
says,  deceived  many,  and  a  multitude  of 
others  who  deluded  the  people  even  to  the 
last,  with  a  promise  of  help  from  God.  And 
in  the  time  of  ISTero,  when  Felix  was  pro- 
lurator  of  Judea,  such  a  number  of  these 


impostors  made  their  appearance,  that 
many  of  tliein  were  seized  and  i)ut  to 
death  every  day. 

12.  And  because  iniquity  shall  abound,  the  'ove  of 
many  shall  wu.x  cold. 

it  is  here  predicted  that  the  great  preva- 
lence of  impiety,  lawlessness  and  terror, 
shortly  before  the  destruction  of  Jerusa- 
lem, which  was  typical  of  His  judicial 
coming,  and  the  cruel  treatment  which 
the  advei-saries  of  the  Messiah's  followers 
would  exercise  toward  them,  would  cliill 
mutual  love,  make  men  more  anxious 
about  their  own  safety  than  about  the 
good  of  others,  and  cool  their  love  to  their 
Master.  (See  2  Tim.  i.  15,  iv.  10  ;  Heb.  x. 
25.)  It  is  the  nature  of  love  to  6ttrn.  Love 
is  the  ornament  and  strength  of  Christians. 
(See  Phil.  i.  9 ;  2  Peter  i.  7 ;  Rev.  ii.  4.) 
AVlien  Jesus  shall  come  again,  surely  none 
will  feel  so  much  ashamed  to  see  Him  as 
those  who  jn-ofessed  to  walk  with  Him  a 
little  way,  and  to  love  Him  for  a  little 
while,  but  whose  feet  grew  weary,  and 
whose  love  waxed  cold, 

13.  "But  he  that  shall  endure  unto  the  end,  the  same 
shall  be  saved. 

nChap.  X.  22 ;  Mark  xiil.  13 ;  Heb.  iii.  G,  H  ;  Rev.  IL  10. 

He  whose  hope  (verse  10),  and  faith 
(verse  11),  and  charity  (verse  12),  endure 
to  the  end,  and  he  who  bears  afflictions, 
persecutions,  &c.,  faithful!}-,  that  through- 
out all  trials,  even  unto  death,  maintains 
his  attachment  to  Christ  and  adheres  to 
the  truth,  shall  inherit  the  kingdom  pre- 
pared for  those  who  overcome.  It  is  the 
uniform  doctrine  of  Scripture,  that  they 
Avho  persevere  in  the  belief  and  practice 
of  Christianity  to  the  end  of  their  lives, 
shall,  through  the  merits  of  their  Re- 
deemer, be  rewarded  with  everlasting  life. 

14.  And  this  "gospel  of  the  kingdom  rshall  be 
preached  in  all  the  world  for  a  witness  unto  all  natioas, 
and  then  shall  the  end  come. 

"Chap.  iv.  23  and  ix.  ^5.    pRom.  x.  18 ;  Col.  ii.  6,  23. 

Notwithstanding  the  persecutions  fore- 
told, there  was  to  be  an  universal  publica- 
tion of  the  announcement  of  Messiah's 
reign,  and  the  doctrines  of  His  religion. 
(See  on  chap.  iv.  23.)  Paul  (Col.  i.  6,  23) 
speaks  of  the  Gospel  "  being  come  unto 
all  the  world,  and  preached  to  every 
creature  under  heaven."  And  we  le.Trn 
from  the  most  authentic  writers,  and  the 
most  ancient  records,  that  the  Gospel  was 
preached  within    thirty    years  after  the 


246 


MATTHEW. 


death  of  Christ  in  Idumea,  Syria  and  Mes- 
Oiiotamia,  in  Media  and  Parthia,  and  many 
parts  of  Asia  Minor,  in  Egypt,  Maureta- 
nia,  Ethiopia,  and  other  regions  of  Africa, 
in  Greece  and  Italy,  as  far  north  as  Scy  thia, 
and  as  far  westward  as  Spain.  The  words, 
in  all  the  world,  are  not  to  be  limited,  in 
their  application,  to  the  Roman  empire  or 
to  the  destruction  of  Jerusalem.  For  a 
witness,  &c.  Testified  to  them  faithfully, 
even  unto  martyrdom,  it  will  be  a  witness 
unto  them,  and  then  it  Avill  be  a  witness 
concerning  them  and  against  them.  By 
the  end,  in  the  sense  which  the  Saviour 
mainly  attached  to  it,  the  end  of  the  whole 
great  period  is  meant  during  which  Jeru- 
salem shall  be  trodden  down  of  the  Gen- 
tiles, till  the  times  of  the  Genttles  be  ful- 
filled, closed  by  the  judicial  coming  of  the 
the  Lord.  The  Gospel,  that  is,  the  tidings 
of  the  fullest  revelation  of  God,  must  be 
preached  unto  all,  so  that  each  and  every 
man  is  thereby,  as  it  were,  compelled  to 
take  jxirt  either  for  or  against  Christ.  The 
gigantic  missionary  operations  of  our  days 
have  brought  us  considerably  nearer  than 
ever  before,  to  the  fulfillment  of  this 
word  of  our  Lord. 

15.  "When  ye  therefore  shall  see  <ithe  abomination  of 
desolation,  spoken  of  by  i-Daniel  tlie  prophet,  standing 
in  the  holy  place,  ('whoso  reacloth,  let  him  understand.) 
10.  Then  let  them  which  be  in  Judea  flee  into  the  moun- 
taias.  „ 

qMark  xiii.  14 ;  Luke  xxi.  20.  rDan.  ix.  27,  xu.  11. 
sDau.  ix.  2:3,  2.5. 

The  abomination  of  desolation,  &c.  This 
was  intended  to  point  to  the  Roman  en- 
signs, as  the  symbols  of  an  idolatrous,  and 
so  unclean.  Pagan  power,  &c.  Upon  the 
standards  of  the  Roman  army,  were  de- 
picted the  images  of  their  emperor  and 
their  tutelary  gods,  whom  they  worship- 
ed :  and  it  is  well  known  that  idols  were 
held  by  the  Jews  in  ilie  utmost  abhorrence, 
hence  the  term  abomination.  Desolation  is 
added  for  an  obvious  reason,  because  this 
mighty  army  brought  ruin  and  desolation 
upon  Jerusalem.  The  city,  and  the  mount 
on  which  it  stood,  and  a  circuit  of  several 
furlongs  around  it,  were  accounted  holy 
ground,  and  as  the  Roman  standards  were 
planted  in  the  most  conspicuous  places 
near  the  fortifications  of  the  city,  they  are 
here  said  to  stand  in  the  holy  place.  Josephus 
tells  us  that  after  the  city  was  taken,  "the 
Romans  brought  their  ensigns  into  the 
temple,  and  i)laced  one  of  them  against 


the  eastern  gate,  and  sacrificed  to  them 
there,  which  was  the  greatest  insult  and 
outrage  that  could  possibly  be  ofi'ered  to 
that  wretched  people." 

Whoso  readeth,  let  him  understand.  This 
seems  a  warning  of  the  Evangelist  to  his 
Christian  reader  to  note  the  admonition  to 
escape,  though  some  understand  these 
v/ords  as  having  come  from  the  lips  of 
Christ  Himself,  exliorting  to  a  proper  un- 
derstanding of  the  dark  saying,  in  refer- 
ence to  the  passages  (Dan.  xii.  4, 10,  ix.  23, 
25)  where  Daniel  himself  is  exhorted  to 
listen  closely  in  order  to  understand.  In 
Judea.  In  the  heart  of  the  population. 
Flee  into  the  mountains.  Lonesome  and  in- 
accessible retreats,  to  which  an  army  could 
not  follow  them.  There  is  a  commenda- 
tion of  a  hasty  flight  as  the  only  means  of 
deliverance.  These  kind  admonitions 
were  not  lost  upon  the  disciples.  Ecclesi- 
astical history  informs  us  that  no  Christians 
perished  in  the  siege  of  Jerusalem.  When 
the  Roman  general,  Cestius  Gallus,  three 
years  before  tlie  siege  by  Titus,  invested 
the  city,  he  "very  unadvisedly,"  as  Jose- 
jihus  says,  "withclrew  his  armies."  From 
this  attack,  a  large  number  of  the  inhabi- 
tants of  Jerusalem  took  alarm,  and  with- 
drew from  the  city  as  soon  as  the  Roman 
army  had  retired.  Among  those  who 
escaped  were  the  Christians,  some  of 
them  retiring  to  Pella,  and  some  to  Mount 
Libanus.  The  result  of  this  was,  that 
when  the  last  great  war,  under  Vespasian 
and  Titus,  broke  out  shortly  afterward, 
the  Cliristians  almost  entirely  escaped  its 
desolation. 

17.  Let  him  which  is  on  the  housetop  not  come  down 
to  take  anything  out  of  liis  house  :  18.  Neither  let  him 
which  is  in  the  tield  return  back  to  take  his  clothes. 

The  Jew  on  the  top  or  fiat  roof  of  his 
house,  looking  for  the  signs  of  the  approach- 
ing judgment,  or  watcliing  the  manoeuver- 
ing  of  the  Roman  army,  wlien  he  saw  this 
great  abomination,  or  heard  it  had  taken 
place,  was  here  warned  not  to  go  down 
into  his  house  to  carry  away  any  of  his 
goods,  but  to  leave  them,  and  escape  witli 
all  speed  to  the  mountains.  To  take  his 
clotlies,  i.  e.,  the  upper  garments  (the  cloak 
and  coat),  which  husbandmen  of  the  south- 
ern countries  have  ever,  when  at  work, 
laid  aside,  or  left  at  home.  These  passages 
intimate  the  greatness  of  the  peril  of  that 


CHAPTER   XXIV. 


247 


hour,  when  the  guilty  city,  like  another 
Sodom,  should  be  marked  for  destruction. 

19.  And  'woe  unto  them  that  are  with  child,  and  to 
them  that  give  sucli  in  those  days !— tLuke  xxiii.  29. 

This  is  not  an  imprecation,  but  a  bitter 
lamentation,  in  which  the  compassion  and 
the  sympathy  of  the  Saviour  expresses 
itself  for  suffering  humanity.  Sad  would 
it  be  for  those  who,  in  such  a  time  of  ter- 
ror and  distress,  had  any  natural  impedi- 
ments to  obstruct  their  flight. 

20.  But  pray  ye  that  your  flight  be  not  in  the  winter, 
neither  on  the  Sabbath  day. 

Not  in  the  irintcr — making  escape  peril- 
ous, by  reason  of  the  coldness  of  the  season 
or  the  bad  state  of  the  roads,  or  tempting 
you  to  delay  your  flight.  Neither  on  the 
Sabbath  day.  The  Jewish  Christians  might 
entertain  scruples  against  traveling  on 
the  Sabbath  beyond  the  legal  distance, 
which  was  about  five  furlongs.  But  even 
if  free  from  such  scruples,  they  would  be 
liable  to  detentions  on  the  roads  should 
they  attempt  to  travel  contrary  to  Jew- 
ish laws.  Besides,  at  a  time  when  fa- 
naticism was  at  its  height,  they  would 
have  been  in  the  utmost  danger  of  the 
worst  persecutions  by  the  Jews.  The  in- 
struction which  Jesus  here  gives  to  His 
disciples,  to  pray  for  alleviating  circum- 
stances at  the  consummation  of  the  woes 
foretold  here,  teaches  us  that  special  inter- 
positions of  Divine  Providence  are  de- 
pendent on  Christian  prayer. 

21.  For  "then  shall  be  great  tribulation,  such  a.s  wa.s 
not  since  the  beginnint;  of  the  world  to  thus  time,  no, 
nor  ever  shall  be.— "Dan.  ix.  26  and  xii.  1 ;  Joel  ii.  2. 

For  then.  By  the  greatness  of  the  terror, 
which  the  Lord  only  hints  at  circuitously, 
they  were  to  measure  the  swiftness  of 
their  flight.  Shall  be  great  tribulation,  &c. 
The  siege  of  Jerusalem  was  indeed  attend- 
ed with  unexampled  horrors,  as  well  as 
the  most  appalling  wickedness.  Josephus, 
who  was  an  eye-witness  of  the  sufferings 
which  our  Lord  here  predicts,  states  it  as 
his  opinion  "  that  the  misfortunes  of  all 
men,  from  the  beginning  of  the  world,  if  they 
be  compared  to  these  of  the  Jews,  are  not 
so  considerable  as  theirs  were,"  "nor  did 
any  age  ever  breed  a  generation  more 
fruitful  in  wickedness  from  the  beginning  of 
the  world." 

Not  only  did  civil  strife  rage  within  the 
city,  but  three  powerful  factions  contended 


for  the  mastery  with  such  violence  and 
hate,  that  captivity  seemed  a  far  inferior 
evil  to  the  actual  suflerings  of  the  inhabi- 
tants. The  city  was  densely  crowded  in 
consequence  of  the  multitudes  which  had 
come  up  to  the  Feast  of  the  Passover. 
Pestilence  ensued,  and,  in  consequence  of 
the  destruction  of  their  stores  by  fire, 
famine  followed  shortly  after.  The  very 
instincts  of  humanity  seemed  to  forsake 
the  people.  Women  snatched  the  food 
from  the  mouths  of  their  husbands  and 
phildren.  The  most  revolting  acts  of  vio- 
lence were  practiced  without  remorse  and 
without  rebuke ;  barbarities  were  perpe- 
trated too  disgraceful  even  to  be  described. 
The  houses,  the  very  streets  of  the  city, 
were  filled  with  dead  bodies,  which  armed 
assassins  rifled  and  mangled  with  fiendish 
exultation.  So  excessive  was  the  stench 
that  it  became  necessary  to  hurl  above 
six  hundred  thousand  corpses  over  the 
walls.  Meantime,  the  besieged  were  re- 
duced to  such  extremity  that  they  gladly 
ate  not  only  their  belts  and  shoes,  but  the 
very  filth  of  the  streets.  One  woman,  a 
mother,  as  if  unconscious  of  natural  in- 
stinct, killed,  roasted  and  devoured  her 
infant  son,  deliberately  reserving  half  for 
a  second  meal.  So  monstrous  an  iniquity 
had  been  foretold  in  prophecy  for  fifteen 
hundred  years.  (Deut.  xxviii.  56, 57  ;  Lev. 
xxvi.  29.)  It  is  plain  that  our  Lord  here 
speaks  of  the  tribulation  connected  with 
the  approaching  destruction  of  Jerusalem 
as  the  type  which  shall  be  connected  with 
His  judicial  coming. 

22.  And  except  those  days  shall  be  shortened,  there 
should  no  flesh  be  saved :  ^but  for  the  elect's  sake  those 
days  shall  be  shortened.— ^Isa.  Ixv.  8,  9 ;  Zech.  xiv.  2,  3. 

The  consequence  of  long  protracted  hos- 
tility would  probably  have  been  the  uni- 
versal destruction  of  the  Jews.  But  for 
the  i^reservation  of  the  sound  portion, 
however  small,  of  the  Jews,  and  especially 
the  Christians,  God  by  His  Providence 
shortened  the  duration  of  the  war,  as  by  the 
same  pro\ndence  He  had  protracted  the 
commencement  of  it,  in  order  to  give  time  to 
the  Christians  to  escape.  The  following 
causes  have  been  enumerated  as  contribut- 
ing to  this  result :  1.  Claudius,  A.  D.  42  or 
43,  ordered  Herod  Agrippato  stop  strength- 
ening the  walls ;  2.  In  consequence  of  their 
divisions,  the  Jews  had  made  no  prepara- 


248 


MATTHEW. 


tion  to  withstand  a  siege ;  3.  The  corn  and 
provisions  hud  been  burnt  just  before  the 
arrival  of  Titus;  4.  Titus  arrived  suddenly, 
and  the  Jews  voluntarily  abandoned  some 
part  of  the  fortification;  5.  According  to 
Josephus,  Titus  acknowledged  that  it  was 
by  God's  power  he  had  succeeded  in  cap- 
turing the  city. 

I^'^o  flesh,  no  human  life.  The  elect's  sal:e, 
&c.  Christians,  God's  chosen  and  beloved 
ones,  not  only  those  then  living  in  Pales- 
tine, but  such  as  in  future  were  to  be  gath- 
ered from  the  Jews  (Rom.  xi.  15),  and 
which  promise  depended  upon  their  con- 
tinued existence  as.a  nation.  God  specially 
loves  His  people.  They  are  jewels  among 
mankind.  He  hears  their  prayers.  All 
things  work  together  for  good  to  them. 
Happy  are  those  who  know  that  they  are 
one  of  the  number  of  God's  chosen  ones ! 
There  breathes  not  the  man  or  woman 
who  can  prove  that  he  or  she  is  not  one. 
The  promises  of  the  Gospel  are  open  to  all. 
May  we  give  diligence  to  make  our  calling 
and  election  sure !  God's  elect  are  a  people 
who  cry  unto  Him  night  and  day.  When 
Paul  saw  the  faith,  and  hope,  and  love  of 
the  Thessalonians,  then  he  knew  "  their 
election  of  God."  (1  Thes.  i.  4;  Luke 
xviii.  7.) 

23.  jThen  if  any  man  shall  say  unto  you,  Lo,  here  U 
Christ,  or  there,  believe  if  not.  24.  For  ^tliere  shall  arise 
false  Christs,  and  false  prophets,  and  shall  shew  great 
signs  and  wonders,  insomuch  that,  "if  it  were  possible, 
they  shall  deceive  the  very  elect.  25.  Behold,  I  have 
told  you  before.  26.  Wherefore  if  they  shall  say  unto 
you.  Behold,  he  is  in  the  desert :  go  not  forth :  Behold, 
he  U  in  the  secret  chambers,  believe  it  not. 

jMark  xiii.  21:  Lukexvii.  23  and  xxi.  8.  »Deut.  xiii. 
1,  verse  5, 11 ;  2  Thes.  ii.  9,  10,  11 ;  Rev.  xiii.  13.  ajohn 
Vl.  37  and  x.  28,  29 ;  Rom.  vui.  28,  29,  30 ;  2  Tun.  ii.  19. 

Lo,  here  is  Christ,  &c.  The  local  Mes- 
siahs who  would  start  up  in  different 
places,  or  might  be  rumored  to  have  started 
up,  would  prove  deceivers.  This  warning 
was  the  more  important,  inasmuch  as  the 
notion  that  the  coming  of  Christ  would  be 
at  the  destruction  of  Jerusalem,  was  liable 
to  lead  them  to  credit  false  deliverers,  by 
which  the  Jews  were  deluded  in  immense 
numbers  to  their  own  destruction.  This 
warning  is  unquestionably  also  meant  to 
apply  to  the  time  immediately  preceding 
the  second  advent.  False  Christs,  false 
prophets  and  pretenders  to  Divine  com- 
mission may  be  expected  in  the  latter 
days,  and  believers  must  be  on  their  guard 
against  them.  (See  2  Thes.  ii.  1-10.)  There 


are  false  churches,  as  well  as  false  Christs, 
and  the  true  spouse  is  known  by  the  same 
marks  with  the  true  bridegroom.  (See  on 
verses  4,  5,  11.) 

Tliere  shall  arise fahe  Clirists,  &c.  Josephus 
informs  us  that  false  prophets  and  impost- 
ors prevailed  on  multitudes  to  follow  them 
into  the  desert,  promising  there  to  display 
prodigies  and  signs,  but  that  those  who 
listened  to  them  suffered  the  just  punish- 
ment of  their  fol'y,  and  were  either  slain 
or  dispersed  by  the  Roman  governor.  One 
such  case  of  imposture  on  the  part  of  an 
Egyptian  is  found  alluded  to  in  the  Acts 
(xxi.  38). 

Insomuch  that  if  it  were  possible,  &c.  (See 
verse  22.)  Implying  that  this,  though  all 
but  done,  would  prove  impossible.  (See  2 
Thes.  ii.  9-12.)  Behold,  Ihare  told  you  before. 
I  have  now  forewarned  you  against  these 
impostors.  WJierefore,  i.  e.,  in  view  of  the 
warning  now  given  you.  They  shall  say,  &c. 
This  refers  to  such  persons  as  professed  to 
have  found  the  Messiah.  Our  Lord  had 
just  told  them  that  the  seduction  of  the 
elect  would  prove  impossible,  but  since  this 
would  be  all  but  accomplished,  He  bids 
them  "take  heed,"  be  on  their  guard,  as 
the  proper  means  of  averting  that  catas- 
trophe. 

27.  i>For  as  the  lightning  cometh  out  of  the  ea.st,  and 
shineth  even  vinto  the  west,  so  shall  also  the  coming  of 
the  Sou  of  man  be.— i' Luke  xvii.  24. 

The  coming  of  false  Christs  would  be  on 
earth,  while  the  next  coming  of  Jesus 
would  be  in  the  sky,  like  the  lightning 
flashing  along  the  firmament.  It  is  here 
distinctly  declared  that  His  second  advent, 
when  it  does  take  place,  will  be  so  sudden, 
so  clearly  marked,  and  so  unmistakable, 
that  true  believers  shall  at  once  recognize 
it  as  the  coming  of  their  King.  Christians 
are  thus  assured  that  when  the  Saviour 
comes,  they  shall  see  Him,  wherever  they 
may  be,  or  whatever  they  may  be  doing. 
Only  aferv  discijjles  saw  Him  ascend  in  the 
clouds  from  the  Mount  of  Olives,  but  every 
eye  shall  behold  Him  when  He  comes 
again.  How  exceedingly  great  will  be  the 
brightness  of  that  day !  When  the  Lord 
Jesus  appeared  to  the  persecuting  Saul, 
the  light  was  beyond  the  brightness  of  the 
sun  at  noonday,  and  its  dazzling  splendor 
blinded  the  eyes  of  the  astonished  man. 
(Acts  xxvi.   13.)      But   when   He   comes 


CHAPTER   XXIV. 


249 


again,  the  light  will  spread  over  the  whole 
world,  saints  will  be  strengthened  to  gaze 
upon  the  scene,  and  will  be  changed  into 
the  image  of  their  Lord,  while  impenitent 
sinners  will  find  the  day  of  brightnctis  a  day 
of  darkness  to  them.  (Amos  v,  18-20.)  The 
suddenness  of  Christ's  second  appearing  is 
a  solemn  thought.  It  ought  to  make  us 
study  a  continued  preparedness  of  mind. 
Our  heart's  desire  and  endeavor  should  be 
to  be  always  ready  to  meet  the  Lord. 
(Eev.  xvi.  15.) 

28.  cFor  whoresoever  the  carcass  is,  there  will  tiie 
eagles  be  gatliered  together, 
cj ob  xxxix.  a) :  Lulie  xvii.  37. 

The  carcass  is,  &c.  This  proverbial  ex- 
pression is  generally  understood  as  refer- 
ring to  the  Romans,  suddenly  and  openly 
gathered  together  for  the  destruction  of 
Jerusalem.  It  denotes  that  where  sin 
and  crime  abound,  God's  judgments  will 
be  sure  to  follow.  Under  the  general 
name  eagle,  the  Bible  includes  the  vulture, 
a  well  known  bird  of  prey,  which  is  proba- 
bly here  meant,  as  eagles  rarely,  if  ever, 
feed  upon  dead  carcasses.  Probably  this 
expression  will  only  be  fully  understood 
at  our  Lord's  second  coming.  Let  us  not 
be  too  curious  to  pry  into  the  "secret 
things"  which  "belong  unto  the  Lord.'' 

29.  'iimmpdiately  after  the  tribulation  of  those  days, 
fsliall  the  sun  be  darki-ncfi,  and  tbf  moon  shall  not  give 
her  light,  and  the  stars  shall  I'all  IVoni  heaven  and  the 
powers  of  till'  lieavi'ns  shall  b(>  shaken  : 

dDau.  vii.  U,  12.  «Isa.  .xiii.  10;  Ezek.  xxxii.  7:  Joel  ii. 
10,  31  and  iii.  1.5 ;  Amos  v.  20  and  viii.  9 ;  Mark  xiii.  34 ; 
Luke  xxi.  25 ;  Acts  ii.  20;  Rev.  vi.  12. 

"  The  words,  those  days,"  says  a  learned 
commentator,  with  whom  we  agree,  in  his 
interpretation  of  the  passage,  "  here  refer 
to  the  latter  days  implied  in  Luke  xxi. 
24,  of  which  Matthew  has  preserved  but  a 
fragment.  The  those  days  of  this  verse, 
then,  are  the  days  of  the  great  jDeriod  of 
which  the  eagles  and  the  carcass  in  the  pre- 
ceding verse  are  a  fragmentary  symbol. 
This  symbol  is  a  broken  label  of  the 
whole  period  between  the  downfall  and 
the  advent,  Luke  supplying  the  condensed 
remainder  of  the  label.  The  contrast  lies 
between  the  slow  expansion  of  that  period 
and  the  suddenness  of  the  advent  to  break 
and  close  it.  Immediately,  suddenly,  after 
the  '  tribulation '  following  the  those  days 
of  the  treading  down  of  Jerusalem,  and 
the  fullness  of  the  Gentiles,  shall  the  ad- 
vent take  place.    The  phrase  those  days 


thus  stands  in  contrast  with  the  phrase 
'  these  things,'  in  the  Apostles'  question. 
(Mark  xiii.  4  ;  Luke  xxi.  7.)  The  period 
of  the  destruction  and  the  perit.d  of  the 
advent  stand,  as  the  Lord  inu;nded,  in 
stupendous  contrast."  If  we  ask,  When 
shall  the  second  advent  take  place?  Mark 
answers,  It  is  in  those  rfoj/.s  which  are  afi>  r 
that  (Jewish)  tribulation.  If  we  ask,  in 
what  part  of  those  daysf  IMatthew  will 
answer.  Immediately  after  the  (mundane) 
tribulation  of  lliose  days.  We  have  then 
this  parallel :  a  tribulation  including  Jeru- 
salem's destruction,  a  tribulation  ending 
in  the  world's  judgment.  Thtit  a  tribula- 
tion is  to  precede  the  second  advent  is  the 
clear  doctrine  of  Scripture.  Thus,  in  Rev. 
XX.  7-10,  at  the  close  of  the  millenial 
thousand  years,  Satan,  who  had  been 
bound  during  that  period,  is  let  loose,  and 
with  his  armies  besieges  the  camp  of  the 
saints  just  before  the  appearance  of  the 
judgment  throne.  And  in  2  Peter  iii.: 
"  In  the  last  days  scoffers  shall  come,"  &c. 
Of  this  truth  the  Jewish  tradition  gives  a 
shadowing,  in  the  doctrine  that  a  desperate 
tribulation  shall  precede  Messiah's  advent. 

riiQ  Jews  (as  Kvinoel  observes)  expected 
that  great  calamities  Avould  precede  the 
advent  of  the  IMessiah,  yet  at  the  time 
when  these  calamities  should  have  reached 
their  height  they  hoped  that  He  would 
unexpectedly  appear." 

SJiall  the  sun  be  darlrned,  &c.  Both  Jose- 
phus  and  Tacitus  tell  us  that  a  A-ariety  of 
astonishing  signs  and  prodigies  preceded 
the  calamities  that  impended  over  the 
Jews.  (See  on  verse  7.)  The  frame  of 
nature  was  convulsed  when  the  law  of  God 
was  given  at  Sinai,  and  when  Christ  died 
on  the  cross.  It  was  known,  even  from 
the  Old  Testament,  that  fearful  signs  in 
the  realm  of  nature  would  herald  the  day 
of  the  Lord.  (See  Jer.  iv.  23 ;  Joel  ii.  30, 
&c.)  It  may  well,  therefore,  be  expected 
that  Christ's  return  to  judge  the  world  will 
be  accompanied  with  cosmic  changes  and 
revolutions. 

30.  fAnd  then  .shall  appear  the  sign  of  the  Son  of  man 
in  heaven :  eand  then  shall  all  the  tribes  of  the  earth 
mourn,  hand  they  shall  see  the  Son  of  man  coming  in 
the  clouds  of  heaven  witli  power  and  gi-eat  glory. 

fDan.  vii.  1,3.  gZech.  xii.  12.  tchap.  xvi.  27;  Mark 
xiii.  26;  Rev.  i.  7. 

The  sign  of  the  Son  of  man.  As  our  Lord 
does  not  say  wherein  this  sign  shall  con- 


250 


MATTHEW. 


sist,  the  commentator,  as  a  matter  of  course, 
does  not  know.  This  much,  however,  is 
certain,  that  all  the  inhabitants  of  the 
earth  will  thereby  be  convinced  of  the 
nearness  of  Christ's  coming  to  judgment, 
as  lightning  filling  the  whole  horizon  fore- 
bodes the  impending  storm.  As  the  sign 
mentioned  liere,  and  those  in  verse  29, 
are  the  efl'ects  of  Christ's  coming,  there  is 
no  contradiction  in  these  verses  of  the 
repeated  declaration  that  the  coming  will 
be  without  warning,  and  sudden.  It  is 
just,  that  He  should  appear  for  His  glory, 
in  His  own  natural  gi'eatness  and  majesty, 
who,  for  our  salvation,  was  pleased  to 
appear  mean,  abject,  and  contemptible  to 
the  eyes  of  men. 

Then  shall  all  the.  tribes  of  the  earth  mourn, 
that  is,  all  unbelievers,  all  hypocrites,  all 
enemies  of  Christ.  And  they  shall  see,  &c. 
The  appearance  of  Jesus  will  be  visible  to 
all.  "  Every  eye  shall  see  Him."  (Acts  i. 
9-12  ;  also  Rev.  xix.  11.)  Whoever  has 
despised  the  Son  of  man  in  His  humil- 
ity, shall  be  forced  to  see  Him  in  all  His 
majesty  and  power.  Those  to  whom  His 
state  of  weakness  and  humiliation,  at  His 
first  coming,  has  been  an  occasion  of  scan- 
dal and  incredulity,  shall,  in  the  power  and 
glory  of  His  second,  behold  their  infidelity 
confounded. 

31.  iAnd  he  shall  send  hw  angels  with  a  great  sound 
of  a  trumpet,  and  they  shall  gather  together  his  elect 
from  the  lour  winds,  trom  one  end  of  heaven  to  the 
other.— 'Chap.  xiii.  41 ;  1  Cor.  xv.  52 ;  1  Tlies.  iv.  16. 

His  angels.  (See  on  xiii.  41.)  Angels  are 
spoken  of  as  the  ministers  of  Divine  provi- 
dence, the  instruments  by  which  God 
accomplishes  His  purposes.  (Ps.  xxxiv.  7, 
xci.  11,  12,  ciii.  21.)  With  a  great  sound,  &c. 
The  Jewish  assemblies  used  to  be  called 
together  by  the  sound  of  a  trumpet,  as 
ours  are  by  bells.  (Num.  x.  2 ;  Judg.  iii. 
27.)  Our  Saviour  speaking  to  the  Jews, 
described  the  assembling  of  the  people  at 
the  last  day  in  a  way  which  would  be  pe- 
culiarly clear  and  impressive  to  them. 
(See  1  Cor.  xv.  52 ;  1  Thes.  iv.  16;  Rev.  xi. 
15.)  And  they  sliall  gather  together,  &c.  Here 
the  resurrection  of  the  elect  (the  first 
resurrection,  primarily)  is  declared.  Prop- 
erly, "  gather  together  into  one  place,"  that 
is,  to  the  Son  of  mtm  where  He  is  just  about 
to  make  His  appearance  on  earth. 

His  elect,  that  is.  His  chosen  people,  the 


followers  of  Christ.  With  the  appearance 
of  the  Lord,  His  Church  also,  hitherto 
scattered  and  concealed  among  the  nations, 
will  be  fully  united  and  appear  in  festal 
array.    The  bride  of  Rev.  xxi.  9.  The  four 

winds one  end  of  heaven  to  the  other. 

The  original  word  for  end  signifies  any 
extremUy.  Where  earth  ends,  there  heaven 
begins :  hence  also  mountains  and  heavens  are 
sometimes  made  ijarallel.  (2  Sam.  xxii.  8 ; 
Ps.  xviii.  7.)  The  four  winds  are  spoken  of, 
as  there  are  said  to  be  "  four  corners  of  the 
earth."  (See  Isa.  xliii.  5.  6 ;  Matt.  viii.  11 ; 
Ezek.  xxxvii.  9 ;  Zech.  ii.  6 ;  Rev.  vii.  1.) 
In  the  daj'  of  judgment  true  Christians 
shall  be  perfectly  safe.  Then,  the  mighty 
angels  who  rejoiced  in  heaven  when  each 
sinner  reiiented,  shall  gladly  catch  up  the 
people  of  Christ  to  meet  their  Lord  in  the 
air.  Then,  too,  the  saints  of  every  age  and 
every  tongue  shall  be  assembled  out  of 
every  land.  All  shall  be  there,  from  righ- 
teous Abel  down  to  the  last  soul  that  is 
converted  to  God — from  the  oldest  patri- 
arch down  to  the  little  infant  that  just 
breathed  and  died.  Let  us  think  what  a 
happy  gathering  that  will  be,  when  all  the 
Yamily  of  God  are  at  length  together. 

32.  Now  learn  ka  parable  of  the  fig  tree ;  When  his 
branch  is  yet  tender,  and  putteth  forth  leaves,  ye  know 
that  summer  ?s  nigli :  33.  So  likewise  ye,  when  ye  shall 
see  all  these  things,  know  Uhat  it  is  near,  even  at  the 
doors.— i^liuke  xxi.  29.    'James  v.  9. 

This  comparison  was  designed  by  our 
Lord  to  show  that  the  signs  of  which  He 
had  spoken  were  as  indubitably  precursors 
of  the  appearance  of  the  Son  of  man,  as  the 
si:>routing  of  the  fig  tree,  and  other  trees, 
was  an  indication  of  the  approach  of  sum- 
mer. Whoever  sees  the  one,  knows  then 
of  himself  that  the  other  is  at  hand.  As 
in  the  kingdom  of  nature,  so  in  the  king- 
dom of  Providence,  there  is  a  sequence  of 
one  event  on  another.  When  ye  shall  see, 
&c.  Our  Lord  here  teaches  that  His  king- 
dom will  not  be  near  until  after  a  period 
of  fearful  wars  and  tribulation.  (See  Luke 
xxi.  31.) 

Let  us  pursue  the  hint  which  Christ  is 
here  pleased  to  give  us,  by  accustoming 
ourselves  to  look  upon  this  present  world, 
its  elements  and  seasons,  as  a  representa- 
tion of  the  world  to  come.  Sensual  and 
sordid  persons  look  upon  the  spring  as  a 
time  which  is  favorable  to  their  pleasures 
and  their  covetousness :    true  Christians 


CHAPTER   XXIV 


251 


look  upon  this  general  resurrection  of 
nature  as  a  slight  draught  of  the  resurrec- 
tion of  the  children  of  God,  and  as  a  sign 
of  the  approach  of  the  Sun  of  Righteous- 
ness. 

34.  Verily  I  say  unto  you,  mThis  Keneration  shall  not 
pa-ss.  till  all  these  things  be  fuUillert. 

mChiip.  xvi.  28,  and  .\xiii.  3U;  Mark  xiil.  30;  Luke 
xxi.  32. 

Commentators  widely  differ  as  to  the 
meaning  of  this  difficult  verse.  It  would 
only  be  perplexing  to  state  the  numerous 
and  various  interpretations  it  has  received. 
Its  true  signification  appears  to  be,  "  This 
generation  shall  not  pass  away  without 
the  beginning  of  the  end  of  the  world, 
here  foretold  you,  having  come  to  pass,  in 
the  actual  destruction  of  Jerusalem."  The 
justness  of  this  interpretation  is  rendered 
the  more  probable  if  we  connect  the  verse 
with  the  question  in  verse  3,  as  referring 
to  the  destruction  of  the  temple.  Jerusa- 
lem was  taken  A.  D.  70,  or  forty  years 
after  this  prediction.  It  was,  therefore, 
within  the  lifetime  of  many  then  living. 

Many  eminent  men  regard  the  Saviour 
as  teaching  here,  that  until  He  returns  to 
this  earth,  the  Jews  will  always  remain  a 
separate  people.  Certainly,  the  continued 
existence  of  this  people  as  a  distinct  nation 
is  a  great  miracle.  Without  a  land,  with- 
out a  king,  without  a  government,  scat- 
tered and  dispersed  over  the  world  for 
eighteen  hundred  years,  the  Jews  are 
never  absorbed  among  the  people  of  the 
countries  where  they  live,  like  Frenchmen, 
Englishmen  and  Germans,  but  "dwell 
alone."  Nothing  can  account  for  this  but 
the  finger  of  God.  The  Jewish  nation 
stands  before  the  world  a  crushing  answer 
to  infidelity,  and  a  living  book  of  evidence 
that  the  Bible  is  true. 

35.  "Heaven  and  earth  shall  pa.ss  away,  but  my 
words  shall  not  pass  away. 

nPs.  cii.  26 ;  Isa.  li.  6 ;  Jer.  xxxi.  a5,  36 ;  chap.  v.  18 ; 
Mark  xiii.  31 ;  Luke  xxi.  33 ;  Heb.  i.  11. 

This  was  a  peculiarly  strong  and  solemn 
mode  of  declaring  the  certainty  of  the 
whole  prophecy  being  fulfilled.  The  words 
evidently  reach  far  beyond  the  destruction 
of  the  Jewish  State.  The  heavens  were 
to  pass  away  like  a  scroll,  at  our  Lord's 
coming.  But  His  word  was  to  stand  for- 
ever. Nothing  could  prevent  its  being 
accomplished.  Possibly  there  is  an  allu- 
sion to  the  new  heavens  and  new  earth 
which  are  to  succeed  the  destruction  of 


the  earthly  economy.     (2  Peter  iii.  12,  13  ; 
Heb.  i.  11,  12;  Isa.  li.  6;  Rev.  xxi.  1.) 

36.  "But  of  that  day  and  hour  knoweth  no  man,  no, 
not  the  anjjels  ol' heaven,  I'but  my  l'';ilher  only. 

"Mark  xiii.  32:  Acts  i.  7;  1  Thes.  v.  2;  2  Peter  iii.  10. 
pZech.  xiv.  7. 

As  to  the  teini)le  and  the  city,  the  Lord 
shows  the  time  (verse  32-34) ;  as  to  the 
world,  He  declares  here  that  the  day  and 
the  hour  are  unknown.  But  implies  a  con- 
trast ;  these  and  Utis  (verse  34)  refer  to  the 
near,  that  to  the  distant.  If,  however,  the 
former  time  is  defined  with  some  latitude, 
that  day  and  hour  is  much  less  definitely 
indicate^l  here  ;  and  yet  He  does  not  speak 
of  a  day  and  hour  without  cause.  Day  is 
a  whole,  Jiour  a  part.  Knoweih  no  man,  &c. 
It  has  been  a  matter  of  much  controversy 
even  among  the  firmest  believers  in  the 
proper  Divinity  of  Christ,  whether  this 
statement  concerning  the  Son,  means  that 
He  was  not  at  that  time  in  possession  of  the 
knouiedge  referred  to,  or  simply  that  it  was 
not  among  the  Hi  ings  ivhich  he  had  received, 
to  commimicate.  The  Greek  word  which 
properly  signifies,  "  I  knew,"  when  used 
in  the  sense  of  the  Hebrew  conjugation, 
Hiphil,  as  it  here  seems  to  be,  signifies,  I 
make  another  to  know,  I  declare.  The  word 
has  this  meaning  without  dispute  (1  Cor.  ii. 
2),  "  I  determined  to  know  nothing  among 
you  but  Jesus  Christ,  and  Him  crucified," 
i.  e.,  I  determined  to  make  known,  to 
preach  nothing  among  you,  but  Jesus 
Christ.  So,  also,  in  this  passage,  "  But  of 
that  day  and  that  hour,  none  maketh  you 
know,"  none  hath  power  to  make  you 
know  it  (just  as  the  phrase,  Matt.  xx.  23, 
"  is  not  mine  to  give,"  signifies,  "  is  not  in 
my  power  to  give"),  "no,  not  the  angels, 
neither  the  Son,  but  the  Father." 

In  support  of  this  interpretation,  we 
h  ave  our  Lord's  way  of  speaking  of  His  com- 
munications to  men,  as,  for  example,  in 
such  passages  as  these :  "  And  what  He 
hath  seen  and  heard,  that  He  testifieth." 
"  I  speak  to  the  world  those  things  that  I 
have  heard  of  Him."  "  The  Father  which 
sent  me,  He  gave  me  a  commandment 
what  I  should  say  and  what  I  should 
speak."  (John  iii.  32,  viii.  26,  xii.  49.)  In 
this  view,  as  the  precise  time  of  Christ's 
coming  was  certainly  not  in  His  in- 
structions, as  He  had  not  " seen  and  heard" 
it,  and  so  could  not  "testify"  it,  as  He  had 


252 


MATTHEW 


no  commiinication  from  His  Fa.ther  on 
that  subject,  it  is  not  difficult  to  under- 
stand how  He  might,  in  this  sense,  after 
saying  that  neither  men  nor  angels  knew 
it,  add,  that  Himself  knew  it  not,  without 
the  danger  of  lowering,  even  in  the  minds 
of  His  half-instructed  disciples,  the  im- 
pression of  His  Omniscience,  which  everj^ 
fresh  communication  to  them  only  tended 
to  deepen. 

Jesus  had  a  human  as  well  as  Divine 
nature,  and  His  humanity  was  comj^lete, 
or,  in  other  words.  His  human  nature  was 
limited,  like  ours,  in  its  mental  capacities. 
Hence,  the  ignorance  of  the  Son  here  re- 
ferred to  involves  no  greater  difficulty 
than  what  is  said  by  Luke  (ii.  52),  that  He 
"  increased  in  wisdom,  and  in  favor  with 
God  and  man,"  which  certainly  could  not 
be  predicated  of  His  Divine  nature.  The 
fact  that  our  Lord  possessed  two  natures, 
the  Divine  and  human,  each  complete, 
and  neither  of  the  two  interfering  with  or 
modifying  essentially  the  attributes  of  the 
other,  is  distinctly  and  abundantly  re- 
vealed in  Scripture.  The  manner  of  their 
co-existence  in  one  person,  in  such  dis- 
tinctness and  yet  intimate  union,  is,  of 
course,  wholly  beyond  our  comprehension. 
It  is  possible,  however,  that  this  union  is 
more  inexplicable  than  the  union  of  our 
soul  and  body,  solely  because  it  occurs 
but  once  and  has  no  analogy. 

How  remarkable  it  is  that  the  time  of 
Christ's  second  coming  should  be  concealed 
from  the  knowledge  of  every  creature! 
Angels  know  not  the  time,  they  know  not 
when  they  shall  be  summoned  to  attend 
their  King  in  His  chariot  of  clouds.  Devils 
know  not  the  time,  they  know  not  when 
they  shall  be  immured  in  their  dark  prison, 
and  no  longer  permitted  to  tempt  the  in- 
habitants of  the  earth,  and  of  the  sea. 
Wickedmen  know  not  the  time, they  know 
not  when  their  day  of  grace  will  end. 
Righteous  men  know  not  the  time,  they 
know  not  when  they  shall  be  caught  up 
to  meet  their  Lord  in  the  air. 

37.  But  as  the  days  of  Noe  u>ej-e.  so  shall  also  the 
coming  of  the  Son  of  man  be.  38.  qFor  a.s  In  the  (lavs 
that  were  before  the  flood  thev  were  eatins  and  drink- 
mg,  marr.vins  and  gi vincr  in  marriago,  until  the  dav  Uiat 
Noe  entered  into  the  ark.  X).  And  knew  not  until  the 
flood  came,  and  took  them  all  awav,  so  shall  also  the 
coming  of  the  Son  of  man  be. 

iGen.  vi.  3,  4,  5 ;  Luke  xvii.  2fi :  1  Peter  iii.  20. 

As  the  days  of  Noe  were.    Although  the 


coming  of  our  Lord  will  be  the  perfect  re- 
demption of  His  disciples  out  of  all  tribu- 
lation (Luke  xxi.  28),  it  is  here  represented 
especially  as  a  judgment  upon  the  godless 
and  unbelieving  world,  and  this  judgment 
is  typified  in  the  fate  of  the  contempora- 
ries of  Noah.  The  same  illustration  is  used 
in  2  Peter  iii.  5,  6,  and  the  parallelism 
shows  that  it  is  the  judgment  day  alone 
that  is  the  present  subject.  We  here  have 
a  very  solemn  picture  of  what  the  state  of 
the  world  will  be  when  the  Son  of  man 
returns. 

So  sJicdl  also  the  coming  of  the  Son  of  man 
be.  The  days  preceding  His  second  advent, 
just  as  the  days  of  Noah  were  the  days 
preceding  the  flood.  (See  Luke  xvii.  26, 
27.)  It  should  be  noted  that  the  univer- 
sality of  the  flood  is  asserted  in  both  pas- 
sages, and  thus  valuable  collateral  evidence 
is  furnished  of  the  totality  of  that  catastro- 
phe, as  recorded  in  Genesis.  In  the  days 
of  Noah,  the  old  world  being  entirely  un- 
affected with  the  admonitions  he  gave 
them  while  building  the  ark,  and  with  the 
threatenings  which  he  then  denounced, 
w^ent  on  as  usual,  following  their  ordinary 
occupations,  and  pursuing  their  pleasures, 
both  lawful  and  unlawful,  in  great  security, 
even  until  the  point  of  time  when  Noah 
took  possession  of  the  ark.  The  conse- 
quence Avas,  that,  ere  they  were  aware,  the 
flood  came  and  destroyed  all  except  those 
who  were  in  the  ark.  It  is  thus  jjlainly 
taught  that  the  coming  of  Jesus  will  be 
unlooked  for  by  the  mass  of  mankind. 

40.  'Then  shall  two  be  in  the  field,  the  one  shall  be 
taken,  and  the  other  left.  41.  Two  u-omen  sliall  lj(  i^rind- 
ing  at  a  mill ;  the  one  shall  be  taken,  and  the  other 
left.— rLuke  xvii.  34,  &c. 

In  the  field,  pursuing  their  daily  labor. 
Two  women,  &c.  Corn  was  then  ground,  as 
it  still  is  in  the  East,  by  a  hand-mill,  and 
generally  by  women.  (See  Ex.  xi.  5,  also 
Isaiah  xlvii.  2.)  The  Saviour  in  these 
verses  strengthens  His  admonitions  still 
more  by  allusion  to  the  definitive  terrible 
division,  which  will  coincide  with  the  great 
decision.  At  His  coming,  that  will  be  torn 
asunder  which  outwardly,  as  well  as  in- 
wardly, appeared  to  be  as  closely  as  possible 
joined  together.  Two — one  is  a  Christian, 
the  other  is  a  sinner.  One  of  the  men 
may  have  just  vented  his  profane  oaths, 
while  the  other  may  have  reproved  him, 


CHAPTER   XXIV, 


253 


and  reminded  him  of  the  future  judgment. 
Both  women  may  that  morning  have  sung 
the  same  hymn,  but  one  was  an  humble 
beUever,  and  the  other  a  lover  of  the  world. 
Men  save  and  lose  their  souls  in  all  places, 
states,  and  conditions.  Home  are  lost 
while  laboring  for  the  necessaries  of  life, 
by  allowing  the  noise  and  hurry  of  their 
employments  to  hinder  them  from  hearing 
the  voice  of  God  and  the  warnings  of 
approaching  calamity. 

42.  'Watch  therefore,  for  ye  know  not  what  hour  your 
Lord  doth  come. 

sChap.  XXV.  13;  Mark  xiii.  ;5.3,  ifcc. ;  Luke  xxi.  36. 

Be  wakeful,  vigilant,  always  on  your 
guard,  that  you  may  not  be  taken  una- 
wares. We  are  kept  uncertain  concern- 
ing the  precise  time  of  our  Lord's  coming, 
that  we  may  be  always  ready.  (See  Luke 
xii.  40.)  He  who  made  us  is  acquainted 
with  all  the  secret  springs  of  our  nature. 
He  knows  that  when  we  have  a  long  time 
before  us  we  are  disposed  to  loiter.  There 
is  a  spirit  of  sloth  and  delay  that  steals 
over  our  hearts,  which  nothing  overcomes 
so  much  as  the  idea  that  the  opportunity 
for  exertion  may  soon  be  past.  The  com- 
ing here  referred  to  is  the  same  as  in  verse 
39.  We  must  not  be  like  the  world  in  the 
time  of  the  flood,  slumbering  and  revelling, 
but  watch,  for  it  will  be  a  sudden  event. 
(Heb.x.37.)  Christians  are  to  be  frequent  in 
prayer,  and  continually  in  a  prayerful  frame 
of  mind.  (See  Luke  xviii.  L)  Watching 
and  praying  are  here  joined  together,  as 
in  Matt.  xxvi.  41,  1  Peter  iv.  7.  8. 

43.  t  'But  know  this,  that  if  the  good  man  of  tlie  house 
had  known  in  what  watch  the  tliief  would  come,  he 
would  have  watched,  and  would  not  have  suffered  his 
house  to  be  broken  up. 

tLuke  xii.  39 ;  1  Thes.  v.  2 ;  2  Peter  iii.  10 :  Rev.  iii.  3 
and  xvi.  15. 

The  good  man  of  the  house,  that  is  house- 
holder simply.  The  word  good  implies  here 
no  moral  character.  In  the  northern 
parts  of  Great  Britain  the  master  of  the 
house  is  still  called  "the  good  man  of  the 
house"  and  the  mistress  "the  good  icoman." 
Had  knovm,  &e. — had  been  warned,  as  you 
are  warned ;  especially  if  he  had  known  in 
what  watch  the  thief  would  come,  he  would 
have  kept  watch  against  his  approach, 
and  not  have  suffered  his  house  to  be  broken 
up,  i.  e.,  be  digged  through,  for  the  walls 
of  the  Eastern  houses  are  often  of  clay, 
and  the  house  would  be  attacked  by  exca- 
vation.   It  is  noticeable  how  frequently 


the  coming  of  the  day  of  the  Lord  is 
compared,  in  all  manner  of  forms,  with 
the  coming  of  the  thief.  (1  Thes.  v.  2,  6, 
St.  2  Peter  in.  10;  Rev.  iii,  3,  xvi.  15.) 
Life  is  the  time  of  probation.  It  is  tlie 
watch  time  in  which  we  are  to  be  on  the 
alert  for  the  coming  of  the  Son  of  man. 

44.  uTherefore  be  ye  aLso  ready :  for  in  such  an  hour 
as  ye  think  not  the  Son  of  man  cometh. 

"Chap.  XXV.  13;  1  Thes.  v.  (i. 

Therefore,  i.  e.,  because  your  situation  is 
like  that  of  the  householder,  in  the  sud- 
den and  unexjiected  test  to  which  your 
watchfulness  will  be  put.  (See  on  verse 
42.)  Be  ye  also  ready.  Be  in  a  state  of 
constant  readiness.  For  in  such  an  hour, 
&c.  The  individual  death  is  the  virtual 
coming  of  the  Son  of  man.  Not  that  the 
coming  of  the  Son  of  man  here  is  death, 
nor  truly  to  be  identified  with  death,  but 
the  being  on  the  Avatch  for  judgment  is 
pressed  instead  of  the  being  on  the  watch 
for  death,  inasmuch  as  death  is  nothing 
but  a  passage  to  judgment.  This  is  a 
Ijoint  which  our  blessed  Master  fre- 
quently presses  upon  our  notice.  Chris- 
tians should  strive  to  be  always  on  their 
guard.  They  should  behave  like  the 
sentinel  of  an  army  in  an  enemy's  land. 
They  should  resolve  by  God's  grace  not  to 
sleep  at  their  post.     (1  Thes.  y.  6.) 

45.  ^Who  tlien  is  a  faithful  and  wise  servant,  whom 
his.lord  liath  made  ruler  over  his  household,  to  give 
them  meat  in  due  season  ? 

iLuke  xii.  42;  Acts  xx.  28;  1  Cor.  iv.  2;  Heb.  iii.  5. 

Who  then,  &c. — Avhoever,  and  whenever, 
and  wherever  he  is  ?  This  question  the 
Lord  asked  in  order  to  arouse  and  exhort 
every  one  to  ask  himself  the  question,  Is 
it  I  ?  •  As  the  steward  was  burdened  with 
the  care  of  the  whole  domestic  establish- 
ment, his  post  was  in  the  fullest  sense  one 
of  confidence,  and  therefore  faithfulness 
in  every  respect  was  required.  Over  his 
household.  The  construction  of  the  origi- 
nal refers  to  a  constant  and  vigilant 
oversight,  as  though  his  authority  and 
supervisfon  rested  upon  his  charge  contin- 
ually. We  must  be  faithful  in  performing 
the  duties  of  our  state  in  the  time  of  our 
life,  if  we  would  be  found  at  that  of  death 
employed  in  the  work  which  God  has 
committed  to  our  care.  Observe  here  two 
main  qualities  in  a  pastor.  1.  Fidelity  in 
not  appropriating  to  himself  the  gifts  of 
God,  as  time,  talents,  &c.     2.  Prudence  in 


254 


MATTHEW. 


employing  them  to  the  profit  of  his  house- 
hold, wliidi  is  the  church.  Whoever 
remembers  that  he  is  only  a  steward,  is 
far  from  desiring  to  command  and  dispose 
of  everything  as  master.  God  will  be 
served  in  His  Qwn  way,  not  in  ours. 
To  give  them  meat^  &c.  The  family  is 
here  properly  the  Church  of  God,  con- 
sidered as  a  great  congregation,  through 
all  ages,  waiting  for  the  coming  of  Christ. 
It  is  that  Church  of  all  ages  to  whom  He 
said  of  the  Lord's  supper,  "  Ye  do  show 
forth  the  Lord's  death  until  He  come."  It 
is  a  great  part  of  pastoral  prudence  to 
give  the  proper  portion,  and  to  do  it  in 
due  season. 

46.  yBIeased  is  that  servant,  whom  his  lord  when  he 
Cometh  shall  find  so  doing.  47.  Verily  I  say  unto  you, 
That  =he  shall  make  him  ruler  over  all  his  goods. 

jKev.  xvi.  15.    zChap.  xxv.  21 ;  Luke  xxli.  29. 

So  doing.  This  refers  to  verse  45,  where 
the  Christian  is  represented  as  a  faithful 
and  wise  servant,  &c.  This  conduct  includes 
1.  A  diligent  attention  to  our  own  siiiritual 
concerns;  2.  An  anxiety  for  the  welfare 
of  others ;  3.  Zeal  for  the  glory  of  God ;  4. 
The  happiness  secured — "blessed"  with 
all  spiritual  blessings  in  life  and  death,  in 
time  and  eternity.  Miserable  then  is  he 
whom  death  surprises  either  doing  evil  or 
doing  nothing,  or  doing  that  which  God 
does  not  require  of  him.  No  one  should 
ever  quit  his  post  of  duty,  either  through 
discouragement,  or  idleness,  or  indiffer- 
ence. Ruler  over  all  Ms  goods,  simply  the 
image  of  his  Master,  drawn  from  the  custom 
of  appointing  a  competent  or  favorite  ser- 
vant to  be  head  steward,  as  was  Joseph  in 
the  house  of  Potiphar.  The  more  extended 
sphere  of  action  is  represented  as  the 
reward  of  fidelity.  The  labor  is  great,  but 
the  reward  is  without  measure.  We  should 
be  able  to  comi^rehend  it,  could  we  com- 
prehend all  the  riches  of  God,  that  is,  God 
Himself. 

48.  But  and  if  that  evil  servant  shall  say  in  his  heart. 
My  lord  delayeth  his  coming:  49.  And  shall  begin  to 
smite  hii  fellow-servants,  and  to  eat  and  drink  with  the 
drunken;  .50.  The  lord  of  that  servant  shall  come  in  a 
day  when  he  looketh  not  for  him,  and  in  an  hour  that 
heis  not  aware  of,  .51.  And  shall  cut  him  asunder,  and 
appoint  him  his  portion  with  the  hypocrites:  ^there 
sliall  be  weeping  and  gnashing  of  teeth. 

aChap.  viii.  12  and  xxv.  30. 

That  evil  servant.  As  no  evil  servant  has 
previously  been  mentioned,  the  word  that 
is  to  be  explained  by  supposing  an  ellipsis : 
But  if  that  evil  servant  (on  the  supposition 


that  he  is  evil)  shall  say,  &c.  3fy  lord  delayeth 
his  coming — the  speech  of  folly,  which  be- 
lieves the  day  of  reckoning  and  judgment 
to  be  far  distant,  only  to  abandon  itself  to 
the  more  unrestrained  indulgence  of  its 
lusts.  It  is  remarkable  that  every  mistake 
on  the  subject  of  Christ's  coming  hitherto 
made,  arises  from  requiring  it  to  be  too 
soon.  And  shall  begin,  &c. — laying  claim  in 
arrogance  and  hard-heartedness  to  a  right 
belonging  to  the  lord.  Eat  and  drink  u-ith 
the  drunken,  revelling  upon  that  which  has 
been  withdrawn  from  others,  and,  at  the 
same  time,  wickedly  squandering  the 
goods  of  his  lord.  Thousands  are  embold- 
ened in  sin  by  the  idea  that  the  Lord  de- 
layeth His  coming.  If  the  coming  of  our 
Lord  to  judgment  were  a  living  reality  for 
the  professors  of  Christianity,  for  which 
they  looked,  there  would  certainly  not  be 
so  much  strife,  contention, bitterness,  envy, 
ambition,  domineering  and  revengefulness 
among  the  different branchesof  the  Church 
and  the  members  of  the  same  Churches. 
(1  Cor.  iv.  5.)  Nor  would  there  be  so 
much  luxury  and  extravagance  in  the 
Church;  the  contributions  for  the  sup- 
port of  the  preaching  of  the  Gospel  at 
home  and  abroad  would  be  much  more 
liberal. 

The  lord  of  that  servant  shall  come,  &c. — 
surprise  him  in  his  sin  and  false  security. 
The  Lord  continually,  by  death,  defeats 
such  presumptuous  calculations  of  the  un- 
godly. Cut  him  asunder,  means  quarter 
him — the  image  of  a  very  hard  punishment 
at  that  time  inflicted  on  certain  offenders. 
It  points  to  the  punishment  connected 
with  the  dividing  asunder  and  laying  open 
of  the  wicked  heart.  (Heb.  iv.  13.)  Ap- 
point him,  &c.,  i.  e.,  he  shall  have  the  same 
fate.  The  Lord  will  judge  His  servants 
according  to  the  condition  in  which  He 
finds  them — no  previous  faithfulness  shall 
compensate  for  negligence  at  the  time. 
There  shall  be  weeping,  &c.  (See  on  chap, 
viii.  12.)  Were  Jesus  to  come  to-day  in 
His  chariot  of  clouds,  should  we  be  able  to 
say,  "w^e  have  waited  for  Him?"  (Isa. 
xxv.  10.)  Would  He  come  to  interrupt 
our  pleasures,  or  to  drown  our  hojDes? 
to  make  us  weep  and  gnash  our  teeth,  or 
to  wipe  aAvay  all  tears  from  our  faces  for- 
ever ? 


CHAPTER    XXV. 


::oo 


1.  'UTiat  (lid  Jesus  say  to  His  disciples  about  the  temple  ?  2.  How  did  He  answer  the  question,  "  when  shall 
these  Uiings  be?"  3.  What  wars  were  relerreO  to?  4.  What  is  said  in  releronce  to  famines,  &c.  ?  5.  Wliat 
effect  was  abounding  ini<iuity  to  have?  (1.  What  was  "the  abomination  of  desolation?"  7.  Explain  the  in- 
junctions in  verses  17,  18,  19,  20.  8.  How  is  the  coming  of  the  Son  of  man  to  be  like  the  lightning?  9.  How  are 
wc  to  understand  verse  28  ?  10.  What  does  the  parable  of  the  fig-tree  teach  ?  11.  What  is  said  of  "  that  day  and 
hour?"  12.  How  is  Christ's  coming  to  be  "as  the  days  of  Noe?"  13.  What  duty  is  enjoined  in  verse 42?  14. 
Who  is  the  "  faithful  and  wise  servant  ?  "    15.  Who  is  "  that  evil  servant  ?  "    16.  What  is  to  be  his  doom  ? 


CHAPTER   XXV. 

1  The  parable  of  the  ten  virffins,  14  and  of  the  talents. 
31  Also  the  dcscri2)tion  of  the  last  judgment. 

THEN  shall  the  kingdom  of  heaven  be  likened  unto 
ten  virgins,  which  took  their  lamps,  and  went  forth 
to  meet  "the  bridegroom. 
"Eph.  v.  29,  30 :  Rev.  xix.  7,  xxi.  2,  9. 

The  circumstances  of  a  marriage  which 
furnish  the  groundwork  of  this  parable, 
form  an  exact  and  Uteral  representation 
of  the  customs  which,  in  ancient  times, 
generally  prevailed  in  the  East  on  such 
jo3^ous  occasions,  and  which  hold  in  full 
force  to  the  jiresent  day. 

Then — at  the  time  spoken  of  in  the  pre- 
ceding chapter,  namely,  the  "coming  of 
the  Son  of  man."  The  kingdom  of  heaven, 
— the  kingdom  as  it  aj^pears  outwardly 
before  men  in  this  dispensation.  The 
visible  Church  on  earth  will  "then  be 
likened,"  &c.  Ten.  In  the  Jewish  Church 
ten  persons  were  required  to  constitute  a 
valid  synagogue.  Probably  this  number 
was  here  selected  because  it  was  most  fa- 
miliar to  the  Jews  in  th«ir  varied  ecclesi- 
astical and  political  economies.  No  sym- 
bolic character  should  be  attributed  to 
the  virgins,  as  such  ;  it  is  when  they  take 
their  lamps  and  go  forth  to  meet  the  bride- 
groom that  they  first  acquire  a  spiritual 
significance.  The  whole  group  represent 
that  portion  of  any  community  who  hear 
the  Gospel,  accept  its  terms,  and  profess 
to  be  the  disciples  of  Christ.  The  sincer- 
ity and  depth  of  their  profession  will  be 
tested  afterward.  Took  their  lamps,  &c. 
]\Iarriages  were  always  celebrated  in  the 
evening,  or  at  night.  (Judg.  xiv.  11,  18;  1 
Sam.  XXV.  42.)  The  taking  their  lamps 
and  going  forth  to  meet  the  bridegroom, 
represents  an  open,  intelligent  and  seemly 
profession  of  faith  in  Christ.  Bridegroom. 
The  Church  is  "  the  Lamb's  wife" — the 
union  which  faith  forms  between  Christ 
and  His  people  being  represented  as  a  mar- 


riage. (See  Ps.  xlv.  13-15 ;  Cant.  i.  5,  6,  viii, 
13,14;  John  iii,  27-30;  2Cor.xi.  1-G;  Rev. 
xix.  7,  8,  xxi.  1-4.)  The  image  which 
our  Lord  uses  here,  rai.ses  such  joyous  ex- 
pectations as  are  sutiicient  to  divest  of 
their  terror  all  the  frightful  circumstances 
with  which  His  coming  is  also  connected. 
Believers  under  the  Old  Testament  looked 
for  the  coming  of  Messiah.  (Lsa.  Ix.  1,  &c., 
Ixiv.  1 ;  Luke  ii.  25.)  Believers  under  the 
New  Testament  look  for  His  second  com- 
ing. (Phil.  iii.  21 ;  Heb.  ix.  28  ;  Tit.  ii.  11, 
&c.)  This  expectation  is  a  powerful 
means,  in  the  hands  of  God,  for  raising  and 
sanctifying  the  heart.  It  springs  out  of 
faith  in  the  promises  of  the  Lord  (Matt. 
XXV.  31 ;  John  xiv.  3,  xvii.  24 ;  Acts  i.  9- 
11),  and  is  at  once  the  proof  and  nourish- 
ment of  love  to  Him.  (Col.  iii.  1,  &c. ;  1 
Peter  i.  8.) 

2.  i>And  five  of  them  were  wLse,  and  five  icere  foolish. 
bChap.  xiii.  47,  x.xii.  10. 

Five,  &c.  The  iiumlier  is  of  no  moment 
to  the  point  in  question,  the  distinction 
alone  is  essential.  It  is  not  a  distinction 
of  the  head,  but  a  distinction  of  the  heart. 
The  "wise"  are  called  so,  because  they 
kept  steadily  in  view  the  end  and  the 
means,  thought  of  the  future  with  foresight, 
and,  during  the  present,  held  in  contem- 
plation distant  possible  contingencies,  all 
which  the  "foolish"  did  not.  Christians 
are  "wise  unto  salvation,"  mere  professors 
have  "their  foolish  hearts  hardened."  It 
is  not  to  be  inferred  from  this,  we  think, 
that  half  the  human  family  siiall  be  lost, 
and  that  half  shall  be  saved.  We  must 
never  wring  from  every  incident  in  a  par- 
able, distinct  and  specific  meaning. 

3.  They  that  %vere  foolish  took  their  lamps,  and  took 
no  oil  with  them : 

The  lamps  used  on  such  occasions  were 
probably  flambeaux  or  torches.  They  con- 
sisted of  small  bars  of  iron  or  brass  inserted 


2o6 


M  A  T  T  H  E  AV  , 


into  a  stick,  to  \\huh  were  fastened  small 
l)ieces  of  liiieu  or  lint,  or  other  substaiace, 
which  of  itself  burned,  but  required  to  be 
supplied  from  another  vessel  with  oil,  in 
order  to  make  the  burning  bright  and 
permanent.  Verse  4  shows  that  the  oil 
was  in  another  vessel,  and  not  in  the  lamp 
itself.  The  persons  whom  the  foolish  vir- 
gins represent  are  not  hypocrites,  not  self- 
conscious  dissemblers,  much  less  the  open- 
ly profiine  and  ungodly,  but  the  negligent 
in  prayer,  the  slothful  in  work,  such  as 
lay  out  their  scheme  for  a  Christian  life 
to  satisfy  the  eyes  of  men,  and  not  to 
please  God,  who  seeth  in  secret.  They 
have,  in  some  degree,  ex])erienced  convic- 
tions, and  they  have  made  professions, 
but  their  profession  does  not  proceed  from 
any  experience,  or  full-wrought  conviction 
of  the  truth  and  Divinity  of  the  Gospel. 
They  are  eager  to  "go  forth,"  but  have 
"no  oil  with  them,"  no  grace  in  their 
heart. 

4.  But  the  wise  took  oil  in  their  vessels  with  their 
lamps. 

Vessels.  (See  on  verse  3.)  Oil.  This 
points  to  the  Holy  Spirit  as  a  spirit  of 
grace  and  supplication  dwelling  in  a 
believer's  heart.  (2.  Cor.  i.  21 ;  1  John  ii. 
20, 27,  &c.)  The  persons  whom  the  "  wise  " 
represent,  have  passed  from  death  unto 
life ;  they  have  received  their  new  life 
through  the  Spirit's  ministry,  and  it  is 
"  hid  with  Christ  in  God."  (Col.  iii.  3.) 
From  this  source  they  have  an  unfailing 
supply.  They  foresee  that  they  may  have 
a  long  life  to  live  of  toil  and  self-denial, 
before  they  shall  be  called  to  cease  from 
their  labors,  before  the  kingdom  shall 
come  unto  them,  and  consequently  feel 
that  it  is  not  a  few  warm,  excited  feelings 
which  will  carry  them  successfully  through 
all  this — which  will  enable  them  to  endure 
unto  the  end. 

5.  While  the  brideKTOom  tarried,  cthev  all  slumbered 
and  slept.— cl  Thes.  v.  «. 

Bridegroom.  (See  on  verse  1.)  Tarried, 
not  really,  for  Christ's  day  of  arrival  is 
absolutely  fixed,  but  it  seemed  to  them  as 
if  He  tarried — the  time  appeared  longer 
than  they  expected.  Here  was  a  hint 
from  our  Lord  that  the  time  of  His  return 
might  be  delayed  beyond  the  expectation 
of  His  first  disciples.  If  more  than  a  hint 
had  been  given,  if  Jesus  had  said  plainly 


that  He  would  not  come  for  many  centuries, 
then  the  first  ages  of  the  Church  would 
have  been  placed  in  a  disadvantageous 
position,  being  deprived  of  that  powerful 
motive  to  holiness  and  diligence  supplied 
to  each  generation  of  the  faithful,  by  the 
possibility  of  the  Lord's  return  in  their 
time.  It  is  a  necessary  element  of  the 
doctrine  concerning  the  second  coming  of 
Christ,  that  it  should  be  possible  at  any 
time,  that  no  generation  should  consider 
it  improbable  in  theirs. 

All  slumbered  and  slept.  It  certainly  was 
not  our  Lord's  design  to  represent  the  wise 
virgins  as  sinking  along  with  others  into 
carnal  security,  indifference  and  slothful- 
ness.  This  would  have  been  to  disfigure 
the  image  He  was  drawing  of  Christian 
wisdom  by  a  leading  characteristic  of  folly. 
The  trait  referred  to  is,  we  think,  simply 
an  indication  of  the  long  delay  of  the  bride- 
groom, which  naturally  led  the  virgins  to 
fall  into  other  employments  than  those 
immediately  connected  with  the  expected 
festivity.  So,  in  regard  to  the  second  com- 
ing of  Christ,  though  the  great  object  of  the 
Church's  hopes,  yet  it  was  to  be  so  long  de- 
ferred, as  to  render  it  both  allowable  and 
necessary  for  her  members  to  mingle  in 
employment  not  immediately  connected 
with  His  advent.  His  people,  as  well  as 
others,  must  betake  themselves  to  the 
cares  and  business  of  life — must  enter  into 
occupations,  whiciii,  in  themselves,  are  no 
way  connected  with  Christ's  appearing, 
but,  while  amidst  these,  Avork  and  business 
of  their  Christian  calling,  the  holy  oil  of 
Divine  truth  and  the  Divine  Spirit  still 
abides  in  the  heart  of  real  Christians,  and 
shines  forth  in  their  conduct;  and  all  they 
have  to  do,  when  called  to  meet  their  Lord, 
is  just  to  recall  their  minds  from  their 
other  necessary  duties,  and  address  them- 
selves more  immediately  to  the  work  of 
meeting,  in  a  suitable  manner,  the  pres- 
ence and  glory  of  their  Divine  Master. 
Still,  it  is  true,  that  the  delay  of  Christ  is, 
alas,  often  the  occasion  of  a  diminution  of 
watchfulness,  fervor  and  activity,  eyen  on 
the  part  of  true  disciples.  Against  such*  a 
tendency  Christians  should  prayerfully 
guard. 

6.  And  at  midnight  (ithere  was  a  cry  made,  Behold, 
the  bridegroom  ct)meth,  go  ve  out  to  meet  him. 
dChap.  xxiv.  31 ;  1  Thes.  iv.  16. 


CHATTER    XXV 


257 


The  parties  being  united,  the  bride,  pre- 
ceded by  her  virgin  attendants  with  hghted 
torches,  was  conducted  to  the  house  of  the 
bridegroom's  father.  This  cry  w^e  may  sup- 
pose to  have  been  made  either  by  a  part  of 
the  retinue  running  before,  or  by  the  ap- 
phiuding  muUitude,  wlio,  even  till  that  late 
hour,  had  been  waiting  to  see  the  passage  of 
the  procession  througli  the  streets,  and  tlius 
testified  their  lively  sympathy  in  what 
was  going  forward.  Midnight.  Jesus  may 
come  much  later  than  was  expected,  but 
He  is  true  and  faithful.  (2  Peter  iii.  3.) 
His  coming  is  sudden.  Every  stroke 
which  our  pulse  beats,  strikes  the  knell 
of  a  passing  soul.  There  are  sixty  human 
lives  go  out  every  minute.  But  wliile 
that  is  the  average  number,  death,  each 
day,  like  the  tide,  has  its  flow  and  ebb. 
As  harmonizing  with  its  gloomy  scenes, 
night  is  the  most  common  period  for  dying. 
She  throws  her  sable  veil  over  the  appalling 
features  of  life's  last  struggle.  (1  Thes.  iv. 
16,  V.  2.)  The  bridegroom  cometh.  Such 
rousing  cries  in  the  Church  of  God,  and  in 
the  lives  of  individuals,  are  often  found  in 
great  outward  changes,  national  judgments, 
desolations,  diseases,  extreme  dangers,  ex- 
traordinary deliverances,  and  other  solemn 
occurrences,  through  means  of  which  zeal- 
ous and  godly  Christians,  as  well  as  those 
who  are  lukewarm  and  ungodly,  are  con- 
strained to  think  of  the  coming  of  the  Son 
of  man  as  near  at  hand. . 

7.  Then  all  those  virgins  arose,  and  etrimmed  their 
lamps.— eliuke  xii.  35. 

All— arose.  There  is  no  visible  distinc- 
tion at  this  stage  between  those  who  have 
only  a  name  that  they  live,  and  those  who 
have  attained  also  the  new  nature.  When 
life  is  closing  behind,  and  eternity  opening 
before  us,  we  are  all  aroused.  Every  one 
who  has  a  lamp  hastens  then  to  examine 
its  condition  and  stimulate  its  flame  ;  all 
who  have  borne  Christ's  name  search 
themselves  to  see  whether  they  are  ready 
for  His  presence. 

8.  And  the  foolish  said  unto  the  wise,  Give  us  of  your 
oil,  for  our  lamps  are  gone  out. 

Many  put  off  the  examination  of  the 
very  grounds  of  their  ftiith  and  hope  to 
the  last  moment.  When  the  day  of  Christ 
( omes,  it  will  be  impossible  for  any  to  re- 
main ignorant  any  longer  of  his  true  state. 
Give  Hs,  &c.,  that  is,  permit  us  to  have  an 

17 


interest  in  your  faith.  Here  is  a  represen- 
tation of  those  formalists,  who,  if  they  are 
Catholics,  betake  themselves  to  the  dead 
saints,  or  if  they  are  Protestants,  to  the 
living,  whom  they  have  been  accustomed 
to  revere  as  their  guides  on  account  of 
their  wisdom  and  grace,  and  plead.  Help 
us,  comfort  us,  pray  for  us,  that  we  may 
be  brought  into  a  state  of  grace.  Our 
lamps  are  gone  out,  rather,  as  in  the  margin, 
"  are  going  out,"  for  oil  will  not  light  an 
extinguished  lamp,  though  it  will  keep  a 
burning  one  from  going  out.  Ah  !  now, 
at  length,  they  have  discovered  not 
only  their  folly,  but  the  wisdom  of  the 
other  class,  and  they  do  homage  to  it. 
They  did  not,  perhaps,  despise  them  be- 
fore, but  they  thought  them  righteous 
overmuch,  now  they  are  forced,  with  bitter 
mortification,  to  wish  they  were  like  them. 
There  is  a  devotion  which  is  temporary, 
and  a  devotion  which  is  real  and  perma- 
nent. That  devotion  which  is  not  sus- 
tained by  truth  and  holiness  is  necessarily 
transient,  and  when  it  is  wanted  most,  is 
found  most  to  fail.  It  will  be  observed 
that  the  foolish  virgins  applied  to  the 
wise  ones,  not  to  the  Fountain  Himself. 
It  can  scarcely  be  doubted  that  if  they 
had  ever  truly  known  the  bridegroom, 
they  would  have  applied  to  Him  instead 
of  their  companions. 

9.  But  the  wise  answered,  saying.  Not  so,  lest  there  be 
not  enough  (or  us  and  you :  but  go  ye  rather  to  them 
that  sell,  and  buy  for  yourselves. 

fPs.  xlix.  7 ;  Jer.  xv.  1 ;  Ezelc.  xiv.  14,  xvi.  18. 

Not  so.  These  words  are  supplied  in  our 
translation.  They  are  omitted  in  the 
original,  as  the  ancients  felt  a  sort  of  shame 
or  delicacy  in  denying  a  request,  and  the 
clause  which  follows  marks  with  sufficient 
clearness  the  denial.  Lest  there  be  not,  &c. 
Here  is  a  striking  denial  of  the  Romish 
doctrine  of  supererogation,  by  which  the 
merits  of  particular  saints  may  by  surjjlus 
save  other  persons.  The  righteous  are 
"scarcely  saved."  After  we  have  done 
all,  we  are  "  unprofitable  servants."  Go 
ye  rather,  &c.  This  counsel  was  the  best 
that  in  the  emergency  could  be  given. 
"  Sell "  and  "  buy,"  mean  simply,  "  Go, 
get  in  the  only  legitimate  way."  And 
yet  the  word  "  buy  "  is  significant,  for  we 
are  elsewhere  bidden,  "buy  wine  and 
milk  without  money  and  without  price," 


258 


MATTHEW 


and  "  buy  of  Christ  gold  tried  in  the  fire," 
&c.  (Isa.  Iv.  1 ;  Rev.  iii.  18.)  Now,  since 
what  we  pay  the  demanded  price  for  be- 
comes thereby  our  own  liroperty ,  the  salva- 
tion which  we  thus  take  gratuitously  at 
God's  hands,  being  bought  in  His  own 
sense  of  that  word,  becomes  ours  thereby 
in  inalienable  possession.  (See  Prov.  xxiii. 
23;  Matt.  xiii.  44.)  This  feature  of  the 
parable  intimates  that  those  who  are  found 
destitute  at  the  coming  of  the  Lord, 
enjoyed  their  day  and  their  opportunity, 
but  neglected  them.  Christians  may  tell 
the  i^erson  who  wants  grace  where  it  is  to 
be  had ;  they  may  direct  him  to  the  foun- 
tain out  of  which  he  may  draw ;  but  no 
priest,  or  person,  no  minister  or  man  of 
any  denomination  can  communicate  grace 
— the  Lord  the  Spirit  alone  can  bestow  it. 

10.  And  while  they  went  to  buy,  the  bridegroom  came, 
and  they  that  were  ready  went  in  with  him  to  the 
marriage :  and  ethe  door  was  shut.— sLuke  xlii.  25. 

Went  to  buy,  &c.  There  is  no  forgiveness 
to  be  had  at  the  judgment  day — the  throne 
of  grace  is  superseded  by  the  throne 
of  judgment,  the  cross  is  then  veiled,  the 
fountain  for  uncleanness  is  then  sealed, 
the  sun  of  grace  has  then  set.  They  that 
vjere  ready,  or  prepared,  viz.:  the  wise  vir- 
gins. Went  in,  &e.  The  Greek  word 
rendered  marriage,  rather  means,  "the 
apartment  in  which  the  marripge  feast  was 
kept,"  or  the  house  where  the  marriage 
was  celebrated.  The  marriage  ceremony 
took  place  before  the  bride  left  her  father's 
house,  but  a  feast  was  given  at  the  house 
of  her  husband,  and  which  was  also  called 
the  marriage,  or  a  part  of  the  marriage 
golemnities.  Door  ^vas  shut — shut  as  much 
for  the  security  and  joy  without  interrup- 
tion of  those  within,  as  for  the  lasting 
exclusion  of  those  without.  (See  Gen.  vii. 
16;  Rev.  iii.  1,  2,  also  xix.  7,  xxi.  27.) 
AVhat  door  ?  The  door  that  has  now  en- 
graved on  its  lintels,  "  Him  that  cometh 
unto  me,  I  will  in  no  wise  cast  out " — the 
door  which  is  now  open,  and  so  wide  that 
the  greatest  sinner  may  enter,  and  yet  so 
holv  that  no  sin  shall  be  tolerated  within  it. 

11.  Afterward  came  also  the  other  virgins,  saying, 
kLord,  Lord,  open  to  us.— i>Chap.  vii.  21-23. 

Afterward  came,  &c.  Not  that  they  have 
now  found  the  oil,  but  having  sought  it  in 
vain  they  come  looking  for  mercy,  when 
now  it  is   the   time   of  judgment.     Lord, 


Lord.  Now,  at  length,  they  realize  all  the 
consequences  of  their  past  folly.  In  ad- 
dressing the  bridegroom.  Lord,  they  claim 
to  stand  in  a  near  relation  to  him,  and 
their  rei)eating  it  is  an  evidence  of  the 
earnestness  with  which  they  now  claim 
admission.  Open  to  us.  So  that  no  one 
can  then  claim  or  take  away  anything  for 
himself,  it  must  be  given  him  by  Christ. 
Many  professing  Christians  care  nothing 
about  decided  Christianity.  But  they  will 
experience  an  entire  change  of  opinion  in 
regard  to  its  necessity,  when,  alas,  it  is  too 
late. 

12.  But  he  answered  and  said.  Verily  I  say  unto  you, 
'I  know  you  not.    'Ps.  v.  5 ;  Habb.  i.  13 ;  John  Ix.  31. 

The  word  know  here  is  used  in  a  somewhat 
peculiar  sense  ;  it  is  equivalent  to  acknow- 
ledge or  approve,  a  sense  of  the  term  of  not 
unfrequent  occurrence  in  Scripture.  "  The 
Lord  knoveth  the  way  of  the  righteous," 
Ps.  i.  6,  i.  e.,  He  approves,  and  gives  tokens 
of  His  approval  of  their  way.  "  You  only 
have  I  known  of  all  the  nations  of  the 
earth"  (Amos  iii.  2),  i.  e.,  acknowledged 
as  my  peculiar  people.  "I  know" — ac- 
knowledge— "  my  sheep,  and  am  knoum  " — 
acknowledged — "of  mine."  "As  the  Father 
knoweth  " — acknowledgeth — "  me,  even  so 
know "  —  acknowledge  —  "I  the  Father." 
(John  X.  14,  15.)  The  words  I  know  you 
not,  just  show  that  they  never  knew  Christ, 
that  there  had  never  been  anything  save 
a  barren  lifeless  calling  Him  "  Lord,  Lord," 
and  that  now,  though  seeking  to  enter  in, 
they  "  shall  not  be  able." 

13.  iWatch  therefore,  for  ye  know  neither  the  day  nor 
the  hour  wherein  the  Son  of  man  oometh. 

JChap.  xxiv.  42,  44 :  Mark  xiii.  .'53 ;  Luke  xxi.  36 :  1  Cor. 
xvi.  13 ;  1  Thes.  v.  6 ;  1  Peter  v.  8 ;  Kev.  xvi.  15. 

Watch  therefore.  (See  on  chap.  xxiv.  42, 
44.)  The  spiritual  watchfulness,  or  pre- 
paredness of  the  Christian,  is  that  state  of 
mind  wherein  one  is  truly  conscious  to 
himself  of  his  actual  condition,  of  the  aim 
and  tendency  of  his  life,  of  his  relation  to 
the  Redeemer  and  the  things  of  this  hfe, 
and  everything  is  so  applied  and  used  as 
to  be  of  service  to  us  for  our  eternal  salva- 
tion. The  ground  of  this  watchfulness  is 
our  ignorance  of  the  exact  time  for  the 
coming  and  manifestation  of  Christ,  which 
uncertainty  or  ignorance  true  believers 
improve  to  their  salvation. 


CllAPTEU    XXV 


250' 


H.  kFor  the  kingtiomoj  }u:avf:n  is  ias?i  man  travelling 
Into  a  Car  country,  wlu>  called  bis  owa  servauts,  and  de- 
livered unto  thuni  his  goo(l«. 

kMark  xiii.  34;  JUuke  xix.  12-27.    'CUap.  xxi.  33. 

This  parable  and  that  of  the  talents,  in 
Luke  xix.  11-27,  are  not,  as  some  have  re- 
garded them,  one  and  the  same,  although 
in  many  of  their  features  there  is  a  strong 
resemblance.  That  was  spoken  in  the 
house  of  Zaccheus,  this  on  the  Mount  of 
Olives.  That  was  addressed  to  a  mixed 
multitude,  this  to  Christ's  own  immediate 
disciples.  Other  points  of  difference  will 
reveal  themselves  on  examination. 

The  words  kingdom  of  heaven,  are  evi- 
dently to  be  supplied  from  verse  1.  The 
vian  is  the  Son  of  man,  a  name  that  ap- 
propriately expresses  the  relationship  of 
Jesus  to  us,  and  our  relationship  to  Him. 
Christ,  as  Lord  of  this  kingdom,  will  act 
toward  those  who  have  come  in  connection 
with  Him,  just  as  a  rich  man  does  with  his 
servants.  The  far  country,  here,  is  that 
called  by  Isaiah  "the  land  that  is  afar  off" 
— the  holy  place,  from  which  sin  has  pro- 
jected us  to  an  almost  infinite  distance. 
Christ's  continued  presence,  spiritually, 
with  His  people,  is  not  inconsistent  with 
this  representation,  for  the  parable  deals 
with  the  bodily  and  the  visible. 

Who  called  his  own  servants,  &c.  Slaves 
in  antiquity,  in  many  parts  of  the  East, 
W'ere  often  artisans,  or  were  allowed  other- 
wise to  engage  freely  in  business,  paying, 
as  it  was  frequently  arranged,  a  fixed 
yearly  sum  to  their  master,  or,  as  here, 
they  had  money  committed  to  them 
wherewith  to  trade  on  his  account,  or  with 
which  to  enlarge  their  business,  and  to 
bring  him  in  a  share  of  the  profits.  De- 
livered, divided,  unto  them  his  goods.  So, 
also,  has  Christ  bestowed  many  gifts  upon 
His  servants ;  in  particular,  He  assigned  to 
His  Apostles  an  appointed  sphere  of  la- 
bor, and  still  now  gives  life,  health,  powers 
of  body  and  of  soul,  many  talents,  capaci- 
ties, spheres  of  duty,  and  opportunities  for 
action.  There  is  here  indicated  the  relation 
of  e'ntire  dependence  in  which  we  stand  to 
Christ,  as  servants  to  their  Lord. 

15.  And  unto  one  he  gave  five  talents,  to  another 
two,  and  to  another  one.  mto  evor.v  man  according  to 
his  several  ability;  and  straightway  took  liis  journej'. 

"■Kom.  xii.  6;  1  Cor.  xii.  7,  11,  29;  Eph.  iv.  11. 

In  this  distribution  different  amounts 
are  consigned  to  different  persons.  Here 
the  representation  obviously  accords  with 


the  fact:  of  time,  of  intellect,  of  heulih, 
of  learning,  of  wealth,  scarcely  any  two 
persons  jiussess  a  precisely  equal  portion. 
To  every  man  according  to  his  several  ability. 
The  master,  at  tlie  moment  of  his  depart- 
ure, graduated  his  gifts  according  to  the 
abilities  and  acciuirements  of  the  servants, 
that  he  might  not  throw  a  great  responsi- 
bility on  a  weak  man,  or  leave  a  iinn 
of  vigor  only  half  employed.  This 
shows,  probably,  that  while  all  the  gifts 
that  a  man  possesses  are  bestowed  by 
God,  some,  such  as  bodily  constitution  and 
mental  capacity,  are  conferred  by  God,  a8 
governor  of  the  world,  while  others  are 
subsequently  conferred  by  the  Lord  Jesus, 
as  the  king  and  head  of  the  Church. 
We  are  inclined  to  understand  these  latter 
gifts  by  the  goods  which  the  master  be- 
stowed on  the  eve  of  his  departure. 

Through  the  unequal  distribution  of 
manifold  gifts,  the  Church  of  the  Lord 
appears  like  a  body  composed  of  many 
members,  every  one  of  which  must  con- 
tribute to  the  good  of  the  whole,  according 
to  the  part  assigned,  and  the  cajjacity  be- 
stowed on  it.  (1  Cor.  xii.  4-30;  Rom.  xii. 
4-9.)  There  is  not  a  power,  nor  a  posses- 
sion, nor  a  privilege  that  we  enjoy,  that  is 
not  a  talent,  and  there  is  not  a  talent, 
minute  or  otherwise,  which  may  not  be 
sanctified  to  the  Master's  use,  and  devoted 
to  His  glory.  God  does  not  tell  the  man 
Avho  has  two  talents  to  beg  for  five,  nor 
the  man  who  has  one  to  ask  for  two,  nor 
does  He  say  that  the  one  who  has  two 
should  produce  as  much  as  the  man  who 
has  five.  He  only  asks  for  the  vigorous 
use  of  that  which  we  have,  and  on  that 
vigorous  and  prayerful  use  He  will  bestow 
His  blessing. 

And  straightway  took  his  journey.  See 
Chapter  xxi.  33,  where  the  same  departure 
is  ascribed  to  God,  after  setting  up  the 
ancient  economy.  In  both  cases,  it  de- 
notes the  leavingof  men  to  theaction  of  all 
those  spiritual  laws  and  influences  of 
Heaven,  under  which  they  have  been 
graciously  placed  for  their  own  salvation, 
and  the  advancement  of  their  Lord's 
kingdom. 

Ifi.  Then  lie  that  had  received  the  five  talents  went 
and  traded  with  the  same,  and  made  thnyi  other  five 
talents.  17.  And  likewise  he  that  had  rccrivrd  two,  he 
also  gained  other  two.  18.  But  he  that  had  received  one 
went  and  digged  in  the  earth,  and  hid  his  lord's  money. 


2(30 


M  A  T  T  H  P:  W  . 


The  goodness  of  the  giver,  as  expressed 
in  the  gilts  received,  kindled  gratitude  in 
the  first  two  servants.  They  felt  a  respon- 
sibility, but  a  joyful  responsibility.  They, 
therefore,  turned  their  talents  to  account. 
Their  gain  and  increase  of  goods  stand  in 
exact  proportion  to  the  sums  committed 
to  them.  The  talents  doubled,  are  just 
good  fruit  springing  from  active,  diligent 
use  of  opportunity  to  serve  Christ.  Al- 
though tlie  first  of  these  servants  did  ab- 
solutely more  for  Christ  and  the  world 
than  the  second,  both  were  equally  dili- 
gent and  faithful  according  to  their  means. 
Examples,  both  of  the  likeness  and  the 
difference,  occur  by  hundreds,  day  by  day, 
before  our  eyes.     (See  Luke  xii.  48.) 

He  that  had  received  one,  went  and  digged, 
&c.  This  was  not  the  case  because  his 
talent  differed  from  that  of  others,  and  was 
therefore  incapable  of  increase,  or  be- 
cause he  had  no  opportunity  of  turning 
it  to  account,  or  no  inherent  energy  of 
action  able  to  do  so,  or  because  he 
had  no  intelligible  insti'uctions,  for  this 
is  not  pleaded.  Christ  distributes  in  the 
exercise  of  sovereignty,  and  each  is  re- 
sponsible, not  for  the  amount  he  receives, 
but  only  for  the  practical  use  to  which  he 
turns  that  which  he  has  received.  It  was 
not,  let  it  be  observed,  a  sinful  prodigality, 
or  a  bad  use  of  the  lent  lalent,  which 
served  for  the  condemnation  of  this  ser- 
vant, but  only  his  slothful  indifference, 
that  he  had  not  employed  it  either  for 
himself  or  for  others. 

19.  After  a  long  time  the  lord  of  those  servants  cometh, 
and  reckoneth  with  them. 

Long  time.  The  time  is  not  long  in  the 
account  of  the  Lord  himself:  his  latest 
warning  to  the  Church  is,  "  Behold  I  come 
quickly,"  and  with  him  a  thousand  years 
are  as  one  day.  Nor  is  the  time  long  to 
ungodly  men,  for  in  such  an  hour  as  they 
think  not,  the  Son  of  man  cometh.  At 
whatever  time  He  comes,  He  comes  too 
soon  for  them  who  would  give  all  the 
world,  if  it  were  theirs,  that  He  should  not 
come  at  all.  When  Jesus  comes.  He  will 
take  account  of  all  that  has  passed  during 
His  absence,  whether  it  be  good  or  bad. 
He  will  reckon  with  His  servants,  that 
thus  His  sentence  may  appear  before  all 
the  world  as  conformable  to  the  strictest 
princijjle  of  righteousness. 


20.  And  so  he  that  had  received  five  talents  came  and 
brought  other  five  talents,  saying,  Lord,  thou  deliver- 
edst  unto  nie  five  talents  :  behold,  I  liave  gained  beside 
them  live  talents  more.  21.  His  lord  said  unto  him, 
Well  done, //lou  good  and  laithiul  servant:  thou  hast 
been  I'aithlul  over  a  lew  things,  "I  will  make  thee  ruler 
over  many  things  :  enter  thou  into  "the  joy  ol  thy  lord. 

"Chap.  xxiv.  47,  verses  M,  3ti;  Luke  xii.  44,  xxii.  29, 
30.    "2  Tim.  ii.  12 ;  Heb.  xii.  2 ;  1  Peter  i.  8. 

He  that  had  received  five  talents  came,  &c. 
In  the  joyful  coming  forward  of  the  faith- 
ful servants,  we  see  an  example  of  bold- 
ness in  the  day  of  judgment.  (See  1  John 
iv.  17,  ii.  28.)  They  had  something  to 
show,  as  Paul  so  earnestly  desired  that  he 
might  have.  (1  Thes.  ii.  19 ;  2  Cor.  i.  14; 
Phil.  iv.  1.)  Behold  I  have  gained,  &c. 
Grace  bestowed,  and  diligence  inspired  by 
grace,  gained.  Observe  that  here  the 
phrase,  "  /  have  gained,"  is  preceded  by 
the  words,  "  iliou  deliveredsi  unto  me," — it  is 
only  thy  gift  which  I  have  so  multiplied. 
Whereunto  we  have  attained,  and  whatso- 
ever we  have  gained,  are  entirely  from 
first  to  last,  by  the  distinguishing  grace 
of  Him  who  makes  us  to  difler,  and  who 
gives  us  grace  to  put  our  talents  to  their 
legitimate  and  proper  use. 

Welldonethov  good  and  faithful  servant.  "We 
should  not  study  to  please  men  so  much  as 
to  please  God.  If  we  please  Him,  we  shall 
please  all  who  love  Him  ;  and,  as  to  others, 
they  are  not  on  any  account  worthy  of  be- 
ing pleased  at  the  ex]^ense  of  displeasing 
God.  The  term  "  good  "  stands  opposed  to 
"unprofitable."  A  good  and  faithful  ser- 
vant. True,  we  cannot  profit  Christ  abso- 
lutely, but  we  may  relatively  ;  He  has  an 
interest  in  the  world,  and  we  may  profit 
that — a  people,  and  we  may  profit  them ; 
and  He  will  consider  anything  done  to 
them  for  His  sake  as  done  to  Him.  It  is 
not  enough  that  we  do  no  harm,  as  is  evi- 
dent from  the  case  of  the  servant,  who  was 
not  cast  out  for  what  he  did,  but  for  not 
doing  what  he  ought  to  have  done  (verses 
24-30),  we  must  be  faithful  servants,  dili- 
gent, conscientious,  persevering.  We  are 
not  required  to  be  successfid;  our  Lord  and 
Master  was  not  very  successful,  but  he  was 
faithful,  and  so  must  we  all  be  in  our 
respective  spheres. 

Thou  hast  been  faithful  over  a  few  things. 
He  calls,  even  the  highest,  the  richest 
and  most  honorable  gifts,  which  He  be- 
stows here,  a  few  things,  in  order  to  raise 
our  expectations  the  more  concerning  the 
much  greater  and  more  glorious  things 


C  11  A  P  T  E  li    X  X  \'  . 


261 


which  He  hiis  reserved  for  His  peoi)le 
hereafter,  and  so  to  lill  our  hearts  with 
blessed  hopes,  as  well  as  admonish  us  to  a 
conscientious  fidelity.  It  often  hapi)en8, 
that  labor  spent  on  what  is  little  brings 
great  glory.  The  minister  who  has  only  a 
small  congregation,  consisting  of  a  few 
people,  and  these  chiefly  poor,  and  this 
for  many  years  to  come,  should  think  often 
of  the  commendation  of  our  Lord  here 
given.  Instead  of  being  anxious  for  a 
large  charge,  he  has  reason  to  tremble 
lest  he  should  be  found  unfaithful  in  that 
which  he  has. 

I  will  make  thee  ruler,  &c.  Christ  will  at 
the  last  show  greater  confidence  in  His 
faithful  servants  than  ever.  They  will 
have  a  glorious  augmentation  of  honor  and 
blessedness.  The  language  is  figurative. 
The  idea  conveyed  is  evidently  this :  that 
a  faithful  discharge  of  the  trust  committed 
to  us  in  this  world  will,  through  Divine 
grace,  contribute  to  our  honor  and  blessed- 
ness in  the  world  to  come.  All  will  not 
have  an  equal  degree  of  happiness  in 
heaven.  All  will  be  perfectly  happy,  but 
Bome  will  not  have  so  large  a  capacity  for 
happiness  as  others.  Every  vessel  will  be 
full,  but  some  vessels  will  contain  more 
than  others.  Paul  must  enjoy  more  in 
heaven  than  a  soul  caught  up  from  infancy, 
since  part  of  the  happiness  of  heaven  will 
consist  of  remembrance  of  the  past. 

E^iier  thou  into  the  joy  of  thy  lord.  So 
the  Lord  Jesus  shall,  as  it  were,  call  his 
people  "  no  longer  servants,  but  friends  " 
(John  XV.  15 ;  Luke  xii.  37 ;  Rev.  iii.  20) ; 
bring  them  into  such  close  and  intimate 
union  with  Himself  as  they  never  had 
before — cause  them  to  sit  down  with  Him 
at  the  feast  prepared  to  celebrate  His  re- 
turn, and  so  make  them  partakers  of  the 
joy  which  will  satisfy  Him,  as  He  sees  the 
fruit  of  the  travail  of  His  soul. 

22.  He  also  that  had  received  two  talents  came  and 
said,  Lord,  thou  deliveredst  unto  ni(>  two  talents:  be- 
hold, t  have  gained  two  other  tnleuts  hi.'side  them.  23. 
His  lord  said  unto  him,  pWell  done.  Kood  and  faithful 
servant,  thou  hast  been  faithful  over  a  few  things,  I 
will  make  thee  ruler  over  many  things :  enter  thou  into 
the  joy  of  thy  lord.— p  Verse  21. 

Well  done,  &c.  We  are  to  notice  that 
the  servant  who  had  received  two  talents, 
was  addressed  in  precisely  the  same  terms 
of  commendation  as  he  who  had  received 
five.    He  had  doubled  his  money,  and 


was,  therefore,  equally  as  faithful  as  the 
one  who  hud  received  the  greater  amount. 
In  distributing  His  commendations,  the 
Lord  looks  mure  to  the  honest  heart,  the 
approved  fidelity  and  tender  conscientious- 
ness, than  to  the  greater  or  less  result  of 
the  activity  of  his  servants  (2  Cor.  viii.  12). 
For  explanation  of  these  verses,  see  notes 
on  verses  20,  21. 

24.  Then  he  which  had  received  the  one  talent  came 
and  said,  Lord,  Hi  knew  thee  tliul  Ihou  art  a  hard  man, 
reaping  where  thou  liiusl  not  sown,  and  gathering  where 
thou  haul  not  strewd:  2.j.  And  I  waaitiraid,  and  went 
and  hid  thy  talent  in  the  earth  :  lo,  tliere  thou  liasl  that 
i.f  thine. 

qiob -xxi.  H,  16;  Isa.  Iviii.  .3,  Jer.  ii.  31,  Ezek.  xvlU. 
25,  29  ,  Mai.  i.  12 ;  Luke  xlx.  20,  22. 

He  whicli  had  received  the  one  talent.  "  Our 
Lord  placed  the  example  of  negligence  in 
him  to  whom  the  least  was  committed, 
probably  to  intimate,"  says  Doddridge, "  that 
we  are  accountable  for  the  smallest  with 
which  we  are  entrusted ;  but  it  cannot  im- 
ply that  they  who  have  received  much  will 
ordinarily  pass  their  account  best,  for  it  is 
too  plain,  in  fact,  that  most  of  those  whose 
dignity,  wealth  and  genius  give  them  the 
greatest  opportunities  of  service,  seem  to 
forget  that  they  have  a  Master  in  heaven 
to  serve,  or  any  future  reckoning  to  expect, 
and  many  render  themselves  much  more 
criminal  than  this  wicked  and  slothful 
servant,  who  hid  his  talent  in  the  earth." 
Lord,  I  knew  ihee,  &c.  The  faithless  and 
unconscientious  servant,  when  called  to 
give  his  account,  tries  to  defend  himself. 
It  would  have  been  better  had  he  been 
led  before  this  to  a  conviction  of  his  guilt 
and  liability  to  punishment,  as  he  might 
have  been,  either  through  the  example  of 
his  good  fellow-servants,  or  through  the 
knowledge  he  had  of  his  lord's  will.  A 
hard  man — an  avaricious  person,  who 
allows  himself  to  be  drawn  away  by 
avarice  and  greed  into  unrighteousness. 
But  the  conduct  of  the  lord  toward  him, 
verse  15,  was  an  indic?.tion  of  good  feel- 
ing, and,  therefore,  manifested  the  ground- 
lessness of  his  subterfuge. 

Reaping,  &c.,  that  is,  requiring  more  of 
us  than  thou  givest  us  power  to  perform. 
And  I  was  afraid,  Szc.  The  other  servants 
did  not  regard  the  lord  as  a  hard  master, 
but  as  a  good  master.  Think  of  God  as 
your  Father  and  your  Benefactor,  and  you 
will  serve  Him  joyously  as  a  child.  Think 
of  God  as  a  hard  task-master,  and  you  will 


262 


MATTHEW 


either  serve  Him  as  a  slave,  or  you  will 
give  up  serving  in  despair. 

Thou  hast  that  is  thine.  Let  it  be  observed 
that  this  servant's  disobedience  was  not 
active,  but  passive ,  he  did  not  positively  in- 
jure his  master's  property,  he  simply  failed 
to  turn  it  to,  profitable  account.  His  action 
seems  that  of  one  anxious  that  the  gift 
should  not  be  missed  or  lost,  but  ready  to 
be  returned,  just  as  he  got  it.  His  terror 
was  too  lively  to  admit  of  his  enjoying  a 
debauch  purchased  by  the  treasure  which 
had  been  placed  under  his  charge.  Fear 
is  a  powerful  motive  in  certain  directions 
and  for  certain  effects;  it  makes  itself  felt 
in  the  heart,  and  leaves  its  mark  on  the 
life  of  a  man.  Like  frost,  it  has  power  to 
arrest  the  stream  of  energy,  and  fix  it  cold, 
stiff,  motionless.  Only  love  can,  like  the 
sun  of  summer,  break  the  chains  and  set 
the  prisoner  fi-ee  to  run  his  way  rejoicing. 

26.  His  lord  answered  and  said  unto  him.  Thou  wicked 
and  slotlitul  servant,  thou  knewest  that  I  reap  where 
I  sowed  not,  and  gather  where  I  liave  not  strewed :  27. 
Thou  oughtest  therefore  to  have  put  my  money  to  the 
exchangers,  and  then  at  my  coming  I  should  have  re- 
ceived mine  own  with  usury. 

Thou  inched  and  slothful  servant,  &c.  What 
this  servant  had  contrived  for  his  justifi- 
cation, the  Lord  applies  to  his  confusion. 
"  If  you  knew  I  was  such,  instead  of  that 
being  an  argument  against  the  use  of  this 
talent,  it  was  only  a  stronger  argument  for 
your  use  of  it." 

Exchangers.  These  discharged  not  only 
the  offices  of  our  hankers  in  receiving  and 
giving  out  money,  and  giving  interest  upon 
it,  but  also,  in  exchanging  coins,  and  dis- 
tinguishing genuine  from  forged  money. 
With  usury,  i.  e.,  with  interest.  Anciently 
the  import  of  the  word  tisury  was  no  other 
than  profit,  whether  great  or  small,  allowed 
to  the  lender  for  the  use  of  borrowed 
money.  As  this  practice  often  gave  rise 
to  great  extortion,  the  very  naiue  at  length 
became  odious.  A  German  critic  makes 
the  remark  on  this :  "  Thus  timid  natures, 
that  are  not  suited  to  independeiat  labors 
in  the  kingdom  of  God,  are  here  counseled 
at  least  to  attach  themselves  to  stronger 
characters,  under  whose  leading  they  may 
lay  out  their  gifts  to  the  service  of  the 
Church."  Let  it  be  noted  that  as  in  the 
parable  of  the  ten  virgins,  the  five  foolish 
set  forth  those  who  are  rejected  at  last 
because  they  think  too  lightly  of  the  re- 


quirements of  the  of  the  Lord ,  so  here, 
on  the  other  hand,  this  servant  represents 
those  who  are  rejected  because  they  think 
too  hardly  of  His  commands.  Our  Lord 
touches  the  root  from  which  both  these 
spring,  "  wickedness  and  sloth."  "  Slothful  " 
is  added  to  mark  the  precise  nature  of  the 
wickedness.  We  have  here  this  very  sol- 
emn truth  pressed  upon  us,  that  the  judge 
who  will  i-eckon  with  us  will  not  be  satis- 
fied with  the  plea  that  we  have  done  no 
harm  (which  plea,  however,  never  can  be 
substantiated),  but  He  will  equally  con- 
demn on  the  ground  of. our  having  done 
no  good.  It  will  be  our  ruin  merely  to 
bury,  amid  the  cares  and  pleasures  of  life, 
our  opportunities  of  serving  Christ.  "  He 
that  is  faithful  in  that  which  is  least  is 
faithful  also  in  much."     (Luke  xvi.  10.) 

28.  Take  therefore  the  talent  from  him,  and  give  it 
unto  him  which  hath  ten  talents. 

Take  therefore,  &c.  This  deprivation  may 
be  considered  partly  as  directly  penal,  and 
partly  as  the  natural  consequence  of  his 
sloth.  There  is  an  analogy  between  the 
course  of  things  in  the  natural  and  in  the 
spiritual  world.  A  limb  which  is  never 
called  into  exercise  loses  its  strength  by 
degrees ;  its  muscles  and  sinews  disappear. 
The  disuse  of  any  faculty  of  the  mind 
gradually  but  surely  diminishes  or  destroys 
its  power.  Corn  kept  hoarded  up  in  the 
granary  is  soon  destroyed ,  scattered  on 
the  earth  and  in  good  soil,  it  grows  up  into 
a  golden  harvest.  Even  so  the  gifts  of 
God,  unexercised,  fade  and  fail  from  us. 
Hence,  to  waste  life  in  the  hope  of  getting 
all  made  right  by  an  energetic  repentance 
at  the  close,  is  a  very  foolish  and  mis- 
chievous species  of  suj^erstition  ;  it  is  the 
exercise  of  a  very  strong  faith,  without  any 
promise  from  God  on  which  it  may  lean. 
And  give  it  unto  him  which  hath  ten  talents. 
A  deep  and  precious  truth  lies  under  this. 
The  man  who  had  received /re  talents  got 
that  number  "  according  to  his  ability."  By 
having  another  talent  given  him  at  last,  is 
intimated  that  his  "ability"  has  become 
greater  than  it  was  before.  And  so  it  will 
be,  indeed,  with  the  faithful  servant  who 
shall  enter  into  his  blaster's  joy  in  heaven. 
His  ability,  his  capacity,  his  power,  will  be 
gloriously  increased  and  enlarged,  and 
still  "according  to  that  ability"  will  his 


CHAPTER   XXV, 


263 


Divine  Master  place  within  his  reach  in- 
creased and  enlarged  opportunities  of 
serving  Him.     (See  on  verse  29.) 

29.  'For  unto  every  one  that  hath  shall  be  given,  and 
he  shall  liav(>  ahuiiclancc  ,  but  tnini  him  that  hath  not 
shall  be  taken  awav  even  that  whieh  he  hath. 

'Chap.  -xiii.  12;  Mark  iv.  'Zi;  Luke  viii.  IS,  xix.  20; 
John  XV.  2. 

Unto  every  one  that  hath — every  one  that 
has  rightly  employed  what  was  committed 
to  him ;  exercised  his  gift  with  the  required 
diligence,  fidelity  and  conscientiousness. 
Shall  be  given,  &c.  It  is  not  merely  that 
one  receives  more,  and  the  other  loses 
what  he  had,  but  that  very  gift  which  the 
one  loses  the  other  receives ;  he  is  enrich- 
ed with  a  talent  taken  from  the  other, 
while  on  his  part,  another  takes  his  crown. 
We  see  this  continually  ;  one,  by  the  Provi- 
dence of  God,  steps  into  the  place  and  the 
opportunities  which  another  left  unused, 
and  so  has  forfeited.  (1  Sam.  xv.  28;  see 
on  Luke  viii.  18,  xix.  26.) 

From  him  that  hatli  not,  &c.  From  him 
who,  wanting  diligence  and  carefulness, 
has  not  therefore  rightly  executed  the 
trust  committed  to  him,  shall  be  taken  aicay 
even  that  tvhich  he  hath — the  just  desert  of 
his  guilt  (Luke  xvi.  10-12),  and  a  judgment 
demanded  alike  by  the  wisdom  and  right- 
eousness of  God.  The  hand  of  diligence 
makes  rich.  The  way  to  accumulate  is 
dispersion. 

30.  And  cast  ye  the  unprofitable  servant  "into  outer 
darkness:  thereshallbe  weeping  and  gnashing  of  teeth. 

«Chap.  viii.  12,  xxiv.  51. 

It  will  be  noticed  that  the  reward  of  un- 
faithfulness is,  "  take  the  talent  from  him 
and  cast  him  out."  In  both  parts  the  sen- 
tence of  condemnation  corresponds  to  its 
opposite  in  the  reception  of  those  who  had 
been  faithful  to  their  trust.  These  retain 
their  employed  gifts,  from  him  the  unused 
talent  is  taken  away.  These  are  received 
into  their  master's  favor,  he  is  cast  out  of 
his  master's  sight.  The  sentence,  "  take  it 
from  him,"  goes  before  the  sentence,  "  cast 
him  out."  A  sinner  is  given  over  to  him- 
self, before  he  is  given  up  to  judgment. 
The  first  prepares  the  way  for  the  second 
death ;  the  process  is  now  going  on  by 
which  the  destiny  is  decided.  Now  is  the 
accepted  time,  now  either  salvation  or 
condemnation  is  wrought  out.  Unprofit- 
able sfrmn^— literally,  useless,  w^orthless, 
bad.     (See  on  verses  25,  27.)     Outer  dark- 


ness, &c.  (See  on  chap.  viii.  12.)  This  is 
the  consummation  of  judgment.  Loss  of 
all  further  means  of  Divine  favor,  and  re- 
jection from  the  life  and  glory  of  tho 
Divine  presence. 

;il.  1  'When  the  Son  of  man  shall  come  In  his  Rlory, 
and  all  the  holy  angels  with  him,  then  shall  he  ait  upon 
the  throne  of  his  t;lury  : 

'Zech.  xiv.  5;  cliap".  .\vi.  27,  xix.  28:  Mark.  viii.  38; 
Acts  i.  11. 

Truthfully  has  it  been  said  that  if  this 
scene,  here  described,  does  not  describe  a 
personal,  public,  final  judgment  on  men, 
according  to  the  treatment  they  have  given 
Christ,  we  shall  have  to  consider  again 
whether  our  Lord's  teaching  on  the  great- 
est themes  of  human  interest,  does  indeed 
possess  that  incomparable  simplicity  and 
transparency  of  meaning  which,  by  uni- 
versal consent,  has  been  ascribed  to  it. 
When  the  Son  of  man,  &c.  In  connection 
with  the  majesty  and  grandeur  of  His  ap- 
pearance on  this  great  and  awful  occasion, 
our  Lord  speaks  of  Himself  as  the  Son  of 
man.  It  is  not  in  His  Divine  character 
alone  that  He  is  to  act  as  final  Judge,  but 
as  God  manifest  in  the  flesh,  the  humble, 
despised  Jesus  of  Nazareth.  Hence  we  see 
the  reason  why  the  Father  is  .said  to  have 
committed  all  judgment  to  the  Son.  (John 
V.  22.)  As  Mediator  He  is  officially  subor- 
dinate to  the  Father,  and  His  office  as  final 
Judge  is  a  delegated  and  not  an  indepen- 
dent one. 

In  his  glory.  These  words  say  more  than 
the  "with  power  and  great  glory,"  of  chap, 
xxiv.  30.  The  Messiah  is  here  represented 
as  a  king  coming  in  royal  state.  All  the  holy 
angels  with  him.  As  kings,  on  great  and 
sj^ecial  occasions,  make  their  appearance 
attended  by  their  high  officers,  so  the 
Messiah  will  come  to  judgment,  attended 
by  holy  angels  as  ministers  of  His  will. 
(Mark  viii.  38;  2  Thes.  i.  7;  Rev.  v.  IL) 
Upon  the  throne  of  his  glory — the  glory  of 
His  judicial  authority. 

32.  And  "before  him  shall  be  gathered  all  nations :  and 
"he  shall  separate  them  one  (rom  another,  as  a  shep- 
herd divideth  his  sheep  from  the  goats:  33.  And  be 
shall  set  the  sheep  on  his  right  hand,  but  the  goats  on 
the  left. 

"Rom.  xiv.  10;  2  Cor.  v.  10;  Rev.  xx.  12.  ^Ezek.  xx. 
38,  xxxiv.  17,  20 ;  chap.  xiii.  49. 

Before  him  shall  be  gathered  all  nations. 
All  nations  are  now  before  Him,  and  ever 
have  been.  He  sees  them.  He  sustains 
them.  He  speaks  to  them  by  His  Provi- 
dence and  His  Word.    But  millions  havo 


264 


MATTHEW 


denied  His  very  existence,  afld  millions 
more  have  lived  in  utter  indifl'erence 
to  His  claims ;  but  now  all  nations  are 
brought  into  conscious  contact  with  Him. 
The  bliiyi)hL'ming  atheist,  the  cruel  idol- 
ater, the  degraded  savage,  the  foul  apos- 
tate, and  the  hardened  worldling,  will  feel 
His  presence  more  intensely  than  Isaiah 
did  when  he  fell  down  and  cried,  Woe  is 
me  ! 

And  he  shall  separate  them  one  from  another. 
The  judgment  will  be  simultaneous:  all 
will  be  judged  together.  Reason  might 
probably  have  supposed  that  every  one 
would  be  judged  separately  at  the  time  of 
his  death.  But  God  has  reasons  for  a 
public  judgment:  God  must  not  only  do 
right,  but  be  known  to  do  right.  Though 
every  one  at  death  enters  the  region  either 
of  happiness  or  despair,  yet  it  is  fit  there 
should  be  a  day  prefigured  by  the  day  of 
visitation  at  the  deluge,  at  Sodom,  and  at 
Jerusalem,  a  day  for  the  gathering  of  all 
men  to  their  own  class,  as  either  righteous 
or  wicked.  This  arrangement,  if  not  ne- 
cessary, is  exi^edient  for  the  illustration  of 
the  Divine  justice ;  thus  all  may  be  con- 
vinced of  the  fitness,  not  only  of  their  own 
retribution,  but  of  that  of  others  also.  If 
the  "day"  designated  in  Scripture  for  the 
judgment  should  seem  to  us  too  brief,  in 
view  of  the  immensity  of  the  subject  and 
the  multitude  of  persons  concerned,  it 
should  be  recollected  that  this  term  de- 
notes "a  portion  of  duration  set  apart  for 
this  purpose,"  and  that  God  can  in  a 
moment  let  in  such  light  as  would  equal 
what,  according  to  our  present  ideas,  it 
would  require  eternity  to  disclose,  just  as 
our  Saviour  could,  in  a  few  moments,  im- 
press on  the  woman  of  Samaria  such  a 
sense  of  His  Omniscience,  that  she  went 
away  declaring  "He  had  told  her  all  that 
she  ever  did." 

Sheep,  representing  the  righteous,  be- 
cause of  their  innocence  and  harmlessness, 
and  their  being  objects  of  the  tenderest 
care  of  the  shepherd,  as  well  as  the  imita- 
tors of  Christ  in  His  benevolence.  (Chap, 
xviii.  12,  13;  John  x.  11,  14.)  On  his  right 
hand — the  side  of  honor.  (1  Kings  ii.  19  ; 
Ps.  xlv.  9,  ex.  1,  &c.)  Bid  the  goats  on  the 
left — the  wicked  shall  be  on  the  side,  con- 
sequently, of  dishonor. 


34.  Then  shall  the  King  say  unto  them  on  his  right 
hand,  Come,  ye  blessed  ol  mv  Father,  ^inherit  the  king- 
dom ^prepared  lor  you  Irom  the  foundation  of  the 
world: 

»Eom.  viii.  17:  1  Peter  i.  4,  9,  iii.9:  Bev.  xxi.7.  TChap. 
XX.  23 ;  Mark  x.  40 ;  1  Cor.  ii.  9 ;  Heb.  xi.  16. 

Then  shall  the  King.  Magnificent  title ! 
here  for  the  first  and  only  time,  save  in 
parabolical  language,  given  to  Himself  by 
the  Lord  Jesus,  and  that  on  the  eve  of  His 
deepest  humiliation !  It  is  to  intimate  that 
in  then  addressing  the  heirs  of  the  kingdom 
He  will  put  on  all  His  regal  majesty.  Then. 
Here  Christians  walk  by  faith,  not  by  sight. 
Now  they  sow  in  tears,  then  they  will  reap 
in  joy.  Now  they  run,  then  they  obtain 
the  i^rize.  Now  they  fight  the  good  fight 
of  faith,  then  they  will  lay  hold  on  eternal 
life.  Say  unto  them  on  his  right  hand.  (See 
on  verse  33.)  Come,  &c.  This  invitation 
will  be  given  before  He  condemns  the 
ungodly.  Whenever  our  Lord  describes 
the  final  judgment,  He  invariably  lays 
down  this  order  of  proceeding.  He  does 
so  three  times  over  in  this  chapter.  See 
the  parables  of  the  Virgins  and  the  Talents. 
We  may  discern  here  the  mercifulness  of 
His  nature.  Judgment  He  calls  His 
"  strange  work."  He  passes  it  by  therefore 
till  He  has  finished  His  accustomed.  His 
more  congenial  and  pleasant  work.  The 
word  "come"  gives  new  sweetness  to  all 
the  rest  of  the  invitation.  It  shows  that 
Jesus  when  He  calls  us  to  heaven  will  not 
take  His  own  departure  to  some  other 
world,  but  dAvell  with  His  people  in  that 
splendid  world  forever.  Not  one  of  them 
will  then  so  long  to  draw  near  to  Christ, 
as  Christ  will  long  to  have  him  near.  He 
will  lead  His  redeemed  to  their  glory  with 
greater  joy  than  they  will  follow  Him 
there. 

Ye  blessed  of  my  Father.  In  what  are  they 
blessed  of  His  Father?  It  must  be  some- 
thing peculiar  and  distinguishing.  What 
says  the  glowing  thanksgiving  of  the 
Apostle  ?  "  Blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christ,  who  hath  blessed 
us  with  all  spiritual  blessings,  in  heavenly 
places  in  Christ."  He  has  redeemed  them 
from  the  curse  of  the  law,  justified  them 
from  all  things,  called  them  by  His  grace, 
and  prepared  them  for  His  ]iresence. 

Inherit  the  kingdom  prepared  for  you  from 
thefmindation  of  the  world.  Everj'  word  is 
significant.      The  maimer  of  taking  jjosses- 


CHAPTER   XXV 


265 


gion :  Not  take  as  a  reward,  but  inherit.  A 
Hon  inherits  his  father's  property,  not  be- 
cause the  son  is  virtuous  and  excellent, 
but  because  he  is  the  son.  So,  while  we 
must  be  virtuous,  good  and  moral,  we  in- 
herit heaven,  we  do  not  purchase  it.  We 
inherit  it  as  sons,  whilst  coteuiporaneously 
we  serve  God  as  His  servants  day  and 
night.  Going  there  as  children  and  heirs, 
all  that  is  in  it  is  ours,  and  ours  forever. 
The  reward:  Not  a  mansion,  an  estate,  a 
city,  a  province,  but  a  portion  more  ex- 
tended and  dignified,  and  suited  to  the 
highest  ambition  of  the  soul,  a  kingdom. 
The  saints  shall  reign  in  heaven  in  mag- 
nificence, and  liberty,  and  power.  The 
qualification :  Prepared  for  you.  It  was  not 
a  natural  endowment,  or  an  easy  acquisi- 
tion. How  many  things  were  to  be  re- 
moved, and  how  much  was  to  be  done  and 
suffered  by  an  agency  and  passiveness  the 
most  illustrious  !  "  I  go,"  said  He,  "  to  pre- 
pare a  place  for  you  ; "  and  His  ascension, 
death,  obedience,  incarnation,  as  well  as 
the  dispensations  of  His  grace  and  prov- 
idence, were  all  necessary  to  the  full 
salvation  of  a  soul.  Heaven  is  accommo- 
dated to  the  nature  of  the  saints,  furnished 
for  their  happiness,  and  all  things  are  or- 
dered in  it  with  a  reference  to  their  abode 
in  it.  The  earliness  of  the  provision  :  Be- 
fore the  foundation  of  the  world.  How  im- 
possible was  it  that  we  should  be  saved 
by  works  of  righteousness  that  we  had 
done !  All  was  purposed,  planned,  prom- 
ised, secured,  not  only  without  our  desert, 
but  without  our  desire,  and  ages  and  ages 
before  our  existence.  The  grace  was  given 
us  in  Christ  Jesus  before  the  world  began. 

35.  ^For  I  was  an  hungered,  and  ye  gave  me  meat :  I 
wa.s  thirsty,  and  ye  gave  me  drhik  :  'I  Wiis  a  stranger, 
and  ye  took  nie  in  :  3t5.  i>Naked,  and  ye  clotlied  me :  I 
was  sick,  and  ye  visited  me:  ^I  was  ui  prison,  and  ye 
came  unto  me.  37.  Then  shall  the  righteous  answer 
him,  saving.  Lord,  Jwhen  saw  we  thee  an  hungered  and 
fed  Ihee,/  or  thirsty,  and  gave  thee  drink?  .38.  When 
saw  we  thee  a  stranger,  and  took  thee  in  ?  or  naked,  and 
clothed  thee?  39.  Or  when  saw  we  thee  sick,  or  in 
prison,  and  came  unto  thee?  40.  And  the  King  shall 
answer  and  say  unto  them,  Verily  I  say  unto  you,  'In- 
asmuch as  ye  have  done  it  unto  oiie  of  the  least  ol' these 
my  brethren,  ye  have  done  it  unto  me. 

'Isa.  Iviii.  7:  Ezek.  xviii.  7;  James  i.  27.  »Heb.  xiii. 
2:  3  John  o.  bjames  ii.  15,  Ifi.  'i  Tim.  i.  16.  ^  Chron. 
xxix.  14;  Prov.  xv.  33:  Isa.  Ixiv.  6.  fProv.  xiv.  31,  xix. 
17 :  chap.  X.  42 ;  Mark  Ix.  41 :  Heb.  vi.  10. 

The  persons  to  whom  the  invitation 
(verse  34)  will  be  given,  are  not  described, 
all  that  is  said  of  them  is,  that  they  are  on 
the  King's  right  hand.  Three  marks  of 
these  persons  are  given :  1.  They  abounded 


in  good  works.  For  I  was  an  hungered,  and  ye 
gave  me  meat,  &.c.  With  great  tenderness 
our  Lord  distinguishes  them,  not  by  what 
He  has  done  for  them,  but  by  what  they 
have  done,  and  not  what  they  have  done 
for  Him,  though  He  speaks  of  it  as  such, 
but  what  they  have  done  for  one  another. 
He  recognizes  them,  not  by  their  disposi- 
tions, but  their  actions,  not  merely  by 
what  they  have  believed  or  felt,  or  by  any 
undefined  state  of  mind,  but  by  the  deeds 
of  charity  they  leave  performed  for  His 
name's  sake  in  the  passed  away  earth.  2. 
They  think  nothing  of  their  good  ivorks.  The 
surprise  they  express  when  they  heard  of 
them,  proves  this :  Lord,  when  saw  we  thee  an 
hungered,  and  fed  thee,&c.  Here  is  humility 
and  self-renunciation.  This  is  more  than 
a  casting  away  of  our  own  righteousness, 
it  is  feeling  that  we  have  no  righteousness 
of  our  own  to  cast  away.  The  self-righteous 
would  do  well  to  notice  that  here  are  men 
commended  by  Christ  Himself  for  their 
good  deeds,  and  yet  can  think  of  no  deeds 
of  theirs  that  are  worthy  of  commendation. 

3.  They  are  those  whom  the  Father  has 
blessed.  Ye  blessed  of  my  Father.  Jesus, 
who,  as  we  have  just  seen,  appears  to  de- 
light in  keeping  His  own  doings  out  of 
sight,  in  order  to  bring  forward  those  of 
His  people,  now  puts  Himself  aside  again, 
and  honors  His  Father.  It  was  God  the 
Father,  who  sent  Him  down  to  be  their 
Saviour — who  made  Him  a  propitiation 
for  their  sins.  He  was  only  doing  His 
Father's  work  when  He  gave  Himself  for 
them.  It  was  the  Father's  grace  that 
chose  them.  His  mercy  that  pardoned 
them,  His  power  that  kept  them,  His  love 
and  pity  that  from  beginning  to  end  re- 
deemed them.  Passing  over,  therefore,  all 
His  own  suflerings  and  doings,  Jesus  says, 
"  Come  ye  blessed  of  my  Father."  (See 
on  verse  34.) 

Inasmuch  as  ye  have  done  it  unto  one  of 
the  least  of  these  my  brethren,  &.c.  AVe  have 
here  an  explanation  of  what  was  meant  at 
vei'ses  35,  36.  So  close  is  the  union  be- 
tween Christ  and  His  members,  that  He 
looks  on  whatever  is  done  to  them  as 
done  to  Himself,  and  rewards  accordingly. 
(Comp.  chap.  x.  42;  see  also  Prov.  xix.  17, 
and  Acts  ix.  4.)  Jesus  identifies  Himself 
with  the  humblest  object  of  charity,  and 


266 


MATTHEW, 


assumes  that  all  mercy  done  by  His  follow- 
ers is  done  to  Him.  He  pla(;es  an  infinite 
value  upon  the  least  of  their  good  or  ap- 

provable  acts. 

41  Then  shall  he  say  also  unto  them  on  the  left  hand, 
f  Depart  Iroui  me,  ve  cursed,  mUo  everUtotuig  tire,  pre- 
pared fur  ''the  devil  and  his  angels.  42.  ior  I  wius 
an  lumscred,  ami  ve  gave  me  no  meat :  1  was  thirsty, 
and  vc-  gave  lue  no  drink  :  4:5.  I  \v;is  a  stranger,  and  ye 
took"  me  not  in  :  naked,  and  ye  clothed  me  not:  sick, 
and  in  prison,  and  ve  visited  me  not.  44.  Then  shall 
they  also  answer  him,  saying.  Lord,  wlien  saw  wp  thee 
an  hungered,  or  athirst.  or  a  stranger,  or  naked,  orsick, 
or  in  prison,  and  did  not  minister  unto  thee?  +5.  Then 
shall  he  answer  them,  saying.  Verily  I  say  unto  you, 
ilnasmucli  as  ye  did  it  not  to  one  of  the  least  ot  these, 
ye  did  i7  not  to  me. 

fPs.  vi.  8 :  chap.  vii.  23;  Luke  xiii.  27.  fChap.  xlii.  40, 
42.  i'2  Peter  4;  Jude  6.  'Prov.  xiv.  31,  xvii.  5;  Zech.  ii. 
8 ;  Acts  ix.  5. 

On  the  left  hand.  (See  on  verse  33.) 
Depart  from  me.  What  a  contrast  between 
this  sentence  and  the  invitation  given  to 
those  on  the  right  hand!  (Verse  3-4.)  Ye 
cursed,  i.  e.,  accursed  ones,  doomed  to 
punishment.  The  omission  of  the  words, 
of  my  Father,  which  follow  the  word 
blessed,  in  verse  34,  is.  noticeable,  as 
showing  that  the  condemnation  or  ac- 
cursed condition  of  the  wicked  results 
from  their  own  evil  doings,  while  the  sal- 
vation of  the  righteous  is  all  of  grace. 
Everlasting  fire.  (See  on  iii.  12,  v.  22,  x. 
28;  also  verse  46.)  These  words  are  just 
the  correlative  of  everlasting  blessedness. 
Those  who  argue  that  the  punishment  of 
the  lost  is  not  eternal,  ought  to  argue,  with 
logical  consistency,  that  the  hai^piness  of 
the  saved  is  not  eternal.  How  can  the 
lost  ever  escape,  seeing  that  punishment 
has  no  exi:>iatory  virtue  or  jjurifying 
power  ?  It  is  impossible  for  a  plain  man 
to  read  God's  word  and  come  to  any  other 
conclusion  than  this:  That  if  heaven  is 
eternal,  hell,  also,  is  eternal.  If  the  fire 
is  "everlasting,"  there  can  be  no  place  for 
annihilation,  or  for  final  restitution.  (See 
on  iii.  12,  xiii.  42;  2  Thes.  i.  9,  &c.) 

Observe,  1.  The  origin  of  the  dreadful 
state  here  described.  It  was  prepared  for 
the  devil  and  his  angels.  Yet,  being  pre- 
pared, the  abode  could  receive  any  other 
rebels  as  well  as  they,  and  those  who  will 
join  his  party  in  our  world,  and  do  the 
Works  of  the  devil,  as  they  have  shared  in 
the  same  sin,  must  share  in  the  same  suf- 
fering with  him  and  his  follower.?.  Thus 
the  sinner  renders  their  place  his  own,  as 
it  is  said  of  Judas,  "  he  went  to  his  own 
place."  We  see  here  plainly  ivhy  sinners 
are  destroyed ;  not  because  there  was  no 


salvation  for  them,  but  because  they 
neglected  to  receive  good  and  do  good. 
They  are  cursed  because  they  refused  to  be 
blessed;  they  are  lost  because  they  refused 
to  be  saved.  2.  The  certainty.  "Then 
shall  he  say."  The  denouncement  is  not 
an  idle  tale  ;  it  is  not  the  ofi'spring  of  the 
nursery,  or  the  creation  of  i^riestcraft. 
The  consciences  of  men  tell  them  this, 
and  much  more,  frequently  and  seriously, 
than  they  are  willing  to  acknowledge. 

TJiey  also  answer  him.  How  different 
their  spirit  of  exculpation  from  the  humil- 
ily  and  sense  of  unworthiness  manifested 
by  the  righteous.  These  wicked  persons 
had  never  in  their  whole  lives  exhibited 
any  love  to  Christ  or  His  peojile.  Yet 
they  imagine  that  because  they  had  not 
treated  Him  with  i^ersonal  neglect,  having 
had  no  opi^ortunity  of  doing  so,  they  are 
guiltless  of  the  charge  here  brought  against 
them.  Wlien  saw  we  thee  an  hungered,  &c. 
"  It  is  true  we  did  despise  the  sorrows  of 
Thy  brethren,  but  we  saw  nothing  in  them 
but  trembling  limbs,  decrepitude,  mean- 
ness and  poverty  ;  we  saw  nothing  of  that 
glorious  power  of  Thine,  and  how  could 
we  suppose  there  was  any  alliance  with 
Thee,  the  Lord  of  glory  ?"  Least  of  these 
refers  here,  as  iu  verse  40,  to  the  righteous. 
Ye  did  it  not  to  me.  Christ  here  imputes 
an  infinite  demerit  to  their  character  and 
conduct.  All  their  sins  of  omission  and 
commission  were  against  the  very  person 
of  Him — of  Him,  the  incarnation  of  the  in- 
finite mercy  of  God.  By  the  infinite 
dignity  of  His  person  does  He  measure 
the  infinite  demerit  of  their  sin.  Hence 
eternity  alone  can  measure  the  length  of 
their  penalty. 

46.  And  kthese  shall  go  away  into  everlasting  punish- 
ment :  but  the  righteous  into  liio  eternal. 
kDan.  xii.  2 ;    John  v.  29 ;  Kom.  li.  7,  <fee. 

This  judgment  is  final,  emphatically  the 
last  judgment,  from  which  there  can  be 
no  appeal ;  as  it  is  called,  Heb.  vi.  2, 
"  eternal  judgment."  It  is  universal  in 
its  extent,  not  only  with  respect  to  persons, 
but  to  the  duration  of  its  effects  also ;  it 
extends  to  all  the  destinies  of  infinite  du- 
ration, all  powers  and  possibilities  of  body 
and  soul.  These,  the  wicked,  shall  go  away, 
&c.     (See  on  v.  22,  x.  28,  verse  41.) 

Everlasting eternal.    "  Both  words," 

says  Mr.  Williams, "  are  alike  in  the  original. 


CHAPTER    XXVI. 


2G7 


and  should  have  been  rendered  ahke.  1. 
If  the  punishment  of  the  wicked  is  to  cease, 
no  logic  can  prove  that  the  life  of  the 
righteous  Is  not  also  to  cease.  Common 
sense  teaches  that  no  other  than  the  usual 
interpretation  is  possible.  2.  As  further 
evidence  that  the  punishment  is  never  to 
cease,  consider  that  the  sin  against  the 
Holy  Spirit  shall  not  be  forgiven,  neither 
in  this  world,  ncitlier  in  the  world  to  come 
(xii.  32) ;  that  the  chaff  is  to  be  burnt  up 
with  unquenchable  fire  (iii.  12) ;  that  Sodom 
and  Gomorrah  are  set  forth  for  an  exam- 
ple, suffering  the  vengeance  of  eternal  fire 
(Jude  7) ;  that  the  beast  and  the  false 
prophet  (Rev.  xx.  10)  are  to  be  tormented 
day  and  night  forever.  3.  If  the  word  here 
rendered  everlasting  does  not  here  mean 
continuing  tvithout  end,  the  Greek  language, 
with  all  its  wonderful  powers,  had  no  word 
by  which  it  was  jwssible  to  exjiress  the 
idea.  4.  If  the  Greek  language  had  none, 
the  English  has  none ;  forever  being  as  in- 
capable of  expressing  the  idea  of  endless 
duration  as  the  Greek  word.  It  is  admitted 
that  the  Greek  word  is  sometimes  applied 
with  latitude  to  hills,  &c.,   "everlasting 


hills ;"  but  this  no  more  disproves  that  the 
real  meaning  of  the  word  is  endless  dura- 
tion, than  the  occasional  use  of  the  English 
word  forever  in  a  limited  sense  proves  that 
that  does  not  denote  endless  duration." 

Everlasting  punishment  I  This  "  terror 
of  the  Lord  "  was  not  intended  to  be  defined 
and  comprehended,  but  was  to  be  left  to 
those  forebodings  of  imagination  in  which 
there  can  be  no  danger  of  excess — "AVho 
knoweth  the  power  of  thineanger?  accord- 
ing to  thy  fear  so  is  thy  wrath."  Life  eter- 
nal! Who  can  describe  its  blessedness? 
It  passes  the  power  of  man  to  conceive. 
It  can  only  be  measured  by  contrast  and 
comparison.  An  eternal  rest  after  Avarfare 
and  conflict,  the  eternal  company  of  saint.'? 
after  buffeting  with  an  evil  world,  an 
eternally  glorious  and  painless  body  after 
struggles  with  weakness  and  infirmity,  an 
eternal  eight  of  Jesus  face  to  face  after 
only  hearing  and  believing;  all  this  is 
blessedness  indeed.  And  yet  the  half  of 
it  remains  untold.  "Eye  hath  not  seen, 
nor  ear  heard,  neither  have  entered  into 
the  heart  of  man,  the  things  which  God 
hath  prepared  for  them  that  love  Ilim." 


1.  What  is  said  of  the  two  parables  in  this  chapter?  2.  Whom  do  the  wise  virgins  represent  ?  3.  ^Vhom  the 
foolish?  4.  What  is  meant  by  the  oil?  5.  What  by  the  lamps  ?  0.  Explain  "  they  all  slumbered  and  slept."  7. 
What  did  the  foolish  virgins  do  when  they  found  their  lamps  had  gone  out  ?  8.  What  when  the  door  was  sliut  ? 
9.  Who  was  this  "  man  traveling  into  a  far  country  ?"  10.  What  are  wc  to  understand  by  the  talents  ?  11.  How 
did  the  servants  respectively  act  ?  12.  How  were  they  treated  ?  IC.  What  is  s.iid  of  the  coming  of  Christ?  14. 
What  division  will  He  make  ?  15.  What  will  IIu  say  to  them  on  the  right  hand  ?  10.  What  to  them  oa  the  left 
hand  ?    17.  What  is  said  of  "  everlasting  punishment  ?"    18.  What  of  "  life  eternal  ?" 


CHAPTER  XXVI. 

1  The  rulers  conspire  against  Christ.  6  The  woman 
anointfJh  his  head.  14  Judas  selleth  him.  17  Christ 
eatelh  the  passover  :  2fi  instituleth  his  holy  shipper  :  36 
prayeth  in  thi;  parden :  47  a)ul  being  betrayed  with  a 
kiss,  57  is  carried  to  Caiaphas,  09  and  denied  of  Peter. 

AND  it  came  to  pass,  when  Jesus  had  finished  all 
those  sayin'js,  hesaid  unto  his  disciples,  2.  "Yeknow 
that  after  two  days  is  tliefrnstoC  the  passover,  p,nd  the 
Son  of  man  is  betrayed  to  be  crucified. 
"Mark  xiv.  1 ;  Lulce  xxii.  1;  John  xiii.  1. 

Sayings — those  recorded  in  xxi.-xxv. 
Ye  knoiv,  for  He  had  forewarned  them, 
(xx.  17,  19.)  After  tvo  days.  Our  Lord's 
predictions  concerning  His  approaching 


passion  and  death  increase  in  clearness  as 
the  event  approaches.  Feast.  This  word, 
in  modern  use,  does  not  answer  to  the  idea 
Qf  the  Passf)ver.  It  was  a  religious  cele- 
bration extending  through  a  whole  week. 
It  Avas  commemorative  of  the  Hebrews' 
departure  from  the  land  of  Egypt,  and  the 
preservation  of  their  first-born,  on  the 
night  when  the  first-born  of  Egypt  were 
slain.  This  festival,  associated  in  the  type, 
Avas  to  be  associated  in  the  fact,  Avith  a 
greater  deliverance  of  God's  people  by  the 


268 


MATTHEW 


blood  of  Christ.  Accordingly  it  was  so 
ordered,  that  precisely  at  the  Passover 
season,  "Christ  our  Passover  should  be 

sacrificed  for  us."    Betrayed Crucified. 

The  first  and  the  last  steps  of  His  final 
sufferings  are  here  brought  together. 

3.  i-Then  assembled  together  the  chief  priests,  and  the 
scribes,  and  tlie  elders  ofthe  people,  unto  the  palace  of 
the  liigli  priest,  wlio  was  called  Caiaphas,  4.  And  con- 
sulted that  they  might  take  Jesus  by  subtilty,  and  kill 
him.  0.  But  tlioy  said.  Not  on  the  feast  day,  lest  there 
be  an  uproar  among  the  people. 

bPs.  ii.  2 ;  John  xi.  47 ;  Acts  iv.  25,  &c. 

Cliief  jyriests,  scribes,  ciders,  &c.  These 
constituted  the  Sanhedrim,  the  sux^reme 
legislature,  especially  in  ecclesiastical  mat- 
ters, of  the  Jewish  nation.  Caiaplias  was 
the  actual  high-priest  at  the  time  of  our 
Lord's  crucifixion,  although  Annas  is  also 
thus  called  (Acts  iv.  C),  because  of  his 
having  formerly  borne  the  office,  and  his 
near  relationship  to  Caiajihas.  Considted. 
(Ps.  ii.  2.)  This  was  a  secret  consultation, 
and  hence  they  did  not  assemble,  according 
to  the  usual  custom,  at  the  temj^ile.  Might 
take — a  forcible  seizure.  By  suUiJty,  more 
correctly,  "  without  the  knowledge  of  the 
populace."  Kill  him — they  are  engrossed 
with  designs  of  death  against  Jesus,  while 
He  is  cherishing  a  purjjose  of  salvation  for 
the  Jews  and  for  all  mankind.  Not  on  the 
feast  day,  &c.  They  concluded  to  delay 
the  matter  until  the  people,  who  were 
there  in  great  numbers  for  the  Passover, 
and  who  might  heed  some  kind  of  tumult, 
should  be  gone  after  the  end  of  the  feast. 
But  when  the  traitor  offered,  they  broke 
their  purpose  of  delay.  Thus  the  Divine 
counsel  was  fulfilled.  (See  Mark  xii.  .37  ; 
Luke  xix.  48  ;  Acts  xviii.  10.) 

6.  H  ':Now  when  Jesus  was  in  ^Bethany,  in  the  house 
of  Simon  the  leper,  7.  There  came  unto  him  a  woman 
having  an  alabaster  box  of  very  precious  ointment,  and 
poured  it  on  his  head,  as  he  sat  at  meat. 

cMark  xiv.  3 ;  John  xi.  1, 2,  &c.,  xii.  3.    dChap.  xxi.  17. 

Of  Simon  we  know  nothing  beyond  the 
fact  that  he  had  been  a  leper,  and  proba- 
bly one  whom  Jesus  had  cleansed,  and  a 
near  neighbor  of  Lazarus  and  his  sisters — 
our  Lord's  most  intimate  friends.  The 
woman  referred  to  was  Mary.  (John  xii. 
3.)  Pnvred  it  on  his  head.  The  anointing 
of  the  head  and  feet  with  oil,  was  the  high- 
est honor.  She  took  advantage  of  this  oc- 
casion to  signalize  her  devotion  to  her  Lord, 
and  her  reverence  for  His  person.  The 
Oriental  alabaster,  which  is  so  much  valued 
on  account  of  its  translucency,  and  for  its 


variety  of  colored  streaklngs,  red,  yellow, 
gray,  &c.,  ...  is  a  fibrous  carbonate  of  lime. 
This  has  been  long  used  for  various  orna- 
mental purposes,  such  as  the  fabrication  of 
vases,  boxes,  etc.  Ointment — pure  nai-d,  a 
celebrated  i^erfume  which  was  a  compound 
of  all  the  most  valued  perfumes  of  anti- 
quity. Very  precious — the  "  three  hundred 
pence"  for  which  it  might  have  been  sold 
(Mark  xiv.  5),  were  worth  about  $45,  thrice 
the  price  for  which  Judas  sold  his  Lord. 

8.  'But  when  his  disciples  saw  it,  they  had  indignation, 
saying.  To  what  purpose  is  this  waste  7  9.  For  this  oint- 
ment might  have  been  sold  for  much,  and  given  to  the 
poor.— eJohn  xii.  4. 

Saw  it.  It  is  more  than  probable  that 
the  attention  of  the  company  was  first  at- 
tracted to  Mary's  act  of  devotedness  and 
love,  by  the  delicious  perfume  of  the  oint- 
ment. (John  xii.  3.)  They  had  indignation. 
They  turned  away  from  the  moral  quality 
to  the  expediency  of  the  question.  Here  is 
an  example  of  objections,  based  on  the 
utilitarian  principle,  to  outlays  on  the  out- 
ward form  of  public  worship,  that  worthily 
express  the  feelings  oi  reverence  and  love. 
We  are  here  also  warned  against  those  cold 
judgments  on  the  pious  acts  of  devout 
hearts,  against  those  frequent  criticisms  on 
spontaneous  acts  of  feeling,  against  that 
bigotry  which  has  for  the  conduct  of  others 
no  other  standard  than  that  of  one's  own 
sentiments,  and  against  that  officiousness 
that  would  lay  down  rules  according  to 
which  alone  good  works  are  to  be  perform- 
ed. To  what  jmrpose,  &c.  This  question 
seems  to  have  been  proposed  by  Judas, 
who  was  treasurer  of  the  party,  and  who 
made  wrongful  appropriations  of  this  com- 
mon fund  to  his  own  private  uses.  Where 
love  to  God  is  strong,  the  offering  to  Him 
will  be  so  large,  as  in  the  eye  ofthe  world 
to  look  like  profusion  and  extravagance. 
They  who  clamor  most  about  the  demands 
ofthe  poor,  often  least  express  their  sym- 
pathy by  practical  goodness  and  liberality. 
Our  sacrifices  for  Christ  may  be  called 
"  waste,"  waste  of  time,  money,  strength. 
Let  none  of  these  things  move  us.  (1  Cor. 
XV.  58.) 

10.  When  Jesus  understood  if,  he  said  unto  them. 
Why  trouble  ye  thewonuin?  for  she  liatii  wnmi-iit  a 
good  work  upon  me.  11.  fFor  ye  have  tlie  p(i(,r  alway.s 
with  you,  but  cnie  ye  have  not  always.  V2.  For  in  that 
she  liath  ponrcil  t'lii«  ointment  on  my  body,  ,«lie  did  « 
for  my  l)urial.  i:i.  Verily  I  say  unto  you.  Wheresoever 
this  gospel  shall  be  preached  m  the  whole  world.  tfie7-e 
shall  al.so  this,  that  this  woman  hath  done,  be  told  ibra 
memorial  of  her. 


CHAP  T  K  li    XXVI, 


269 


'Dcut.  XV.  11 ;  John  xii.  8.    fSeo  chap,  xviii.  20  and 
xxviii.  20;  Johu  xiii.  33,  xiv.  19,  xvi.  5,  26  and  xvil.  U. 

Our  Lord  saw  at  once  the  piety  of  the 
woman's  heart,  accepted  her  oflering,  and 
defended   her  against  the  illiberal  cavils 
which  it  called  forth.     Why  trouble  ye,  &c. 
What  mildness  and  gentleness  was  this 
toward  a  wretch  who  was  a  vile  hypocrite ! 
Jesus  makes  no  discovery  of  the  avarice 
of  Judas ;  whereas  men  seldom  spare  their 
brethren  the  shame  of  their  vices,  when 
it  is  all  for  their  interest  to  discover  them. 
A  good  u'orJc.     It  was  good  in  itself,  and  so 
was  acceptable  to  Christ;  it  was  eminently 
seasonable,  and  so  more  acceptable  still ;  it 
was  "what  she  could"  (Mark  xiv.  8),  and 
so  most  acceptable  of  all.     It  was  the  last 
token  of  honor  Christ  received  before  His 
death.     Ye  have  the  poor  aluays  with  you, 
referring  to  Deut.  xv.  11,  and  whensoever 
ye  will  ye  may  do  them  good,  bi:t  me  ye 
have  not  always — a  gentle  hint  of  His  ap- 
proaching departure.    This  was  also  in- 
tended to  impress  the  unexampled  signifi- 
cance of  the  occasion.     In  that  she  hath 
poured,  &c.    Our  Lord  may  have  commu- 
nicated a  clearer  knowledge  of  His  ap- 
proaching death  to  Mary  than  to  His  dis- 
ciples ;  or,  to  her,  as  to  a  Divine  love,  may 
have  been  imparted  the  spiritual  presenti- 
ment of  the   truth;    or,   she  may    have 
acted   from  the  simple  impulse  of  love, 
and  Jesus  gave  the  act  a  higher  meaning. 
This  gospel  shall  be  preached.   Jesus  thus  pre- 
dicted the  everlasting  spread  and  univer- 
sal triumph  of  His  Gospel.    "What  calm- 
ness, composure  and  certainty  of  ultimate 
triumph!     Be  told,  &c.    This  propliecy  is 
receiving  a   futillment   every    day.     The 
deeds  of  many  a  king,  and  emiieror,  and 
general,  are  completely  forgotten.    But  the 
grateful  act  of  one  humble  Christian  woman 
is  recorded  in  one  hundred  and  fifty  diflfer- 
ent  languages,  and  is  known  all  over  the 
globe.  The  pathway  of  lasting  honor,  is  to 
honor  Christ.     (Ps.  cxii.  3,  6  ;  Eccl.  vii.  1.) 

14.  7  hThen  one  of  the  twelve,  called  'Judas  Iscariot, 
went  unto  the  chief  priests,  lo.  And  said  tintn  them, 
kWhat  will  ye  give  me,  and  I  will  deliver  him  unto 
you  ?  And  they  covenanted  with  him  for  thirty  pieces 
oCsilver.  ]fi.  And  from  that  time  he  sought  opportu- 
nity to  betray  him. 

i>Mark  xiv!  li);  I,uke  xxii.  3:  John  xiii.  2,  .30.  'Chap. 
X.  4.    kzech.  xi.  12 ;  ch.ip.  xxvii.  3. 

One  of  the  twelve — which  is  so  high  an 
aggravation  of  his  sin,  that  it  is  mentioned 
with  emphasis  by    all    the    Evangelists. 


Iscariot  is  the  Greek  form  of  Isch  Kerioth, 
a  man  of  Kerioth,  which  was  a  small  town 
of  Judea,  mentioned  in  Josh.  xv.  25.    Went 
u)ito  the  chief  priests— to  the  house  of  Caia- 
phas,  whom  he  knew  to  be  a  most  bitter 
enemy  of  Jesus.      What  will  ye  give  me,  &c. 
This  is  a  true  bargainer's  question.    Thi.s 
reveals  the  sin  whit'h  was  his  ruin.     He  is 
ready  to  betray  his  Master  if  he  can  get 
the  pay  for  it.     He  has  a  man,  a  Divine 
man  to  sell,  and  he  hucksters  for  his  price. 
(1  Ti.  vi.  9,  10;  2  Peter  ii.  14,  15.)     Deliver 
him  unto  you,  i.  e.,  notify  you  where  He 
passes  the  night,  so  that  you  may  easily 
apprehend    Him.      They    covenanted,    &c. 
They  bargained  and  agreed  at  once.     For 
thirty  pieces  of  silver,  or  shekels,  i.  e.,  to  pay 
this  sum  to  him  when  Jesus  had  been 
actually  delivered.    This  was  the  ordinary 
price  of  a  slave  (Ex.  xxi.  82),  being  about 
fifteen  dollars.      Thus  was   fulfilled    the 
prophecy  of  Zechariah  (xi.  12),  uttered  five 
hundred  years  before.     If  the  sum  which 
the  traitor  received  seems  trifling,  why 
may  we  not  assume  that  it  was  only  in- 
tended as  a  preliminary  payment,  to  be 
followed  by  a  more  considerable  one  if  the 
plan  should  be  carried  out   successfully? 
Covetousness  is  the  root  of  sin,  and  eager 
and  insatiable  thirst  after  the  world  is  the 
parent  of  the   most  monstrous  and  un- 
natural sins.    It  is  an  evil  that  works  very 
deceitfully.    It  carries  us  captive  before 
we  are  aware  of  our  chains.    Sought  oppor- 
tunity,  &c. — kept  on  the  watch  for  a  conve- 
nient occasion  to  put  Jesus  into  their  hands 
in  as  private  a  manner  as  possible.     To 
betray  him.    Being  disai^pointed  in  the  prey 
he  hoped  to  have  from  the  sale  of  the  pre- 
cious ointment  (verse  9),  he  sold  his  Master 
to  help  to  make  up  the  sum. 

17.  H  'Now  the  first  day  of  the  feaat  of  unleavened 
bread,  the  disciples  came  to  Je.5us,  saying  unto  him. 
Where  wilt  thou  that  we  prepare  for  thee  to  eat  the 
passover  ?— lEx.  xii.  6 ;  Mark  xiv.  12 ;  Luke  xxii.  7. 

The  first  day,  <fec.  They  called  the  day 
on  which  the  Passover,  or  paschal  lamb 
was  killed,  the  first  of  the  days  of  un- 
leavened bread,  because  it  was  preparatory 
to  that  feast,  and  on  that  day  the  Jews 
began  to  eat  unleavened  bread  (Ex.  xii. 
18),  though,  properly  speaking,  the  feast 
of  unleavened  bread  did  not  begin  till  the 
day  after  the  Passover,  the  fifteenth  day 
of  the  month  Nisan.     Where  wilt  thou,  &c. 


270 


MATTHEW, 


This  question  was  doubtless  proposed  as 
the  day  began  to  draw  to  a  close.  They 
meant  at  what  house.  To  eat  the  passover, 
i.  e.,  to  celebrate  the  paschal  feast.  (See 
on  verse  2.)  This  great  festival  our 
Saviour  observed  with  His  disciples  the 
evening  before  He  suffered,  and  w' ith  them 
ate  the  paschal  lamb,  which  was  a  pro- 
phetic type  of  Himself.     (Rev.  xiii.  8.) 

18.  And  he  said.  Go  into  the  city,  to  such  a  man,  and 
Bay  unto  him,  Tlie  M'ster  saith,  My  time  is  at  hand:  I 
win  keep  the  passover  at  thy  house,  with  my  disciples. 
19.  And  the  disciples  did  as  Jesus  had  appointed  them ; 
and  they  made  ready  the  passover. 

Info  the  city — the  city  of  Jerusalem,  for  a 
paschal  lanA  could  be  eaten  at  no  other 
place.  The  word  Master  is  correlative  to 
the  word  disciple,  and  thus  it  is  clearly  im- 
plied that  the  householder  is  a  follower  of 
Jesus.  My  time  is  at  hand.  My  time  of 
suffering,  previous  to  which  I  have  prom- 
ised to  eat  the  paschal  lamb  at  your  house. 
The  name  of  the  blessed  individual  who 
had  the  honor  to  receive  Christ  into  his 
house  on  this,  the  greatest  of  all  occasions, 
is  not  mentioned  on  earth,  but  we  may 
■well  suppose  that  it  is  known  and  honored 
in  heaven.  Made  ready  the  passover.  (See 
on  verse  17.)  Peter  and  John  prepare  a 
passover  for  the  Son  of  God  and  His  dis- 
ciples, but  He  Himself  is  preisaring  another 
which  they  know  not  of,  for  themselves 
and  for  the  whole  Church.  How  blessed 
are  we  if  we  have  committed  ourselves, 


and  all  we  possess,  into  the  Saviour's  hands ! 
Then  we  need  feel  no  anxiety  about  the 
future,  for  the  Lord  will  provide.  At  the 
very  vioment  we  want  a  friend,  He  will 
raise  one  up.  There  is  no  request  too 
small  for  Him  to  regard,  nor  too  great  for 
Him  to  grant. 

20.  ^  "Now  when  the  even  was  come,  he  sat  down 
with  the  twelve. 

"Mark  xiv.  17-21 ;  Luke  xxli.  14 ;  John  xiii.  21. 

Between  three  o'clock  and  nine  w'as  the 
time  for  killing  the  lamb,  called,  also, 
"between  the  evenings,"  in  the  Hebrew. 
(Ex.  xii.  6.)  He  sat  doim — reclined  on  a 
couch.  All  the  Apostles  were  present, 
Judas  not  excepted. 

21.  And  as  they  did  eat,  he  said,  Verily  I  say  unto  you, 
That  one  of  you  shall  betray  me. 

Verily.  This  i:)reface  indicated  a  state- 
ment  accompanied  by  circumstances  of  pe- 
culiar pain,  or  at  least  emi)ha.sis.  It  is 
here  evident  that  Jesus  contemplated  His 
death  as  certain.  It  was  kind  in  Jesus  to 
start  a  subject  so  painful  to  Himself,  that 
Judas  might  yet  reconsider  his  purpose, 
and  abandon  it.  A  state  of  conviction, 
however  painful,  is  better  than  a  state  of 
delusion,  however  peaceful. 

According  to  Neiccome's  Harmony,  the 
following  order  shows  the  successive  stages 
of  the  exjiosure  of  Judas  by  Jesus,  after 
which,  as  is  generally  supposed,  the  traitor 
departed : 


HAKMONY. 

MATT.  XXVI. 

MARK  XIV. 

LUKE  XXII. 

JOHN  XIII. 

1.  .Tesus  Indicates  it  shall  be  one  of  them 

21 

18 

21 

21 

2.  Answering  their  inquiries,  He  indicates  that 

it  is  one  near  them,  dippinginto  the  same  dish. 

22-24 

19-21 

22-24 

22 

3.  To  John,  in  a  low  voice.  He  decUxres   that 

the  betrayer  is  the  one  to  whom  he  shall  give 

the  sop,  and  gives  it  to  Judas. 

23-27 

4.  Satan  enters  into  Judas,  and  Jesus  bids  liim 

do  quickly.    None  but  John  yet  knows  the 

exact  ojif .        . 

28-29 

5.  Judas  at  last  asks,  Ik  it  I?  and  Jesus,  before 

them  all,  declares  that  it  is  he..          ... 

25 

22.  And  they  were  exceeding  sorrowful,  and  began 
every  one  of  them  to  say  unto  him,  Lord  is  it  I? 

It  is  not  wonderful  that  the  disciples 
should  have  been  amazed  and  shocked  at 
our  Lord's  announcement  that  He  was  to 
be  exposed  to  shame,  .torture  and  death, 
and  that  the  treason  of  a  professed  friend, 
and  that  professed  friend  one  of  themselves, 
was  to  be  the  means  of  bringing  on  their 
beloved  Master's  sufferings  which  they 
so  deeply  deprecated.  Began  every  one,  &c. 
See  here    what    distrust    of   self!    Each 


disciple  did  not  say,  "  Lord,  is  it  John  ? 
Lord  is  it  Peter?"  &c.,  but,  "Is  it  I?" 
Yet  is  not  this  the  very  last  question  we 
are  apt  to  put  ?  Are  we  not  more  ready 
and  willinjT  +o  detect  and  discuss  the  sins 
of  a  brother,  than  to  analyze  our  own 
hearts,  and  trace  out  our  own  sentiments? 
But  the  way  to  make  practical  and  personal 
improvement,  is  to  look  little  at  a  brother, 
to  look  exclusively  to  ourselves. 

23.  And  he  answered,  and  said,  nHe  that  dippeth  hit 
hand  with  me  in  the  dish,  the  same  shall  betray  me. 
"Ps.  xli.  9 ;  XiUke  xxii.  21 ;  John  xiii.  18. 


CHAPTER   XXVI 


271 


Our  Lord  here  narrows  the  circle,  and 
UiidiCri  the  exposure  still  more  direct.  As 
the  Jews  ute  the  passover  a  whole  fomily 
toj'cthcr,  it  was  not  convenient  for  them 
all  to  dip  their  bread  in  the  same  dish, 
they  therefore  had  several  little  dishes  or 
plates,  on  diiTerent  parts  of  the  table,  and 
those  who  were  nigh  one  of  these  dipped 
their  bread  in  it.  Judas  seems  to  have 
carried  his  effrontery  and  hypocrisy  so  far 
as  to  have  taken  his  place  near  his  Master. 
This  aggravated  the  crime  of  the  traitor. 
(See  Ps.  xli.  9.)  The  same  shall  betray  me. 
Sad  is  the  condition  of  any  one  who  is 
secretly  siding  with  Christ's  enemies 
while  he  appears  to  be  His  friend.  With 
what  compassion  Jesus  regards  such  a 
miserable  creature !  He  knows  what  re- 
morse will  one  day  tear  him,  what  despair 
will  take  hold  of  him. 

24.  The  Son  of  man  goeth,  "as  it  is  written  of  him  :  but 
pwoe  unto  that  man  t)y  whom  tlie  Son  of  man  is  be- 
trayed !  it  had  been  good  for  that  man  if  lie  had  not 
been  born. 

"Ps.  22;  Isa.  liii. ;  Dan.  ix.  26:  Mark  ix.  12:  Luke  xxiv. 
25,  26,  46 ;  Acts  xvii.  2.  3,  and  xxvi.  22,  23 ;  1  Cor.  xv.  3. 

The  Son  of  man.  Christ  was  a  real  man, 
a  perfect  man,  the  representative  man,  the 
predicted  man.  Goeth.  This  denotes  His 
marching  with  unfaltering  step  to  the 
scene  of  His  crucifixion,  His  return  to  His 
Father  through  death  and  the  resurrec- 
tion, His  going  down  to  the  lowest  point 
He  could  reach  in  this  world — the  depths 
of  the  grave — and  His  going  up  to  the  high- 
est point  He  conld  reach  in  the  world  to 
come — the  throne  of  God.  As  it  is  icritten. 
Christ  passed  through  His  humiliation  to 
His  subsequent  exaltation,  in  the  charac- 
ter, for  the  piirpose,  with  the  dispositions, 
and  in  the  circumstances  in  which  it  was 
determined  that  He  should.  Woe  7(nto 
that  man,  &c.  The  Divine  foreknowledge 
and  prediction  of  events  does  not  affect 
their  moral  character.  Judas  was  not  the 
less  guilty  because  by  his  perfidy  a  Divine 
purpose  was  fulfilled.  Judas,  who  least  of 
all  understood  the  Divine  purpose  of  re- 
demption, is  an  eminent  instrument  in  its 
accomplishment ;  a  man,  by  means  of  whom 
something  takes  place  which  was  to  take 
place,  and  as  it  was  to  take  place.  His 
purpose,  nevertheless,  meant  it  very  differ- 
ently when  he  became  the  betrayer  of 
Jesus,  and  this  his  act,  as  such,  falls,  there- 
fore, as  certainly  under  the  Divine  imputa-  \ 


tioi\  as  the  event  falls  under  the  arrange- 
ments of  Divine  providence.  There  is  no 
room  here  for  finding  an  excuse  for  sin  in 
predestination,  based  upon  jjrescience. 
Ten  thousand  times  does  this  interweav- 
ing of  Divine  foresight  and  the  imputation 
of  guilt,  this  combination  of  certainty  and 
freedom,  tlie  one  not  aft'ecting  the  otJier. 
occur  in  history  ;  indeed,  tlie  providential 
government  of  the  world  is  the  perpetual 
exhibition  of  this  deep  mystery. 

It  had  been  good,  &c.  Let  it  be  observed, 
that  the  Lord  does  not  say.  It  would  have 
been  better  if  that  man  had  not  been  born,  for 
this  would  imply,  better  absolutely,  and 
would  border  on  that  forbidden  question, 
which  invades  the  region  of  unexplained 
mystery.  Why,  then,  did  God  permit  him 
to  be  born?  The  Lord's  word,  "  It  had 
been  good  for  that  man,"  avoids  all  liabil- 
ity to  such  application.  It  had  been  good 
for  him,  as  he  urill  feci  and  wish  it  eternally. 
This  includes  a  direct  refutation  of  the 
annihilation  of  the  damned.  We  are  not 
to  look  upon  this  judgment  of  the  Lord 
upon  Judas — with  all  the  majestic  calm- 
ness of  the  eternal  righteousness  of  God 
in  which  it  is  spoken,  and  in  his  humanity, 
according  to  the  love  of  God  incarnate  in 
Him — as  a  cold  and  rigorous  judgment 
of  a  condemned  enemy,  bereft  of  all 
sympathy  and  feeling.  Rather  is  it  the 
most  affecting  and  melting  lamentation  of 
love  which  feels  the  woe  as  much  as 
holiness  requires  or  will  admit. 

^^'  "^^^^  Judas,  which  betraved  him.  answered  and 
said        ^^''^'■'  >s  it  I  ?   He  saia  unto  him.  Thou  hast 

Master.  Judas  is  never  said  to  have 
called  Jesus  Lord.  Is  it  I?  What  those 
of  single  heart  say  for  love,  the  darkened 
counterfeit  by  imitation.  Thou  hast  said— 
a  formula  of  answering  affirmatively,  first 
to  those  who  affirm,  thence  also  to  those 
who  inquire.  It  is  equivalent  to.  Thou 
knowest  it— why  dost  thou  ask  ?  (Comp. 
1  Kings  XX.  40.)  "Meanwhile,"  says 
Bishop  Hall,  "how  hath  Judas  deceived 
his  companions!  Had  his  former  life  been 
stamped  with  notorious  wickedness,  the 
di.sciples  would  have  found  an  object  on 
which  to  rest  their  just  suspicions.  Now, 
his  past  villainy  has  been  so  studiou.sly 
concealed,  that  every  one  of  the  Apostles 
is  as  ready  to  suspect  himself  as  him  who 


272 


MATTHEW. 


was  really  guilty.  Well  might  the  God 
of  all  knowledge  exclaim,  'The  heart 
is  deceitful  above  all  things,  and  desper- 
ately wicked!'  Judas  can  hear  the  de- 
nunciations of  judgment  against  himself 
—he  can  hear  his  Master  say,  '  Wo  be 
to  that  man  by  whom  the  Son  of  man 
is  betrayed — good  were  it  for  that  man 
if  he  had  never  been  born,'  and  yet 
he  is  no  more  appalled  than  very  inno- 
cence. He  has  made  a  covenant  with 
death,  and  with  hell  an  agreement.  And, 
as  if  the  shameless  offender  would  brave 
all  accusation,  and  stiile  all  remorse,  he 
too  daresask,  '  Master,  is  it  I  ? '    No  disci- 


ple shall  protest  more  loudly  against  this 
crime,  than  he  who  fosters  it  in  his  own 
bosom." 

We  now  come  to  the  institution  of 
what  is  called  the  Lord's  Supper.  To  every 
part  of  this  most  solemn  and  interesting 
ceremony  the  utmost  attention  should 
be  paid.  To  aid  in  securing  this  result, 
we  present  in  parallel  columns,  the  text 
of  the  three  Evangelists  who  have  trans- 
mitted the  whole  account,  together  with 
that  part  of  Paul's  First  Epistle  to  the 
Corinthians  which  speaks  of  the  same 
subject,  and  which,  he  assures  us,  he  re- 
ceived by  Divine  Eevelation : 


MATT.   XXVI. 


26.  And  as  they  were  eat- 
ing, Jesus  took  bread  and 
blessed  il,  and  brake  it,  and 
gave  it  to  His  disciples,  and 
said.  Take,  eat,  this  is  my 
body. 

27.  And  he  took  the  cup, 
and  gave  tlianks,  and  guve 
it  to  them,  saying.  Drink  ye 
all  of  it; 

28.  For  this  is  my  blood  of 
the  New  Testament,  whict 
is  shed  for  many  for  the  re 
mission  of  sins. 

29.  But  I  say  unto  you,  I 
will  not  drink  h"nceibrth 
of  tliis  fruit  olthe  vine,  un 
til  that  day  wlien  I  drink  it 
new  with  you  in  my  Fath- 
er's kingdom. 


MARK   XIV. 


LUKE   XXII. 


22.  And  as  they  did  eat,  | 
Jesus  took  bread,  and  bless- 
ed, and  brake  it,  and  gave 
to  them,  and  said.  Take, 
eat :  this  is  my  body. 

2.'!.  And  he  took  the  cup, 
and  when  he  had  given 
thanks,  he  gave  it  to  them  : 
and  they  all  drank  of  it. 

24.  And  he  said  imto 
them.  This  is  my  blood  of 
the  New  Testament,  which 
is  shed  for  many. 

25.  Verily  I  say  unto  you, 
I  will  drink  no  more  oi  the 
iruit  of  the  vine,  until  that 
day  that  I  drink  it  new  In 
the  kingdom  of  God. 


19.  And  he  took  bread, 
and  gave  thanks,  and  brake 
it,  and  gave  unto  them,  say- 
ing. This  is  my  body  w  hich 
is  given  ior  j-ou  :  this  do  in 
remembrance  oi  me. 

20.  Likewise  also  the  cup, 
after  supper,  saying,  This 
cup  j.s  the  New  Testament 
in  my  blood,  which  is  shed 
lor  you. 


23.  .  . .  the  Lord  Jesus  the 
same  night  in  which  he  was 
betrayed,  took  bread. 

24.  And  when  he  had  given 
thanks,  he  brake  t.',  and  said, 
Take,  eat :  this  is  my  body, 
which  is  broken  lor  you :  this 
do  in  remembrance  ot  me. 

25.  After  the  same  manner 
also  he  took-  the  cup,  when  he 
had  supped,  saying,  Tliis  cup 
is  the  New  Testament  in  my 
blood ;  this  do  ye,  as  oft  as  ye 
drink  it,  in  remembrance  of 
me. 


The  Passover  was  once  celebrated  by 
anticipation,  before  the  deliverance  of 
Israel  out  of  Egypt,  and  the  Lord's  Supper 
once  before  our  ransom  had  been  paid. 
The  very  fact  that  our  Lord  instituted  His 
Supper  on  the  same  evening  as  the  paschal 
supper,  shows  that  it  is  a  continuance  in  a 
modified  form.  It  simply  drops  off  the 
bloody  elements,  so  that  it  's  in  fact  tru- 
that  our  Sacramental  ordinance  has  been 
continued  from  the  departure  of  Israel  to 
the  present  time,  and  will  be  continued 
until  the  full  redemption  and  departure 
of  the  spiritual  Israel,  under  the  greater 
Moses  to  the  full  fruition  of  the  heavenly 
Canaan. 

2R.  lAnd  as  they  were  eating,  rJesus  took  bread,  and 
blessed  it.  and  brake  it.  and  gave  it  to  the  disciples, 
and  said.  Take,  eat,  'this  is  my  body. 

<iMark  xiv.  22 ;  Luke  xxii.  19.  n  Cor.  xi.  23,  24,  25.  "1 
Cor.  X.  16. 

As  they  ivere  eating,  &c.  It  was  during 
the  time  of  the  Passover,  and  probably  to- 
ward the  end  of  the  feast,  that  our  Lord 


instituted  the  Eucharist.  He  only  is  fit  to 
institute  a  sacrament,  who  is  able  to  give 
virtue  and  blessing  to  it.  Took  bread.  As 
the  natural  bread  satisfies  the  wants  of  the 
mortal  body,  and  imparts  strength  to  it, 
so  the  vicarious  sacrifice  of  Christ  is  the 
bread  which  alone  can  impart  life  to,  and 
satisfy  the  longings  of,  the  immortal  soul 
after  salvation.  This  bread  was  in  the 
form  of  cakes.  As  we  are  not  under  the 
ritual  law,  and  as  nothing  in  this  respect 
is  spoken  in  the  New  Testament,  it  does 
not  appear  that  unfermented  bread  is 
essential  to  the  Lord's  Supper.  JBlessed  it, 
or, as  in  Luke  xxii.  19,  He  "gave  thanks." 
He  thanked  God  for  all  His  covenant 
mercies,  for  His  love,  for  His  faithfulness, 
for  what  He  had  done,  for  what  He  had 
promised  to  do.  Brake  it.  This  symbol- 
ized the  violence  by  which  our  Lord's 
body  was  put  to  death.  Romanists,  in- 
stead of  breaking  one  bread  among  many, 


CHAPTER   XXVI, 


273 


give  to  each  one  an  entire  cake,  transub- 
stantiated, as  they  say,  into  the  body, 
blood,  soul  and  Divinity  of  Christ.  Gave  it 
to  the  disciples,  those  reclining  around  Him. 
Not  only  the  breaking,  but  also  the  distri- 
bution of  the  bread  are  necessary  i)arts 
of  the  rite.  Take,  eat.  The  expression,  of 
eating,  says  an  old  divine,  denotes  four 
things:  1.  The  near  mystical  union  be- 
tween Christ  and  His  saints.  (John  xvii. 
23.)  2.  The  iutinite  delight  the  believing 
soul  hath  in  Christ.  3.  Spiritual  nourish- 
ment. (John  vi.  54.)  4.  The  wisdom  of 
God,  who  restores  us  by  the  same  means 
by  which  we  fell.  This  is  my  body.  This 
statement.  This  is  my  body,  is  made  in 
accordance  with  the  style  of  the  sacred 
writers.  Thus,  it  is  said,  "The  three 
branches  are  three  days,"  (Gen.  xl.  12.) 
Paul,  speaking  of  Sarah  and  Plagar,  say%, 
"  These  are  the  two  covenants."  (Gal.  iv. 
24.)  He  also  says,  "  They  drank  of  the 
spiritual  rock  which  followed  them,  and 
the  Rock  was  Christ."  (1  Cor.  x.  4.)  It 
has  been  remarked,  that,  in  the  Hebrew 
and  the  Syriac,  a  dialect  of  which  was 
spoken  by  our  Lord,  there  is  no  word 
which  expresses  to  denote,  signify,  or  repre- 
sent, and  that  its  place  is  supjjlied  by  the 
verb  of  existence.  When  we  would  say, 
this  thing  signifies  another  thing,  the  Jews 
said,  this  thing  is  another  thing.  For 
examples  of  this,  beside  those  already 
given,  see  Gen.  xli.  26,  27 ;  Dan.  vii.  24 ; 
Rev.  i.  20.  There  is  one  passage  in  par- 
ticular which  exactly  resembles  the  words 
under  consideration,  and  is  a  sure  guide  in 
the  consideration  of  them,  as  it  expressly 
refers  to  that  ordinance,  in  the  room  of 
which  the  Lord's  Supper  has  succeeded. 
Moses  said  of  the  paschal  lamb  (Ex.  xii. 
11),  "  It  is  the  Lord's  passover,"  just  as  our 
Saviour  said  of  the  bread,  "This  is  my 
body."  The  passover  was  the  act  of  God, 
who  passed  over  the  houses  of  the  Israel- 
ites, the  lamb  was  only  a  memorial  of  it, 
and  was  so  understood  by  every  Israelite. 
Now,  if  we  reflect  that  the  Jews  were 
accustomed,  in  this  case,  to  call  the  sign  by 
the  name  of  the  thing  signified,  we  shall 
perceive  that  the  disciples  "were  in  no 
danger  of  mistaking  their  Master's  mean- 
ing, when  He  called  the  bread  His  body, 
that  they  must  instantly  have  understood 


His  design,  and  known  that  nothing  more 
was  intended  than  to  constitute  the  bread 
a  sign  or  memorial  of  His  body,  especially 
as  He  added,  "  This  do  in  remembrance 
of  me." 

This  view  of  the  case  is  strengthened  by 
the  circumstance  that  the  disciples  ex- 
pressed no  surprise,  and  stated  no  objection, 
as  they  would  have  done,  if  the  doctrine  of 
transubstanliation  had  occurred  to  them, 
and  as  the  Jews  did  on  another  occasion, 
when  they  interpreted  literally  what  our 
Lord  had  said  about  eating  His  flesh  and 
drinking  His  blood.  (John  vi.  52.)  Our 
Lord  could  not  have  meant  that  the  bread 
was  His  real  body,  or  the  wine  His  real 
blood,  because  His  body  was  present  at 
the  table,  breaking  the  bread.  His  blood 
was  still  unshed,  and  He  was  speaking 
and  acting  in  jierson  among  them.  Surely 
if  our  Lord's  body  could  sit  at  the  table, 
and  at  the  same  time  be  eaten  by  the 
disciples,  it  was  not  a  human  body  like 
our  own.  Observe,  too.  He  broke  the 
bread  after  it  was  blessed,  when  Papists 
think  it  w-as  transubstantiated.  The  Apos- 
tle Paul,  also,  after  the  act  which,  according 
to  the  Church  of  Rome,  transubstantiates 
the  bread  and  wine  into  the  body  and 
blood  of  the  Son  of  God,  calls  them  still 
"this  bread"  and  "this  cup."  (1  Cor. 
xi.  20.) 

27.  And  he  took  the  cup,  and  gave  thanks,  and  gave 
it  to  tUem,  saying,  'Drink  ye  all  of  it:  28.  For  i-this  is 
my  blood  »of  the  new  testament,  which  is  shed  jfor 
niany  lor  the  remission  ol'sins 

iMark  xiv.  23.  "See  Ex.  xxiv.  8;  Lev.  xvii.  U.  «Jer. 
xxxi.  31.    rChap.  xx.  28 ;  Rom.  v.  15 ;  Heb.  Ix.  22. 

The  cup,  in  which  was  contained  the  wine 
drank  at  the  passover.  (1  Cor.  x.  16.) 
Gave  thanks.  The  two  words  employed 
with  reference  to  the  action  of  our  Lord 
after  He  had  taken  the  bread  and  wine, 
one  signifying  to  bless,  the  other  to  give 
thanks,  seem  to  have  virtually  the  same 
meaning.  It  is  by  praise  and  thanksgiving 
that  we  must  prepare  ourselves  to  receive 
the  gifts  of  God,  and  to  offer  and  present 
our  duties  unto  Him.  He  gives  us  more 
than  He  receives,  when  He  gives  us  the 
grace  to  offer  as  we  ought.  Drink  ye,  &c. 
As  it  was  necessary,  in  order  to  confirm- 
ing the  covenant  of  God  with  His  people, 
that  this  ordinance  should  be  instituted  by 
our  Saviour,  so  something  must  be  done  by 
them  to  signify  their  consent  to  the  cove- 


274 


MATTHEW, 


nant,  hence  the  command  to  "eat"  and 
"  drink  "  the  bread  and  wine.  How  strange 
that  the  Romanists,  in  face  of  this  passage, 
and  notwithstanding  the  cup  was  received 
in  the  ancient  Church  for  1400  years,  as  is 
confessed  by  two  popish  councils,  should 
proliibit  the  laity!  The  same  argument 
which  confines  the  wine  to  the  clergy, 
when  fairly  applied,  must  limit  the  bread 
also  to  them.  But  in  regard  to  neither  of 
the  elements  is  there  any  restriction ;  the 
whole  body  of  believers  are  to  receive 
both. 

This  is  my  blood,  &c.,  i.  e.,  the  new  cove- 
nant, made  in  or  by  my  blood,  not  by  the 
blood  of  the  Old  Testament  sacrifices.  The 
Greek  word  for  testament  should  be  ren- 
dered "  covenant."  The  same  word  is  em- 
ployed here  as  in  Heb.  viii.  8.  It  signifies 
a  covenant  or  promise  on  the  part  of  God 
to  His  people,  sanctioned  with  the  blood 
of  victims,  and  depending  upon  certain 
stipulated  conditions.  The  old  covenant 
made  by  God  through  Moses  is  found  in 
Ex.  xxiv.  3-8.  The  old  covenant  was  rati- 
fied by  the  blood  of  bulls,  goats  and  calves, 
the  new  covenant  was  ratified  and  confirm- 
ed by  the  blood  of  Christ.  (Heb.  ix.  11-28.) 
Which  is  shed,  &c.  Is  shed.  Present  tense. 
The  sacrifice  is  already  virtually  accom- 
plished. Our  Lord  in  these  words  conveys 
the  nature  of  His  death.  It  was  not  the 
example  of  the  foithfulness  of  a  martyr, 
but  a  sacrifice,  an  oblation  for  the  remis- 
sion of  sins.  The  principal  blessing  is  ex- 
pressed, which  has  been  purchased  by  the 
blood  of  Christ.  Where  there  is  forgive- 
ness of  sins  there  is  life  and  salvation. 
The  doctrine  of  atonement  for  sin  by  the 
shedding  of  blood  was  no  new  thing.  It 
had  been  taught  to  the  Jews  by  the  whole 
appointed  course  of  their  sacrifices,  Avhich 
showed  that  "  unthout  shedding  of  blood  is  no 
remission."     (Heb.  ix.  22.) 

29.  But  'I  say  unto  you,  I  will  not  drink  henceforth 
of  this  fruit  of  the  vine,  ^until  that  day  when  I  drink  it 
new  with  vou  in  mv  Father's  kingdom. 

•Mark  xlv.  ii ;  Luke  xxii.  18.    «Acts  x.  41. 

I  vAll  not  drink,  &c.  This  may  have  been 
an  intimation  that  this  was  the  last  pas- 
chal supper  Christ  would  partake  of  with 
His  disciples,  and  though  He  ate  and  drank 
with  them  after  His  resurrection,  as  we 
know  He  did,  in  order  that  they  might  know 
that  He  was  really  alive  (Acta  x.  41),  yet 


He  would  not  make  use  of  any  wine,  and 
we  do  not  find  that  He  was  ever  present 
at  any  feast,  at  least  we  are  sure  He  never 
celebrated  another  passover  with  them. 
Nor  dojs  it  appear  that  He  partook  of  the 
Eucharist  with  them,  or  ever  administered 
it,  but  at  this  time  of  its  institution.  / 
will  not  drink.  Of  course  He  is  not  to 
drink  His  own  blood.  He  is  not  to  derive 
life  and  salvation  from  His  own  atone- 
ment. Drink  it  new.  He  wdll  never  drink 
it  in  its  sacrificial,  but  in  its  eucharistic 
sense.  Hence  He  does  not  say  that  He 
will  drink  the  blood,  but  "  this  fruit  of  the 
vine."  It  is  the  life  part,  i\oi  the  death  part 
of  the  symbol  of  which  He  speaks.  He 
will  not  drink  the  earthly  wine  even  in  its 
joyous  character,  but  He  will,  in  the 
glorious  kingdom,  drink  that  reality  of 
which  this  life-symbol  is  the  figure, 
namely,  life,  the  vita  beata,  the  blessed  life. 
Let  us  take  care  to  raise  our  hearts  from 
the  sacramental  communion  here  on 
earth  to  the  eternal  communion  in 
heaven,  to  be  celebrated  there,  not  under 
veils  or  sensible  symbols,  but  openly  and 
without  veils. 

30.  bAnd  when  they  had  sung  an  hymn,  they  went 
out  into  the  mount  of  Olives. 
bMark  xiv.  26. 

It  was  usual  with  the  Jews  to  sing  a 
hymn  after  their  repasts.  The  hymn  that 
was  sung  on  this  occasion  may  have  been 
one  of  what  the  Jews  called  Paschal 
Psalms,  which  began  with  the  113th  and 
ended  with  the  118th.  Or  was  it  any  one 
else  of  the  comi:)Ositions  of  David,  "the 
sweet  Psalmist  of  Israel?"  We  cannot 
determine.  We  have  every  reason  to  be- 
lieve the  subject  of  it  was  suited  to  the 
occasion,  and  never  had  language  been  so 
honored  before.  Observe,  1.  That  this 
hymn  was  suyig.  Singing,  then,  is  a 
Christian  ordinance.  2.  That  it  was  sung 
immediately  after  the  administration  of 
our  Lord's  own  supper.  Hence  we  learn 
that  singing  should  accompany  this  sacred 
ordinance.  "  Joy  becomes  a  feast,"  and 
this  is  a  feast— a  feast  of  love  and  friend- 
ship—a feast  of  reconciliation  between 
God  and  us.  3.  That  this  singing  was 
immediately  followed  by  Christ's  entrance 
into  Gethsemane.  This  garden  was  for 
Jesus  a  place  of  suffering.  The  prospect 
of  sufiering,  then,  should  not  prevent  our 


CHAPTER    XXVI 


275 


joy  and  praise.  "Come,"  would  Luther 
pay  to  Melancthon,  a  wise  man  but  more 
timorous  than  liimself,  when  prospects 
looked  dark  and  distressing  at  the  begin- 
ing  of  the  Reformation, "  Come  let  us  sing 
the  forty-sixth  Psalm  ;  and  let  earth  and 
hell  do  their  worst." 

31  Then  saith  Jesus  unto  them  'AU  ye  shall  «he  of- 
feiideO  because  of  nie  this  night :  tor  it  is  written,  «I  will 
smite  tlie  .shoi)hcid,  and  tlieslieep  of  the  lluck  shall  be 
scattered  abroad.  :i-.  ]5iit  after  I  am  risen  again,  fl  will 
go  beJore  von  into  (ialilee. 

cMark  xiv.  -7:  John  xvi.  32.  <i.\i.  6.  fZech.  xm.  7. 
fChap.  xxviii.  7, 10,  Iti;  Mark  xiv.  2S  and  xvi.  7. 

By  all  ye,  is  to  be  understood  the  eleven, 
after  Judas  had  left.  Christ  was  betrayed 
by  one,  denied  by  one,  forsaken  by  all  His 
disciples.  O/ended— terrified  by  the  dan- 
gers that  awaited  our  Lord,  and  would 
desert  and  virtually  renounce  Him  that 
very  night.  It  is  nritten.  The  quotation 
is  from  the  prophecy  in  Zech.  xiii.  7,  in 
which  God  is  said  to  thus  address  the 
sword  of  His  justice:  "Awake  sword 
against  my  .shepherd,"  &c.,  i.  e.,  the  shep- 
herd of  my  people.  Here  God's  sword 
is  commis.sioned  to  do  what  was  really 
done  by  the  hands  of  wicked  men  who 
Avere  His  instruments,  yet  in  such  a  sense 
as  to  be  voluntary  agents,  deserving  of 
Peter's  charge,  that  with  viclced  hands  they 
crucified  the  Lord  Jesus  Christ.  The 
sword  of  God  al.so  pierced  our  Lord  in 
those  myterious  agonies  in  the  garden  and 
on  the  cross,  which  far  transcended  His 
physical  sufleriiigs.  The  prophecy  is  a  clear 
proof,  both  of  the  Divine  nature  of  Christ 
and  of  the  design  of  His  death  to  satisfy 
the  demands  of  Divine  justice.  Risen 
again.  To  console  and  support  His  disci- 
ples under  this  trial,  the  Saviour  assures 
them  that  He  would  rise  again  from  the 
dead,  and  after  His  resurrection  He  would 
meet  them  at  a  certain  jilace  He  appointed 
in  Galilee,  the  region  to  which  most,  if 
if  not  all,  of  them  present  belonged. 

33.  Peter  an=!werprl  and  s.iid  unto  him,  Though  all 
?ne/i  shall  be  offended  because  of  thee,  yrt  will  I  never 
be  offended.  31.  Jesus  said  unto  hini.  cVerily,  I  say 
unto  thee,  that  this  night,  before  the  cock  crow,  thou 
Shalt  deny  me  thrice.  3-3.  Peter  said  unto  him,  Though 
I  should  die  with  thee,  yet  will  I  not  deny  thee.  Like- 
wLse  also  said  all  the  disciples. 

gMark  xiv.  30 ;  Luke  xxii.  34 ;  John  .xiii.  38. 

The  Apostles,  as  we  may  easily  imagine, 
were  greatly  hurt  at  the  admonitory  pre- 
diT;tion  of  our  Lord  (verse  31),  and  pro- 
tested that  they  would  never  forsake  Him. 
But  Peter  more  particularly,  who,  from 


the  ardor  of  his  disposition,  was  always 
more  forward  in  his  professions,  and  more 
indignant  at  the  slightest  reflection  on  his 
character  than  any  of  the  rest,  immediatel-y 
cried  out  with  warmth  and  -eagerne-ss, 
Tliough  all  men,  &c.  The  meaning  of  Peter 
was :  nothing — nothing  can  shake  my 
resolution.  This  confidence  was  entirely 
characteristic  of  the  man.  He  was  ardent, 
sincere,  and  really  attached  to  his  Master. 
This  declaration  was  made  evidently,  1, 
From  true  love  to  Jesus.  2.  From  too 
much  reliance  on  his  own  strength.  3. 
From  ignorance  of  himself  and  of  the 
trial  he  was  soon  to  pass  through.  And 
it  most  impressively  teaches  us,  1.  That 
no  Strength  of  attachment  to  Jesus  can 
justify  such  confident  promises  of  fidelity 
made  without  dependence  on  Him.  2. 
That  all  promises  to  adhere  to  Him  should 
be  made  relying  on  Him  for  aid.  3.  That 
we  little  know  how  feeble  we  aie  till  we 
are  tried.  (2  Kings,  viii.  13.)  'Tis  an 
humble  fear  of  falling  that  must  enable 
us  to  stand.  We  should  renounce  our  own 
light  and  knowledge,  especially  as  to  what 
regards  the  disposition  of  our  heart.  God, 
and  Christ,  who  is  true  God,  know  better 
than  ourselves  the  use  which  v/e  shall 
make  of  the  freedom  of  our  will,  and  yet 
this  foreknowledge  imposes  no  manner 
of  necessity  upon  it. 

Before  the  cock  crow,  &c.,  of  the  Evan- 
gelists are  easily  reconciled.  "With  regard 
to  the  time  of  the  event  here  predicted, 
our  Lord  intimated  two  things:  1.  That  all 
the  denials  should  take  place  ere  the  pe- 
riod called  the  cock-crowing  had  passed — 
a  period  more  fixed  in  Judea,  where  there 
is  comparatively  little  diflerence  in  the 
length  of  the  days  than  in  our  country,  so 
much  farther  from  the  equator ;  and  2,  That 
the  cock  which  Peter  should  hear,  should 
not  crow  twice,  till  he  had  a  third  time 
denied  him. 

Though  Ishoidd  die,  &c.  It  became  plain 
that  nothing  could  cure  Peter's  mistaken 
estimate  of  his  own  strength,  but  experi- 
ence of  his  weakness.  It  was  a  painful 
method  of  cure,  but  in  his  case  it  was  an 
effectual  one.  Christians  who  .share  in 
Peter's  self-confidence,  will  share  in  his 
signal  fall  and  bitter  tears.  We  cannot 
have  too  great  a  horror  of  denying  Christ. 


270 


MATTHEW 


We  cannot  be  too  resolute  never  to  deny 
Him.  We  cannot  be  too  careful  to  keep 
out  of  the  way  of  temjjtation  to  deny  Him. 
But  .we  cannot  too  earnestly  take  heed  to 
Cowper's  solemn  utterance  ; 

"  B(  ware  of  Peter's  word, 
N(ir  confidently  saj-— 
I  never  will  deny  my  Lord^ 
But  grant  I  never  may. 

■"  Man's  wisdom  is  to  seek 
His  strength  in  God  alone: 
And  e'en  an  angel  would  be  weak, 
Who  trusted  in  his  own." 

Liheivnse  <ilso  said  all  the  disciples.  The 
other  disciples — sad,  sorrowful  and  per- 
plexed— appear  to  have  kept  a  respectful 
silence,  till  Peter's  rejieated  declarations 
that  he  would  never  deny  his  Lord,  coup- 
led, as  they  were,  with  the  insinuation 
contained  in  the  words,  "Though  all 
should  be  offended,"  seemed  to  make  it 
necessary,  for  the  purpose  of  clearing 
themselves  of  coldness,  or  false-hearted- 
ness,  or  half-heartedness,  in  their  Master's 
cause,  that  they  should  solemnly  declare 
that  they  were  as  determined  as  Peter 
could  be,  never  to  deny  their  Lord. 

3fi.  f  hThen  Cometh  Jesus  with  them  unto  a  place 
called  Oethsemane,  and  saitli  unto  the  disciples,  Sit  ye 
hero,  while  I  go  and  pray  yonder. 

liJIark  xiv.  3J-3-5 ;  liuke  xxii.  39 ;  John  xviii.  1. 

The)i.  Judas  had  already  retired  from 
the  little  company,  and  Jesus  had  been 
strengthening  and  consoling  His  disciples 
with  instructions  suited  to  their  case.  He 
had  also  foretold  the  fall  of  Peter.  He  then 
retired  with  His  disciples  to  Gethsemane, 
a  jilace,  or  a  farm,  just  east  of  Jerusalem, 
and  at  the  foot  of  the  Mount  of  Olives. 
Sit  ye  here,  &c.  This  direction  seems  to 
have  been  given  as  they  entered  the  garden. 
While  I  go,  &c.  As  Jesus  had  frequently 
left  His  disciples  to  enjoy  prayer  and  com- 
munion with  God  by  Himself,  there  was 
nothing  unusual  in  His  retirement,  even 
at  this  late  hour  for  prayer. 

37.  And  he  took  with  him  Peter,  and  ithetwo  sons  of 
Zehedee,  and  bi'ijan  to  be  sorrowful  and  very  heavy, 
as.  Then  saith  he  wnto  them.  iiMy  .soul  isexceedin!:;.so"r- 
rowl'ul,  even  unto  death:  tarry  ye  here,  and  watch 
with  me.— 'Chap.  iv.  21.    tJohn  xii.  27. 

Sons  of  Zebedee.  James  and  John.  (See 
Matt.  X.  2;  I\Iark  xiv.  33.)  My  soul  is  ex- 
ceeding sorrowful,  even  unto  death.  The  import 
of  this  complaint  is  not  confined  to  the  idea 
expressed  by,  "I  am  grieved  to  death,"  or 
"  sorrow  threatens  my  life,"  although  the 
words  certainly  assert  this  in  the  first 
place.    Even  according  to  this  explanation 


of  them,  they  convey  an  idea  of  the  sorrows 
(jf  the  Redeemer's  soul,  which  is  the  more 
appalling  the  less  exaggeration  we  can  sup- 
pose in  the  words  of  Him  who  was  Him- 
self the  Truth.  The  being  "  sorrowful  unto 
death,"  however,  does  not  indicate  merely 
the  measure,  but  also  the  nature  and  kind 
of  suffering.  We  read  in  the  sequel  that 
"he  was  in  an  agony,"  or,  as  other  transla- 
tors have  it,  "he  wrestled  with  death."  It 
was  in  the  horrors  of  this  state  that  our 
Surety  felt  Llimself  placed,  not  merely  in 
the  way  of  beholding  them,  but  also  in 
that  of  a  mysterious  entering  into  them. 
Whatever  men  may  say,  without  holding 
firmly  by  the  idea  of  a  Mediator,  the  hor- 
rors of  Gethsemane  can  never  be  satisfac- 
torily exjilained.  A  mere  representation 
of  the  death  of  the  sinner,  from  which 
Christ  came  to  redeem  mankind,  could  not 
have  laid  hold  of  the  Holy  One  of  Israel 
so  overpoweringly.  He  entered  into  much 
closer  contact  with  "the  last  enemy."  He 
emj^tied  the  cup  of  its  terrors.  Tarry  ye 
here,  &c.  He  means,  "  Do  not  leave  me, 
your  presence  is  a  comfort."  It  is  not  they, 
but  Himself,  who  is  to  be  pitied.  "  Tarry 
ye  here."  In  what  terrific  vicinity  must 
He  have  found  Himself,  that  even  the 
sight  of  these  poor,  frail  disciples,  seemed 
so  desirable  and  beneficial  to  Him. 

39.  And  he  went  a  little  further,  and  fell  on  his  face, 
and  'prayed,  saying,  mO  my  Father,  if  it  be  possible, 
nlet  this  cup  pass  from  me :  nevertheless,  "not  as  I  will, 
but  as  thou  u^ilt. 

•Mark  xiv.  3J;  Tjuke  xxii.  42;  Heb.  v.  7.  •" John  xii. 
27.    nChap.  XX.  22.    "John  v.  30  and  vi.  38 ;  Phil.  ii.  8. 

So  that  there  were  three  divisions  of  the 
little  band :  there  were  the  eight  disciples, 
the  three  chosen  ones,  and,  at  a  little  dis- 
tance, the  suffering  Saviour.  Fell  on  his 
face.  He  first  kneeled  down  (Luke  xxii. 
41),  but  as  His  mental  anguish  increased, 
He  prostrated  Himself  on  the  ground,  and 
"  with  strong  crying  and  tears,  offered  up 
Ilis  prayers  and  supplications."  (Heb.  v. 
7.)  The  disciples  were  entreated  to 
"watch"  with  our  Lord,  but  not  to  pray 
with  Him  or  for  Him.  That  work  He 
does  alone,  and  asks  no  participation. 
They  cannot  pray  His  prayer.  He  may 
intercede  for  them,  not  they  for  Him.  0  my 
Father,  &c.  It  was  thus  implied  that  in 
itself,  this  cup,  the  extreme  inward  ajn- 
guish  of  spirit  which  He  was  suffering, 
the  fear  with  which  He  was  oppressed. 


CHAPTER   XXVI 


277 


the  anxiety  with  which  He  was  tortured, 
the  sorrow  with  which  He  was  over- 
whehned,  and  the  intense  agony,  mental 
and  physical,  which  yet  awaited  Him, 
was  so  revolting  that  only  its  being  the 
Father's  will  would  induce  Him  to  taste 
it,  but  that  in  that  view  of  it  He  was  per- 
fectly prepared  to  drink  it  up.  There  was 
no  struggle  between  a  reluctant  and  a 
compliant  will,  but  between  two  views  of 
one  event — an  abstract  and  a  relative  view 
of  it,  in  the  one  of  which  it  was  revolting, 
in  the  other  welcome.  By  signifying  how 
it  felt  in  the  one  view.  He  shows  His 
beautiful  onenes  with  ourselvess  in  nature 
and  feeling ;  by  expressing  how  He  re- 
garded it  in  the  other  light.  He  reveals 
His  absolute  obediential  subjection  to  His 
Father. 

Note,  1.  The  suflFering  which  is  here  re- 
corded, shows  tlie  extent  of  Christ's  love. 
Had  He  suffered  less,  we  should  not  have 
rightly  known  the  greatness  of  that  mercy 
which  He  exercised  toward  mankind.  It 
was  much,  indeed,  that  "  when  he  was 
rich  "  in  the  fulness  of  heavenly  joy.  He 
should  "  become  poor,"  for  man's  sake, 
and  descend  to  a  world  like  ours.  But 
that  He  should  place  Himself  under  the 
fierceness  of  that  Divine  wrath,  from 
which  His  disciples  are  delivered,  is  a  de- 
gree of  love  which  "  passes  all  under- 
standing." One  return  He  requires  of  us, 
one  return  we  can  attempt  to  make — our 
gratitude :  gratitude  which  is  to  be  shown 
by  obedience  to  His  will.  (2  Cor.  v.  14, 
15.)  2.  If  W8  would  imitate  Christ  in  His 
prayer,  we  must  (1.)  Pray  when  alone. 
(2.)  Humble  ourselves  internally,  at  least, 
and,  if  we  are  able,  externally  also.  (3.) 
Be  fervent.  (4.)  Lay  our  condition  before 
God  with  plainness  and  simplicity.  (5.) 
Be  full  of  trust  and  confidence.  (6.)  Re- 
sign ourselves  to  the  will  of  God,  and 
choose  rather  to  have  that  done  than  our 
own.  (7.)  Persevere  in  praying.  The 
sacrifice  of  our  own  will  is  that  which  God 
loves  the  most,  and  which  ought  ever  to 
accompany  all  others. 

40.  And  he  cometh  unto  the  disciples,  and  findeth 
'them  asleep,  and  saith  unto  Peter,  what,  could  ye  not 
■*'atch  with  me  one  hour  ? 

Findeth  them  asleep.  Dr.  Rush,  in  his 
Piseases  of  the  Mind,  says, "  There  is  another 
symptom  of  grief  which  is  not  often  noticed. 


and  that  is  profound  sleep.  1  have  often 
witnessed  it  even  in  mothers,  immediately 
after  the  death  of  a  child.  Criminals,  we 
are  tokl  by  Mr.  Ackerman,  the  keeper  of 
Newgate,  in  London,  often  sleep  soundly 
the  night  before  their  execution.  The  son 
of  General  Custine  slept  nine  hours  the 
night  before  he  was  led  to  the  guillotine 
in  Paris." 

Watch  with  me  one  hour  ?  There  sems  to 
be  rebuke  in  this  question,  but  it  is,  we 
think,  uttered  more  with  the  purpose  of 
marking  for  us  the  fact  that  the  pressure 
under  which  Jesus  struggled  was,  ev«n  in 
its  proximity,  too  much  for  them, 

41.  pWatch  and  pray,  that  ye  enter  not  into  temptar 

tion  :  the  spirit  indeed  is  willing,  but  the  flesh  in  weak. 

pMark  xiii.  33  and  xiv.  38 ;  Luke  xxii.  40, 46 ;  Eph.  vi, 

18. 

Watch  and  pray,  &c.  At  first  they  were 
directed  to  watch  (verse  38),  but  now 
prayer  is  added  as  a  duty.  It  is  Christian 
watchfulness  which  is  now  enjoined  u{)on 
them.  They  were  wearied  out  in  body 
and  mind.  This  rendered  them  more  lia- 
ble to  yield  to  the  temj^tati-ons,  which  were 
soon  to  beset  them.  How  often  shall  we 
find,  when  we  look  back  upon  our  past 
lives,  that  we  received  warnings  before  we 
fell  into  sin.  While  we  exert  our  own 
energies  against  the  evil  powers,  let  us 
also  supplicate  Divine  aid.  Prayers  are  a 
sure  succor  against  the  most  perilous  as- 
saults of  our  enemies. 

That  ye  enter  not,  &c.  This  precept  of 
our  Lord  has  a  general  and  comprehen- 
sive application.  We  must  beware  of 
the  beginning,  for  it  is  in  fatal  con- 
nection with  the  next  ensuing,  and  yet 
conceals  what  is  behind.  And  since 
temptation  is  sure  to  be  early  with  its  be- 
ginnings, so,  too,  should  watching  and 
praying,  early  in  life,  early  in  the  day, 
early  in  every  undertaking.  "  Enter  not," 
that  is,  that  we  be  cautious  of  venturing 
into  anything  which  we  have  reason  to 
believe  or  suspect  may,  from  its  influence 
on  our  passions,  and  the  mingling  of  other 
things,  soon  become  a  temptation.  The 
spirit  indeed  is  willing,  &c.,  that  is,  your 
souls  are,  indeed,  kindly  disposed  toward 
me,  but  your  animal  nature  is  feeble,  is 
exhausted,  shrinks  from  trouble,  and  seeks 
repose.  Do  not  trust  to  your  pious  resolu- 
tions.    Your  easily  ensnared  nature  needs 


278 


MATTHEW. 


much  stronger  restraint,  especially  when 
baneful  influences  from  without  are  super- 
added. Hence  the  need  of  special  prayer 
at  this  trying  time.  The  benevolent  ISaviour 
found  also,  in  this  remark,  some  apology 
for  His  well-di.sposed,  yet  feeble  disciples. 
All  true  Christians  find  within  two  con- 
trary principles  and  a  continual  strife  be- 
tween the  two.     (See  Rom.  vii.  21-23.) 

42.  He  went  away  again  the  second  time  and  prayed, 
saymg,  U  my  Father,  u'  tliis  cup  may  not  pass  away 
lioui  uie,  except  I  drink,  it,  thy  will  be  done. 

He  went  away  again  the  second  time,  &c. 
Among  other  things,  we  may  here  learn, 
1.  That  it  is  our  duty  to  resign  ourselves 
to  the  will  of  God.  2.  That  in  times  of 
sore  conflict  we  should  not  continue  in 
one  uninterrupted  strain  of  prayer,  lest 
our  devotion  become  feeble  ;  we  should 
rather  pause  and  let  the  spirit,  as  it  were, 
tak<e  breath,  in  order  that  our  petition  may 
be  urged  with  all  the  more  earnestness. 
3.  That  it  is  not  wrong,  as  some  strangely 
suppose,  to  repeat  jjrayer.  Here  we  have 
prayer  repeated.  And  wherever  there  is 
the  deepest  feeling,  there  will  be  the  repe- 
tition of  the  same  thing.  The  simplest 
words  and  the  intensast  thoughts  oft  re- 
peated are  generally  the  evidence  of  real 
feeling  and  of  fervent  prayer. 

0  my  Father,  if  this  cup  may  not  pass  away, 

&c.    In  this  second  prayer  the  spirit  of 

perfect  submission  is  prominent.     Christ 

knew  that  the  Father  heard  Him  always 

(John  xi.  42),  for  this  reason  He  takes  the 

continuance  of  His  anguish  as  the  answer 

to  His  last  words — as  thou  wilt! — as  the 

confirmation  of  the  Divine  will,  that  He 

should  drink  the  cup. 

43.  And  he  came  and  found  them  asleep  again  :  for 
their  eyes  were  heavy. 

For  their  eyes  were  heavy.  Sorrow  makes 
men  sleepless  sometimes,  but  when  it  is 
very  great  it  may  so  weary  down  the 
whole  outer  and  inner  nxan  that  one,  as  it 
were,  sinks  into  a  condition  of  stupor. 
(See  on  verse  40.)  The  same  three  who 
slept  at  the  transfiguration  were  the  three 
who  slept  in  Gethsemane.  Jesus  probably 
administered  to  them  some  gentle  reproof, 
for  Mark  says  that  "they  wist  not  what  to 
answer  Ilim."  It  seems  as  if  the  air  of 
that  night  were  dense  with  fearful  super- 
natural influences,  weighing  them  down 
with  stupor.    In  those  circumstances  of 


trouble  and  affliction  which  oblige  us  to 
pray,  we  must  not  forget  even  the  wants 
of  those  who  are  entrusted  to  our  care. 

44.  And  he  left  them,  and  went  away  again,  and 
prayed  the  third  time,  saying  the  same  words. 

See  on  verses  a9,  4i 

Let  us  not  be  tired  with  studying  this 
pattern  of  perseverance,  humility,  and 
simplicity  in  prayer.  Let  us  comfort  our- 
selves with  Christ,  w^hen  God  makes  us 
sensible  of  our  barrenness  and  poverty  in 
prayer.  If  He  reduces  us  to  one  single 
good  thought,  to  one  comfortable  word,  to 
one  pious  motion,  it  is  reasonable  that  we 
should  be  contented  therewith,  and  humbly 
make  use  of  it. 

45.  Then  cometh  he  to  his  disciples,  and  saith  unto 
them,  Sleei>  on  now  and  take  your  rest,  behold,  the 
hour  is  at  hand,  and  the  Son  of  man  is  betrayed  into 
the  hands  ofsiimei-s.  4fi.  Rise,  let  us  be  going :  behold, 
he  is  at  hand  that  doth  betray  me. 

Finding  His  disciples  again  sunk  in 
sleep.  He  says.  Sleep  on  now  and  take  your 
rest.  But  why  should  He  bid  them  sleep 
now  when  the  tramp  of  the  soldier  is 
almost  in  their  hearing?  Of  all  the  ren- 
derings of  this  verse  to  meet  this  query, 
probably  the  best  is  that  which  by  merely 
changing  the  punctuation,  which  is  of  no 
authority,  makes  it  a  question.  Sleep  ye 
on  now,  and  take  your  rest?  Is.  it  a  time 
for  slumber  when  the  betrayer  is  on  the 
approach?  There  is  another  meaning 
admissable.  The  whole  matter  is  now 
decided,  and  you  may  sleep  on,  as  watch- 
ing is  needless. 

The  hour  is  at  hand — the  time  of  my  ca- 
lamity, time  which  demands  your  utmost 
vigilance.  What  an  hour  was  that !  The 
leader  of  the  embattled  host  anticipates  the 
coming  conflict,  amidst  the  stern  struggle 
of  opposing  armies  on  the  field  of  blood, 
with  an  awe  and  an  agitation  deep  and 
overwhelming,  which  makes  him  count 
with  harassing  anxiety,  every  passing  mo- 
ment, till  that  awfully  important  hour 
arrives  when  he  shall  be  either  crowned 
as  a  victor,  or  loaded  with  the  disgrace  of 
a  defeat.  Often  has  the  fate  of  kingdoms 
and  empires  been  left  to  the  decision  of  an 
hour,  and  that  hour  of  inconceivable  im- 
portance to  millions.  C)ften  have  the  rights 
and  the  liberties,  the  freedom  or  the  slavery 
of  a  nation,  depended  upon  the  result  of 
a  contest  where  valor,  and  patriotism,  and 
magnanimity,  struggled  hard  amidst  the 


CHAPTER  XXVI. 


clash  of  arms  and  the  din  of  war,  and 
their  bosoms  have  beat  with  trenibhng 
anxiety,  as  from  lip  to  lij)  the  im|)ortant 
announcement  passed,  "  Behold,  the  hour 
is  at  hand."  But,  although  we  could  put 
together  all  the  interesting  anticipations, 
all  the  distressing  and  conflicting  hoi)es 
and  fears,  all  the  important  deeds  and  des- 
tinies that  were  ever  suspended  upon  any 
hour  in  the  world's  history,  they  would 
instantly  sink  into  insignificance,  com- 
pared with  the  vast  and  eternal  interests 
of  innumerable  myriads  which  were  sus- 
pended upon  the  results  of  that  hour 
which  our  Saviour  here  declares  to  be  at 
band. 

The  Son  of  man  is  betrayed,  &c.  Here 
there  is  a  striking  antithesis  between  the 
words  "  Son  of  man,"  an  epithet  by  which 
our  Lord  so  frequently  refers  to  Himself 
as  the  Messiah,  and  "  sinners."  Although 
special  reference  is  had  to  the  chief  priests, 
who  dispatched  the  band,  with  Judas  as 
guide,  to  apprehend  Him,  yet  the  general 
term  "sinners,"  as  opposed  to  the  "  Son  of 
man,"  who  "  came  to  save  that  which  was 
lost"  (xviii.  11,  Luke,  xix.  10),  seems  de-' 
signed  to  include  the  human  race,  all  of 
whom  virtually  shared  in  the  dreadful  sin 
of  crucifying  the  Lord  Jesus  Christ. 

Rise,  let  us  be  going,  &c.  Not  to  attempt 
an  escape,  but  rather  let  us  meet  them, 
giving  thereby  proof  that  I  know  their 
designs,  and  might  have  by  flight,  or  other- 
wise, provided  for  my  own  safety,  but  I  go 
willingly  to  meet  that  death  which  their 
malice  designs  for  ms,  and  through  death 
provide  for  the  life  of  the  world.  Behold, 
he  is  at  hand,  &c. — he  of  whom  I  have 
spoken.  Me,  He  says,  not  you.  The  be- 
trayal of  their  Lord  by  one  of  their  own 
number  was  an  additional  reason  for 
wakefulness — the  case  of  Judas  was  in 
fulfillment  of  their  Lord's  predictions, 
(Mark  xiv.  20),  and  was  full  of  warning  to 
them  all.  (Matt.  xxvi.  31).  Happy  he 
who,  through  zeal  for  God's  justice,  or 
through  charity  toward  his  neighbor,  goes 
forth  to  meet  the  cross,  and  even  death 
itself!  but  so  as  not  to  do  anything  con- 
trary either  to  the  command  of  God,  or  to 
other  duties  which  regard  our  neighbor, 
or  to  what  prudence  and  humility  require 
of  us  as  to  ourselves. 


47.  t  And  iwhllfi  he  yet  Bpnke,  lo,  Juda.s,  one  of  the 
twelve,  ciinie,  un<l  with  liiiii  u  great  inultituile  with 
swords  und  slaves,  from  the  chiel  priesta  and  elders  of 
the  people. 

iMarkxiv.  43;  Lukexxii.  47;  John  xviii.  3;  Acta  1.  IG. 

One  of  the  tivclve.  With  this  name,  a.s 
with  a  branding-iron,  Judas  is  designated 
even  unto  the  end.  The  higher  the  station 
is  from  whence  we  fail,  the  less  hope  is 
there  of  any  recovery.  With  swords,  ttc. 
They  came  in  force,  probably  apprehen- 
sive of  resistance  from  the  disciples,  or  of 
some  other  attempt  of  rescue  by  the  way. 
This m«/<v'i?«/t' consisted  1.  of  "theband"of 
Roman  soldiers  (Johnxviii.  3) ;  2.  "Tho 
cai:)tains  of  the  temple ;"  3.  Several  of  tho 
Jewish  dignitaries  (Luke  xxii.  52);  4.  Ser- 
vants of  these  dignitaries  (John  xviii.  18.) 
Our  Lord  was  thus  arrested  by  the  Jewish 
authority,  partly  using  Roman  instrumen- 
tality. 

48.  Now  he  that  betrayed  him,  gave  them  a  sign, 
sayinj;.  Whomsoever  I  sliall  kiss,  that  same  is  he,  hold 
him  la-st. 

Judas  decided  to  perpetrate  his  wicked 
deed  under  cover  of  night.  This  was 
sagacious  for  the  sake  of  his  enterprise, 
for  had  it  l)een  undertaken  by  day, 
how  many  swords,  like  that  of  Peter, 
would  have  leaped  from  their  scabbards 
in  Christ's  defense?  The  Saviour  had 
servants  who  would  not  have  hesitated  u 
moment  to  risk  their  lives  in  His  behalf. 
It  would  have  been  a  great  advantage  to 
the  traitor,  to  be  able,  as  he  hoped,  to 
accomplish  his  object  while  Jesus  was 
asleep.  But  this  contrivance  miscarries. 
In  the  house  through  which  the  way  to 
the  garden  runs,  Judas  is  informed  that 
the  eye  of  the  dreaded  was  awake — that 
Jesus  was  with  the  disciples  in  the  garden. 
How  will  he  now  secure  his  prey  ?  Cun- 
ning must  invent  some  new  plan.  He 
gives  the  armed  troop  to  understand  that 
he  will  indicate  by  the  symbol  of  friend- 
ship whom  they  are  to  arrest,  and  urges 
them  not  to  let  him  go,  whatever  may  be 
his  protestations  or  attempts  to  escape. 
The  Church  of  Christ  is  but  too  often  be- 
trayed with  a  kiss  of  peace,  by  false 
appearances  of  virtue,  by  calumnies  spread 
aijroad  in  soft  language,  and  under  deceit- 
ful pretence  of  peace,  and  of  the  interest 
of  the  Church. 

4P.  And  forthwith  he  came  to  Jeen"".  and  said.  Hail, 
Master,  'and  kissed  him.— r2  Sam.  xx.  9. 

i     Kissed  him.    This  simple  feet  revealed 


280 


MATTHEW 


the  affectionate  terms  on  which  the  disci- 
ples associated  with  our  Lord.  It  is  an 
universal  custom  in  Eastern  countries, 
when  friend  meets  friend,  to  salute  one 
another  with  a  kiss.  (Ex.  xviii.  7  ;  1  Sam. 
XX.  41.)  Forthivith  he  came  to  Jesus,  and  said, 
&c.  Judas,  along  with  the  multitude,  had 
reeled  back  and  fallen  to  the  ground. 
Along  with  them  he  speedily  regained  his 
standing  posture,  and  was  a  listener,  as 
the  Lord  said,  "  I  have  told  you  that  I  am 
he,"  inviting  them  to  do  with  Him  as  they 
wished.  There  is  a  pause,  a  hesitation, 
for  who  will  be  the  first  to  lay  hand  upon 
Him?  Judas  will  relieve  any  hngering 
fear.  He  will  show  them  how  safe  it  is  to 
approach  this  Jesus.  Though  the  step- 
ping forth  of  Christ,  and  the  questions  and 
answers  which  followed,  have  done  away 
with  all  need  of  the  preconcerted  signal, 
he  will  yet  go  through  all  that  he  had 
engaged  to  do,  or,  perhaps,  it  is  almost 
a  mechanical  impulse  upon  which  he  acts, 
for  he  had  fixed  on  the  thing  that  he  was 
to  do  toward  accomplishing  the  arrest,  he 
had  conned  his  part  well  beforehand,  and 
braced  himself  up  to  go  through  with  it. 
Hence,  when  the  time  for  action  comes,  he 
stops  not  to  reflect,  but  lets  the  momentum 
of  his  predetermined  purpose  carry  him 
along.  He  salutes  Jesus  with  a  kiss.  If  ever 
a  righteous  indignation  might  legitimately 
be  felt,  surely  it  was  here.  And  if  that 
burning  sense  of  wrong  had  gone  no  further 
in  its  expression  than  simply  the  refusal 
of  such  a  salutation,  would  not  Christ 
have  acted  with  unimpf^achable  propriety? 
But  it  is  far  above  this  level  that  Jesus 
will  now  rise.  He  will  give  an  example 
of  gentleness,  of  forbearance,  of  long-suf- 
fering kindness  without  a  parallel. 

50.  And  Jesus  said  unto  him,  "Friend,  wherefore  art 
thou  come?  Theu  came  they,  and  laid  hands  on  Jasus, 
and  took  him.— 'Ps,  xli.  9  and  Iv.  13. 

Friend,  &c.  The  dreadful  inquisitorial 
interrogatory  rolls  like  terrific  thunder 
through  the  traitor's  heart.  Must  the  Son 
of  man  be  betrayed  by  one  of  His  own 
disciples,  as  if  He  had  been  a  hard  Master? 
Must  the  badge  of  friendship  be  the  in- 
strument of  treachery  ?  The  word  "friend," 
or,  as  it  might  be  more  correctly  rendered, 
"companion,"  recalled  to  his  mind  the 
privileged  position  with  which,  as  having 
been  received  into  the  circle  of  the  Lord's 


most  intimate  associates,  he  had  been 
favored.  This  address  reminds  him  also 
of  the  many  manifestations  of  unspeak- 
able kindness  with  which  he  had  been 
loaded  for  three  whole  years,  in  the 
immediate  society  and  faithful  superin- 
tendence of  the  most  amiable  among  men. 
And  if  one  unobdurate  place  had  been 
left  in  his  heart,  how  would  this  remem- 
brance have  affected  and  overpowered 
him  !  There  are  some  who  behave  to 
Jesus  now  that  He  is  in  heaven,  as  Judas 
did  when  He  was  upon  earth.  When  it 
seems  to  be  their  interest  to  appear  to  love 
Him,  they  put  on  the  mask  of  piety  ;  but 
when  they  can  gain  worldly  advantages 
by  betraying  His  servants,  they  will  do  it, 
and  yet  all  the  time  continue  to  observe 
the  forms  of  religion.  They  do  not  con- 
sider how  much  their  guilt  is  increased  by 
their  acts  of  ajjparent  devotion.  Satan 
employs  such  persons  to  do  his  darkest 
deeds. 

Then  came  they,  and  laid  hands  on  Jesus, 
and  took  him.  As  soon  as  the  Divine  in- 
fluence, by  which  the  multitude  were 
withheld,  was,  in  a  measure,  withdrawn, 
they  used  their  power  to  apprehend  Him. 
Our  Lord  made  Ho  resistance.  "  He  was 
led  like  a  lamb  to  the  slaughter."  There 
was  no  occasion  for  violence.  Yet  from 
the  fact  that  His  apprehension  was 
effected  by  His  most  bitter  enemies,  and 
one  of  His  disciples  was  aroused  to  resist- 
ance in  His  behalf,  we  may  well  suppose 
that  He  was  treated  in  a  very  rough  and 
unbecoming  manner. 

51.  And  behold,  «one  of  them  which  were  with  Jesus 
stretched  outliin  hand,  and  drew  his  sword,  and  struck 
a  servant  of  tlie  high  priest,  and  smote  off'  his  ear. 

tjohn  xviii.  10. 

One  of  them,  &c.  We  might  have  con- 
jectured that  it  was  Peter  who  committed 
this  rash  deed,  but  we  are  not  left  to  un- 
certainty on  this  point.  John  informs  us 
(xviii.  lb)  that  it  was  Peter.  Perhaps,  as 
the  other  Evangelists  wrote  their  Gospels 
during  thn  lifetime  of  the  Apostles,  they 
were  afraid  of  exposing  him  to  danger  by 
revealing  his  name ;  whereas  John,  who, 
it  is  supposed,  wrote  his  account  after 
Peter's  death,  had  no  inducement  to  con- 
ceal it.  Stretched  out  his  hand,  &c.  We  can 
understand  what  was  passing  in  Peter's 
heart.    The  words  our  Lord  had  uttered 


CHAPTER   XXVI. 


281 


on  the  road  to  Gethsemane,  respecting  his 
denying  his  Master,  and  his  own  reply, 
still  fermented  within  hini,  and  he  was 
anxious  to  show  the  latter  that,  in  accord- 
ance with  his  own  assertion,  he  would 
rather  die  than  forsake  Him.  Full  of 
these  ideas,  and,  doubtless,  with  a  confus- 
ed remembrance  of  what  the  Lord  had 
said  respecting  the  purchase  of  swords, 
he  blindly  attacks  the  troop  with  his  blade 
of  steel,  and  smites  Malchus  (John  xviii. 
10),  one  of  the  high  priest's  servants,  on 
the  right  ear,  so  that  it  hangs  down  on  his 
cheek,  only  by  a  slender  shred.  The  ser- 
vant's name  was  the  Greek  and  Latin  form 
of  Maleh,  signifying  king.  A  Christian  is 
not  a  soldier  of  the  world,  to  defend  him- 
self after  a  worldly  manner,  but  a  soldier 
of  Christ,  who  is  to  defend  himself  like  his 
Master,  only  by  suftering  with  patience, 
and  rendering  good  for  evil.  Here,  for  the 
first  and  only  time,  a  human  creature  suf- 
fers that  Jesus  may  be  protected.  It  is 
much  easier  to  fight  a  little  for  Christ, 
than  to  endure  hurdiiess  for  Him. 

52.  Then  said  Jesus  unto  him,  Put  up  again  thy  sword 
into  his  pliice  :  "lor  all  they  that  take  the  sword,  shall 
perish  with  the  sword.— "Gen.  ix.  G ;  Rev.  xiii.  10. 

Put  up  again  thy  sword,  &.c.  The  sword 
has  its  place,  but  its  jjlace  is  not  the  hands 
of  the  Apostles.  Our  Lord  does  not  com- 
mand the  sword  to  be  flung  away.  As  a 
recognized  instrument  of  governmental 
authority,  the  stern  asserter  of  law  and 
peace,  it  has  its  place.  (Rom.  xiii.  4). 
John  adds  (xviii  11),  "the  cup  which  my 
Father  hath  given  me,  shall  I  not  drink 
it?"  This  expresses  both  the  feelings  which 
struggled  in  the  Lord's  heart  during  the 
agony  in  the  garden — aversion  to  the  cup 
viewed  in  itself,  but,  in  the  light  of  the  Father's 
will,  perfect  preparedness  to  drink  it  up.  (See 
on  verses  39,  42.) 

For  all  they  that  take  the  .word,  &c.  Those 
who  take  the  sword  must  run  all  risks  of 
human  warfare,  but  mine  is  a  warfare 
whose  weaoons,  as  they  are  not  carnal, 
are  attended  with  no  such  hazards,  but 
carry  certain  victory.  Christianity  is  not 
to  be  enforced  by  bloodshed,  and  belief  in 
it  extorted  by  force.  Happy  would  it  have 
been  for  the  Church  if  this  sentence  had 
been  more  frequently  remembered.  What 
has  been  the  effect  of  attempting  to  change 
men's  religious  opinions  by  compulsion, 


penalties,  imprisonment  and  death  ?  The 
pages  of  history  supply  an  answer.  No 
wars  have  been  so  bloody  as  those  which 
have  arisen  out  of  the  collision  of  religious 
opinion.  Never  should  it  be  forgotten  that 
the  weapons  of  the  Christian  warfare  are 
not  carnal,  but  spiritual.     (2  Cor.  x.  4.) 

53.  Thinkest  thou  that  I  cannot  now  pray  to  my 
Father,  and  lie  shall  presently  give  me  »more  thun 
twelve  legions  ol'angels? 

»2  Kings  vi.  17 ;  Dan.  vii.  10. 

Thinkest  thou  tliat  I  cannot  now — even 
after  things  have  proceeded  so  far — pray 
to  my  Father,  and  lie  shall  presently  give  me, 
rather,  place  at  my  disposal,  more  than 
twelve  legions  of  angels,  with  allusion,  possi- 
bly, to  the  one  angel  who  had,  in  His 
agony,  appeared  to  Him  from  heaven 
strengthening  Him  (Luke  xxii.  43;  see  on 
chap.  xxvi.  44),  and  in  the  precise  number 
alluding  to  the  twelve  who  needed  the  help, 
Himself  and  His  eleven  discijjles.  The 
Roman  legion  consisted  of  about  6,000  men, 
which  would  make  the  whole  number 
here  referred  to  72,000  angels.  This,  how- 
ever, is  put  for  an  indefinitely  great  num- 
ber. Doddrige  remarks  :  "  How  dreadfully 
irresistible  would  such  an  army  of  angels 
have  been,  when  one  of  these  celestial 
spirits  was  able  to  destroy  185,000  Assyrians 
at  one  stroke  I" 

5-1.  But  how  then  shall  the  Scriptures  be  fulfilled, 
Jthat  thus  it  must  he? 
Jl.sa.  lui.  7,  &c.  ,  verse  24;  Luke  .xxiv.  25,  44,  46. 

The  Scriptures.  (Isa.  liii.)  It  was  in 
accordance  with  the  Scriptures  that  Jesus 
should  be  taken  by  violent  hands  and 
be  put  to  death.  Hence  it  would  be  un- 
suitable for  Him  to  seek  any  special  means 
of  rescue  from  the  multitude,  as  the  time 
had  now  come  for  Him  to  be  delivered  up. 
(See  on  Luke  xxiv.  25,  44,  46.) 

55.  In  the  same  hour  said  Jesus  to  the  multitudes. 
Are  ye  come  out  a.s  against  a  thief  with  swords  and 
staves  (or  to  take  me  ?  I  sat  daily  with  you  teaching 
in  the  temple,  and  ye  laid  no  hold  on  me. 

The  multitudes.  (See  on  verse  47.)  Thief, 
rather  a  robber.  Staves,  literally,  wood,  i. 
e.,  all  kinds  of  sticks  and  cudgels.  This 
was  the  manner  in  which  they  would  have 
sought  to  take  a  highwayman  of  desperate 
character,  and  armed  to  defend  his  life. 
They  knew  His  purity.  His  holiness.  His 
mysterious  power  of  rebuke.  Yet  they 
would  slay  Him  as  a  malefiictor.  He  ex- 
presses His  indignation  at  this.  It  adds 
not  a  little  to  the  depth  of  our  Lord's 


282 


MATTHEW. 


humiliation  that  He  consented  to  be  hunted 
down  thus  by  wicked  men,  and  to  be  treated 
as  if  He  had  been  the  worst  of  mankind. 
The  best  of  persons  are  more  sensibly 
affected  by  the  ill  ustsge  which  wounds 
their  reputation  and  honor,  than  they  are 
by  any  other  kind  of  injustice.  It  is  in 
order  to  secure  us  from  that  excess  to 
which  this  sense  of  human  honor  is  apt  to 
carry  us,  that  Christ  was  willing  to  be 
treated  as  a  thief— even  He  who  had  di- 
vested Himself  of  all,  and  who  was  now 
just  going  to  lay  down  His  life. 

J  sal  daily  icitk  you,  &c. — for  many  days 
before  the  Passover.  Ye  laid  no  hold  on  me. 
They  refrained  from  violence,  not  through 
want  of  an  eager  desire  to  take  Jesus,  but 
because  it  was  not  permitted  them  of  God. 
This  utterance  must  have  reminded  them 
of  many  a  fruitless  plot  which  they  had 
meditated,  and  many  a  word  of  rebuke 
which  they  had  heard,  although  our  Lord, 
who  was  not  minded  to  eulogize  Himself, 
was  entirely  silent  as  to  the  miracles  which 
He  had  performed  before  their  eyes,  and 
as  to  the  triumphs  which  He  by  word  or 
deed  had  won  over  their  perplexity  and 
weakness. 

5fi.  But  all  this  was  done,  that  the  'Scriptures  of  the 
prophets  might  ho  fulfilled.  Then  »all  the  disciples 
forsook  him  and  fled. 

iLam.  iv.  20 :  verse  54.   ^ee  John  xviii.  15. 

All  this  was  doHe— rather,  "  All  this  has 
been  done."  That  these  are  the  words  of 
Christ,  and  not  of  Matthew,  is  clear  from 
comparing  Mark  xiv.  49.  (See  on  verse 
54).  By  Scriptures  of  the  prophets  is  meant 
the  prophetical  writings,  which  speak  of 
the  sufferings  and  death  of  the  Messiah, 
such  as  the  Psalms,  Isaiah,  Daniel,  Zecha- 
riah,  &c. 

Then  all  the  disciples,  &c.  This  shows  ns 
their  weakness  and  depravity.  They  fled 
from  fear,  but  their  fear  was  needless. 
Jesus  had  stipulated  for  their  safety. 
(John  xviii.  8).  They  were  under  great 
obligations  to  Him.  He  had  done  much 
for  them  in  calling  them  by  His  grace,  and 
dignifying  them  with  the  Apostleship.  He 
was  now  going  to  bleed  and  die  for  them. 
And  they  had  professed  a  great  attach- 
ment to  Him.  Yet  they  all  forsook  Him, 
and  fled !  Yet  this  culpable  cowardice 
was  overruled  for  good.  For  their  very 
declension  made  their  witness,  after  His 


resurrection,  the  more  unexcepuunabiy 
credible,  and  the  weakness  of  llieir  fuiih 
has  proved  the  strengthening  of  ours. 

57.  H  bAnd  they  that  had  laid  hold  on  Jesus,  led  him 
away  to  Cuiupiui-s  the  high  priest,  where  the  scribes  and 
the  elders  were  assembled. 

i-Mark  xiv.  oa :  Luke  xxii.  54  ,  John  xviii.  12,  13,  24. 

Led  him  away,  &c.  John  says,  to  "  Annas," 
who  was  father-in-law  of  Caiaphas.  This 
was  done  probably  as  a  mark  of  respect, 
he  having  been  high  priest,  and,  perhaps, 
distinguished  for  prudence,  and  capable 
of  advising  his  son-in-Uuv  in  a  dithcult 
case.  Here  Jesus  was  subjected  to  the  in- 
formal preliminary  examination  recorded 
in  John  xviii.  19-24. 

58.  But  Peter  followed  him  afar  off,  unto  the  high 
priest's  palace,  and  went  in,  and  sat  with  the  servants, 
to  see  the  end. 

Feter  foUoiced  him  afar  off.  This  was 
better  than  forsaking  Him  and  fleeing,  as 
the  rest  did.  Here  was  the  working  of 
some  degree  of  principle.  Here  was  some 
love  to  the  Saviour,  or  he  would  not  have 
followed  Him  at  all.  But  he  was  over- 
come by  fear.  ''  The  fear  of  man  bringeth 
a  snare."  "Skin  for  skin,  yea,  all  that  a 
man  hath,  will  he  give  for  his  life."  Yet 
this  was  very  unbelieving  in  Peter.  He 
had  seen  his  Lord's  miracles,  and  knew 
what  He  could  do.  It  was  also  very  un- 
grateful. The  Saviour  had  done  much  for 
him,  and  was  now  going  to  suffer  and  die 
for  him.  And  a  friend  is  born  for  adver- 
sity. Then,  instead  of  keeping  at  a 
distance  from  us,  we  look  for  his  attend- 
ance and  sympathy.  All  this,  too,  was 
in  violation  of  Peter's  own  profession  and 
vows,  that  he  was  willing  to  follow  his 
Lord  to  prison  and  to  death.  Many,  alas, 
in  this,  imitate  Peter.  They  are  afraid  to 
follow  the  Saviour  closely.  They  fear 
danger,  ridicule  or  persecution. 

Palace.  The  word,  thus  rendered,  prop- 
erly signifies  an  "  open  court  enclosed  by 
buildings — a  court-yard  exposed  to  the 
open  air."  In  Rev.  ii.  2,  it  is  translated 
"court,"  and  can  there  bear  no  other 
sense.  From  verse  69,  as  well  as  from 
what  we  are  told  in  other  Gospels,  it  is 
evident  that  Peter  was  only  in  the  court 
without ;  nor  was  it  at  all  extraordinary 
that  there  should  be  a  fire  in  such  a  place. 
(See  Mark  xiv.  54;  Luke  xxii.  55.)  It  is 
well  known  that  the  nights  in  Palestine, 
especially  in  the  early  year,  are  often  very 


CHAPTER    XXVI 


283 


cold,  particularly  at  Jerusalem,  from  its 
great  elevation  above  the  sea. 

Sat  u'ith  the  servants — the  servants  of  the 
high  priest,  and  the  servants  of  those 
wicked  men  who  were  then  sitting  in 
judgment  upon  Jesus.  As  these  servants 
unquestionably  shared  with  their  masters 
in  the  utmost  hostility  to  the  Messiah, 
and  in  rejoicing  that  He  was  now  their 
captive,  of  course  they  i/ere  not  proper 
companions  for  Peter.  While  they  were 
warming  themselves  in  the  open  court,  he, 
assuming  as  wlII  as  he  could  the  appear- 
ance of  an  indifferent  observer,  took  his 
place  in  the  midst  of  them,  in  order  to  be 
able  to  be  eye  and  ear  witness,  in  the 
immediate  vicinity.  From  his  present 
conduct,  we  cannot  wonder  at  the  sequel. 
His  subsequent  course  in  denying  Jesus, 
and  thrice,  and  swearing  with  oaths  and 
curses,  was  only  the  continuance  and  the 
increase  of  his  following  Him  afar  off,  and 
his  sitting  down  with  His  enemies.  The 
way  of  error  and  sin  is  always  down  hill, 
and  once  in  motion,  who  can  tell  where  a 
man  will  stop  ? 

To  see  the  end.  His  intention  appears  to 
have  been  to  ascertain  what  accusations 
were  brought  against  Jesus,  what  defense 
He  would  make,  and  what  was  the  disjio- 
sition  of  the  judges.  And  as  all  the  Apos- 
tles clung  to  the  belief  that  their  Master 
would  occujjy  the  throne  of  David — the 
earthly  throne  in  Jerusalem — so  Peter 
might  suppose  that  now  when  He  was 
driven  to  extremity,  He  would  at  once 
avow  Himself  the  King  of  the  Jews,  and  by 
the  demonstration  of  some  tremendous 
act  of  authority,  would  scatter  his  accusers 
and  his  judges,  and  stand  forth  in  the 
midst  of  them,  as  the  long-promised  and 
undoubted  Deliverer  of  Israel. 

59.  Now  the  chief  priests,  and  elders,  and  all  the 
council,  sou'^lit  I'iilse  witiims  aijainst  Jesus,  to  put  him 
to  death  :  W.  But  found  uiriif  :  yea,  tliough  cmauy  false 
wituesses  came,  i/ff  louurt  they  none.  At  the  last  came 
dtwo  false  \vitnes.ses,  til.  And  j-.aid.  This  frllow  saift,  '■I 
am  able  to  destroy  the  temple  of  God,  and  to  build  it  in 
three  days. 

<:Ps.  xxvii.  12  and  xxv.  11 ;  Mark  xiv.  r>n  :  Acts  vi.  13. 
*Deut.  xlx.  15.    «Chap.  xxvii.  40;  John  ii.  19. 

All  the  council.  By  this  we  have  to 
understand  all  those  members  that  were 
the  enemies  of  Jesus.  Those  few  that 
were  His  friends — Nicodemus  and  Joseph 
of  Arimathea — had,  no  doubt,  for  some 
time  ceased  to  assemble  with  tliem.  (See 
Tohn  vii.  50,  &c.,  ix.  22;  Luke  xxiii.  51.) 


Sought  false  uitness,  &c.  There  is  every- 
where testimony /or  Him  without  seek- 
ing, but  against  Him  they  found  none. 
Though  the  council  had  predetermined  on 
the  death  of  Jesus,  they,  out  of  regard  to 
their  character,  and  the  customs  of  the 
court,  which  could  not  easily  be  dispensed 
with,  felt  the  necessity  of  observing  some 
show  of  legal  procedure.  The  fundamen- 
tal rule  of  evidence  was,  that  no  man  could 
be  capitally  convicted  but  on  the  evidence 
of  two  independent  witnesses  for  every 
essential  fact.  Now,  although  there  were 
plenty  of  witnesses  willing  to  testify  to 
anything,  no  two  could  be  found  whose 
testimony  could  be  made  to  tally  in  the 
degree  the  law  required. 

G1.  fAnd  the  high  priest  arose,  and  said  unto  him, 
Answeresttliou  notiiins?  what  is  it  u,'/ur/t  these  witness 
against  thee ?— 'Mark  xiv.  60. 

Aggravated  at  this  imperturbable  silence 
of  Jesus,  and  seeing  that  there  was  no 
evidence  on  which  a  conviction  could  be 
founded,  unless  it  might  be  drawn  from 
Himself,  the  high  priest  called  his  atten- 
tion to  the  evidence,  and  asked  why  He 
did  not  answer  to  it. 

C3.  But  Fjesus  held  his  pr-apo.  And  the  high  priest 
answered  and  said  unto  hi.i.  -I  adjure  thee  b.v  the  liv- 
ing God,  that  tliou  tell  us  whether  thou  be  the  Christ, 
the  JSon  oi  God. 

Pisa.  liii.  7 ;  chap,  xxvii.  12,  14.  tLev.  v.  1 ;  1  Sam. 
xiv.  24,  20. 

Jesus  held  his  peace.  How  eloquent 
was  this  silence — more  overwhelming  for 
the  children  of  the  father  of  lies  than 
the  severest  reproofs  would  have  been. 
And  why  make  many  words  on  this 
occasion,  since  His  enemies,  though 
against  their  will,  witnessed  so  powerfully 
in  His  favor  that  He  needed  no  further 
justification.  The  essential  meaning  of 
His  silence,  however,  lies  still  deeper.  It 
is  the  reflection  of  a  more  mysterious  si- 
lence before  another  and  higher  than  any 
human  tribunal,  and  regarded  from  this 
jjoint  of  view,  it  may  be  considered  as  a 
silence  of  confession  and  assent.  He  is 
silent,  not  only  as  a  lamb,  but  also  as  the 
Lamb  which  taketh  away  the  sin  of  the 
world.  (See  on  verse  57.)  I  adjure  thee,  &c. 
At  our  Lord's  silence  Caiaphas  became  des- 
perate, and  adopted  a  resource  which  our 
rules  of  evidence  would  declare  most  in- 
famous, and  which  was  also  wholly  adverse 
to  the  first  principles  of  Mosaic  jurispru- 
dence, and  the  like  of  which  occurs  in  no 


284 


MATTHEW, 


circumstance  of  Hebrew  history.  It  was 
that  of  putting  the  prisoner  upon  his  oath 
to  answer  questions  framed  for  his  own 
crimination.  This  was  the  usual  form  of 
adjuration  among  the  Jews,  and  the  an- 
swer returned  to  it  had  the  validity  of  an 
oath.  Whether  thou  be,  &c.  Dost  thou 
claim,  at  the  same  time  that  thou  pretend- 
est  to  be  the  Messiah  of  the  country,  to 
be  the  Son  of  God? 

64.  Jesus  saith  unto  him,  Thou  hast  said  :  nevertheless, 
I  say  unto  you,  illereat'ter  shall  ye  see  the  Son  of  man 
^sitting  on  the  right  hand  of  power,  and  coming  in  the 
clouds  of  heaven. 

iDan.  vii.  13;  chap.  xvi.  27and  xxiv.  30;  Luice  xxi.  27 
and  XXV.  31 ;. John  i.  51 ;  Rom.  xiv.  10;  1  Thes.  iv.  lU; 
Kev.  i.  7.    ''Pa.  ex.  1 ;  Acts  vii.  55. 

Thou  hast  said — a  Hebrew  form  of  ex- 
pression, that  intimates  a  strong  aiJirma- 
tion.  "  Ye  say  rightly  that  I  am."  (See 
Mark  xiv.  62),  where  the  answer  is,  "  I  am." 
This  shows  that  Caiaphas  used  the  words 
"  Christ"  and  "  Son  of  God"  in  their  Scrip- 
tural sense.  Seldom,  in  the  course  of  His 
ministry,  did  our  Lord  announce  Himself 
as  the  Messiah.  But  now,  in  the  great  and 
trying  moment,  and  when  solemnly  ques- 
tioned by  the  Jewish  nation,  in  the  person 
of  their  high  priest,  He  returns  the  solemn 
reply,  "  I  am." 

The  incarnation  and  resurrection  of  the 
Son  of  God  being  the  fundamental  mys- 
teries of  the  Christian  religion,  which  were 
to  make  so  many  martyrs,  it  was  necessary 
that  Jesus  Christ,  as  the  Head  of  them, 
should  be  Himself  a  martyr  for  those 
truths.  He  knew  very  well  that  they 
would  cost  Him  His  life,  but  He  knew 
likewise  that  life  is  a  debt  which  all  men 
owe  to  the  truth,  and  that  to  sacrifice  it  to 
God  is  not  to  lose  it. 

The  open  confession  thus  made  teaches 
us  a  le.sson  in  our  profession  of  Christ. 
Did  He  acknowledge  and  proclaim  His 
character,  thus  furnishing  us  a  sure  ground 
of  trust  in  His  merits  and  mediation,  and 
shall  we  shrink  from  an  open  and  decided 
confession  of  the  Master  we  profess  to 
serve?  The  Son  of  man  sitting,  &c.  "I  know 
the  scorn  with  which  you  are  ready  to  meet 
such  an  avowal.  To  your  eyes,  which  are 
but  eyes  of  flesh,  there  stands  at  this  bar 
only  a  mortal  like  yourselves,  and  he  at 
the  mercy  of  the  ecclesiastical  and  civil 
authorities  ;  nevertheless,  a  day  is  coming 
when  ye  shall  see  another  sight ;  those 
eyes,  which  now  gaze  on  me  with  proud 


disdain,  shall  see  this  very  prisoner  at  the 
right  hand  of  the  Majesty  on  high,  and 
coming  in  the  clouds  of  heaven.  Then 
shall  the  Judged  One  be  revealed  as  the 
Judge,  and  His  judges  in  this  chamber  ap- 
pear at  His  august  triljunal ;  then  shall  the 
unrighteous  judges  be  impartially  judged, 
and  while  they  are  wishing  that  they  had 
never  been  born.  He  for  whom  they  now 
watch  as  their  victim  shall  be  greeted  with 
the  hallelujahs  of  heaven,  and  the  welcome 
of  Him  that  sitteth  upon  the  Throne." 

65.  iThen  the  high  priest  rent  his  clothes,  saying.  He 
hath  spoken  bla-sphemy ;  what  further  need  "have  we 
of  witnesses?  behold,  now  ye  have  heard  his  blas- 
phemy. 60.  Whatthinlcye?  They  answered  and  said, 
"He  is  guilty  of  death. 

•2  Kings  xviii.  37,  and  xix.  1.  mLev.  xxiv.  16;  John 
xix.  7. 

One  would  have  thought  that  the  digni- 
fied composure  with  which  our  Lord  bore 
the  insults  He  met  with,  that  the  solemn 
silence  He  maintained  when  His  enemies 
testified  against  Him — but,  above  all,  that 
the  explicit  testimony  He  bore  to  the 
character  He  assumed,  in  circumstances 
of  i^eril  and  alarm,  would  have  made  these 
men  pause  in  their  wicked  career. 

But  the  high  priest  rent  his  clothes.  It  was, 
indeed,  a  common  expression  of  grief  and 
indignation  to  which  he  had  now  recourse, 
but  even  if  his  grief  and  indignation  had 
been  real,  the  dignity  of  his  character 
should  have  lifted  him  above  such  a  vul- 
gar expression  of  his  feelings. 

Wliat  further  need  have  we  of  ivitn esses  ? 
L^c;  literally,  "What  further  need  have  we 
of  testimony,"  for,  now  ye,  as  opposed  to 
what  lias  been  reported  from  other  sources, 
liave  heard  his  blasphemy.  "  In  claiming,  as 
He  has  claimed,  to  be  the  Messiah,  in  as- 
serting that  He  was  the  Son  of  God,  and 
therefore  equal  in  dignity  with  the  Father, 
and  that  He  would  yet  sit  at  His  right 
hand.  He  has  claimed  what  belongs  to  no 
man,  and  what  is  tlierefi>re  an  invasion 
of  the  Divine  prerogative." 

How  different  is  the  joy  of  these  men, 
ui^on  hearing  the  truth  out  of  the  mouth 
of  Christ,  from  that  of  His  true  di.sciples ! 
These  find  therein  the  words  of  eternal 
life,  but  those  convert  it  into  words  of 
death,  both  for  Christ  and  themselves,  by 
the  abuse  they  make  of  it.  The  bold  con- 
fession of  our  Master  on  this  occasion  is 
intended  to  be  an  example  to  all  His  be- 
lieving people.     Like  Him,  we  must  not 


CHAPTER   XXVI 


L'85 


shrink  from  speaking  out  when  occasion 

requires  our  testimony.    The  fear  of  man 

and  the  presence  of  a  multitude  must  not 

■    make  us  hold  our  peace.     (Job  xxxi.  34). 

67.  "Thei.  rlid  tlipy  spit  in  his  face,  and  buffeted  him, 
and  "olhcrs  s;ui)ti' /ii(u  with  the  palms  of  their  hands, 
6.S.  Suyii];;  )  PidpUesy  unto  us,  thou  Christ,  who  he  is 
tliiit  siuDii,  thee? 

lis.  1.  li,  and  liii.  3:  chap,  x.xvii.  30.  "Luke  xxii.  G3; 
Jolin  xiA.  3.    pMarli  xiv.  65 :  Luke  xxii.  W. 

The  most  remarkable  night  that  has 
been  known  since  the  beginning  of  the 
world,  was  the  night  before  the  crucifixion 
of  the  Lord.  There  was  an  ingenuity  in 
the  torments  inflicted  on  Jesus,  worthy  of 
Satan,  their  author.  They  spit  in  his  face. 
So  literally  were  the  words  of  the  prophet 
fulfilled  (Isa.  i.  6),  "  I  hid  not  my  face 
from  shame  and  spitting."  To  this  mon- 
strous indignity,  which  was  afterward  re- 
peated (Matt,  xxvii.  30),  it  will  be  observed 
that  both  Matthew  and  Mark  assign  the 
foremost  rank  (see  Mark  xiv.  GG),  as, 
indeed,  it  is  found  to  occupy  a  distinct 
place  in  our  Saviour's  own  predictions  of 
His  approaching  humiliation  (Mark  x.  34  ; 
Luke  xviii.  32;  see  Deut.  xxv.  9;  Num. 
xii.  14.)  And  buffeted  him,  literally,  struck 
him  ^iith  the  fist,  in  contradistinction  to  the 
act,  designated  in  the  next  clause,  by 
smiting  him  with  the  jjalms  of  their  hands, 
which  in  the  original  answers  very  well  to 
our  word  slap,  as  with  the  open  hand. 
These  represent  the  variety  of  ways  by 
which  they  put  Him  to  pain,  and  ex- 
pressed their  contempt  of  Him. 

Saying,  Prophesy  unto  us,  &c.  How  it 
required  the  power  of  prophecy  in  Jesus 
to  tell  who  smote  Him,  Matthew  does  not 
explain,  nor,  had  we  this  Go.spel  alone, 
should  we  be  able  to  tell.  But  we  learn 
from  other  Evangelists  (Mark  xiv.  65 ; 
Luke  xxii.  64),  that  they  "covered  his 
face,"  then  smote  Him,  and  then,  in  ridi- 
cule of  His  title  as  prophet,  bade  Him 
prophesy  which  was  His  smiter.  On  the 
other  hand,  Mark  omits  to  tell  what  was 
the  prophecy  demanded.  Thus,  by  a 
double  tally  the  two  Evangelists  supple- 
ment each  other.  The  truth  of  the  Gospels 
find  much  support  from  such  undesigned 
coincidences  as  these. 

Let  it  never  surprise  us,  if  we  have  to 
endure  mockery,  and  ridicule,  and  false 
reports,  because  we  belong  to  Christ.  The 
•  disciple    is  not  greater  than  his  Master, 


nor  the  servant  than  his  Lord.  If  lies 
and  insults  were  hea])ed  upon  our  Saviour, 
we  need  not  wonder  if  the  same  weapons 
are  constantly  used  against  His  people.  It 
is  one  of  Satan's  great  devices  to  blacken 
the  character  of  godly  men,  and  bring 
them  into  contempt.  The  lives  of  Luther, 
Cranmer,  Calvin  and  Wesley  supply  abun- 
dant examples  of  this.  If  we  are  ever 
called  upon  to  suflTer  in  this  way,  let  us 
bear  it  patiently.  We  drink  the  same  cup 
that  was  drunk  by  our  beloved  Lord.  But 
there  is  one  great  difference.  At  the  worst 
we  only  drink  a  few  little  drops — He 
drank  the  cup  to  the  very  dregs. 

69.  f  qNow  Peter  sat  without  in  the  palace :  and  a 
damsel  came  unto  him,  saying.  Thou  also  wast  with 
Jesus  of  Galilee. 

qMark  xiv.  66 ;  Luke  xxii.  55 ;  John  xviii.  16, 17,  25. 

Sat  vnthout,  i.  e.,  outside  of  the  apartment 
in  which  Jesus  was  examined.  In  the 
palace.  For  the  meaning  of  the  word 
palace,  see  on  verse  58.  The  apartment 
here  intended,  was  at  one  end  open  to  the 
air,  Peter  still  remained  in  that  part  of 
the  house.  Thus  he  was  without,  that  is, 
outside,  or  beneath,  as  it  is  exjiressed  by 
I\Iark  (xiv.  66),  in  respect  to  the  interior 
rooms  of  the  building  to  which  the  San- 
hedrim, or  the  high  priest,  had  retired. 

A  damsel — one  of  the  maid  servants  of 
the  high  priest.  (Mark  xiv.  66.)  It  is 
customary,  even  at  the  present  day,  in  the 
East,  for  the  doors  of  the  wealthy  to  be 
superintended  by  a  portress,  who  receives 
a  fee  for  her  services  from  the  visitors. 
With  Jesus,  i.  e.,  one  of  His  party.  The 
damsel  expressed  her  suspicions  to  others 
before  she  addressed  Peter.  (Luke  xxii. 
56.) 

The  disciples  of  Christ  cannot  long  be 
concealed  among  the  multitude  of  the 
profligate  children  of  this  world.  Had 
Peter,  like  the  rest,  inveighed  against 
Christ,  and  ridiculed  His  doctrines,  he 
would  have  avoided  all  suspicion.  But  as 
he  remained  silent,  and,  possibly,  was 
sometimes  unable  to  suppress  his  sighs, 
being  under  such  a  violent  perturbation 
of  mind,  he  was  soon  suspected  to  be 
one  of  the  disciples  of  Jesus.  Thus  it  is 
still  with  the  children  of  God,  when  they 
mingle  with  the  wicked.  They  are  not 
long  undistinguished  from  those  about 
them. 


2Sii 


MATTHEW, 


70.  But  he  denied  before  th«m  all,  saying,  I  know  not 
what  tliou  say  est. 

Denied  before  them  all.  He  spoke  openly 
and  boldly,  the  more  eflectually  to  screen 
himself  from  all  further  suspicion  of  be- 
longing to  the  party  of  Jesus.  I  know  not, 
&c. — a  method  of  denying,  as  much  as  to 
Bay,  I  am  conscious  of  not  b^ing  what 
thou  hast  said.  (See  Luke  xxii.  57  ;  John 
xviii.  17.)  Perhaps  his  fellow-disciple, 
John,  heard  this  denial.  (See  on  verse 
G9.)  The  love  of  life  and  the  fear  of 
death  make  men  forget  the  best  resolu- 
tions, when  they  have  not  been  formed 
by  God,  and  are  not  supported  by  our 
humble  prayer. 

71.  And  when  he  was  gone  out  Into  the  porch,  another 
maid  saw  him,  and  said  vinto  them  that  were  there. 
This /i"Moi«  wa^  also  with  Jo?U3  ot' Nazareth.  72.  And 
again  he  denied  with  an  oath,  I  do  not  know  the  man. 

The  first  cock-crowing,  which  ]\Iark 
(xiv.  08)  alone  mentions,  immediately 
after  the  first  denial,  is  not  even  noticed 
by  Peter.  He  appears,  meanwhile,  to 
have  succeeded  in  assuming  so  indifferent 
a  demeanor,  that  he  at  first  is  not  further 
disturbed.  The  disquiet  of  his  conscience, 
however,  now  impels  him  toward  the 
porch,  the  entrance  to  the  small  apart- 
ment between  the  outer  door  and  the 
large  hall  in  the  centre  of  the  building. 
He  does  not  venture  to  seek  to  have  the 
door  opened,  that  he  may  not  elicit  any 
unfavorable  conjectures,  and  is  therefore 
obliged  to  return  to  his  former  place. 
This  very  quiet  again  excites  suspicion. 

Another  maid  saiv  him,  &c.  The  word 
"  maid,"  as  the  italics  indicate,  is  supplied 
by  the  translators.  "Another"  is  mascu- 
line, referring,  probably,  to  some  male 
attendant,  to  whom  the  maid  had  commu- 
nicated her  suspicions,  and  W'ho  charged 
Peter  directly  with  having  belonged  to 
the  cwinpany  of  Jesus. 

This  fellow,  &c.  This  was  added  by  way 
of  reproach.     (See  on  verse  C9.) 

And  again  he  denied,  &c.  Such  an  alarm- 
ing publicity  was  now  given  to  the  charge 
of  his  being  in  the  company  of  Jesus,  that 
Peter  felt  the  necessity  of  warding  off"  sus- 
picion, by  more  vehement  protestations  of 
his  total  ignorance  of  the  man.  One  sin 
hardens  the  heart,  and  disposes  it  for  the 
commission  of  another.  Some  dark  spirit 
then  whispers  in  our  ear  that  the  repeti- 
tion cannot  make  us  more  culpable,  since 


God  is  wont  not  to  number  but  to  weigh 
our  sins,  or  else,  that  by  persisting  in  the 
commission  of  any  particular  sin,  we  only 
manifest  that  we  do  not  exactly  regard  it 
as  sin,  and  have,  therefore,  in  some  meas- 
ure, sinned  ignorantly.  God  permits  Peter 
to  fall  more  than  once,  that  he  may  have 
no  room  to  excuse  his  sin  as  proceeding 
from  surprise,  and  that  he  may  seek  the 
cause  thereof  in  his  own  presumption. 

The  new  man,  in  those  who  are  regener- 
ate, does  not  attain  to  such  an  unlimited 
superiority  over  the  old  as  no  longer  to 
require,  on  all  occasions,  the  continuance 
of  Divine  influence  for  the  overcoming 
and  restraining  of  the  latter.  Hence,  the 
Lord's  pointed  admonition  to  His  disciples 
to  watch  and  pray  lest  they  fall  into  temp- 
tation. 

7."?.  And  ater  a  while  came  unto  hi7n  they  that  stood 
by,  and  said  to  Peter,  Surely  thou  also  art  wie  of  them, 
for  thy  rspeech  bewrayeth  thee.— 'Luke  xxii.  59. 

After  a  while.  They  thcd  stood  by.  Mat- 
thew here  expresses  himself  generally, 
while  Luke  (xxii.  59),  observes  more  par- 
ticularly that  "  another"  affirmed,  Thy 
speech  bewrayeth  thee.  As  Peter  was  discov- 
ered, by  his  peculiar  manner  of  speaking, 
to  have  come  from  that  part  of  Israel  called 
Galilee,  and  as  it  was  well-known  that  most 
of  Christ's  disciples  were  Galileans,  it  was 
immediately  supposed  that  he  was  one  of 
them.  We  know  from  Jewish  authorities 
that  the  rough,  provincial  accent  of  the 
Galileans  was  very  distinguishable  from 
that  of  the  metropolis.  The  space  of  one 
hour  was  allowed  Peter  to  recover  himself, 
and  he  made  no  use  of  it ;  in  vain  God  gives 
men  time  for  repentance,  if  He  does  not 
give  them  likewise  a  penitent  heart. 

74.  Then  "began  he  to  curse  and  to  swear,  saying,  1 
know  not  tlie  man.    And  immediately  the  cock  crew. 
=Mark  xiv.  71. 

On  this  occasion  Peter  not  only  denied 
his  Lord,  but  began  to  curse  and  to  swear. 
He  was  now  irritated  beyond  endurance. 
He  could  no  longer  resist  the  evidence 
that  he  was  known.  It  had  been  repeat- 
edly charged  on  him.  His  language  had 
betrayed  him,  and  there  was  a  positive 
witness  who  had  seen  him.  He  felt  it 
necessary,  therefore,  to  be  still  more  de- 
cided, and  he  accordingly  added  to  the 
sin  of  denying  his  Lord,  the  deep  aggrava- 
tion   of   profane    cursing    and   swearing. 


CHAPTER    XXVI. 


287 


aflBrming  what  he  must  have  known  was 
false,  that  he  knew  not  the  man. 

And  immediateh/  the  cock  crew,  that  is,  the 
second  crowing,  or  not  far  from  tliree  in 
the  morning.  Let  us  not  be  weary  of  con- 
sidering the  deplorable  depravity  of  tlie 
heart  of  man  when  left  to  himself.  These 
three  falls  are,  as  it  were,  three  witnesses 
of  human  weakness,  and  show  plainly 
that  none  but  God  knows  perfectly  how 
great  it  is.  "An  awakener  of  some  kind 
or  other,"  it  has  well  been  said,  "  is  ap- 
pointed to  every  one.  Wherever  we  may 
be,  there  are  voices  Avhich  call  us  to  re- 
pentance. Nature,  as  well  as  our  whole 
life,  is  full  of  them,  only  our  ears  are  heavy 
and  will  not  hear.  There  is  an  awakening 
call  in  the  rolling  thunder,  which  is  a  her- 
ald of  infinite  majesty  ;  in  the  lightning, 
which  darts  down  before  thee,  carrying 
with  it  destruction ;  in  the  stars,  which  look 
down  upon  thee  from  such  remote  regions, 
as  if  they  would  say,  '  How  far^  O  man ! 
art  thou  cast  out  from  thy  home?  "  &c. 

75.  And  Peter  remembered  the  word  ot  Jesus,  which 
said  unto  him,  'Beiore  tlie  fook  crow,  tiiou  shalt  deny 
me  thrice.    And  lie  went  out.  and  wept  bitterly. 

'Verse  34'  Marie  xiv.  30;  Lulie  xxii.  (51,  62;  John  xiii. 
38. 

Peter  remembered.  Probably  our  Lord 
cast  His  glance  as  He  was  led  from  Annas 
to  Caiaphas.  The  door  of  the  apartment, 
where  Jesus  was  before  the  high  priest, 
may  have  been  opened  upon  tire  court, 
and  Peter  may  have  painfully  found  him- 
self denying  and  swearing  under  his 
Lord's  glance.  It  does  not  appear  that 
Peter  came  into  the  examination-room,  or 
was  present  with  his  Lord.  By  a  tender 
and  compassionate  look  (see  Luke  xxii.  6,) 
— a  single  glance  of  His  eye — the  injured 
Saviour  brought  to  remembrance  all 
Peter's  promises,  His  own  predictions,  and 
the  great  guilt  of  the  disciple.  He  over- 
whelmed him  with  the  remembrance  of 
his  sin,  and  pierced  his  heart  through 
with  many  sorrows. 

The  consciousness  of  deep  and  awful 
guilt  rushed  over  Peter's  soul,  he  flew 
from  the  palace,  went  alone  in  the  dark- 
ness of  the  night,  and  ivept  bitterly. 

His  sin  was  certainly  very  aggravated, 
and,  with  all  his  failings,  he  was  a  man  of 
very  tender  affections  and  great  ingenuous- 
ness. But  sorrow  arising  from  such  a 
eource  is  not  peculiar  to  our  Apostle.     All  j 


the  people  of  God  should  feel  a  penitent 
disposition  at  the  review  of  their  sin, 
which  furnishes  abundant  material  for 
self-accu.sation  and  contrition. 

In  Peter's  recovery  and  rising  again  by 
repentance,  there  is  observable,  1.  The 
suddenness  of  his  repentance.  Sin  com- 
mitted by  surprise,  and  through  the  ])re- 
valence  of  a  temptation  that  suddenly  as- 
saults us,  is  much  sooner  repented  of 
than  where  the  sin  is  presumptuous  and 
deliberate.  2.  The  means  of  his  repent- 
ance :  (1)  the  crowing  of  the  cock.  As  the 
voice  of  the  maid  occasioned  him  to  sin, 
so  the  voice  of  the  cock  occasioned  him  to 
reflect.  (2)  Christ's  pitiful  but  piercing 
look,  and  Peter's  remembering  His  words. 
The  efficacy  of  Christ's  word,  in  order  to 
sound  repentance,  depends  not  upon  the 
historical  remembrance  of  it,  but  upon  the 
close  application  of  it  to  every  man's  con- 
science. To  these  means  the  Holy  Spirit 
gave  efficacy.  3.  Peter's  repentance  was 
secret.  Solitariness  is  most  agreeable  to 
an  afflicted  spirit.  4.  His  repentance  was 
deep  and  thorough.  Sin  must  always  be 
followed  with  sorrow.  5.  His  rei:)entance 
was  abiding.  Ecclesiastical  history  reports 
that  ever  after,  when  Peter  heard  the  crow- 
ing of  the  cock,  he  fell  upon  his  knees  and 
wept.  Others  say  that  he  was  wont  to  rise 
at  midnight,  and  spend  the  time  in  prayer 
and  humiliation,  between  cock-crowing 
and  daylight.  6.  Peter  was  pardoned  free- 
ly and  fully  (John  xx.  21 ;  Mark  xvi.  7 ; 
John  xxi.  15),  and  having  had  much  for- 
given, he  loved  much.  How  must  these 
people  have  been  surprised,  when  they 
saw — as  no  doubt  some  of  them  did — this 
timorous  disciple,  within  the  compass  of  a 
few  weeks,  when  he  was  brought  with 
John  before  the  council,  not  only  main- 
taining the  honor  of  Jesus,  but  charging  the 
murder  of  "  the  Prince  of  life"  on  the  chief 
men  of  the  nation,  and  warning  them  of 
their  guilt  and<langcr  in  consequence  of  it. 

The  story  of  Peter  teaches  us,  1.  How 
small  and  gradual  are  the  steps  by  which 
men  may  go  down  into  great  sins.  2.  How 
very  far  a  believer  may  backslide.  3.  The 
infinite  mercy  of  our  Lord  Jesus  Christ. 
4.  How  bitter  sin  is  to  believers,  when 
they  have  fallen  into  it  and  discovered 
their   fall.     There  are   moments   in   the 


288 


M  A  T  T  H  E  W  . 


believer's  experience,  in  which  he  learns 
more  of  his  own  wickedness,  and  of  his 
Lord's  goodness,  than  he  has  learned  in 
years  that  have  gone  I>efore.  True  peni- 
tence is  a  mixture  of  sorrow  an<l  faith. 
The  penitent  says  with  sorrow,  "  My  sin  is 
ever  before  me,"  and  with  faith,  "There  is 


forgiveness  with  Thee."  Such  is  the  bro- 
ken heart  which  God  will  not  despise. 
Let  this  be  our  prayer  : 

"  If  near  the  pit  I  ra.slily  stray, 
Beiore  I  wUolly  lull  away. 

The  keen  conviction  dart : 
Recall  me  by  that  pitying  look, 
That  kind,  upbraicfing  glance  which  broke 
Unlaithiul  Peter's  heart." 


1.  What  did  Jesus  say  to  His  disciples  ?  2.  Who  assembled  to  consult  for  putting  Him  to  death  ?  3.  What  occurred 

in  the  house  of  Simon  ?  4.  What  objection  to  this  did  the  disciples  make?  5.  What  did  Christ  reply  ?  6.  W^hat 
did  Jesus  send  His  disciples  to  prepare  ?  7.  Where  did  He  send  them  ?  8.  What  took  place  at  the  observance  of 
the  Passover?  9.  Explain  the  institution  of  the  Lord's  Supper.  10.  What  do  the  terms  our  Saviour  there  used, 
mean  ?  11.  What  is  said  about  the  singing  of  a  hymn  ?  12.  What  did  Jesus  say  to  His  disciples  in  the  Mount  of 
Olives?  13.  What  did  Peter  answer?  14.  W^honi  did  Clirist  take  with  Him  to  Gethsemane?  15.  State  whattook 
place  there.  16.  Where  was  Jesus  then  led  by  His  enemies?  17.  Mention  the  particulars  of  Peter's  denial  of 
Him.    18.  Also  the  particulars  of  His  deep,repentauce. 


CHAPTER  XXVII. 

1  Christ  is  dfliverrd  bound  to  Pilate.  3.  Judas  hanrieth 
himself.  19  Pilate,  admonished  of  his  ivife,  24  ?ru.v/i- 
eth  his  hands:  26  and  looseth  Barabbas.  29  Vhi-i^t 
is  crowned  with  thorns,  34  crucified,  40  reviled.  .'JO 
dleth,  and  is  buried :  66  his  sepulchre  is  sealed,  and 
watched, 

WHEN  the  morning  was  come,  »all  the  chief  priests 
and  elders  of  the  people 'took  counsel  against 
Jesus  to  put  liini  to  death:  2.  And  when  they  had 
kbound  him,  tliey  Ivii  hi  in  away,  and  cdelivered  him  to 
Pontius  PiUit,'  tlir  giivernor. 

"Psa.  ii.  2;  IMuk  xv.  1;  Luke  xxii.  66,  xxiii.  1;  John 
xviii.  ^ii.  ijfien.  xxii.  9;  Acts  ix.  18,  20;  2  Tim.  ii.  9. 
«Chap.  XX.  19 :  Acts  iii.  13. 

The  morning — of  Friday,  the  day  of  the 
crucifixion.  The  meeting  must  have  taken 
place  after  six  o'clock  in  the  morning. 
All  the  chief  priests,  &c.  The  Sanhedrim. 
Took  counsel  against  Jesus,  &c.  They  had 
previously  adjudged  him  worthy  of  death 
for  blasphemy.  Their  purpose  in  the 
present  consultation  was,  doubtless,  to  de- 
vise some  way  of  effecting  this  without 
exciting  a  popular  commotion.  When  tliey 
had  bound  him.  Jesus  had  been  before 
bound,  for  security,  by  the  officers  who 
apprehended  Ilim.  (See  John  xviii.  12.) 
He  was  now  bound  as  a  common  male- 
factor. 

Delivered  him  to  Pontius  Pilate  the  governor. 
The  usual  abode  of  the  Roman  governor 
was  at  Caesarea  Palfestina,  but  he  usually 
came  over  to  Jerusalem  at  the  time  of  the 
Passover,  with  a  large  body  of  soldiers,  to 


keep  the  multitude  in  awe  at  that  season. 
In  Jerusalem,  ne  held  his  abode  in  the 
palace  built  by  the  elder  Herod,  but  was 
sometimes  in  the  Tower  of  Antonia,  the 
strong  fortress  commanding  the  temple. 
It  is  not  certain  to  which  of  these  places 
our  Lord  Avas  taken,  but  most  probably  to 
the  former.  Pilate,  who  was  at  this  time 
the  governor  or  procurator  over  Judea, 
was  placed  in  this  office  by  Tiberius,  then 
emperor  of  Rome.  He  was  noted  for  his 
sererity,  cruelty  and  despotic  will.  Many 
Jews,  at  different  times,  were  massacred 
by  his  order. 

3.  i;  dThen  Judas,  which  had  betrayed  him,  when  he 
saw  that  he  was  condemned,  ^repented  himseli',  and 
brought  again  the  thirty  pieces  of  silver  to  the  chief 
priests  and  elders,  4.  Saying,  fl  have  sinned  in  that  I 
have  betrayed  the  innocent  blood.  And  the.v  said, 
What  is  t/idt  to  us?  see  thou  to  that.  5.  And  he  cast 
down  tlie  j)i<'ccs  of  silver  in  the  temple,  eand  de- 
parted, and  went  and  liaii^^ed  himself. 

''Chap.  xxvi.  11,  1.).  'Jolj  XX.  5,  51,  29;  2  Cor.  vii.  10. 
fEx.  ix.  '27 ;  1  Sam.  xv.  "24  ;  Kom.  iii,  19.  e2  Sam.  xvii. 
23;  Actsi.  18. 

Then  Judas,  &c.  Matthew  now  inter- 
rupts his  narrative  of  the  fate  of  the  Saviour 
to  give  his  final  account  of  Judas.  When 
lie  saxv  that  he  was  condemned.  The  actual 
perception  of  the  result,  and  the  clear  con- 
sciousness of  the  enormity  of  the  crime, 
produced  in  Judas's  mind  a  revulsion. 

Repented,  himself — was  filled  with  remorse 
and  anguish.  As  the  issue  too  sadly  showed, 


CHAPTER   XXVII. 


289 


it  was  "  the  sorrow  of  the  world  which 
worketh  death."  (2  Cor.  vii.  10.)  Some 
commentators  have  thought  that  Judas 
did  not  imagine  or  expect  that  Jesus  would 
be  condemned  to  death,  but  supposed 
either  that  He  would  convey  Himselfaway 
from  His  persecutors,  or  that  He  would 
prove  His  innocence  to  the  satisfaction  of 
His  judges,  or  at  the  most,  some  slight 
punishment  would  be  inflicted  upon  Him. 
One  would  not  wish  to  load  even  the 
worst  of  men  with  more  guilt  than  really 
belongs  to  them ;  but  from  considering 
the  character  of  Judas,  and  comparing 
together  all  the  circumstances  of  the  case, 
it  appears  to  us  more  probable  that  the 
acquittal  or  condemnation  of  Jesus  never 
entered  into  his  contemplation. 

And  brought  again  the  thirty  pieces  of  silver. 
The  way  of  spurious  penitence,  in  contra- 
distinction to  the  genuine  repentance  of 
Peter.  His  first  disposition  is  to  attempt 
some  outward  rectification  of  his  deed  in 
the  sight  of  men,  without  previous  humil- 
iation before  God,  and  seeking  of  refuge 
with  Him.  I  have  sinned,  rather,  "  I  have 
erred."  This  confession  was  extorted  by 
remorse  alone.  There  was  not  connected 
with  it  any  humiliation  before  God,  any 
prayer  for  pardon  or  desire  to  return  to 
Christ.  A  remarkable  illustration  of  the 
power  of  an  awakened  conscience.  A 
short  time  before,  the  promise  of  this  sor- 
did pelf  was  temptation  enough  to  his  cove- 
tous heart  to  outweigh  the  most  overwhelm- 
ing obligations  of  duty  and  love ;  now, 
the  possession  of  if  so  lashes  him  that  he 
cannot  use  it — cannot  even  keep  it.  Inno- 
cent blood.  What  an  attestation  this  to  the 
spotlessness  of  the  character  of  Jesus !  H;k1 
there  been  a  single  impropriety  in  all  the 
most  confidential  intercourse  of  Jesus  with 
His  disciples,  Judas  would  at  this  time  have 
exposed  it. 

A  single  sin  found  out  in  Christ  would 
have  been  a  great  comfort  and  a  sweet 
solace  to  the  traitor  in  the  tumult  which 
he  felt  within.  But  however  diligently  he 
sought,  however  much  he  exerted  his  in- 
genuity, and  recalled  to  mind  all  the  acts 
of  his  Master's  life,  virtues  presented  them- 
selves in  abundance,  a  luminous  sea  of 
holiness  shone  upon  him  from  it ;  but  not 
one  dark  point  could  he  discover,  nor  did 

19 


the  slightest  spot  meet  his  scrutinizing  eye. 
How  annihilating  the  result.  Judas  is  com- 
pelled to  justify  his  conscience,  which  ac- 
cuses him  as  being  the  betrayer  of  (he  Holy 
One,  and  condemns  him  as  the  murderer 
of  innocence.  He  finds  nothing  to  assist 
him  in  weakening  the  sentence,  and  is 
forced  to  endure  the  most  horrible  curse 
that  ever  made  a  human  soul  to  tremble. 

What  is  that  to  us?  The  brevity  of  the 
original — literally,  what  to  us? — imparts 
great  point  to  the  contemptuous  sneer 
with  which  they  replied  to  the  heart-rend- 
ing confession  of  Judas.  See  thou  to  that, 
literally,  thou  ivilt  see.  It  is  your  business. 
We  have  nothing  to  do  with  it.  Judas 
received  no  sympathy  or  word  of  comfort 
from  the  chief  priests.  How  many  like 
him  find  to  their  sorrow  that  it  was  the 
treason,  and  not  the  traitor,  which  was  loved. 

Ayid  he  cast  down,  &c.  This  was  done, 
probably,  near  the  temple  door,  where  the 
boxes  stood  to  receive  the  free-will  offer- 
ings of  the  people,  for  the  supjiort  and 
repairs  of  the  sacred  edifice.  In  this  scene 
we  perceive  something  dreadfully  retribu- 
tive, when  we  call  to  mind  the  hypocritical 
words,  "Why  was  not  this  ointment  sold, 
and  the  money  given  to  the  poor?"  with 
which  the  unhappy  disciple  once  pre- 
sumed to  deprecate  Mary's  laudable  work 
of  love.  He  is  now  compelled,  although 
with  other  money,  to  verify,  in  an  awful 
manner,  what  he  then  uttered  in  dissimu- 
lation. Hanged  himself.  "  Judas,"  says 
one,  "  may  part  with  his  life,  but  sin  does 
not,  on  this  account,  depart  from  him. 
He  can  leave  the  world,  but  his  impious 
act  follows  him  across  its  boundaries." 

6.  And  the  chief  priests  took  the  silver  pieces,  and 
said,  It  is  not  lawful  for  to  put  them  into  the  treasury, 
because  it  is  the  price  of  blood. 

It  is  not  lau'fid.  Mark  their  miserable 
inconsistency  and  superstition.  How  often 
are  religious  scruples  thus  found  to  dwell 
with  men  who  have  sold  themselves  to 
work  all  manner  of  iniquity.  The  treas- 
ury had  probably  furnished  the  very 
pieces  of  silver  which  it  is  now  deemed  so 
sinful  to  replace  there.  The  treasury.  The 
place  where  the  people  brought  their  free- 
will offerings  or  gifts  for  the  service  of  the 
temple.  Judas,  by  throwing  down  the 
thirty  shekels  in  the  temple  among  the 
priests,  meant  them  to  be  a  gift,  and  thus 


2m 


MATTHEW. 


in  some  measure  expiate  his  atrocity. 
Because  it  is  the  price  of  blood.  The  law  re- 
quired (Deut.  xxiii.  18)  that  no  money 
l)rocured  in  a  shameful  or  base  manner, 
should  be  devoted  to  the  service  of  God. 
However  glad  the  chief  priests  were  to 
have  obtained,  in  any  way,  possession  of 
Jesus,  yet  they  would  readily  grant  that 
Judas  had  obtained  his  money  very  dis- 
honorably. 

7;  And  they  took  counsel,  and  bought  with  them  the 
potter's  field",  to  bury  strangers  in.  8.  Wherefore  that 
field  was  called,  tThe  field  of  blood,  unto  this  day. 

kActs  i.  19. 

The  potter's  field.  This  plat  of  ground, 
which  probably  had  been  the  site  of  a 
pottery,  lay  without  the  wall  of  the  city, 
on  the  south-east  corner,  about  a  mile 
from  the  temple.  The  price  may  seem 
small,  but  this  may  be  accounted  for  by 
supposing  that  the  soil  had  been  so  en- 
tirely exhausted  by  the  i^otters,  as  to  ren- 
der it  unfit  for  the  purposes  of  husbandry. 
These  wicked  men  thought  that  the  Gen- 
tile strangers  who  happened  to  die  at  Je- 
rusalem, would  be  fitly  provided  for,  if 
the  price  of  a  criminal's  blood  were  be- 
stowed in  the  j^urchase  of  a  field  where  to 
bury  them.  But  that  criminal  was  Christ 
— the  Saviour  of  the  Gentiles  ;  so  that,  as 
in  the  case  of  Abraham  of  old,  a  burial 
place  (and  that  bought  with  Christ's  blood) 
became  the  first  possession  of  the  Gentile 
Church,  and  it  was  theirs  at  a  time  when 
God  gave  them  none  inheritance  in  the 
land,  not  even  so  much  as  to  set  their  foot 
on,  though  He  had  promised  that  He 
would  give  them  the  whole  earth  for  a 
possession.  (Consider  Gen.  xxiii.;  Acts 
vii.  5.)  Wherefore  that  field  icas  called,  The 
field  of  blood.  The  name  stood  as  a  me- 
mento of  the  direful  sale  and  execution. 
Unto  this  day — unto  the  time  that  Matthew 
writes.  This  was,  perhaps,  about  eight 
years  of  interval.  The  field  of  blood,  or, 
Aceldama  (Acts  i.  19),  is  on  the  steep  face 
of  the  southern  hill,  opposite  Mount  Zion, 
which  bounds  the  valley  of  Ben  Hinnom. 
Tradition  points  out  the  spot.  "  In  a  corner 
where  some  graves  or  natural  caves,  in  a 
semi-dilapidated  condition,  are  found," 
says  Kraft,  in  his  Topography  of  Jerusa- 
lem, "is  the  Aceldama,  or  field  of  blood  of 
tradition.  In  support  of  the  accuracy  of 
this  view,  I  may  state  that  above  it  there 


is  a  considerable  sfrat7im  of  white  clay, 
where  I  repeatedly  observed  people." 

9.  Then  was  fulfilled  that  which  was  spoken  by 
Jeremy  the  prophet,  saying,  'And  tliey  took  the  thirty 
pirci--Horsilver,  the  price  of  liiiu  that  wius  valued,  *whom 
they  (if  tlie  children  of  Isi-acl  did  value  ;  !"•  And  gave 
tlieni  (or  the  potter's  field,  as  the  Lord  apxiointed  me. 

'Zech.  xi.  12, 13.  *0r,  whom  they  bought  of  the  children 
of  Israel. 

Never  was  a  complicated  prophecy, 
otherwise  hopelessly  dark,  more  marvel- 
ously  fulfilled.  Various  conjectures  have 
been  formed  to  account  for  Matthew's  as- 
cribing to  Jeremiah  a  prophecy  found  in 
the  book  of  Zechariah.  But  since  with 
this  book  he  was  plainly  familiar,  having- 
quoted  one  of  its  most  remarkable  pro- 
phesies of  Christ  but  a  few  chapters  before 
(chap.  xxi.  4,  5,)  the  question  is  one  of 
more  critical  interest  than  real  importance. 
Perhaps  the  true  explanation  is  the  fol- 
lowing, from  Lightfoot :  "  Jeremiah  of  old 
had  the  first  place  among  the  prophets, 
and  hereby  he  comes  to  be  mentioned 
above  all  the  rest  in  chap.  xvi.  14,  because 
be  stood  first  in  the  volume  of  the  pro- 
l>hets — as  he  proves  from  the  learned 
David  Kimchi — therefore  he  is  first  named. 
When,  therefore,  Matthew  produceth  a 
text  of  Zechariah  under  the  name  of  Jere- 
my, he  only  cites  the  words  of  the  volume 
of  the  prophets  under  his  name  who  stood 
first  in  the  volume  of  the  prophets.  Of 
which  sort  is  that  also  of  our  Saviour 
(Luke  xxiv.  44),  'all  things  must  be  ful- 
filled which  are  written  in  the  Law,  and 
the  Prophets,  and  the  Psalms,'  or  the 
Book  of  Hagiographa,  in  which  the  Psalms 
were  placed  first." 

11.  And  Jesus  stood  before  the  governor:  ''and  the 
governor  asked  him,  saying.  Art  thou  the  king  of  the 
Jews  ?    And  Jesus  said  unto  him, 'Thou  sayest. 

''Mark  xv.  2;  Luke  xxiii.  3;  John  xviii.  33.  'John 
xviii.  37 ;  1  Tim.  vi.  13. 

Stood  before  the  governor.  The  Sanhedrim 
in  a  body,  followed  by  their  partisans, 
marched  with  their  prisoner  from  the 
palace  of  Caiaphas  to  Pilate's  abode, 
which  probably  was  at  the  tower  of  Anto- 
nia,  north  of  the  temple.  Art  thou  the 
king?  &c.  The  fullest  and  most  striking 
account  of  the  cojioquy  between  our  Lord 
and  Pilate  is  given  by  John,  and  full  notes 
belong  to  the  commentary  upon  that 
Evangelist.  Thou  sayest — an  affirmative 
answer  of  the  question.  It  is  as  thou  sayest. 

12.  And  when  he  was  accused  of  the  chief  priests  and 
elders,  mhe  answered  nothing. 

mChap.  xxvi.  63 ;  John  xix.  9. 


ClIAFTEU    XXV  II, 


291 


The  silei^ce  of  Jesus  before  accusers, 
-who  addiK-ed  nothing  new,  was  a  reaf- 
firuiatiou  of  what  He  hud  said  before. 

li  Then  ssiid   Pilate  unto  lilin,  "Hearest  thou  not 
iow  many  things  they  witness  against  thee? 
■KJhap.  xxvi.  fi2 ;  John  xix.  10. 

Pilate  wished  to  get  some  further  infor- 
mation, on  which  he  could  either  convict 
or  acquit  Jesus.  His  curiosity  also  may 
have  been  so  awakened  by  the  previous 
words  of  our  Lord,  that  he  hoped  to  hear 
something  further  upon  the  theme  on 
which  he  had  touched.  (John  xviii.  17.) 
But  from  this  time  on  through  the  whole 
trial,  except  in  one  instance  related  by 
John  (xix.  12),  he  maintained  a  silence, 
broken  by  no  question,  pain  or  indignity. 
(Comp.  Isa.  liii.  7.) 

14.  And  he  answered  him  to  never  a  word ;  insomnch 
that  the  governor  Aiarvelled  greatly. 

The  governor  wondered  at  the  patience 
and  equanimity  of  Jesus,  while  His  ad- 
versaries were  exi^ressing  so  determined 
a  hostility  against  Him. 

15.  "Now  at  that  feast  the  governor  was  wont  to  re- 
lease unto  the  people  a  prisoner,  whom  they  would.  Ifi. 
And  they  had  then  a  notable  prisoner,  called  Barabbas. 

"Mark  xv.  6 ;  Luke  xxiii.  17 ;  John  xviii.  30. 

At  that  feast — It  is  a  general  statement, 
applying  to  the  Passover  as  held  from 
year  to  year.  Of  the  custom  scarcely  any- 
thing is  known.  It  is  remarkable  that 
such  sticklers  for  the  law  allowed  them- 
selves to  be  participants  in  sustaining  a 
custom  which  to  them  was  ii  violation  of 
the  law  of  Moses.  That  law  said  (Ex.  xxi. 
12),  He  that  smiteth  a  man,  so  that  he  die, 
shall  surely  be  put  to  death;  and  Barabbas, 
a  notable,  noted,  i^risoner,  was  guilty  of 
insurrection,  robbery,  and  murder,  the 
first  of  which  crimes  was  the  very  one  of 
which  they  had  accused  Jesus,  and  of  the 
last  two  of  which  they  did  not  pretend 
that  he  was  guilty. 

17.  Therefore  when  they  were  gathered  together, 
Pilate  said  unto  them.  Whom  will  ye  that  I  release 
unto  you  ?  Barabbas,  or  Jesus  which  is  called  Christ  ? 
18.  For  he  knew  that  for  renvy  thej'  had  delivered  him. 

pProv.  xxvii.  4 ;  Isa.  xxvi.  11. 

Pilate  had  by  this  time  <liscovered  how 
matters  stood.  In  his  crooked  policy, 
accordingly,  he  calculates  upon  certain 
success,  when  he  should  place  the  notorious 
or  distinguished  criminal  side  by  side  with 
Jesus,  for  the  Jews  to  choose  which  of  the 
two  should  be  released.  For  envy.  The 
Evangelist  mentions  here,  in  a  historical 
connection,  envy  as  the  cause  of  all  the 


hostility  manifested  against  Jesus,  as  if  it 
were  something  well  understood. 

19.  V  When  lie  wius  sot  down  on  the  Judgment-seat, 
his  wife  s<>iit  unto  him.  Haying,  Have  thou  nothing  to 
do  with  that  ijust  man :  for  I  have  sutTered  many 
things  tliis  day  in  a  dream  beca        of  him. 

iZech.  ix.  9 ;  1  John  ii.  1. 

When  he  uas  set.  In  the  very  moment 
of  urgent  business.  In  the  bustle  of  such 
a  time,  announcements  of  a  strange  char- 
acter ought  not  to  be  neglected.  The  judg- 
ment seat.  The  dream  made  a  strong  im- 
pression, but  the  woman  understood  its 
meaning  better  after  the  fulfillment  began. 
Perhaps  she  had  the  dream  when  Pilate 
was  already  engaged  in  the  business. 
His  wife — called  Procla,  by  tradition. 
Saying.  By  this  warning  a  great  favor 
was  shown  to  the  governor,  in  preference 
to  the  Jews,  who  had  been  sufficiently 
warned  from  other  sources.  The  warnings 
which  God  sends,  by  various  means,  to 
deter  men  from  wickedness,  will  eventu- 
ally leave  many  of  them  the  more  inexcus- 
able. Notliing — she  says,  in  one  word. 
So  should  Pilate  have  acted  in  the  matter, 
without  delay.  Just.  So  Pilate  calls  Him 
also  (verse  24),  with  a  feeble  regard  to 
these  words  of  his  wife. 

2n.  'But  the  chief  priests  and  elders  persuaded  the 
multitude  that  they  should  ask  Barabbas,  and  destroy 
Jesus. 

i-Mark  xv.  11;  Luke  xxlii.  18;  John  xviii.  40;  Acts 
vili.  14. 

Persuaded  the  multitude.  An  unstable 
crowd  they  might  easily  influence.  Jesus 
they  might  contemptuously  speak  of  as  a 
Galilean,  as  one  who  had  mocked  their 
hopes,  and  who,  instead  of  being  the  vic- 
torious king  they  had  anticipated,  was 
now  a  detected  impostor  and  a  forlorn 
captive. 

21.  The  governor  answered  and  said  unto  them, 
"Whether  of  the  twain  will  ye  that  I  release  unto  you? 
They  said,  Barabbas. 

They  said,  Barabbas.  Barabbas  was  a 
notable  prisoner.  He  was  distinguished 
for  great  crimes.  He  was,  perhaps,  a  leader 
of  a  band  who  had  been  guilty  of  sedition, 
and  had  committed  murder  in  an  insur- 
rection. As  he  and  his  adherents  probably 
lived  by  plunder,  he  is  called  a  robber. 
(John  xviii.  40.)  As  a  fierce  and  brave 
Jewish  patriot,  he  had  become  famous 
among  the  populace.  He  was,  perhaps, 
like  Robin  Hood  among  the  old  English, 
hateful  to  the  government,  but  popular 
with  the  masses.    "W'hat  guilt  there  was 


292 


MATTHEW. 


in  the  few  words  of  the  people,  "  Release 
unto  us  Banibbas!"  They  preferred  a 
robber  and  a  murderer  to  Him  who  came 
to  give  life  unto  the  world.  It  was  not  one 
man  only  who  made  this  wicked  choice, 
but  a  whole  multitude!  Shame!  The 
world  prefers  the  vilest  of  the  vile  before 
Christ !  And  yet  rejoice.  Christ's  death 
is  the  only  hope  for  the  vilest  of  men ! 
Christ  dies,  and  thus  only  is  any  Barabbas 
set  free.  (1  Tim.  i.  15 ;  Acts  iii.  13.)  Jesus 
and  the  guilty  sinner  exchange  places. 
The  sinner,  condemned  and  awaiting  his 
dreadful  death,  is  now  freely  released  by 
this  wonderful  subsiilution  of  Christ.  Not 
that  the  sinner  has  been  found  innocent, 
but  that  Christ  has  taken  his  place,  and 
he  is  set  free.  Yet  Barabbas  will,  after 
all,  die  eternally  if  he  believe  not  in  Jesus. 
Christ's  interposition  will  do  us  no  saving 
good,  if  we  see  not  in  Him  our  glorious 
and  Divine  substitute,  on  whom  our  sins 
were  laid,  and  who  freely  died  for  us. 

22.  PilatPsaith  unto  them,  What  shall  I  do  then  with 
Jesus  which  is  called  Christ?  Thrp  all  say  unto 
him,  Let  liim  be  crucified.  23.  And  tlie  governor  said, 
"Why,  what  evil  hath  he  done  ?  But  they  cried  out  the 
more,  saying,  Let  him  be  crucified.  24.  If  When  Pilate 
saw  that  he  could  prevail  nothing,  but  that  rather  a 
tumult  was  made,  he  ttook  water,  and  washed  his  hand.s 
before  the  multitude,  saving,  I  am  innocent  of  the  blood 
of  this  just  person:  see  ve  to  it.  25.  Then  answered  all 
the  people,  and  said,  "His  blood  be  on  us,  and  on  our 
children. 

«Jer.  xxvi.  1.5.  'Bent.  xxi.  6.  "Deut.  xix.  10;  Josh.  ii. 
19 ;  2  Sam.  i.  16 ;  1  Kings  ii.  32 ;  Acts  v.  28. 

When  informed  by  his  wife  of  her 
dream,  Pilate  seems  to  have  remonstrated 
again  with  the  people.  Finding  he  could 
prevail  nothing,  he  took  water  and 
washed  his  hands  before  the  people,  say- 
ing, I  am  innocent,  &c.,  as  if  that  action 
and  declaration  could  avail  to  free  him 
from  his  own  accountableness.  What  a 
picture  is  he  of  that  most  unhappy  char- 
acter, a  man  wavering  between  the  con- 
victions of  conscience  and  the  allurements 
of  temptation,  "  like  a  wave  of  the  sea 
driven  with  the  wind  and  tossed !"  How 
many,  in  this  way,  resort  to  all  manner  of 
contrivances  to  avoid  taking  that  plain 
line  which  conscience  points  to!  They 
consult  others,  hoping  for  an  opinion 
favorable  to  their  secret  wishes,  and 
thinking  to  shift  the  responsibility  on 
their  advisers.  They  propose  some  half 
measure,  and  try  to  avoid  the  necessity  of 
acting  at  all ;  like  Pilate,  they  try  to  wash 
their  hands  of  a  question  in  which  they 


see  the  right,  but  are  afraid  of  following 
it,  so  at  length  they  end  in  violating  con- 
science. May  we  learn  hence  a  lesson 
never  to  be  forgotten,  that  he  who  tam- 
pers with  the  faithful  "varnings  of  con- 
science, is  like  one  who,  having  to  cross  a 
pathless  waste,  should  blind  the  eyes  of 
the  only  guide  able  to  conduct  him  over 
it !  Let  us  obey  conscience,  and  all  diffi- 
culties by  degrees  will  vanish  before  us. 
The  first  step  is  often  the  only  difficult 
step.  Disobey  conscience,  and  you  little 
know  what  a  web  of  entanglements  you 
are  weaving  for  yourself,  of  what  a  har- 
vest of  shame,  perplexity,  self-reproach, 
you  are  sowing  the  seeds !  Conscience 
may  be  called  "  the  candle  of  the  Lord  " 
in  your  heart.     Do  not  put  it  out. 

His  blood  he  on  us,  &c.  This  terrible 
imprecation  of  wrath  upon  themselves 
and  offspring,  has  had  a  most  signal  fulfill- 
ment. In  less  than  forty  years  from  this 
exclamation,  the  proud  city  of  Jerusalem 
was  laid  in  ashes  by  the  torches  of  the 
Romans,  and  scarcely  so  much  wood  could 
be  procured  as  sufficed  to  prepare  crosses 
for  the  children  of  Abraham  ;  and  the 
nation  has  ever  since  been  exposed  to 
incessant  injuries  from  man,  and  left  as  an 
anathema  from  God,  as  still  from  age  to 
age,  persisting  in  the  sin  of  their  fathers, 
and  justifying  it  as  the  deserved  punish- 
ment of  a  deceiver. 

Let  us  learn  from  these  verses  the  des- 
perate wickedness  of  human  nature. 
There  are  few  things  so  little  believed  and 
realized.  Men  fancy  that  if  they  saw  a 
perfect  person  they  would  love  and  ad- 
mire him.  They  flatter  themselves  that 
it  is  the  inconsistency  of  professing  Chris- 
tians which  they  dislike,  and  not  their 
religion.  They  forget  that  when  a  really 
perfect  man  was  on  earth,  in  the  person 
of  the  Son  of  God,  He  was  hated  and  put 
to  death.  That  single  fact  goes  far  to 
prove  the  truth  oi  Edwards'  remark :  "  Un- 
converted men  would  kill  God,  if  they 
could  get  at  Him." 

26.  IT  Then  released  he  Barabbas  unto  them :  and 
when  'he  had  scourged  Jesus,  he  delivered  him  to  be 
crucified. 

»Isa.  llii.  5 ;  Mark  xv.  15 :  Luke  xxiil.  IB,  24,  25. 

Pilate  at  length  yielded  to  their  impor- 
tunity. The  clamor  of  the  people  and 
chief  priests  overruled  him  to  act  contrary 


CHAPTER   XXVII. 


293 


to  his  reason  and  conscience.  He  had  not 
courage  to  stem  so  strong  a  stream.  Here 
was  judgment  turned  away  backirard,  and 
justice  standing  afar  off ,  for  fear  of  j)opular 
fury.  Barabbas  would  thus  be  hardened 
in  wickedness,  and  do  the  more  mischief, 
yet  him  Pilate  released. 

Scourged  Jesus.  (See  Luke  xviii.  32  ;  Isa. 
1.  6.)  Among  the  Romans,  scourging  was 
always  inflicted  previously  to  crucifixion, 
as  appears  from  several  passages  in  their 
writings.  The  scourge  was  composed  of 
jiagella,  which  were  extremely  sharp, 
mostly  interwoven  with  sheep  bones, 
sometimes  composed  of  ox-nerves,  and 
hence  termed  by  Horace, "  horrible."  Such 
scourging  preceded  the  capital  i^unishment 
of  slaves :  rods  were  used  with  the  free. 
The  criminal  was  fastened  to  a  post  or 
pillar,  so  that  both  the  breast  and  back 
were  exposed.  "  Jesus  is  chastised,"  says 
one,  "  when  men  tear  the  crown  of  deity 
from  His  brow,  and  when  they  silently 
brand  Him  as  a  deceiver  and  blasphemer, 
but  then  begin  to  commend  His  excellences 
and  virtues,  and  thus  release  Him  after 
having  maltreated  Him.  They  deny  that 
He  is  the  only  way  to  heaven,  although 
He  Himself  has  said  so,  and  in  this  way 
He  is  chastised.  But  then,  again,  they 
applaud  Him  as  the  most  eminent  of 
teachers,  and  thus  He  is  let  go.  Men  chas- 
tise Him  by  insulting  His  members  upon 
earth,  and  vilifying  those  who  boast  of 
His  meritorious  sufferings  as  the  sole 
ground  of  their  salvation,  but  again  release 
Him  by  making  an  outward  obeisance 
at  His  communion-table,  or  by  confessing 
that  He  was  more  than  Socrates  or  Solon. 
Alas !  we  all  carry  about  with  us,  by 
nature,  a  secret  scourge  for  the  Lord  Jesus, 
and  never  omit  to  use  it  in  one  way  or 
other.  But  if  our  conscience  asks,  aft(^r 
such  a  chastising,  why  we  are  so  averse 
and  opposed  to  this  Just  One,  who  never 
injured  us,  we  are  wont,  instead  of  feel- 
ing penitent,  to  hide  our  own  naughti- 
ness behind  the  traitorous  kisses  we 
bestow  upon  Him,  and  again  release  the 
ill-treated  Saviour  by  dubious  marks  of 
respect." 

Delivered  him  to  be  crucified.  Pilate  seems 
to  have  been  present  when  Jesus  was 
scourged,  but  now  he  consigns  Him  to  the 


soldiers  to  lead  Him  forth  to  execution. 
This  appears  from  the  next  verse. 

27.  "Then  the  soldiers  of  the  governor  took  Jesus  Into 
the  common  hall,  iind  Kiithercd  unto  him  the  whole 
band  o/soWit»s.— »Mark  xv.  Hi ;  John  xix.  2. 

What  is  here  called  lite  common  hall,  and 
the  Judgment  Hall  (John  xviii.  28,  33, 
xix.  9),  was  the  "  Prsetorium !"  (Luke  xv. 
16),  a  magnificent  edifice  in  the  upper  part 
of  the  city,  which  had  been  formerly 
Herod's  palace.  This  the  Roman  procura- 
tors (whose  ordinary  residence  was  at 
Csesarea)  occupied  when  at  Jerusalem. 
In  front  of  this  edifice  was  tlie  tribunal. 
Jesus  was  first  led  to  the  interior  j)art  of 
the  prsetorium,  namely,  the  axda,  an  open 
court.  Whole  band.  There  were  five  co- 
horts of  soldiers,  comprising  each  about 
600  men,  retained  by  the  governor  at 
Csesarea,  and  one  at  Jerusalem.  This  one 
whole  Roman  cohort  is  therefore  now 
summoned  to  perform  or  witness  the  de- 
gradation of  the  victim. 

28.  And  they  stripped  htm,  and  ^put  on  him  a  scarlet 
robe.— iLuke  xsiii.  11. 

They  stripped  him,  that  is,  of  his  mantle. 
A  scarlet  robe.  Pilate's  soldiers,  in  derision 
of  the  claim  which  they  knew  Jesus  had 
made  to  be  king  of  the  Jews,  placed  on 
Him,  instead  of  His  own  mantle,  an  old 
military  robe,  called  sagum.  It  was,  in 
all  probability,  the  same  robe  in  which 
Herod  had  arrayed  him  (Luke  xxiii.  11) 
and  which,  having  been  removed  at  this 
time  in  order  that  Jesus  might  be  scourged, 
was  now  replaced. 

The  object  of  the  soldiers  was  to  make 
their  derision  notorious,  and  cover  Christ 
with  the  most  flagrant  shame.  To  this 
end  they  took  from  Him  what  was  His 
own,  and  gave  to  Him  what  did  not  belong 
to  Him.  And  how  frequently  have  we 
done  the  same,  withholding  from  Him  the 
homage  due  to  His  name,  and  putting 
Him  to  shame  by  our  lives.  We  now 
execrate  the  conduct  of  those  who  thus 
mocked  the  Son  of  God,  but  have  we  not 
done  worse?  They  put  on  Him  a  scarlet 
robe  :  our  sins  baptized  Him  in  His  blood. 
How  naked  would  our  souls  have  been, 
had  not  the  body  of  Christ  been  thus 
clothed  in  the  garb  of  apparent  infamy 
and  death .'  He  deserved  not  the  shame 
which  they  would  fain  have  put  upon 
Him,  and  had  He  not  robed  Himself  in 


294 


xM  A  T  T  H  E  W 


our  nature,  that  He  might  bring  us  shining 
raiment  from  heaven,  the  scarlet  robe  had 
never  been  His. 

29  1  jAnd  when  they  had  platted  a  crown  of  thorns, 
thev  put  it  upon  his  head,  and  a  reed  in  his  right  hand  : 
and  they  bowed  the  knee  beloie  hini,  and  mocked  him, 
savins  Hail.  King  of  the  Jews! 

jp"  xxlv.  j;5,  IG,  Ixix.  19;  Isa.  xlix.  7.  lUi.  3;  Heb. 
xii.  2,'3. 

Had  platted,  that  is,  woven  together,  or 
Ijaving  made  a  wreath.  A  crown  of  thorns, 
made  doubtless  of  the  thorn  bush,  or  some 
prickly  shrub,  so  as  to  be  the  means  of 
pain  as  well  as  contempt.  Upon  his  head. 
In  the  form  of  a  garland  or  diadem.  The 
whole  head  was  not  covered,  but  it  was 
placed  in  a  circle  round  the  temples.  This 
crown  was  in  mockery  of  a  regal  crown, 
as  the  purple  robe  was  in  mockery  of 
the  imperial  ])urple.  The  perpetrators  of 
this  action  designed  by  it  nothing  beyond 
the  gratification  of  their  wanton  cruelty. 
But  when  we  call  to  mind  that  the  second 
Adam  was  at  this  very  time  submitting 
Himself  to  the  curse  of  God — and  couple 
with  this  the  recorded  fact  that  the  thorn 
and  the  thistle  were  the  fruits  of  that  curse, 
as  it  took  effect  upon  the  ground,  it  seems 
to  be  a  natural  inference  that  the  cruel 
device  was  overruled  by  God,  to  the  ex- 
pression of  a  truth  which  He  would  have 
us  discern  and  ponder.  Being  the  imme- 
diate produce  of  the  curse,  the  thorn  was 
an  appropriate  decoration  for  the  Man  of 
the  curse.  But  more  than  this.  The  en- 
durance of  the  thorn  was  the  endurance 
of  sin's  penalty,  as  it  visited  not  only  the 
transgressor,  but  the  place  of  his  residence. 
Now,  the  endurance  of  a  penalty  by  Christ, 
in  His  vicarious  character,  involves  and 
must  ultimately  issue  in  the  cancelling  of 
the  penalty.  And  accordingly  the  circum- 
stance of  our  Lord's  having  worn  and 
suffered  from  a  crown  of  thorns,  would 
seem  to  intimate  that  a  revocation  of  the 
sentence  which  was  passed  upon  the  soil 
(Gen.  iii.  18),  is  in  God's  design — a  revo- 
cation which  may  possibly  involve  the 
fulfillment,  in  a  literal  sense,  of  the  pre- 
diction that  "instead  of  the  thorn  shall 
come  up  the  fir-tree,  and  instead  of  the 
brier  shall  come  up  the  myrtle-tree." 
(Isa.  Iv.  13.  Consider  in  connection.  Gen. 
iii.  19  ;  Luke  xxii.  44.) 

And  a  reed  in  his  right  hand — in  mockery 
of  the  regal  sceptre.    It  was  thus  denoted 


that  our  Lord's  kingdom,  of  which  He 
made  mention  before  Pilate,  and  which 
Paul  terms  "  a  kingdom  which  cannot  be 
moved"  (Heb.  xii.  28),  was  a  weak  and 
unstable  kingdom,  and  that  for  His  subjects 
to  expect  any  protection  from  Him  was  to 
lean  on  a  broken  reed.  (Isa.  xxxvi.  6.) 
The  reed  is  a  plant  with  a  hollow,  jointed 
stalk,  growing  in  wet  grounds.  It  was  some- 
times used  for  light  walking  canes,  and  one 
may  have  been  taken  from  the  bystanders 
for  the  present  purpose.  And  boiced  the 
knee  before  him,  &c. — doing  Him  derisive 
homage,  in  the  form  used  on  approaching 
the  emperor.s.     (See  on  following  verse.) 

30.  And  'they  spit  upon  him,  and  took  the  reed,  and 
smote  him  on  the  head.— 'Isa.  1.  6 ;  chap.  xxvi.  67. 

Their  cruelty,  and  the  intoxication  of 
wickedness,  keep  them  from  carrying  out 
to  the  close  the  caricature  exactly.  The 
Satanic  mockery  changes  into  brutal  mal- 
treatment. Spit  upon  him.  This  was  a 
token  of  the  deepest  contempt  and  insult, 
and  a  repetition  of  the  indignity  received 
before  the  high  priest.  (Chap.  xxvi.  67.) 
Smote  him  on  the  head.  John  says  (xix.  3) 
that  they  smote  Him  with  their  hands. 
The  reed,  therefore,  which  would  have 
been  too  light  to  inflict  much  pain  except 
on  the  head,  was  caught  from  His  hand 
to  smite  the  thorny  crown  into  His  head, 
which  could  not  have  been  done  with  the 
naked  hand.  The  best  comment  on  these 
affecting  details  is  to  cover  the  face.  Just 
think,  for  one  moment,  on  whom  it  was 
these  indignities  were  heaped.  The  Lord 
who  made  the  heavens  and  the  earth,  the 
King  of  Glory,  who  had  but  to  speak,  and 
legions  of  angels  would  be  His  cohorts, 
and  all  the  armies  of  the  skies  would  obey 
His  behests  instantly.  Yet  He  voluntarily 
submitted  to  shame  that  He  might  expiate 
our  transgressions.  He  endured  the  cross 
that  we  might  wear  a  blood-purchased, 
but  a  glorious  and  unfading  crown.  Dur- 
ing all  this  suffering,  w'e  read  nothing  of 
an  expression  that  Jesus  uttered,  of  a  re- 
monstrance that  He  made.  "  He  was  led 
as  a  lamb  to  the  slaughter,  and  as  a  sheep 
before  her  shearers  is  dumb,  so  He  opened 
not  His  mouth."  "  Reviled,  He  reviled 
not  again."  Truly,  this  was  the  Son  of  God. 

31.  And  after  that  they  had  mocked  him,  they  took 
the  robe  off  from  liim,  and  put  his  own  raiment  on  him, 
"and  led  him  away  to  crucilj'  fttwi.— "Isa.  liii.  7. 


c  li  A  r  T  E  a  X  X  \- 1 1 


295 


After  they  had  mocked  him — after  the  pre- 
sentation to  the  people  (John  xix.  5)  had 
taken  place — Pilate's  last  attempt  to  de- 
liver Him.  After  the  final  decision  they 
took  the  robe  off  from  him,  and  put  his  own 
raiment  on  him.  ''The  change  of  garments 
which  took  place  in  the  court  of  the  y)yx- 
torium,"  says  Dr.  F.  IT.  Krummacher,  "  re- 
minds me  of  an  act  in  our  ov/n  life.  In  the 
days  of  our  blindness  we  had  also  divested 
the  Lord  Jesus  of  the  glory  of  Ills  inherent 
splendor,  while  presuming  to  deny  one  or 
other  particular  concerning  Him,  so  as  to 
leave  Him  little  more  than  the  title  of  a 
Jewish  rabbi,  or  the  Sage  of  Nazareth. 
But  how  did  we  afterward  alter  our  course, 
when  the  Lord  stripped  us  of  the  garments 
of  our  imaginary  righteousness,  and  in  the 
mirror  of  His  law  exhibited  to  us  our  real 
form.  How  hastily  did  we  then  put  upon 
Immanuel  Hjs  own  raiment?  We  first 
gave  thee  back  thy  Messiah's  crown,  and 
then  thy  sacrificial  and  priestly  robes,  and, 
finally,  thy  diadem  as  the  King  of  Glory  ; 
for  the  awakened  necessities  of  our  hearts 
had  rectified  our  vision,  and  sharpened  it 
for  thy  beauty.  Amid  many  tears  of  re- 
pentance and  delight,  we  again  clothed 
thee  in  thy  original  attire.  Thou  now 
standest  before  us  in  thy  full  and  complete 
array,  and  we  will  never  cease  to  bow  the 
knee  before  thee,  and  to  rejoice,  and  say 
with  Jacob, '  Judah,  thou  art  he  whom  thy 
brethren  shall  praise.' " 

And  led  him  away  to  crucify  him.  Our 
Lord  had  himself  always  prophesied,  un- 
der different  forms  of  expression,  that  by 
His  countrymen  He  would  be  given  up  to 
the  heathen,  and  that  by  their  hands  He 
would  be  crucified,  or  "  lifted  up,"  that  is, 
lifted  up  on  the  cross.  This  was  a  Roman 
and  not  a  Jewish  punishment,  and  there- 
fore showed  His  i)rescience  that  His  death, 
although  brought  about  by  the  Jews,  would 
be  inflicted  by  the  Romans,  who  introdu- 
ced this  form  of  capital  punishment  in  all 
their  wide  dominions,  except  for  those 
who  had  the  privilege  of  Roman  citizens, 
who  were  beheaded.  It  was  essentially 
the  most  ignominious  form  of  death,  as 
hanging  is  with  us. 

32,  hAnd  as  they  came  out,  cthey  found  a  man  of  Cy- 
rene,  Simon  by  name:  him  they  compelled  to  bear  his 
cross. 

i>Num.  XV.  35;  1  Kings  xxi.  13:  Acts  vii.  .58;  Heb.  xiii. 
12.    cAlark  xv.  21 ;  Luke  xxiii.  26. 


As  they  came  out,  that  is,  from  the  city. 
It  was  customary  for  punishments  of  this 
nature  to  be  inflicted  outside  of  the  city. 
(Compare  Num.  xv.  '60  ;  1  Kings  xxi.  13.) 
A  man  of  C'yrene,  etc.  Cyrene  was  a  city 
of  Lybya,  in  Africa,  lying  west  of  Egypt, 
in  which,  though  consisting  mostly  of 
Greeks,  a  Jewish  colony  was  located. 
Having  much  intercourse  with  Jerusalem, 
they  maintained  a  regular  synagogue  at 
that  city.  Simon  appears  at  this  time  to 
have  been  a  resident,  at  any  rate  tempor- 
arily, either  of  Jerusalem  or  its  adjacent 
country,  inasmuch  as  it  is  from  the  coun- 
try he  is  coming  when  he  is  so  sadly  met 
by  the  procession  of  our  Lord's  execu- 
tioners. 

Him  they  compelled  to  bear  his  cross.  (See 
on  verse  35.)  It  was  a  part  of  the  u.sual 
punishment  of  those  who  were  crucified, 
that  they  should  bear  their  own  cross  to 
the  place  of  execution.  It  was  accordingly 
laid  first  on  Jesus,  and  He  went  forth, 
bearing  it.  As  Isaac,  the  illustrious  type 
of  the  Redeemer,  carried  the  wood  for  the 
burnt  offering,  so  Jesus  carried  His  cross. 
AVeak,  however,  and  exhausted  by  suffer- 
ing and  watclifullness.  He  probably  sank 
under  the  heavy  burden. 

AVe  do  not  know  certainly  that  Simon 
was  unwilling  to  bear  the  cross,  as  he  did 
either  entirely  in  Christ's  i-oom,  or  sharing 
l^art  of  its  weight,  for  the  choice  was  not 
given  to  him.  The  soldiers  commanded 
him  to  do  this  public  service.  It  is  sup- 
posed by  some,  that  he  had  come  from 
Cyrene  to  the  Passover,  for,  as  they  say, 
there  seems  no  reason  why  he  should 
have  been  selected,  but  that  his  being  a 
stranger  marked  him  out  for  a  task  too 
degrading  to  be  forced  upon  a  native  Jew. 
There  were  probably  disciples  in  the 
crowd  who  would  have  been  glad  to  vol- 
unteer to  perform  this  office  for  their 
revered  Master,  but  were  deterred  by  the 
fear  of  bringing  suspicion  upon  themselves. 
Others  think  that  Simon  was  known  to 
be  a  favorer  of  Jesus,  and  that  he  was 
singled  out  on  account  of  the  special 
marks  of  interest  and  sympathy  he  mani- 
fested. This  is  rendered  probable  by  the 
fltct  that  a  number  of  the  early  converts  to 
Christianity  were  members  of  the  Cy  renian 
synagogue  (see  Acts  ii.  10,  vi.  9,  xi.  19,  20.) 


296 


M  A  T  T  11  E  W 


The  only  difficulty  in  this  view  is  that  a 
disciple  of  Jesus  should  have  been  away 
that  morning,  and  coming  in  just  then. 
But  the  notice  of  Mark  (xv.  21),  that  he 
was  "  the  father  of  Alexander  and  Rufus," 
persons  evidently  well  known  to  the  eiirly 
Church,  suggests  that  he  and  his  did  after- 
ward become  eminent  disciples,  and  that 
as  now,  literally,  so  afterward  did  he 
spiritually  take  up  his  cross  and  follow 
Him,  finding  thus  a  glorious  reward  for 
his  labor. 

It  is  a  great  favor  to  be  chosen  of  God 
to  accompany  an  afflicted  soul,  and  to  keep 
it  from  sinking  under  the  burden  of  its 
cross.  Jesus,  though  now  in  heaven,  can 
never  forget  that  hour  on  earth  in  which 
He  bore  His  cross,  and  never  does  He  see 
a  weak  and  fainting  sufferer,  upon  whom 
fresh  trials  are  accumulating,  without  call- 
ing to  mind  that  hea\^y  cross,  the  toilsome 
journey  of  Mount  Calvary,  or  without 
stretching  forth  a  hand  to  help  and  succor 
him. 

33.  If  3 And  when  they  were  comeu^to  a  place  called 
Golgotha,  that  is  to  say,  a  place  of  a  skull,  34.  cThey 
gave  him  vinegar  to  drink  mingled  with  gall;  and 
when  he  had  tasted  thereof,  he  would  not  drink. 

••Mark  XV.  22;  Luke  xxiii.  33;  John  xlx.  17.  «Ps. 
Ixix.  21 ;  see  verse  48. 

Golgotha.  A  Hebrew  word  from  the 
Chaldee  Gol-gotha,  signifying  a  skull-place, 
Latin  Calvaria,  whence  this  knoll  is  called 
in  Luke  Calvary,  (xxiii.  33.)  There  was 
a  hidden  reason  why  God  led  men  to  select 
this  polluted  j^lace  for  the  Redeemer's  exe- 
cution. He  had  commanded  the  high 
priest,  once  a  year  to  sprinkle  the  blood  of 
a  bullock  and  of  a  goat  upon  the  mercy -seat 
in  the  Holiest  of  holies,  to  make  atone- 
ment for  sin.  The  bodies  of  these  bea.sts 
were  taken  to  a  place  outside  the  camp,  or 
city,  and  burned.  Their  blood  represented 
the  precious  blood  of  Christ,  which  pleads 
for  us  in  the  presence  of  God.  Because 
His  blood  atones  for  sin,  therefore  His  body 
was  taken  to  a  loathsome  spot  outside  the 
city  of  Jerusalem.  (See  Heb.  xiii.  11,  12.) 
Vinegar  to  drink  mingled  with  gall. ,  The 
custom  prevailed  among  the  ancients  to 
give  criminals  that  were  led  to  execution 
a  drink  that  intoxicated  and  stupefied. 
For  this  purpose  wine  of  an  inferior 
quality,  mixed  with  narcotic  herbs,  was 
used.  This  wine  was  called  sharp-wine, 
vinegar,  also  wine.      (Mark  xv.  23.)      It 


was  mixed,  according  to  Mark,  with 
"  myrrh ;"  according  to  Matthew  with 
"  gall,"  that  is,  with  bitter  and  stupefying 
herbs,  such  as  wormwood,  poppy,  myrrh 
and  the  like.  By  offering  Christ  this 
drink,  an  ancient  prophecy  of  the  Mes- 
siah was  literally  fulfilled.  (Ps.  Ixix.  21.) 
We  may  observe  here  how  Matthew  often 
adopts  in  his  narrative  the  very  words  of 
prophecy,  where  one  or  more  of  the 
*  other  Evangelists  give  the  matter  of  fact 
detail. 

And  when  he  had  tasted,  &c.  Our  Lord 
rejected  the  medicated  draught,  as  His 
purpose  was  to  suffer  death  in  all  its  bit- 
terness— fjo  drink  the  dregs  of  the  cup 
which  His  heavenly  Father  had  given 
Him.  At  a  subsequent  period,  Jesus  re- 
ceived a  little  vinegar,  which  had  been 
soaked  into  a  sponge,  and  handed  to  Him 
on  a  reed  of  hyssop.  This  was  not  a  stu- 
I^efying  drug,  but  the  sour  wine,  which 
was  the  common  drink  of  the  Roman 
soldiers,  and  a  vessel  of  which  was,  prob- 
ably, laid  there  lor  the  refreshment  of  the 
guard.  The  canes  of  the  hyssop  shrub 
were  frequently  between  three  and  four 
feet  long,  and  of  course  sufficient  in  a 
man's  hand  to  reach  the  highest  elevation 
of  the  cross. 

35.  fAnd  they  crucified  him,  and  parted  his  garments, 
ca.stinglots:  that  it  naight  be  fulfilled  wliich  was  spoken 
by  the  prophets,  cThey  parted  my  garnaents  among 
them,  and  upon  my  vesture  did  they  cast  lots. 

fMark  xv.  24 :  Luke  xxiii.  34.    eJohn  xix.  24. 

They  crucified  him.  The  cro.ss  itself  con- 
sisted of  two  large  beams  placed  across 
each  other  in  the  form  of  the  Roman  letter 
T.  These,  which  were  carried  separately 
to  the  place  of  execution,  were  there  laid 
and  secured  together  on  the  ground,  and 
the  victim  for  whom  it  was  prepared,  was 
stripped  of  all  His  dress,  except  a  covering 
about  His  loins.  (See  James  256-7,  and  on 
Luke  xxiii.  33.)  Christ  crucified  is  the  centre 
of  Christian  union.  Look  at  the  one  Church 
of  God.  On  what  platform  does  it  stand? 
What  is  its  foundation  ?  W' here  do  all 
believers  look  for  pardon,  for  acceptance, 
for  sanctifying  grace  ?  Where  do  they 
wash,  day  by  day,  the  constant  contractions 
of  guilt  ?  Where  do  they  look  for  present 
peace  and  future  hope  ?  Are  they  not  all 
hanging  on  Christ  ?  Are  they  not  all 
clinging  to  Christ?  Do  not  all  put  on  the 
one  righteousness  of  Christ?    Are   they 


CHAPTER   XXVII 


297 


not  all  liviug  on  Christ  as  their  sanctifica- 
tion  ?  Surely,  this  were  enough  to  make 
them  regard  the  minor  points  on  which 
they  differ  as  of  little  moment  in  compari- 
son with  tlie  grand  essential  points  on 
which  they  are  agreed,  and  to  unite  them 
in  Christian  union  and  fellowship. 

Parted  his  garments,  &c.  The  clothes  of 
criminals  were  usually  given  as  a  perqui- 
site to  the  guards,  and,  as  the  guard  was 
always  composed  of  four  soldiers,  such  a 
distribuiion  was  agreed  upon  as  gave  each 
an  equal  share  of  the  garments,  or  where 
the  poverty  of  the  dying  man's  wardrobe 
did  not  admit  of  a  partition  among  so 
many,  recourse  was  had  to  dice  to  deter- 
mine which  should  be  the  possessor.  It 
was  in  the  former  way  that  all  the  dress 
of  Jesus  was  divided  among  the  soldiers, 
with  the  exception  of  the  linen  tunic, 
which,  made  to  reach  down  to  the  ankles 
and  to  fit  closely  to  the  body,  was  without 
seam,  woven  from  the  top  throughout,  and 
being  probably  the  elaborate  work  and  gift 
of  some  of  those  pious  women  who  be- 
longed to  the  company  of  Jesus,  was 
thought  too  valuable  to  be  cut  down  into 
pieces,  and  was  therefore  assigned  by  the 
casting  of  lots. 

That  it  might  he  fulfilled,  &c.  (Ps.  xxii. 
18.)  The  language  of  the  psalm  was  liter- 
ally applicable  to  the  conduct  of  the  sol- 
diers. Though  they  had  no  intention  of 
fulfilling  anything  which  had  been  written 
concerning  Christ,  yet  the  manner  in  which 
they  conducted  toward  Him  exactly  accord- 
ed with  what  inspired  men  had  written. 
Jesus  gave  up  to  His  executioners  these  gar- 
ments made  by  the  hands  of  men,  but  He 
left  us  garments  far  more  precious  than 
these,  even  His  righteousness  and  grace  to 
cover  the  nakedness  of  our  hearts. 

36.  iiAnd  sitting  down  they  watched  him  there  ;  37. 
And  'set  up  over  his  head  his  accusation  written,  THIS 
IS  JESUS  THE  KING  OF  THE  JEWS. 

''Verse54.    'Mark  x v.  26:  Lukexxiii.  38:  Johnxix.  19. 

On  such  occasions,  the  soldiers  who 
amused  themselves  with  the  division  of 
the  criminal's  property,  were  the  guard 
who  were  appointed  to  watch  at  the  foot 
of  the  cross  during  the  whole  progress  of 
the  execution,  and  to  prohibit  any  of  the 
spectators  from  approaching  to  the  rescue 
of  the  prisoner,  or  from  taking  away  the 
body  till  life  was  totally  extinct. 


And  over  his  head  his  accusation  written, 
&c.  It  was  usual  for  the  Romans  to  put  a 
"  title "  or  inscription  on  the  transverse 
beam  of  the  cross,  to  denote  the  offense 
of  the  crucified  person,  a  custom  observed 
also  by  the  Turks,  in  their  analogous  pun- 
ishment of  impalement.  In  the  provinces, 
these  inscriptions  were  in  different  lan- 
guages, so  that  all  might  be  able  to 
understand  for  what  ofi'ense  the  criminal 
was  executed.  The  title  set  upon  our 
Lord's  cross  (John  xix.  20),  was  in  Greek, 
the  language  most  generally  spoken  in  the 
eastern  parts  of  the  Roman  empire,  in 
Latin,  the  language  of  the  Romans,  and 
in  the  vernacular  "  Hebrew,"  or  rather 
Chaldo-Sy  riac,  the  language  of  Judea.  John 
says  (xix.  19),  that  Pilate  wrote  the  title, 
and  put  it  upon  the  cross.  Probably  Pilate 
wrote  it,  or  caused  it  to  be  written,  and 
directed  the  soldiers  to  set  it  up.  .  The 
difference  in  the  accounts  the  Evangelists 
give  us  of  this  title  may  be  easily  removed. 
It  is  not  at  all  improbable  that  the  in- 
scription varied  in  the  languages  in  which 
it  was  written.  One  Evangelist  may  have 
translated  it  from  the  Hebrew,  another 
from  the  Greek,  a  third  from  the  Latin, 
and  a  fourth  have  translated  one  of  the  in- 
scrii:>tions  a  little  differently  from  another. 
Besides,  the  Evangelists  all  agree  in  the 
main  point  of  the  inscrii^tion,  viz. :  That 
He  was  the  King  of  the  Jews. 

38.  JThen  were  there  two  thieves  crucified  with  him ; 
one  on  the  right  hand,  and  another  on  the  left. 

jlsa.  liii.  12;  Mark  xv.  27;  Luke  xxiii.  32,33;  John 
xix.  18. 

Tiro  thieves.  Pilate  did  not  reside  at  Je- 
rusalem. When  he  came  there  on  the 
great  feasts,  or  at  other  times,  it  was,  in 
part,  to  hold  courts  for  the  trial  of  crim- 
inals. These  robbers  had  probably  been 
condemned  at  that  time,  and  to  show 
greater  contempt  for  Jesus,  He  was  cruci- 
fied with  men  of  that  abandoned  character, 
and  on  a  cross  which  should  have  been 
occupied  by  their  companion  and  leader, 
Barabbas.  Their  names  were  joined  with 
that  of  Jesus  in  the  history  of  the  execu- 
tions of  that  day.  Thus  the  prophecy 
was  fulfilled :  "  He  was  numbered  with 
the  transgressors."  (Isa.  liii.  12.)  Nor 
was  the  peculiar  position  of  Jesus  on  the 
cross  alone  the  fulfillment  of  prophecy,  it 
was  also  a  visible  manifestation  of  His  re- 


298 


MATTHEW 


deeming  work.  Sinners,  the  chief  were 
there,  and  it  was  necessary  that  He  should 
take  His  place  among  them.  He  suffered 
among  sinners,  and  with  them,  and  like 
them,  and  for  them.  This  place  was  given 
Him  that  all  the  ends  of  the  eartli  might 
have  hope  when  they  look  to  Him  for 
salvation.  The  work  was  finished.  The 
lowest  depths  of  humiliation  were  reached 
and  passed.  Into  what  depths  soever  sin 
had  brought  men,  thither  had  Immanuel 
gone  in  their  nature,  to  bear  the  doom 
and  set  the  captive  free.  Jews  and  Gen- 
tiles, though  they  knew  it  not,  combined 
to  perfect  that  which  concerned  the 
Saviour's  work.  The  malicious  hearts  of 
Jewish  priests,  and  the  rude  hands  of 
the  Roman  soldiers,  became  unconsciously 
the  servants  of  God,  in  putting  Jesus  "  in 
the  midst"  of  sinners,  when  He  gave 
His  life  a  ransom  for  them — so,  holding 
forth  the  very  ground  of  hope,  that  He 
might  become  sin  for  us  who  knew  no 
sin,  that  we  might  become  the  righteous- 
ness of  God  in  Him. 

In  the  two  thieves  crucified  with  Jesus, 
we  see,  1,  our  common  state  illustrated. 
All  Vv'e,  like  sheep,  have  gone  astray,  all 
have  sinned,  and  come  short  of  the  glory 
of  God.  Whatever  difference  may  exist 
among  men  in  the  development  of  sin, 
yet  the  essential  principle  of  depravity  is 
inherent  in  the  nature  of  every  man,  and 
may  be  early  there  discovered  by  himself 
to  be  lively  and  active  in  its  motions.  2. 
The  proximity  to  Christ,  into  which  all 
sinners  have  been  brought.  Some  are  on 
His  right  hand,  some  are  on  His  left.  All 
are  sufficiently  nigh  to  receive  from  Him, 
if  they  will,  the  sense  and  knowledge  of 
duty,  the  hopes  and  fears,  the  helps  and 
directions  which  the  Gospel  affords.  3.' 
The  broad  line  of  demarcation  which, 
notwithstanding  this  identity  in  points  of 
circumstance,  separates  men.  (See  Luke 
xxiii.  39-43.)  While  the  one  of  these 
thieves  afforded  all  the  indications  of  a 
broken  and  contrite  heart,  the  other  was 
self-justified  and  self-sustained.  While  the 
one  vindicated  the  innocence  of  his  Sa- 
viour, and  acknowledged  his  own  demerit, 
the  other  united  with  the  multitude  in 
reproach  and  blasphemy.  While  the  one 
mortified  the   pride  of  his  impenitence. 


and  yielded  his  heart  and  mind  to  the 
guidance  of  the  Spirit  which  God  had 
given  him,  the  other,  in  resistance  to  the 
Spirit,  braced  his  impenitence,  hazarding 
every  moment  the  awful  issue  of  eternal 
death. 

39.  H  And  kthey  that  passed  by  reviled  him,  wagging 
their  heads,  40.  And  saying,  iThou  that  destroyest  the 
temple,  and  buildest  it  in  three  days,  save  thyself.  "If 
thou  be  the  Son  of  God,  come  down  from  the  cross. 

kPs.  xxii.  7,  cix.  2.5;  Mark  xv  29:  Luke  xxiii.  35. 
iChap.  xxvi.  61 ;  John  ii.  19.    mchap.  xxvi.  63. 

The  impious  throng  on  their  way  to  and 
from  the  city,  united  with  the  mob  in 
mocking  the  dying  Saviour.  This  had 
been  predicted  by  Simeon  at  Jesus'  pre- 
sentation in  the  temple  (Luke  ii.  34),  and 
by  Himself  to  His  disciples  (jNIatt.  xx.  19 ; 
Mark  x.  34 ;  Luke  xviii.  32.)  Wagging  their 
heads,  shaking  their  heads  bj'  way  of  de- 
rision. (Ps.  xxii.  7,  Ixix.  20.)  Thou  that 
destroyest  the  temple,  &c.  They  revive  the 
l^opular  accusation  brought  against  him 
(Matt.  xxvi.  61)  by  the  citizens  of  Jerusa- 
lem, proud  of  their  temple,  though  the 
false  witnesses  upon  the  trial  had  contra- 
dicted one  another;  and  in  challenging 
our  Lord  to  perform  a  miracle  in  proof  of 
His  mission,  they  show  the  popular  ex- 
pectation that  the  Messiah,  when  He  came, 
would  work  miracles.  (See  John  ii.  19,  vii. 
31 ;  Matt.  iv.  3,  6.)  The  form  which  their 
language  assumes,  recalls  the  language  ad- 
dressed to  Christ  by  the  tempter.  (See  on 
next  verse.) 

41.  Likewise  also  the  chief  priests  mocking  Aim,  with 
the  scribes  and  elders,  said,  42.  He  saved  others,  him- 
self he  cannotsave.  If  hcbc  thoKingof  Israel,  let  him 
now  come  down  from  the  cross,  and  we  will  believe  him. 
43.  nHe  trusted  in  God ;  let  him  deliver  him  now,  if  he 
will  have  him  :  for  he  said,  I  am  the  Son  of  God. 

"Ps.  xxii.  8. 

Chief  priests  ....  scribes  and  elders — they 
are  all  there,  and  they  all  have  their  mock. 
Instead  of  addressing  the  Son  of  God  Him- 
self, they  spoke  to  each  other.  It  is  more 
trying  to  hear  our  enemies  speak  against 
us  to  others,  than  to  hear  them  address  the 
same  reproaches  to  ourselves.  There  is  more 
contempt  shown  in  such  a  way  of  attack 
than  in  a  direct  assault. 

He  saved  others,  &c.  They  meant  that  for 
reproach ;  it  was  literal  and  exact  truth. 
He  did  save  others.  The  blind,  whose 
eyes  He  opened  ;  the  deaf,  whose  ears  He 
unstopped;  Lazarus,  once  dead  and  now 
living;  the  raised  son  of  the  widowof  Nain ; 
men  that  felt  their  sins  forgiven  ;  chiefest 
of  sinners,  who  found  themselves  reinsta- 


CHAPTER   XXVII 


2<J9 


ted,  clustered  around  him,  and  acknowl- 
edged "  He  saved  not  only  others.  He  saved 
us."  The  inference,  "  Himself  He  cannot 
save,"  in  the  sense  in  which  they  used  it, 
was  wrong  ;  in  its  right  sense  it  was  per- 
fectly true.  Though  it  appeared  to  refute 
His  pretensions,  it  was  truly  the  evidence 
of  His  mission.  Ij  he  be  the  king  of  Israel, 
•&C.  This  was  ironical,  no  doubt,  and  again 
a  wicked  conclusion.  What  malignity  and 
blindness  were  manifested  by  them  in  this 
hour  of  their  triumph. 

He  trusted  in  (lod.  This  was  said  with 
blasphemous  reference  to  Psalm  xxii.  7,  8, 
9,  and  in  the  godless  conclusion,  blasphemy 
against  Christ  i^asses  unconsciously  over 
into  blasphemy  against  God,  for  whose 
honor  they  pretend  to  be  jealous. 

Let  him  deliver  him  now,  if  he  ivill  have 
him.  Carnal  man  cannot  compi-ehend 
that  God  loves  those  whom  He  permits  to 
suffer  ;  but  faith  teaches  us  that  the  cross 
is  the  gift  of  His  love  and  the  foundation 
of  our  hope,  the  mark  of  His  children 
and  the  title  of  an  inheritance  in  heaven. 

For  he  said,  &c.  (See  chap.  xxvi.  64.) 
They  may  have  heard,  also,  from  Judas, 
that  Jesus  professed  to  His  disciples  to  be 
the  Son  of  God.     (See  chap.  xvi.  16-20.) 

44.  "The'  thieves  also,  which  were  crucified  with  him, 
ca-st  the  same  in  his  teeth. 

oMark  xv.  32;  Luke  xxiii.  39. 

The  thieves  also.  Not  both  of  them,  how- 
ever, as  some  commentators  unnaturally 
think  we  must  understand  these  words,  as 
if  some  sudden  change  came  over  the 
penitent  one,  which  turned  him  from  an 
unfeeling  railer  into  a  trembling  peti- 
tioner. The  plural  "  thieves  "  need  not 
denote  more  than  the  quarter  or  class 
whence  came  this  last  and  cruelest  taunt : 
"  Not  only  did  scoffs  proceed  from  the 
passers  by,  the  ecclesiastics,  the  soldiery,  but 
even  from  His  fellow-sufferers,"  a  mode  of 
speaking  which  no  one  would  think  neces- 
sarily meant  both  of  them. 

45.  pNow  from  the  sixth  hour  there  was  darkness 
over  ail  tlie  land  unto  the  ninth  hour. 

pAmos  viii.  9 ;  Mark  xv.  3S ;  Luke  xxiii.  44. 

Mark  says  (xv.  25),  "  And  it  was  the 
third  hour,  and  they  crucified  him."  The 
Jews  divided  their  days  into  twelve 
houi's,  beginning  to  count  at  sunrise. 
John  says  (xix.  14),  it  was  "about  the 
sLvth   hour.      The   third    hour  was    nine 


o'clock,  the  sixth  hour  was  twelve  o'clock, 
the  ninth  hour  was  three  o'clock.  Evi- 
dently Mark  describes  the  commencement 
of  the  treatment  in  the  prsetorium,  whicli 
ended  in  the  crucifixion,  and  John 
describes  the  precise  moment  when  Jesus 
was  nailed  to  the  cross.  That  this  must 
have  been  the  idea  of  Mark  appears  from 
his  statement  (verse.  33),  "  And  when  the 
sixth  hour  was  come,  there  was  darkness 
over  the  whole  land  until  the  ninth  hour" 
— a  statement  which  John  also  makes. 
The  concurrence  of  both  the  Evangelists 
as  to  the  time  of  the  supernatural  dark- 
ne.ss,  justifies  the  reconciliation,  already 
given,  of  the  apparent  differences  between 
them. 

Darkness  over  all  the  land.  Not  the  globe, 
(for  it  was  night  at  the  antipodes),  nor, 
perhaps,  was  even  all  Palestine  covered, 
but  the  vicinity  and  adjacent  country. 
This  darkness  must  have  been  super- 
natural and  miraculous.  It  could  not  be 
an  eclipse  of  the  sun,  because  that  cannot 
happen  but  in  the  new  moon,  whereas 
this  was  the  Feast  of  the  Passover,  which 
was  always  celebrated  at  the  full  moon. 
It  is  taken  notice  of  by  several  ancient 
writers,  both  heathen  and  Christian,  and 
Tertullian  expressly  declares,  that  it  was 
mentioned  in  the  Roman  archives.  (Ajiol. 
c.  21.) 

4fi.  And  about  the  ninth  hour  qJesus  cried  with  a  loud 
voice,  saying,  Kli,  Eli,  lama  sabachthani  ?  that  is  to  say, 
'My  God,  my  God,  why  hast  thou  Ibrsaken  me?  47. 
Some  of  them  that  stood  there,  when  they  heard  that, 
said.  This  wKoi  ealleth  for  Elias.  48.  And  straightway 
one  of  them  ran,  and  took  a  sponge,  »and  filled  il  with 
vinegar,  and  put  it  on  a  reed,  and  gave  him  to  drink. 
49.  The  rest  said.  Let  be,  let  us  see  whether  Elias  will 
come  to  save  him. 

qHeb.  v.  7.  rps.  xxii.  1.  'Ps.  Ixix.  21;  Mark  xv.  36; 
Luke  xxiii,  36 ;  John  xix.  29. 

The  ninth  hour,  that  is,  three  o'clock,  or 
between  the  evenings,  when  the  passover 
lamb  was  slain.  Eli,  Eli,  lama  sabachthani, 
&c.  This  utterance  was  not  in  pure  Heb- 
rew, but  in  the  Chaldaic  tongue.  My  God, 
my  God,  &c.  This  cry  was  wrung,  as  it 
were,  from  the  snflTerer's  lips,  when  the 
severe  agony  of  His  soul  had  reached  its 
last,  its  culminating,  its  closing  point.  It 
reveals  something  of  the  interior  of  the 
burdened  heart  from  which  it  sprang,  but 
leaves  still  more  unrevealed.  After  we 
have  listened  to  it,  and  pondered  it,  and 
turned  it  over  and  over  again  in  our 
thoughts,  it  seems  to  grow  darker  instead 


300 


MATTHEW. 


of  lighter  to  our  eye,  and  we  become  at  last 
convinced  that  it  was  the  simple,  spontan- 
eous, irrepressible  outcry  of  a  spirit  tried 
to  the  last  limit  of  endurance  ;  the  expres- 
sion of  what  must  forever  remain  to  us  an 
indescribable,  unfathomable,  unimagin- 
able woe. 

Some  of  them  that  stood  there,  &c.  Those 
that  heard  Him,  deceived  by  the  similitude 
of  the  sound,  supposed  that  he  meant  the 
proper  name  Elijah,  or,  as  it  should  be 
pronounced,  Eliyah ;  for  Elijah  is  our  Ang- 
licising of  the  word  Elijah.  And  straight- 
way one  of  them  ran,  &c.  This  was  done 
when  Jesus  said,  "I  thirst"  (John  xix.  28. 
See  on  verses  33,  34.)  It  was  a  common 
opinion  among  the  Jews,  that  Elijah  was 
personally  to  appear  just  before  the  Mes- 
siah, and  to  assist  Him  in  entering  upon 
His  office.  They  thought  that  Jesus,  in 
His  helplessness,  was  calling  upon  Elijah 
to  deliver  Him.  Therefore,  they  said, 
"  Let  be,  &c."  This  was  not  spoken  to  the 
soldier  who  was  relieving  His  thirst  with 
the  sponge.  As  appears  by  Mark,  the  sol- 
dier himself  joined  in  the  expression.  It 
means,  "  wait  and  let  us  see  if  Elijah  will 
come  to  his  rescue."  These  words  plainly 
show  that  there  was  no  jest.  There  was 
an  actual  suspense,  awakened  by  the  awful 
darkness,  as  to  whether  the  Divine  inter- 
position would  not  take  place. 

50.  f  'Jesus,  when  he  had  cried   again  with  a  loud 
voice,  yielded  up  the  ghost. 
•Mark  xv.  37 ;  Luke  xxiii.  46. 

Cried  again  with  a  loud  voice.  This  shows 
that  there  was  something  peculiar  and  un- 
common about  our  I^ord's  death.  A  dying 
man's  voice  is  generally  not  loud,  but  fee- 
ble. This  was  the  expiring  cry  of  nature. 
Inasmuch  as  the  agony  of  the  cross  extor- 
ted from  Jesus  no  cry  of  pain,  and  His 
only  complaint  had  been  His  apj^arent  de- 
sertion of  God,  may  we  not  attribute,  in 
part  at  least,  this  last  cry  to  His  anguish 
of  spirit,  which  was  so  great  as  to  hasten 
His  death  much  beyond  what  was  usual  ? 
There  are  seven  sentences  recorded  as 
spoken  by  Him  while  on  the  cross.  Three 
were  uttered  before  the  darkness  overspread 
the  land,  and /o((r  near  its  conclusion.  The 
first  three  concerned  others,  not  Himself. 
(Luke  xxiii.  34,  43 ;  John  xix.  L'6,  27.)  The 
last  four  concerned  Himself.  (Matt,  xxvii. 
46;  Mark  xxvii.  46;  John  xix.  28,  30.) 


Yielded  up  the  ghost.  The  proper  mean- 
ing is,  resigned  His  spirit,  or  expired. 
It  is  evident  that  the  Lord  Jesus  did  not 
die  because  He  was  obliged,  but  because 
He  chose  voluntarily  and  of  His  own  free 
will,  to  submit  to  death.  Finding  Himself 
in  deepest  dependence.  He  yet  exhibited 
and  used  His  true  freedom.  (John  x.  18.) 
His  death  was  His  own  act.  He  "  offered 
Himself  without  spot  to  God."  None  of 
the  Evangelists  say  that  Jesus  died, 
although  that  expression  is  ever  after  used 
of  His  death,  when  stated  as  one  great 
fact.  Mark,  Luke  and  John,  though  in 
different  Greek  words,  say  much  the  same 
as  Matthew :  "  He  gave  up  the  ghost." 
In  all  the  five  Old  Testament  passages 
which  our  translators  have  rendered 
"giving  up  the  ghost,"  the  Septuagint 
Greek  translators  have  not  used  the 
expressions  applied  in  the  Gospels  to  our 
Lord's  death,  nor  anything  like  them. 
(Gen.  Ixix.  33 ;  Job  x.  18,  xi.  20,  xiv.  10 ; 
Jer.  XV.  9.)  The  Greek  expression  about 
Sajjphira,  which  is  rendered,  "  jdelded  up 
the  ghost"  (Acts  v.  10),  is  totally  different 
from  those  used  about  our  Lord's  death. 

How  large  a  field  of  meditation  does 
every  one  of  the  last  words  of  Jesus 
afford  us !  How  much  is  there  in  them  to 
be  adored  and  imitated!  How  many 
other  duties  are  we  obliged  to  perform 
toward  a  God  who  died  for  us  such  a 
death  and  by  such  a  love  ! 

51.  And  behold,  "the  vail  of  the  temple  was  rent  in 
twain  from  the  top  to  the  bottom,  and  tlie  earth  did 
quake,  and  the  rocks  rent,  52.  And  the  graves  were 
opened;  and  many  bodies  of  the  saints  which  slept 
arose,  53.  And  came  out  of  the  graves  alter  his  resur- 
rection, and  went  into  the  holy  city,  and  appeared  unto 
many. 

"Ex.  xxvl.  31;  2Chron.  iii.  14;  Mark  xv.  38:  Luke 
xxiii.  45. 

Rent  in  twain,  &c.  This  was  doubtless 
the  vail,  curiously  wrought,  which  sepa- 
rated the  holy  from  the  most  holy  place, 
in  which  the  Divine  presence  was  sup- 
posed to  dwell,  thus  dividing  the  temple 
into  two  apartments.  (Ex.  xxvi.  31-33.) 
This  vail  or  curtain  was  some  sixty  feet 
long,  and  it  was  impossible  for  it  to  be 
thus  rent,  as  some  have  imagined,  by 
the  force  of  the  earthquake.  This  mir- 
acle must  have  been  as  striking  and  ter- 
rible to  the  priests  who  ministered  in 
the  temple,  as  the  darkness  was  to  the  in- 
habitants of  Palestine.     It  signified   the 


CHAPTER   XXVII 


301 


opening  of  the  way  into  the  hoUest  by 
Christ's  death — the  passing  away  of  the 
Jewish  dispensation,  and  the  revehitionof 
the  Gospel  way  of  s-alvation  to  all  man- 
kind. 

The  earth  did  quake,  &c.  Earthquakes 
were  common  in  Palestine,  and  yet  it  can- 
not but  be  regarded  fis  preternatural,  that 
one  should  happen  in  connection  wilii  the 
other  wonderful  occurrence,  just  at  the 
time  of  our  Lord's  death.  The  hssures  in 
the  solid  rocks  of  Mount  Sion,  which  were 
rent  asunder,  are  still  visible  to  the  eye  of 
the  traveler,  and  are  of  such  a  form  and 
size  as  to  attest  that  they  must  have  been 
produced  in  an  awful  convulsion  of  nature. 
It  is  probable  that  the  hand  of  time,  as 
well  as  that  of  man,  has  dilapidated  the 
rock  in  many  places,  and  altered  its  ap- 
pearance from  what  it  was  when  the  awe- 
struck eyes  of  the  beholders  looked  on  the 
chasm  1800  years  ago.  But  the  cleft  is  still 
conspicuous  over  the  whole  extent  of  the 
mountain,  about  a  span  wide  at  its  upper 
part,  and  two  deep,  after  which  it  closes, 
though  it  again  opens  below. 

And  the  graves  were  opened,  &c.  (Isa.  xxv. 
8 ;  1  Cor.  xv.  55.j  In  the  East  it  is  often 
the  case  that  tombs  are  broken  up  by  the 
violence  of  earthquakes,  but  this  was  now 
the  intended  effect.  The  graves  are  often 
excavations  in  a  rock,  with  a  stone  placed 
against  them  for  a  door,  which  the  shock 
throws  from  its  place.  Which  slept.  Sleep 
is  sometimes  applied  to  those  who  have 
died  in  the  Lord.  (1  Cor.  xv.  51  ;  1  Thes. 
iv.  14 ;  John  xi.  11.)  After  his  resurrection. 
These  words  must  be  referred  to  "  arose," 
as  well  as  to  "  came  out  of  the  graves."  The 
graves  were  opened  when  the  earth  quaked 
and  the  rocks  rent ;  there  was  a  quicken- 
ing power  felt  by  the  bodies  of  the  saints, 
but  they  did  not  come  to  full  life  till  Christ 
was  risen.  It  would  appear  that  these 
saints  were  disciples  who  had  died  but 
lately,  and  were  of  eminent  piety,  such  as 
Simeon,  Anna  and  Zachariah,  for  when 
they  went  into  the  city  they  were  known 
to  be  saints  by  the  persons  who  saw  them, 
which  could  not  well  have  happened  had 
they  not  been  their  contemporaries.  Who- 
ever they  were,  they  were  not  raised  to  a 
natural  life,  terminating  again  in  death, 
but  to  eternal  life,  and  must,  therefore,  be 


supposed  to  have  ascended  with  the 
Saviour  to  heaven.  Christ  was  the  first 
fruits  from  the  dead,  and  there  is  given  us 
a.  comfortable  assurance,  that  when  He 
comes  in  glory,  His  saints  will  come  with 
Him  ;  a  pledge  of  which  was  given  at  our 
Lord's  resurrection.  (1  Thes.  iv.  14  ;  Isa. 
xxvi.  I'J  ;  John  v.  25  ;  1  Cor.  xv.  20  ;  Rev. 
XX.  4-G.) 

54.  »Now  when  the  centurion,  and  tliey  that  were  with 
him,  wutcliiUK  Jesus,  siiw  tlie  eurlliquake,  and  tliose 
things  timt  were  done,  tliev  feared  greatly,  saying, 
Truly  tliis  was  tiie  Son  ol  God. 

"Verse  3G;  Marli  .\v.  3"J;  Lulie  xxiii. -17. 

Tlie  centurion — a  captain  of  a  hundred 
men.  He  was  doubtless  the  commander 
of  the  quaternion  of  soldiers  who  watched 
Jesus' death.  Saw  the  earthquake,  &c.  Saw 
the  supernatural  darkness,  the  trembling 
of  the  earth,  the  rending  of  the  rocks,  and 
the  opening  of  the  tombs,  and  heard  the 
Saviour's  dying  words.  They  feared  greatly. 
They  regarded  what  they  saw  and  heard 
as  proof  of  the  Divine  indignation  against 
what  had  been  done,  and  against  them- 
selves as  the  agents  of  the  Jews. 

Saying,  truly  tliis  tvas  the  Son  of  God. 
Mark  and  Luke  represent  the  centurion 
alone  as  speaking.  But  the  soldiers  may 
have  caught  up  the  words  of  the  centurion 
and  repeated  them,  so  that  Matthew's  ac- 
count does  not  conflict  with  that  of  the 
other  Evangelists.  The  utterance  of  the 
centurion  is  less  the  expression  of  an  ex- 
actly defined  conception  of  the  under- 
standing, than  the  outgush  of  a  deeply- 
moved  sensibility,  and  it  is  as  unreasonable 
to  deny  the  echo  of  superstition  as  the 
voice  of  sincere  faith  in  his  manly  words. 
Christ  had  a  testimony  of  His  innocency 
and  righteousness  given  by  all  sorts  of 
persons. 

It  is  not  a  little  remarkable  that  the 
contemplation  of  the  very  same  scene 
which  so  forcibly  struck  the  Roman  cen- 
turion, has  extorted  a  similar  confession 
from  one  of  the  most  eloquent  of  modern 
skeptics,  who  has  never  been  accused  of 
too  much  credulity,  and  who,  though  he 
could  bring  himself  to  resist  the  evidence 
both  of  prophec}'  and  of  miracles,  and  was 
therefore  certainly  no  bigot  to  Christian- 
ity, \Q%  was  overwhelmed  with  the  evi- 
dence arising  from  the  character,  the  suf- 
ferings, and  the  death  of  Jesus.  We  allude 
to  the  celebrated  comparison  between  the 


302 


M  A  T  T  HEW, 


death  of  Socrates  and  the  death  of  Jesus, 
drawn  by  the  masterly  pen  of  Rousseau. 
"  Where,"  says  he,  "  is  the  man,  where  is 
the  philosopher,  who  can  act,  suflfer,  and 
die,  without  weakness  and  without  osten- 
tation ?  When  Plato  describes  his  imag- 
inary just  man,  covered  with  all  the  oppro- 
brium of  guilt,  yet  at  the  same  time  merit- 
ing the  sublimest  rewards  of  virtue,  he 
paints  precisely  every  feature  in  the  char- 
acter of  Jesus  Christ.  The  resemblance  is 
so  striking  that  all  the  fathers  have  ob- 
served it,  and  it  is  impossible  to  be  deceived 
in  it.  What  prejudice,  what  blindness 
must  possess  the  mind  of  that  man  who 
dares  to  compare  the  son  of  Sophroniscus 
with  the  Son  of  Mary  !  What  a  distance 
is  there  between  the  one  and  the  other. 
The  death  of  Socrates  philosophising  calm- 
ly with  his  fiiends,  is  the  most  gentle  that 
can  be  wished  ;  that  of  Jesus  exjairing  in 
torments,  insulted,  derided,  and  reviled  by 
all  the  people,  the  most  horrible  that  can 
be  imagined.  Socrates,  taking  the  poison- 
ed cup,  blesses  the  man  who  presents  it  to 
him,  and  who,  in  the  very  act  of  present- 
ing it,  melts  into  tears.  Jesus,  in  the 
midst  of  the  most  agonizing  tortures,  prays 
for  His  enraged  persecutors.  Yes,  if  the 
life  and  death  of  Socrates  are  those  of  a 
sage,  the  life  and  death  of  Jesus  are  those 
of  a  GOD." 

55.  And  many  women  were  there  beholding  afar  off, 
"Which  Ibllowed  Jesus  from  Galilee,  ministering  unto 
him :  50.  'Among  which  was  Mary  Magdalene,  and 
Mary  the  mother  of  James  and  Joses,  and  the  mother 
of  Zebedee's  children.— »■  Luke  viii.  2,  3.    'Mark  xv.  40. 

Beholding  afar  off.  They  were,  probably, 
not  suffered  to  come  near  the  cross,  be- 
cause it  was  surrounded  by  soldiers. 
Standing  at  a  distance,  as  near  as  they 
could  approach,  they  witnessed  with  in- 
tense feelings,  the  convulsions  of  nature 
*  and  the  crucifixion  of  Jesus.  They  stood 
the  ground  more  firmly  than  the  disciples 
of  Christ.  Jesus  has  often  curious  and 
inquisitive  spectators  of  His  mysteries, 
who  are  only  present  in  body ;  but  love 
and  fidelity  were  the  things  which  kept 
these  pious  women  there,  as  they  were 
those  which  caused  them  first  to  follow 
Jesus.  His  grace  drew  them  to  Him,  His 
grace  detained  them.  Which  followed  Jesus, 
&c.  (See  on  Luke  viii.  2,  3.)  Mary  Mag- 
dalene. (See  on  Luke  viii.  3.)  3far]/  the 
mother  of  James  and  Joses.    This  Mary  was 


sister  to  our  Lord's  mother  (John  xix.  25),, 
and  wife  of  Cleophas.  James  is  the  one 
called  James  the  Less  (Mark  xv.  40),  ta 
distinguish  him  from  James  the  brother 
of  John.  This  James  and  Joses  are  named, 
in  chap.  xiii.  55,  as  relatives  of  our  Lord. 
The  mother  of  Zebedee's  children,  that  is, 
Salome.  (See  Mark  xv.  40.)  Zebedee's 
children  were  James  and  John.  (See 
Matt.  X.  2.)  Amid  all  the  voices  lifted  up 
against  Jesus  during  His  lifetime,  tliere  is 
not  one  female  voice  expressing  itself  in 
recrimination,  insult,  or  reproach.  While 
men  forsook  the  unparalleled  suflerer, 
women,  with  a  love  that  did  not  falter  at 
the  worst  of  times,  as  it  had  never  wavered 
in  the  best,  stood  near  the  cross  and 
sympathized,  if  they  could  not  succor. 

57.  jWhen  the  even  wa.s  come,  there  came  a  rich 
man  of  Arimathea,  named  Joseph,  who  also  himself 
was  Jesus'  disciple:  58.  lie  went  to  Pilate  and  begged 
the  body  of  Jesus.  Then  Pilate  commanded  the  body 
to  be  delivered. 

yMark  xv.  42;  Luke  xxiii.  50;  John  ix.  38. 

Even.  The  old  word  for  evening.  The 
latter  part  of  the  day  preceding  the  Jewish 
Sabbalh,  was  devoted,  to  a  greater  or  less 
extent,  in  making  preparation  in  the  way 
of  food,  fuel,  and  other  necessary  things 
for  the  wants  of  the  day.  It  was,  there- 
fore, known  as  the  jjreparation  hour,  an 
appellation  given  eventually  to  the  whole 
of  the  preceding  day.  On  the  present 
occasion,  it  was  of  more  than  ordinary  im- 
portance, because  the  Sabbath  fell  upon 
the  second  day  of  the  feast.  A  rich  man,. 
thus  fulfilling  Is.  liii.  9.  Of  Arimathea — 
this  was  probably  Kamathaim  Zophim, 
lying  a  few  miles  east  of  Jerusalem. 

Who  also  himself  was  Jesus'  disciple.  He 
was  a  believer  in  Christ,  but  a  timid  one, 
not  willing  at  first  to  acknowledge  his 
faith.  But  God  called  him  to  a  public 
profession  of  attachment,  and  gave  him, 
grace  to  evince  it.  So  men  often  delay  a 
profession  of  attachment  to  Christ.- 
They  cherish  secret  love,  they  indulge  a 
hope  in  the  mercy  of  God,  but  they  con- 
conceal  it  for  fear  of  man.  Whereas  God 
requires  that  the  attachment  should  be 
made  known.  Those  who  love  the  Sa- 
viour have  no  right  to  hide  their  light 
under  a  bushel.  They  are  bound  to  pro- 
fess Him  before  men.  This  is  the  com- 
mand of  God,  and  this  is  the  way  of 
peace. 


CHAPTER   XXVII 


3o;? 


He  went  to  Pilate,  and  begged  the  body  of 
Jesus.  Joseph  probably  signified  to  the 
Boldiers  his  intention  of  taking  the  body 
of  Jesus,  and,  therefore,  as  he  went 
directly  to  Pilate  to  obtain  permission 
thus  to  do,  they  left  the  body  for  him 
to  takedown.  The  application  of  Joseph 
to  Pilate,  would  have  great  weight  with 
him.  Unless  this  special  application  had 
been  made  in  behalf  of  Jesus,  His  body 
would  have  been  buried  that  night  in 
the  common  grave  with  the  malefactors, 
for  it  was  a  law  of  the  Jews  that  the  body 
of  an  executed  man  should  not  remain  on 
the  cross  on  the  Sabbath.  At  this  critical 
juncture,  God  called  forth  this  secret  dis- 
ciple, this  friend  of  Jesus,  though  unknown 
as  such  to  the  world,  and  gave  him  confi- 
dence to  go  in  personally  to  the  Roman 
governor,  and  ask  permission  to  take 
down  and  inter  the  body.  If  this  be  the 
first  instance,  it  is  not  the  last,  that  a 
seemingly  dead  Christ  has  awakened  a 
sympcithy  which  a  living  one  had  failed  to 
evoke.  The  heroism  of  faith  is  usually 
kindled  by  desperate  circumstances,  and  is 
not  seldom  displayed  by  those  who  before 
were  the  most  timid,  and  scarce  known  as 
disciples  at  all.  Jesus  has  friends  of  whom 
little  is  known.  There  are  some  quiet,  re- 
tiring souls  on  earth,  who  know  the  Lord, 
and  the  Lord  knows  them,  and  yet  they  are 
little  known  by  the  Church.  There  are 
diversities  of  gifts  among  Christ's  jjeople. 
There  are  some  who  glorify  Him  passively, 
and  some  who  glorify  Him  actively. 
There  are  some  whose  vocation  it  is  to 
build  the  Church,  and  fill  a  public  place, 
and  there  are  some  who  only  come  for- 
ward, like  Joseph,  in  times  of  special 
need.  But  each  and  all  are  led  by  one 
Spirit,  and  each  and  all  glorify  God  in 
their  several  ways. 

Then  Pilate  commanded,  &c.  It  was  cus- 
tomary to  allow  the  bodies  of  deceased 
criminals  to  be  disposed  of  by  friends, 
though  sometimes  wicked  rulers  exacted 
money  from  the  friends  for  the  privilege. 
Joseph's  begging  the  body  of  Jesus  shows 
that  he  believed  our  Lord  to  be  dead. 
Mark  says  distinctly  (xv.  44),  that  Pilate 
only  granted  the  request  of  Joseph  on  the 
express  assurance  of  the  centurion  that 
Jesus  was  dead. 


.ra.  And  when  Joseph  had  taken  the  body,  he  wrap- 
ped it  in  a  clean  linen  clotli,  GO.  And  «laid  it  in  his  own 
new  tomb,  wliicli  he  had  liewn  out  in  the  rock  ;  and  he 
rolled  a  great  stone  to  the  door  of  the  .sepulchre,  and 
departed.— 'Isai.  liii.  9. 

Wrapped  it  in  a  clean  linen  cloth.     Not  a 

shroud,  nor  a  garment,  but  winding  sheets 

(John  xix.  40.)     This  sindon  (so  called  in 

the  Greek  frotn  Sind  or  Indus,  where  it 

was  first  fabricated)  was  of  fine  linen  or 

muslin.     It  was  i)robably  an  entire  piece 

at  first,  and  was  afterward  divided  for  the 

purpose  of  rolling.     This  idea  occurs  to  us 

from  the  object  to  be  attained  :  the  pieces 

of   linen   must  be   wrapped  around    the 

limbs  in  such  a  way  as  to  enclose  the 

spices,  which  had  been  powdered  to  be 

employed  for  embalming.     The  head  was 

wrapped  separately  in   a  napkin  of  this 

material.     (Johnxx.  7.) 

Aiid  laid  it  in  his  own  new  tomb.  It  was 
a  great  disgrace  among  the  Jews  if  any 
one  had  not  a  burying-place  of  his  own, 
and  so  it  came  to  be  considered  an  act  of 
charity  to  bury  neglected  dead  bodies. 
Which  he  had  hewn  out  in  the  rock.  We 
must  figure  to  ourselves  a  large  room  cut 
horizontally  into  the  solid  rock  for  a 
vault.  In  this  room  we  enter,  from  the 
oi^en  air,  by  a  large  door.  On  entering 
you  would  see  small,  long  cells,  or  niches,, 
cut  into  the  solid,  adamantine  sides,  as 
depositories  of  the  corpses ;  or  from  this 
main  room  you  may  enter  one  or  several 
smaller  apartments,  in  whose  walls  the 
niches  for  corpses  are  cut.  A  person  could 
enter  into  the  first  main  vault,  and  then 
into  either  of  the  smaller  apartments. 

He  rolled  a  great  stone,  &c.  The  entrance 
to  sepulchres  used  to  be  closed  either  by 
stone  doors,  or  by  a  flat  stone  placed  up 
against  it.  This  latter  act  was  done  to 
guard  the  entrance  against  beasts,  or  such 
persons  as  might  be  disposed  to  profane 
the  sepulchre.  This  circumstance  became 
an  important  one  in  Christ's  resurrection, 
for  as  the  tomb  had  been  hewn  from  a 
solid  rock,  and  its  mouth  closed  by  a  huge 
stone,  under  charge  of  a  Roman  guard,  it 
was  impossible  for  the  body  to  have  been 
removed  without  the  knowledge  of  the 
soldiers.  The  stone  was  rolled,  in  the 
sense  of  working  a  large  stone  along,  by 
lifting  it  up  at  one  end  and  letting  it  fall 
over,  so  that  each  time  it  is  passed  onward 
its  own  length.    How  wonderful  are  even 


304 


M  A  T  T  H  E  W  , 


the  minutest  features  of  this  matchless 
history  of  the  death  and  burial  of  Jesus ! 
A  sacred  providence  watched  over  His 
body.  Christianity  does  not  contemn  tlie 
corporeal  frame  in  which  the  soul  resides. 

61.  And  there  was  Mary  Magdalene,  and  the  other 
Mary,  sitting  over  against  the  sepulchre. 

The  other  Mary — the  one  mentioned  in 
verse  5G.  (See  Mark  xv.  47 ;  Luke  xxiii. 
55.)  Sitting  over  afjuinst  the  sepulchre.  This 
touching  feature  is  recorded  by  Matthew 
alone.  The  women,  who,  with  the  attach- 
ment of  loving  sisters,  and  the  courage  of 
heroes,  sit  in  the  dusk,  in  a  lonesome 
garden,  over  against  the  sepulchre  of  Jesus, 
in  silence,  and  sunk  in  deep  meditation, 
form  the  brightest  contrast  to  the  crowds  of 
women  who,  in  the  Orient,  often  assemble 
in  bright  daylight  about  the  graves,  lament- 
ing the  dead  with  unbecoming  noise. 
With  Christ  they  had  died  to  the  world  ; 
motionless  they  sat  there  till  late  in  the 
evening,  and  thus  lost  the  time  to  pro- 
cure spices  with  the  others,  before  the 
Sabbath,  for  the  embalmment.  But  as  soon 
as  the  Sabbath  was  over — six  o'clock,  Sat- 
urday evening — they  made  a  purchase  by 
themselves,  assisted  by  Salome.  Thus  the 
apparent  discrepancy  between  Mark  (xvi. 
1)  and  Luke  (xxiii.  56),  with  regard  to 
the  time  when  the  spices  were  bought, 
disappears.  It  may  be  added,  that  if  the 
Greek  word  (Mark  xvi.  1)  is  translated 
''bought"  as  it  ought  to  be,  instead  of 
"  had  bought,"  as  in  our  version  there  is 
not  even  an  apparent  discrepancy. 

62.  U  Now  the  next  day,  that  followed  the  day  of  the 
preparation,  "the  chief  priests  and  Pharisees  came  to- 
gether unto  Pilate,  63.  Saying,  Sir,  we  remember  that 
that  deceiver  said,  while  he  was  yet  alive,  tAfter  three 
days  I  will  rise  again.  64.  Command  therefore  that 
the  sepulchre  be  made  sure  until  the  third  day,  lest  his 
disciples  come  by  night,  and  steal  him  away,  and  say 
unto  the  people,  He  is  risen  from  the  dead:  so  the  last 
error  shall  be  worse  than  the  first. 

"Ps.  ii.  1,  3;  Acts  iv.  27.  28.  bChap.  xvi.  21,  xvil.  23, 
XX.  19,  xxvi.  61 ;  Mark  viii.  31,  x.  34 ;  Luke  ix.  22,  xviii. 
33 ;  xxiv.  6,  7. 

The  next  day.  This  was  the  seventh,  the 
Jewish  Sabbath,  our  Saturday,  and  might 
be  what  we  should  term  the  evening  of 
the  sixth  or  Friday,  because  the  Jews 
always  ended  their  day  when  the  sun  set, 
and  then  began  the  next.  The  day  of  the 
preparation.  The  victuals,  &c.  which  were 
to  be  used  on  the  Sabbath  by  the  Jews, 
were  always  prepared  the  preceding 
evening  before  the  sun  set.  It  is  of  this 
preparation    that    the    Evangelist    speaks 


here,  and  it  is  the  same  which  is  mentioned 
by  Mark,  xv.  42,  Luke,  xxiii.  54,  and  John, 
xix.  31.  The  chief  priests  and  Pharisees 
had  a  guard  therefore  as  soon  as  they  pos- 
sibly could  after  the  body  of  Christ  was 
deposited  in  the  sepulchre,  and  one  can- 
not help  admiring  the  wisdom  of  Provi- 
dence in  so  disposing  events,  that  the 
extreme  anxiety  of  these  men,  to  prevent 
collusion,  should  be  the  means  of  adding 
the  testimony  of  sixty  unexceptionable 
witnesses  (the  number  of  the  Roman 
soldiers  on  guard)  to  the  truth  of  the  res- 
urrection, on  which  everything  depended, 
and  of  establishing  the  reality  of  it  be- 
yond all  power  of  contradiction.  And 
Pharisees.  They  had  taken  no  part  in  the 
actual  trial  (chap.  xxvi.  3,  57),  yet  had 
not  been  altogether  inactive  (John  xviii. 
3.)  Perhaps  there  were  also  Pharisees 
among  the  scribes  and  elders.  Perhaps 
the  Pharisees,  from  extreme  zeal,  did 
much  that  was  not  exactly  their  office. 
Sir,  literally.  Lord.  They  cringe  to  Pilate. 
They  had  not  so  addressed  him  before. 

That  deceiver.  The  chiefs  of  the  people 
seem  never  to  have  called  Jesus  by  His 
name.  One  of  the  charges  against  Him 
was,  that  He  deceived  the  people.  By 
this  title  they  still  chose  to  designate  Him, 
thinking  that  His  death  had  fully  con- 
firmed the  truth  of  the  charges  against 
Him.  "Even  in  death  and  after  death  to 
be  called  a  '  deceiver,'  as  if  no  other  des- 
cription could  express  Thee !  Thy  humil- 
iation, and  wounds,  and  shame,  are  not 
yet  over  or  exhausted,  but  flow  on  still 
even  beyond  the  grave,  to  the  healing  of 
our  sick  souls,  and  the  strengthening  of 
our  weak  faith,  teaching  us  that  not  even 
in  death  are  we  to  seek  for  a  good  name 
for  ourselves,  but  that  when  reviled  we 
shall  have  Thy  shame  to  cover  us." 

After  three  days,  &c.  Jesus  had  never  said 
this  in  their  hearing,  on  any  recorded  oc- 
casion. But  they  say,  we  remember.  Had 
they  then  obtained  the  statement  from 
Judas,  or  from  some  other  of  the  Twelve? 
Or  did  they  so  well  understand  "  the  sign 
of  the  prophet  Jonas  "  (Matt.  xii.  39,  40) 
as  to  venture  thus  boldly  to  interpret  it  ? 
Probably  they  took  this  from  our  Lord's 
saying  concerning  "this  temple."  (John 
ii.  19).     If  so,  they  destroyed,  by  their 


CHAPTER   XXVII 


305 


own  words,  the  false  accusation  they 
brought  against  Him  to  put  Him  to  death. 
Then  they  jwrverted  the  meaning,  noiu  they 
declare  it.  Thus  the  wise  are  taken  in 
their  own  craftiness.  Neither  the  devil  nor 
his  servants  ever  speak  truth,  but  when 
they  expect  to  accomplish  some  bad  pur- 
pose by  it.  Be  made  sure — with  guards, 
seals,  &c.  Until  the  third  day.  This  is  a 
commentary  on  the  expression,  "  within 
three  days,"  showing  that  the  tliird  day 
is  meant,  and  not  three  full  days  of  24 
hours  each.     Lest,  i.  e.,  lest  perhaps. 

Steal  him  aicay,  i.  e.,  remove  His  body 
by  stealth  from  the  tomb.  Saij  unto  the 
people,  &c.  The  Pharisees  did  not  aj^pre- 
hend  that  they  would  believe  it.  They 
will  take  care  (as  they  persuade  them- 
selves) for  the  peojile.  *S'o  the  last  error — 
namely,  the  triumph  of  the  disciples  of 
Christ  in  creating  a  faith  in  the  resurrec- 
tion. The  first — the  temporary  faith  pro- 
duced b}'^  Christ's  miracles  and  preaching 
in  the  popular  mind  that  He  was  the 
Messiah.  The  Jews  talk  as  if  a  previous 
error  or  mismanagement  had  allowed 
Jesus  a  temporary  triumph  while  living ; 
they  fear  that  a  worse  oversight  may  give 
a  permanent  triumph  to  His  cause  after  His 
death.  How  much  worse  has  proved  that 
error,  and  how  much  greater  the  triumjjh, 
than  they  could  have  imagined ! 

65.  Pilate  said  unto  them,  ye  have  a  watch :  go  your 
way,  make  it  as  sure  as  ye  can. 

Yc  have  a  watch.  This  alludes  to  the 
guard  of  Roman  soldiers  which  was  at 
this  time  allowed  the  Jewish  rulers,  for 
the  pupose  of  quelling  tumults  and  pre- 
serving the  public  peace.  "We  learn  from 
Josephus  that  the  tower  of  Antonia,  which 
overlooked  the  temple,  was  always  garri 
soned  by  a  legion  ol  Roman  sui'Uers,  and 
that,  on  the  side  where  it  joined  to  the 
porticos  of  the  temple,  there  were  stairs 
reaching  to  each  portico,  by  which  a  com- 
pany, band  or  detachment,  descended  and 
kept  guard  in  these  porticos,  to  prevent  any 
tumults  at  the  great  festivals.  It  was  a  de- 
tachment of  these  soldiers  that  Pilate  gave 
the  Jewsleave  to  employ  to  watch  the  tomb. 
Make  it  ns  sure  as  ye  can — not  '•  if  that  is 
possible,"  but,  '•  as  ye  understand  tiiat,"  ac- 
cording to  your  meaning  of  securing. 
Though  there  mav   be  no   iiony  in  this 

20' 


speech,  it  evidently  insinuated  that  if  the 
event  should  be  contrary  to  their  wish,  it 
would  not  be  for  want  of  sufficient  human 
appliances  to  prevent  it.  Pilate,  though  he 
had  placed  the  guard  at  their  dis])osal,  yet 
left  the  employment  of  the  men,  tlie 
guardianship  or  guarantee  for  Christ's 
continuance  in  death,  which  they  wished 
him  also  to  undertake,  to  themselves.  In 
this  instance,  again,  he  kejit  not  his  con- 
science pure,  and  preserved  not  his  civil 
power  unimpaired — giving  a  guard  because 
of  a  religious  question. 

GG.  So  they  went,  and  made  the  sepulchre  sure, 
"^sealing  the  stone,  and  settuig  a  watt-h.— 'Dan.  vi.  17. 

Sealing  the  stone.  Probably  a  rope  was 
passed  over  it  in  such  a  way,  that  the  two 
ends  meeting  upon  it  were  fastened,  and 
some  public  seal — either  Pilate's  signet,  or 
the  jjublic  seal  of  the  Sanhedrim — was 
attached  to  them.  No  one,  then,  could  pass 
into  the  sepulchre  without  resisting  the 
public  authority.  Setting  a  vxitdi,  literally, 
icith  a  leatch,  i.  e.,  they  sealed  the  stone,  at 
the  same  time  that  they  set  the  guard. 
The  guard  was  to  prevent  the  duplicity  of 
the  disciples,  the  seal  was  to  secure  against 
the  collusion  of  the  guard.  (See  Dan.  vi 
7.)  '  What  more  could  man  do?  But 
while  they  are  trying  to  prevent  the  resur- 
rection-of  the  Prince  of  Life,  God  makes 
use  of  their  precautions  for  His  own  ends. 
Their  stone-covered,  seal-secured  sepul- 
chre shall  i:)reserve  the  sleeping  body  of 
the  Son  of  God  free  from  all  indignities, 
in  undisturbed,  sublime  repose ;  while 
their  watch  shall  be  His  guard  of  honor 
until  the  angels  shall  come  to  take  their 
l)lace. 

"  How  contemptible,"  says  Lange,  "  are 
the  means  by  which  the  modern  Pharisees 
and  scribes  attempt,  like  those  of  old,  to 
shut  up  the  life  and  spirit  of  Christ  in  the 
grave !  Antiquated  seals  of  office  and 
guards  of  soldiers  obtained  by  begging! 
^lental  blindness  goes  hand  in  hand  with 
the  malice  of  the  heart."  Lisco  remarks  : 
''  AVhat  a  great  resemblance  do  the  enemies 
of  Christ  in  our  days  bear  to  those  Jewish 
I>riests!  1.  Tliey  pretend  to  be  fully  satis- 
fied of  the  worthlessness  and  insignificance 
ot  tlie  Sjiirit  indwelling  in  the  Cliurch.  2. 
Nevertheless,  they  are  in  constant  dread 
that  it  will  break  out  again,  even  when 


306 


IJI  A  T  T  H  E  W  . 


they  look  upon  it  as  suppressed.  3.  All 
their  measures  to  prevent  the  spread  of 
the  Gospel  prove  as  ineffectual  as  did  the 
sealing  of  the  gr^ve  of  Jesus.  What  did 
the  murderers  of  Jesus  gain  by  stationing 
a  heathen  guard  and  sealing  the  tomb  of 


Jesus?  They  only  became  the  instru- 
ments in  the  hands  of  Divine  Providence, 
to  place  the  resurrection  of  Christ  beyond 
all  reasonable  doubt.  Thus  must  all  the 
assaults  on  the  cause  of  Christ  at  last  serve 
the  furtherance  of  the  Gospel." 


1.  To  what  governor  was  Jesus  led  away  ?  2.  What  is  said  of  Judas?  3.  What  did  the  chief  priests  do  with 
the  thirty  pieces  of  silver  he  brought  to  them  ?  4.  What  did  the  governor  ask  Jesus  ?  5.  Did  Christ  answer  his 
question?  6.  What  did  Pilate  do  in  reference  to  Barabbas  and  Jesus?  7.  What  did  his  wife  say  to  him?  8. 
What  dreadful  imprecation  did  all  the  people  utter  ?  9.  What  did  the  soldiers  do  to  Jesus  ?  10.  Who  bore  His 
cross  ?  11.  What  was  given  Christ  to  drink  ?  12.  What  was  done  with  His  garments  ?  13.  What  was  said  to 
Jesus  as  He  hung  on  the  cross  ?  14.  When  He  "  cried  with  a  loud  voice,"  what  did  He  say  ?  15.  What  occurred 
when  Christ  yielded  up  the  Uhost  ?  16.  Who  asked  His  body  for  burial  ?  17.  Why  was  it  requested  "  that  the 
sepulchre  be  made  sure?  ' 


CHAPTER  XXVIII. 

1  Christ's  resurrection  is  declared  hy  nn  angel  to  the 
women.  9  He  himself  ajypiKreth  unto  them.  11  The 
highpriests  give  the  anldi) is  nioiirii  to  say  that  he  ivas 
stolen  out  of  his  sejiule/t)-e.  Ill  ('/irixt  a])peareth  to  his 
disciples,  19  and  scndeth  ttuiiito  baptize  and  teach  all 
nations. 

IN  the  J^end  of  the  Sabbath  as  it  began  to  dawn  to- 
ward the  first  day  of  the  week,  came  Mary  Magda- 
lene ''and  the  other  Mary  to  see  the  sepulchre.    "■ 

aMark  xvi.  1 ;  Luke  xxiv.  1 ;  John  xx.  1.  *>Chap. 
xxvu.  56. 

In  the  end  of  the  Sabbath  denotes  at  the 
close  of  Saturday,  the  Sabbath  of  the  Jews. 
The  first  day  of  the  week  was  our  Sunday. 
Hence,  this  day  of  the  week  was  called  the 
Lord's  day.  (Rev.  i.  9.)  It  is  therefore 
recognized  by  inspiration  as  the  sacred 
day  in  the  Christian  week.  The  day  of 
the  vSaviwur's  .sepulchral  repose  was  the 
last  of  Jewish  Sabbaths.  The  first  day  of 
the  week  has,  from  that  time  to  this,  suc- 
ceeded to  the  honors  of  the  fourth  com- 
mandment. 

^s  it  began  to  dawn,  &c.    Mark  says : 

"Very  early at  the  rising  of  the 

sun."  (xvi.  2.)  Luke :  "  Very  early  in 
the  morning."  (xxiv.  1.)  John  :  "  When 
it  was  yet  dark."  (xx.  1.)  The  visit  of 
the  women  to  the  sepulchre  may  have 
covered  hours,  extending  from  the  first 
start  from  home  until  they  left  the  sepul- 
chre. Suppose  they  started  at  four  o'clock, 
and  after  the  company  gathered  proceeded 
on  their  way.  By  some  unknown  means 
(perhaps  the  delay  in  the  opening  of  the 


city  gates),  they  may  not  have  arrived 
until  "  the  rising  of  the  sun  " — a  phrase 
which,  as  can  be  easily  shown,  may  indi- 
cate not  merely  the  time  when  the  sun 
has  visibh^  risen  above  the  horizon,  but 
the  time  when  he  is  sensibly  about  rising 
to  it. 

Came  Mary  Magdalene,  &c.  (See  on  xxvii. 
6L)  From  Mark  (xvi.  1)  we  learn  that 
Salome,  the  mother  of  Zebedee's  sons,  was 
with  them.  To  see  the  sepulchre.  It  appears 
from  the  other  Evangelists  that  in  com- 
pany with  other  women,  they  came  to 
anoint  the  body  with  the  spices  and  oint- 
ments which  they  had  prepared  previous 
to  the  Sabbath  (Luke  xxiii.  56),  and  also, 
in  part,  after  the  Sabbath  was  ended. 
(Mark  xvi.  1.  See  on  chap,  xxvii.  6L) 
Nicodemus  and  Joseph  of  Arimathea,  had, 
indeed,  embalmed  the  body  of  Jesus,  but 
as  this  must  necessarily  have  been  hastily 
and  imperfectly  executed,  these  women 
came  with  the  intention  of  disposing  the 
body  in  a  more  orderly  manner  for  its 
final  rest. 

We  here  perceive  what  little  hope  there 
was  of  the  resurrection  of  Christ  from  the 
dead,  for  we  see  that  not  one  of  His  dis- 
ciples even  expected  it.  If  they  had  had 
any  expectation  of  the  event,  they  would 
have  seized  upon  the  smallest  indication 
of  it,  and  have  founded  their  conclusion 


CHAPTER    XXVIII, 


S07 


upon  very  slight  grounds,  but  the  difficul- 
ty was  to  persuade  them  that  Christ  had 
risen,  and  they  needed  nothing  short  of 
their  own  sense  of  His  actual,  personal 
presence,  to  convince  them  that  He  whom 
they  saw  crucified  and  laid  in  a  sepulchre 
hewn  from  the  rock,  had  now  risen  from 
the  dead,  had  become  the  first  fruits  of 
them  that  slept.  The  early  visit  of  these 
holy  women  to  the  sepulchre — which  they 
evidently  never  dreamed  would  be  found 
empty,  and  Christ  gone — is  a  strong  proof 
of  their  love  and  aflfection.  It  has  been 
said  of  woman : 

"  Not  she  with  trait'rous  kiss  her  Master  stung, 
Not  she  denied  Him  with  unfaithful  tongue: 
fihe,  when  Apostles  lied,  could  danger  brave, 
Iiost  at  His  cross,  and  earliest  at  His  grave," 

A  woman  was  the  first  to  eat  the  for- 
bidden fruit.  It  was  merciful  in  God  to 
permit  her  to  be  the  first  to  visit  the  sacred 
tomb. 

2.  And  behold,  there  was  a  great  earthquake :  for  ^the 
angel  of  the  Lord  descended  from  heaven,  and  came 
and  rolled  back  the  stone  from  the  door,  and  sat  upon 
it.— cSee  Mark  xvl.  5 ;  Luke  xxiv.  4 ,  John  xx.  12. 

As  the  women  went,  it  occurred  to  them 
that  they  should  find  an  insuperable  dif- 
ficulty in  the  removal  of  the  great  stone 
that  closed  the  sepulchre.  (Mark  xvi.  3.) 
How  glad  would  they  have  been  of  the 
help  of  all  the  eleven  Apostles.  But 
greater  help  than  theirs  was  afibrded. 
How  often  there  seems  to  be  a  great 
stone  in  the  way  of  pious  undertakings. 
How  apt  are  Christians  to  be  discouraged, 
and  to  say,  "  Who  shall  roll  it  away  ?"  Let 
their  answer  be,  "  God."  When  He  de- 
signs that  a  work  should  be  performed, 
He  removes  every  obstacle.  There  teas  a 
great  earthquake — the  proper  translation  is, 
"There  had  been  a  great  earthquake — 
previous  to  the  visit  of  the  women.  The 
angel  of  the  Lord  descended,  &c.  They  ob- 
served with  amazement  that  the  stone  had 
already  been  removed,  and  that  the  mouth 
of  the  sepulchre  stood  open.  Boiled  back 
the  stone  from  the  door.  The  stone  was  ly- 
ing in  the  hollow,  cut  deep  into  the  rock, 
so  as  to  form  the  door  "  It  was  very  great" 
(Mark  xvi.  4),  and  must  accordingly  be 
rolled  forth  from  this  recess  outward. 

And  sat  upon  it — upon  the  conquered 
thing  as  upon  a  triumphant  throne. 
Luke  speaks  of  two  angels,  and  represents 
them  as  standing  (xxiv.  4),  while  Matthew 


and  Mark  speak  of  only  one,  who  was 
sitting.  (Mark  xvi.  5.)  The  apparent 
discrepancy  may  be  reconciled  by  either 
of  the  following  metho^.  Matthew  and 
Mark  speak  of  the  one  who  acted  as 
spokesman,  not  denying,  however,  that 
there  were  two,  but  Luke,  not  making  that 
distinction  between  the  one  who  spoke 
and  the  one  who  kept  silence,  represents 
two  as  being  present,  and  sjieaking.  As 
to  their  pof^ition,  the  word  in  Luke  trans- 
lated stood  has  reference  to  a  sudden  ap- 
pearance, or,  being  suddenly  present,  and  not 
at  all  to  the  posture  or  position  of  the  one 
who  makes  his  appearance.  Or  thus — 
The  angel  who  sat  uj^on  the  stone  to  ap- 
pal and  stupefy  the  guards,  had  entered 
the  sepulchre  as  the  w<3men  drew  nigh, 
doubtless  to  prevent  their  being  deterred 
from  api^roaching.  The  women  entered 
the  sepulchre  and  there  (as  is  implied  in 
Matt,  xxviii.  G),  the  words  of  the  angel 
were  uttered  to  them.  On  their  first  en- 
trance they  saw  but  one  angel,  and  he 
sitting,  at  which  they  were  terrified.  A 
moment  after,  as  Luke  adds,  two  angels 
stood  before  them  (the  one  being  joined 
by  a  second,  to  confirm  the  truth  by  two 
witnesses),  so  that  the  words  were  uttered 
standing,  the  first  angel,  doubtless,  having 
risen  and  being  speaker  for  both. 

3.  dHis  countenance  was  like  lightning,  and  his  rai- 
ment wliite  as  snow  :  4.  And  for  fear  of  him  the  keep- 
ers did  shake,  and  became  as  dead  mtn.—iJJan.  x.  6. 

Mis  countenance  uas  like  lightning,  that  is, 
of  an  unearthly  and  intolerable  splendor. 
And  his  raiment,  &c.  Mark  says  (xvi.  5), 
"  they  saw  a  young  man,"  i.  e.,  a  man  in 
form  but  an  angel  in  nature.  It  would 
seem  that  angelic  beings  can  assume  dif- 
ferent forms,  and  invest  themselves  with 
api^arent  habiliments,  and  present  or  with- 
draw themselves  from  sight  as  they  please. 
So  our  Lord  in  His  resurrection  body 
could  make  Himself  more  or  less  know]i, 
as  He  chose,  to  His  disciples.  The  rai- 
ment was  of  dazzling  brightness.  Celes- 
tial beings  are  usually  represented  as 
clothed  in  white.  (Acts  i.  10 ;  Dan.  vii.  9 ; 
Rev.  iii.  4,  5,  iv.  4,  \ui.  13,  14).  White, 
among  the  Jews,  was  a  symbol  of  purity 
and  innocence.  It  is  asked  sometimes, 
Whence  did  Jesus  obtain  His  resurrection 
clothes?  We  might,  with  the  same  wis- 
dom, ask,  Whence  did  these  angels  obtain 


308 


MATTHEW, 


their  robes  of  white  ?  Who  manufactures 
the  angels'  harps,  or  Gabriel's  trump? 
The  keepers  did  shake,  &c.  The  guard  ap- 
pointed to  the  to«ib  became  paralyzed  as 
dead  men.  God  can,  by  one  and  the  same 
means,  comfort  His  servants,  and  terrify  His 
enemies.  The  resurrection  of  Christ  is  a 
subject  of  terror  to  the  servants  of  sin,  and 
a  subject  of  consolation  to  the  sons  of 
God,  because  it  is  a  proof  of  the  resur- 
rection of  both — the  one  to  shame  and 
everlasting  contempt,  the  other  to  eternal 
glory. 

5.  And  the  angel  answered  and  said  unto  the  women, 
Fear  not  ye ;  for  I  know  that  ye  seek  Jesus,  which  was 
crucified.  6.  He  is  not  here;  for  lie  is  risen,  ^as he  said. 
Come,  see  the  place  where  tlie  Lord  lay. 

«Chap.  xii.  40,  xvi.  21,  xvii.  23  and  xx.  19. 

At  first  these  pious  visitants  were  afraid. 
And  what  wonder,  when  we  consider  that 
they  were  females — that  all  their  sensibil- 
ities were  alive — that  they  w^ere  in  the 
garden  of  another — that  they  were  alone 
— that  the  guards  were  paralyzed  with 
fear — that  it  was  early  in  the  morning,  and 
the  remaining  darkness  rendered  more 
visible  and  awful  the  Divine  messenger, 
in  whose  presence  they  stood — his  coun- 
tenance as  lightning,  and  his  raiment 
white  as  snow  !  But,  says  the  angel,  "  You 
have  nothing  to  apprehend  from  me.  He 
is  my  Master  as  well  as  your  Saviour.  I 
serve  Him  whom  ye  seek,  and  having  at- 
tended His  resurrection,  1  now  announce 
it  to  you.  He  is  not  here.  He  is  risen,  as 
He  said.  Step  forward — come  see  the 
place  where  the  Lord  lay."  (See  Matt, 
xii.  40,  xvi.  21,  xx.  19.) 

Do  we  feel  our  need  of  Christ  as  once 
we  did  not,  for  all  the  purposes  of  salva- 
tion ?  Have  we  desires  after  Him — so  pe- 
culiar that  nothing  else  can  satisfy  them — 
so  powerful  as  to  make  us  part  with  what- 
ever stands  in  competition  with  Him? 
Are  we  determined  to  press  through  all 
difiiculties  ?  Are  we  found  in  the  use  of 
all  the  means  which  He  has  appointed  ? 
Are  we  submissively  asking,  Lord,  what 
wilt  thou  have  me  to  do  ?  depending  on 
the  aid  of  His  Holy  Spirit,  and  looking  for 
His  mercy  unto  eternal  life  ?  If  we  can 
answer  thej>e  questions  in  the  affirmative, 
we  are  entitled  to  the  assurance,  I  know 
that  ye  seek  Jesus  which  luas  crucified.  And 
we  have  nothing  to  fear.  AVe  need  not 
fear  that  we  have  a  graceless  heart — the 


very  seeking  is  a  token  for  good.  We  need 
not  fear  that  our  search  will  be  successless, 
for  the  aim  of  Christ  in  making  us  sensible 
of  our  condition,  is  not  to  render  us  miser- 
able, but  to  endear  Himself,  and  to  draw 
forth  our  souls  after  Him.  We  shall  not 
be  disai^pointed. 

From  the  vacant  sepulchre  of  Christ  we 
learn,  1.  That  a  stronger  than  death  has 
invaded  ihe  tomb.  The  spoiler  is  now 
spoiled  ;  Death  himself  is  buried,  and  his 
dominion  gone  forever.  2.  That  Jesus 
was  made  sin  for  His  people.  Death  is 
not  a  debt  of  nature,  but  the  penalty  of 
transgression.  As  Jesus  died,  sin  must 
have  been  His  in  some  way,  or  how  came 
He  to  sufiier  its  penalty  ?  The  Apostle 
tells  us :  "  He  was  made  sin  for  us  who 
knew  no  sin,  that  we  might  be  made  the 
righteousness  of  God  in  Him."  3.  That 
Jesus  put  away  the  sins  of  His  people. 
Sin  being  imputed  to  Jesus,  death  must 
hold  Him  its  prisoner  forever,  unless  He 
in\t  it  awaj''  by  the  endurance  of  its  pen- 
alty. The  vacant  grave  proclaims  the  pen- 
alty vjas  endured,  and  the  transgression  of 
His  people  forever  removed.  4.  That  His 
work  was  accepted.  Jesus  came  to  magni- 
fy the  law,  and  make  it  honorable,  and  to 
ratify,  with  His  own  blood,  the  covenant 
made  between  the  Eternal  Three,  which 
covenant  hath  for  its  object  the  salvation 
of  His  i^eople.  He  did  so  ;  the  ratification 
was  complete  ;  justice  placed  her  hand  up- 
on the  crimson  bond,  and  declared  herself 
satisfied;  the  Father  looked  and  smiled, 
and  welcomed  back  the  Son.  5.  That  His 
people  shall  live.  The  law  cannot  give 
life,  but  a  li\ing  Saviour  can.  "Because 
I  live  ye  shall  live  also." 

7.  And  go  quickly,  and  tell  his  disciples,  that  he  is 
risen  from  the  dead,  and  behold,  fhe  goeth  before  you 
into  Galilee,  there  shall  ye  see  him ;  lo,  I  have  told 
you.— fChap.  xxvi.  32 ;  Mark  xvi.  7. 

Go  quickly,  &c.  Do  not  tarry,  do  not 
take  the  good  news  as  a  monopoly. 
Spread  the  good  news  that  He  has  risen 
from  the  dead.  Engage  in  active  duty, 
carry  the  glad  tidings  to  His  disciples  "  and 
Peter."  (Mark  xvi.  7.)  What  an  ex- 
quisitely beautiful  touch  is  that !  We 
read  in  the  account  of  Peter's  denial,  of 
Jesus  looking  upon  Peter,  and  of  Peter 
thinking  thereon,  and  going  out  and  weep- 
ing bitterly.     How  beautiful,  that  Jesus 


CHAPTER    XXVIII. 


309 


should  send  the  first  glad  tidings  of  His 
resurrection  to  His  disciples,  and  that  He 
should  request  these  women  specially  to 
single  out  Peter,  because  his  heart  was 
sorrowful  and  cast  down  under  a  sense  of 
his  sin,  and  to  carry  him  the  consolation 
which  sucli  tidings  would  give.  He  gocth 
before  you  into  Galilee — to  which  those 
women  belonged.  This  must  refer  k) 
those  more  public  manifestations  of  Him- 
self to  large  numbers  of  disciples  at  once, 
which  He  vouchsafed  only  in  Galilee,  for 
individually  He  was  seen  of  some  of  these 
very  women  almost  immediately  after  this. 
(Verses  9, 10).  Lo,  I  have  told  you.  Behold, 
ye  have  this  word  from  the  world  of  light. 

8.  And  they  departed  quickly  from  the  sepulchre 
with  fear  and  great  joy,  and  did  run  to  bring  his  disci- 
ples word. 

Fear  and  joy.  What  a  strange  mixture  ! 
Their  joy  was  greater  than  their  fear. 
They  trembled  because  they  had  seen 
angels ;  they  rejoiced  because  they  hoped 
soon  to  see  their  Lord.  The  fear  was  the 
consequence  of  human  infirmity  ;  the  joy 
flowed  from  faith  and  love.  There  are 
many  fears  now  in  the  hearts  of  believers, 
but  they  shall  all  pass  away,  whereas  their 
joy  shall  increase  and  endure  forever. 
When  they  have  no  sin,  they  shall  have 
no  fear,  and  when  they  see  Jesus,  their 
joy  shall  be  full.  Did  run,  &c.  Through 
fear,  they  did  not  say  anything  to  any 
man  by  the  way.  (Mark  xvi.  8.)  Thus 
these  faithful  women  proclaim  the  Gospel 
to  those  who  were,  afterward,  to  be  the 
teachers  of  the  whole  human  race !  Behold 
what  honor  God  puts  upon  those  who 
persevere  in  His  truth,  and  continue  to  ac- 
knowdedge  Him  before  men  ! 

9.  And  as  they  went  to  tel!  hi.3  disciples,  behold,  Fjesus 
met  them,  saying,  All  hail.  And  they  came  and  held 
him  by  the  feet,  and  worshipped  him. 

eSee  Mark  xvi.  9  ;  John  xx.  14. 

And  as  they  went,  that  is,  the  other  women, 
Mary  Magdalene  not  being  with  them,  for 
Mark  says  (xvi.  9),  Jesus  appeared  first  to 
Mary  Magdalene.  It  is  probable  from  the 
statement  of  John,  in  his  twentieth  chaji- 
ter,  that  Mary  Magdalene,  having  left  the 
ground  before  the  other  women,  met  with 
Peter  and  John,  who,  after  hearing  from 
her,  came  ofi"  without  delay  to  the  tomb, 
and  found  it  empty,  and  then  returned 
from  the  tomb.  Mary  Magdalene  arrived 
later  than  they,  and  then  Jesus  appeared 


to  her.  Shortly  after  this,  Jesus  appeared 
to  the  other  women  who  were  going,  by 
direction  of  the  angel,  to  inform  the  disci- 
l)les.  Jesus  met  them.  Christ  bestows  His 
graces  and  consolations  by  degrees— firat 
by  His  angels,  and  then  by  Himself.  He 
does  not  reveal  Himself  to  incredulous 
and  disobedient  souls.  He  appears  not 
even  to  those  women  till  He  has  tried 
their  fitith  and  obedience  by  His  minis- 
tering angels.  All  hail— the  usual  salute, 
but  from  the  lips  of  Jesus,  bearing  a  higher 
signification. 

Aiid  they  came  and  held  him,  &c.  Jesus 
allowed  them  to  approach  and  embrace 
His  feet  in  testimony  of  their  joy  and 
homage.  The  granting  of  this  privilege  is 
not  inconsistent  with  Christ's  prohibition 
to  Mary  Magdalene:  "Touch  me  not." 
(John  XX.  17.)  In  that  case,  Mary,  in  the 
immediate  outpouring  of  her  love,  seemed 
to  want  to  hold  Him  fest  (the  Greek  tense 
expressing  action  continued),  lest  the  won- 
derful appearance  should  vanish  again, 
and  in  doing  so  she  betrayed  that  she  did 
not  at  the  time  realize  the  higher  relation 
in  which  her  risen  Lord  now  stood  to  her. 
She  wanted  to  enjoy  His  communion  in  a 
human  manner,  as  she  had  been  wont 
during  His  earthly  life.  From  this  tone 
of  mind  Christ  leads  her  away  by  giving 
her  to  understand  that  she  must  no  longer 
reckon  upon  any  such  intercourse  with 
Him  as  she  had  hitherto  enjoyed,  that 
His  tarrying  on  earth  was  only  transitory, 
and  that  the  time  of  exalted  and  Divine 
relationships  had  ceased.  The  act  of  the 
women  which  Matthew  records  is  entirely 
different.  They  at  once  recognize  Him 
with  holy  awe,  not  merely  as  their  Teacher, 
but  as  their  risen  Lord,  and  instinctively 
pay  Him  adoration. 

10.  Then  said  Jesus  unto  them.  Be  not  afraid  :  go  tell 
hmy  brethren  that  they  go  into  Galilee,  and  there  shall 
they  see  me.— hjohn  xx.  17 ;  Rom.  viii.  29 ,  Heb.  ii.  11. 

Be  not  afraid.  Jesus,  with  gentle  words, 
quieted  their  first  alarm.  What  dear  as- 
sociations would  tliese  familiar  words — 
now  uttered  in  a  higher  style,  but  by  the- 
same  lips — bring  rushing  back  to  their 
recollection  !  Go  tell  my  brethren  that  they  go 
into  Galilee,  and  there  shall  they  see  me.  The 
brethren  here  must  have  been  His  breth- 
ren after  the  flesh  (chap.  xiii.  55) ;  for  His 


310 


MATTHEW. 


brethren  in  the  higher  sense  (John  xx. 
17),  had  several  meetings  with  Him  at 
Jerusalem  before  He  went  to  Galilee,  which 
they  would  have  missed  if  they  had  been 
the  persons  ordered  to  Galilee  to  meet 
Him.     (See  on  verse  7.) 

The  several   apijearances  which  Jesus 
made  after  His  resurrection  to  various  per- 
sons, and  at  different  times,  are  as  follows  : 
The  first  was  to  Mary  Magdalene  alone. 
(Mark  xvi.  9.) 

The  second,  to  her  in  company  with  sev- 
eral other  women.     (Matt,  xxviii.  9.) 
The  third  to  Peter.     (1  Cor.  xv.  5.) 
The  fourth,  to  the  two  disciples  going  to 
Emmaus.     (Luke  xxiv.  13.) 

The  fifth,  to  the  Apostles  in  Jerusalem, 
when  they  were  assembled  with  the  doors 
shut,  on  the  first  day  of  the  week ;  at  which 
time  He  showed  them  His  hands  and  His 
feet,  pierced  with  the  nails,  and  did  eat  be- 
fore them.  (John  xx.  19 ;  Luke  xxiv.  37-43.) 
The  sixth,  to  the  Apostles  a  second  time, 
as  they  sat  at  meat,  when  He  satisfied  the 
doubts  of  the  incredulous  Thomas,  by  mak- 
ing him  thrust  his  hand  into  His  side. 
(John  XX.  26.) 

The  seventh,  to  Peter  and  several  of  His 
disciples,  at  the  lake  of  Tiberias,  when  He 
also  ate  with  them.     (John  xxi.  1.) 

The  eighth,  and  last,  was  to  above  five 
hundred  brethren  at  once.  (1  Cor.  xv.  6.) 
There  are  then  no  less  than  eight  dis- 
tinct appearances  of  our  Lord  to  His  dis- 
ciples after  his  resurrection,  recorded  by 
the  sacred  historians.  And  can  we  believe 
that  all  those  different  persons  could  be  de- 
ceived in  these  appearances  of  one,  whose 
countenance,  figure,  voice,  and  manner, 
they  had  for  so  long  a  time  been  perfectly 
well  acquainted  with ;  and  who  now,  not 
merely  presented  Himself  to  their  view 
transiently  and  silently,  but  ate  and  drank 
and  conversed  with  them,  and  suffered 
them  to  touch  and  examine  Him  thorough- 
ly, that  they  might  be  convinced  by  all 
their  senses  that  it  was  truly  their  befoved 
Master,  and  not  a  spirit,  that  conversed 
with  them. 

11.  J  Now  when  they  were  going,  behold,  some  of  the 
watch  came  into  the  city,  and  shewed  unto  the  chief 
priests  all  the  things  that  were  done.  12.  And  when 
they  were  assembled  with  the  elders,  and  had  taken 
counsel,  they  gave  large  money  unto  the  soldiers,  i:j 
baying.  Say  ye.  His  disciples  came  by  night,  and  stole 
nim  au-ay  while  we  slept.  14.  And  if  this  come  to  the 
Crovernor's  ears,  we  will  persuade  him,  and  secure  you. 


15.  So  they  took  the  money,  and  did  as  they  were 
taught :  and  this  saying  is  commonly  reported  among 
the  Jews  until  this  day. 

When  they  were  going,  some  of  the  watch, 
&c.  It  seems  that  what  induced  the  guard 
to   take  this  step  was  the  visit  of  the 
women.     The    soldiers  had    ascertained 
that  Jesus  was  departed,  whose  sepulchre 
they  had  been  set  to  watch.    They  had 
already  seen  His  female  followers  make 
their  appearance  at  "  the  place  where  the 
Lord  lay,"  indeed,  the  women  were  even 
now  running  toward  Jerusalem  with  the 
news  that  Christ  had  risen  from  the  dead. 
It  was  manifest  that  no  time  was  to  be 
lost ;  accordingly,  while  the  women  were 
going,  some  of  the  guard  hastened  into 
the  city,  to  bring  thither  the  unwelcome 
tidings  of  what  had  so  recently  occurred. 
Probably  the  rest  of  the  guards  still  re- 
mained at  the  tomb,  waiting  for  orders  to 
depart,  and  had  sent  these  to  intimate  to 
their  employers  the  things  that  had  taken 
place.     Chief  priests,  i.  e.,  Annas  and  Caia- 
phas,  under  whose  immediate  authority 
they  had  acted  (see   xxvii.   65),  and  to 
whom,  therefore,  they  were  to  make  their 
report.    All  the  things  that  were  done.    How 
great  must  have  been  the  consternation  of 
these  men  to  find  that  after  all  the  matter 
was  not  to  die  with  the  crucifixion,  and  that 
"  the  last  error,"  which  they  had  feared 
as  "  worse  than  the  first,"  had  truly  taken 
place. 

And  when  they  were  assembled,  &c.  As  the 
report  filled  them  with  amazement,  and 
as  there  seemed  to  be  no  way  of  evading 
the  truth  of  this  marvelous  event,  they 
had  no  resoui'ce  left  but  to  convene  the 
Sanhedrim,  and  refer  the  matter  to  their 
united  wisdom  and  counsel.  Large  money, 
a  large  sum  of  money.  It  must  have  been 
a  very  tempting  bribe,  to  induce  a  Roman 
guard  to  confess  so  capital  &  delinquency 
as  sleeping  on  their  post.  It,  as  was 
promised,  the  chief  priests  and  rulers  suc- 
ceeded in  persuading  Pilate  to  pardon 
them,  they  would  yet  be  disgraced  for- 
ever in  the  estimation  of  their  comrades. 
Say  ye,  His  disciples,  &c.  The  very  event 
which  the  high  priests  had  rendered  im- 
possible by  setting  a  guard,  they  were 
obliged  to  bribe  the  soldiers  to  declare 
had  actually  taken  place.  (See  chap, 
xxvii.  53.)     And  why?    Because  they  had 


CHAPTER   XXVIII 


311 


to  do  with  Him  who  "  taketh  the  wise  in 
their  own  craftiness"  (Job  v.  13),  and  by 
whose  Spirit  it  had  been  said  i)rophetically, 
"  They  have  digged  a  pit  before  me,  into 
the  midst  whereof  they  are  fallen  them- 
selves.   (Ps.  Ivii.  6.) 

Came  by  night,  and  stole  him  away,  &c. 
How  utterly  absurd  such  an  allegation! 
For,  first,  there  was  a  great  festival  of 
the  Jews;  it  was  bright  moonlight,  and 
at  that  great  festival,  as  the  houses  of 
Jerusalem  were  unable  to  contain  all  the 
visitors  who  came  from  a  distance  to  be 
present,  hundreds  of  thousands  were  bi- 
vouacked upon  the  streets,  living  in  tents, 
or  wandering  about  all  niglit  unable  to 
find  a  lodging.  In  the  next  place  a  watch 
of  Roman  soldiers  was  the  most  exclusive 
guarantee  that  no  one  should  i^revail  to 
interfere  successfully  with  their  charge, 
except  at  the  sacrifice  of  their  own  lives. 
A  Roman  soldier  was  punished  Avith  death 
if  he  slept  on  his  watch.  He  would  have 
been  punished  with  death  if  he  had  al- 
lowed any  one  to  interfere  with  his  charge, 
whom  he  could  prevent.  And,  therefore, 
for  the  soldiers  to  come  and  say  that  to 
the  scribes  and  Pharisees,  and  thus  to  im- 
pute to  themselves  the  highest  crime  of 
which  a  soldier  coukl  be  guilty,  was  absurd 
in  itself,  ami  not  fitted  to  make  an  impres- 
sion in  favor  of  what  they  asserted  upon 
any  dispassionate  and  unprejudiced  mind. 
For,  first,  how  coukl  the  eleven  fishermen 
of  Galilee  roll  away  a  gigantic  stone  from 
a  seijulchre  in  bright  moonlight,  in  the 
midst  of  a  watch  of  twenty-five  or  thirty 
Roman  soldiers,  and  then  take  out  the 
dead  body,  and  exhibit  so  little  haste  that 
the  napkin  was  rolled  up  and  laid  neatly 
aside  in  the  sepulchre,  and  then  carry 
that  dead  body  along  the  streets  of  Jerusa- 
lem, lined  with  thousands  who  could  not 
get  accommodation  in  the  city,  and  so 
secrete  that  dead  body,  that  the  most  vigi- 
lant inspection  of  all  the  soldiers  and 
police  of  Jerusalem  should  fail  to  detect 
it?  Is  this  probable?  And  again,  hovr 
could  it  have  happened  that  all  the  soldiers 
slept  precisely  at  the  same  moment,  and 
that  the  disciples  opened  the  sepulchre 
without  disturbing  the  slumbers  of  a  single 
soldier,  and  that  they  carried  away  the 
body  and  left  not  the  least  trace  of  haste 


or  precii>itation  behind  them  ?  The  story 
manifestly  carries  its  own  refutation,  and 
proves  nothing  against  the  solemn  declara- 
tion of  the  discijtles,  that  their  Master 
was  raised  by  the  j)Ower  of  God. 

And  if  (his  came  to  the  yovcrnor^s  ears,  &c. 
When  this  rumor  shall  reach  the  governor, 
be  repeated  unto  him  for  judicial  investi- 
gation, and  the  danger  becomes  imminent. 
This  was  undoubtedly  an  excuse  highly 
danserous  for  the  soldiers  (see  Acts  xii. 
19),  and  the  high  priests  could  by  no 
means  be  sure  of  the  result,  although 
they  might  be  ready  to  give  Pilate  a  large 
bribe.  The  hierarchical  spirit,  wliich 
here  reaches  its  climax,  uses  the  Roman 
soldiers  merely  as  tools  to  eflfect  its  own 
ends,  as  it  had  previously  employed  Judas, 
and  was  again  fully  prepared  to  let  the 
despised  instruijients  perish,  when  the 
work  was  finished.  So  they  took  the  money. 
Avarice  had  more  power  over  them  than 
fear.  And  this  saying  is  commonly  reported, 
&c. — to  the  date  of  the  publication  of  this 
Gospel.  The  wonder  is  that  so  clumsy 
and  incredible  a  story  lasted  so  long. 
But  those  who  are  resolved  not  to  come  to 
the  light  will  catch  at  straws.  Justin 
Martyr,  who  flourished  about  A.  D.  170, 
saj'S,  in  his  "  Dialogue  with  Trypho,  the 
Jew,"  that  the  Jews  dispersed  the  story  by 
means  of  special  messengers  sent  to  every 
country. 

16.  T  Then  the  eleven  disciples  went  away  into  Gali- 
lee, into  a  mountain,  'wliere  Jesus  had  appointed  them. 
'Chap.  xxvi.  32 ;  verse  7. 

The  eleven.  One  alone,  the  "  son  of  per- 
dition," is  not  among  them.  He  has 
fallen  like  a  star  from  heaven,  and  left 
his  place  vacant.  The  eleven  are  referred 
to  by  Avay  of  pre-eminence,  although  there 
can  be  no  doubt  that  the  pious  women, 
who  had  attended  Jesus  so  faithfully 
through  all  His  trials  and  sufferings,  and 
others  also  of  the  brethren,  including 
Joseph  of  Arimathea  and  Nicodemus,  ac- 
companied them. 

Into  Galilee— inio  which  the  disciples  of 
Jesus  had,  innnediately  after  His  resurrec- 
tion, been  directed  to  follow  Him.  (Mark 
xvi.  7.  See  also  on  Matt,  xxviii.  7,  10.) 
Into  a  mountain — probably  the  mountain 
on  which  He  had  been  transfigured,  in 
coming  down  from  which  He  had  spoken 
of  His  resurrection  from  the  dead.    (Matt. 


312 


MATTHEW. 


xvii.  9.)  And  also  before  the  transfigiira- 
tion  (Matt.  xvi.  21),  and  after  it  (Matt.  xvii. 
23.)  They  seem  to  have  lingered  by  the 
sea  of  Galilee,  before  reaching  the  moun- 
tain where  they  were  to  meet  their  Lord. 
(John  xxi.  1-22.)  Had  appoitded  them 
(Matt.  xxvi.  32  ;  Mark  xiv.  28).  We  have 
every  reason  to  l^elieve  that  this  was  the 
same  memorable  convocation  to  which 
Paul  refers.  (1  Cor.  xv.  6.) 

17.  And  when  they  saw  him,  they  worshipped  him : 
but  some  doubted. 

The  faith  in  the  Divinity  of  Christ  that 
existed  during  the  time  of  His  sojourn 
on  earth,  as  it  were  only  as  a  spark  in  the 
breasts  of  His  disciples,  was  kindled  into 
a  blazing  flame  by  the  sight  of  the  risen 
Saviour.  But  some  doubted.  "We  cannot," 
says  Slier,  ''  believe  that  any  of  the  eleven 
Apostles  should  have  doubted,  especially 
after  all  that  had  taken  place  according  to 
Luke  and  John.  Matthew  gives  us  in  this 
circumstance  an  intimation  that  many 
others  were  present  with  the  eleven.  But 
what  did  they  doubt  ?  We  say  with  Ebrard, 
'  not  whether  Christ  was  risen,  but  whether 
the  person  they  saw  was  Christ.'  For  al- 
though they  had  followed  the  summons  to 
the  mountain,  and  had  been  in  the  com- 
pany of  the  Apostles  and  brethren  who 
had  already  seen  the  Lord,  they  might, 
when  they  themselves  saw  Him  first,  es- 
pecially if  standing  at  a  distance,  distrust 
their  eyes  in  astonishment,  or  fail  to  be- 
lieve at  once,  simply  through  wonder  and 
joy."  (See  1  Cor.  xv.  6.)  There  can  be  no 
question,  however,  that  at  the  close  of  this 
interview,  every  one  present  recognized 
and  identified  Jesus  who  had  risen  from 
the  dead. 

18.  H  And  Jesus  came,  and  spake  unto  them,  saying, 
kAll  power  is  given  unto  me  in  lieaven  and  in  earth. 

kDan.  vii.  13, 14;  chap.  xi.  27  and  xvi.  2S:  Luke  i.  .32 
and  X.  22;  John  iii.  %\  v.  22,  xiii.  :{  and  xvii.  2;  Acts  ii. 
;jfj;  Rom.  xiv.  9;  1  Cor.  xv.  27;  Eph.  i.  10,  21:  Phil.  ii. 
9, 10 ;  Bel),  i.  2  and  ii.  8 ;  1  Peter  iii.  22 ;  Rev.  xvii.  14. 

And  Jesus  came  and  spake.  And  as  He 
came  and  spake  in  the  fullness  of  His 
power,  all  shadow  of  doubt  disappeared 
from  every  mind.  The  three  recorded  as- 
sertions of  our  Lord  (verses  18-20),  con- 
sist of,  1.  A  parting  assurance;  2.  A 
parting  commission,  and,  3.  A  parting 
promise.  All  pover  is  given  unto  me.  The 
word  "power"  in  our  language  is  ambig- 
uous; that  is,  it   may  be  employed  with 


different  significations.  Sometimes  it  sig- 
nifies ability  or  capacity,  and  sometimes, 
also,  rightful  authority.  The  term  is  in 
many  passages  used  in  these  various  ways. 
(See  1  Cor.  xv.  24.)  In  both  these  senses 
it  is  true  of  Christ.  He  has  at  once  the 
ability  to  act  and  the  authority  to  warrant 
Ltis  acting.  It  is,  however,  in  the  latter 
of  these  .significations  the  word  is  here 
employed.  It  signifies  rightful  authority. 
But  it  must  be  remembered  that  God 
would  never  commit  all  authority  into  the 
hands  of  one  who  had  not  ability  and  ca- 
pacity  rightly  to  exercise  it.  Christ,  as  a 
Divine  person,  has  all  power  inherent  in 
Himself.  He  is  God,  equal  with  the  Father. 
The  same  titles  and  attributes  are  ascribed 
to  both.  "I,"  says  He,  "and  my  Father 
are  one" — one  in  substance,  one  in  will, 
one  in  operation.  This  is  manifest  from 
the  mighty  works  which  Jesus  performed 
in  virtue  of  His  essential  as  well  as  dele- 
gated authority.  The  Apostles  wrought 
miracles  in  the  Saviour's  name,  but  Christ 
did  so  in  His  own  name.  He  thus  bears 
the  names,  claims  the  honors,  and  exer- 
cises the  prerogatives  of  Deity.  "In  him 
dwelleth  all  the  fullness  of  the  Godhead 
bodily."  (See  Eph.  i.  20,  21 ;  Acts  ii.  14, 
36;  Phil.  ii.  8.) 

19.  'Go  ye  therefore  and  mteach  all  nations,  baptizing 
them  in  tlie  name  of  the  Fatlier,  and  of  the  Son,  and  of 
tlie  Holy  Ghost :  20.  "iTeaching  them  to  observe  all 
things  whatsoever  I  have  commanded  you :  and,  lo,  I 
am  with  you  alway,  even  unto  the  end  of  the  world. 
Amen. 

iMark  xvi.  15.  ^Isa.  Iii.  10;  Lukexxiv.  47;  Acts  ii. 
38,  39 :  Rom.  x.  18 ;  Col.  i.  23.    nActs  ii.  42. 

Go  ye,  &c.  The  Apostles  had  received 
from  the  Lord  the  richest  blessings.  They 
had  been  great  receivers  of  grace,  they 
were,  therefore,  to  be  munificent  givers. 
They  had  been  saved  themselves  freely 
by  His  grace ;  He  asks  them  to  go  forth 
and  prove  themselves  active  benefactors 
to  all  the  rest  of  mankind.  No  man  re- 
ceives a  blessing  to  be  absorbed  in  himself 
God  sanctions  no  monopoly  in  religion. 
All  M^e  haA'e,  we  have  as  stewards,  and 
what  we  have  we  are  commanded  largely 
and  liberally  to  devote  to  the  glory  of 
God  and  to  the  good  of  all  over  Avhom 
we  have  any  influence.  No  man  liveth 
unto  himself;  every  man,  by  being  a 
Christian,  becomes  necessarily  and  every- 
where a  missionary. 

It  must  have  been  very  painful  to  the 


CHAPTER   XXVIII, 


313 


Apostles  to  leave  their  homes,  their  coun- 
try and  their  kindred,  and  to  go  forth  into 
the  wide,  wide  world,  where  they  must 
experience  all  sorts  of  opposition,  and 
expect  rest  only  in  the  grave,  or  rather  in 
the  presence  of  Him  that  sent  them.  They 
had,  in  those  days,  no  such  facilities  as 
we  have.  The  modern  missionary  has 
not  tlie  difficulties  in  his  way  that  these 
ancient  ones  had.  The  paddle-wheel  had 
not  made  traveling  easy,  as  it  is  now ;  the 
iron  rails,  stretching  like  a  net-work  over 
all  the  earth,  had  not  made  communica- 
tion so  rapid.  They  went  forth  upon  the 
rough  road  many  a  long  and  arduous  jour- 
ney, knowing  only  that  bonds  and  im- 
prisonment awaited  them,  but  caring  for 
nothing  except  that  they  should  be  free 
from  the  blood  of  all  men,  and  fulfil  their 

solemn  commission — Go teach  all 

nations,  &c.  It  is  only  to  those  who  are 
called  by  God  and  qualified  for  His  ser- 
vice, that  this  commission  is  given.  It 
was  the  disciples  of  Christ  that  were'  here 
addressed,  and  it  is  only  so  far  as  minis- 
ters are  connected  with  Him  and  com- 
missioned by  Him,  that  they  are  to  be 
obeyed.  Therefore,  that  is,  because  all  power 
is  given  unto  me.  Being,  as  I  am  now, 
the  fountain  of  all  authority,  crowned,  as  I 
now  am,  with  a  rightful  dominion,  go  forth 
and  win  the  world  to  a  willing  subjection 
by  grace.  It  was  as  if  the  first  use  Jesus 
would  make  of  His  mediatorial  rule  and 
sovereignty  was  to  break  down  the  bar- 
riers that  had  so  long  separated  race  from 
race,  and  make  the  waters  of  salvation 
roll  round  the  globe,  and,  like  its  own 
oceans,  touch  every  shore. 

Teach,  literally  disciple,  or  train  into  dis- 
cipleship.  Not  subdue,  subjugate,  as  the 
consequence  of  His  unlimited  power,  but 
"  bring  men  to  the  knowledge  of  the  truth 
— work  on  and  in  their  hearts,  and  lift 
them  up  to  be  partakers  of  the  Divine 
nature." 

All  nations.  The  Gospel  is  to  be  preach- 
ed to  "all  the  world" — to  every  creature. 
(Mark  xvi.  15.)  Its  calls  and  invitations 
are  free,  unfettered,  and  unlimited.  The 
language  in  which  they  uniformly  run,  is 
this,  "To  you,  0  men,  I  call,  and  my  voice 
is  to  the  sons  of  men."  "  Look  unto  me 
and  be  ye  saved,  all  ye  ends  of  the  earth  ; 


for  I  am  God,  and  there  is  none  else."  All 
adventitious  circumstances  are  disregard- 
ed. The  shivering  Icelander  and  the  sun- 
burnt Moor  are  included  in  the  call.  With 
Christ  Jesus  both  Greek  and  Jew,  barbar- 
ian, Scythian,  bond  and  free,  male  and 
female,  are  all  one,  and  He  is  not  ashamed 
to  call  them  brethren.  The  rich  man  in 
gay  clothing,  and  the  poor  man  in  vile  rai- 
ment, are  on  the  same  level.  Lazarus  in 
his  rags,  and  in  his  sores,  is  equally  well 
pleasing  with  Solomon  on  the  throne  in 
all  his  glory.  Wherever  we  find  a  human 
Ix^ing,  beneath  whatever  load  of  woe  he 
may  be  bending,  we  may  invite  him  to  the 
Saviour  that  he  may  obtain  sympathy  and 
relief.  He  was  manifested  to  take  away 
sin — His  blood  cleanseth  from  all  sin — and 
He  taketh  away  the  sin  of  the  world. 
"  Him  that  cometh  to  me  I  will  in  no  wise 
cast  out."  "  Thou  art  worthy  to  take  the 
book  and  to  open  the  seals  thereof,  for 
thou  wast  slain,  and  hast  redeemed  us  to 
God  by  thy  blood,  out  of  everj'  kindred, 
and  tongue,  and  people,  and  nation." 

Baptizing  them — -as  an  initiatory  rite.  In 
the  name.  A  literal  and  better  translation 
would  be,  into  the  name,  which  denotes 
something  more  than  in  or  by  the  authority 
of  the  Triune  God.  The  name  is  one,  not 
names.  The  i:)ersons,  or  subsistences,  three, 
each  of  whom  is  manifestly  represented  as 
co-equal,  because  the  common  objects  of 
trust,  obedience,  and  worship,  and  the 
source  of  blessing.  Thus  is  the  absolute 
unity  and  Divine  character  of  that  Sacred 
Three  unequivocally  marked.  Of  the  Father, 
&c.  The  three  who  had  borne  witness  at 
Jesus'  baptism  (chap.  iii.  15) ;  the  Son  pre- 
senting Himself  as  being  Avilling  to  fulfill 
all  righteousness  (verse  15) ;  the  Spirit  de- 
scending like  a  dove,  and  lighting  upon 
Him  (verse  16) ;  and  the  Father's  voice 
being  heard  from  heaven  (verse  17.)  (See 
on  chap.  iii.  IG,  17.) 

Teaching  them  to  observe  all  th  ingsvjhatsoever 
I  have  commanded  you,  that  is,  during  His 
previous  instructions,  both  before  and  after 
His  crucifixion.  The  duty  of  Christian 
ministers  as  here  declared  is  tvo-fold.  They 
are  to  preach  the  vord,  or  declare  the  whole 
counsel  of  Goil.  And  they  are  to  adminis- 
ter the  Sacraments  of  Baptism  and  the  Lord's 
Supper,  regulating  their  conduct  in  both 


314 


MATTHEW, 


matters  according  to  the  pattern  shown  in 
the  mount  of  God's  holy  word.  How  com- 
prehensive is  the  commission  whicli  the 
ministers  of  rehgion  thus  receive.  They 
must  state  from  the  Scriptures  the  truth  of 
the  Divine  existence,  and  the  perfections 
and  attributes  which  are  essential  to  it— 
they  must  point  out  the  exercise  of  these 
perfections  in  the  works  of  redemption  and 
providence,  and  especially  in  the  work  of 
redemption — tliey  must  declare  the  unity 
of  the  Deity  as  subsisting  in  a  trinity  of 
persons  to  whom  the  same  s^jlendid  titles 
are  applied,  and  by  whom  the  same  mighty 
operations  are  performed — and  they  must 
exhibit,  as  the  grand  centre  of  attraction 
and  foundation  of  our  hope,  that  salvation 
which  Christ  accomplished  on  the  cross, 
when  He  suffered,  the  just  for  the  unjust, 
that  he  might  bring  us  to  God.  The  Gos- 
pel is  a  systein  of  mercy  to  the  guilty,  of 
holiness  for  the  impure,  and  of  comfort  and 
consolation  under  all  the  afflictions  of  life. 
It  comprehends  our  duty  to  God,  to  our 
neighbor,  and  to  ourselves.  It  embraces 
practice  as  well  as  faith — duty  as  well  as 
pi'ivilege.  It  is  no  new  law,  as  some  per- 
sons foolishly  imagine.  The  terms  of  sal- 
vation are  no  easier  now  than  under  the 
former  dispensation — the  standard  of  mo- 
rality is  not  lowered — the  wrath  of  God  is 
still  revealed  against  all  ungodliness  and 
unrighteousness  of  men — and  the  Saviour 
Himself  assures  us  that  it  is  vain  we  call 
Him  Lord,  Lord,  if  we  do  not  the  things 
which  He  requires.  The  faithful  servant 
of  God,  then,  must  keep  nothing  back  that 
is  profitable  to  the  hearers.  He  must  teach 
publicly  and  from  house  to  house — he  must 
preach  the  preaching  that  God  shall  bid 
him — and,  taking  his  stand  in  the  courts 
of  the  Lord's  house,  he  must  speak  unto 
all  the  people  that  come  to  worship  in  the 
Lord's  house  all  the  words  that  He  has 
commanded  him  to  speak  unto  them  ;  and, 
while  life  and  vigor  last,  he  must  not 
diminish  a  word. 

And,  lo,  I  am  with  you  alimy.  There 
is,  says  an  eminent  author,  a  beautiful 
connection  and  contrast  between  the  first 
and  the  last  assertions  of  this  farewell  dis- 
course. The  assertion  by  Jesus  of  His 
unlimited  sovereign  dominion  was  a  cheer- 
ing  and   gladdening    one.     It    was   the 


announcement  that  the  garnered  riches  of 
the  universe  were  in  His  possession,  and 
that  all  these  would  be  used  in  behalf  of 
His  people.  He  seems  in  it  to  take  the 
telescope  and  sweep  the  boundless  firma- 
ment of  His  power,  proclaiming  His  king- 
dom to  be  an  everlasting  kingdom,  and 
His  dominion  enduring  throughout  all 
generations.  But  now  is  the  telescope 
laid  aside,  and  the  microscope  is  turned  to 
every  atom  of  redeemed  dust !  He  leaves 
the  symbols  of  His  might  in  the  heavens 
above,  His  regal  sway  over  "thrones,  do- 
minions, principalities,  powers,"  and  turn- 
ing to  each  one  individual  member  of  His 
Church  on  earth,  the  feeblest,  the  poorest, 
the  lowliest,  the  most  desolate,  He  says, 
Lo!  I  am  uith  you  alicay,  even  unto  the  end 
of  the  ivorld !  The  splendors  of  His  medi- 
atorial throne  were  at  that  moment  in 
view.  The  harps  of  heaven  were  sound- 
ing in  His  ear.  But  He  assures  them, 
when  standing  on  the  very  threshold  of 
all  tlus  glory,  that  His  heart  of  love  would 
still  continue  with  the  pilgrim  Church  He 
was  to  leave  in  a  pilgrim  world.  ''All 
power  is  given  to  me  in  heaven ;"  yet,  "io,  I 
am  with  you"  That  farewell  saying  has 
lost  none  of  its  comfort.  "You."  That 
little  word  embraced  every  one  of  us! 
You — Jesus  looked,  down  the  vista  of 
eighteen  centuries.  His  eye,  perhaps,  was 
on  some  lone  spirit  now  reading  these 
pages,  who  thinks  he  has  been  left  to  the 
mercy  of  the  storm,  and  still  He  says,  "  0 
thou  of  little  faith,  wherefore  art  thou 
cast  down?  dry  thy  tears,  dispel  thy  mis- 
givings," "Lo!  I  am  with  you!"  Yes! 
Blessed  assurance  amid  much  that  is 
changing  here !  Heart  and  flesh  do  faint 
and  fail !  Often  our  cisterns  are  scarcely 
filled  when  they  break  in  pieces;  our 
suns  have  scarce  climbed  the  meridian 
when  they  set  in  weeping  clouds;  our 
fondest  schemes  are  blown  upon;  our 
most  cherished  gourds  withered.  We  seat 
ourselves  in  our  homes,  but  there  are 
blanks  there;  vacant  seats  tell  the  too 
truthful  tale  of  severed  links,  and  blighted 
hopes,  and  early  graves.  As  age  creeps 
on,  we  look  around  us,  but  the  companions 
of  our  i^ilgrimage  are  gone ;  noble  forest 
trees,  one  by  one,  have  bowed  to  the  axe, 
"the  place  that  once  knew  them  knows 


CHAPTER   XXVIII. 


315 


them  no  more."  But  there  is  One  surviv- 
ing the  wreck  and  ruin  of  all  sublunary 
joys,  changeless  among  the  changeable — 
"io/  I  am  ivith  you" — and  "the  wilder- 
ness and  the  solitary  place "  are  by  that 
presence  made  "  glad."  Unto  the  end  of  the 
world — while  the  world  shall  stand. 
(Comp.  chap.  xiii.  39,  40.)  It  is  here  testi- 
fied that  a  last  day  will  come.  The 
language  shows  that  Jesus  meant  this  in- 
junction for  all  Avho  should  succeed  the 
Apostles  in  making  known  the  Gospel.  So 
long  as  the  Gospel  is  unknown  in  any  part 
of  the  world,  it  is  the  duty  of  the  minis- 
ters and  followers  of  Jesus  to  labor  for  its 
extension.  (See  Mark  xvi.  15, 16.)  Jesus 
will  be  with  His  ministers  and  people 
wherever  they  may  meet  together  in  His 
name.  When  He  assumed  humanity, 
arrayed  Himself  in  the  dust  of  our  globe. 
He  took  a  first-fruits  of  it,  and  consecrated 
the  whole.  Every  place,  therefore,  is 
suitable  for  spiritual  worship,  and  where- 
soever, therefore — in  church,  in  chapel, 
on  the  sea-shore,  on  the  hill-side,  on  the 


deck — believers  pray  in  the  name  of  the 
believer's  Lord,  there  He  has  promised  to 
be  with  them,  even  to  the  end  of  the  world. 
Alway — litei-ally  "  always."  Jesus  will 
be  with  His  ministering  servants  and 
believing  people  at  all  times,  by  night,  by 
day,  in  sunshine  and  under  cloud,  in 
sickness  and  in  health,  when  their  success 
seems  very  little,  and  when  it  is  of  the 
most  encouraging  description.  He  will  be 
with  them  to  direct,  sustain,  comfort, 
bless.  No  words  could  teach  more  dis- 
tinctly than  these  that  the  Lord  goes  with 
His  servants  to  the  extreme  limits  of  the 
world.  (See  2  Cor.  xi.  28 ;  Luke  ix,  ^3  ; 
Ps.  xxiii.  4.)  Christians  are  encouraged 
to  do  in  the  strength  of  Christ  all  that  by 
His  authority  they  are  commanded.  His 
sympathy  is  ever  with  His  followers  on 
earth.  His  wisdom  is  able  to  direct,  and 
His  power  to  uphold  them.  He  is  ever 
with  us,  even  until  we  "  shall  ever  be  with 
the  Lord."  There  He,  who  now  is  really 
present  with  us,  will  be  also  visibly. 
Amen. 


1.  Explain  "  the  end  of  the  Sabbath."  2.  "Who  then  came  to  the  sepulchre  ?  3.  Who  rolled  the  stone  from 
thedoor  of  the  sepulchre?  4.  What  else  is  said  of  the  angel?  5.  What  did  the  women  do  under  the  direction  of 
the  angel  ?  6.  Who  met  them  as  they  went  to  the  disciples  ?  7.  What  did  Jesus  say  to  them?  8.  What  were 
the  soldiers  bribed  to  say  ?  9.  What  did  the  eleven  disciples  do  ?  10.  What  did  Jesus  say  to  them  ?  11.  Explain 
"All  power  is  given  unto  me,"  &c.  12.  In  what  name  is  baptism  to  be  administered  ?  13.  With  what  precious 
promise  does  the  chapter  close  ? 


Popular   Expositor 


OF 


The  Gospels  and  Acts. 


FOR 


Pulpit,  Sunday-School,  and  Family. 


MARK. 


ALFRED    NEVIN,    L.  B.,   D.D. 


ZIEGLER  &  McCURDY, 

Philadelphia,  Pa.  ;  Cincixxati,  O.  ;  St.  Louis,  Mo.  ; 
Springfield,  Mass. 


Entered  according  to  Act  of  Congress,  in  the  year  1872,  by 
ZIEGLER    &    McCURDY, 
In  the  Office  of  the  Librarian  of  Congress,  at  Washington.  D.  C. 


PREFACE 
TO  THE  GOSPEL  OF  MAKK. 


"John,  whose  surname  was  Mark  "  (Acts  xii.  12),  was  the  son  of  Mary,  a  woman  of 
piety,  who  hved  at  Jerusalem,  where  the  disciples  occasionally  assembled  at  her  house 
for  prayer,  and  was  sister  to  Barnabas.  (Col.  iv.  10.)  He  is  also  called  Marcus. 
John  was  his  Jewish  name ;  Mark  was  his  Koman  name,  by  which  he  chose  to  be 
known  among  the  Greeks  and  Romans,  and  it  became  at  length  his  most  usual  name. 
Dr.  Whedon  says :  "  I  am  of  the  decided  opinion  that  he  was  himself  the  young  man 
described  by  himself  (xiv.  51)  as  following  Jesus,  and  narrowly  escaping  apprehension 
as  His  friend,  by  the  soldiery.  (Acts  xii.  12;  Col.  iv.  10;  Acts  xii.  25,  xiii.  5-13,  xv. 
37-39 ;  Phil.  24  ;  2  Tim.  iv.  11 ;  1  Peter  v.  23)." 

Peter  styles  Mark  his  son  (1  Peter  v.  13),  which  is  generally  taken  to  mean  that  he 
was  converted  by  that  Apostle.  Mark  left  Jerusalem  for  Ant'och  with  Paul  and 
Barnabas  (Acts  xii.  25),  and  afterward  accomiianied  them  on  their  fii-st  missionary 
journey,  (xiii.  5.)  He  did  not,  however,  attend  them  long,  but,  for  some  reason  not 
fully  explained,  left  them  at  Perga,  and  returned  to  Jerusalem.  (13).  This  subsequently 
gave  occasion  to  a  dispute  between  the  two  Apostles,  for,  when  they  were  planning  a 
second  journey,  Barnabas  wished  for  Mark  as  a  comiianion,  and  Paul  objected  ;  they 
therefore  separated,  Mark  sailing  with  his  uncle  to  Cyprus,  (xv.  36-39.)  At  a  later 
period  he  was  again  with  Paul  during  his  first  imprisonment  at  Rome  (Col.  iv.  10)  ; 
and  a  communication  had  been  made  respecting  him  to  the  Colossian  Church,  perhaps 
to  say  that  he  had  fully  recovered  that  Apostle's  confidence.  And  this  was  more 
plainly  expressed  when  Paul  again  desired  his  presence  at  Rome.  (2  Tim.  iv.  11.) 
We  find  him  also  with  Peter  (1  Peter  v.  13),  with  whom  he  is  said  to  have  traveled, 
and  to  have  been  his  amanuensis. 

GENUINENESS   OF  THE  GOSPEL. 

Papias,  a  contemporary  of  Justin,  mentions  the  Gospels  of  Matthew  and  Mark  by 
name.  He  was  the  friend  of  Polyearp,  and,  like  him,  is  said  to  have  been  a  disciple 
of  John.  Irenscus,  writing  to  his  friend  Florinus  (about  A.  D.  177),  and  fondly  recalling 
his  intercourse  in  earlier  days  with  Polyearp,  alludes  to  the  four  Gospels  under  the 
well  understood  title  of  Scriptures,  and  in  his  book  "  Against  Heresies,"  he  mentions 
the  circumstances  under  which  Matthew,  Mark,  Luke  and  John  severally  wrote  their 
Gospels,  mentioning  them  by  name  and  in  the  order  of  our  i>resent  canon.  Reference 
to  the  Gospel  of  Mark  is  also  made  by  Clement,  of  Alexandria,  Origen,  Eusebins,  Jerome, 
&c.  The  universal  consent  of  the  ancient  Church,  indeed,  ascribed  the  second  Gospel 
to  John  Mark,  so  that  no  reasonable  doubt  can  be  entertained  in  regard  to  the 
authorship.  It  has  also  been  said  that  he  wrote  under  the  superintendence  of  Peter, 
What,  however,   we  are  exactly  to  understand  by  this,  mav  admit  of  question; 

(  319  ) 


320  PEEFACE  TO  THE  GOSPEL  OF  MARK. 

especially  the  testimonies  of  ancient  writers  on  the  i>oint  are  not  altogether  consistent. 
If  Mark  was,  as  there  is  good  reason  to  Ijelieve,  Peter's  companion,  and,  as  he  has 
been  called  by  Iremcus,  his  "  interpreter,"  it  is  likely  that  he  would  derive  from  him 
the  account  of  events  at  which  that  Apostle  was  jjresent.  The  internal  evidence  is  in 
favor  of  Peter's  superintendence.  Scarcely  an  action  or  a  work  of  Christ  is  related,  at 
which  Peter  was  not  present,  and  those  events  in  our  Saviour's  life  are  related  in 
(iL'tail,  which  must  have  made  the  deej^est  impression  upon  Peter.  Many  things 
honorable  to  Peter  are  omitted  by  Mark,  which  are  mentioned  by  the  other  Evangelists, 
whilst,  on  the  other  hand,  the  failings  of  Peter  are  fully  recorded.  (Comp.  Mark  viii. 
29^  with  Matt.  xvi.  17.    See,  also,  Mark  viii.  33,  xiv.  31-71.) 

WHEN    WRITTEN. 

On  this  point  nothing  positive  can  be  asserted.  The  traditions  are  contradictory. 
Irenxus  says  that  the  Gospel  was  written  after  the  death  of  the  Apostle  Peter,  but  in 
other  passages  it  is  supposed  to  be  written  during  Peter's  lifetime.  In  the  Bible  there 
is  nothing  to  decide  the  question.  It  is  not  likely  that  it  dates  before  the  reference 
to  Mark  in  the  Epistle  to  the  Colossians  (Col.  iv.  10),  where  he  is  only  introduced  as 
a  relative  of  Barnabas,  as  if  this  was  his  greatest  distinction  ;  and  this  Epistle  was 
written  about  A.  D.  62.  On  the  other  hand  it  was  written  before  the  destruction  of 
Jerusalem.  (Mark  xiii.  13,  24, 30,  33,  &c.)  Probably,  therefore,  it  was  written  between 
A.  D.  63  and  70. 

WHERE  WRITTEN. 

The  place  is  as  uncertain  as  the  time.  Clement,  Eusebius,  Jerome  and  Epiphanius 
pronounce  for  Rome,  and  many  moderns  take  the  same  view.  Chrysostom  thinks 
Alexandria,  but  this  is  not  confirmed  by  other  testimony. 

FOR  WHOM   WRITTEN. 

The  Evangelist  scarcely  refers  to  the  Old  Testament  in  his  own  person.  The  word 
Law  does  not  once  occur.  The  genealogy  of  our  Lord  is  not  set  forth.  Other  matters, 
interesting  chiefly  to  the  Jews,  are  likewise  omitted ;  such  as  the  references  to  the 
Old  Testament  and  Law,  in  Matt.  xii.  5-7;  the  reflections  on  the  request  of  the 
scribes  and  Pharisees  for  a  sign.  Matt.  xii.  38-45 ;  the  parable  of'  the  king's  son. 
Matt.  xxii.  1-14 ;  and  the  awful  denunciation  of  the  scribes  and  Pharisees,  in  Matt. 
xxiii.  Explanations  are  given  in  some  places  which  Jews  could  not  require:  thus, 
Jordan  is  a  "river"  (i.  5);  the  Pharisees,  &c.  "used  to  fast"  (ii.  18),  and  other  cus- 
toms of  theirs  are  described  (vii.  1-4) ;  "  the  time  of  figs  was  not  yet,"  i.  e.  at  the 
season  of  the  Passover  (xi.  13);  the  Sadducees'  worst  tenet  is  mentioned  (xii.  18); 
the  Mount  of  Olives  is  "  over  against  the  temple  (xiii.  3) ;  at  the  Passover  men  eat 
"  unleavened  bread  (xiv.  1-12) ;  and  the  exjilanations  are  given  which  Jews  would 
not  need  (xv.  6,  16,  42).  From  the  general  testimony  of  these  and  other  places, 
whatever  may  be  objected  to  an  inference  from  one  or  other  amongst  them,  there 
is  little  doubt  but  that  the  Gospel  was  meant  for  use  in  the  first  instance  among 
Gentiles. 

STYLE   AND   DICTION. 

The  style  of  Mark  may  be  characterized  as  vigorous  and  abrupt.  His  terms  of 
connection  and  transition  are  terse  and  lively ;  he  is  fond  of  employing  the  direct  for 
the  indirect  (iv.  39,  v.  8,  9,  12,  vi.  23,  31,  37,  ix.  25,  33,  xii.  6),  the  present  for  the  past 
(i.  25,  40,  44,  ii.  3,  4,  5,  iii.  4,  5,  13,  20,  31,  34,  iv.  37,  &c.,  &c.),  and  the  substantive 
instead  of  the  pronoun ;  he  employs  the  cognate  accusative  (iii.  28,  vii.  13,  xiii.  19,  iv. 
41,  v.  42),  accumulates  negatives  (vii.  12,  ix.  8,  xii.  34,  xv.  5,  xiv.  25,  xi.  14),  and  for 
sake  of  emphasis  repeats  what  he  has  said  in  other  words,  or  appends  the  opposite  (i. 
22,  45,  ii.  27,  iii.  26,  27,  29,  iv.  17,  33,  34),  and  piles  up  synonyms  (iv.  6,  8,  39,  v.  12,  23, 
viii.  15,  xiii.  33,  xiv.  68),  combining  this  forcible  style  with  a  conciseness  and 
economy  of  expressions  consistent  with  the  elaboration  of  every  detail.  Mark's 
diction  is  nearer  to  that  of  Matthew  than  to  that  of  Luke.     It  is  more  Hebraistic  than 


PREFACE  TO  THE  GOSPEL  OF  MARK.  321 

the  latter,  though  rather  in  general  coloring  than  in  special  phrases.  According  to 
Davidson  {Introd.  i.  154),  there  are  forty-live  words  peculiar  to  turn  and  Matthew,  and 
only  eighteen  common  to  him  and  Luke. 

NOT  AN   ABBKEVIATION. 

Mark's  Gospel  is  far  from  being,  as  some  have  alleged,  a  mere  abbreviation  of 
Matthew's.  There  are  incidents  in  our  Lord's  ministry  that  we  know  from  Mark,  and 
Mark  only— the  intervention  of  His  family  (iii.  20,  21),  the  parable  of  the  seed 
growing  secretly  (iv.  26-29),  the  healing  of  the  deaf  man  of  Decapulis  (vii.  31-37),  and 
of  the  blind  man  of  Bethsaida  (viii.  22-26),  the  name  of  Bartimeus  (x.  46),  and  of 
Simon  of  Gyrene's  sons  (xv.  21),  the  young  man's  Hight  at  Gethsemane  (xiv.  51,  52). 
Besides  this  we  have  many  vivid  touches  in  the  narrative,  clearly  due  to  an  eye-witness, 
wanting  in  Matthew,  as  in  the  account  of  the  Gadarene  demoniac,  and  of  the 
Transfiguration.  Four  times  he  alone  of  the  Evangelists  notices  our  Lord's  look, 
(iii.  34.  viii.  33,  x.  21,  23.) 

"The  Gospel  of  St.  Mark,"  says  Westcott,  "offers  a  great  contrast  to  that  of  St. 
Matthew  in  its  general  effect.  The  peculiarities  of  language  and  minuteness  of  detail, 
which  are  least  observable  in  St.  Matthew,  are  most  obvious  in  St.  Mark,  and, 
conversely,  St.  Mark  offers  nothing  which  answers  to  the  long  expositions  of  the 
Lord's  teaching  in  St.  Matthew.  This  fundamental  difference  is  seen  at  once  in  the 
relative  proportion  in  which  the  records  of  miracles  and  parables  stand  to  one  another 
i'n  St.  Mark.  The  number  of  miracles  which  he  gives  is  scarcely  less  than  that  in  the 
other  synoptic  Gospels,  while  he  relates  only  four  parables.  Like  St.  Peter,  he  is 
contented  to  lay  the  foundation  of  the  Christian  faith,  and  leave  the  superstructure 
to  others.  It  is  enough  that  Christ  should  be  presented  in  the  most  vivid  light, 
unfolding  the  truth  in  acts  rather  than  in  w^ords,  for  faith  will  translate  the  passing 
deed  into  an  abiding  lesson.  Everything  centers  in  the  immediate  facts  to  be  noticed. 
Without  drawing  a  complete  history,  St.  Mark  frames  a  series  ot  perfect  pictures.  But 
each  is  the  representation  of  the  outward  features  of  the  scene.  For  this  reason  the 
Evangelist  (as  already  stated)  avoids  all  reference  to  the  Old  Testament.  The 
quotations  which  occur  in  the  Lord's  discourses  remain,  but  after  the  introduction  he 
adds  none  in  his  own  person.  The  living  portraiture  of  Christ  is  offered  in  the 
clearness  of  His  present  energy,  not  as  the  fulfillment  of  the  past,  nor  even  as  the 
foundation  of  the  future.  His  acts  prove  that  He  is  both  ;  but  this  is  a  deduction  fro  m 
the  narrative,  and  not  the  subject  of  it." 


The  Gospel  of  Mark  may  be  divided  into  three  parts. 

(1).  The  occurrences  previous  to  the  commencement  of  the  public  ministry  of  our 
Lord,  including  the  preaching  and  baptism  of  John,  our  Lord's  baptism  and  tempta- 
tion (i.  1-13). 

(2).  Our  Lord's  ministry  in  Galilee,  including  that  in  Eastern  Galilee  (i.  14,  vii.  23), 
that  in  Northei'n  Galilee  (vii.  24,  ix.  37),  that  in  Peraea,  and  the  journeyings  toward 
Jerusalem  (ix.  38,  x.  52). 

(3).  His  triumphantentry,  passion,  death,  resurrection  and  ascension  (xi.  l-xvi.8,  [20]). 

PARABLES. 

The  following  parables  are  recorded  by  Mark.  That  which  is  peculiar  to  him  is 
marked  by  italics. 

1.  The  sower  (iv.  4-8). 

2.  The  seed  growing  secretly  (iv.  26-29), 

3.  The  mustard  seed  (iv.  30-32). 

The  unity  and  completeness  of  the  lesson  which  these  convey  must  be  obvious 
without  comment. 

21 


322  '  PREFACE  TO  THE  GOSPEL  OF  MARK. 

MIRACLES. 

The  miracles  recorded  by  ]\Iark  are  both  numerous  and  characteristic  of  his  Gospel. 
Peculiar  narratives  are  marked  by  italics. 

1.  The  unclean  spirit  cast  out  (i.  21-28). 

2.  The  fever  healed  (i.  29-34.) 

3.  The  leper  cleansed  (i.  40-45). 

4.  The  palsy  healed  (ii.  1-12)'. 

5.  The  withered  hand  restored  (iii.  1-5)  [iii.  10,  11,  Many  healed ;  unclean  spirits 
cast  out]. 

6.  The  tempest  stiiled  (iv.  35-41). 

7.  The  legion  cast  out  (v.  1-17). 

8.  The  woman  with  issu^  healed  (v.  25-34). 

9.  Jairus'  daughter  raised  (v.  22  ff). 

10.  The  five  thousand  fed  (vi.  35-i4). 

11.  The  walking  on  the  water  (vi.  48,  49)  [vi.  54  ff,  all  that  touched  Christ  made 
whole]. 

12.  The  Syro-Phcenician's  daughter  healed  (vii.  24-30). 

13.  The  deaf  and  dumh  healed  (vii.  31-37). 

14.  The  four  thousand  fed  (viii.  1-10). 

15.  The  blind  man  healed  (viii.  22-26). 

16.  The  deaf  and  dumb  spirit  cast  out  (ix.  14  ff.). 

17.  Bartimeus  healed  (x.  26-52). 

18.  The  fig  tree  cursed  (xi.  20  ff.). 

FUTURE   HISTORY   OP  MARK. 

Tradition  says  he  preached  the  Gospel  in  Egypt,  and  the  Coptic  or  Egyptian  Church 
at  this  day  claims  him  as  its  founder.  He  is  supposed  to  have  suffered  martyrdom  at 
Alexandria  about  the  eighth  year  of  Nero's  reign. 


TABLES  OF  SCRIPTURAL  COINS  AND  MONEY  TERMS, 

WITH   THEIR  VALUE   EXPRESSED   IN   THE   MONEY   OF  THE   UNITED  STATES, 

BY  JAMES  ROSS  SNOWDEN. 

AUTHOR  OF  THE  COINS  OF  THE  BIBLE,  COINS  OP  ALL  NATIONS,  THE  MEDALLION 
MEMORIALS  OF  WASHINGTON,  etc  ,  ETC. 

PUBLISHED   BY   PERMISSION   OF  THE  AUTHOR. 


TABLES  OF  SCRIPTURAL  COINS  AND  MONEY  TERMS. 

I. 

JEWISH   COINS   AND   MONEY   TERMS,    WITH   THEIR   VALUE   EXPRESSED   IN   THE   MONEY   OF  THE 

UNITED   STATES. 

Dollars.  Cents.       Mills. 

Gerah,  one-twentieth  of  a  shekel,   -------  29 

Zuzah,  one-fourth  of  a  shekel, --  14          5 

Bekah,  half-shekel,  or  shekel  of  the  king,     -----  29 

Shekel  of  the  sanctuary  (silver),         ------  58 

Shekel  of  gold, 5  80 

Maneh  of  silver  (60  shekels), 34  80 

Maneh  of  gold      "         « 348  00 

Talent  of  silver  (3000  shekels), 1,740  00 

Talent  of  gold        "           " 17,400  00 

II. 

A  TABLE  OF  THE   WEIGHT  OF  JEWISH   COINS   AND   m6nEY  TERMS   EXPRESSED — 

1.  In  Tro)j  ounces  and  decimals  of  the  ounce, 

2.  In  Avoirdupois  iveight. 

Ozs.  Decimals. 

1.  Shekel,  217  grains,  equal  to-------  .452 

Maneh,  13,020  grains,  equal  to 27  .125 

Talent,  651,000  grains,  equal  to 1856  .458 

Lbs.     Ozs.  Dwt.     Grains. 

2.  Shekel, 9          1 

Maneh, 115        20 

Talent, 93      0  0         0 

I. 

A  TABLE  OF  GREEK   COINS    ( ATTIC  )    AND   MONEY   TERMS;   WITH   THEIR  VALUE   EXPRESSED   IN 
MO.NEY    of   THE   UNITED   STATES. 

Dollars.  Cents.       Mills. 

Lepton  (mite),         -- --  2 

Obolus, 26 

Drachm, 16 

Didrachm,     --------.-.  32 

Stater  or  Tetradrachm, ---  64 

Mina  of  silver, 16  00 

Mina  of  gold, 160  00 

Talent  of  silver, 960  00 

Talent  of  gold, 9,600  00 

(  323  ) 


324  PREFACE  TO  THE  GOSPEL  OF  MARK. 

II. 

A  TABLE  OF  THE  WEIGHT  OF  GREEK  COINS  AND  MONEY  TERMS. 

1.  In  Troy  ounces  ;  2.  In  Avoirdupois  ivdghi. 

Oz3.  Decimals 

1.  Drachm,  60  grains,  equal  to -  0  .125 

Mina,  6,000  grains,  equal  to 12  5 

Talent,  360,000  grains,  equal  to 750 

liis.  Ozs  Swt.     Grains. 

2.  J)rachm,       -        -        -        .  2        12 

Mina,                 - 12  10 

Talent, 51  6        5 

A  TABLE   OP   ROMAN   COINS   EXPRESSED   IN   THE   MONEY    TERMS   OF  THE   UNITED   STATES. 

Cents.  MUIa. 
Assarius,  one-tentli  of  a  denarius,    -------  15 

Quadrans  (or  sestertius)  one-fourth  of  the  ^  S,  about      -        -  4 

Quinarius,  one-half  of  a  denarius,     -------  75 

Denarius  ("penny  "), 15 

The  Romans  usually  reckoned  money  by  sestertii,  advancing  from  1  to  1,000. 

Dollars.       Cents.       Mills. 
Thus:        1  Sestertius.   (Quadrans),        -.-.--  4 

10  Sestertii, 4 

100        "  40 

1000        ''       denominated  Sestertium,     -        -        -        -  4  00 

Their  use  of  the  word  talent,  as  a  money  term,  was  not  very  exact.  The  talent, 
however,  as  a  weight,  was  equal  to  60  librae  or  jwunds ;  the  pound  being  divided  into 
12  ounces.  According  to  the  rate  and  proportion  herein  adopted,  the  Roman  talent 
of  silver  may  be  valued  at  $931.00  ;  the  talent  of  gold  at  $9,310.00.  The  weight  ot  the 
denarius,  during  the  time  of  the  Commonwealth,  is  generally  put  at  60  grains,  the 
same  as  the  Greek  drachma,  but  it  was  of  diminished  weight  during  the  Empire. 


DENARirS— VKSI'ASIAX.      ("JUDEA   DEVICTA.")      ABOI'T   A.   D.  70. 


BENARirS— VF,SPASI.\X.      ("jfDEA.")      AEOT'T   A.   D.  71-79. 


DENARIUS  OF  TIBERIUS—"  PENNY."      A.   D     14-37. 

A  general  statement  of  the  coins  and  money  terms  of  the  Bible,  referring 
to  the  above  Tables. 
The  general  custom,  in  Europe  as  well  as  in  America,  is  to  use  the  Troy  ounce  of 
480  grains,  as  the  unit  in  weighing  and  valuing  gold  and  silver.     In  the  tables  herein 


PREFACE  TO  THE  GOSPEL  OF  MARK.  325 

presented,  the  weights  are  expressed  in  the  Troy  ounce  and  its  decimal  fractions, 
carrying  it  to  the  third  figure,  namely,  thousandths  of  an  ounce.  And,  for  the  reason 
that  readers  are  most  accustomed  to  estimate  and  calculate  weights  by  the  avoirdupois 
pound  and  its  subdivisions,  the  weight  is  also  stated  according  to  that  system. 

In  calculating  the  value  of  the  coins  and  money  terms,  we  use  the  Troy  ounce. 
Silver  is  valued  at  $1.22.5,  the  Mint  price  per  ounce  of  standard  fineness.  This 
standard  is  so  calculated,  that  of  1000  parts  by  weight,  900  are  of  pure  silver,  and  100 
of  copper.  This  valuation  accords  very  nearly  with  the  price  of  silver  at  London  and 
Paris,  by  whose  markets  the  value  of  silver  througliout  the  world  is  regulated. 
Writers  usually  arrive  at  the  value  of  gold  as  compared  with  silver,  by  adopting  the 
proportion  between  these  metals  of  modern  times.  This  proportion  is  about  one  to 
sixteen  ;  that  is  to  say,  one  ounce  of  gold  is  worth  about  sixteen  ounces  of  silver :  and 
the  tables  of  the  values  of  ancient  coins  in  our  Bibles  and  commentaries  are  fixed 
upon  that  ratio.  But  that  proportion  overstates  the  value  of  gold  among  the  Jews  and 
the  neighboring  nations.  From  a  careful  examination  of  the  various  authorities  on 
the  subject,  we  have  reason  to  believe  that  for  several  centuries,  before  and  after  the 
Christian  era,  the  proportion  between  the  value  of  gold  and  silver  was  as  one  to  ten. 
It  is  upon  this  ratio  that  these  tables  have  been  prepared. 

A  further  notice  of  some  of  the  coins  and  money  terms  of  the  Bible. 

I.    THE  JEWS. 


f.lli;KiLl.— ^MACCABEES.)      ABOUT   14o  B.   C. 

1.  The  Shekel  was  originally  only  a  weight.  The  first  form  in  which  money  was 
used  by  the  Jews,  and  by  other  nations  also,  was  that  of  pieces  of  metal  without  any 
marks  or  devices  upon  them.  The  precious  metals,  namely,  gold  and  silver,  jjassed  by 
weight.  Abraham  imghed  the  four  hundred  shekels  of  silver  which  he  paid  to 
Ephron  for  the  field  of  Machpelah.  (Gen.  xxiii.  16.)  The  prophet  Jeremiah  iveighed 
the  price  of  the  field  of  Hanameel,  namely,  seventeen  shekels  of  silver,  in  the  balance. 
( Jer.  xxxii.  9,  10.)  And  it  may  be  here  noted,  that  where  the  term  "  piece  of  silver  " 
is  used  in  the  Old  Testament,  it  is  equivalent  to,  and  is  to  be  understood,  in  general,  to 
stand  for  Shekel,  and  "  pieces  of  silver  "  as  shekels.  The  weight  of  a  shekel  was 
about  one-half  an  ounce  avoirdupois  ;  that  ounce  being  composed  of  four  hundred  and 
thirty-seven  and  a  half  grains.  We  adopt  the  Troy  ounce,  of  four  hundred  and  eighty 
gi'ains,  in  our  calculations. 

It  is  to  be  noted  that  the  shekel  was  not  a  coin  during  the  entire  period  embraced 
in  the  Old  Testament.  It  first  appears  as  a  coin  about  160  B.  C,  and  was  issued  by 
Simon  Maccabeus.  The  amount  of  silver  in  the  coin  was  the  same  as  was  contained 
in  the  "piece  of  silver,"  which  was  of  the  weight  of  a  shekel ;  and  the  coin  took  the 
same  name.  The  Maccabees  were  I'gid  adherents  of  the  old  constitution,  and  there 
can  be  no  doubt  that  the  coin  struck  by  them  exactly  corresponded,  in  weight  and 
fineness,  to  the  former  standard.  Many  of  these  coins  are  now  extant.  There  is  one 
in  the  cabinet  of  the  United  States  Mint,  in  a  fine  state  of  preservation.  It  weighs 
217  grains,  and  is  of  the  fineness  of  950  thousandths.  Other  specimens  of  this  coin 
noticed  by  various  authorities,  make  the  weight  and  fineness  about  the  same.  The 
silver  coins  of  the  United  States  are  composed  of  900  parts  of  pure  silver  in  every  1000 
parts  used  in  coinage.  Reducing  the  shekel  to  this  standard,  the  weight  may  be 
stated  as  equal  to  229  grains.     The  Mint  price  of  silver,  herein  stated,  was  fixed  in 


326  PREFACE  TO  THE  GOSPEL  OF  MARK. 

conformity  with  the  market  price  of  silver  in  Europe  and  in  America,  and  affords  a 
proper  basis  to  calculate  the  value  of  the  shekel.  At  this  rate,  the  value  of  the  shekel 
of  silver  is  58  cents.  The  term  Shekel  is  from  Shakal,  to  weigh,  and  is,  pre-eminently, 
"  the  weight." 

We  are  thus  particular  in  stating  the  value  of  the  shekel — and  by  this  we  mean  the 
sacred  shekel,  or  the  Shekel  of  the  Sanctuary — because  by  it  we  obtain  the  unit,  or 
standard,  from  which  we  can,  with  reasonable  certainty,  state  the  value  of  the  other 
money  terms  of  the  Jewish  system,  referred  to  in  the  Sacred  Scriptures. 

2.  The  Bekah,  or  half-shekel.  This  piece  of  money,  or  coin,  is  sometimes  denomi- 
nated the  royal  or  profane  shekel.  The  poll-tax  paid  by  the  Jews  for  the  support  of 
the  tabernacle,  and  of  the  temple,  was  i)aid  in  this  denomination.  We  put  the  value 
of  the  bekah  at  29  cents. 

3.  The  ZczAH.  Although  this  piece  is  not  named  in  the  Scriptures,  it  is  referred  to 
in  1  Samuel  ix.  8,  and  finds  a  place  in  most  of  the  Jewish  tables.  Value,  14  cents  and 
5  mills. 

4.  The  Gerah.  This  piece  being  the  twentieth  part  of  a  shekel,  its  value  conse- 
quently is  2  cents  and  9  mills. 

5.  The  Maxeh.  This  term  was  used  for  silver,,  and  also  for  gold.  The  weight  of 
it  was  sixty  shekels ;  hence  the  maneh  of  silver  was  of  the  value  of  $34.80,  and  the 
maneh  of  gold,  by  the  proportion  herein  indicated,  namely,  as  ten  to  one,  was  $348.00 

6.  The  Talent.  The  weight  of  the  Jewish  talent  was  3,000  sacred  shekels,  or  6,000 
royal  or  half  shekels.  (See  Exod.  xxx.  13,  and  xxxviii.  25.)  The  shekel  we  have 
shown  to  be  of  the  value  of  58  cents.  Assuming  the  silver  to  be  of  the  fineness  of 
the  shekel,  and  thus  being  "  current  with  the  merchant,"  the  value  of  the  talent  of 
silver  may  be  put  at  the  sum  of  §1,740.  The  talent  of  gold  was  consequently  worth 
$17,400. 

II.    Honey  and  money  terms  of  the  Greeks.     {Attic). 


LEPTOK.         MITE." — F:,UXD   NEAR  THE  TEMPLE;  CURRENT  IN  TIME  OF  CHRIST. 

1.  The  Lepton  or  IMite.  This  coin  is  the  lowest  denomination  of  money  mentioned 
in  the  Sacred  Scriptures.  It  was  composed  of  a  mixture  of  copper  and  tin,  and  was 
coined  by  the  numerous  Greek  cities  and  colonies  around  the  Mediterranean.  The 
precise  value  is  a  matter  of  question  ;  but  it  may  be  with  sufficient  accuracy  stated  to 
be  2  mills,  or  one-fifth  of  a  cent.  The  text  in  Mark  xii.  42,  makes  two  Lepta  ("mites") 
equal  to  one  kodrantes   (rendered  "  farthing  "). 

2.  Obolus.  Was  originally  a  silver  coin,  and  as  such  was  the  sixth  part  of  the 
drachm.  It  subsequently  was  struck  in  copper,  and  was  in  common  use  before  and 
after  the  Christian  era.    We  put  its  value  at  2  cents  and  6  mills. 

3.  Drachm.  The  drachm  was  the  principal  silver  coin  of  the  Greeks,  and  was  cur- 
rent in  Judea  at  and  before  the  period  of  the  New  Testament.  It  is  named  several 
times  in  the  second  book  of  Maccabees.  In  Luke  xv.  8,  drachmas  deka  is  translated 
"  ten  pieces  of  silver."    We  jutt  the  value  of  the  drachm  at  16  cents. 

4.  Didrachm.  a  coin  equal  to  two  drachmae.  It  was  nearly  equal  to  the  royal  or 
half-shekel  of  the  Jewish  system,  the  price  required  to  be  paid  by  each  male  to  de- 
fray the  expenses  of  the  Sanctuary.  (Ex.  xxx.  1.3-16.  and  xxxviii.  26).  In  Matthew 
xxii.  24,  the  term  didrachma  is  translated  "tribute."  The  value  of  this  coin  we  put  at 
32  cents. 


PREFACE  TO  THE  GOSPEL  OF  MARK. 


327 


STATER— ANTIOCnUS  VI.      (EPIPIIANES.)      B.   C.   HtVHS. 

5.  Stater,  or  Tetradraciim.  This  piece  was  of  the  value  of  four  drachmse.  The 
word  stater  which  is  used  in  Matthew  xvii.  27,  is  rendered  "  piece  of  money  "  in  the 
A.  V.  The  "  tribute,"  mentioned  in  the  previous  text,  was  the  didrachm,  and  tliis 
was  about  equal  to  the  half-shekel,  which  each  Jew,  above  the  age  of  twenty  years, 
was  required  to  pay  toward  maintaining  the  expenses  of  the  Sanctuary.  It  will 
thus  be  seen  that  the  stater  miraculously  obtained  from  the  fish's  mouth,  being  more 
than  equal  to  two  half-shekels,  was  sufficient  to  pay  for  Peter  as  well  as  Christ.  It  is 
also  probable  that  at  that  time  the  stater  and  the  shekel,  being  of  approximate  value, 
were  taken  interchangeably.    The  value  of  the  stater  we  put  in  the  tables  at  64  cents. 


STATER— ANTIOCirns.     (QBYPtlS.)     B.  C.  124-97. 

6.  MiNA.  The  mina  represented  100  drachms  in  the  Attic  system  of  money  terms 
and  weights.  It  weighed  12  ounces  and  a  half,  as  stated  in  the  tables.  In  Luke  xix. 
13,  the  term  is  rendered  "  pound ;"  Deka  Mnai — ten  jwunds.  The  mina  of  silver  is  of 
the  value  of  $16.00,  the  mina  of  gold,  $160.00. 

7.  The  Attic  Talent.  This  talent  was  of  the  weight  of  6,000  drachms.  We  put  the 
weight  of  the  drachm  at  60  grains,  equal  to  the  eighth  part  of  the  ounce  of  480  grains. 
The  talent,  therefore,  weighed  750  Troy  ounces,  or  51  lbs.  6  ozs.  5  dwt.  .avoirdupois. 
The  drachm  of  silver  being  worth  16  cents,  the  value  of  the  Attic  talent,  in  silver,  may 
be  put  at  $960.  And,  adopting  the  proportion  herein  stated,  the  same  talent,  in  gold, 
was  worth  $9,600. 

A  talent  was  two-fold,  namely,  to  express  a  weight,  or  a  sum  of  money.  The  value 
of  it  differed  according  to  the  different  ages  and  countries  in  which  it  was  used.  In 
the  Old  Testament,  the  talent  referred  to,  with  one  or  two  exceptions,  which  will  be 
noticed,  is  the  Jewish  talent  of  3,000  shekels. 

Thus  the  golden  candlestick,  with  the  tongs  and  the  snuflT-dishes,  for  the  tabernacle, 
was  to  be  made  of  a  talent  of  gold ;  this  was  of  the  weight  of  93  pounds,  and  of  the 
value  of  $17,400.  (Ex.  xxv.  39.)  The  amount  of  gold  employed  in  the  tabernacle  was 
29  talents  and  730  shekels,  equal  to  $508,834 ;  of  silver,  there  were  used  100  talents  and 
1,775  shekels,  equal  to  $175,029.50.     (Ex.  xxxviii.  24,  25.) 

The  silver  above  named  was  contributed  by  603,550  persons,  who  each  paid  a  half- 
shekel,  as  required  in  Exodus,  xxx.  13,  14.  And  it  is  from  the  enumeration  and  state- 
ment in  Exodus  xxxviii.  24^26,  that  we  ascertain  that  the  talent  contained  3  000  shekels. 
King  Hiram  sent  to  King  Solomon  120  talents  ($2,088,000).     (1  Kings  ix.  14.)    The 


328  PREFACE  TO  THE  GOSPEL  OF  MARF 

queen  of  Sheba  gave  Solomon  a  similar  amount.  (1  Kings  x.  10.)  Solomon  brought 
from  Ophir  420  talents  ($7,308,000.)  (1  Kings  ix.  28.)  The  weight  of  the  gold  that 
came  to  Solomon  in  one  year  was  666  talents  ($11,588,400.)     (1  Kings  x.  14.) 

The  temple  of  Solomon  was  overlaid  with  gold  amounting  to  600  talents  ($10,440,000.) 

We  need  not  multiply  examples ;  the  reader  can  readily,  by  the  data  given,  convert 
the  term  talent  into  the  money  of  the  United  States. 

There  was  another  talent  of  great  antiquity,  which  some  authorities  call  the  Homer- 
ical  talent.  It  was  used  by  the  Phoenicians,  and  is  referred  to  by  ancient  writers  in 
such  a  manner  as  to  show  that  it  was  of  greatly  inferior  value  to  the  talent  we  have 
herein  been  considering.  From  data  gathered  from  several  authorities,  this  talent  was 
probably  of  the  weight  of  24  drachmas,  equal  to  three  ounces  Troy.  It  is  highly  pro- 
bable that  it  is  this  inferior  talent  that  is  referred  to  in  1  Chron.  xxii.  14,  where  it  is 
said  that  David  had  "  provided  for  the  temple,  100,000  talents  of  gold,  and  one  thousand 
thousand  (one  million)  talents  of  silver."  It  is  evident  that  the  Jewish  talent  of  3,000 
shekels  is  not  here  intended,  because  the  amount  would  be  so  enormous  as  to  be  utterly 
incredible,  namely,  $2,480,000,000.  Adopting  the  Homerical  or  Phoenician  talent,  as 
being  the  one  here  intended,  the  sum  that  David  gathered  together  "  in  his  trouble," 
was  $7,760,000.  The  same  talent  is  doubtless  referred  to  in  1  Chron.  xxix.  4-7.  The 
donation  by  David,  and  the  contributions  of  the  people,  therein  recorded,  were  made 
after  the  principal  sum  above  mentioned  had  been  provided  for  the  building  of  the 
temple.    The  total  contributions  in  gold  and  silver  were  to  the  amount  of  $406,425. 

Dr.  Arbuthnot,  a  learned  writer  on  ancient  coin,  corroborates  the  views  herein  ex- 
pressed. Writing  on  the  same  text,  he  says  :  "  David  reigned  in  Judea  after  the  siege 
of  Troy,  so  that  it  is  no  ways  improbable  that  Homer  and  he  might  use  the  same  talent." 
Dr.  Anthon,  speaking  of  a  small  talent,  which  was  probably  the  same  to  which  we  refer, 
says :  "  It  was  called  the  Sicilian  talent,  from  being  much  used  by  the  Greeks  of  Italy 
and  Sicily,"  and  adds,  "This  small  talent  explains  the  use  of  the  term  'great  talent' 
{magnum  talentum)  which  we  find  in  Latin  authors ;  for  the  Attic  talent  was  great  in 
comparison  with  this." 

We  have  cited  these  authorities— and  many  others,  to  the  same  effect,  might  be 
added — because  most  writers  have  supposed  that  the  ordinary  Jewish  talent  Avas  in- 
tended in  these  passages  ;  or  that  some  error  had  crejit  into  the  sacred  text.  It  is  quite 
apparent  that  an  inferior  talent  was  intended,  and  it  is  reasonable  to  suppose  that  it 
was  the  Phoenician  talent,  as  there  was  a  constant  intercourse  and  commerce  between 
that  i:)eople  and  the  Jews,  and  most  friendly  relations  existed  between  these  nations 
at  that  period. 

The  weight  of  the  Homei-ical  or  Phoenician  talent  we  put  at  3  ounces,  Troy.  Its 
value  was  consequently  as  follows  : 

Homerical  talent  of  gold, $38.80 

"  "       "  silver, 3.88 


THE  GOSPEL  ACCOEDING  TO  MAEK. 


CHAPTER  I. 

1  The  office  of  John  the  Baptist.  9  Jesus  is  baptized.  12. 
tempted,  U  lie  }yi-eacheth  :  16  calleth  Peter,  Andrew, 
James  and  John:  '2^  liealeth  one  that  had  a  devil,  29 
I'eter's  mother  in  law,  32  many  diseased  persons,  41 
and  cleanscth  the  leper. 

THE  beginning  of  the  gospel  of  Jesus  Christ;   »the 
yon  of  C4od; 
aMatt.  xiv.  33 ;  Luke  i.  35 ;  John  i.  34 ;  Heb.  i.  1-2. 

On  verses  1-8 :  see  on  Matt.  iii.  1-12 ; 
Luke  iii.  1-18. 

Mark,  writing  after  Matthew,  passed 
over  the  birth  of  Jesus  and  began  with 
John's  ministry.  This  was  the  beginning 
of  the  gospel,  the  introduction  of  the  new- 
dispensation  of  glad  tidings  relating  to 
Jesus  Christ,  the  anointed  Saviour,  as  fore- 
told by  the  prophets.  The  end  of  the  Old 
Testament  is  the  beginning  of  the  New. 
"  Now  the  Gospel  began  to  dawn,  and 
John  was  hke  the  morning-star,  or  the 
blushings  which  spring  from  the  windows 
of  the  East,  foretelling  the  approach  of  the 
Sun  of  Righteousness."  He  preached  re- 
pentance as  the  pi-eparation  to  receive  the 
Gospel,  and  faith  in  the  Messiah  as  the 
subject  of  it.  (Luke  xvi.  16.)  It  will  be 
observed  that  he  not  only  commences  in 
the  very  midst  of  the  Gospel  events,  but 
introduces  the  names  of  Jesus  and  of  John 
as  familiar  to  his  readers. 

The  name  ofJestis  is  so  often  added  to  the 
name  of  Christ  in  the  New  Testament 
not  only  that  Christ  might  be  thereby 
pointed  out  as  the  Saviour,  but  also  that 
Jesus  might  be  pointed  out  as  the  true 
Christ,  or  Messiah,  against  the  unbelief  of 
the  Jews.  Mark  styles  Christ  the  Son  of 
God,  as  Matthew  had  styled  Him  before 
"the  Son  of  David"  (Matt.  i.  1);  the  one 
fjets  forth  the  verity  of  His  human  nature, 
the  other  the  reality  of  His  Divine  na- 
ture, signifying  to  us,  that  the  true  and 


(  331  ) 


promised  Messiah  was  both  God  and  man, 
in  two  distinct  natures,  and  one  Person  for- 
ever. He  is  true  and  real  God,  as  well  as 
the  Father  and  the  Holy  Ghost,  not  a 
mere  man,  but  God  as  well  as  man.  It  is 
very  interesting  that  that  Gospel  which 
tells  us  how  deep  Jesus  sank  in  the  miry 
clay,  when  the  weight  and  pressure  of  our 
iniquities  was  upon  Him,  should  begin 
with  a  declaration  of  His  majesty  and 
glory,  that  we  might  never  lose  sight  of  the 
God  in  His  deepest  sorrows,  or  forget  that 
He  was  the  equal  of  the  Father,  when  He 
endured  the  cross  for  us  and  our  salvation. 

2.  As  it  is  written  in  the  prophets,  ibehold,  I  send  my 
messenger  before  thy  face,  wliicli  shall  prepare  thy  way 
before  thee.— bMal.  iii.  1 ;  Matt.  xi.  10 ;  Luke  vii.  2^. 

Every  Evangelist  has  his  proper  exor- 
dium. Matthew  and  John  begin  with 
Christ — Matthew  with  His  human  genera- 
tion, John  ^vhh  the  Divine  generation ; 
Mark  and  Luke  begin  with  John  the 
Baptist — Luke  with  his  nativity,  Mark 
with  his  preaching. 

As  it  is  ^vritien  in  the  prophets.  (jNIal.  iii. 
11,  and  Isa.  xl.)  Behold,  I  send  my 
messenger,  &c.  (See  on  Matt.  xi.  10.)  The 
quotation  here  is  exactly  in  the  words 
which  Matthew  uses,  and  except  the 
change  in  the  pronoun  my  for  thy,  is  literal 
from  the  Hebrew.  This  /  in  the  prophet 
is  spoken  by  Jehovah.  But  this  Jehovah 
is  the  Messiah.  So  that  we  have  here  a 
true  Jehovah-Jesus.  Prepare  thy  way,  &c. 
"When  a  man  of  rank  has  to  pass  through 
a  town  or  village,  a  messenger  is  de.spatch- 
ed  to  tell  the  jteople  to  prepare  the  way, 
and  to  await  his  orders.  Some  then  sweep 
the  road,  others  spread  garments,  others 
form  arches  and  fe.stoons  on  the  way. 
Note,  1.  The  dignity  and  authority  of  the 
ministers  of  Christ ;  they  are  His  messen- 


33f 


MARK 


gers,  sent  by  Him  to  deliver  His  mind  and 
will  unto  His  people.  2.  Their  work  and 
office — to  prepare  people  to  receive  Jesus 
Christ,  offered  to  them  in  the  Gospel. 

3.  cThe  voice  of  one  crying  in  the  wilderness,  Prepare 
ye  the  war  of  the  Lord,  make  his  paths  straight, 
clsa.  xl.'S ;  Matt.  iii.  3 ;  Lulie  iii.  4 ;  John  i.  15,  23. 

Voice.  A  preacher  should,  if  possible,  be 
nothing  but  a  voice,  which  should  be  always 
heard  and  never  seen.  Crying — preaching 
with  such  force  as  is  worthy  of  the  truth. 
In  the  idlderness.  (See  on  Matt.  iii.  3.) 
Repentance  is  jireached  in  the  wilderness 
because  it  is  difficult  to  hear  this  voice,  ex- 
cept in  retirement,  and  out  of  the  noise 
and  hurry  of  worldly  affairs.  Prepare  ye, 
&c.  (See  on  ver.se  4,  and  Matt.  iii.  3, 
Luke  iii.  4).  The  advent  of  the  Redeemer 
was  but  the  visible  appearance  of  the  Di- 
vine light,  with  which  the  radiant  cloud 
of  prophecy  had  long  been  ready  to  break 
forth.  (Is'a.  Ix.  1-3  ;  Luke  i.  76-8).  Not 
only  knowledge,  but  every  other  gift, 
which  we  call  the  gifts  of  fortune,  has 
power  to  i^uff  uj)  earth.  Afflictions  only 
level  these  mole  hills  of  pride,  plow 
the  heart,  and  make  it  fit  for  wisdom  to 
sow  her  seed,  and  for  grace  to  bring  forth 
her  increase. 

4  d  John  did  baptize  in  the  wilderness,  and  preach 
the  baptism  of  repentance,  for  the  remission  of  sins. 

•iJIatt.  iii.  1 ;  Luke  iii.  3;  John  iii.  23. 

The  wilderness.  A  region  was  thus 
called  if  it  was  thinly  inhabited  and  con- 
sisted of  pasturage  instead  of  tillage. 
The  wilderness  of  Judea  lay  between 
Jerusalem  and  the  Jordan,  and  along  the 
western  side  of  the  Dead  Sea.  Preach. 
Not  in  the  methodical  style  of  later  times. 
What  he  preached  is  infinitely  more  im- 
portant than  how  he  preached.  For  the 
remission,  i.  e.  the  remission  of  sin  being 
the  object  or  purpose  of  the  baptismal 
rite.  John's  preaching^  and  bajjtism  did 
not  of  itself  procure  the  remission  of  sin, 
which  could  be  effected  only  by  iho  death 
of  ChrLst.  It  however  prepared  the  way 
for  this  result.  Those  who  repented  and 
reformed  their  lives  under  his  ministry, 
received  the  pardon  of  their  sins,  although 
the  great  atoning  sacrifice  had  not  actu- 
ally been  offered. 

5  e  And  there  went  out  unto  him  all  the  land  of 
Judea,  and  they  of  Jerusalem,  and  were  all  baptized  of 
him  in  the  river  of  Jordan,  confessing  their  sins. 

•Matt.  iii.  5. 

All  the  land,  &c.    All  sorts  of  the  inhabi- 


tants. Confessing  their  sitis.  One  part  of 
repentance  is  to  bear  the  shame  and  con- 
fusion of  our  sins  in  confessing  them.  It 
is  not  grievous  to  any  to  show  this  shame 
and  confusion  before  men,  except  only 
those  who  have  none  at  all  for  their  sins 
before  God.     (See  on  Matt.  iii.  6,  6.) 

6.  And  John  was  'clothed  with  camel's  hair,  and  with 
a  girdle  of  a  skin  about  his  loins,  and  he  did  eat  elocust,^ 
and  wild  honey. 

fMatt.  iii.  4,  on  which  see  notes.  ELev.  xi.  22. 

John's  coat  was  wrought  of  the  long  and 
stiff  bristles  of  the  camel.  His  belt  was 
nothing  better  than  a  strap  of  untanned 
hide.  His  diet,  indicative  of  the  temper- 
ance and  austerity  of  his  life,  was  derived 
from  the  spontaneous  production  of  the 
desert — 

"  His  food  was  locusts,  and  what  there  did  spring, 
Wild  honey  that  from  virgin  hives  distilled." 

7.  And  preached,  saying,  i^There  cometh  one  mightier 
than  I  after  me,  the  latchet  of  whose  shoes  I  am  not 
worthy  to  stoop  down  and  unloose.  8.  'I  indeed  have 
baptized  vou  with  v.'ater :  but  he  shall  baptize  you 
kwith  the  Holy  Ghost. 

hMatt.  iii.  11,  and  Luke  iii.  16,  on  which  see  notes; 
John  i.  27;  Acts  xiii.  25.  'Acts  i.  5,  xi.  10,  xix.  4.  kisa. 
xliv.  3;  Joel  ii.  28 ;  Acts  ii.  4,  x.  45,  xi.  15, 16  ;  1  Cor.  xii. 
13. 

One  mightier  than  I,  &c.  John  was  great, 
but  what  was  he  to  the  Lord?  Loud 
was  that  "  voice,"  but  what  was  it  to  "  the 
"Word?"  Most  glorious  was  the  herald, 
but  what  to  the  King  ?  Glorious  was  he 
who  baptized  with  water,  but  what  to  Him 
toho  haptizeth  with  the  Holy  Ghost  and  with 
fire  f  (John  iii.  26-36.)  "  Above  all,"  says 
one,  "have  a  care  of  vain  and  proud 
thoughts  of  your  own  virtues.  For,  as 
soon  as  ever  people  live  different  from  the 
common  way  of  the  world  and  despise  its 
vanities,  the  devil  represents  to  their 
minds  the  height  of  their  own  perfections, 
and  he  is  content  they  should  excel  in 
good  works,  provided  he  can  make  them 
proud  of  them.  Therefore,  watch  over 
your  own  virtues  with  a  jealous  eye,  and 
reject  every  vain  thought  as  j'ou  would 
reject  the  most  wicked  imaginations,  and 
think  what  a  loss  it  would  be  to  you  to 
have  the  fruit  of  all  your  good  works  de- 
voured by  the  vanity  of  your  own  minds." 
(Ezek.  xviii.  24;  Luke  i.  51,  53,  xviii.  11, 
12;  2Cor.  xii.  7.) 

9.  U  lAnd  it  came  to  pass  in  those  days,  that  Jesus 
came  from  Nazareth  of  Galilee,  and  was  baptized  of 
John  in  Jordan.  10.  mAnd  straightway  coming  up  out 
of  thf  watfr.  lie  saw  the  heavens  openeK:!,  and  the  Spirit 
like  a  (liivo  (U>sc('iKling  upon  him  :  11.  And  there  came 
a  voice  from  heaven,  anj/inri,  nThou  art  my  beloved  Son, 

lain  whom  I  am  well  pleased. 

"  'Matt.  iii.  13:  Luke  iii.  21.  "Matt.  iii.  16;  John  i.  .32. 
nPs.  ii.  7;  Matt.  iii.  17;  chap.  ix.  7. 


CHAPTER   I 


333 


See  on  Matt.  iii.  13, 16 ;  Luke  iii.  21, 22. 

The  heavens  opened,  &c.  The  firmament 
seemed  to  be  disparted,  so  as  to  reveal  a 
visible  communication  between  heaven 
and  earth.  He  saw.  This  evidently  refers 
to  Jesus,  althousrh  John  also  witnessed  the 
descent  of  the  spirit.  (John  i.  32.)  •  Like 
a  dove.  A  fit  emblem  of  the  pure  and 
peaceful  Spirit,  whose  influcaces  rested  so 
al)undantly  on  Jesus,  and  which  were  to  be 
so  conspicuously  manifested  in  the  Mes- 
siah's dispensation.  (Seelsa.lxi.  1-3.)  This 
dove-like  manifestation  of  the  Holy  Spirit 
may  well  suggest  to  us  t)  .e  inquiry,  wheth- 
er we  possess  the  pure  and  peaceful  tem- 
per of  mind,  which  the  Gospel  enjoins  and 
the  Holy  Spirit  produces. 

Thou  art  my  beloved  Son,  &c.  •  (See  on 
Matt.  iii.  17.)  "  The  Father  cannot  look 
upon  His  well-beloved  Son,  but  graciously 
and  pleasingly.  God  looks  on  us  out  of 
Christ,  sees  us  rebels,  and  fit  to  be  con- 
demned ;  Ave  look  on  God  as  being  just 
and  powerful  to  punish  us;  but  when 
Christ  is  between,  God  looks  on  us  in 
Him  as  justified,  and  we  look  on  God  in 
Him  as  pacified,  and  see  the  smiles  of 
His  favorable  countenance.  (Ps.  Ixxxiv. 
9 ;  John  xiv.  6  ;  Eph.  i.  3,  &c.)" 

12.  "And  immediately  the  Spirit  driveth  him  into  the 
wilderness.  13.  And  he  was  there  in  the  wilderness 
forty  days  tempted  of  Satan,  and  wius  with  the  wild 
beasts,  pand  the  angels  ministered  unto  him. 

"Matt.  iv.  1 ;  Luke  iv.  1.    pMatt.  iv.  11. 

Immediately — after  His  baptism.  Driveth 
him,  i.  e.,  hurried  Him  on  with  a  strong 
impulse.  The  Spirit  impelled  him  to  go 
Avhere  inclination  would  not  have  induced 
Him.  (See  on  Matt.  iv.  1-11 ;  Luke  iv.  1-13.) 
And  ivas  with  the  wild  beasts.  "  This  notice 
is  certainly  not  introduced,"  says  Trench, 
"  as  many  interpreters  would  have  us  to 
believe,  merely  to  enhance  the  waste,  deso- 
lation and  savage  solitude  of  that  scene, 
1)ut  at  once  throws  us  back,  as  it  was  in- 
tended to  throw  us  back,  on  the  Paradisia- 
cal state,  W'hich,  in  the  second  Adam,  had 
bloomed  anew.  He  'was  with  the  wild 
beasts' — which  owned  Him  for  their  right- 
ful Lord — He  was  with  them,  as  Adam  had 
been  before  he  sinned.  In  Him,  the  sec- 
ond Adam,  the  ideal  man  of  the  eighth 
Psalm,  the  Adamic  prerogatives,  lost  and 
suspended  so  long  after  the  deluge,  only 
partially  recovered  (Gen.  ix.  2) — fully  re- 
appeared (comp.  Gen.  i.  26,  28,  with  Ps. 


viii.)  This  was  one  of  the  tokens  He  gave 
of  the  intimate  connection  between  the 
restoration  of  man,  and  the  restoration  of 
the  outward  world."  (See  INIatt.  xix.  28  ; 
Mark  xvi.  18 ;  Luke  x.  19 ;  Acts  xxviii.  5.) 

14  ^  1  Now  after  that  .John  wa.s  put  in  prison,  Jesus 
came  into  Galilee,  mrcaoliing  the  gospel  of  the  king- 
dom of  God,  ir>.  And  saying,  »The  time  is  fulfilled,  and 
'the  kingdom  of  God  is  at  hand :  repent  ye,  and  believe 
the  gospel. 

<iMatt.  iv.  12.  rMatt.  iv.  23.  sDan.  ix.  25;  Gal.  iv.  4; 
Eph.  i.  10.    «Matt.  iii.  2,  iv.  17. 

See  on  Matt.  iv.  12,  23,  iii.  2,  iv.  17. 

Put  in  prison,  &c.  Mark  writes  as  of  a 
fact  known  to  the  reader,  either  from 
Matthew  or  some  other  source.  We  are 
not  to  understand  from  this  verse  that 
Jesus  began  his  ministry  when  John  had 
finished  his,  for  it  is  evident  that  the 
Saviour  had  preached,  and  baptized  by 
the  hands  of  L[is  disciples  for  a  consid- 
erable time  before  John  was  imprisoned. 

The  time  is  fulfilled,  i.  e.,  the  time  ap- 
pointed for  sending  the  Messiah,  and  par- 
ticularly the  time  specified  by  Daniel, 
chap.  ix.  24-27.  In  regard  to  the  preach- 
ing of  the  Son  of  God,  note,  1.  That 
everything  that  is  done  is  according  to  a 
plan  "^aid  by  the  Divine  wisdom,  and 
never  performed  till  the  appointed  time 
was  filled  up.  (Gal.  iv.  4).  2.  That  the 
kingdom  and  reign  of  sin  are  to  be  de- 
stroyed, and  the  kingdom  of  grace  and 
heaven  established  in  their  i^lace.  3.  That 
the  kingdom  of  God  and  His  reign  by 
grace  begins  with  repentance  for  pi.st 
sins,  confiding  in  the  joyful  intelligence  of 
the  Gospel,  and  the  reception  of  the  in- 
structions connected  with  it.  Faith  is 
inseparably  joined  to  true  repentance. 
4.  That  this  reign  of  grace  is  at  hand,  and 
that  nothing  but  an  obstinate  perseverance 
in  sin  and  impenitence  can  'keep  any  soul 
out  of  it,  and  that  now  is  the  accepted 
time  to  enter  in.  It  Avill  be  observed  that 
our  Lord  commences  His  preaching  with 
the  same  words  which  the  forerunner  had 
already  used.  (Matt.  iii.  2).  By  his  pro- 
phetic otfice  He  prepares  Himself  the  way 
to  His  mediatorial  and  kingh^  office. 

16.  "Now  as  he  walked  by  the  sea  of  Galilee,  he  saw 
Simon  and  Andrew  his  brother  casting  a  net  into 
the  sea:  for  they  were  fishers.  17.  And  Jesus  said 
unto  them.  Come  ye  after  me,  and  I  will  make  you  to 
become  fishers  of  men.  18.  And  straightway  they  for- 
sook their  nets,  and  lollowed  him.  19.  lAnd  when  he 
had  gone  a  little  farther  thence,  he  saw  James  the  fan 
of  Zebedee,  and  John  his  brother,  who  also  were  in  the 
ship  mending  their  nets.  2(l.  And  straightway  he 
called  them :  and  they  left  their  father  Zebedee  in 
the  ship  with  the  hired  servants,  and  went  after  him. 


334 


MARK, 


"Matt.  iv.  IS,  Luke  v.  4. 
jMatt.  iv.  21. 


»Matt.  xix.  27;  Luke  v.  11. 


See  on  Matt.  iv.  18-22. 
He  saio  Simon  and  Andreio,   &c.     The 
actual    constant   consideration    of   God's 
presence  would  be  the  readiest  way  in  the 
world  to  make  sin  to  cease  from  among 
the  children  of  men,  and  for  men  to  ap- 
proach the  blessed  state  of  the  saints  in 
heaven,  who  cannot  sin ;  for  they  always 
walk  in  the  presence  and  "behold  the 
foce  of  God."     (Gen.  xvi.  13 ;  Ps.  xvi.  9, 
ciii.  20  ;  John  i.  48.)     A  net.    The  original 
word  signifies  a  double  net  of  considerable 
size.     Casting  a  net  into  the  sea,  &c.    These 
fishermen,    though    previously    enrolled 
among  the  disciples  of  Jesus,  had  not,  on 
that  account,  forsaken  their  honest  call- 
ings, as  if  discipleship  and  daily  work 
were  incongruous.    Saul  was  seeking  his 
father's    asses,   and    David    keeping    his 
father's  sheep,  when  called  to  the  king- 
dom.   The  shepherds  were  feeding  their 
flocks  when  they  had  their  glorious  revela- 
tion.    Matthew  was  called  from  the  receipt 
of  custom  ;  Amos  from  among  the  herds- 
men   of   Tekoah;    Moses    from    keei^ing 
Jethro's    sheep,    and    Gideon    from    the 
threshing-floor.    What  does  all  this  tell 
us,  but  that  Christ  honors  and  consecrates 
daily  industry.     (Gen.  ii.  15,  iii.  19 ;  Acts 
ix.  43,  xvi.  14,  15 ;  1  Cor.  vii.  21 ;  1  Thes. 
iv.  11.) 

Come  ye  after  me,  &c.  Jesus  gradually 
prepares  His  people  for  service  and  trial. 
As  in  mental  training,  so  in  spiritual,  there 
is  an  education— a  gradual  progressive 
discipline ;  "  first  the  blade,  then  the  ear, 
then  the  full  corn  in  the  ear."  These 
fishermen  may  have  received  the  first 
hallowed  impressions  from  casual  meet- 
ings with  the  young  Nazareth  Pilgrim  in 
their  journeys  to  the  city  of  solemnities, 
or  the  earliest  seed  of  the  kingdom  might 
have  been  more  recently  planted  by  the 
teachings  of  the  Baptist.  This  had  been 
still  further  nurtured  by  a  solemn  personal 
interview  with  their  Lord.  Months  had 
elapsed  to  allow  all  these  to  take  root. 
They  had  been  left  to  themselves  during 
this  intervening  period  to  a  secret  work 
of  faith  and  prayer.  And  now,  when  love 
has  been  deepeiied  and  faith  strengthened 
He  demands  loftier  services,  imposes 
heavier  responsibilities. 


Fishers  of  men.    The  Lord  clothes  His 
promise  in  the  language  of  that  art  which 
was  famiUar  to  these  men.     The  fisher- 
man is  to  catch  men,  as  David,  the  shep- 
herd, taken  from  amid  the  sheepfolds,  is  to 
feed  them.    What  tremendous  responsibil- 
ities and  results  does  this  title  involve ! 
Death  and  life  are  confided  to  ministers  of 
the  Gospel.    Their  aim  is  here  represented 
to  be,  not  a  mere  external  varnishing  over 
with  new  habits,  new  tastes,  new  virtues,  ■ 
but  to  efiect  a  change  of  being.    The  faith- 
ful preaching  of  the  Gospel  ought  to  have 
for  its  object  a  bringing  up  and  out  from 
the  deep,  dead  sea  of  nature,  elevating  to 
a  new  heaven-born  atmosphere.  As  Christ 
in    promising    to    make    these    disciples 
"  fishers  of  men,"  addressed  them  in  such 
a  way  as  was  most  likely  to  work  upon 
them,  so  were  the  astronomers  addressed, 
to  whom  was  given  a  star  to  guide  them 
to  the  Saviour's  birth-place  (Matt,  ii.),  and 
those  who   followed  Jesus  for  meat,  to 
whom  He  preached  of  spiritual  food,  and 
the   Samaritan   woman    at    the    well,   to 
whom  He  preached  of  the  water  of  life. 
(John  iv.)     Heaven,  likewise,  is  so  repre- 
sented as,  if  possible,  to  "  gain  "  all.    To 
the  cheerful  man  it  is  represented  as  all 
joy,  to  the  ambitious  man,  as  all  glory,  to 
the  merchant  it  is  a  pearl,  and  to  the  hus- 
bandman, a  rich  field. 

^lending  theirncis.  This  is  explained  by 
reference  to  Luke  v.  6.  And  they  left  their 
father  Zebedee  in  the  ship,  &c.  It  is  a  solemn 
lesson  of  self-denial  we  are  here  taught  at 
the  feet  of  Galilean  fishermen.  It  was,  it 
must  have  been,  for  them  a  trying  hour. 
At  a  moment's  warning  their  worldly  all 
was  to  be  left  to  attach  themselves  to  the 
person  and  fortune  of  the  rejxited  son  of 
a  carpenter,  who  was  often  unable  to  tell 
of  so  secure  a  shelter  as  had  the  fox  of 
the  mountain  or  the  bird  of  the  forest. 
Yet  they  straightway,  without  deliberating, 
without  conferring  with  flesh  and  blood, 
without  reasoning  on  maxims  of  expedi- 
ency, willingly  surrendered  their  all,  and 
cast  in  their  lot  with  the  despised  and  re- 
jected One!  What  an  example  of  prompt 
and  unreserved  obedience !  The  mention 
of  the  hired  servants  shows  that  Christ  in 
calling  these  men,  and  they  in  obeying 
the  call,  did  not  leave  their  father  desti- 


CHAPTER   I. 


335 


tute  of  assistance  to  carry  on  his  business. 
*,vii.  10-12;  Eph.  vi.2,  3). 

21.  T  'And  they  went  into  Capernaum,  and  straight- 
way on  the  Sabbath  day  lie  enti-nd into  the  synagogue, 
and  taught.  '22.  "And  they  were  lustoiiislird  ;it  his 
doctrine  :  lor  he  tauglit  them  a.s  oiietliat  IkhI  autliority, 
ami  not  a-s  tiie  scribes.  2^.  I'And  tlicie  \v;ls  in  tlieir 
svaairogue  a  man  witli  an  unclean  .spirit,  and  lie  cried 
out.  24.  Sayinu,  Let  v^  alone;  'What  liave  we  to  do 
with  thee,  tliou  Jesu.s  of  Nazareth  ?  art  thou  come  to 
destroy  us?  I  know  thee  who  thou  art.  the  Jloly  One 
ofGod.  25.  And  Jesus  "irebuked  him,  .saying.  Hold  thy 
peace,  and  come  out  of  him.  20.  And  when  tlie  un- 
clean spirit  <-had  torn  him,  and  cried  witli  a  loud  voice, 
he  came  out  of  him.  27.  Anil  tliey  were  all  amazed, 
insomuch  that  they  (inestioiuMl  among  themselves, 
saying,  What  thiiig  is  this?  what  new  doctrine  ix  this  ? 
for  with  authorit.v  commandeth  he  even  the  unclean 
spirits,  and  theydo  obey  him  2S.  And  immediately 
his  fame  spread  abroad  tliroughout  all  the  region  round 
about  Galdee. 

'Matt.  iv.  13;  Luke  iv.  31,  on  which  see  notes.  »Matt. 
vil.  28.  bLuke  iv.  33.  cMatt.  viii.  29.  'lVerse34.  cChap. 
ix.  20. 

An  unclean  spirit.  It  was  befitting,  since 
death  first  entered  into  the  world  through 
the  devil's  envy,  that  the  healing  medicine 
of  salvation  should  first  operate  against 
him.  (xvi.  17  ;  Gen.  iii.  15.)  To  destroy  tis. 
Our  Lord  had  not  uttered  a  word  respect- 
ing judgment  or  puiiLshment.  But  guilt 
accuses  and  condemns  itself.  Fear  of  de- 
struction is  the  spontaneous  oflspring  of 
sin,  and,  whether  the  Lord  reproaches  or 
keeps  silence,  "  there  is  no  peace  unto  the 
wicked."  (Compare  the  case  of  Herod :  vi. 
14,  16 ;  Gen.  iv.  23 ;  Matt.  xiv.  1,  2 ;  Acts 
xxiv.  25.)  Rebuked  him.  Jesus  silenced  the 
devils,  even  when  they  spake  the  truth, 
lest  He  should  seem  to  approve  of  wit- 
nesses, who  were  liars  by  nature.  (John 
viii.  44 ;  Rom.  xiv.  16 ;  Eph.  v.  15.) 

Had  torn  him,  &c.  Though  obliged  to 
obey  the  Lord  of  all,  with  what  reluctance 
the  unclean  sj^irit  quitted  his  victim !  He 
made  him  feel  his  malice  before  he  left 
him.  It  is  to  the  malice  of  such  devils 
that  the  wicked  are  to  be  forever  given  up. 
If  we  "  are  taken  captive  by  the  devil  at 
his  will,"  Jesus  can  command  the  devil  to 
let  us  go,  and  He  uill  do  so,  if  we  implore 
His  help.  But  the  devil  will  not  let  go  his 
captives  unless  he  is  compelled ;  he  dili- 
gently watches  over  them  lest  they  should 
believe  and  be  saved — accompanies  them 
to  church  and  follows  them  home. 

29.  fAnd  forthwith,  when  they  were  come  out  of  the 
synagogue,  they  entered  into  the  house  of  Simon  and 
Andrew,  with  James  and  John.  30.  But  Simon's  ^wife's 
mother  lay  sick  of  a  fever,  and  anon  I'they  tell  him  of 
her.  31.  And  he  came  and  took  her  by  the  hand,  and 
lifted  her  up,  and  immediately  the  fever  left  her,  and 
she  ministered  unto  them. 

f Matt.  viii.  14 ;  Luke  iv.  38.  si  Cor.  ix.  5.  b James  v. 
14, 15. 

Forthwith — Jesus  avoided  the  din  of  a 
orowd.      Simon James    and  John. 


This  occasion  is  peculiarly  interesting  as 
being  the  first  on  which  the  sacred  trium- 
virate of  Peter  and  James  and  John  were 
selected  from  among  the  rest,  to  be  a  three- 
fold cord  of  testimony  to  certain  events  in 
their  Lord's  life — Andrew  being  jjresent  on 
this  occasion,  as  the  occurrence  took  place 
in  his  own  house.  Fever.  A  disease  con- 
sisting in  a  fermentation  of  the  blood,  ac- 
companied with  a  quick  pulse.  Took  her 
by  the  hand,  &c.  The  miracle  here  record- 
ed did  not,  as  in  some  other  cases,  consist 
in  the  cure  of  an  incurable  disorder,  but 
in  the  mode  of  cure,  instantly,  and  by  a 
touch  (See  Matt.  viii.  15.) 

The  fever  left  her,  &c.  This  was  the  doing 
of  one  that  is  Almighty.  There  is  no  es- 
cape from  the  conclusion.  This  was  "  the 
finger  of  God."  (Exod.  viii.  19.)  Our  great 
High  Priest  is  very  gracious.  He  can  be 
"  touched  with  the  feeling  of  our  infirmi- 
ties." No  heart  can  feel  for  us  so  much 
as  the  heart  of  Christ.  'It  was  a  fine  say- 
ing of  an  old  saint,  "My  faith  can  sleep 
sound  on  no  other  pillow  than  Christ's 
omnipotence."  He  can  give  power  to  the 
weak.  He  can  "  increase  strength  to  them 
that  have  no  might."  Let  us  trust  Him, 
and  not  be  afraid.  The  world  is  full  of 
snares.  Our  hearts  are  weak.  But  with 
Jesus  nothing  is  impossible. 

See  on  Matt.  viii.  14-15  ;  Luke  v.  38-9. 

32.  H  >And  at  even,  when  the  sun  did  set,  they  brought 
unto  him  all  that  were  diseased,  and  them  that  were 
possessed  with  devils.  33.  And  all  the  city  wa.s  gather- 
ed together  at  the  door.  34.  And  he  healed  many  that 
were  sick  of  divers  diseases,  and  cast  out  many  devils, 
and  Jsufl'ered  not  the  devils  to  speak,  because  they  knew 

iMatt.  viii.  16;  Luke  iv.  40.  JChap.  iiL  12;  Luke  iv.  41. 
See  Acts  xvi.  17, 18. 

See  on  Matt.  viii.  16, 17  ;  Luke  v.  40,  41. 

When  the  sun  did  set.  When  the  Sabbath 
was  ended,  for  the  Jewish  Sabbath  began 
on  Friday  evening,  and  ended  on  Saturday 
evening.  And  all  the  city,  &c.  A  very 
common  hyperbole,  meaning  that  a  great 
many  of  the  people  of  the  city  were  thus 
assembled.  At  the  door,  of  Peter's  house. 
Suffered  not  the  dnnls  to  sj)eak,  &c.  Jesus 
made  no  concealment,  so  far  as  His  own 
testimony  was  concerned,  of  His  being  the 
Messiah,  but  He  might  have  had  very  wise 
objections  to  being  publicly  called  the  Mes- 
siah by  certain  sorts  of  persons,  and  at  cer- 
tain times.  Had  no  caution  been  exer- 
cised. His  appearing  as  the  Messiah  might 
have  been  greatly  abused. 


336 


MARK. 


The  healing  of  this  multitude  was  a  pain- 
ful and  laborious  service.  Could  Jesus  be- 
hold, unmoved,  the  diseased  creatures  that 
were  brought  to  Ilim  ?  Could  He  hear  the 
ravings  of  those  possessed  with  devils,  and 
the  cries  of  those  in  pain,  without  anguish 
of  spirit?  Impossible;  for  His  heart  was  full 
of  compassion.  Some  persons  turn  away 
from  the  view  of  misery,  because  it  gives 
them  uneasiness,  but  such  conduct  is  sel- 
fish. Our  blessed  Saviour  felt  far  more  at 
the  sight  of  suffering  than  we  can  feel,  yet 
he  Avas  willing  to  bear  the  pangs  of  sym- 
pathy.    (See  Isa,  Ivi.  3;  Matt.  viii.  17.) 

35.  IF  And  kill  the  morning,  rising  up  a  great  while  be- 
fore clay,  he  went  out,  and  departed  into  a  solitary 
place,  and  there  prayed.  3().  And  Simon  and  they  that 
were  with  )iim  loUowed  after  him.  37.  And  "when 
they  had  found  him,  they  said  unto  him.  All  7iicn  seek 
for  thee.  3S.  And  he  said  unto  them,  'Let  us  go  into  the 
next  towns,  tliat  I  may  preach  there  also:  forn>there- 
fore  came  I  forth.  39.  "And  he  preached  in  their  syna- 
gogues throughout  all  Galilee,  and  ca.st  out  devils. 

kLuke  iv.  42.  'Luke  iv.  43.  ^isa.  Ixi.  1.  John  xvi. 
28,  xvii.  4.    "Matt.  iv.  23 ;  Luke  iv.  44. 

See  on  Luke  iv.  42-44. 

In  the  morning,  &c.  The  original  means, 
not  literally  a  great  while  before  day,  but 
very  early,  or  while  there  was  yet  much 
appearance  of  night.  Departedinto a  solitary 
place,  &c.  He  would  there  be  less  liable  to 
interruption.  We  have  here  the  example 
of  our  Lord  to  make  prayer  the  first  duty 
of  the  day,  and  to  secure  a  place  of  as 
much  privacy  as  possible,  in  order  that 
freedom  and  fervor  of  devotion  may  not 
be  checked  through  fear  of  being  over- 
heard or  interrupted. 

Ayid  there  prayed.  We  cannot  hesitate 
to  believe  that  this  retiring  of  Christ  to  a 
solitary  place  for  the  purpose  of  praying 
was  in  accordance  with  a  real  want  of  His 
nature,  since  the  Lord  did  nothing  for 
mere  appearance  sake.  On  the  contrary, 
according  to  the  Scriptures,  Jesus  was 
made  like  unto  His  brethren  in  all  things, 
sin  alone  excepted  (Heb.  ii.  17),  and  to 
contemplate  Him  in  His  true  humanity  is 
a  never-failing  fountain  of  consolation, 
and  enables  us  to  set  Him  before  us  as  our 
pattern.  If  we  view  Jesus  in  His  human 
development.  His  prayers,  which,  though 
He  prayed  always,  as  He  commands  us 
(Luke  xviii.  1),  nevertheless  had  their 
culminating  points  in  certain  hours  of 
sacred  devotion — were  even  to  Him  the 
times  of  heavenly  refreshing  and  strength- 
ening from  above,  amid  the  constant  as- 


saults of  the  powers  of  darkness  from 
without.  They  were  at  the  same  time  the 
hours  ■'yhich  he  especially  devoted  to  the 
deepest  meditations  on  the  Father's  coun- 
sel concerning  Him  and  the  purposes  of 
Divine  mercy,  to  consecrate  Himself  to 
the  accomplishment  of  His  work. 

Followed  after  him.  The  Saviour's  re- 
tirement was  interrupted  by  His  disciples, 
who  said,  "  All  men  seek  for  thee."  Was 
this  addressed  to  Him  who  was  desj^ised 
and  rejected  of  men?  But  how  few  of 
those  who  sought  Him  truly  loved  Him. 
Thus  it  is  now.  Multitudes  will  flock  to 
hear  an  earnest,  interesting  preacher,  but 
only  a  few  .receive  into  their  hearts  the 
blessed  Gospel  he  proclaims.  Let  us  go 
into  the  next  towns,  &c.  The  Greek  word 
here  rendered  toicns,  designates  places 
larger  than  villages,  but  unwalled,  and 
less  than  ordinary  cities.  That  I  may 
j)reach  there  also.  This  was  part  of  His 
office  for  which  he  came  into  the  world, 
to  proclaim  the  mercy  of  God,  and  direct 
men  in  the  way  of  everlasting  life.  For 
thenfore  came  I  forth,  that  is,  came  forth 
from  God,  or  was  sent  by  God.  (See  Luke 
iv.  43 ;  John  xi.  14,  xvi.  27-30.)  Jesus 
ever  remembered  the  purpose  for  which 
He  came  into  the  world ;  not  His  own 
pleasure,  but  the  glory  of  God  in  tlie  sal- 
vation of  sinners.  How  many  jjersons, 
alas,  live  as  if  they  were  born  to  live  in 
pleasure  or  amusement,  and  then  to  die 
like  the  beasts.  A  young  lady  was  once 
converted  by  meditating  on  the  first  an- 
swer in  the  Assembly's  catechism.  The 
first  question  is,  "  What  is  the  chief  end 
of  man?"  The  answ'er,  "  To  glorify  God, 
and  enjoy  Him  forever."  She  felt  that 
she  was  not  fulfilling  this  end  while 
spending  her  time  in  vain  and  worldly 
pleasures.  By  the  grace  of  God  she 
gave  them  up,  and  became  an  emi- 
nent Christian.  Throughout  all  Galilee. 
Notice  (I),  how  the  succession  of  events 
marks  the  development  of  Christ's  work  : 
1 .  The  synagogue  at  home.  2.  The  house 
of  Peter,  as  the  hearth  of  the  new  com- 
munity of  the  disciples  at  its  outset.  3. 
The  whole  town  of  Capernaum.  4.  The 
entire  land  of  Galilee.  (II)  The  progres- 
sion of  the  influence  of  our  Lord's  preach- 
ing.    1.  His  fame  goes  out  through  all 


CHAPTER   I. 


337 


Galilee.  2.  The  whole  town  of  Caper- 
naum presses  for  help  and  healing  at  His 
door,  yea,  into  His  doors.  3.  All  seek 
Him  after  He  had  withdrawn.  4.  Even 
in  the  wilderness  they  come  to  Him  from 
all  parts. 

40.  1]  oAnd  there  came  a  leper  to  him,  besppoliing  him, 
and  knet'liiiK  down  to  hiii),  and  saying  unto  liini.  If 
thou  wilt,  thou  canst  nial«>  me  clean.  41.  And  Jesus, 
moved  with  pctmipa.ssion,  put  forth  /iw  hand,  and 
touclied  him,  and  saitli  unto  liim,  I  will,  be  thou  clean. 
42.  And  as  soon  a-s  he  had  spoken,  qimmediately  the 
leprosy  departed  I'rom  him,  and  he  wa.s  clean.sed.  43. 
And  lie  straitly  charged  him,  and  forthwith  sent  him 
away;  44.  .r>.na  f^aith  unto  liini,  !See  tliou  say  nothing 
to  any  man  :  but  go  tliy  way,  sliow  thyself  to  the  priest, 
and  ofl'er  Ibr  thy  cleansing  those  tilings 'which  Moses 
commanded,  for  a  testimony  unto  them. 

oJIatt.  viii.  2;  Luke  v.  12.  I'Heb.  ii.  17,  iv.  1-5.  fPa. 
xxxiii.  9 :  Matt.  xv.  28.    'Lev.  xiv.  3,  iv.  10 ;  Luke  v.  14. 

A  leper.  The  Jews  considered  leprosy  as 
a  punishment  from  God ;  and  Moses  gives 
particular  direction.?  concerning  the  treat- 
ment of  lepers.  (See  Lev.  xiii.  45).  The 
Eei:  T.  C.  Ewald,  in  his  "  Missionary 
Labors  in  Jerusalem"  says,  "Beyond  the 
walls  of  the  Armenian  convent,  near  the 
Zion  gate,  is  the  wretched  village  of 
the  miserable  lepers.  This  unfortunate 
and  pitiable  race  consists  of  about  one 
hundred.  They  are  compelled  to  live 
separate  from  all,  intermarry  "lepers," 
and  are  thus  allowed  to  propagate  their 
miseries  from  one  generation  to  another. 
The  malady  appears  generally  when  they 
are  abcwit  twelve  or  fourteen  years  old, 
and  increases  evei*y  year  till  they  lose 
literally  one  limb  after  the  other ;  as  they 
grow  older  their  sight  fails,  then  throat 
and  luno;s  become  infected,  till  death  ends 
their  protracted  sufferings.  They  live 
upon  charity,  which  they  receive  from  the 
pilgrims  and  others."  Kneeling  down  to 
Mm.  Mark  alone  describes  this  attitude 
of  the  leper.  If  thou  uilt,  &c.  His  speecn 
is  a  very  touching  one.  It  implies  a  prayer, 
yet,  in  reality,  nothing  is  asked.  It  is 
rather  a  profession  of  strong  faith,  and  an 
humble  "  Tliy  will  be  done." 

Jesus,  moved  vAth  compassion,  &c.  Our 
Evangelist  is  very  assiduous  in  observing 
the  holy  movement  of  feelings,  and  hence 
even  the  gestures  of  Jesus.  Whoever 
will  carefully  attend  to  this  in  reading  his 
Gospel,  will  derive  from  it  no  little  de- 
light. Putforthhishand,&c.  The  Saviour's 
working  by  means  in  healing  diseases  was 
His  most  ordinary  way,  and  is  most 
adapted  to  the  weakness  of  our  faith  and 
the  dimness  of  our  understanding.    Yet  It 

22 


is  as  easy  for  Him  to  work  without  mean?-, 
and  even  against  means,  as  with  them. 
We  ought  never  so  to  depend  upon  His 
will  and  power  hidden,  as  to  neglect  His 
declared  pleasure.  He  that  neglects  what 
he  finds  commanded,  has  little  reason  to 
expect  what  he  finds  not  promised.  Upon 
means  it  is  fit  we  should  depend,  without 
means  we  may  hope,  against  means  we 
should  not  despair.  (John  ix.  3'J;  Acts 
xii.  8,  xxvii.  31). 

/  iv%U,  &c.  Here  Christ  asserted  that 
diseases  are  subject  to  His  will.  His  power, 
of  course,  must  be  Divine.  The  leper  ac- 
knowledged this,  and  Christ  here  claims 
that  His  will  and  command  are  all  that  is 
needed  to  make  the  incurable  leper  clean. 
And  so  the  result  showed.  How  readily 
does  Christ  grant  every  humble  request. 
This  is  symbolical  of  His  power  over  sin, 
and  of  His  readiness  to  deliver  from  its 
curse.  He  uxts  cleansed,  by  his  being  brought 
into  contact  with  Him  who  was  absolute 
purity.  He  straitly,  i.  e.,  forthwith,  charged 
him,  &c.  This  was  done  lest  Jesus  should 
seem  to  ignore  the  law.  The  man,  when 
healed,  Avas  ready  to  remain  with  Christ, 
and  away  from  his  relatives.  Adversity 
tends  to  transfer  our  affections  from  natu- 
ral objects  to  the  Saviour.  For  n  testimony 
unto  them — a  palpable  witness  that  the 
Great  Healer  had  indeed  come,  and  that 
"  God  had  visited  His  people."  (See  on 
verse  45).  How  loathsome  and  inveterate 
soever  the  leprosy  of  our  sins  may  be,  let 
us  not  be  ashamed  to  go  to  Christ. 

See  on  Matt.  viii.  1-4 ;  Luke  v.  12-14. 

4.5.  'But  he  went  out,  and  began  to  publish  it  much, 
and  to  blaze  abroad  the  matter,  insomuch  that  Jesus 
could  no  more  openly  enter  into  the  city,  but  was  with- 
out in  desert  places :  «and  they  came  to  him  from  every 
quarter.— "Luke  v.  15.    'Chap.  ii.  13. 

See  on  Luke  v.  15. 

He  went  out,  &c.  He  was  so  full  of  his 
blessedness  that  he  could  not  keep  it  a 
secret.  Other  persons  whom  our  Saviour 
had  in  like  manner  cured,  and  commanded 
to  keep  silence,  seem  to  have  found  it,  in 
like  manner,  impossible  to  retain  them- 
selves. (See  on  Matt.  ix.  30,  31.)  Insomuch 
that  Jesus,  &c.  Here  we  see  one  reason 
why  our  Lord  may  have  enjoined  silence 
on  the  leper,  for  it  appears  that,  in  conse- 
quence of  his  disobedience,  the  Son  of 
Man  could  no  longer  appear  openly  in  the 
city.     Doubtless,  He  wished    that   men 


338 


MARK 


should  come  to  Him  rather  as  an  act  of 
individual  faith,  than  troop  to  Him  in 
crowds,  as  to  a  physician  with  the  reputa- 
tion of  more  than  human  skill,  whose  very 
touch  was  health,  and  who  had  never 
been  known  to  lay  hands  on  any  one  in 
vain.  "  Our  Lord's  injunction,"  says  one, 
"  does,  indeed,  for  the  time  appear  to  have 
been  spoken  in  vain,  yet  His  word  shall 


not  return  to  Him  void,  but  perform  its 
purpose  (Isa.  iv.  11),  and  if  in  nothing- 
else,  yet  in  this,  that  even  to  this  day  it 
remains  a  witness  to  us,  teaching  us  to 
avoid  all  vain-glory  in  acts  of  charity, 
although  indeed  it  may  be  true  that  glory 
and  honor  will  ever  pursue  those  who 
flee  from  them,  and  flee  from  those  who 
anxiously  pursue  them," 


1.  How  is  this  Gospel  introduced  ?  2.  What  is  said  of  "  the  voice  ?  "  3.  Where  did  John  baptize  ?  4.  What 
did  he  preach  ?  5.  What  was  the  effect  of  his  preaching  ?  G.  What  did  he  say  of  Jesus  ?  7.  Explain  the  tempta- 
tion of  our  Saviour.  8.  What  is  said  of  Simon  and  Andrew?  9.  What  of  James  and  John?  10.  What  did  Christ 
do  in  Capernaum  ?  11.  State  the  particulars  of  the  cure  of  Simon's  wife's  mother.  12.  What  other  miracle 
followed  this  ? 


CHAPTER  II. 

1  (yirht  healeth  nnr  xirK-  nf  thr  pnlx<i.  14  calif th  Mnftliew 
from  the  rectipl  (if  ruxditn,  lo  intith  >rith  publicans  and 
sbmers,  IH  fxntxrt/i  his  dixrijilcs  /<ir  nut  fasfinfi,  23 
and  foi-pluckiny  the  tars  of  cum  on  the  sabbath  day. 

AND  again  »he  entered  into  Capernaum  after  some 
days :  and  it  was  noLsod  that  he  was  in  the  house. 
2.  And  straightway  many  were  gathered  together,  inso- 
much that  tliere  was  no  room  to  receive  them,  no,  not 
so  much  as  about  the  door,  and  he  preached  the  word 
unto  them.— "Matt.  jx.  1 ;  Luke  v.  18. 

Again  he  entered  into  Capernaum — after 
leaving  Capernaum,  as  mentioned  in  the 
last  chapter,  on  account  of  the  crowds.  It 
teas  noised.  Although  He  came  in  a  private 
and  unostentatious  manner,  such  was  the 
general  interest  excited  by  His  miracles 
and  teaching,  that  His  coming  was  soon 
known  throughout  the  city.  In  the  house. 
This  means  the  house  which  Jesus  occu- 
pied with  His  mother  and  His  brethren, 
after  His  settlement  there.  (Chap.  iii.  31.) 
His  adopted  sisters  jirobably  remained,  as 
married,  in  Nazareth  (see  chap.  vi.  3), 
when  the  fomily  of  Joseph  passed  over 
with  Him  to  Capernaum. 

Arid  straightway.  This  is  a  favorite  ex- 
pression of  Mark,  the  original  Greek 
adverb  occurring  in  the  first  chapter  no 
less  than  ten  times.  Insomuvh  that  there 
tvas  no  room,  tt'C.  The  sense  of  the  passage 
is,  "  So  that  there  was  no  longer  place  for 
them  in  the  vestibule — much  less  in  the 
house  itself."  And  he  preached  the  u-ord 
unto  them,  that  is,  the  doctrine  or  instruc- 


tion pertaining  to  the  new  dispensation. 
Jesus  thus  taught  His  ministers  by  His 
example,  to  embrace  all  opportunities,  in 
season  and  out  of  season,  on  the  Lord's 
day  and  on  the  week  day,  to  edify  their 
people  by  their  ministry,  by  their  public 
exhortations,  by  their  private  instructions, 
prudent  admonitions,  and  holy  examples. 

3.  And  they  came  unto  him,  bringing  one  siclc  of  the 
palsy,  which  was  borne  of  (bur.  4.  And  when  they 
could  not  come  nigli  unto  him  for  the  pres-s,  they  un- 
covered thereof  where  he  was:  and  wlien  they  had 
broken  it  up,  they  let  down  the  bed  wlierein  the  sick 
of  the  palsy  lay.  5.  When  Jesus  saw  their  faith,  he  said 
unto  the  sick"  of  the  palsy,  Son,  tliy  sins  be  forgiven 
thee.  «.  But  there  were  certain  of  the  scribes  sitting 
tliere,  aiul  reasfining  in  their  hearts,  7.  Why  doth  this 
'inau.  thus  speak  blasphemies?  bwho  can  forgive  sins 
but  God  oiilv?  8.  And  immediately, 'When  Jesus  per- 
ceived in  his'spirit  that  they  so  reasoned  within  them- 
selves, he  said  unto  them.  Why  reason  ye  these  things 
in  your  hearts  ?  9.  ^Whether  is  it  easier,  to  say  to  the 
sick  of  the  palsv.  Thy  sins  be  tbrgiven  thee,  or  to  say. 
Arise,  ami  take"iip  thy  bed,  and  w.alk  ?  10.  But  that  ye 
may  know  that  tlie  Son  of  man  hath  power  on  earth  to 
forgive  sins,  (.he  saith  to  the  sick  of  the  palsy,).  11.  I 
say  unto  thee.  Arise,  and  take  up  thy  bed,  and  go  thy 
way  into  thine  house.  12.  And  ininiediately  he  arose, 
took  up  the  bed,  and  went  forth  belbre  tliem  all,  inso- 
much that  they  were  all  amazed,  and  glorified  God, 
saying.  We  never  saw  it  on  this  liushion. 

bJob  xiv.  4 ;  Isa.  xliii.  25.    <^Matt.  ix.  4.    aMatt.  ix.  5. 

See  on  Matt.  ix.  1-8;  Luke  v.  18-26. 

Borne  of  four.  He  was  therefore  full 
grown,  though  not  old.  Each  held  a  corner 
of  the  litter.  For  the  press,  on  account  of 
the  crowd.  Uncovered  the  roof.  The  roofs 
of  the  houses  in  the  East  were  flat,  sur- 
rounded with  a  battlement  (Deut.  xxii.  8), 
and  had  a  trap-door,  for  the  convenience 
of  persons  who  wished  to  walk  on  the 


CHAPTER  II. 


339 


roof,  or  retire  there  for  privutc  devotion. 
(Matt.  xxiv.  17.)  Tliis  door,  when  shut, 
would  of  course  be  well  fastened,  to  secure 
the  house  from  thieves.  The  bearers  of 
the  parah'tic  were  therefore  obliged  to 
break  it  open  before  they  could  get  en- 
trance ;  and  they  took  off  the  tiles  which 
covered  the  door  as  well  as  roof,  and, 
forcing  open  the  door,  had  nothing  then 
to  intcrrujit  them  fi-ora  accomi^lishing 
their  j)urpose.  Difhculty  of  achievement 
stupefies  the  sluggard,  advises  the  prudent, 
terrifies  the  fearful,  animates  the  coura- 
geous, (x.  48,  xvi.  2,  3.)  Let  us  come  to 
Christ,  says  an  old  writer,  through  the 
door  or  through  the  roof,  tliat  is,  in  a 
regular  or  irregular  way. 

Saiv  their  faith.  Faith  is  not  idle ;  it 
works  and  is  forcible ;  it  bi'eaks  out  like 
fire;  it  is  always  fruitful  through  love. 
Faith  without  works  is  no  faith,  it  is  dead 
and  bringeth  death.  We  should  encour- 
age ourselves  from  this  and  similar  pas- 
sages, to  plead  with  the  Saviour  in  behalf 
of  those  friends,  neighboi'S,  or  relatives, 
who,  from  any  cause,  are  yet  strangers  to 
His  truth.  So7i.  By  thus  addressing  him, 
Jesus  manifested  His  disposition  to  help 
the  afflicted,  even  as  a  "father  pitieth  his 
own  children."  (Ps.  ciii.  13 ;  1  John  iii.  1.) 
Perceived  in  his  spirit,  &c.  The  scribes 
probably  supposed  that  no  one.  knew 
what  was  going  on  in  their  minds.  But 
their  malicious  thought  was  publicly  ex- 
posed. They  were  put  to  an  open  shame. 
Here  is  an  important  lesson  for  us.  "All 
things  are  naked  and  opened  unto  the 
eyes  of  Him  with  whom  we  have  to  do." 
(Heb.  iv.  13).  Nothing  can  be  concealed 
from  Christ.  He  knows,  sees,  records, 
even  what  we  think,  and  will  one  day 
call  us  to  give  account.  (Rom,  ii.  16 ;  Ps. 
xix.  14.) 

So  reasoned.  We  ought  not  to  find 
fault  with  tlie  use  of  human  reason,  in 
matters  of  Divine  revelation,  but  rather 
with  the  abuse  of  it,  when  it  becomes 
human  reasoning.  (Luke  xxiv.  15,  25  ;  2 
Cor.  X.  5.)  Whether  is  it  easier,  &c.  It  is 
impossible  not  to  be  struck  with  this  nar- 
rative. Jesus  not  only  shows  His  power 
here,  but  He  shows  an  unrivalled,  an  infi- 
nite ease  in  the  exertion  of  it.  For  He 
lots  His  enemies  themselves,  as  it  were, 


choose  the  way,  in  which  it  should  be 
manifested,  signifying  that  with  Him  it 
made  no  difi'erence.  (Deut.  xxxii.  31.) 
Jhit  tliut  ye  may  know,  &c.  Tlie  propitia- 
tion for  our  sins  was  the  great  work  for 
which  He  came  ;  as  Isaiah  si)eaks  (xxvii. 
9) :  "  This  is  all  the  fruit,  to  take  away 
sin."  That  was  His  errand,  on  which  He 
came  ;  this  He  published  and  made  known 
to  the  world.  It  M'as  the  end  of  all  His 
miracles  to  seal  uji  this  truth  to  us.  (Heb. 
ix.  26.)  Though  all  the  persons  in  the  Trin- 
ity/or^y'f<;.s/»s,  yet  not  in  the  same  manner. 
The  Father  bestows,  the  Soh  merits,  the 
Holy  Ghost  seals  up  and  applies,  remission 
of  sins. 

13.  eAnd  he  went  forth  asrain  by  the  sea-skle.  nnrt  all 
the  miiltitutles  resorted  uiitu  him.'  and  he  taiif,'ht  them. 
14.  fAnrt  as  lie  passed  by,  lie  saw  J>evi  the  son  «t'  AI- 
pheus  sitting  at  the  receipt  of  enstom,  and  said  UDto 
bim,  Follow  me.    And  he  arose  and  followed  him. 

eMatt.  ix.  9.    fMatt.  ix.  9 ;  Luke  v.  27. 

See  on  Matt.  ix.  9 ;  Luke  v.  27,  28. 

By  the  sea-side,  the  sea  of  Galilee.  (Comp. 
Matt.  ix.  9.)  All  the  midtitudes,  who  had 
gathered  in  and  around  the  house  where 
the  paralytic  was  healed.  And  he  taught 
them.  How  perpetually  was  the  blessed 
Saviour  employed  in  the  labors  of  His 
calling,  in  the  service  of  His  Father,  and 
for  the  good  of  mankind !  He  went  about 
doing  good,  setting  an  example  of  laborious 
diligence  for  all  His  ministers  to  follow. 
Levi  the  son  of  Alpheus,  &c.  We  learn  from 
the  parallel  passage  in  ]Matthew  (ix.  9) 
that  this  Levi  was  INIatthew  himself.  The 
Jews  gave  several  names  to  the  same  per- 
son. If  the  Alpheus  here  mentioned  was 
the  same  Alpheus  as  in  Matt.  x.  3,  then 
Matthew  was  the  cousin  of  Jesus,  being 
brother  of  James  the  Less. 

Sitting  at  the  receipt  of  custom,  as  a  publi- 
can, which  Luke  (v.  27)  calls  him.  It 
means  the  place  of  receipt,  the  toll-house 
or  booth  in  which  the  collector  sat.  Being, 
in  this  case,  by  the  sea-side,  it  might  be 
the  ferry  tax,  for  the  transit  of  persons 
and  goods  across  the  lake,  which  he  col- 
lected. Follow  me.  Witching  words  these, 
from  the  lips  of  Him  who  never  employed 
them  Avithout  giving  them  resistless  efti- 
cacy  in  the  hearts  of  those  they  were 
spoken  to.  And  he  arose,  &c.  Luke  says 
(v.  28)  he  left  all,  rose  up,  and  followed 
Him.  "  Christ  found  him,  as  he  was  Leii, 
the  publican,"  says  an  old  writer,  "  but 


340 


MARK 


looked  on    him  as  he  was  MattJmc,  the 

Apostle He  called  him  to  an  office 

much   more  gainful where  he 

should  still  be  a  receiver,  and  a  gainer,  too, 
bat  not,  as  here,  10  or  15  per  centum,  but 
where  one  should  bring  forth  thirty,  one 
sixty,  one  an  hundred  fold."  (i.  17 ;  Hab. 
ii.  6;  Job  xx.  15-23;  1  Tim.  ii.  6,) 

15.  fAnd  it  came  to  pass,  that  as  Jesas  sat  at  meat  in 
^.;^  bou3e,  many  publicans  and  sinners  sat  also  together 
v/'.l\i  Jesus  and"  his  disciples,  for  there  were  many,  and 
tliey  followed  him.  16.  And  when  the  scribes  and 
Pharisees  saw  him  eat  witli  publicans  and  simieis,  they 
s:v:d  unto  his  disciples,  How  is  it  that  he  eateth  and 
drinketh  with  publicans  and  sinners  7  17.  W^ben  Jesus 
heard  it,  he  saith  unto  them,  hTliey  that  are  whole 
have  no  need  of  the  physician,  but  they  tliat  are  sick : 
I  came  not  to  call  the  righteous,  but  sinners,  to  repent- 

fk'att.  ix.  10.  hMatt.  ix.  12, 13;  Lnke  v,  31,  32 ;  1  Tim. 
1, 15. 

See  on  Matt.  ix.  10-12 ;  Luke  v.  29-32. 

In  his  house,  i.  e.,  Levi's  house.  The  pro- 
noun can  be  easily  referred  to  him  from 
the  preceding  verse,  and  we  have  also  the 
direct  testimony  of  Luke  (v.  29).  Is 
the  dining  of  Jesus  with  publicans  and 
sinners,  a  precedent  for  us  to  go  and  dine 
wi'h  those  to  whom  we  entertain  the 
strongest  religious  objection  ?  We  answer, 
when  Jesus  dined  with  these.  He  went  not 
as  a  companion  to  share  in  their  mere  con- 
viviality, but  as  an  instructor  of  the  ignor- 
ant, a  physician  for  the  sick,  a  Saviour  to 
the  sinful ;  and  if  we  go  with  the  same  mo- 
tive, and  with  the  same  design,  we  are  war- 
ranted in  going  also  ;  that  is  to  say,  if  we 
go  deliberately  to  do  good,  designedly  to 
benefit  those  who  are  about  us,  and  with 
whom  we  are  associated,  then  we  are  war- 
ranted in  doing  so  ;  but  if  we  go  where  we 
have  no  call  in  Providence  to  be,  but  only 
to  gratify  our  own  passions,  our  own  mere 
carnal  appetites  and  desires,  it  is  a  question 
that  will  be  veiy  soon  settled  when  looked 
at  in  the  light  of  the  sanctuary,  whether 
Ave  have  any  right  to  be  there. 

What  can  we  hope  to  do,  or  say,  that  shall 
escape  the  censure  and  misinterpretation 
of  man,  when  we  see  the  Son  of  God  could 
not  avoid  it  ? 

They  that  are  whole,  &c. — think  they  are 
whole.  The  disease  of  sin  is  of  a  lethargic 
nature,  and  stupefies  the  unhappy  crea- 
tures, so  that  they  are  not  sensible  of  it. 
It  renders  them  delirious,  so  that  they 
think  themselves  well,  when  the  symp- 
toms of  death  are  strong  upon  them 

We  can  weep  and  lament  over  the  sick  bed 


of  a  dying  friend,  and  we  even  drop  our 
tears  after  him  into  the  grave  ;  but  shall 
we  drop  no  tears  over  dying  souls?  (Ps, 
cxix,  53 ;  Hos.  vii.  9 ;  Jer.  ix.  1,  xiii.  17  ; 
Luke  xix.  41.) 

tS.  i  And  the  disciples  of  John  and  of  the  Pharisees  nsed 
to  fa.st :  and  they  come,  and  say  unto  him.  Whv  do  the 
disciples  of  John  and  of  the  Pharisees  fast,  but  thy  dis- 
ciples fast  not  7  19.  And  Jesus  said  unto  them,  Can  the 
clnldren  of  thebridechamber  fast,  while  tlie  bridegroom 
is  with  tbem  7  As  long  as  thev  have  the  bridegroom  witli 
tlieui,  they  cannot  last.  -M.  But  the  davs  will  come 
when  the  bridegroom  shall  be  taken  away  fi-om  them, 
and  then  shall  they  last  in  those  days.  •.'1.  Ko  man  also 
seweth  a  piece  of  new  clotli  on  an  old  garment :  else  the 
new  piece  that  filled  it  up  taketh  awav  from  the  old, 
and  the  rent  Ls  made  worse.  22.  And  no  man  putteth 
new  wine  into  old  tottles :  else  the  new  wine  doth  burst 
the  bottles,  and  the  wine  is  spilled,  and  the  bottles  will 
be  marred:  but  new  wine  mast  be  put  into  new  bottles. 

'Matt.  ix.  14 ;  l,uke  v.  33. 

See  on  Matt.  ix.  14-ir ;  Luke  v.  33-39. 

Used  to  fast.  They  were  doubtless  then 
in  the  act  of  fasting.  It  may  be  easily  sup- 
posed that  the  imprisonment  of  John 
would  give  occasion  to  his  disciples,  and 
with  them  to  many  of  the  Pharisees,  for 
an  extraordinary  fast.  And  they  come.  Of 
course  only  some,  as  representing  the  mind 
of  all.  Why  do  the  disciples  of  John,  &c.  It 
has  well  been  said,  that  the  envious  are 
more  busied  in  censuring  the  conduct  of 
others  than  in  rectifying  their  own.  This 
is  one  vice  belonging  to  a  Pharisee,  and 
which  is  very  common.  It  is  another,  to 
desire  that  every  one  should  regulate  his 
piety  by  ours,  and  embrace  our  particular 
customs  and  devotions.  It  is  a  third,  to 
speak  of  others  only  that  we  may  have  an 
opportunity  to  speak  of  and  to  distinguish 
ourselves.  It  is  very  dangerous  for  a  man 
to  make  himself  remarkable  by  .such  de- 
vout practices  as  are  external  and  singular, 
when  he  is  not  firmly  settled  and  rooted 
in  internal  virtues,  and,  above  all,  in  hu- 
mility. The  bridegroom.  What  the  bride- 
groom is  to  the  bride,  the  Lord  Jesus  is  to 
the  souls  of  all  who  believe  in  Him.  He 
loves  them  with  a  deep  and  everlasting 
love ;  takes  them  into  union  with  Himself, 
pays  all  their  debts  to  God ;  supplies  all 
their  daily  need  ;  sympathizes  with  them 
in  all  their  troubles ;  bears  with  them  in 
their  infirmities ;  regards  those  that  perse- 
cute and  injure  them  as  persecuting  Him, 
and  will  one  day  share  with  them  the  glory 
that  He  has  received  from  His  Father. 
They  are  the  Lamb's  wife.  (Rev.  xix.  7.) 
Ca7i  the  children  of  the  bridegroom  fast  f 
&c.    The  question  amounts  to  this:  Can 


CHAPTER   II. 


341 


you  expect  there  will  be  mourning  on  a 
nuptial  occasion?  Would  mourning  be 
congruous  at  a  wedding?  27/€  bridegroom 
sliall  be  taken  away,  &c.  Continuing  the 
language  of  the  illustration  drawn  from 
the  bridegroom,  instead  of  adopting  plain 
language,  Jesus  said,  the  bridegroom,  that 
is,  Himself,  would  be  removed,  and  then, 
thx'ough  sorrow  of  heart,  in  their  changed 
circumstiinces,  the  friends  of  the  bride- 
groom, His  disciples,  would  fast.  The 
incongruities  mentioned  in  verses  21-2, 
were  intended  to  illustrate  the  difference 
between  the  genius  of  the  old  and  the  new 
economies,  and  the  danger  of  mixing  up 
the  one  with  the  other.  As,  in  the  one 
case  supposed,  "  the  rent  is  made  worse," 
and  in  the  other,  "'  the  new  wine  is 
skilled,"  so  by  a  mongrel  mixture  of  the 
ascetic  ritualism  of  the  old  with  the  spir- 
itual freedom  of  the  new  economy,  both 
are  disfigured  and  destroyed.  Here  note 
the  course  of  the  true  followers  of  Christ, 
with  regard  to  old  and  new  forms:  1. 
They  do  not,  in  the  bondage  of  formality, 
cling  to  what  is  old,  merely  because  it  is 
old.  2.  Nor  do  they  prematurely  adopt 
the  new,  simjoly  because  it  is  new.  But,  3. 
Free  from  slavish  conservatism  and  radi- 
cal liberalism,  they  are  led  by  the  Spirit 
of  Christ  to  prepare  new  bottles  for  new 
wine, 

23.  IT  *And  it  came  to  pass,  that  he  went  through  the 
corn  fields  on  the  sabbath  day,  and  his  disciples  began, 
as  they  went.  Uo  phick  the  ears  of  corn.  24.  And  the 
Pharisees  said  unto  him.  Behold,  why  do  they  on  the 
sabbath  day  tliat  which  is  not  lawful  ?  'Si.  And  he  said 
unto  them.Have  ye  never  read  mwhat  David  did,  when 
he  had  need,  and  wa-s  an  hungered,  he,  and  they  that 
were  with  him  ?  26.  How  he  went  into  the  house  of 
God  in  the  days  of  Abiathar  the  hish  priest,  and  did 
eat  the  shew  bread,  ■■which  is  not  lawful  to  eat  but  for 
the  priests,and  gave  also  to  them  which  were  with  him  ? 
27.  -And  he  said  unto  them.  The  sabbath  was  made  for 
man,  and  not  man  for  the  sabbath  :  28.  Tlierefore  "the 
Son  of  man  is  Lord  also  of  the  sabbath. 

liMatt.  xii.  1;  Luke  vi.  I.  iDe\it.  xxiii.  25.  ■"!  Sam. 
xxi.  G.    "E-x.  xxix.  32, 33;  Lev.  xxiv.  9.    "Matt.  xii.  8. 

See  on  Matt.  xii.  1-8 ;  Luke  vi.  1-5 ; 
Mark  ii.  27,  28. 

His  disciples  began,  as  they  went,  to  pluck 
the  ears  of  corn.  "  I  walk  many  times  in 
the  pleasant  fields  of  the  Holy  Scriptures, 
where  I  pluck  up  the  goodlisome  herbs  of 
sentences  by  pruning,  eat  them  by  reading, 
digest  them  by  musing,  and  lay  them  up 
at  length  in  the  high  seat  of  memory  by 
gathering  them  together,  that  so,  having 
tasted  their  sweetness,  I  may  less  perceive 
the  bitterness  of  life.     ( Jer.  xv.  10 ;  Ps. 


cxix.  103)."— (?.  Elizabeth.  "  If  one  single 
promise  of  the  Gospel,  like  an  ear  of  corn, 
rubbed  in  the  hand  of  faith,  and  applied 
by  the  Spirit  of  Christ,  can  give  such  a  full 
satisfying  meal  of  joy  to  the  hunger-bitten, 
pining  soul,  oh,  what  price  can  we  set 
upon  the  whole  field  of  Scripture,  which 
'stands  so  thick'  with  promises,  every 
way  as  cordial  as  this?  (Jer.  xv.  16;  Ps. 
Ixv.  14  ;  2  Peter  i.  4).''—Giirnall. 

Abiathar  the  high  priest.  It  is  found  that 
Abiathar  was  not  the  high  priest  at  this 
time.  Abimelech  was  the  high  priest. 
Abiathar  was  his  son,  and  INIark  calls  him 
the  high  priest  by  anticipation.  Napoleon 
was  called  the  first  consul  once,  but  histor- 
ians would  speak  of  him  as  the  emperor. 
Thus  Abiathar  is  called  the  high  priest  by 
one  of  those  anticipatory  expressions, 
which  are  common  to  all  historians.  It  is 
not,  therefore,  a  contradiction  of  fact,  but 
one  of  the  indirect  and  latent  proofs  of  the 
genuineness  of  the  narrative. 

The  Sabbath  was  made  for  man,  &c.  This 
is  a  most  important  lesson.  The  Sabbath 
was  not  made  first,  and  man  created  in 
order  to  fit  it,  but  man  was  made  first,  and 
the  Sabbath  was  instituted  in  order  to  fit 
man.  In  other  words,  we  are  not  for  the 
Sabbath,  but  the  Sabbath  is  for  us,  and 
any  one  who  can  comprehend  this  great 
truth  in  its  length  and  its  breadth,  will  not 
be  likely  to  have  a  scrupulous  conscience 
in  reference  to  the  Sabbath,  which  is  bad 
one  way,  nor  will  he  have  a  latitudinarian 
conscience,  or  tendency  to  profane  it, 
which  is  as  bad  in  the  opposite  direction. 

This  passage,  beautiful,  comforting,  and 
instructive  as  it  is,  is  often  quoted  by  men 
who  have  no  reverence  for  the  Sabbath : 
or  rather  it  is  misquoted,  for  if  their  inter- 
pretation of  it  prevailed,  the  Sabbath 
would  be  displaced  from  its  pure  and  lofty 
position,  and  degraded  to  be  the  slave  of 
the  passions,  and  to  pander  to  the  preju- 
dices of  mankind.  The  registers  of  eternity 
alone,  it  has  truthfully  been  remarked, 
will  show  what  a  benefactress  to  mankind, 
what  an  ambassadress  from  heaven,  the 
holy  Christian  Sabbath  has  been.  Even 
Sir  Walter  Scott  has  said :  "  If  we  believe 
the  Divine  commandment,  the  Sabbath 
was  instituted  for  the  express  purpose  of 
religion  alone ;  the  time  set  apjart  as  the 


342 


MARK. 


Sabbath  of  the  Lord  ;  a  day  on  which  not 
to  -work  our  own  works,  nor  to  think  our 
own  thoughts.  The  precept  is  positive, 
the  purpose  is  clear.  For  our  eternal 
benefit,  a  certain  space  of  every  week  is 
appointed,  which  is  sacred  from  all  other 
avocations,  save  those  imposed  by  neces- 
sity and  mercy,  and  is  to  be  employed 
in  i-eligious  duties  and  privileges  alone." 

"We  do  not  see  the  connection  of  the 
good  Avith  the  Sabbath ;  but  because  un- 
seen it  is  no  less  real.  An  influence  goes 
forth  from  every  Sabbath  that  tells  upon 
the  tone  of  our  Congi-essional  debates, 
that  influences  our  judicial  decisions,  and 
that  imparts  to  all  classes  of  men — the 
exchange,  the  counting-house,  the  trans- 
actions of  the  world— a  sublimer,  holier, 
and  loftier  tone.  It  cannot  be  doubted 
that  our  national  prosperity,  with  all  its 
fruits,  has  a  connection  with  the  Sabbath. 
The  great  tree  seems  to  stand  alone,  but 
its  roots  below  the  ground  stretch  within 
the  jurisdiction  of  the  Sabbath,  and  are 
refreshed  and  invigorated  there.  There 
is  a  public  conscience  as  well  as  public 
opinion;  and  how  much  of  all  that  is 
purest,  and  holiest,  and  best  in  public 
opinion,  may  be  traced  to  the  influence  of 
the  Sabbath  and  the  exercises  of  the 
sanctuary,  eternity,  not  time,  will  be  able 
to  unfold. 

"  There  is  one  weapon  (says  Mr.  Barnes) 
which  the  enemy  has  employed  to  de- 
stroy Christianity,  and  to  drive  it  from  the 


world,  which  has  never  been  employed 
but  with  signal  success.  It  is  the  attempt 
to  corrupt  the  Christian  Sabbath  ;  to  make 
it  a  day  of  festivity  ;  to  cause  Christians 
to  feel  that  its  sacred  and  rigid  obligation 
has  ceased;  to  induce  them  on  that  day 
to  mingle  in  the  scenes  of  pleasure,  or  the 
exciting  plans  of  ambition ;  to  make 
them  feel  tliat  they  may  pursue  their 
journeys  by  land  and  water,  by  thcsteam- 
boat  and  the  car,  regardless  of  the  com- 
mand of  God;  and  this  has  done,  and  will 
continue  to  do,  what  no  argument,  no 
sophistry,  no  imperial  power  has  been 
able  to  accomplish.  The  *  Book  of 
Sports'  did  more  to  destroy  Christianity 
than  all  the  ten  persecutions  of  the  Ro- 
man emperors ;  and  the  views  of  the 
second  Charles  and  his  court  about  the 
Lord's  Day,  tended  more  to  drive  religion 
from  the  British  nation  than  -all  the  fires 
that  were  enkindled  by  Mary.  Paris  has 
no  Sabbath,  and  that  fact  has  done  more 
to  banish  Christianity  than  all  the  writing 
of  Voltaii-e;  and  Vienna  has  no  Sabbath, 
and  that  fact  does  more  to  annihilate 
religion  than  ever  did  the  skepticism  of 
Frederick.  Turn  the  Sabbath  into  a  day 
of  sports  and  pastime,  of  military  reviews, 
and  of  pantomines  and  theatrical  exhibi- 
tions, and  not  an  infidel  anywhere  would 
care  a  farthing  about  the  tomes  of  Volney 
or  Voltaire,  about  the  skepticism  of 
Hume,  the  sneers  of  Gibbon,  or  the  scur- 
rility of  Paine." 


1.  What  miracle  was  wrought  in  Capernaum  ?  2,  Explain  verse  9.  3.  How  did  Christ  call  Levi  ?  4.  What  was 
the  result  of  this  call  ?  5.  In  whose  house  did  Jesus  sit  at  meat  ?  6.  By  whom  was  this  objected  to  ?  7.  On 
what  ground?  8.  How  did  Jesus  reply  to  the  objection?  9.  How  are  we  to  understand  verses  21  and  22?  M. 
What  fault  was  found  by  the  Pharisees  with  the  disciples  ?  11.  How  did  Jesus  defend  them  ?  12.  What  is  said  of 
the  Sabbath  ? 


CHAPTER   III. 


34c 


CHAPTER  III. 

1  Christ  hralclh  the  irithrrrtl  hrinil,  10  and  7nany  other 
injtnnitii s  .■  11  nlni/a  th  tlif  unrlran spirits:  VA  clioon- 
clh  /i/.v  iictlfi-  (ijio.sflrs:  "J'J  (■(inrin.ceth  the  blnsphemy 
of  rdxHmi  out  ilrrils  bji  l!ftlz>  Inib :  31  and  sheweih 
■tv/io  «)■(■  hia  tirollur,  sister,  and  mother. 

AND  "lie  entered  again  into  tlie  synagogue,  and 
tliere  was  a  man  there  which  had  a  withered 
hand.  2.  And  'tliey  watched  liini,  whetlier  lie  would 
heal  him  on  the  sabbath  day,  that  they  might  acc-uise 
him.  3.  And  he  saith  unto  the  man  which  had  the 
withered  hand,  Stand  forth.  4.  And  he  saith  unto 
theni.'Is  it  lawful  to  do  good  on  the  sabbath  days,  or 
to  do  evil '.'  to  save  life,  or  to  kill  ?  But  the.v  heldtheir 
peace.  ^.  And  when  lie  had  looked  rt)und  about  on 
them  with  anger,  being  grieved  lor  the  hardness  of 
their  hearts,  he  saith  unto  the  man,  Stretch  forth  thine 
hand.  And  he  stretched  it  out:  and  his  hand  was 
restored  whole  as  the  other. 

"Matt.  .xii.  0:  Luke  vi.  6.  bPs.  xxxvii.  32;  Isa.  x.vix. 
20,  21 ;  Jer.  x.x.  10  ;  Dan.  vi.  4.    cHos..  vi.  6. 

On  verses  1-5  see  on  Matt.  xii.  9-13; 
Luke  vi.  6-10. 

And  he  entered,  &c.  He  had  now  returned 
again  to  Galilee  from  Jerusalem,  whither 
he  had  gone  to  keep  the  second  pa.ssover 
after  His  entrance  upon  His  public  minis- 
try. The  icithered  hand  is  properly  found 
in  the  synagogue;  for  where  the  gifts  of  Di- 
vine knowledge  abound,  there  the  greater 
danger  attends  the  blame,  which  is  with- 
out excuse.  (Amos  iii.  2  ;  Matt.  xi.  20-23 ; 
Luke  xii.  48,  xiii.  7  ;  John  ix.  41.) 

Watched  him,  &c.  They  were  now  come 
to  the  length  of  dogging  His  steps  to  col- 
lect material  for  a  charge  of  impiety  against 
Him.  There  is  no  public  action  when  the 
world  is  not  ready  to  scan.  Is  it  lavful  to 
do  good  on  the  sabbath  days,  or  to  do  evil  f  (fee. 
A  similar  manner  of  expression  occurs  in 
Mai.  i.  2,  3,  quoted  in  Rom.  ix.  13:  "Jacob 
have  I  loved,  and  Esau  have  I  hated," 
that  is,  Esau  have  I  not  loved,  compara- 
tivly  speaking.  The  form  of  the  questions 
was  such,  also,  as  might  very  naturalh' 
suggest  to  the  minds  of  our  Lord's  oppo- 
nents a  comparison  between  themselves 
and  Him.  He  was  bestowing  bless- 
ings on  the  afflicted,  they  were  plotting 
His  destruction.  To  their  consciences,  He 
might  have  intended  to  appeal,  by  pre- 
senting the  inquiry  whether  He  was  pur- 
suing a  justifiable  course  on  the  Sabbath, 
or  they.  Not  to  "do  good"  is  the  same 
as  to  do  evil.  "  To  him  that  knoweth  to 
do  good  and  doeth  it  not,  to  him  it  is  sin." 

Looked  round  about  on  them  tvith  anger. 
It  is  not  necessary  here  to  discuss,  with 
commentators,  the  question,  whether  our 
Lord  really  felt  anger  or  not,  or  what  is 


the  true  definition  of  anger,  for  the  orig- 
inid  word  here  does  not  denote  anger,  but 
(as  sometimes  in  the  classical  writers)  in- 
dignation, a  view  established  by  the  phrase 
following,  "being  grieved,"  &c.,  wliich 
was,  no  doubt,  meant  to  qualify  tlie  word 
rendered  "anger,"  intimating  that  with 
the  indignation  was  mingled  concern  and 
grief  at  the  fate  reserved  for  His  adversa- 
ries. Such  anger  is  not  unlawful.  (Eph. 
iv.  26.)  Parents,  masters  and  magistrates 
may  sin  in  not  expressing  just  displeasure; 
and  anger  is  only  sinful  when  it  springs 
from  selfishness  and  malevolence,  when 
causeless,  or  above  the  cause,  and  when 
expressed  by  unhallowed  words  or  actions. 
Even  that  anger  which  is  lawful  should, 
as  in  the  present  case,  be  tempered  with 
grief  or  comi:)assion  for  those  who  have 
offended.  Being  grieved  for  the  hardness  of 
their  hearts.  Sorrow  and  jiity  for  their 
wilfulness  and  their  ruin  mingles  with  the 
stern  recognition  that  they  deserve  the 
ruin  they  incur.  A  Christian  should 
sorrow  not  only  for  his  own  sins,  but  also 
be  grieved  for  those  of  others.  The  ex- 
pression, "  hardness  of  their  hearts,"  is 
metaphorically  put  for  spiritual  stupidity 
and  dullness.  The  word  literally  signifies 
a  petrifying,  a  becoming  hard  like  stone,  and 
then  the  state  of  hardness  or  petrifaction. 

Stretch  forth  thine  hand.  "God  willeth 
not  that  we  should  be  supine,  inasmuch 
as  He  worketh  not  the  whole  Himself,  nor 
is  it  His  will  that  we  should  be  proud,  in- 
asmuch as  He  commits  not  the  whole  to 
us,  but,  subtracting  from  each  the  injuri- 
ous tendency.  He  bestows  on  us  what  is 
for  our  advantage,  (xvi.  20;  John  vi.  27; 
Phil.  ii.  12,  IS.y—Chrysostom. 

His  hand  was  restored  whole  as  the  other. 
This  was  one  of  the  cases  in  which  our 
Lord  may  be  said  to  have  wrought  a  mir- 
acle of  healing  uithout  a  word.  Unlike 
those  occasions  when  the  eyes  of  the 
blind  were  anointed  by  Him  (John  ix.  6, 
14),  and  His  hands  were  laid  upon  the 
sufferer,  the  present  miracle  followed 
upon  the  exercise  of  a  mere  act  of 
Almighty  will.  Our  Saviour  only  directed 
the  man  to  assume  a  posture  which  should 
bring  his  withered  limb  under  the  distinct 


S44 


MARK. 


observation  of  all  present,  and  thus  make 
the  miracle  which  followed,  a  plain  and 
palpable  thing.  How  must  the  anger  of 
His  watchful  enemies  have  been  thereby 
aroused  and  inflamed !  The  man  was 
healed ;  yet  our  Lord  had  done  nothing ; 
less,  certainly,  than  each  one  of  them- 
selves was  forced  to  do  at  every  hour, 
throughout  the  Sabbath.  (See  on  Luke 
vi.  11.) 

6.  ^And  the  Pharisees  went  forth,  and  straightway 
took  counsel  with  «the  Herodians  against  him,  how  they 
might  destroy  him.— iMatt.  xii.  14.    eMatt.  xxii.  16. 

See  on  Matt.  xii.  14 ;  Luke  vi.  11. 

Straightway.  Their  hatred  increased. 
(Comp.  verse  2,  at  the  end.)  Herodians.  The 
Pharisee,  who  was  the  great  traditionist  of 
the  age,  and  the  Herodian,  the  great  skeptic 
of  the  age,  coalesced,  when  the  Lord  of 
glory  was  to  be  put  down.  How  sad  it  is 
that  skepticism  does  not  so  hate  supersti- 
tion, nor  superstition  so  hate  skepticism, 
as  they  both  hate  the  truth  as  it  is  in 
Christ  Jesus!  This  consultation  with  a 
view  to  the  destruction  of  our  Lord,  de- 
monstrates the  desperate  wickedness  of 
the  human  heart.  He  had  done  no  evil. 
Neither  could  any  charge  be  brought 
against  His  teaching.  He  had  proved  it 
to  be  agreeable  to  Scripture  and  reason, 
and  no  reply  had  been  made  to  His  proofs. 
But  it  mattered  little  how  perfectly  He 
lived  or  taught.  He  was  hated.  This  is 
human  nature  appearing  in  its  true  colors. 
The  unconverted  heart  hates  God,  and 
will  show  its  hatred  whenever  it  dares,  and 
has  a  favorable  opportunity.  It  will  per- 
secute God's  witnesses.  It  will  dislike  all 
who  have  anything  of  God's  mind  and  are 
renewed  after  His  image.     (1  John  iii.  13.) 

7.  But  Jesus  withdrew  himself  with  his  disciples  to 
the  sea:  and  a  great  multitude  from  Galilee  followed 
him,  fand  from  Judea.  8.  And  from  Jerusalem,  and 
from  Idumea.  and/7'r«n  heyond  Jordan  :  and  they  about 
Tyre  and  Sidon,  a  great  multitude,  when  they  had 
heard  what  great  things  he  did,  came  unto  him. 

'Luke  vi.  17. 

To  the  sea — to  some  distance,  no  doubt, 
from  the  scene  of  the  miracle,  the  mad- 
ness, and  the  plotting  just  recorded.  The 
life  on  the  sea,  in  the  ship,  which  was 
now  His  chief  place  of  instruction  in  op- 
position to  the  synagogue,  and  which  more 
than  once  served  Him  for  a  transient  re- 
treat to  the  opposite  bank,  here  had  its 
commencement.  And  a  great  midtitude 
from  Galilee  followed  Him,  &c.   There  were 


two  multitudes;  one  followed  Him  from 
Galilee,  the  other,  from  most  remote  quar- 
ters, then  for  the  first  time  came  to  Jesus. 
The  former,  in  the  Greek  order,  is  a  great 
multitude,  the  latter,  a  laidtitude  great;  force 
being  added  by  the  transposition  of  the 

noun.       Galilee.  .  .  .  Judea Jerusalem. 

Jerusalem  was  in  Judea.  It  is  mentioned 
particularly,  to  show  that  not  only  the 
people  of  the  surrounding  country  came, 
but  also  many  from  the  capital,  the  place 
of  wealth,  honor,  power.  Idumea.  This 
was  the  ancient  Edom.  Beyond  Jordan,  i.  e., 
Perea — literally,  that  beyond  or  the  other  side 
— the  name  given  to  the  region  beyond 
Jordan.  They  about  Tyre  and  Sidon.  The 
persons  here  referred  to  were  not  the  Ty- 
rians  and  Sidonians,  but  the  Jews  who 
lived  on  the  confines  of  those  places. 
When  they  had  heard  what  great  things  he  did, 
&c.  So,  if  Christ  be  persecuted  and  aban- 
doned by  the  wicked,  there  are  a  multitude 
of  pious  souls  who  earnestly  seek  and  fol- 
low Him.  He  who  labors  for  God,  will  al- 
ways find  more  than  he  loses,  in  the  midst 
of  all  his  contradictions  and  persecutions. 

9.  And  he  spake  to  his  disciples,  that  a  small  ship 
should  wail  on  him  because  of  the  multitude,  lest  thej' 
should  throng  him.  10.  For  he  had  healed  many,  in- 
somuch that  they  pressed  upon  him  for  to  touch  him, 
as  many  as  had  plagues.  11.  EAnd  unclean  spirits, 
when  they  saw  him,  lell  down  before  him,  and  cried, 
saying,  iiThou  art  the  Son  of  God.  12.  And  'he  straitly 
charged  them  that  they  should  not  make  him  known. 

sChap.  i.  2;^,  24 :  Luke  iv.  41.  bjiatt.  xiv.  33 :  chap.  i. 
1.    iMatt.  xii.  16 ;  chap.  i.  25,  34. 

A  small  ship.  The  vessels  in  use  on  the 
sea  of  Tiberias  were  all  much  smaller  than 
what  we  now  call  shi^xs.  Wait  on  him — 
not  merely  at  that  time.  Lest.  He  cares 
for  due  convenience.  He  who  "  measures 
the  waters  in  the  hollow  of  His  hand,"  and 
"  commands  "  them,  is  ferried  over  in  some 
boat  or  small  vessel.  Was  it  not  richly 
laden  with  this  inestimable  Pearl,  "  all  the 
treasures  of  wisdom  and  knowledge,"  "  all 
fullness"  dwelling  in  Him?  (Matt.  viii. 
26;  Ps.  Ixxvii.  19.)  Pressed  upon — illus- 
trating the  wonderful  patience  and  be- 
nignity of  our  Lord.  Plagues,  sicknesses, 
called  plagues,  or  scourges,  as  being  sent  in 
the  righteous  providence  of  God,  in  conse- 
quence of  sin. 

Unclean  spirits.  One  reason  why  Provi- 
dence may  have  suffered  evil  spirits  to 
exert  their  malignant  powers  so  much  at 
that  time,  might  be  to  give  a  check  to 
Sadduceeism  among  the  Jews,  and  to  Epi- 


CHAPTER    III, 


345 


curean  atheism  among  the  Gentiles,  and 
to  remove,  in  some  measure,  these  two 
great  impediments  to  the  reception  of  the 
Gospel,     (i.  24 ;  Acts  xix.  15,  xxiii.  8.) 

Thou  art  the  Son  oj  God.  The  "  Son  of 
God  "  implies  the  Messiah — the  long  prom- 
ised Deliverer  of  the  nation,  foretold  in 
prophecy,  foreshadowed  in  history.  The 
Jews  had  learned — probably  from  Ps.  ii. 
7,  12  (comp.  Acts  xiii.  33;  Heb.  i.  5,  v.  5), 
by  that  name  to  speak  of  Christ,  as  we 
learn  from  Matt.  xiv.  33.  xvi.  IG,  xxvi.  63, 
xxvii.  54 ;  Luke  xxii.  70 ;  John  i.  49,  ix. 
35.  xi.  27,  &c.  The  very  fallen  angels 
knew  Messiah  by  that  name.  (See  Matt, 
viii.  29 ;  Luke  iv.  41,  &c.) 

It  is  a  very  solemn  thought  that  all  the 
ends  of  the  earth  shall  yet  acknowledge 
Jesus  in  this  character,  that  all  the  lost  in 
misery  and  the  saved  in  glory  shall  equally 
admit  that  He  is  Lord  of  all.  The  one 
class  shall  admit  it  as  a  free-will  offering 
joyously  given  ;  the  other  shall  express  it 
as  a  great  and  awful  sacrifice  irresistibly 
exacted.  Heaven  shall  praise  Him  joy- 
fully and  with  delight;  hell  shall  praise 
Him  reluctantly,  but  really.  From  height 
and  depth,  from  east  and  west,  from  north 
and  south,  God  shall  be  glorified,  either 
in  the  joyful  songs  of  the  saved,  or  in  the 
reluctant  acknowledgments  of  those  who 
would  not  be  saved,  and  who  have  per- 
ished entirely  because  they  rejected  Him, 
the  only  Saviour. 

And  he  straitbj  charged  them,  &c.  Our 
Lord  accei^ted  not  devils  for  preachers. 
They  so  mingled  falsehood  with  their  truth, 
that  he  who  listens  to  them  for  the  truth's 
sake  will  be  led  away  by  their  lies.  All 
the  testimony  Jesus  would  have  from  them 
was  given  by  their  disclosing  their  infernal 
presence  and  disappearing  at  His  com- 
mand. 

13.  t  JAnd  he  goeth  up  into  a  mountain,  and  calleth 
unto  him  whom  he  would  :  and  they  came  unto  him. 
14.  And  lie  ordained  twelve,  that  they  should  be  with 
him,  and  that  he  might  send  them  forth  to  preach,  15. 
And  to  have  power  to  heal  sicknesses,  and  to  cast  out 
devils:  16.  And  Simon  the  surnamed  Peter:  17. 
And  James  tlie  son  of  Zebedee,  and  John  the  brother  of 
James,  and  he  surnamed  them  iBoanerges,  which  is. 
The  sons  of  thunder:  l.S.  And  Andrew,  and  Philip, 
and  Bartholomew,  and  Matthew,  and  Thomas,  and 
James  the  xon  of  Alpheus,  and  Thaddeus,  and  Simon 
the  Canaanite,  19.  And  Judji-s  Iscariot,  which  also  be- 
trayed him :  and  they  went  into  a  house. 

JMatt.  X.  1 ;  Luke  vi.  12,  ix.  1.  kjoha  i.  42.  ilsa.  Iviil. 
1 ;  Jer.  xxlu.  9  ;  Heb.  lii.  12. 

On  verses  13-19  see  on  Matt.  x.  1^; 
Luke  vi.  12-16. 


Into  a  mountain.  Luke  says  that  He 
went  to  this  mountain  to  pray,  and  that 
He  continued  all  night  in  prayer.  The 
Christian,  like  his  Divine  pattern,  will  have 
special  seasons  of  retirement  and  praj^er 
for  his  own  good  and  also  for  the  good 
of  others.  And  he  calleth  unto  him  ivhom  lie 
would.  No  one  was  allowed  to  follow  Him 
to  the  mountain  without  being  especially 
called.  Those  whom  He  appointed  Apos- 
tles had  been  His  disciples  before.  We  • 
may  learn  from  this  that  no  one  should 
take  upon  himself  the  office  of  the  Evan- 
gelical ministry  without  a  Divine  call,  and 
that  before  receiving  such  a*  call  a  man 
must  be  already  a  disciple  of  Christ.  And 
he  ordained,  or  set  apart ;  literally,  made, 
appointed,  as  the  representatives  of  the 
spiritual  Israel.  (See  Rev.  xxi.  14.)  This 
setting  apart  for  the  Apostolic  office  had 
been  preceded  by  several  calls  extended 
to  the  men  individually  by  our  Lord  to 
become  His  followers,  and  even  the  act 
here  mentioned  seems  to  have  been  only 
a  preparatory  setting  apart  (comp.  Luke 
vi.  12),  in  order  to  prepare  and  fit  them 
for  their  future  real  mission,  recorded  by 
Matthew  (x.  5),  Mark  (vi.  7)  and  Luke 
(ix.  1). 

Twelve.  (SeeEx.xv.27;  Jo.sh.iv.3.)  That 
they  should,  be  loith  kirn.  Constant  attend- 
ance upon  Christ's  ministry  was  not  re- 
quired of  the  other  disciples,  but  the 
Apostles  were  to  be  fitted  for  their  office, 
by  remaining  with  Him  and  enjoying 
private  as  well  as  public  instruction. 
And  that  he  might  send  them  forth  to  preach, 
&c.  The  business  of  a  minister  of  Christ 
is,  1.  To  preach  the  Gospel.  2.  To  be  the 
physician  of  souls;  and,  3.  To  wage  war 
with  the  devil,  and  destroy  his  kingdom. 
Matthew.  (See  Preface  to  the  Gospel  of 
Matthew.)  Boanerges.  He  who  is  en- 
rolled among  "  the  ministers  of  Christ  and 
stewards  of  the  mysteries  of  God,"  must 
be  a  man  "  sound  in  the  fiiith,"  "  fervent 
in  spirit,"  and  also  "a  son  of  consola- 
tion." In  this  sense  he  must  combine 
what  is  found  in  a  Cephas,  a  Boanerges,  and 
a  Barnabas.  (John  i.  42;  Acts  iv.  36.) 
For  the  history  of  the  "twelve"  see 
Historical  Index. 

And  they  went  into  a  house.  This  clause 
properly  belongs  to  the  next  verse,  and 


346 


MARK, 


opens  the  next  paragraph.  It  is  to  this 
house  that  "  the  niuUitude  cometh  togeth- 
er." In  this  record  of  the  first  ordination 
which  ever  took  i)lace  in  the  Church  of 
Christ,  threelessons  stand  out  prominently. 
1.  All  ministers  are  not  necessarily  good 
men.  Judas  Iscariot  was  one  of  the 
Apostles.  Ordained  men  are  not  necessa- 
rily converted.  We  are  not  to  regard  them 
as  infallible,  cither  in  doctrine  or  in 
practice.  We  are  not  to  make  popes  or 
idols  of  them,  and  insensibly  put  them  in 
Christ's  place.  2.  The  great  work  of  a 
minister  of  Christ  is  to  do  good.  He  is  to 
proclaim  glad  tidings,  to  relieve  those  who 
are  suffering,  to  diminish  sorrow,  and  to 
increase  joy.  3.  It  is  a  most  dangerous 
thing  to  neglect  the  offers  of  the  Gospel. 
It  shall  prove  "more  tolerable  for  the  land 
of  Sodom  and  Gomorrah"  in  the  judg- 
ment day,  than  for  those  who  have  heard 
Christ's  truth,  and  not  received  it. 
(John  xvi.  9.) 

20.  IT  And  the  multitude  cometh  together  again,  mso 
that  they  could  not  so  mucli  as  eat  bread.  Ul.  And 
when  his  friends  heard  of  it,  tliey  went  out  to  lay  hold 
on  him :  "lor  they  said.  He  is  beside  himself. 

mChap.  vi.  31.    "John  vii.  5,  x.  20. 

And  the  multitude,  &c.  Wherever  Jesus 
went,  so  anxious  were  the  people  to  hear 
Him,  that  they  came  together  in  great 
numbers.  It  appears  from  what  follows, 
that  the  multitude  at  this  time  was  unusu- 
ally great.  Could  not  so  much  as  eat  bread. 
Had  neither  room  nor  opportunity  to  get 
food.  Their  time  and  attention  were  so 
occupied,  that  they  were  obliged  to  forego 
their  regular  meals.  His  friends — evidently 
His  relatives  according  to  the  flesh. 
Heard  of  it.  The  Avords  "  of  it,"  are  not  in 
the  original,  and  the  reference  is  there- 
fore in  general  to  His  acts  and  doings.  His 
preaching,  calling  the  Apostles,  denuncia- 
tions of  the  Pharisees,  miraculous  powers, 
&c.  Tliey  vjent  out,  &c. — went  from  their 
homes,  to  lay  hold  on  him,  not  violently, 
but  in  a  suitable  manner,  to  rescue  Him 
from  the  danger  that  might  result  from  the 
excitement  He  was  producing.  Beside 
Himself.  They  thus  attributed  to  Him 
excess  of  zeal  overpowering  judgment, 
but  falsely,  as  Festus  to  Paul.  (Acts  xxvi. 
24.)  Only  in  this  way  could  they  explain 
the  fact,  that  He,  who,  in  all  probability, 
when  under  thirty  years  of  age,  made  no 


pretensions  to  teach  or  preach,  Avas  now 
going  forth  preaching  and  teaching,  and 
doing  many  wonderful  works. 

Note,  1.  Those  who  show  much  zeal  and 
diligence  in  the  service  of  God,  must  ex- 
pect to  be  misunderstood  and  censured,  by 
the  world.  Let  a  man  show  that  he  i.s  in 
earnest  about  his  soul,  that  he  is  in  earnest 
in  teaching  others  the  way  to  heaven,  and 
in  speaking  that  blessed  Gospel,  that  is  the 
savour  of  life  unto  lite  in  all  that  believe 
it,  and  many  will. say,  "much  religion  has 
made  him  mad."  But  he  may  say  with 
the  Apostle,  "  If  we  be  beside  ourselves  it 
is  to  God."  (2  Cor.  v.  13.)  Note,  2.  That 
often  the  servants  ot  God  meet  with  the 
strongest  temptations  from,  and  are  most 
discouraged  and  molested  by,  such  as  are 
their  nearest  relations  by  blood  or  alliance. 
It  is  a  great  trial  to  find  our  kinsmen, 
hindering,  instead  of  helping  us  forward 
in  the  Avays  of  religion ;  but  we  must  bear 
it  patiently,  knoAving  that  not  only  others 
of  God's  children,  but  Jesus  Christ  His 
OAvn  and  only  Son  experienced  this  trial. 

22.  11  And  the  scribes  which  came  down  fVom  Jerusa- 
lem said,  i>H:e  hath  Beelzebub,  and  by  the  prince  of  the 
devils  casteth  he  out  devils.  23.  pAnd  he  called  them  unto 
/i  iVn,  and  said  unto  them  in  parables,  How  can  Satan 
cast  out  Satan  ?  24.  And  if  a  kingdom  be  qdivided 
against  itself,  that  kingdom  cannot  stand.  25.  And  nf 
a  house  be  divided  against  itself,  that  house  cannot 
stand.  2fi.  And  if  Satan  rise  up  against  himself,  and  be 
divided,  he  cannot  .stand,  but  hath  an  end.  27.  sNo  man 
can  enter  into  a  strong  man's  house,  and  spoil  his  goods, 
except  he  will  first  bmd  the  strong  man,  and  then  he 
will  spoil  his  house. 

"Matt.  ix.  34,  x.  2.5,  xii.  24;  Luke  xi.  15:  John  vii.  20, 
viii.  48,  .52,  X.  20.  pMatt.  xii.  25.  qJudges  xii.  1 ;  2  Sam. 
XX.  1, 1).  'Cien.  xiii.  7,  8,  xxxvii.  4 ;  Gal.  V.  15.  >Isa.  xlix. 
24 ;  Matt  xii.  29. 

And  the  scribes said,  &c.     What 

could  they  say  ?  Not  that  He  never  per- 
formed any  miracles.  Not  that  His  mir- 
acles Avere  ever  contrary  to  mercy,  benev- 
olence, peace,  and  every  diA'ine  virtue. 
And  yet  they  ascribed  the  whole  system 
of  miraculous  works  to  Satan,  as  if  they 
did  not  knoAV  that  all  devilish  manifesta- 
tions are  ever  malignant,  base,  and  sen- 
sual. Consummate  malice !  Envy  makes 
those  whose  hearts  are  possessed  of  this 
A'ice,  speak  the  language  of  the  devil.  Ca- 
lumny is  but  at  a  little  distance  from  envy. 
How  can  Satan  cast  out  Satan  ?  Can  we  sup- 
pose these  wicked  and  malignant  spirits, 
whose  business  it  is  to  seduce  men  to  ruin, 
would  be  willing  to  exert  their  power  to 
work  miracles,  to  confirm  so  holy  a  relig- 
ion— a  religion  so  contrary  to  their  design, 


CHAPTER   III 


347 


and  so  subversive  of  their  kingdom  and 
interest  ?  This  would  be  wretched  i)ohcy 
indeed.  Or,  if  we  should  sui^posc  them 
willing,  yet,  can  we  tliink  that  God,  who 
has  them  all  at  His  control,  Avould  sulfer 
them  to  counterfeit  the  great  seal  of  hea- 
ven, and  annex  it  to  an  imi)Osture?  (Ex. 
Viii.  18,  19 ;  2  Thes.  ii.  7-12 ;  Rev.  xx.  2,  3.) 
On  verses  22-27  see  on  Matt.  xii. 
24^29  ;  Luke  xi.  21,  22. 

28.  tVerily  I  say  unto  you.  All  sins  shall  be  forgiven 
unto  the  sons  of  men,  and  blasiiticinies  wliorewith  so- 
ever tliey  sliall  blaspheme :  2!».  But  he  that  shall  blas- 
pheme against  the  Holy  Ohost  hath  never  l'or:;!venes<, 
but  is  in  dunscr  of  eternal  damnation:  30.  Because 
■■they  said,  lie  liath  an  unclean  spirit. 

'Matt.  xii.  31 ;  Luliexii.lo;  Heb.  x.  26;  1  John  v.  16. 
ujohn  X.  20. 

See  on  Matt.  xii.  31,  32 ;  Luke  xii.  10. 

As  there  is  but  one  Godhead,  so  tliere  is 
no»sin  again.st  God — and  all  sin  is  so — but 
it  is  also  against  the  whole  Trinity.  But, 
as  there  are  certain  attributes  proper  to 
every  person  of  tlie  Trinity,  so  there  are 
certain  sins,  more  directly  against  the 
several  properties  and  attributes  of  those 
persons,  and  consequently  against  the  per- 
sons tliemselves.  Sins  against  tlie  Holy 
Spirit  are  eminently  against  goodness  and 
love.  (Luke  xxii.  09;  Col.  ii.  3;  Rom.  xv. 
30.)  Is  in  danger,  &c.  This  does  not  im- 
ply uncertainty.  Abetter  translation  would 
be,  is  exposed  to,  or  under  sentence  of  eternal 
condemnation,  to  be  pronounced  by  Christ 
the  Judge,  at  the  last  day.  (See  Matt,  xxiii. 
33.)  "  Dreadful  truths,"  says  Bishop  Wilson, 
"  are  not  to  be  forborne,  for  fear  of  casting 
men  into  despair.  They  are  rather  to  be 
often  inculcated  to  force  sinners,  by  the 
sight  of  their  dangers,  to  throw  themselves 
into  His  arms,  who  is  the  only  refuge  of 
all  sinners."    (Jer.  vi.  14 ;  2  Cor.  v.  11 ;  Phil. 


iii.  18,  19.)  An  unclean  spirit.  Character- 
ization of  Beelzebub,  in  opposition  to  the 
Holy  Spirit. 

31.  t  »There  came  then  his  brethren  and  his  mother, 
and  staiidinK  withuut,  .sent  unto  him,  ealliuK  him.  32. 
And  the  multitude  sat  about  him,  and  they  said  unto 
him,  Behold,  thy  mother  and  thy  brethren  without  seek 
lor  thee.  :«.  And  he  answered  them,  saying?. "AVbo  is 
my  mother,  or  my  brethpen  ?  34.  And  he  looked  round 
about  <in  tbini  wiiich  sat  about  liim.  and  said.  Behold 
my  mdtbcr  and  my  brethren  !  :'.'>.  For  wlio.soever  shall 
^do  the  will  of  God,  the  same  is  my  brother,  and  my 
sister,  and  mother. 

"Matt.  xii.  46 ;  Bnke  viii.  19.  »2  Cor.  v.  16.  »Matt.  vii. 
21 ;  John  vii.  17 :  James  i.  25 ;  1  John  Ii.  17. 

On  verses  31-35  see  on  Matt.  xii.  4G- 
50;  Luke  viii.  19-21. 

His  friends  had  now  arrived,  and  per- 
haps were  listeners  to  the  remarks  just 
made.  Seek  for  tJtee.  As  we  learn  by  Matt, 
xiii.  54,  that  He  soon  visited  Nazareth,  it 
is  very  probable  that  the  object  of  this 
visit  was  to  prevail  on  Him  to  come  to  the 
home  of  His  childhood.  And  lie  looked 
round  about.  Mark  often  gives  prominence 
to  the  Lord's  glance  around.  Here  it  is  in 
contrast  with  the  indignant  looking 
around  of  iii.  5. 

Behold  my  mother  and  my  brethren — those 
toward  Avhom  I  cherih-h  aflection  similar 
to  that  which  is  usually  cherished  toward 
parents  and  brothers.  The  same  is  my 
brother,  &c. — is  regarded  by  me  with  jjecu- 
liar  affection,  an  aifection  similar,  as  to 
the  interest  which  it  leads  me  to  feel  in 
him,  to  that  which  one  feels  for  the  near- 
est relatives.  "  There  stand  here  the 
members  of  a  fomily  transcending  and 
surviving  this  of  earth.  Filial  subjection 
to  the  will  of  my  Father  in  heaven  is  the  in- 
dissoluble bond  of  union  between  me 
and  all  its  members,  and  whosoever  enters 
this  hallowed  circle  becomes  to  me  brother, 
and  sister,  and  mother." 


1.  'WTiat  man  was  found  by  Jesus  in  the  synagogue?  2.  What  did  He  say  to  him?  3.  What  did  He  say  to 
them  that  w^atched  Him  ?  4.  How  was  He  affected  by  the  hardness  of  their  hearts  ?  5.  How  was  the  withered 
hand  restored  ?  6.  W^here  did  Jesus  go?  7.  What  did  He  say  to  His  disciples  ?  S.  What  is  said  of  the  unclean 
spirits?  9.  How  many  disciples  did  He  ordain?  10.  For  what  purpose?  11.  Name  them.  12.  What  did  the 
scribes  say  about  our  Saviour?  13.  How  did  He  answer  them?  14.  Explain  verses  23  and  29.  15.  How  are  we 
Jo  understand  the  words,  "  Behold  my  mother  and  my  brethren !" 


348 


MARK. 


CHAPTER  IV. 

1  The  parable  of  the  sower,  14  and  the  meaning  thereof. 
21  We  mtust  communlcat-e  tlu;  light  of  our  knuwUdye  to 
others.  26  The  jxirable  or'  the  seed  growing  secretly, 
30  and  of  the  mustard  seed.  33  Christ  stiUeth  the  tem- 
pest on  the  sea. 

AND  »he  began  again  to  teach  by  the  sea  side :  and 
tliere  was  gathered  unto  him  a  great  multitude,  so 
that  lie  entered  into  a  ship,  and  sat  in  the  sea,  and  the 
whole  multitude  was  by  the  sea,  on  the  laud.  2.  And 
he  taught  them  many  things  by  parables,  band  said 
unto  them  in  his  doctrine, 
»Matt.  xiii.  1 :  Luke  viii.  4.    tChap.  xii.  38. 

And  he  began  again  to  teach  by  the  sea  side. 
Another  emphatic  reference  to  the  con- 
trast of  this  with  His  customary  course  of 
teaching,  and  as  an  expression  of  His 
decided  breach  witli  tlie  Pliarisees.  A  great 
midtltude ;  or,  according  to  another  well- 
supported  reading,  "  a  mighty,"  or  "  im- 
mense multitude."  So  that  he  entered  into 
a  ship — rather,  "  into  the  ship,"  meaning 
the  one  mentioned  in  iii.  9.  Sat  in 
the  sea,  that  is,  He  sat  in  the  boat,  and  the 
boat  was  in  the  sea.  Here  is  a  representa- 
tion of  those  peculiar  tossings  and  trials  to 
which  ministers  are  exposed,  while  it  is 
the  more  easy  lot  of  others  to  sit,  com- 
paratively at  ease,  on  the  shore.  (Matt, 
xxvi.  36;  1  Cor.  iv.  9.) 

By  parables.  The  word  parable  is  de- 
rived from  a  Greek  word  signifying  "  to 
compare  together,"  and  denotes  a  simili- 
tude taken  from  a  natural  object,  to  illus- 
trate a  spiritual  or  moral  subject.  The 
parabolical,  enigmatical,  figurative  and 
sententious  way  of  speaking,  was  the 
language  of  the  Eastern  sages  and  learned 
men.  The  origin  of  parables,  so  far  as  can 
be  traced,  appears  to  have  been  with  the 
Hebrews.  In  /tis  doctrine,  i.  e.,  in  His 
teaching. 

3.  Hearken :  Behold,  there  went  out  a  sower  to  sow. 
4.  And  it  came  to  pa.ss  aa  he  sowed,  some  fell  bj'  the 
wayside ;  and  the  iowls  of  the  air  came  and  devoured  it 
up :  5.  And  some  fell  on  stony  ground,  where  it  had  not 
much  earth,  and  immediately  it  sprang  up,  because  it 
had  no  depth  of  earth :  (i.  But  wlien  the  sun  was  up, 
it  was  scorched:  and  because  it  had  no  root,  it  withered 
away.  7.  And  some  fell  among  thorns,  and  the  thorns 
grew  up,  and  choked  it,  and  it  yielded  no  fruit.  8.  And 
other  tell  on  good  ground,  "-and  did  yield  fruit  that 
sprang  up  and  increa.sed,  and  brought  forth,  some  thirty, 
and  some  sixty,  and  some  a  hundred.  9.  And  he  said 
unto  them,  He  that  hath  ears  to  hear,  let  him  hear. 

cJohn  XV.  5 ;  Col.  i.  6. 

Verses  3-9 :  see  on  Matt.  xiii.  1-9,  and 
Luke  viii.  4-8,  15. 

Hearken.  Pronounced  loudly  to  show 
the  importance  of  what  He  was  about  to 
say,  and  to  quiet  the  people,  so  that  the 
very  beginning  of  His  discourse  might  not 


be  lost.  A  sower — the  Divine  speaker 
Himself.  The  soil  "by  the  way -side"  is 
hard  and  unbroken,  wholly  unfit,  there- 
fore, to  receive  the  seed.  The  plow 
must  first  open  the  furrows.  And  yet, 
observe,  that  this  is  not  all  the  evil.  There 
is  danger  from  without  also.  "The  fowls 
of  the  air"  are  on  the  watch  to  ciirry 
away  the  seed  as  soon  as  it  has  fallen. 
Stony  ground.  Not  a  hard,  hoi^eless  surface, 
on  which  it  would  have  been  mere 
mockery  to  cast  the  seed.  There  is  earth, 
but  it  has  no  depth,  and  consequently  no 
moisture.  (Luke  viii.  6.)  Some  fell  among 
thorns,  &c.,  for  in  this  fallen  world  weeds 
grow  faster  than  wheat,  and  wicked  things 
prosper  more,  unfortunately  we  may  say, 
than  holy,  pure  and  just  things,  and  the 
result  was,  that  the  nettles,  thorns  and 
thistles  overshadowed  ^nd  choked  the 
good  seed.  OtJier  fell  on  good  ground,  &c. 
Observe  the  gradation.  The  seed  sown 
in  the  highway  comes  not  up  at  all ;  the 
seed  sown  upon  stony  ground  comes  up, 
but  increaseth  not;  the  seed  sown  among 
thorns  increaseth,  but  bears  no  fruit ;  the 
seed  sown  on  good  ground  brings  forth 
fruit,  in  some  thirty,  &c.  Here  only  the 
last  of  the  four  sorts  of  ground  on  which 
the  seed  was  sown  proved  faithful,  but 
among  the  servants  two  improved  their 
talents  or  pounds,  and  one  only  buried  them 
(Matt.  XXV.  18;  Luke  xix.  20),  and  of  the 
virgins,  the  wise  and  the  foolish  were 
equal.  (Matt.  xxv.  2.)  So  that  nothing 
certain  can  be  inferred  from  the  relative 
proportions. 

This  version  of  the  parable  of  the  sower 
slightly  differs,  in  some  of  the  details,  from 
Matthew's,  but  those  deviations  teach  us 
that  the  Evangelists  did  not  copy  from 
each  other.  We  find  that  people's  educa- 
tion, business,  station  in  life,  and  habits  of 
thought,  will  all  very  much  give  tone, 
shape,  peculiarity  and  distinctiveness  to 
their  respective  narratives  of  any  particular 
event.  Matthew  was  a  publican,  Luke 
was  a  learned  physician,  John  was  an 
illiterate  Hebrew,  and  Mark  is  supposed 
to  have  been  a  more  learned  man.  Each, 
therefore,  gives  a  varied  verbal  narrative 
of  the  same  great  transaction,  but  all  were 


CHAPTER  IV. 


349 


guided  and  inspired  by  tlic  overruling 
Spirit  to  record,  in  all  their  fullness,  the 
wonderful  words  of  Him  who  spake  as 
never  man  sjmke. 

lO.  t  ''And  when  hp  was  alone,  they  that  were  about 
him  Willi  the  twelve  lusked  of  hini  the  purnble.  11. 
And  he  said  unto  them,  Unto  you  it  is  given  to  know 
the  ui\-.iteiv  111'  tlie  kingdom  ofCjod:  but  unto  >them 
tliat  iii'e  withdut,  iill  t/irxf  things  are  done  in  parables: 
V2.  fTlKit  seeini;  thev  may  see,  and  not  perceive;  and 
lieariiiL;  thev  niav  liear,  and  nnt  understand,  Ii'st  at  any 
time  thev  should  be  eunverted,  and  thiir  sins  sliould  be 
forgiven"  theui.  13.  And  he  said  unto  them.  Know  ye 
not  this  parable?  and  how  then  will  ye  know  all  para- 
ble.s? 

"iMatt.  xlii.  10.  e]  Cor.  v.  12  :  Col.  iv.  5:  1  Thes.  iv.  12; 
1  Tim.  iii.  7.  flsa.  vi.  U;  Matt.  xiii.  1-1 ;  Acts  xxviii.  2(3; 
Rom.  xi.  8.    cMatt.  xiii.  I'J. 

When  he  was  alone,  in  respect  to  the 
multitude  whom  He  had  been  teaching. 
His  disciples  were  with  Him.  Asked  of 
him  the  parable — the  explanation  of  the 
parable.  Asked  him  of  ilie  parable.  Para- 
bles were  used  for  a  double,  and  even  an 
opposite,  purpose.  They  serve  as  a  cloak 
and  covering,  and  they  moreover  serve  as 
a  light  and  illustration.  (Ex.  xiv.  20 ;  Hos. 
xiv.  9.)  Unto  you  it  is  given,  &c.  (See  on 
Matt.  xiii.  11 .)  Them  that  are  without,  form 
the  natural  contrast  to  those  that  were 
uith  Christ,  His  disciples  who  had  addressed 
the  question  to  Him.  In  1  Cor.  v.  12,  and 
Rev.  xxii.  15,  it  is  the  designation  for 
unbelievers,  for  all  that  are  not  Christians. 

That  seeing  they  may  see,  &c.  (See  on 
Matt.  xiii.  14,  15.)  The  conjunction  that, 
must  be  taken  iir  its  proper  acceptation : 
"  in  order  that."  For  the  leading  idea  is 
that  parabolic  instruction  is  made  use  of 
in  order  that  those  who  are  determined 
to  harden  their  hearts  may  remain  in 
blindness.  To  see  and  not  to  perceive,  to 
hear  and  not  to  understand,  can  evidently 
only  take  place  in  consequence  of  a  deter- 
mination on  the  i^art  of  men  not  to  perceive 
or  to  understand.  They  are  bent  on  pre- 
venting their  conversion,  and  avoid  for 
this  very  iiurpose  every  contact  with  truth. 
On  such  men  God  does  not  force  His 
truth,  but  presents  the  truth  to  them  in 
parables,  which  only  the  sincere  inquirer 
after  truth  can  understand.  Lest.  This 
lest  depends  jipon  their  active  ignoring  of 
the  truth.  They  ignore  lest  they  should 
be  converted.  Knoio  ye  not  this  parable? 
The  first  parable  of  the  kingdom  is  the 
basis  of  all  the  rest.  If  they  understood 
not  this,  they  could  not  understand  any 
that  followed.  If  they  had  the  explana- 
tion of  this,  they  had  the  key  for  the 


understanding  of  all  others.  There  is 
evidently  here  an  intimation  of  the  con- 
nection of  all  the  parables  in  the  idea 
of  the  kingdom  of  heaven,  so  that  with 
the  explanation  of  this  one,  all  were  ex- 
plained. 

14.  '[  I'Thp  sower  soweth  the  word.  l.'i.  And  these  are 
they  by  tlie  way  side,  wliere  the  w  >rdissown  ;  but  when 
tliey  have  iieard,  Satan  cometli  imnu'diatelv,  and  tak- 
etli  away  the  word  that  was  sown  in  tlieir  hearts.  Hi. 
And  tliese  are  they  likewise  whicli  are  sown  on  stony 
ground:  who,  when  they  liave  lieard  the  word,  imme- 
diately receive  it  willi  gladness :  17.  And  have  no  root 
m  themselves,  and  so  endure  but  for  a  time  :  afterward, 
when  afllietidii  or  persecution  ariseth  lor  the  word'.s 
sake,  ininiediately  they  are  oflended.  18.  And  these 
are  tliey  wiiich  are  sown  among  thorns;  such  as 
heartheword,  ]!l.  And  the earesol  this  world  'and  the 
deceitUilness  of  riches,  and  ibe  lusts  of  other  things  en- 
tering in,  choke  the  word,  and  it  liei'oiii,.(h  unliiiitful. 
20.  And  these  are  they  which  are  sown  on  good  ground  • 
such  as  hear  the  word,  and  receive  (7,  and  bring  forth 
fruit,  some  thirty  fold,  some  sixty,  and  some  a  hundred. 

Verses  14-20;  see  on  Matt.  xiii.  18-23 ; 
Luke  viii.  4,  8,  15, 

By  the  ivay  side.  They  who  walk  by  the 
way  side,  must  needs  sutler  from  a  multi- 
tude of  distractions.  Their  minds  must 
wander  in  proportion  to  the  numerous 
and  various  objects  which  pass  before 
them.  The  marked  antithesis  betAveen 
the  immediate  reception  and  the  iinme- 
diate  rejection  is  .to  be  much  observed. 
Grace,  in  almost  every  case,  is  slow  and 
progressive ;  for,  in  the  human  heart  it 
has  much  to  contend  against.  Deceitfvl- 
ness  of  riches.  Consider  avarice  in  itself, 
and  nothing  appears  more  base  and  con- 
temptible, yet  dragging  along  with  it  the 
ideas  of  power,  j^lace  and  security,  it 
changes  its  nature,  and  becomes  a  provi- 
dent provision.  .  .  .  This  is  one  species  of 
that  deceit,  which  sin  obtrudes  upon  its 
votaries,  in  which  it  is  assisted  by  the  very 
nature  of  sin  itself.  (See  xiv.  4.)  Every 
care  must  be  considered  as  worldly,  which 
has  not  some  tendency  to  piety  and  the 
worship  of  God,  even  though  it  be  not 
mixed  up  with  what  is  positively  prohib- 
ited.    (Luke  xiv.  19,  20,  30.) 

Sown  on  good  ground.  "  Now,  that  you 
may  be  fruitful,"  says  Leighton,  "  examine 
well  your  own  hearts.  Pluck  up,  weed 
out,  for  there  are  still  thorns.  Some  Avill 
grow,  but  he  is  the  happiest  man  who  hath 
the  sharpest  eye  and  the  busiest  hand, 
spying  them  out,  and  plucking  them  up. 
And  above  all,  pray,  pray  before,  after,  and 
in  hearing.  Dart  up  desires  to  God.  He 
is  the  Lord  of  the  harvest,  whose  influ- 
ence doeth  all.    The  difference  of  the  soil 


350 


MARK. 


makes,  indeed,  the  difiference  of  success ; 
but  the  Lord  hath  the  privilege  of  better- 
ing the  soil.  He  who  framed  the  heart, 
changes  it  when  and  how  He  will.  There 
is  a  curse  on  all  grounds,  naturally,  which 
fell  on  the  earth  for  man's  sake,  but  fell 
more  on  the  ground  of  man's  own  heart 
within  him.  '  Thorns  and  thistles  shall  it 
bring  forth.'  (Gen.  iij.  18.)  Now  it  is  He 
that  denounceth  that  curse,  who  alone 
hath  power  to  remove  it.  He  is  both  the 
sovereign  owner  of  the  seed,  and  the 
changer  of  the  soil;  He  turnsa  Avilderness 
into  Carmel  by  His  Spirit,  and  no  ground, 
no  heart,  can  be  good,  till  He  changes  it." 

21.  f  iAnd  he  said  unto  them.  Is  a  candle  brought  to 
be  put  under  a  bushel,  or  under  a  bed  ?  and  not  to  be  set 
on  a  candlestick?  22.  kFor  tliere  is  nothing  hid,  which 
shall  not  be  manifested,  neither  was  anything  kept  se- 
cret, but  that  it  should  come  abroad.  Zi.  'If  any  man 
have  ears  to  hear,  let  hini  hear.  24.  And  he  said  unto 
them,  Take  heed  what  ye  hear.  mWith  what  measure 
ye  mete,  it  shall  be  measured  to  you,  and  unto  you  that 
hear  shall  more  be  given.  25.  nFor  he  that  hath,  to 
him  shall  be  given,  and  he  that  hath  not,  frona  him 
shall  be  taken  even  that  which  he  hath. 

JMatt.  v.  l.i  ;  Luke  viii.  16,  xi.  33.  kMatt.  x.  26;  Luke 
xii.  2.  iMatt.  xi.  15,  verse  9.  mMatt.  vii.  2 :  Luke  vi.  38. 
"Matt.  xiii.  12,  xxv.  29 ;  Luke  viii.  18,  xix.  26.  See  notes 
on  all  these  verses. 

Is  a  candle,  &c.  The  general  connection 
is  this :  I  explain  to  you  these  parables, 
and  give  you  instruction  in  all  things  per- 
taining to  the  Gospel  of  salvation.  You 
are  to  con.sider  your.selves  depositaries  of 
truth ;  and  as  men  do  not  light  a  candle  or 
lamp  to  conceal  its  rays  by  placing  it  under 
a  bushel,  neither  are  you  to  withhold  from 
others  the  knowledge  of  the  truths,  which 
I  am  now  imparting  to  you.  Under  a  bed. 
This  is  refen-ed  by  some  to  a  sort  of  couch 
or  sofa,  having  a  cavity  beneath  it,  in  which 
a  candlestick  might  be  j)laced.  Others, 
more  correctly,  refer  it  to  the  couch  or  tri- 
clinium, on  which  they  reclined  at  meals, 
the  idea  being  that  a  lighted  candle  is  nut 
placed  under,  but  iqyon  the  table.  Compare 
vii.  4,  where  the  word  has  this  meaning. 
Manifested.  ISTo  part  of  the  Saviour's  in- 
structions was  intended  to  be  always  kept 
in  obscurity ;  His  design  was,  that  in  due 
time  the  truths  Avhich  He  was  communi- 
cating should  be  distinctly  and  fully  appre- 
hended. When  that  time  should  arrive, 
Plis  disciples  were  to  be  employed  in  the 
work  of  announcing  and  explaining  His 
doctrines  to  the  world.  !^  any  man  have 
cars  to  hear,  &c.  For  this  reason  we  have 
two  ears,  and  one  tongue,  that  we  should 
hear  much,  and  speak  little.    (James  i.  19.) 


Take  heed  ichat  ye  hear.  Sight,  the  nobler 
sense,  governs  hearing ;  the  eye,  not  the 
ear,  moves.  Wliat — ye  hear  the  "Word  of 
God,  value  this  highly.  More  be  given,  that 
ye  may  be  not  merely  hearers,  but  more 
and  more  partakers.  For  he  that  hath,  &c. 
(See  on  Matt.  xiii.  12,  xxv.  29 ;  Luke  viii. 
18,  xix.  26.)  "  God  therefore  gives,  because 
He  has  given,  making  His  former  favors 
arguments  for  more.  Man,  therefore,  shuts 
his  hand,  because  Pie  hath  ojiened  it.  There 
is  no  such  way  to  procure  more  from  God, 
as  to  urge  Him  with  what  He  hath  done. 
All  God's  blessings  are  profitable  and  ex- 
cellent, not  so  much  in  themselves  as  that 
they  are  inducements  to  greater." — Bishop 
Hall. 

26.  H  And  he  said,  oSo  is  the  kingdom  of  God,  as  if  a 
man  should  Ciist  seed  into  the  gi-ound ;  27.  And  should 
sleep,  and  rise  night  and  day,  and  the  seed  should  spring 
and  grow  up,  he  knoweth  not  how.  28.  For  the  earth 
bringeth  forth  fruit  of  herself,  first  the  blade,  then  the 
ear,  alter  that  the  lull  corn  in  the  ear.  2lt.  But  when 
the  fruit  is  hriiUEcht  forth,  immediately  phe  putteth  in 
the  sickle,  because  the  harvest  is  come, 

"Matt.  xiii.  2-1.    pRev.  xiv.  15. 

And  he  said,  &c.  This  parable  is  peculiar 
to  Mark.  The  jjosition  which  it  occupies 
throws  some  light  ui3on  its  design.  The 
impression  which  the  parable  of  the  sower 
produced  upon  the  hearts  of  the  hearers, 
and  especially  of  the  Apostles,  could  scarce- 
ly be  otherwise  than  sad  and  discouraging, 
for  if  a  sower,  with  all  diligence  and  fidel- 
ity, had  yet  to  find  that  so  much  seed 
should  fail  to  bring  forth  fruit  to  perfection, 
therefore  his  labor  had  been  in  vain,  he 
was  bound  to  a  heartless  task.  But  in 
order  to  jwevent  such  an  eflfect,  and 
strengthen  His  Apostles,  as  well  as  all 
teachers  of  the  Gospel,  with  joyful  hopes, 
stimulate  them  to  continued  fidelity,  and 
direct  their  eye  to  the  hapjiy  result  in 
which  their  labors  w' ere  certain  to  issue, 
the  Lord  delivered  this  parable. 

So  is  the  kingdom  of  God,  &c.  In  the 
parable  of  the  sower,  it  is  said  that  the 
sower  sows  his  seed,  but  here  the  word  is 
only  named  seed,  in  general;  we  must, 
therefore,  by  the  sower  understand  Christ, 
Himself,  the  author  and  proprietor  of  the 
woi'd,  while  here  Christ  cannot  be  repre- 
sented under  the  man  spoken  of;  what  is 
said  of  Him  can  only  be  understood  of 
the  human  teachers  of  the  Divine  word. 
It  cannot  be  said  of  the  Lord,  that  He 
knows   not  how  the  seed  sown  in  the 


CHAPTER   IV. 


351 


hearts  of  His  people  springs  and  grows 
up,  since  it  is  only  His  continuiil  presence, 
by  His  Spirit,  in  their  hearts,  which  causes 
it  to  grow  at  all.  Neither  can  He  litly  be 
compared  to  a  sower  who,  having  scattered 
his  seed,  goes  his  way  and  occupies  himself 
in  other  l)usiness,  feeling  that  it  lies  hence- 
forth beyond  the  sphere  of  his  power  to 
further  tlie  prosjierity  of  the  seed,  but 
that  it  must  be  left  to  itself  and  its  own 
indwelling  powers.  Tliis  is  no  fit  descrij^- 
tion  of  Him  who  is  not  merely  the  author 
and  finisher  of  our  faith,  but  who  also 
conducts  it  through  all  its  intermediate 
stages,  and  without  whose  blessing  and 
active  co-operation  it  would  be  totally  un- 
able to  make  any,  even  the  slightest  pro- 
gress. 

As  if  a  man  should  cast  seed  into  the  ground, 
and  should  sleep,  and  rise  night  and  day,  &c. 
At  this  point  the  likeness  between  the  natu- 
ral and  the  spiritual  is  exact  and  obvious. 
When  we  have  made  the  Gospel  of  Christ 
known  to  some  in  whom  we  are  interested, 
we  are  precisely  in  the  condition  of  the 
agriculturist  who  has  committed  his  seed 
to  the  ground.  If  we  think  of  the  matter 
when  we  lie  down,  or  when  we  awake, 
we  discover,  perhaps  with  pain,  that  we 
do  not  know  whether  the  seed  is  swelling 
and  s})ringing  or  not ;  and  that  though  we 
knew  its  condition  we  could  not  reach  it 
to  stimulate  the  process.  It  is  out  of  our 
hands  and  out  of  our  sight.  It  is  not, 
however,  out  of  mind  when  it  is  out  of 
sight,  and  our  own  helplessness  may  draw 
forth  a  more  eager  prayer  to  the  Almighty 
Helper.  In  this  way  it  is  when  we  are 
weak  that  we  become  strong ;  it  is  when 
we  are  made  most  keenly  sensible  of  our 
own  weakness,  that  we  cast  our  care  most 
fully  on  the  Lord.  The  law  that  shuts  the 
sown  seed  out  from  us,  shuts  it  in  with 
God.  One  door  closes,  but  the  closing 
which  hides  the  seed  in  its  seed-bed  from 
our  eyes  and  separates  it  from  our  hands, 
leaves  it  open  to  His  sight,  and  i^liant  to 
His  power.  The  moment  that  the  seed  is 
sown,  He  takes  it  out  of  our  sight,  but 
then  and  thereby  He  brings  it  into  His 
own.  It  is  away  frona  us  and  with  God. 
For  the  earth,  &c.  This  explains  and  illus- 
trates the  closing  remark  of  the  preceding 
verse.     Of  herself  i.  e.,  self-moved,  spon- 


taneously. Man's  agency  is  limited  to 
the  preparation  of  the  soil  and  sowing  of 
the  seed.  The  quickening  and  energizing 
I)Ower  resides  in  the  earth  itself  according 
to  the  great  and  immutable  laws  of  the 
Author  of  nature. 

First  the  blade,  &c.  How  beautiful  does 
the  green  blade  appear  in  the  midst  of  the 
melting  snow,  and  after  the  winter's  storms 
are  hushed  into  quiet  and  repose !  And 
how  beautiful  does  the  green  blade  of 
godly  fear  appear  as  it  springs  forth  in  the 
life  of  one  whose  whole  life  has  been  one 
continued  storm  of  reckless  pride  and 
passion !  How  silently  does  the  green 
blade  come  forth  from  the  bosom  of  the 
earth !  And  with  what  noiseless  steps 
does  Divine  mercy  come  to  the  sinner's 
heart  to  make  way  for  the  sinner's  Friend  ! 
How  gradually  does  the  green  blade  show 
itself!  Though  the  eye  were  fixed  upon 
the  earth  both  night  and  day,  the  exact 
moment  when  it  appeared  could  not  be 
ascertained.  And  how  hard  is  it  for  the 
Christian  to  tell  the  precise  hour  when 
the  Omnipotent  finger  of  God's  Spirit  first 
touched  his  heart,  the  first  dew  drop  of 
heaven's  mercj^  distilled  ujion  his  spirit ! 
"With  what  a  mysterious  yet  invincible 
power  does  the  green  blade  force  its  way 
through  the  heavy  clods  which  cover  it 
and  hide  it  from  view  !  So  the  plants  of 
righteousness,  though  they  may  be  heavily 
weighed  by  a  body  of  sin  and  death,  by 
manifold  sorrows,  temptations  and  fears, 
will  nevertheless  grow  ui^ward  toward  the 
great  Sovxrce  of  eternal  day. 

Then  the  ear.  After  the  blade,  comes 
the  ear  pregnant  with  hope.  On  the  first 
appearance  of  the  blade,  its  true  character 
might  have  been  doubted  by  the  unedu- 
cated eye,  but  now  the  rounded  bulbs  at 
once  declare  its  worth  to  man,  and  wher- 
ever the  green  blade  of  earnest  prayer 
shows  itself  with  sorrow  for  sin,  there, 
sooner  or  later,  the  other  Christian  graces 
will  come  forth,  the  knowledge  imparted 
will  become  clearer,  the  character  will 
become  consolidated,  and  the  man  in 
Christ  will  apj^ear  strong  to  bear  and  do 
'the  will  of  God.  After  that  the  full  corn  in 
tlie  ear.  The  process  of  development  in 
the  kingdom  of  grace  is  one  and  the  same 
with  the  kingdom  of  nature — slow,  gradual 


352 


MARK. 


and  progressive;  hence  in  knowledge, 
lioliness,  humility,  and  all  the  graces  of 
the  Christian  life,  there  are  many  degrees. 
(1  John  ii.  13,  14;  Rom.  xv.  1;  Eph.  iv. 
13.)  Consider  the  lovely  picture  of  pro- 
gressive growth  in  goodness  which  Peter 
supplies  in  his  second  epistle,  i.  5-8,  where 
it  will  be  observed.  Faith  is  the  root,  and 
charity  the  full  corn  in  the  ear. 

But  when  the  fruit  is  brought  forth,  &c. — 
literally,  yields  or  presents  itself  for  the 
harvest,  i.  e.,  is  ripe  for  the  sickle.  He  put- 
teth  in  the  sickle,  &c.  In  some  cases  the 
harvest  and  the  reaping  point  to  the  end 
of  the  world  and  the  awards  of  the  judg- 
ment, as  for  example,  in  Matt.  xiii.  39. 
But  in  other  cases,  the  reaping  of  the 
ripened  grain  is  employed  to  represent 
that  success  in  the  winning  of  souls,  which 
human  ministers  of  the  word  may  obtain 
and  enjoy.  (See  Ps.  cxxvi.  6;  John  iv. 
35,  36 ;  Matt.  ix.  37,  38.) 

The  harvest  is  come.  It  is  not  the  end  of 
the  world,  it  is  not  even  the  close  of  a 
Christian  life  in  the  world.  There  is  a 
ripening  and  a  fruit-bearing  while  life  in 
the  body  lasts.  There  is  also  a  reaping 
and  an  enjoying  of  the  harvest  by  those 
who  sow  the  seed,  or  their  successors. 
The  announcement,  "  One  soweth  and 
another  reapeth,"  clearly  implies  that  the 
same  one  who  sows  may  also,  to  some  ex- 
tent, reap.  There  is  jiart  of  both  :  a  sower 
gathers  some  of  the  fruit  of  his  labor 
in  his  own  life-time,  and  some  of  it  is 
gathered  by  others  after  he  has  departed. 
Here  is  a  lesson  for  ministers  and  teach- 
ers. The  Lord,  who  sends  them  out  to 
sow,  expects  that  they  will  look  and  long 
for  fruit,  and  be  disappointed  if  it  does  not 
appear. 

30.  I  And  he  said,  nWhereunto  shall  we  liken  the 
kingdom  of  God?  or  with  what  comparison  shall  we 
compare  it?  31.  Jt  is  like  a  grain  of  mustard  seed, 
whicli,  when  it  is  so"vn  in  the  earth,  is  less  than  all  the 
seeds  that  be  in  the  earth  :  32.  But  when  it  is  sown,  it 
growcth  up,  and  becometli  greater  than  all  lierbs,  and 
shooteth  out  great  brandies,  so  tliat  the  fowls  of  the  air 
may  lodge  under  the  shadow  of  it. 

qMatt.  xiii.  31 ;  Luke  xiii.  18 ;  Acts  ii.  41,  iv.  4,  v.  14, 
,     xix.  20. 

It  is  like  a  grain  nf  mustard  seed,  &c.  In 
the  parable  of  the  sower,  the  seed  scattered 
yielded  a  return  to  the  husbandman  in  L 
only  one  of  the  four  kinds  of  soil  on  which 
it  fell.  This  itself  might  have  left  an  im- 
pression on  the  minds  of  Clirist's  hearers, 
that  His    Gospel    must   be    deficient   in 


power,  if  it  proved  successful  in  only  one 
out  of  four  classes  of  mankind.  Our  Lord, 
therefore,  in  this  parable,  sets  before  the 
people  the  inherent  power  of  "  the  king- 
dom of  God."  It  may  seem  at  first  to  find 
little  acceptance  with  man,  but  it  will 
finally  prevail  throughout  the  earth.  The 
words  less  than  all  the  seeds,  &c.,  have  often 
perplexed  interpreters,  as  there  are  many 
seeds,  as  of  poppy,  or  rue,  that  are  smaller, 
yet  difficulties  of  this  kind  are  not  worth 
making — it  is  sufficient  to  know  that "  small 
asagrain  of  mustard  seed,"  was  a  proverbial 
expression  among  the  Jews  for  something 
exceedingly  minute.  The  Lord,  in  His 
popular  teaching,  adhered  to  the  popular 
language.  The  train  of  thought  in  the 
parable  is,  the  progressive  development 
of  Christianity:  1.  In  it  is  a  small  beginning, 
(the  birth  of  the  Son  of  man  in  Bethle- 
hem.) 2.  Gradual  in  its  progress.  3.  Great 
and  glorious  in  its  termination.  Great — 
at  last  one  flock,  the  earth  full  of  the 
knowledge  of  the  Lord,  no  people  any 
more  in  darkness  and  the  shadow  of  death, 
the  unbelieving  Israel  converted,  and  the 
vain  idols,  with  their  altars  connected 
therewith,  completely  and  forever  cast 
away. 

Verses  30-32 :  see  on  Matt.  xiii.  31,  32 ; 
Luke  xiii.  18.  19. 

33.  'And  with  many  such  parables  spake  he  the  word 
unto  them,  as  they  were  able  to  hear  it. 
'Matt.  xiii.  34 ;  John  xvi.  12. 

Had  this  been  said  in  the  corresponding 
passage  of  Matthew  (on  which  see  Notes), 
we  should  have  concluded  that  what  that 
Evangelist  recorded,  was  but  a  specimen 
of  other  parables  spoken  on  the  same  oc- 
casion. But  Matthew  (xiii.  34)  says,  "  All 
these  things  spake  Jesus  unto  the  multitude 
in  parables,"  and  as  Mark  records  only 
some  of  the  parables  which  Matthew  gives, 
we  are  warranted  to  infer  that  the  "many 
such  parables"  alluded  to  here,  mean  no 
more  than  the  full  complement  of  them 
which  we  find  in  Matthew. 

As  they  vere  able  to  hear  it.  Jesus  accom- 
modated Himself  in  His  teaching,  to  the 
ability  of  the  people.  He  knew  their 
ignorance  and  their  prepossessions,  and 
like  a  wise,  affectionate  teacher,  He  adapt- 
ed His  instructions  to  their  necessities  and 
their  capacities.  This  remark  of  the  Evan- 
gelist confirms  the  view  presented  in  verse 


CHAPTER   IV. 


353 


12,  and  shows  that  the  Saviour  was  not 
harsh,  and  did  not  deal  in  vengeance  with 
the  ignorant,  misjudging  multitude,  but  in 
a  patient  and  condescending  manner 
sought  to  gain  a  lodgment  in  their  hearts 
for  the  great  principles  of  His  religion. 
How  worthy  an  examj^le  for  ministers  of 
the  Gospel,  for  parents,  and  for  all  who 
are  engaged  in  the  work  of  religious  in- 
struction ! 

34.  But  without  a  parable  spake  he  not  unto  them : 
and  when  they  were  alone,  he  expounded  all  things  to 
Uis  disciples. 

He  expounded  all  things  to  his  disciples. 
That  they  might  be  capable  of  instructing 
others.  Outside  hearers,  those  who  do  not 
come  into  close  fellowship  with  the  true  dis- 
ciples of  Christ,  have  seldom  more  than  a 
supei'ficial  knowledge  of  Divine  things.  In 
the  fellowship  of  the  saints,  where  Jesus 
the  teacher  is  always  to  be  found,  every- 
thing is  made  plain,  for  the  secret  of  the 
Lord  is  with  them  who  fear  Him. 

35.  'And  the  same  day.  when  the  even  was  come,  he 
saith  unto  them.  Let  us  pass  over  unto  the  other  side. 
36.  And  when  they  had  sent  away  the  multitude,  they 
took  him  evi'n  ;is  he  was  in  the  ship.  And  there  were 
also  with  him  other  little  ships.  37.  And  there  arose  a 
great  storm  of  wind,  and  the  waves  beat  into  the  ship, 
so  that  it  was  now  full.  38.  And  he  was  in  the  hinder 
part  of  the  shiij,  asleep  on  a  pillow  :  and  they  awake 
iiim,  and  say  unto  him.  Master,  carest  thou  nut  that  we 
•perish  ?  39.  And  he  arose,  and  rebuked  the  wind,  and 
said  unto  the  sea,  Peace,  be  still.  And  the  wind  ceased, 
and  there  was  a  great  calm.  40.  And  he  said  unto  them, 
«Why  are  ye  .so  fearful  ?  how  is  it  that  ye  have  no  faith  ? 
41.  And  they  feared  e.xceedinsly,  and  said  one  to  an- 
other, \Vhat  manner  of  man  is  this,  that  even  the  wind 
and  the  sea  obey  him  ? 

"Matt.  viii.  18. '^3;  Luke  viii.  22.  'Jonah  i.  6.  "Ps.  xlvi. 
1,  3 :  Isa.  xliil.  2. 

Verses  35-41:  see  on  Matt.  viii.  23-27; 
Luke  viii.  22-5. 

The  same  day,  &c.  This  was  the  evening 
of  the  day  in  which  He  spake  the  preced- 
ing parables.  Let  us  pass  over,  &c.  When 
Jesus  passes  over  the  sea,  the  P.salm  is 
fulfilled,  "  The  Lord  is  upon  many  waters." 
(Ps.  xxix.  3.)  When  He  scatters  the 
waves  before  Him,  Habakkuk  is  accom- 
plished: "Thou  didst  Avalk  through  the 
sea,  through  the  heap  of  great  waters." 
(Hab.  iii.  15.)  When  the  sea  is  cut  off  at 
His  threatening  voice,  Nahum  also  is  found 
true  :  "  He  rebuketh  the  sea,  and  maketh 
it  dry."  (Nah.  i.  4.)  They  took  him  even 
as  he  uas  in  the  ship,  just  as  He  then  was, 
without  waiting  to  make  any  particular 
preparation  for  the  tour,  and  without  any 
intermission  of  His  labors.  With  him — 
with  Jesus.  Little  ships — and  in  them  men. 
A  great  storm  of  wind,  a  tempest  of  wind. 

23 


So  that  it  ivas  now  full,  rather,   "  so  that  it 
was  already  tilling." 

If  the  Lord  were  always  to  indulge  us 
with  prosperity  and  abundance  of  the 
good  things  of  this  life,  and  if  we  were,  in 
this  mortiil  state,  to  sutler  no  tribulations, 
no  straits  and  difficulties,  would  we  not  be 
ready  to  pronounce  temporal  advantages 
our  chief  good,  so  as  to  desire  notliing 
better  at  the  hands  of  God?  Wherefore 
God  infuses  the  bitterness  of  afflictions 
into  this  life,  the  joys  of  which  are  inter- 
mixed with  evil,  that  He  might  put  us 
upon  seeking  after  another  life,  which 
has  joys  free  from  all  danger.  (Deut. 
xxxii.  11 ;  Job  ii.  10 ;  Eccl.  vii.  14 ;  2  Thes. 
i.  5-7.) 

The  hinder  part,  where  the  helm  is.  A 
pillow,  probably  a  part  of  the  ship.  Carest 
thou  not,  &c.  Unbelief  and  fear  made  them 
sadly  forget  their  place,  to  speak  so.  When 
those  accustomed  to  fish  upon  that  deep 
thus  spake,  the  danger  must  have  been 
imminent.  They  say  nothing  of  what 
would  become  of  Him,  if  they  perished, 
nor  think  whether,  if  He  could  not  perish, 
it  was  likely  He  would  let  this  happen  to 
them ;  but  they  hardly  knew  what  they 
said. 

And  he  arose,  and  rebuked  the  wind,  &c. 
"Creation's  Sealord,  and  creation's  Land- 
lord," says  an  eminent  divine,  "  was  there, 
and  the  winds  and  waves  recognized  the 
voice  that  said, 'Let  them  be,'  and  they 
that  became  being  at  His  bidding,  now  be- 
came calm  when  He  so  willed  it.  And 
this  He  did,  not  as  a  mere  fact,  but  as  an 
earnest  of  that  day  when  nature  shall  be 
restored  to  her  pristine  peace,  order  and 
harmony ;  when  the  groans  and  travails  of 
creation  shall  cease,  and  that  which  is 
nature's  normal  condition — a  condition  of 
quiet  and  calm — shall  be  nature's  enjoy- 
ment again,  and  we  shall  not  only  recog- 
nize Him  as  One  who  rebukes  the  winds 
and  waves,  and  both  obeying  Him,  but  we 
shall  recognize  Him  who  has  made  and  re- 
made the  sea  and  the  dry  land,  and  restored 
all  nature  by  a  regenesis  more  glorious  than 
its  first  genesis,  to  that  order,  beauty  and 
harmony  which  it  lost  by  sin.  I  believe 
that  this  earth  is  not  to  be  given  up  to 
Satan.  It  is  a  deranged  world,  it  is  griev- 
ously disturbed,  there  is  fever  in  its  organ- 


354 


MARK. 


ization,  because  sm  has  smitten  it,  but  the 
great  Lord  who  made  it  will  come  to  it 
again,  and  He  will  expunge  from  it  all  its 
ills,  its  poison  and  its  fever,  and  make  this 
orb,  which  has  so  many  magnificent  traces 
of  its  primeval  grandeur,  one  of  the  bright- 
est and  most  beautiful  in  the  whole  celes- 
tial firmament,  reflecting  not  only  as  other 
orbs   do  the  God  who  made  it,  but  the 


Christ  that  also  redeemed  it."  What  man,' 
ner  of  man  is  this,  (kc.  We  may  exclaim  of 
an  inner  work,  ''  Wliat  manner  of  man  i3 
this,  that  the  winds  of  human  prejudice 
and  the  waves  of  human  passion  obey 
Him  ?"  Whosoever  is  able  to  change  tlie 
course  of  nature  is  the  Lord  of  nature,  and 
He  that  is  so  made  it,  and  Pie  that  created 
it  is  God.     (See  Ps.  Ixxii.  18,  civ.  6-9.) 


1.  Where  did  Christ  again  teach  ?  2.  WTiat  parable  did  He  speak  to  the  multitude  by  the  sea-side  ?  3.  Repeat 
this  parable.  4.  Explain  verses  11  and  12.  5.  Who  is  the  '■  sower?"  G.  State  the  various  k:ind.s  of  hearers  of  the 
Word  which  are  described.  7.  What  direction  is  given  in  reference  to  hearing?  8.  What  parable  was  next  spoken? 
9.  To  what  is  "  the  kingdom  of  God  "  compared  ?  10.  When  and  where  did  the  storm  occur  ?  11.  What  course 
did  the  disciples  pursue  ?    12.  What  did  Jesus  do  and  say  ? 


CHAPTER  V. 

1  Christ  delivering  the  possessed  of  the  legion  of  devils, 
13  they  enter  into  the  swine.  25  Me  healeth  the  woman 
of  the  bloody  issue,  35  and  raiseth  from  death  Jairus' 
daughter. 

AND  »they  came  over  unto  the  other  side  of  the  sea, 
into  the  country  of  the  Gadareues. 
»Matt.  viii.  26 ;  Luke  viii.  26. 

Gadarencs.  Gadara  was  the  principal 
city  of  the  district.  Josephus,  in  his 
Wars  of  the  Jews,  calls  Gadara  the  me- 
tropolis of  Perea ;  by  this  name  well 
known  to  the  Gentiles. 

2.  And  when  he  was  come  out  of  the  ship,  imme- 
diately there  met  him  out  of  the  tombs  a  man  with  an 
unclean  spirit,  3.  Who  had  his  dwelling  among  tlie 
tombs;  and  no  man  could  bind  him,  no,  not  with 
chains:  4.  Because  that  he  had  been  often  bound  witli 
fetters  and  chains,  and  the  chains  had  been  plucked 
asunder  by  him,  and  the  fetters  broken  in  pieces : 
neither  could  any  man  tame  him.  .5.  And  always,  night 
and  day,  he  was  in  the  mountains,  and  in  the  tombs, 
crying,  and  cutting  himself  witii  stones. 

With  an  unclean  spirit.  Before  the  fall 
the  unclean  spirit  was  incorporated  with 
the  serpent,  but  now  with  man  himself. 
He  seizes  on  the  external  organs  and  in- 
ternal faculties,  and  rules  them  at  his 
pleasure.  Dvjclling  among  the  tombs.  In 
the  East,  the  receptacles  of  the  dead  are 
always  situated  at  some  distance  from  the 
abodes  of  the  living.  Captain  Light,  who 
traveled  over  the  scene  of  our  Lord's 
interview  with  the  two  demoniacs,  de- 
.M'ii])es  the  tombs  as  still  existing  in  the 
form  of  caverns  cut  in  the  live  rock,  like 
I  hose  at  Petra — as  wild  and  sequestered 


solitudes,  divided  into  a  number  of  bare 
and  open  niches,  well  suited  to  be  places 
of  refuge  to  those  unliax^py  lunatics,  for 
whom  the  benevolence  of  antiquity  had 
not  provided  a  better  asylum.  An  invet- 
erate habit  of  uncleanliness  frequently 
extinguishes  all  the  principles  of  the 
Christian  life,  and  an  unchaste  soul  dwells 
in  its  body  as  in  a  loathsome  sepulchre, 
where  there  is  nothing  but  the  remains  of 
worms  and  corruption.  This  is  but  too 
often  literally  true.  Fetters,  for  the  hands ; 
chains,  for  the  feet  or  ankles.  Tame  him, 
overpower  or  subdue  him,  so  as  to  prevent 
his  inflicting  injuries  upon  himself  and 
others.  Crying,  and  cutting  himself,  &c. 
Fearful  picture  of  a  demoniac  terror — 
having  reached  the  extreme  point  of 
madness,  down  to  rending  his  own  flesh. 
After  all,  nothing  can  work  us  mLschief 
except  ourselves.  The  harm  that  we  sus- 
tain, we  carry  about  with  us,  and  never 
are  real  sufferers  but  by  our  own  fault. 
(Acts  xvi.  28.) 

6.  But  when  he  saw  Jesus  afar  off,  he  ran  and  wor- 
shipped him,  7.  And  cried  with  a  loud  voice,  and  said. 
What  have  I  to  do  with  thee,  Jesus,  thou  Son  of  the 
most  high  Gofl  ?  I  adjure  thee  by  God.  that  thou  torment 
me  not.  8.  (For  lie  said  unto  him.  Come  out  of  the 
man.  ^7to«  unclean  spirit.)  9.  And  he  asked  him,  Whnt 
is  thy  name?  And  he  answered,  saying.  My  name  is 
Legion:  For  we  are  many.  10.  And  he  besought  him 
much  that  he  would  not  send  them  away  out  of  the 
country. 

Saw  Jesus  . .  .  ran.    A  traveler    not    far 


GADARA. 


JACOB'S    WELL. 


CHAPTER    V 


35S 


from  this  region  describes  a  similar  scene 
near  Lebanon  :  "  The  silence  of  night  was 
now  broken  by  fierce  yells  and  bowlings, 
which  I  discovered  proceeded  from  a  naked 
maniac,  who  was  fighting  with  some  wild 
dogs  for  a  bone.  The  moment  he  per- 
ceived me  he  left  his  canine  comrades,  and, 
bounding  along  with  rapid  strides,  seized 
my  horse's  bridle,  and  almost  forced  him 
backward  over  the  cliflT." — Warburton's 
Crescent  and  the  Cross.  Worshipped  Him. 
The  spirit  recognized  with  a  supernatural 
discernment  our  Lord's  superior  nature, 
and  did  him  a  reverence. 

Jesus,  thou  Son,  &.c.  The  truth  which 
had  only  been  testified  in  Matthew's  Gos- 
pel by  tlie  Father  from  heaven  (iii. 
17),  and  which  Satan  had  in  vain  endeav- 
ored to  assail,  viz. :  that  Jesus,  the  virgin's 
son,  Emmanuel,  is  truly  the  Son  of  the  most 
high  God — -the  devils  have  since  understood, 
earlier  and  better  than  men.  But  while 
they  know  it  they  tremble  before  Him  !  / 
adjure  thee,  &c. — a  strong  expression  of 
entreaty  or  adjuration.  Torment  me  not. 
Behold  the  <orme'?iior  anticipating,  dreading, 
and  entreating  exemption  from,  torment! 
{For  he  said  unto  him,  i.  e.,  before  the  un- 
clean spirit  cried  out.  Come  out  of  the  man, 
unclean  spirit !)  Ordinarily,  the  obedience 
to  a  command  of  this  nature  was  imme- 
diate. But  here  a  certain  delay  is  permit- 
ted, the  more  signally  to  manifest  the 
power  of  Christ,  and  accomplish  His 
purjioses. 

W hat  is  tlaj  name  f  This  is  the  only  in- 
stance in  which  the  Lord  asked  an  unclean 
spirit  concerning  his  distinctive  name. 
The  object  of  this  question  was  to  extort 
an  acknowledgment  of  the  virulence  of 
demoniacal  power,  by  which  this  victim 
was  enthralled.  My  name,  &c.  My  name 
(not  our  name).  Legion  was  the  name 
of  a  division  in  the  Roman  armies,  coin- 
prising  a  few  thousands  of  men.  Hence 
the  word  came  to  be  used  indefinitely  for 
a  midtitude.  They  are  many,  and  yet  one 
spirit  of  wickedness  among  them  all. 
Every  man  may  find  in  himself  sin 
wrapped  up  in  sin,  "  a  body  of  sin."  (Rom. 
vi.  6,  vii.  8.)  As  the  Apostle  says  of  the 
natural  body,  "  there  are  many  members, 
but  one  body"  (1  Gor.  xii.  20),  so  we  may 
say   of  our  sin,   it  has  a  wanton  eye,  a 


griping  hand,  an  itching  ear,  an  insatiable 
heart,  and  feet  swift  to  shed  blood,  and  yet 
it  is  but  "  one  body  "  of  sin.  (vii.  20-2o; 
Gal.  V.  19-22.) 

"  These  Gadarenes  or  Gergesenes  (says 
Stier)  disclose  to  us  a  dark  and  awful 
province  of  humanity,  as  lying  under  the 
ravages  of  the  devil,  the  coiniterpart  of 
which,  at  least  in  moral  life,  if  not  in  such 
horrible  manifestations  of  bodily  posses- 
sion, may  be  found  in  Christendom  to  the' 
jiresent  day — to  say  nothing  of  its  full 
analogies  in  heathenism.  But  over  this 
region,  also,  Jesus  rules,  the  Son  of  God !  To 
believe  and  to  understand  this  is  the  main 
concern,  and  v,  e  would  not  bury  or  obscure 
this  fundamental  truth  by  any  irrelevant 
discussions !" 

11.  Now  there  was  there  nigh  unto  the  mountains  a 
great  herd  ol'  swine  feediiiR.  I-.  And  all  the  devils 
besought  liini,  Raying,  Send  us  into  the  swine,  that  we 
may  enter  into  them.  13.  And  forthwith  Jesus  gave 
them  leave.  And  the  unclean  spirits  went  out,  and 
entered  into  the  swine;  and  the  herd  ran  violently 
down  a  steep  place  into  the  sea,  (they  were  about  two 
thousand.)  and  were  choked  inthei-ca.  14.  And  they 
that  fed  the  swine  fled  and  told  it  in  tin-  city,  and  in  the 
country.  And  they  went  out  to  see  what  it  Wius  that 
was  done.  15.  And  they  come  to  Jesus,  and  see  him 
that  was  possessed  with  the  devil,  and  had  the  legion, 
sitting,  and  clothed,  and  in  his  right  mind;  and  they 
were  afraid.  IG.  And  they  that  saw  iV  told  them  how  it 
befell  to  liim  that  was  possessed  with  the  devil,  and  alxo 
concerning  the  swine.  17.  And  tthey  began  lo  pray 
him  to  depart  outof  their  coasts.  IS.  And  when  he  was 
come  into  the  ship,  'he  tliat  had  been  possessed  with 
the  devil  prayed  him  that  he  might  be  with  him.  19. 
Ilowbeit  Jesus  suffered  him  not.  butsailh  unto  him.  Go 
home  to  thv  friends,  and  tell  them  how  great  things  the 
Lord  hath  done  for  thee,  and  hath  had  compassion  on 
thee.  20.  And  he  departed,  and  began  to  publish  in 
Decapolis  how  great  things  Jesus  had  done  lor  him: 
and  all  men  did  marvel. 

tMatt.  viii.  34 ;  Acts  xvi.  39.    eLuke  viii.  38. 

On  verses  1-20 :  see  on  Matt.  viii.  28-34  ; 
Luke  viii.  26,  &c. 

And  forthwith  Jesus  gave  them  leave.  Such 
ingenious  reasons  as  the  following  have 
been  assigned  for  this:  That  the  Lord 
would  hereby  give  the  most  convincing 
evidence  of  the  entire  dependence  of  all 
spirits  upon  His  word,  and  with  this  give 
palpable  assurance  to  all  Sadducees  of  the 
existence  of  such  spirits,  so  also  punish 
the  probably  Jewish  owners  of  these 
swine ;  further,  test  the  Gadarenes,  how 
they  would  receive  the  destruction  of  their 
property;  finally,  teach  the  value  of  the 
spirit  of  man,  his  healingbeing  well  worth 
some  two  th(>usand  swine.  We  have  no 
need,  however,  of  any  of  these  reasons, 
true  or  otherwise,  of  this  sublime  transac- 
tion. The  deed  itself  is  its  own  justifica- 
tion. They  did  not  then  §ue  our  Lord 
for    any   loss   they   suflTered    in   the   de- 


356 


MARK 


striiction  of  the  swine,  no  more  will  we ; 
we  will  not,  indeed,  dare  to  speak  boldly 
concerning  it.  Far  more  fearful  than  the 
hearing  of  this  devilish  request,  is  the 
Lord  granting  to  the  Gergesenes  their 
supplication. 

And  tlicy  began  to  pray  him  to  depart,  &q. 
The  devil  would  seem  to  have  entered  into 
the  hearts  of  the  Gadarenes,  as  well  as  into 
the  bodies  of  the  swine.  -{John  xiii.  27.) 
The  Gadarenes,  moreover,  now  take  the 
place  of  the  demoniac,  only  with  this 
wretched  aggravation  of  their  misery,  that, 
whereas  he  avoided  the  company  of  man, 
they  shun  and  deprecate  the  presence  of 
the  Lord.  Oh !  the  accursed  power  of 
covetousness,  in  making  men  mad!  (Job 
xxi.  14 ;  Matt.  xiii.  58 ;  John  iii.  18-22 ;  1 
Tim.  vi.  1-12.) 

And  when  he  was  come  into  the  ship.  He 
who  does  not  desire  Jesus,  as  He  is  and  as 
He  acts,  the  Ruler  of  hell,  the  Lord  of  na- 
ture, the  Physician  and  Healer  of  men, 
may  beseech  Him  to  depart,  whethel- 
courteously  or  ungraciously,  and  have  his 
request  granted.  Prayed  him  that  he  might 
he  uith  Jiim.  What  a  contrast  does  this  re- 
stored man's  desire  to  be  with  Christ,  and 
Christ  with  him,  offer  to  the  stupid  and 
swinish  prayer  of  the  Gadarenes,  that  He 
should  depart  out  of  their  coasts!  Like 
Mary,  he  chose  "the  good  part."  Here 
was  proof  indeed  of  his  restoration  to  a 
right  mind  (Ps.  cxi.  10,  cvii.  43.)  For  to  be 
with  Christ  is  the  sum  and  substance  of 
happiness  in  this  life  and  in  heavenly 
glory.  While  Christ  is  with  us,  in  this  life. 
He  "keeps  us  from  evil"  (John  xvii.  12), 
and  "  gives  us  peace  "  (Matt.  xi.  28).  After 
death,  in  heaven,  we  shall  "  ever  be  with 
the  Lord  "  (1  Thes.  iv.  17,  18).  "  Father,  I 
will  that  they  also,  whom  thou  hast  given 
me,  may  be  with  me,  where  I  am,  that 
they  may  see  my  glory  !"  (John  xvii.  24.) 
Who  does  not  desire  and  pray  that  he  might 
be  with  Jesus  f  (Ps.  Ixxiii.  21-25  ;  Ruth  1.16, 
17;  Acts  iii.  11;  Phil.  i.  23.) 

Go  home  to  thy  fi'iends,  from  whom  thou 
hast  been  so  long  estranged.  Not,  indeed, 
with  a  prudent  care  against  relapse,  and  in 
order  to  his  full  recovery,  which  would  be 
prevented  by  bis  being  alone,  for  he  wished 
to  go  with  JesTis,  and  the  devils  were  clean 
gone  from  him.     Here  we  see  the  gentle 


graciou-suess  of  our  Lord,  which  desires 
the  return  home  of  this  man,  thus  restored 
to  his  family.  Tell  them  how  great  things, 
&c.  It  is  not  now,  as  sometimes,  when  it 
was  forbidden  to  make  it  known ;  here, 
ujion  the  outskirts  of  the  Jewish  land, 
there  way  no  danger  to  be  obviated.  The 
poor  people  of  Decapolis  shall  ha ve,  though 
against  their  will,  a  testimony  and  living 
monument  of  His  power — one  who  had 
lived  among  themselves.  The  first  act 
God  requires  of  a  convert  is,  "  Be  fi-uitful." 
The  good  man's  goodness  lies  not  hidden 
in  himself  alone  ;  he  is  still  strengthening 
his  weaker  brother.  How  soon  would  the 
world  and  Christianity  fail,  if  there  were 
not  propagation  both  of  it  and  man  ?  Good 
works  and  good  instructions  are  the  gen- 
erative acts  of  the  soul ;  out  of  which 
spring  new  prosperity  to  the  Church  and 
Gospel.  (Luke  xxii.  32 ;  John  i.  40,  41, 
45;  XV.  IG;  Rom.  i.  11;  James  v.  19,  20.) 

IIoiv  greed  things  Jesus  had  done  for  him. 
The  great  graces  he  had  received  of 
Jesus.  A  thankful  heart  can,  with  diffi- 
culty, confine  itself  within  the  narrow 
bounds  of  gratitude  j^rescribed  to  it.  It  is 
just  to  publish  those  graces,  which,  being 
preceded  by  heinous  sins,  cannot  be  as- 
cribed to  anything  but  the  pure  mercy  of 
God,  and  which  are  visibly  counterbal- 
anced by  our  demerits.  It  is  the  safer 
way  to  conceal  such  as  may  be  looked  on 
as  the  reward  of  great  fidelity,  in  making 
a  good  use  of  those  which  a  man  has 
received  before. 

21.  JAnd  when  Jesus  was  passing  over  apraJn  by  ship 
unto  tlie  otlier  side,  much  people  gatliercd  unto  him; 
and  lie  was  nish  unto  the  sea.  22.  eAnd.  behold,  there 
conieth  one  of  the  rulers  of  tlie  synagogue,  Jairua  by 
name;  and  when  he  saw  him,  he  fell  at  his  feet,  23. 
And  besought  him  greatly,  saying,  Jly  little  daughter 
lieth  at  the  point  of  death  :  /  pray  titer,  eonie  and  lay 
thy  hands  on  her,  that  she  maj'  be  healed:  and  she 
shall  live.  21.  And  JCKUf;  wpnt  with  him;  and  much 
people  followed  him,  and  thronged  him, 

dMatt.  i.x.  1 ;  Luke  viii.  40.    rMatt.  ix.  18 ;  Luke  viii.  41. 

Passed  over  again,  &c.  Though  Christ, 
despised  by  the  Gergesenes,  did,  in  His 
justice,  depart  from  them,  yet,  as  the  sea 
gains  in  one  place  what  it  loses  in  another, 
His  abundant  mercy  builds  up  more  in 
Capernaum  than  Hisjizstice  throws  down 
among-t  the  Gergesenes.  Because  they 
drove  Him  away,  in  judgment  He  went 
from  them;  but  in  mercy  He '^ Went  to 
others,  who  had  not,  entreated  Him  to 
come.      (Isa.  Ixv.  1 :  Acts  xiii.  46;   Rom. 


CHAPTER   V 


357 


xi.  19-29.)  Jainis.  The  insertion  of 
proper  names  in  the  Gospel  history  is  a 
great  proof  of  its  veracity.  (Acts  xxvi. 
26.)  Ml/  little  daughter,  &c.  We  do  n(jt 
regret  tlie  fall  of  the  sweet  and  delightful 
blossoms  of  our  plants  and  trees,  tliough 
they  soon  drop  oil"  in  such  mullitudes, 
because  the  fruit  which  succeeds  is 
attended  with  more  substantial  enjoyment. 
(2  kSam.  xii.  23.)  This  descending  to  the 
grave  is  the  lot  of  all  men ;  neither  doth 
God  respect  the  person  of  any  man.  (2 
Sam.  xiv.  14.)  The  rich  is  not  protected 
for  favor,  nor  the  poor  for  pity ;  the  old 
man  is  not  reverenced  for  his  age,  nor  the 
infant  regarded  for  his  tenderness.  Youth 
and  beauty,  learning  and  j^rudenoe,  wit 
and  strength,  lie  down  equally  in  tlie  dis- 
honors of  the  grave.  (Isa.  Ivii.  1,2  ;  Horn. 
v.  12-21 ;  Heb.  ix.  27.) 

25.  And  a  certain  woman,  'which  had  an  issue  of 
blood  lor  twelve  years,  20.  And  had  suffered  many 
things  of  many  physicians,  and  had  spent  all  that  slie 
had,  and  was  nothing  bettered,  but  rather  grew  worse, 
27.  When  she  had  heard  of  Jesus,  came  in  the  press  be- 
hind, and  touched  his  garment.  28.  For  she  said.  If  I 
may  touch  but  his  clothes,  I  shall  be  whole.  29.  And 
straightway  the  fountain  of  her  blood  was  dried  up ; 
and  she  felt  in  licr  body  that  she  was  healed  of  that 
plaaue.  HO.  And  Jesus,  immediately  knowing  in  him- 
selithat  svirtue  had  gone  out  of  him,  turned  him  aljout 
in  the  press,  and  said.  Who  touched  my  clothes?  31. 
And  his  disciples  said  unto  him.  Thou  seest  tlie  multi- 
tude tlironging  thee,  and  sayest  thou.  Who  touched  me  ? 
32.  And  he  looked  round  about  to  see  her  tliat  had  done 
this  thing.  .'i.S.  But  the  woman  fearing  and  trembling, 
knowing  what  was  done  in  her,  came  and  tell  down 
before  limi, and  told  liim  all  the  trutli.  '.'A.  And  he. said 
unto  her,  Daughter,  I'thy  faith  hatli  made  thee  whole; 
go  in  peace,  .-irid  lie  whole  of  thv  ijlague. 

fLev.  x\.  2i5 :  Matt.  ix.  20.  FLiike  vi.  19,  viii.  4fi.  tMatt. 
ix.  22 ;  chap.  x.  52 ;  Acts  xiv.  9. 

A  certain  v)oman.  She  intercepts  Him  as 
He  passes  on,  followed  by  a  pressing  crowd, 
to  the  house  of  Jairus.  Nothing  bettered. 
The  sciences  produce  no  consolation  in  the 
time  of  affliction  ;  bnt  the  knowledge  of 
Christianity  is  a  comfort,  both  in  adver- 
sity and  in  the  defect  of  all  other  knowl- 
edge. (Job  xvi.  2;  Johnvi.  68.)  Though 
indirectly,  yet  how  repeatedly  and  forcibly 
are  we  reminded  of  our  own  .spiritual  help- 
lessness, and  of  the  vanity  of  trusting  in 
others !  The  demoniac — none  could  hind 
him,  none  conld  tame  him.  This  hsemor- 
rhousa — none  could  ai^e  her.  Man's  treat- 
ment rather  made  her  worse,  and  so  she 
came  to  feel  herneed  of  a  Divine  Physician, 
the  simple  touch  of  whose  clothes  could 
at  once  "  make  her  luhole."  (ii.  17 ;  Phil, 
iii.  7-12. 

(bme  in  the  press  behind.  Let  nothing 
keep  you  back  from  the  throne  of  Grace. 


If  you  doubt  whether  the  work  is  yet  be- 
gun in  you,  pray  that  it  may  be  begun.  If 
you  cannot  go  to  God  icilh  a  broken  heart, 
go  to  Him  for  a  broken  heart.  (Gen. 
xxxii.  26  ;  Job  xv.  4.J  ToucJied  his  garment. 
She  seemed  to  consider  His  body  entirely 
charged  with  healing  jxjwer.  Virtiie — 
power.  This  is  a  remarkable  expression. 
It  seems  to  imply  that  faith  would  draw 
the  healing  power  from  Jesus  almost  with- 
out His  volition  !  How  unlike  the  unbelief 
of  His  own  countrymen,  which  compelled 
the  "virtue"  to  stay  within  Him,  so  that 
He  could  scarce  do  a  miracle  among  them. 
But  in  both  cases  the  operation  was  really 
through  the  consent  of  His  will.  Wlio 
touched  my  clotliesf  The  judge  who  asks 
the  prisoner  whether  he  is  guilty  or  not 
guilty,  really  knows,  perhaps,  but  he  will 
none  the  less  put  him  to  the  answer.  The 
Lord  knew,  but  he  must  make  her  reveal 
herself. 

And  he  looked  round  ahoid  to  see  her,  &c. 
Jesus  Christ  takes  more  notice  of  a  soul 
which  seeks  him  in  silence,  in  the  sjjirit 
of  faith,  and  by  humble  and  secret  Avays, 
than  of  a  multitude  of  mere  professors  of 
religion,  who  do  nothing  but  through  cus- 
tom, and  in  the  way  of  external  devotion. 
He  seeks  those  in  His  turn  who  have 
sought  Him,  and  who  could  not  have  done 
it  but  by  His  grace  ;  that  is  to  say,  second 
graces  crown  the  first.  He  hides  the  ope- 
rations of  His  grace  under  appearances  al- 
together human,  because  this  is  the  time 
to  establish  the  belief  of  it,  not  to  unfold 
its  mysteries,  and  to  manifest  its  glory. 

Tltc  voman  fearing  and  trembling,  as  a 
poor  and  timid  woman  would  do,  who  had 
been  the  subject  of  such  a  sudden  and 
wondrous  cure,  and  dreaded  His  displeas- 
ure for  such  presumption  on  her  ])art,  and 
knowing  what  teas  done  in  her,  was  thereby 
inspired  with  awe.  Fell  doivn  before  Him. 
Afflictions  are  intended  to  humble  us.  All 
is  humility  in  that  kingdom,  wherein  God 
dwells.  Here,  in  this  follen  world,  the  mean- 
est sinner  lifts  up  himself  against  Him ; 
but  there  the  loftiest  archangels  cast  down 
their  crowns,  and  prostrate  themselves  be- 
fore His  footstool.  (Ex.  X.  3;  Job  xlii. 
5,  6  ;  Isa.  ii.  10,  11,  17.)  All  the  truth,  re- 
specting the  affair  in  question.  (See  Luke 
viii.  47.)    Thy  faith,  &c.    The  phrase  "hath 


358 


MARK 


made  thee  whole,"  as  followed  by  "  Be 
whole  of  thy  i^lague,"  may  point  to  the 
continued  effect  of  faith  and  justification, 
as  witnessed  in  the  sanctification  of  the 
hearts  and  lives  of  God's  people.  Some- 
thing like  this  may  be  gathered  from  the 
4ord  verse  of  this  chapter,  and  from  i.  42. 
(Rom.  viii.  30;  Ps.  h.  9,  10,  ciii.  3.)  Go  in 
peace,  literally,  go  away  into  peace,  i.  e.,  into 
the  enjoyment  of  every  kind  of  good. 
What  a  glorious  dismissal  from  the  lips  of 
Him  who  is  "our  Peace!" 

35.  "While  he  yet  spake,  there  came  from  the  ruler 

of  the  synagogue's  hou.<e  certain  which  said,  Thy 
dau'^hter  is  dead:  why  troublest  thou  the  Master  any 
further  ?  3.>.  As  soon  as  Jesus  heard  the  word  that  was 
spoken,  he  saith  unto  the  ruler  of  the  synagogue.  Be 
not  afraid,  only  bi^lieve.  37.  And  he  sutfered  no  man 
to  follow  him.  s-ive  Peter,  and  James,  and  John  the 
brother  of  Ja  u  m.  :iS.  And  he  cometli  to  the  house  of 
the  ruler  oC  tli'-  syna':ragu»,  and  seeth  the  tumult,  and 
them  that  wept  and  wailed  greatly.  39.  And  when  he 
was  cjme  in,  he  saith  unto  them,  Why  make  ye  this 
ado,  and  weep?  the  damsel  is  not  dead,  but  ksieepeth. 
4lJ.*  And  they  laughed  him  to  scorn.  >But  when  he  had 
put  them  all  out,  he  taketh  the  father  and  the  mother 
of  the  damsel,  and  them  that  were  with  him,  and  en- 
tereth  in  where  the  damsel  was  lying.  41.  And  he  took 
the  damsel  by  the  hand,  and  said  unto  her,  Talitha- 
cumi:  which  is,  being  interijreted,  Damsel,  (I  s.ay  unto 
thee,)  arise.  42.  And  straightway  the  damsel  arose, 
and  walked,  for  she  was  of  th",  ape  of  twelve  vears. 
And  they  were  astonished  with  a  great  astonishment. 
43.  And  rahe  charged  them  straitly  that  no  man 
should  know  it,  and  commanded  that  something  should 
be  given  lier  to  eat. 

'IiUlve  viii.  49.    kjohn  xi.  11.    'Acts  ix.  40.    mMatt.  viii. 
4 ;  ix.  31) ;  xii.  16 ;  xvU.  9 ;  chap.  iii.  12 ;  Luke  v.  14. 

Why  trouhlest  thou  the  Master — the  Teach- 
er, any  further?  Jesus,  knowing  how  the 
heart  of  the  agonized  father  would  sink 
at  the  tidings,  and  the  reflections  at  the 
delay  which  would  be  apt  to  rise  in  his 
mind,  hastens  to  reassure  him,  and  in 
His  accustomed  style — Be  not  afraid,  only 
believe — words  of  unchanging  preciousness 
and  power!  John  the  brother  of  James. 
Mark  wrote  his  Gospel  not  long  after  our 
Lord's  ascension,  at  a  time,  when  the  re- 
membrance of  the  martyrdom  of  James 
was  fresh  in  men's  minds,  so  as  to  render 
James  more  generally  known  than  John. 
(vi.  3  ;  Acts  xii.  2.) 

Them  thai  wept  and  wailed  greatly. 
"  Death  at  hand,"  says  Cecil,  "  should  be 
death  in  view.  Let  us  consider  our  pros- 
pects from  this  house  of  sorrow,  as  the 
inhabitants  of  a  present  and  future  world. 
Many  suppose  that  tliey  can  best  contem- 
plate the  present  world  by  crowding  the 
house  of  mirth :  their  whole  conduct 
however  shows  that  it  makes  them  too 
giddy  for  serious  observation.  But  look 
at  the  deceased,  and  contemplate  present 
Uiings;    his    day,   a    hand-breadth;     his 


beauty,  'consumed  like  a  moth-eaten 
garment;'  his  cares  and  pleasures,  'a 
dream ;'  his  years,  '  a  tale ;'  his  strength, 
'  labor  and  sorrow.'  So  soon  is  the  whole 
cut  off'  and  tied,  that  we  cannot  help  re- 
peating with  the  P.salmist  the  o9th  and 
90th  Psalms,  and  with  the  Apostle  James, 
'  What  is  your  life,  &c.'  (iv.  14  ;  Eccl.  ii. 
4;  xii.  1-9.)" 

Lauglied—andly  and  without  insolence. 
Put  out — wonderful  authority  in  the  house 
of  an  apparent  stranger.  The  father — 
therefore  there  were  present  three  disci- 
ples, and  three  of  the  family ;  no  more, 
(comp.  verse  43.) 

Talitha-cumi.  An  Aramajan  or  Syro- 
Chaldaic  word,  the  ordinary  dialect  of  the 
people ;  talitha  a  term  of  endearment,  my 
little  girl,  "  come,  my  child;"  cumi,  arise,  rise 
up.  Damsel  {I say  itnto  thee),  arise,  was  the 
simple  language  in  which  Jesus  perforrued 
a  deed  which,  in  dignity  and  power,  might 
rival  the  creation  of  a  universe.  And 
often  thus  calmly,  and  quietly,  and  unjb- 
trusively,  He  still  acts,  by  His  Divine 
Spirit,  when  the  yet  greater  work  of  the 
si^iritual  resurrection  of  a  soul,  dead  in 
trespasses  and  sins,  is  to  be  effected. 
Oftentimes — how  often  none  can  tell — a 
single  discourse,  a  sentence,  yea,  even  a 
word,  has  been  blessed  to  this  great  and 
wonderful  end;  no  effort  visible,  no  dis- 
l)lay  of  maje.sty  and  power,  except  to  the 
hapj^y  soul  thus  raised  to  spiritual  life.  As 
in  the  miracle  before  us,  Jesus  took  the 
damsel  by  the  hand,  when  lie  said  unto 
her.  Arise,  so  now,  the  word  of  Chri.st's 
power  must  be  accompanied  by  the  hand 
of  His  grace,  ere  the  miracle  of  mercy  can 
be  wrought. 

And  straightway,  the  damsel  arose,  &c.  The 
damsel  lying  in  the  house,  rises  in  the  pres- 
ence of  few  witnesses,  to  whom  it  is 
earnestly  given  in  charge  not  to  divulge 
it^  (Luke  viii.  5G.)  The  young  man,  car- 
ried beyond  the  gate,  is  raised  in  the  jDres- 
ence  of  a  large  company  of  persons  look- 
ing on.  (Luke  vii.  12.)  Lazarus  called 
out  of  his  grave,  appeared  to  such 
vast  multitudes,  that  on  account  of  the 
report  of  those  who  had  seen  him,  many 
went  to  meet  the  Lord  with  palms  in  their 
hands,  and  because  of  Lazarus,  believed 
on  Him.     (Acts  x.  40,  41.)     These  three 


CHAPTER    VI, 


359 


examples  (1  Kings  xvii.  22;  2  Kings  iv. 
35;  xiii.  21j  were  so  many  couiirmutions, 
under  the  Law,  of  a  resurrection  to  life 
after  death ;  and  we  have  three  to  equal 
them  under  the  Gospel.  (Luke  vii ;  John 
xi.)  .  .  .  But  the  three  former,  and  these 
also,  came  far  short  of  the  resurrection  of 
Him  who  raised  them.  That  no  man  sJiould 


know  it.  This  injunction  was  doubtless 
merely  a  temj)orary  one,  on  account  of 
someexisliugcii-cumstanccs.  Jesuswas not 
anxious  that  all  His  deeds  of  benevolence 
should  be  publicly  known  and  celebrated ; 
and  the  current  of  popular  favor,  which 
would  be  increased  by  His  miracles,  needed 
to  be  regulated  with  much  prudence. 


1.  Into  what  country  did  Jesus  and  His  disciples  come?  2.  Who  met  them?  3.  What  did  this  man  do?  4. 
How  did  Jesus  deliver  him?  5.  What  did  the  devils  ask?  G.  What  became  of  the  unclean  spirits?  7.  What 
was  the  effect  of  this  miracle  ?  8.  What  account  is  given  of  Jairus  ?  9.  What  of  the  woman  with  "  an  issue  of 
blood  ?  "  10.  What  are  the  particulars  of  the  restoration  of  Jairus'  daughter  to  life  ?  11.  Why  was  there  a  com- 
mand given  "  that  no  man  should  know  it  ?  " 


CHAPTER  VI. 

1  Christ  is  contemned  of  hi.s  coiinii-xjmen.  7  JTe  giveth 
thff.mclve power  over  ttnctfxtn.yjiriis.  14.  Diver.i  opin- 
ions of  Chritif.  27  John  Baptist  is  belicadcd,  'I'd  and 
buried.  30  The  apostles  return  froin  ijreachinfi.  31 
T/ie  rniraclr;  of  five  toa res  and  two  Us/ics.  48  Christ 
malketh  on  the  sea  :  53  and  hcaleth  all  that  touch  him. 

AXD  »he  went  out  from  thence,  and  came  into  his 
own  country :  and  his  disciiiles  lollow  him. 
"Matt.  xiii.  54 :  Luke  iv.  16. 

From  thence — from  the  city  of  Caperna- 
um. His  own  country,  that  is,  into  Nazareth, 
the  place  of  His  conception  and  education, 
in  opposition  to  Capernaum,  where  Pie 
usually  abode  after  the  commencement  of 
His  jjublic  ministry. 

2.  And  when  the  sabbath  day  was  come,  he  began  to 
teach  in  the  synagosruo:  and  many  hearing  him  were 
astonished,  sayins,  tFrom  whence  hath  thismou  thde 
thi'.i^,  ?  and  what  wisdom  is  this  which  is  given  unto 
him.  that  oven  such  mighty  works  are  wrought  by  his 
bands  ?— bJohn  vi.  42. 

This  is  the  second  visit  that  we  read  of 
Jesus  making  to  Nazareth  after  He  had 
begun  His  ministry.  Resolved  not  to  lose 
a  single  opi:)ortunity  of  usefulness,  He 
taught  the  great  lessons  that  He  came  to 
seal  by  His  blood,  in  the  synagogue, 
where  the  Jews  jDermitted  a  stranger  Jew 
to  unfold  any  lessons  that  he  might  desire 
to  teach  them.  Astonished,  &c.  Those 
who  should  know  Christ  best,  are  very 
ofren  mo.st  ignorant  of  Him.  People  are 
apt  to  (;onsider,  not  so  much  vhat  is  spoken 
as  by  lohom  it  is  said. 

3.  Is  not  this  the  carpenter,  the  son  of  Mary,  fthe 
brother  of  James,  and  Joses,  nnrt  of  .Tuda.  and  Simon  ? 
and  are  not  his  sisters  here  with  us  ?  And  they  dwere 
offended  at  him. 

«ee  Matt.  xii.  46 :  Gal.  i.  19.    dMatt.  xi.  6. 


The  carpenter.  That  our  Lord  should 
have  been  taught  some  handicraft  occupa- 
tion, the  Jewish  law  required.  And  what 
was  so  likely  as  that  He  should  be  brought 
up  to  the  trade  of  His  reputed  father,  which, 
though  lowly,  was  not  degrading  ?  As  the 
curse  was  pronounced  on  our  first  parents 
and  their  seed,  that  "  in  the  sweat  of  their 
brow  they  should  eat  bread  "  (Gen.  iii.  49), 
our  Saviour  must  undergo  this  curse  too. 
Offended  at  him — accomplishing  the  predic- 
tion of  Simeon,  "  Behold,  this  child  is  set 
for  the  fall  and  rising  again  of  many  in 
Israel."     (Luke  ii.  34.) 

4.  And  Jesus  said  unto  them,  "-A  prophet  is  not  with- 
out honour,  but  in  liis  own  country,  and  among  his 
own  kin,  and  in  his  own  house. 

cMatt.  xiii.  57;  John  iv.  44. 

A  prophet,  &c.  Here  a  melancholy  page 
of  human  nature  is  unfolded  to  our  view. 
We  are  all  apt  to  despise  mercies,  if  we 
are  accustomed  to  them  and  have  them 
cheap.  It  is  mournfully  true  that  in  re- 
ligion, more  than  in  anything  else,  "  famil- 
iarity breeds  contempt."  Amo7\g  his  own 
kin,&c.  If  a  mini.ster  have  faults,  they  are 
known  there,  and  he  is  censured  ;  if  he 
have  great  talents,  they  excite  envy,  and 
he  is  opposed;  if  he  make  himself  familiar, 
he  loses  respect,  and  his  influence  is  thus 
impaired  ;  if  he  do  not,  he  is  counted 
proud,  and  avoided. 

5.  'And  he  could  there  do  no  mighty  work,  save  that 
he  laid  hLs  hands  upon  a  few  sick  folk,  and  healed  them. 


360 


MARK. 


8.  And  riie  marvelled  because  of  their  unbelief.    i-And 
he  went  round  about  the  villages  teaching. 

(ISeeGen.  xix.  22:  xxxii.  2.5;  Matt.  xui.  58;  chap.  ix. 
23.    elsa.  lix.  16.    ""Matt.  ix.  ;» ;  Luke  xiii.  22. 

Save  thai  he  laid,  &c.  Our  Lord's  won- 
drous miracles  are  recorded  with  an  ease 
and  noble  simplicity  of  style,  such  as 
beautifully  harmonizes  with  the  unpre- 
tending manner  in  which  those  miracles 
were  performed.  What  more  stupendous 
than  the  starry  firmament?  Yet  what 
more  concise,  brief  and  superhumanly 
simple,  than  the  record  :  "  He  made  the 
stars  also."  (Gen.  i.  3-16  ;  Ps.  xxiii.  6,  9.) 
These  verses  contain  two  remarkable  in- 
stances, in  a  short  space,  of  the  manner 
in  which  the  feelings  and  circumstances 
of  men  are  ascribed  to  God  in  the  Scrip- 
tures. (Conf.  iii.  5.)  It  is  said  of  Him, 
who  is  Almighty,  that  He  "  could  do  there 
no  mighty  work  ;"  it  is  said  of  Him,  to 
whom  all  things  were  known,  that  He 
marvelled  because  of  their  unbelief.  In  the 
single  word  "unbelief,"  we  have  the 
secret  of  the  everlasting  ruin  of  multitudes 
of  souls.  They  perish  forever,  because 
they  %vill  not  believe.  There  is  nothing 
beside  in  earth  or  heaven  that  prevents 
their  salvation.  Their  sins,  however 
many,  might  all  be  forgiven.  The  Father's 
love  is  ready  to  receive  them,  the  blood 
of  Christ  to  cleanse  them,  the  power  of 
the  Spirit  4o  renew  them  ;  but  a  great 
barrier  interposes :  they  will  not  believe. 
(John  V.  40.) 

7.  ^  'And  he  called  unto  him  the  twelve,  and  began  to 
Bend  them  forth  by  two  and  two,  and  gave  them  power 
over  unclean  spirits ; 

>Matt.  x.  1 ;  chap.  iii.  13, 14;  Lukelx.  1. 

The  twelve.  Moses  sent  twelve  men  of 
the  twelve  tribes  of  Israel,  to  search  the 
land,  and  to  bring  of  the  fruits  thereof. 
(Num.  xiii.  1-20:  compare  Rev.  xxi.  12.) 
Send  them  forth.  None  ought  to  take  upon 
them  the  ofiice  of  preaching,  till  called  to 
it  by  Christ  Himself.  By  two  and  tivo. 
That  they  might  encourage  and  support 
each  other,  and  to  show  that  union  among 
the  ministers  of  the  Gospel  is  essential  to 
the  promotion  of  the  cause  of  truth.  Re- 
formers in  different  ages  seem  to  have 
come  in  pairs,  as  Moses  and  Aaron,  Elijah 
and  Elisha,  Huss  and  Jerome,  Luther  and 
Melancthon,  Wesley  and  Fletcher.  (See 
Eccl.  iv.  9,  10;  John  viii.  17;  1  Cor.  xiv. 
27.)  Gave  them  power,  &c.  Here,  as  else- 
where, Mark  places  the  casting  out  of 


demons  at  the  head  of  the  miraculous 
cures.  If  Jesus  had  not  been  perfectly 
sure  that  He  could  communicate  such 
power,  in  the  free  and  ample  manner  in 
which  His  disciples  were  commanded  to 
use  it,  He  must  have  been  lost  to  all  His 
own  designs  to  send  them  on  such  an 
errand.  No  impostor  would  ever  have 
acted  a  part,  such  as  this,  nor  is  it  possible 
for  man  to  contrive  a  more  certain  method 
of  ruining  his  own  credit. 

8.  And  commanded  them  that  they  should  take  noth- 
ing lor  their  journey,  save  a  statl'only,  no  scrip,  no 
bread,  no  money  in  their  purse. 

^1  staff  only.  The  caution  in  Matthew 
against  two  staves,  is  part  of  the  prohibition 
against  extra  provision.  Some  have  ridi- 
culed this  mode  of  reconciliation,  as  if  con- 
tradictions in  Scripture  might  be  allowed 
in  such  minutite.  They  might  as  well  say 
it  was  ridiculous  for  our  Lord  to  allow  one 
coat  and  forbid  two.  No  scrip.  This  was 
a  kind  of  leathern  pouch  or  wallet  which 
travelers  in  the  Eastern  countries  usually 
hung  about  their  necks,  and  in  which  they 
carried  their  victuals.  In  their  2y'urse,  i.  e., 
for  traveling  purposes. 

9.  But  kftg  shod  with  sandals,  and  not  put  on  two 
coats.— kActs  xii.  8. 

Sandcds.  They  were  to  take  no  shoes,  as 
being, a  special  and  more  costly  provision. 
Two  coats,  or  tunics,  worn  next  the  skin. 
The  meaning  is:  Take  no  change  of  dress, 
no  additional  articles. 

10.  'And  he  said  unto  them,  In  what  place  soever  ye 
enter  into  a  house,  there  abide  till  ye  depart  from  that 
place.— 'Matt.  x.  11 ;  Luke  ix.  4,  x.  7,  8. 

There  abide.  As  Luke  more  fully  ex- 
presses it :  "  Go  not  from  house  to  house." 
On  this  Dr.  Thomson  remarks :  ".The  rea- 
son is  very  obvious  to  one  acquainted  with 
Oriental  customs.  When  a  stranger  ar- 
rives in  a  village  or  an  encampment,  the 
neighbors,  one  after  another,  must  invite 
him  to  eat  with  them.  There  is  a  strict 
etiquette  about  it,  involving  much  osten- 
tation and  h3qiocrisy,  and  a  failure  in  the 
due  observance  of  this  system  of  hospital- 
ity is  violently  resented,  and  often  leads 
to  alienations  and  feuds  among  neighbors. 
Italso  consumes  much  time,  causes  unusual 
distraction  of  mind,  leads  to  levity,  and 
every  w^ay  counteracts  the  success  of  a 
spiritual  mission." 

11.  ""And  whasoever  shall  not  receive  you,  nor  hear 
you,  when  ye  depart  thence,  nshake  off  the  dust  under 
your  feet  for  a  testimony  against  them.    Verily  I  say 


CHAPTEK    VI 


361 


nnto  you,  It  shall  be  more  tolerable  for  Sodom  and  Go- 
morrah in  the  day  of  judgment,  than  lor  lliat  city.  12. 
And  they  went  out,  and  preached  that  men  should 
i;t.  And    they    cast    out    many    devds,  oand 


anointed  with  oil  many  that  were  .sick,  and  healed  thnn. 


repent 

)intt.„ ,  .         ...    ,, 

Matt.  X.  H,  l.>;  Luke  x.  l^ll.    "AcUs  xm.  51;  xvm. 

6.    oJame.s  v.  14. 

Not  receive  you,  &c.  Tlac  Lord  prepared 
His  Apostles  to  find  some  who  would 
refuse  to  hear  their  message.  It  would 
be  their  duty  solemnly  to  warn  these 
de.spisers  of  the  awful  guilt  they  incurred. 
The  sin  of  rejecting  the  Gospel  is  far 
greater  than  any  sin  that  the  heathen  can 
commit.  The  Saviour  neither  enjoins  nor 
permits  His  Apostles  to  employ  their 
Apostolical  power  to  avenge  themselves, 
nor  even  to  desire  that  He  should  do  it. 
It  is  the  part  of  a  minister  of  truth  and 
charity  to  labor  without  ceasing,  to  suffer 
without  resentment,  and  to  leave  his  cause 
to  God,  with  a  full  trust  and  confidence  in 
Him. 

Preached  that  men  should  repent.  So  John 
the  Baptist  preached  (Matt.  iii.  2,  8,  11), 
and  thus  also  preached  Jesus  Himself 
(Matt.  iv.  17).  Luke  expresses  it  (v.  6), 
•preaching  the  gospel,  which  implies  the 
preaching  of  repentance,  since  the 
promises  and  blessings  of  the  Gospel  can 
be  secured,  only  by  such  as  truly  repent 
of  their  sins.  Anointed  vnth  oil.  Among 
the  Jews,  oil  was  very  frequently  used  as  a 
medical  application.  Some  of  the  cases 
of  sickness  cured  during  this  tour,  jierhaps, 
did  not  need  miraculous  power  ;  and  even 
when  the  oil  was  used  as  a  means  of  re- 
storing health,  special  Divine  power  might 
have  accompanied  the  application. 

14.  1  pAnrt  kins  Herod  heard  of  him  •  (for  his  name 
was  spread  abroad  :)  and  lie  S;iid.  That  John  the  Baptist 
w;i.s  risen  iVoni  thedi^ad  and  therei'ore  iiiiijhty  wnrlvs  do 
shew  forth  tlieniselvesin  him.  IS.  qOtliers  said,  That  it 
is  Elia.s.  And  others  said.  That  it  is  a  proplict.  or  as  one 
oftliP  pi'ophPts.  IK.  'But  wlien  llcm.l  lieanl  tlirreof, 
he  said,  It  is  John  whom  Ibelieadi'd;  he  is  ris^n  from 
the  dead.  17.  For  Herod  hinnfii' liml  sent  fortli  and 
laid  hold  upon  John,  and  bound  him  in  prison  for 
Ilerodins'  sake,  his  brother  Piiilip's  wife,  lor  he  had 
married  her.  18.  For  John  had  said  unto  Herod. 'It  is 
not  lawful  ^or  thee  to  have  thy  brother's  wife.  19. 
Therefore  Hernd'ns  had  a  quarrel  agrainst  him.  and 
wonid  liave  killed  him;  hut  she  could  not:  20.  For 
Hf^rod  tfeared  John,  knowinc:  that  he  was  a  .just  man 
tin  1  an  holy,  and  observed  him;  and  when  lie  heard 
him.  he  did  many  things,  and  heard  him  gladly. 

pMatt.  xiv.  1,  <fec.,  on  which  see  notes;  Luke  ix.  7. 
iMatt.  xvi.l4;  chap.  viii.  23.  rJIatt.  xiv.  2.  Luke  iii.  19; 
«Lev.  xviii.  IB,  xx.  21.    'Matt.  xiv.  5,  xxi.  26. 

For  his  name  ivas  spread  abroad.  Heaven- 
ly tidings  tardily  reach  kings'  palaces. 
(1  Cor.  ii.  6-8;  Acts  xxi.  38.)  It  is  John, 
whom  I  beheaded,  &c..  Observe  the  mighty 
power  of  conscience,  how  it  speaks  aloud, 
how  it  has  the  ma.stery   in   the  sinner's 


heart.  It  rules  over  kings  and  princes ;  it 
makes  a  Sadducee  (xii.  18)  believe  in  a 
resurrection  ;  it  hearkens  not  to  the  voice, 
of  friends  and  courtiers,  who  say,  This  is 
Elius,  or  this  is  that  prophet ;  it  silences  every 
note  of  peace  and  comfort ;  it  fixes  this  on 
the  wretched  man's  innermost  soul — "  Itis 
JoJin,  ivhom  I  beheaded :  he  is  risen  even  from 
the  dead,  to  confront  me,  and  to  pronounce 
my  doom."  "  Such  a  conscience,"  writes 
Flavel,  "  is  the  devil's  anvil,  on  which  he 
fabricates  all  those  swords  and  spears  on 
which  the  guilty  sinner  pierces  and 
wounds  himself."  (Gen.  iv.  14;  Job  xv. 
20-25 ;  1  Sam.  xxviii.  14 ;  1  Kings  xxi.  20.) 
It  is  not  lawful,  &c.  It  is  difticult  to  re- 
buke well ;  that  is,  at  a  right  time,  in  a 
right  spirit,  and  in  a  right  manner.  The 
holy  Bapti.st  rebuked  Herod,  without  mak- 
ing him  angry ;  therefore,  he  must  have 
rebuked  hin:i  with  gravity,  temper,  sincer- 
ity, and  an  evident  good-will  towards  him. 
On  the  ether  hand,  he  spoke  so  firmly, 
sharply  and  faithfully,   that  his  rebuke 

cost  him  his  life He  reproved  him, 

under  the  prospect  of  suffering  for  his  faith- 
fulness ;  and  we  should  never  use  a  strong 
word,  however  true  it  be,  without  being 
willing  to  acquiesce  in  some  penalty  or 
other,  should  it  so  happen,  as  the  seal  of 
our  earnestness.  (Acts  xxiv.  25 ;  2  Tim. 
iv.  1-G.) 

Feared.  Holiness  brings  reverence.  John 
did  not  fear  Herod.  Knowing — a  i)i'Oof  of 
true  religion ;  the  fear  of  the  bad,  and 
their  reverence  for  piety.  He  did  not, 
however,  acknowledge  him  as  a  prophet. 
AVorldly  men  overlook  the  essential  ele- 
ment of  truth.  Judas  himself,  when  in 
utter  despair,  did  not  call  Jesus  the  Christ, 
but  the  innocent  blood.  Observed  him,  i.  e., 
kept  him  in  close  custody,  in  order  to 
preserve  him  from  the  machinations  of 
Herodias.  This  shows  why  Herod  first 
imprisoned  John.  Did  many  things  which 
John  commanded.  He  began  externally 
to  reform  his  manners.  Heard  him  gladly, 
literally,  with  the  relish  with  which  one 
eats.  He  enjoyed  his  instruction.  He 
was  of  the  class  of  stony  ground  hearers, 
"  who  receive  the  word  with  joy."  (Matt, 
xiii.  20;  Luke  viii.  13.)  But  he  did  not 
put  away  Herodias,  as  he  was  directed, 
nor  refuse  the  head  of  his  religious  teacher 


361' 


MARK, 


wiien  it  was  demanded  as  the  price  for  the 
paltry  gratification  which  he  and  liis 
couitiers  had  received  from  a  dancing  girl. 
This  shows  how  shallow  was  the  soil  into 
which  the  word  had  fallen. 

21  "Anri  whpn  a  noiivenient  day  was  come,  tliat  Her- 
od 'on  his  birthdav  made  a  supper  to  his  lords.  hif,'h 
captains,  and  chiefr.sM/f.i  of  Galilee  2i  And  when  the 
daughter  of  the  said  llerodias  came  ui,  and  danced,  and 
pieaTsed  Herod,  and  them  that  sat  with  him,  the  kintf 
said  unto  the  damsel.  Ask  of  me  whatsoever  thou  wdt, 
and  I  will  give  it  thee.  2:i.  And  he  sware  unto  her. 
•  Whatsoever  thou  shall  a.sk  of  me,  I  will  give  if  thee, 
unto  the  halfof  mr  kingdom.  24.  And  she  went  forth, 
and  said  unto  her  mother.  What  shall  I  :isk  .'  And  she 
said,  The  head  of  John  the  Baptist.  2.5.  And  she  came 
in  s^trai^htwav  with  haste  unto  the  kins,  and  asked, 
savins;,  1  will  that  thou  Rive  me  by  and  by  in  a  charger 
the  head  of  John  the  Baptist.  26.  yAiid  the  king  was 
exceeding  sorry,  vrt  fur  his  oath's  sake,  and  for  their 
sakes  which  sat  with  him,  he  would  not  reject  her.  27. 
And  immediately  the  king  sent  an  executioner,  and 
commanded  his  head  to  be  brought :  and  he  went  and 
beheaded  him  in  the  prison,  28.  And  brought  his  head 
in  a  charger,  and  gave  it  to  the  damsel ;  and  the  damsel 
gave  it  to  her  mother  29.  And  when  his  discii^les  heard 
cf  if.  nhey  came  and  took  up  his  corpse,  and  laid  it  in  a 
tomb        "  .  „ 

"Matt.  xiv.  6.  vGen.  xl.  20.  ^Esth.  v.  3,  vi.  7.  ^Prov. 
I.  IH  •  Kom.  iii.  15,  yMatt.  xiv  9.  »1  Kings  xiii.  29,  30 ;  2 
Chxcn.  xxiv.  16. 

Chief  estcttes,  &c.  The  other  most  distin- 
guished men  m  Galilee.  Convenient  day, 
for  the  cherished  purpose  of  Hcrodias. 
Danced,  and  pleased  Herod,  &c.  The  diver- 
sions of  the  world,  feasting  and  dancing, 
are  hut  too  commnjily  the  occasions  of  sm. 
After  so  fatal  an  exr.mple  as  this  before  us, 
can  we  in  the  least  doubt,  whether  balls 
are  not  snares  for  souls,  destructive  of 
chastity  and  modesty,  and  a  pernicious  in- 
vention to  awake  and  excite  the  passions  ? 
Unhappy  mother !  who  exposes  her  daugh- 
ter to  the  shipwreck  w'hich  herself  has 
suffered,  and  makes  her  the  instrument  of 
her  passion  and  revenge,  and  the  murderer 
of  a  saint!  The  king  said,  vnto  the  damsel. 
The  antithesis  between  "  king  and  damsel" 
gives  einphasis  to  his  wicked  folly.  Unto 
lite  half  of  my  kingdom.  This  was  a  grand 
imitation  of  the  great  Ahasuerus,  but  in 
one  without  the  supreme  power,  it  was 
idle  and  boastful  enough.  Give  me  by  and 
by  vn  a  charger  It  was  and  is  customary 
with  princes  in  Eastern  countries,  to  re- 
quire the  head  of  those  they  order  to  be 
executed  to  be  brought  to  them,  that  they 
may  be  assured  of  their  death. 

Exceeding  sorry,  &c.  Observe  m  Herod, 
hypocrisy,  .superstition,  and  a  too  great  re- 
gard to  men.  His  sorrow  is  the  sign  of 
the  remorse  of  his  conscience,  and  his  con- 
science is  his  accuser,  and  a  witness  of  his 
crime.  It  is  a  penal  blindness,  justly  due 
to  the  abuse  of  light  and  instruction,  for  a 


■  man  to  make  a  scruple  of  not  performing 
an  unjust  oath,  and  to  make  nruie  of  de- 
livering up  an  innocent  person  and  a  saint 
at  the  request  of  a  dancer,  to  the  revenge 
of  an  incensed  adulteress.  An  oath  is 
criminal,  and  by  consequence  void,  when 
it  cannot  be  performed  without  sin  and  in- 
justice. How  dangerous  is  it  to  take  but 
one  step  in  the  paths  of  sin,  since  it  is  so 
very  difficult  to  go  back  and  retreat  from 
itl  Nothing  does  or  can  darken  the  mind 
or  conscience  of  man  more  than  the  false 
and  fallacious  pleasures  of  lust  and  intem- 
perance. Could  Herod  have  ever  thought 
himself  obliged  by  the  religion  of  an  oath 
to  murder  the  Baptist,  had  not  his  lust  and 
his  Herodias  imprisoned  and  murdered  hia 
conscience  first  ?  .  It  seems  his  besotted 
conscience,  having  broken  through  the 
seventh  commandment,  the  sixth  stood 
too  near  it  to  be  safe  long.  .  .  So  that  it 
was  his  lust,  ob.stinately  continued  in, 
wh.ich  thus  darkened  and  deluded  his  con- 
science ;  and  the  same  will  no  doubt  dark- 
en, and  delude,  and  in  the  end  extinguish 
the  conscience  of  any  man  breathing,  who 
shall  surrender  himself  up  to  it.  (James 
i.  14,  15 ;  2  Peter  iii.  3 ;  Jude  16,  IS.) 

And  he  went  out  and  beheaded  liim,  &c. 
Behold  him,  that  was  the  projjhet 
of  the  Highest,  and  greater  than 
any  born  of  woman,  imprisoned  like  a 
malefactor !  Behold  him  cut  off"  by  a  vio- 
lent death,  before  the  age  of  thirty-four — 
the  burning  light  quenched — the  ftiithful 
preacher  murdered  for  doing  his  duty — 
and  this  to  gratify  the  hatred  of  an  adul- 
terous woman,  and  at  the  command  of  a 
capricious  tyrant !  Truly  there  was  an 
event  here,  if  there  ever  was  one  in  the 
world,  which  might  make  an  ignorant 
man  say,  "  What  profit  is  it  to  serve  God  ?" 
But  these  are  the  sort  of  things  which 
show  us  that  there  will  one  day  be  a  judg- 
ment. The  God  of  the  spirits  of  all  flesh 
shall  at  last  set  up  an  assize,  and  reward 
every  one  according  to  his  works.  The 
blood  of  John  the  Baptist,  and  James  the 
Apostle,  and  Stephen  ;  the  blood  of  Poly- 
carp,  and  IIuss,  and  Ridley,  and  Latimer, 
shall  yet  be  required.  It  is  all  written  in 
God's  book.  "  The  earth  shall  disclose  her 
blood,  and  no  more  cover  her  slain."  (Isa. 
xxvi.  21.) 


CHAPTER  VI, 


363 


The  damsel  gave  it  to  her  mother.  See 
liere  the  fruit  of  ii  bad  education,  a  wicked 
(kiughter  of  a  wicked  mother ;  they  are 
tierviceivble  to  one  another  in  order  only 
to  sin  and  damnation.  Revenge  causes  a 
ler.son  to  take  pleasure  and  delight  in  that 
which,  if  passion  were  absent,  would  raise 
the  greatest  horror.  This  is  a  dreadful  ex- 
ample for  tliis  sex,  which  is  naturally  so 
8oft,  timorous  and  bashful.  But  one  is 
caj)al)le  of  every  wickedness  when  one  is 
capable  of  forgetting  God.  Laid  it  in  a 
tomb.  We  ileposit  our  departed  Christian 
friends  calmly  and  thoughtfully  in  faith  • 
not  ceasing  to  love  and  remember  that 
which  once  lived  among  us,  but  marking 
the  i>lace  where  it  lies,  as  believing  that 
God  has  set  His  seal  upon  it,  and  that  His 
angels  guard  it.     fJohn  xi.  24 ;  Jude  9.) 

30.  "And  tlif>  apostles  gathprod  tliemselves  together 
unto  Jfsiis.  and  told  liimall  things,  both  what  they  bad 
done,  aud  what  they  had  taught.— »Luke  ix..  10. 

The  Twelve,  having  completed  their 
ministerial  journey,  returned  to  Caper 
naum,  where  they  found  their  Lord.  And 
told  him  all  things,  &c.  Solemn  and  touch- 
ing picture  !  This  is  what  every  minister 
of  the  Gospel  has  yet  to  do — when  his 
work  is  done,  when  his  mission  is  over, 
and  he  crosses  to  meet  his  Lord  in  the 
deep  solitudes  of  eternity.  "What  an  in* 
centive  this  for  every  steward  of  the 
mysteries  of  grace  to  be  earnest,  faithful, 
self-denying,  instant  in  season  and  out  of 
season — '"'  warning  every  man,  and  teach- 
ing every  man  in  all  wisdom,  that  they 
may  jiresent  every  man  perfect  in  Christ 
Jesus." 

31.  ^And  he  said  unto  them,  Come  ye  yourselves  apart 
into  a  de^icri,  place,  and  rest  awhile:'l'or  'there  were 
many  coming  and  goins,  and  they  had  no  leisure  so 
much  as  to  eat.  32.  >iAnd  they  departed  Into  a  desert 
place  by  ship  privately. 

bMatt.  xiv.  13.    'Chap.  iii.  20.    i^Matt.  xiv.  13. 

This  desert  place  is  more  definitely  de- 
scribed by  Luke  (ix.  10).  There  icere  many 
coming,  &c.  No  reason  is  assigned  for  the 
multitude,  on  account  of  whom  Jesus  re- 
tiretl  from  Capernaum,  where  He  labored 
at  this  time,  but  John  (vi.  4)  accounts  for 
it — the  passover  was  nigh  at  hand,  when 
we  know,  great  crowds  passed  through  the 
city  to  go  up  to  Jerusalem. 

Rest  awhile.  "This  lesson,"  says  an  old 
writer,  "is  gladly  learned  and  too  much 
practiced.  Rest  ye  pleaseth  every  man. 
The  truth  is,  that  the  body  and  mind  of 


man  must  after  labor  be  refreshed  with 
rest.  But  he  which  lab(;reth  not  is  alto- 
gether as  unworthy  to  rest,  as  to  eat.  (2 
Thes.  iii.  (M2.)  Again,  such  as  will  take 
rest  and  ease  after  laboi-s,  must  learn  of 
Christ,  as  well  tc  measure  their  ease  as 
their  pains.  He  permitteth  His  di.sciples 
to  take  their  rest ;  but  He  limiteth  and 
restraineth  His  permi.ssion,  saying,  '  Rest 
awhile.'  For  by  too  much  rest  men  are 
not  made  the  more  fit,  but  the  less  willing 
to  take  pain." 

33.  And  the  people  saw  them  departing,  and  manv 
knew  liini.  and  ran  albot  tliiUier  out  of  aU  cities,  and 
outwent  Uicni,  and  came  toKether  unto  him.  34.  ''And 
Jesus,  when  lie  came  out.  saw  much  people,  and  was 
moved  with  compassion  toward  them,  because  they 
were  as  sheep  not  having  a  shepherd :  and  fhe  began  to 
teach  them  many  tilings 

'Matt.  ix.  3i),  xiv.  14.    'Lake  ix.  11. 

Although  Jesus  longed  to  rest  awnile 
with  His  disciples  and  to  hear  them  relate 
the  things  that  had  befallen  them  during 
their  travels,  yet  the  multitude,  who  saw 
Him  embark,  ran  round  the  lake  and 
were  waiting  to  receive  Him  at  the  place 
where  He  landed.  Was  He  provoked  by 
this  interruption  7  ^o;  He  was  moved 
icith  compassion  for  the  destitute  state  of 
their  souls.  He  regarded  them  as  sheep 
without  a  shepherd,  because  their  public 
teachers  were  ignorant  of  God.  There  is 
no  outward  deprivation  which  He  pities 
so  much  as  the  want  of  a  faithful  minLstry, 
and  there  is  none  which  ive  should  la- 
ment so  much.  A  famine  of  the  word  of 
the  Lord  is  far  worse  than  a  famine  of 
bread. 

35.  sAnd  when  the  day  was  now  far  spent,  his  disci- 
ples came  unto  him,  and  said.  Tliis  is  a  desert  place, 
and  now  the  time  is  far  ))a^si'd  :  3(1.  Send  tliem  awav 
tliat  tliey  may  go  into  tlie  country  round  about,  and 
into  the  villages,  and  buy  themselves  bread:  (or  they 
have  nothing  to  eat.  3V  He  answered  aud  said  unto 
them.  Give  ye  them  to  eat.  And  they  say  unto  him, 
I'Shall  we  go  and  buy  two  hundred  pennyworth  of 
bread,  and  give  them  to  eat?  .38.  He  saith  unto  them, 
How  many  loaves  have  ye?  go  and  see.  And  when 
they  knew,  they  say,  'Five,  and  two  fishes. 

cMatt.  xiv.  lo:  I^uke  ix  12.  i>Num.  xi.  13,22;  2  Kings 
iv.  43.  'Matt.  xiv.  17:  chap.  viii.  5 .  Luke  ix.  13;  Jolin 
vi.  5,  &c.    See  Matt.  xv.  34  •  chajs.  viii  5. 

When  the  dag  teas  noin  far  spent — began 
to  decline.  Two  Jiundred  pennyiivrth.  The 
coin  expressed  by  the  word  penny  was 
equal,  according  to  some  computations,  to 
nine,  according  to  others,  to  fourteen  cents 
of  our  money.  Five,  and  tiro  fishes.  Prob- 
ably this  was  the  whole  stock  of  provis- 
ions then  at  the  command  of  the  disciples 
— no  more  than  enough  for  one  meal  to 
them. 


364 


MARK, 


39.  Anfl  he  commanded  them  to  make  all  sit  down 
by  companies  upon  the  screen  grass.  40.  And  they  sat 
down  in  ranlis  bv  Imixired-;,  and  by  lifties.  41.  And  when 
thevhad  taken  the  five  loavns  and  tlie  two  fishes,  )ie 
looked  up  to  heavf  i,  Jund  hU-ssed,  and  brake  tbe  loaves 
and  gave  them  to  liis  <liscii)U's  to  set  before  them;  an(l 
the  two  fislies  divided  lie  aniong  them  all.  42.  And 
kthpy  did  all  eat  and  were  lilled.  4.'?.  And  they  took  up 
twelVe  b'vskpn  full  of  the  lrai;nients,  and  of  the  tishes. 
44.  And  they  that  did  eat  of  the  loaves  were  about  five 
tho'n.uid  men. 

Jl  .Sam  ix  13-  Matt.  xxvi.  26.  'Deut.  vhi.  3 :  2  Kings 
fv.  42 

By  companies.  "  So  that,"  says  Starke, 
"  there  were  on  each  side  50.  and  100 
always  together.  Fifty  such  tables  full 
made  them  just  5,000.  Or,  there  were  50 
seats  in  breadth  and  100  in  length."  lie 
looked  up  to  heaven.  Even  the  most  neces- 
sary actions  of  our  lives,  though  lawful, 
yet  must  be  offered  up  with  a  true  inten- 
tion unto  God,  in  union  with  the  most 
holy  works  and  blessed  merits  of  Christ. 
(Col.  iii.  17.)  They  did  all  eat  and  were  filled. 
In  relation  to  the  food  of  the  soul,  those 
eat  without  being  filled  who  make  a  con- 
Biderable  pi'ogress  in  the  knowledge  of 
Christ,  and  little  or  none  at  all  in  His  love  ; 
who  read  His  word  without  profiting 
thereby ,  who  partake  frequently  of  His 
representative  body,  without  partaking  of 
His  spirit,  and  are  very  exact  in  outward 
performances,  without  any  inward  piety. 
They  took  up,  &c.  But  if  earthly  bread  is 
too  precious  to  be  wantonly  trampled 
under  foot,  how  inestimably  i^recious  must 
heavenly  bread  be !  Every  word  that 
Cometh  out  of  the  mouth  of  God  is  bread 
for  the  soul  Yet  how  much  is  suffered 
to  fall  to  the  ground  I  How  carelessly  we 
sometimes  read  the  Scriptures  I  How  many 
heart-stirring  sermons  have  we  heard,  and 
then  immediately  forgotten !  It  is  not 
that  our  meinorirs  are  too  weak  to  retain 
them  (for  we  can  recollect  the  news  of  the 
town,  or  the  village),  but  it  is  that  our 
hearts  are  too  indifierent.  It  would  be  a 
blessed  custom,  after  reading  or  hearing, 
to  gather  up  the  fragments ;  that  is,  to  re- 
call to  our  minds  what  we  have  heard, 
and  to  anjily  them  to  our  consciences, 
'•  that  nothing  be  lost." 

Twelve'  baskets,  &c.  Beautiful  type  of  true 
benevolence,  and  its  invariable  results. 
The  Apostles  had  given  their  little  all  with 
an  ungrudging  spirit — but  thoy  were  no 
losers.  Tbe  loaves  expanded  in  the  hands 
of  giver  and  receiver,  and  when  the  donors 
came  to  count  their  less,  lo,  it  was  a  mvs- 


'  terious  gain  !  "  There  is  that  scattereth, 
and  yet  increaseth,  and  there  is  that  with- 
holdeth  more  than  is  meet,  and  it  tendeth 
to  jjoverty.  The  liberal  soul  shall  be  made 
fat,  and  he  that  watereth,  shall  be  watered 
also  himself."  These  overflowing  baskets 
have  their  deep  significancy.  They  point 
to  the  inexhaustible  afiiuence  and  fullness 
of  the  Divine  riches.  They  teach  us  that, 
though  thousands  on  thousands  have  been 
ministered  to,  yet  the  table  in  the  wilder- 
ness is  stil'  as  full  as  ever.  Millions  of 
hungry  souls  have  been  fed,  and  still  the 
promise  is  as  ample  as  ever,  "  He  satisjieth 
the  longing  soul  uith  good  things."  Still  the 
command  of  Jesus  to  His  servants  is, 
*  Give  ye  them  to  eat " — proclaim,  "  He  that 
hath  no  money,  come  ye,  buy  and  eat,  yea, 
come,  buy  wine  and  milk,  without  money 
and  without  price." 

This  miracle  of  the  loaves  and  fishes, 
great  as  it  was,  was  not  a  greater  miracle 
than  a  beautiful  harvest.  Marvelous  as  is 
the  creation  of  a  hundred  loaves  out  of 
two,  it  is  not  one  whit  less  a  miracle  that 
a  seed  cast  into  the  soil  should  germinate, 
bud,  and  grow  up  into  a  stalk,  and  then 
into  an  ear,  and  then  into  the  full  corn  in 
the  ear,  and  finally  the  glad  and  beneficent 
harvest.  But  we  are  so  accustomed  to  the 
spring  and  the  harvest,  the  sowing  and 
the  reaping,  that  we  call  that  the  natural 
thing  ;  and  we  are  so  unaccustomed  to  one 
loaf  being  transformed  or  multiplied  into 
a  hundred,  that  we  call  that  the  miraculous 
thing.  The  fact  is,  miracles  are  sihspen- 
sions  or  interruptions  of  the  existing  order 
of  things ;  but  the  exi.sting  order  of  things 
might  have  been  different,  and  all  that  a 
miracle  proves  is,  that  God  who  made  the 
machinery  has  chosen  to  suspend  or  alter 
its  action. 

45.  'And  straightway  he  constrained  his  disciples  to 
fTPt  into  the  ship,  and  "to  go  to  the  other  side  before  unto 
Bethsaida,  while  he  sent  away  the  people. 

iMatt.  xiv.  22-»J:  John  vi.  17-21. 

The  word  constrained  implies  reluctance 
on  the  part  of  the  disciples,  perhaps  from 
unwillingness  to  part  with  their  Master 
and  embark  at  night.  The  other  side,  &c. 
Jesus  was  still  in  the  desert  place  belong- 
ing to  the  city  called  Bethsaida,  on  the 
eastern  side  of  the  sea,  and  He  dismissed 
His  disciples  unto  the  other  side,  i.  e., 
to  Bethsaida  in  Galilee,  the  site  of  which 


CHAPTE  R    V  1 


365 


was  in  the  region  of  Gennesaret,  between 

Oapernaum  and  tlii  southern  extremity 

of  the   lake.    >Sntt  away  the  people.     His 

object  in  tliis  was  to  put  an  end  to  Tlie 

mi.sdireeted  excitement  in  liirf  Ikvor  (John 

vi.  15),  into  which  tlie  disciples  themselves 

may  have  been  somewhat  drawn, 

4fl.  And  when  ho  had  sent  them  away,  he  departed 
into  a  niouatam  to  pray. 

Oh,  how  salutary  is  it,  how  pleasant, 
how  dehghtful,  to  sit  alone  and  in  silence  to 
converse  with  God,  and  so  enjoy  the  only 
chief  Good,  in  whom  all  good  things  are 
found.  (Ps.  Ixxiii.  24;  Hos.  ii.  14)  Our 
Saviour  Iwed  in  prayer.  His  heart  ever 
epoke  to  God.  In  the  city  or  in  the  wil- 
derness, by  the  seaside  or  on  the  moun- 
tain-top, in  the  midst  of  the  multitude  in 
public,  or  with  His  discijiles  in  private — 
still,  in  the  deep  recesses  of  His  soid,  He 
prayed.  Yet  did  He  select  special  seasons 
for  prayer — ^times  when  He  poured  forth 
all  His  strength,  concentrated  all  His  en- 
ergy at  the  footstool  of  mercy,  and  strove, 
if  possible,  to  get  a  closer  audience  with 
His  father  in  Heaven.  0  !  how  sweet  and 
how  important  is  solitude  to  the  Christian ! 

"  The  calm  retreat,  the  peaceful  shade 
With  prayer  and  praise  agroe, 
And  seem  by  Thy  kind  bounty  made 
For  those  who  follow  Thee." 

47.  "And  when  even  was  come,  the  ship  was  In  the 
midsit  of  tlie  sea,  and  lie  alone  on  the  land.  4.S.  And  lie 
saw  them  ntoilins  in  rowing,  for  the  wind  was  contrary 
unto  them :  and  about  the  Ibnrth  watch  of  the  night  he 
Cometh  unto  them,  walkhig  upon  the  sea,  and  owould 
hav"  passed  by  them. 

mMatt.  xiv.  :::?;  John  vi.  16,  17.  "Isa.  liv.  H  ;  Jonah  i. 
13.    ox,uke  xxiv.  28. 

ToUing  in  roning.  The  disciples  had 
struggled  and  toiled  to  bring  the  vessel  to 
land,  but  all  in  vain.  And  thus  it  is  that 
we  often  labor  and  toil  with  our  own 
troubles,  and  those  of  others,  our  eyes 
fixed  exclusively  upon  them,  as  the  dis- 
ciples looked  upon  the  waves  which  threat- 
ened to  sw'allow  them  up,  instead  of  look- 
ing to  Jesus.  From  the  heights  of  one  of 
the  mountains  that  girdled  the  north-east 
-corner  of  the  lake,  where  Jesus  was,  alone 
with  His  God,  He  saw  His  disciples  toiling 
in  rowing.  He  seemed  to  have  hid  his  face 
from  them,  but  it  was  in  appearance  only, 
not  in  reality  Storms  and  tumults  may 
be  raging  without,  temptations  may  be  a.s- 
sailing  within,  God  may  seem  to  be  hiding 
liis  face,  and  we  are  troubled.  But  behind 
th-^i-e  temporary  clouds  there  sits  a  Saviour 


of  unchanging  faithfulness,  who,  though 
we  may  have  forgotten  Ilim,  has  not  for- 
gotten ?«.  For  the  vy'md  teas  contrary  to  them. 
AVhile  engaged  in  doing  the  will  of  (iod. 
storms  may  overtake  us.  "Many  are  the 
storms  which  blow  upon  God's  trees."  says 
an  old  writer,  "  to  keep  them  from  becom 
ing  earth-bound." 

lie  Cometh  unto  them,  urdking  upon  tlie  sea. 
Wonderful  spectacle !  The  tossing  wave 
sustains  His  foot,  as  if  it  were  the  solid 
ground,  the  insurgent  billows  acknow- 
ledge, amazed,  their  mighty  sovereign, 
Him  who  once  bade  them  "be  still,"  and 
they  were  still.  With  a  Crm  and  sure  step. 
He  walks  there  upon  the  flowing  element, 
toward  the  distressed  boat.  The  towering 
waves  may  sometimes,  indeed,  for  a  mo- 
ment, hide  Him  from  the  eyes  of  His  dis- 
ciples, but  they  cannot  block  His  path  to 
the  goal.  What  then  took  place  is  con- 
tinually repeated.  Over  the  foaming  waves 
of  agitated  thought  and  feeling,  which 
make  us  fearful,  Jesus  walks  calmly  as 
their  Lord  and  Sovereign.  They  may  rise 
against,  but  they  cannot  over-master.  Him. 
They  may  sometimes  conceal  Him  from 
the  sight  of  His  disciples,  but  they  cannot 
check  His  course.  Storms  often  prepare 
the  way  for  Jesus  to  visit  His  peoj^le,  with 
glory  to  Himself,  and  permanent  proiit  to 
them.  The  cause  of  the  trouble  of  the  di.s- 
ciples  at  this  time  was  beneath  His  feet  I 
Glorious  sight !  that  which  is  beneath  the 
feet  of  Christ  can  never  drown  His  Church. 
But  if  the  storm  had  not  come,  the  disci- 
ples would  not  have  seen  tins.  Were  it  not 
for  the  storms  we  have  to  pass  through, 
what  should  w'e  know  of  Jesus?  Ajid 
would  have  passed  by  them.  They  were  to 
follow  Him  in  a  westerly  direction  ;  no 
longer  fruitlessly  rowing  eastward  against 
the  wind.  He  went  before  them,  as  it 
were,  to  show  the  way. 

49.  But  when  they  sav/  him  walking  upon  the  sea, 
fUoy  supposed  it  had  been  a  spirit,  and  cried  out:  .50. 
For  tliev  all  saw  him,  and  were  troubled.  And  im- 
mediately be  talked  with  tbeni,  and  saith  unto  them, 
rBe  of  go'od  cheer:  it  is  I,  be  not  afraid. 

Pisa,  xliii.  2;  John  .\.x.  19,  21. 

Alas!  hvow  sad  often  is  the  contrast 
between  the  faithfulness  of  a  Saviour  God 
and  the  fiiithlessness  and  unbelief  of 
man.  The  sudden  appearance  of  the 
Lord  with  His  radiant  form,  near  the 
vessel,  makes  an  entirely  different  impres- 


366 


MARK. 


eion  from  what  would  have  been  expected. 
The  circumstance  so  miraculous  and 
supernatural  appears  to  them,  in  the  grey 
twilight,  as  something  strange  and  fearful. 
As  they  see  the  form  advancing  toward 
them  upon  the  waves,  they  are  filled  with 
terror,  under  the  supposition  that  it  is  a 
spirit,  and  anticipate  with  fright  the  sink- 
ing of  their  vessel  at  its  api^roach.  It  is  1. 
There  is  something  in  these  three  little 
words,  which,  from  the  mouth  that  spake 
them  and  the  circumstances  in  which 
they  were  uttered,  passes  the  power  of 
language  to  express.  Here  were  the  dis- 
ciples in  the  midst  of  a  raging  sea,  their 
little  bark  the  sport  of  the  elements,  and 
with  just  enough  of  light  to  descry  an 
object  on  the  waters,  which  only  aggra- 
vated their  fears.  But  Jesus  deem:.;  it 
enough  to  dispel  all  apprehensions  to  let 
them  know  tliat  He  teas  there.  From  other 
lips  that  "  It  is  I "  would  have  merely 
meant  that  the  person  speaking  was  such 
a  one  and  not  another  person.  That, 
surely,  would  have  done  little  to  calm  the 
fears  of  men  ex^oecting  every  minute,  it 
may  be,  to  go  to  the  bottom.  But  spoken 
by  One  who  at  that  moment  was  "  tread- 
ing upon  the  waves  of  the  sea,"  and  was 
about  to  hush  the  raging  elements  with 
His  word,  what  was  it  but  the  Voice  which 
cried  of  old  in  the  ears  of  Israel,  even 
from  the  days  of  Moses,  "  I  am,"  "  I,  even 
I,  AM  He  !"  " 

51.  And  he  went  up  unto  them  into  the  ship,  and  the 
wind  ceased :  and  t liey  were  sore  amazed  in  themselves 
beyond  measure,  and  w(^ndered.  5'J.  For  itliey  con- 
sidered not  the  miracJc.  of  the  loaves  :  lor  their  fheart 
was  hardened.— qOhap.  viii.  17, 18.    rChap.  iii.  5,  xvi.  14. 

Were  sore  amazed  in  themselves  beyond 
measure,  and  wondered.  The  latter  feeling 
found  expression  in  exclamations;  the 
whole  strength  of  their  internal  amaze- 
ment they  did  not  express.  For  they  con- 
sidered not,  &c.  They  did  not  recognize 
the  power  of  Christ  in  the  multiplying  of 
the  bread ;  it  seems  that  He  therefore 
caused  the  tempest  that,  by  this  further 
means,  they  might  be  brought  to  know 
Him.  So  it  happens  now,  that  many  per- 
sons in  a  time  of  prosperity  fail  to  notice 
God's  bounty  toward  them,  who,  afterward 
and  at  length,  when  worn  down  with 
suffering,  confess  His  name.  fPs.  ci.  1  ; 
Jer.  xxii.  21 ;  Isa.  xlviii.  10.)     Their  heart 


u-as  hardened,  a  common  phrase  for  U!.l  >'- 
lief.  It  is  here  equivalent  to  little  fain 
as  in  the  parallel  passage  in  Matt.  xiv.  oJ . 
From  this  narrative  we  learn,  1,  That 
while  engaged  in  doing  the  will  of  Chri^  t, 
storms  may  overtake  us.  2.  That  storms 
often  prepare  the  way  for  Jesus  to  visit 
His  people  with  glory  to  Himself,  and 
permanent  profit  to  them.  3.  That  when 
Jesus  comes  to  His  disciples,  He  comes  at 
the  right  time.  4.  Believers  often  fear  the 
approach  of  their  greatest  mercies.  5. 
That  wherever  Christ  is,  there  is  safety. 
G.  Jesus  will  travel  to  the  extremity  of 
His  people's  misery,  and  save  them.  7. 
That  no  storms  can  overtake  His  disciples 
which  He  cannot  control.  8.  That  apart 
from  Christ,  His  people  can  do  nothing. 

53.  »And  when  they  had  passed  over,  they  came  into 
the  land  of  Ciennesaret,  and  drew  to  the  shore.  54. 
And  when  they  were  come  out  of  the  ship,  straightway 
they  know  him,  55.  And  ran  through  that  whole  re- 
gion round  about,  and  began  to  carry  about  in  beds 
those  that  were  siclc,  wl-.ere  they  hefl.rd  he  was.  56. 
And  whithersoever  he  entered,  into  villages,  or  cities,  or 
country,  they  laid  the  sick  in  the  streets,  and  besought 
him  that  'they  might  touch  if  it  were  but  the  border  of 
his  garment :  and  as  many  as  touched  him  were  made 
whole. 

sMatt.  xiv.  34.  «Matt.  ix.  20;  chap.  v.  27,  28-  Acts 
xix.  12. 

Ran,  &c.  Afflictions,  like  goads  in  our 
side,  as  troublesome  as  they  are,  yet  serve 
to  quicken  us  in  our  work,  and  make  us 
mend  our  pace  to  heaven.  And  therefore, 
O  Christian,  whatsoever  thy  present 
troubles  be,  know  that  God  brings  them 
upon  thee  only  to  make  thy  graces  the 
more  healthful  and  vigorous.  (Deut.  iv. 
29,  30;  Hos.  v.  15;  Isa.  xxvi.  8,  9.)  Whith- 
ersoever he  entered,  &c.  The  fame  of  the 
singular  cure  of  the  woman  which  had 
an  issue  of  blood  (v.  27,  28),  had  now 
probably  reached  them.  It  had  spread 
through  that  entire  neighborhood.  (Acts 
xxviii.  8,  9.) 

They  laid  the  sick,  &c.  Happy  that  sick 
person,  who,  following  the  example  of 
these  people,  is  never  weary  in  seeking 
out  the  true  Physician,  by  a  faith  and  con- 
fidence accompanied  with  good  works !  Let 
us  learn  to  profit  by  the  presence  of 
Christ,  who  comes  to  us  so  many  dif- 
ferent ways.  To  assist  the  sick,  to  give  or 
to  procure  them  remedies,  is  a  work  of 
charity  very  acceptable  to  Christ ;  but  how 
much  more  so  is  it  to  be  instrumental  in 
restoring  to  them  the  health  of  the  soul ! 

The  border  of  his  garment.     The   high 


C  H  A  P  T  E  K    V  i  I . 


priest  of  the  Jews  was  not  sprinkled  with 
a  few  scanty  drops  of  the  perfume  of  the 
sanctuary,  but  his  person  was  so  bedewed 
with  it,  tliat  it  Uterally  ran  down  fi-om  his 
beard  to  the  skirts  of  his  garment.  (Ex. 
XXX.  25-30 ;  Ps.  cxxxii.)  Tlie  high  priest 
was  in  this,  as  in  every  circumstance,  tlie  Hv- 
ing  type  of  our  great  High  Priest.    Theper 


fumed  garments  were  typical,  first,  of  the 

graces  and  virtues  of  the  Kedeemer 
Himself,  in  His  liumau  ciiaractcr ;  secondly, 
of  whatever  is  refreshing,  encouraging, 
consoling  and  cheering  in  the  external 
administration  of  His  Word  ;  and,  thirdly, 
of  the  internal  comforts  of  the  Holy  Spirit. 
(Cant.  V.  10,  IG ;  Ps.  xlv.  9;  1  Peter  ii.  7-9.) 


1.  "WTiat  did  Jesus  do  on  the  Sabbath  day  7  2.  What  Impression  wa.s  made  by  His  teaching  7  3.  At  what  did 
Christ  marvel  ?  4.  What  commission  was  given  to  "  the  Twelve  ?  "  5.  What  is  recorded  of  their  mission  ?  C 
What  did  Herod  say  ?  7.  What  did  Herod  do  ?  8.  What  part  had  the  daughter  of  Herodia.s  in  this  matter  ?  9 
What  was  done  with  John  the  Baptist  7  10.  What  miracle  did  our  Lord  perform  7  11.  In  what  circumstances  of 
trial  did  He  come  to  His  disciples  ?    12.  What  took  place  in  "  the  land  of  Gennesaret  ?  " 


CHAPTER  VII. 

1  The  Pharisees  find  fault  at  the  disciples  for  eating  with 
unwasliea  hands.  8  They  break  the  commaiulm'ent  of 
Ood  by  the  traditions  of  men.  14  Meat  dcflteth  not  the 
man.  -4  Jle  hcaleth  the  Syrophenician  ivoman's  daugh- 
ter of  ail  iindran  spirit,  31  and  one  tliat  was  deaf,  and 
stamimrtU  in  /Us  speech. 

THEN  »came  together  unto  him  the  Pharisees,  and 
certain  of  the  scribes,  wliich  came  Irum  Jerusalem. 
2.  And  when  th(^y  saw  some  of  his  disciples  eat  bread 
witli  deiiled,  that  is  to  say,  witli  unwasliun  hands,  tliey 
found  fault.  3.  Kor  the  Pliarisees,  and  all  tlie  Jews,  e.\'- 
cept  they  wash  tluir  hands  oft,  eat  not,  huldiug  tlie  tra- 
dition of  the  elders.  4.  And  ivhrn  they  cume  from  the 
market,  except  they  wash,  they  eat  not.  And  many 
other  things  there  bo,  wliich  tlic.v  have  received  to  liold, 
av  the  washing  of  cups,  and  pots,  brazen  vessels,  and  ot 
tables.— -'Matt.  xv.  1,  &c.,  on  which  see  Notes. 

Certain  of  the  scribes,  &c.  "Whether  these 
doctors  of  tlio  law,  whose  ordinary  resi- 
dence was  Jerusalem,,  were  deputed  by 
some  public  body,  or,  of  their  own  accord, 
came  expressly  for  the  purjiose  of  hearing 
the  discourses  and  witnessing  the  miracles 
of  Jesus,  or,  being  in  that  remote  district 
of  the  country  at  any  rate,  took  the  oppor- 
tunity of  obtaining  personal  information 
respecting  an  individual  whose  character 
and  claims  had  become  a  subject  of  gen- 
eral interest,  cannot  be  determined.  That 
is  to  say.  The  Evangelist  adds  an  interpre- 
tation, as  in  verse  11,  chapter  v.  41,  him- 
self not  regarding  unwashed  hands  as  de- 
filed. 

All  the  Jews — the  Jews  in  general.  Oft. 
The  meaning  of  the  original  word,  thus 
rendered,  is  not  perfectly  clear.  The  pri- 
mary signification  of  the  word  was,  pro- 
bably, fist.    To  do  a  thing  iinth  the  fist  was 


probably  equivalent  to  the  expression,  to 
do  a  thing  diligently,  carefully.  The  signi- 
fication carefully  is  recommended  by  suffi- 
cient reasons.  F)'om  the  market,  literally, 
from  market.  Have  received  (from  the  tra- 
dition of  the  elders)  to  hold,  i.  (.,  to  observe. 
Tables.  The  Greek  word  thus  translated 
should  be  rendered  couches  ;  meaning  the 
couches  upon  which  they  used  to  recline  at 
meals.  It  is  the  heart  which  a  man  must 
wash,  it  is  the  inward  part  which  he  must 
examine,  when  he  has  been  busied  about 
worldly  affairs,  and  which  he  must  cleanse 
in  the  presence  of  God  from  the  filth  which 
it  may  have  thereby  contracted. 

5.  ''Then  the  Pharisees  and  scribes  asked  him.  Why 
walk  not  tliv  disciples  according  to  the  tradition  of  the 
elders,  but  fut  liread  with  unwashen  hands?  6.  He  an- 
swered and  said  unto  them,Well  hath  Esaias  prophesied 
of  you  h.yijcjcrites,  as  it  is  written,  fThis  people  honour- 
eth  me  with  their  lips,  but  their  heart  is  lar  from  me.  7 
Howbeit  in  vain  do  they  worshi])  me,  teaching/or  doc- 
trines the  commandments  ol  men.  8.  For  lajing  aside 
the  commandment  of  Ciod,  ye  hold  the  tradition  of 
men,  as  the  washing  of  pots  and  cups :  and  many  other 
such  like  things  ve  do. 

bMatt.  XV.  2.    cisa.  xxix.  13;  Matt.  xv.  8. 

Why  walk  not,  &c.  Grafting  their  tra- 
ditional precepts  upon  the  letter  of  such 
commands  as  are  found  in  Isaiah  (i.  16), 
"  Wash  you,  make  you  clean,''  unmind- 
ful of  those  words  which  immediately 
follow:  "Put  away  the  evil  of  your  doings 
from  before  mine  eyes,"  or  thoi^e  of  Jere- 
miah :  "  Wash  thine  heart  from  wickedness, 
that  thou  mayest  be  saved."  ( Jer.  iv.  14.) 
The  teachers  of  religion  among  the  Jews 


368 


MARK. 


had  invented  a  purely  human  system 
which  entirely  supplanted,  and  even  sub- 
verted the  Divine  law,  "  making  the  word 
of  God  of  none  efiect."  Unhappily,  we  see 
only  too  much  of  the  spirit  of  the  Phari- 
sees now.  There  are  thousands  of  jjrofess- 
ing  Christians,  who  seem  to  care  nothing 
about  the  religion  of  their  neighbors, 
provided  that  it  agi-ees  in  outward  matters 
with  their  own.  Does  their  neighbor 
worship  according  to  their  particular  form  ? 
Can  he  repeat  their  shibboleth,  and  talk 
a  little  about  their  favorite  doctrines?  If 
he  can,  they  are  satisfied,  though  there  is 
no  evidence  that  he  is  converted.  If  he 
cannot,  they  are  always  finding  fault,  and 
cannot  speak  peaceably  of  him,  though  he 
may  be  serving  Christ  better  than  them- 
selves. Let  us  beware  of  this  spirit.  It  is 
the  very  essence  of  hypocrisy.  Let  our 
principle  be,  "  the  kingdom  of  God  is  not 
meat  and  drink,  but  righteousness  and 
peace,  and  joy  in  the  Holy  Ghost."  (Rom. 
xiv.  17.) 

Well  hath  Esaias,  &c.  It  is  as  if  Jesus 
had  said,  "  Ye  are  hypocrites,  i.  e.,  you  as- 
sume a  character  that  does  not  belong  to 
you.  While  insisting  on  observances,  as 
necessary  parts  of  religious  duty,  which 
Jehovah  has  never  required,  and  in  con- 
forming to  which,  not  His  honor,  but  the 
honor  of  you  and  your  rabbis  is  involved, 
at  the  same  time  you  disjjense  with  what 
His  law  has  rendered  absolutely  obligatory ; 
and  in  making  that  a  duty  which  He  has 
not  made  a  duty,  and  superseding  the  ob- 
ligation of  that  which  He  has  made  a  duty, 
Esaias  has  accurately  described  your  char- 
acter, and  strongly  condemned  your  con- 
duct." In  vain  do  they  worship  me,  &c.  "  It 
cannot  serve  the  purpose  of  worship.  It 
cannot  be  acceptable  to  me.  It  cannot  be 
useful  to  them."  No  religious  service  can 
be  acceptable  to  God  if  He  has  not  enjoin- 
ed it,  and  even  a  religious  service  which 
He  has  enjoined,  can  be  acceptable  to  Him 
only  if  it  be  performed  out  of  regard  to 
His  authority,  and  not  from  any  other 
motive. 

9.  And  lie  saifl  unto  them.  Full  well  ye  reject  the  com- 
mandment of  Oo'l.  that  ye  may  keep  your  own  tradi- 
tion. 10.  For  iMoses  said,  ■'Hononr  thy  father  and  thy 
mother;  and  ■•WhO'aoourseth  fatlior  or  mother,  let  him 
die  the  death:  11.  But  ye  sav.  If  a  man  stiall  say  to 
his  father  or  mother.  It  in  fCorhan.  that  is  to  say,  a  gift, 
hy  whatsoever  thou  miehtest  be  profited  by  me :  he  xhall 
be  free.    12.  And  ye  .suffer  him  no  more  to  do  aught  for 


hla  father  or  his  mother;  1.3.  Making  the  word  of  God 
of  none  effect  through  your  tradition,  which  ye  have  de- 
livt-red:  and  many  .such  like  things  do  ye.  II.  'J  t'And 
when  he  had  <-alli-d  all  tlic  ix'ople  unlo/uin,  hesaid  unto 
them,  Hearken  unto  me  every  one  of  you,  and  under- 
stand :  15.  There  is  nothing  irom  witliout  a  man.  that 
entering  into  him  can  detile  him :  but  the  things  which 
come  out  of  him,  these  are  they  tli;it  delile  Uie  man. 
Ifi.  I'lf  anv  man  have  ears  to  hear,  let  him  hear. 

dEx.  XX.  12;  Deut.  v.  1(5;  Matt.  xv.  4.  •Kx.  xxi.  17: 
Lev.  XX.  9 ;  Ps.  xx.  20.  fMatt.  xv.  5.  eMatt.  xv.  lu.  I'Matt. 
xi.  15. 

See  on  Matt.  xv. 

Full  well  ye  reject  the  commandment  of  God, 
&c.  Religion  often  serves  as  a  cloak  for 
impiety,  hard-heartedness  to  the  poor, 
and  indiflerence  toward  parents.  We  can- 
not possibly  piease  God  by  gifts  oflered 
contrary  to  His  law  or  His  Spirit ;  it  is 
sacrilege  to  dedicate  that  to  Him  which 
is  taken  away  from  the  piety  which  nature 
inspires,  and  the  Divine  law  enjoins.  This 
is,  as  much  as  in  us  lies,  to  invalidate  our 
Saviour's  declaration,  that  He  accepts  as 
done  to  Himself  the  good  which  is  done 
to  the  least  of  His  disciples.  Die  the  death. 
The  law  is  "  the  ministration  of  condem- 
nation " — death  and  death  ;  but  the  Gospel 
is  "the  ministration  of  the  Spirit."  (2 
Cor.  iii.  8.)  "  The  law  of  the  Spirit  of  life 
in  Christ  Jesus."  (Rom.  viii.  2.)  For  die 
the  decdh,  we  have  "  grace  for  grace."  (John 
i.  16.)  But  ye  say,  &c.  If  the  language  of 
sermons  be  vague  and  general,  if  it  do  not 
apply  clearly  and  directly  to  our  own  times, 
our  own  waj^s  of  life,  and  habits  of  thought 
and  action,  men  elude  its  hold  upon  their 
consciences  with  a  wonderful  dexterity ; 
and,  keeping  their  common  practices  safe 
out  of  the  reach  of  its  influence,  they 
deceive  themselves  by  their  willingness 
to  hear  it  ( vi.  20),  and  by  their  acquiescence 
and  even  delight  in  it.  (Ezek.  xxxiii.  3-6 ; 
Rom.  vii.  22.) 

It  is  Corhan,  or,  "  let  it  be  Corban — by 
ivhatsoever,  &c.  Corhan  signifies  what  is 
dedicated  to  God,  and  what  cannot  be 
turned  to  any  other  purpose  without  sac- 
rilege. The  vow  before  us  is,  "  Let  every- 
thing by  which  I  may  be  profitable  to  my 
parents  be  Corban.  I  vow  that  I  will  not 
do  anything  for  the  support  of  my  parents, 
and  if  I  do,  may  I  draw  down  on  myself 
the  punishment  due  to  a  violation  of  sacred 
property."  Such  a  vow,  in  ordinary  cir- 
cumstances, could  only  be  made  in  a 
moment  of  passion.  No  man  could  ap- 
prove of  such  a  vow.  We  have  no  reason 
to  think  the  scribes  and  Pharisees  did  so. 


CIIAl'TElt    VII. 


369 


They  would  readily,  doubtless,  have  con- 
demned it,  but  still,  according  to  their 
doctrine,  the  vow,  though  a  rash  one,  was 
an  obligatory  one.  To  the  man  who  had 
made  such  a  vow,  they  would  have  s-aid, 
"You  should  not  have  made  it,  but,  having 
made  it,  you  must  keep  it.  By  keeping 
your  vow,  you  no  doubt  exi)o.se  yourhelf 
to  the  ])enalty  connected  with  the  breach 
of  the  til'lh  commandment,  but  by  break- 
ing it,  you  will  expose  yourself  to  the 
punishment  you  have  invoked  on  your- 
self— the  punishment  due  to  the  violation 
of  sacred  property,  a  much  greater  punish- 
ment than  that  due  for  lilial  undutifulness. 
There  is  only  a  choice  of  evils,  but  there 
is,  in  this  case,  a  greater  evil  in  breaking 
the  vow  than  in  keeping  the  vow."  Such 
were  the  absurd  refinements  of  rabbinical 
casuistry,  by  which  they  confounded  the 
plainest  moral  distinctions,  and  made  sin 
duty,  and  duty  sin.  Many  such  like  things 
do  ye.  "  This  is  but  a  specimen  of  your 
traditions ;  and  are  my  disciples  to  be 
censured  for  disregarding  such  traditions, 
which  can  be  of  no  use — which  are  so 
mischievous  ?  " 

Heurhen.  Give  close  attention ;  I  am 
about  to  make  a  statement,  which  at  once 
deserves  and  requires  attention.  There  is 
nothing  from  tcithoat  a  man,  &.V.  "It  is  not 
anything  extrinsic  and  material,  anything 
which  affects  merely  the  outer  man — the 
animal  frame — that,  properly  speaking, 
makes  a  man  morally  imjiure:  whatever 
does  so  must  be  something  residing  within, 
proceeding  from  the  inner  man — the  sjjir- 
itual,  the  intellectual,  the  moral  nature." 

If  any  man  have  ears,  &c.  The  rule 
(verse  15)  must  be  of  very  great  im^wrtance 
to  Christians.  For  our  Lord,  1.  calls  all 
the  people  unto  Him,  on  purpose  to  tell 
them  only  this  (verse  14).  2.  He  requires 
of  them  a  particular  attention.  ?,.  He 
requires  it  of  every  one,  without  excejition. 
4.  He  exhorts  them  to  endeavor  thorough- 
ly to  understand  it.  And  o.  He  hei'e  lets 
them  know  that  in  order  to  do  it  they 
have  need  of  a  singular  grace,  and  a  par- 
ticular gift  of  understanding. 

17.  'And  when  hp  was  entprpfl  into  the  hon<:e  from 
th"  people,  his  tlisciples  asked  him  concernins  thp  pnr- 
iihle.  18.  And  he  saith  unto  them.  Are  ve  so  without 
understanding  also?  Do  ye  not  perceive,  that  what- 
fioever  thing  from  without  entereth  into  the  man.  it 
cannot  defile  1  im  ;  19.  Because  it  entereth  not  into  his 
24 


heart,  but  into  the  belly,  and  goeth  out  into  the  draught 
purging  all  nieut-s  ?  'JO.  And  lie  .said.  That  which  com- 
etli  out  ol  tlie  man,  that  deliletli  the  man.  21.  kFor 
Irom   within,  out  o(  the  heart  of  men,  proceed  evil 

tliouglils,  ailiillcrius,   lornicatiuns,  murders.    22.  Tliefts, 
covelousni'.ss,  wicl^i'dness,  deceit,  lascivioiisness,  an  evil 
eye,  blu.splK-nis-,  i,ndi',  loulislmcss;    2:i.  All  these  evil 
things  c(jme  Irom  williin,  and  delile  tlie  man. 
'Matt.  XV.  lo.    koeu.  vi.  o.  and  viii.  21 ;  Malt.  xv.  19. 

Are  ye  so  ivitliout  understanding  also  ?  The 
true  knowledge  of  the  spirit  of  the  Gospel 
is  a  thing  more  rare  and  uncommon  than 
we  imagine  among  the  generality  of  Chris- 
tians, and  even  of  the  learned.  Whatsoever 
thing  from  tvithout,  &c.  (See  on  ]\Iatt.  xv. 
17,  18.)  Out  of  the  heart  of  men,  proceed,  &c. 
"What  an  awful  picture  we  have  here  of 
human  nature,  and  drawn,  too,  by  One 
who  knew  what  was  in  man  !  What  can 
the  i^roud  and  self-righteous  say  when 
they  read  such  a  passage  as  this?  (Prov. 
iv.  23,  xxviii.  2G.)  This  is  no  sketch  of  the 
heart  of  a  robber  or  murderer.  It  is  the 
true  and  faithful  account  of  the  hearts  of 
all  mankind.  Let  it  be  a  settled  resolution 
with  us,  that  in  all  our  religion  the  state 
of  our  hearts  shall  be  the  main  thing. 
Let  it  not  content  us  to  go  to  church  and 
observe  the  forms  of  religion.  (Acts  viii. 
21.)  Never  let  us  rest  till  we  find  within 
the  witness  of  the  Spirit  that  God  has 
created  in  us  a  clean  heart,  and  made  all 
things  new.     (Ps.  H.  10;  2  Cor.  v.  17.) 

24.  IT  'And  from  thcnco  he  arose,  and  went  into  the 
borders  of  Tyro  and  fclidon,  and  entered  intoanhou.se, 
and  would  have  no  man  know  it :  but  he  could  not  be 
hid.— iMatt.  xv.  21. 

Tyre,  called  by  the  Hebrews,  Tor,  now 
Soor,  a  colony  of  Sidon  (see  Isa.  xxiii.  12), 
built  about  1700  years  B.  C.  It  was  cele- 
brated for  wealth,  manufartures,  com- 
merce, and  purple  dye.  Sidon,  now  Sa iada, 
(he  most  ancient  and  important  maritime 
place  in  tlio  old  world  ;  it  is  thought  to 
liavo  taken  its  name  from  Sidon,  the  first- 
born cf  Canaan.  It  is  about  twenty-five 
milcj  nor'ih  of  Tyre.  Ko  man.  For  He 
wao  still  Avithin  the  borders  of  I.'^rael.  He 
could  not  be  hid.  Christ's  fame  had  early 
spread  from  Galilee  to  this  very  region. 
(Chap.  iii.  8  ;  Luke  vi.  17.)  Happy  is  that 
person  who  is  made  manifest,  not  because 
he  will  not,  but  because  he  cannot  be  hid ! 

2.').  For  a  certain  woman,  whose  young  daughter  had 
an  unclean  spirit,  lieard  of  him.  and  came  and /eil  at 
his  feet :  2f).  Tlie  woman  was  .1  Greelv,  a  Syrophcnician 
by  nation  :  and  she  besought  him  that  he  would  cast 
forth  the  devil  out  of  her  daughter. 

A  certain  woman.  "The  antiquity  of  ob- 
livion," says  an  old  writer,  "  blindly  scat- 


370 


MARK. 


tereth  her  poppy,  and  deals  with  the 
memory  of  men  without  distinction  to 
merit  of  perpetuity But  to  be  name- 
less in  worthy  deeds  exceeds  an  infamous 
history.  The  Canaanitish  woman  lives 
more  liappily  without  a  name  than  Hcro- 
dias  with  one.  And  who  had  not  rather 
have  been  the  good  thief,  than  Pilate  ?" 
(2  Cor.  vi.  9.)  Whose  young  daughter,  &c. 
Youth  enters  upon  the  journey  of  life 
headstrong  and  inexperienced,  with  a  bias 
of  original  corruption,  and  all  the  passions 
awake.  In  such  circumstances,  how  shall 
a  young  man  direct  his  steps,  so  as  to 
"  escape  the  corrujation  that  is  in  the  world 
through  lust?"  (2  Peter  i.  4.)  He  must, 
for  this  i>ur2:)0se,  take  with  him  the  direc- 
tions to  be  found  in  the  Scriptures  of  truth. 
"I  have  written  unto  you,  young  men," 
says  the  beloved  disciple,  "  because  ye  are 
strong,  and  the  AVord  of  God  abideth  in 
you,  and  ye  have  overcome  the  Avicked 
one."  lie,  who  became  man  for  our  sal- 
vation, passed  through  this  state  of  youth 
undefiled,  that  He  might,  as  it  were,  re- 
claim and  consecrate  it  anew  to  God.  Let 
every  young  person  often  meditate  on  this. 
(Eccl.  xi.  9,  10.  xii.  1 ;  Ps.  cxix.  9.) 

Was  a  Greek.  Some  refer  this,  not  to 
her  country,  but  religion,  as  though  it  were 
said,  she  belonged  to  the  Greek  or  heathen 
people.  A  Syrophenician,  i.  e.,  a  Phoenician 
of  Syria,  in  contradistinction  from  the 
Lybo-Phoenicians  or  Phoenicians  of  Libya, 
viz. :  the  Carthaginians.  The  devil — that 
unclean  spirit  which  had  possessed  the 
girl.  Every  sin  is  an  unclean  spirit  which 
possesses  the  sinner.  It  is  at  the  feet  of 
Jesus  that  he  must  seek  a  remedy  for  it. 
How  great  this  woman's  zeal  and  earnest- 
ness !  Few  mothers  are  as  much  concerned 
about  the  spiritual  welfare  of  their  children. 
The  generality,  alas !  instead  of  shutting 
the  heart  of  their  daughters  against  the 
evil  spirit  of  vanity,  of  impurity,  and  of 
the  love  of  the  world,  or  of  endeavoring 
to  cast  him  out  thence,  rather  set  it  open 
to  hiin  a  thousand  different  ways. 

27.  But  Jesus  said  unto  her.  Let  the  children  first  be 
flUed :  lor  it  is  not  meet  to  talie  the  cliildren's  bread, 
and  to  cast  it  unto  the  dogs. 

It  is  not  meet — not  fitting.     It  is  not  in 

the    order   which    God    has    established. 

Children's  bread.    This  our  Saviour  said  to 

test  the  woman's  faith.    The  Jews  were 


the  children  of  the  kingdom ;  this  woman 
was  of  the  Gentiles,  whom  the  Jews  de- 
nominated heathen  and  dogs.  Dogs.  The 
original  is  Utile  dugs,  so  that  with  the  con- 
tempt, there  is  a  tenderness  in  the  epithet. 
It  is  interesting  to  observe  the  various 
ways  in  which  Jesus  behaved  to  afHicted 
persons.  Some  lie  ojjercd  to  relieve,  say- 
ing to  one  at  the  pool  of  Bethesda,  "  AVilt 
thou  be  made  whole?"  and  to  another, 
with  a  withered  hand,  at  the  synagogue, 
"Stretch  forth  thy  hand."  Others  He 
restored  on  their  yirsi  application  to  Him  ; 
while  He  suffered  this  woman  to  plead 
long  and  earnestly  before  He  showed  her 
mercy.  Before  He  exposed  her  to  this 
test,  Ho  knew  that  she  could  endure  it. 

28.  And  she  answered  and  said  unto  him,  yes,  Lord: 
yet  the  dogs  under  the  table  eat  ol  the  children's  crumbs. 

Jesus  could  not  cast  her  lower  than  she 
was  content  to  cast  herself.  Even  the 
very  depth  of  her  degradation  only  forms 
a  strong  j^lea  for  the  extension  of  His 
love.  Yes,  Lord — she  cannot  be  overcome, 
because  she  will  not  doubt.  The  humil- 
iating comparison  to  which  she  has  been 
subjected,  becomes  the  occasion  for  a 
bolder  flight  of  the  eagle  wing,  and  a 
keener  glance  of  the  eagle  eye  of  faith. 
She  sjirings  from  the  supreme  control  to 
the  benevolent  equity  of  Providence.  She 
rises  above  the  clouds  of  the  Divine  power, 
often  to  us,  who  can  only  see  them  from 
below,  dark,  disturbed  and  stormy,  into 
the  holy  serenity  beyond  them.  She  sees 
the  calm  Sovereign  of  the  universe,  par- 
tial, yet  impartial  too,  preferring  some,  yet 
forgetting  none.  She  knows  that  "  His 
care  is  over  all  His  works,"  and — deepest 
wonder  of  her  heaven — sent  enlighten- 
ment! She  can  see  that  He  loves  Iter,  and 
yet  accord  His  unquestionable  right  to 
love,  if  He  please  it,  others  more — allows 
she  can  ask  but  little,  yet  believingly  dares 
to  pronounce  that  little  certain!  She  will 
permit  (would  to  God  we  could  always  fol- 
low her  in  our  speculations)  no  mystery 
of  dispensation  to  contradict  the  truth  of 
the  Divine  character.  Yet  the  dogs,  &c. 
Everything  is  here.  All  Christianity  is 
concentrated  in  one  happy  sentence.  She 
believes  in  her  own  lowliness;  she  be- 
lieves in  God's  absolute  supremacy ;  she 
believes  in  the  secret  propriety  of  the 


C  li  A  I*  r  E  K    V  1  I . 


071 


apparent  inequalities  of  Providence ;  she 
believes  thai  thuse  inequalities  can  never 
ufl'ect  the  true  univerisahty  of  His  love. 
God  is  all,  yet  she  is  something,  too,  lor 
she  is  God's  creature.  Men  from  deep 
places  can  see  the  stars  at  noon-day,  and 
from  the  utter  depths  of  self-abasement, 
she  catches  the  whole  blessed  mystery  of 
heaven,  like  the  Apostle's  Christian,  "in 
possessing  nothing,  she  possesses  all 
tilings." 

29.  And  he  said  unto  her,  For  this  saying  go  thy  way ; 
the  devil  is  gone  out  of  thy  daughter. 

For  this  sayiiij,  &c.  Often  have  we  ad- 
mired the  efficacy  of  the  words  of  God  ; 
here  we  are  called  to  admire  the  efficacy 
of  the  words  of  man.  The  words  of  the 
Syro-Phoenician  woman  open  the  heavens, 
triumph  over  the  Lord,  drive  away  the 
devil,  and  accomplish  whatever  she  wishes. 

30.  And  when  she  was  come  to  her  liouse,  she  found 
the  devil  gone  out,  and  lier  daughter  laid  upon  the  bed. 

The  child  lying  on  the  bed  is  completely 
freed  from  the  power  of  the  wicked  spirit, 
and  is  now  taking  that  quiet  rest  which 
hitherto  the  evil  spirit  had  not  allowed. 
The  color  is  returned  to  those  pallid 
cheeks,  the  blood  no  longer  streams  from 
those  lacerated  limbs.  The  sepulchre  and 
the  desert  are  no  more  the  haunts  of  the 
rescued  maniac ;  the  mother's  love  is  tri- 
umjihant  through  faith. 

Let  us  see  to  it  that  our  afflictions  lead 
us  to  Jesus.  Every  cross  is  a  message 
from  God,  and  intended  to  do  us  good  in 
the  end.  The  plea  which  this  woman 
urged  is  now  as  good  as  ever — indeed  bet- 
ter than  ever.  Weak  faith  has  no  longer 
to  pursue  a  departing  Saviour ;  distress  has 
not  to  address  itself  in  piteous  accents  to 
an  ear  that  seeras  deaf.  Jesus  is  not  now 
passing  by  silent,  reserved,  and  wrapt  in 
thought  of  other  objects  than  us.  He 
looks  on  us.  He  pities  us,  He  loves  us,  with 
open  arms  He  invites  us  to  Plis  bosom. 

31.  t  n>And  again,  departing  from  the  coa.sts  of  Tyre 
and  Sidon,  he  came  unto  thosea  of  Galilee,  through  the 
midst  of  the  coa.sts  of  Decapolis.— "Matt.  xv.  29. 

Departing,  &c.  The  direction  of  the 
journey  was  first  northw^ard  toward  Leb- 
anon; thence  from  the  foot  of  Lebanon 
north-easterly,  and  back  through  the  dis- 
trict of  Decapolis,  that  is,  back  through 
the  region  which  lay  to  the  east,  or  the 
forther  side  of  the  sources  of  the  Jordan, 


to  the  eastern  bank  of  the  Sea  of  (ialilee. 
Decapolis.  This  word  denotes  u  diiftrict  am- 
taininij  ten,  cities — the  word  debt  in  tlie 
Greek  language  meaning  ten,  and  polis,  a 
city, 

32.  And  "they  bring  unto  Mm  one  that  was  deaf,  and 
had  an  impediment  in  his  speech ;  and  Ihty  besit ih 
him  to  put  liis  haml  upon  him. 

"Matt.  ix.  a2  ;  LuUe  xi.  14. 

They,  i.  e.,  the  friends  of  the  diseased 
man.  Had  an  impediment.  He  was  not- 
wholly  dumb,  but  a  stammerer,  as  is  the 
case  with  one  who  becomes  deaf  after  hav- 
ing learned  to  talk.  They  gradually  lose 
their  use  of  speech  entirely,  or  speak  with 
great  difficulty.  Beseech  him  to  put  his  hand, 
&c.  In  their  eagerness  they  appear  to 
have  been  somewhat  too  officious.  Though 
usually  doing  as  here  suggc  ted,  Pie  will 
deal  with  this  case  in  His  own  w^ay.  IIow 
thankful  we  should  be  for  the  gifts  of 
speech,  hearing,  and  other  senses.  To 
God's  mercy  it  is  owing  that  Me  are  not 
deaf  and  dumb,  blind,  or  otherwise  defec- 
tive. How  compassionate  should  we  be 
to  those  who  are  thus  afflicted,  how  anx- 
ious to  use  these  talents  to  God's  glory,  as 
being  His  gifts,  and  such  as  must  be  ac- 
counted for! 

33.  And  he  took  him  aside  from  the  multitude,  and 
put  his  lingers  into  his  ears,  and  "he  f-pit,  and  touched 
his  tongue ;— "Chap.  viii.  23 ;  John  ix.  6. 

Took  him  aside,  &c.  Jesus  can  heal  us 
anywhere.  Lie  can  unstop  the  ear  and 
loosen  the  tongue  whilst  we  are  in  the 
hurry  of  the  crowd,  or  when  we  have 
sought  the  secrecy  of  the  closet.  But  He 
loves  the  solitude ;  if  we  with  Him  to 
work  a  miracle,  a  spiritual  cure,  let  us 
prove  that  we  wieh  it,  by  going  aside  from 
the  multitude,  detaching  ourselves  from  a 
world  that "  lieth  in  wickedness,"  breaking 
away  from  the  company  of  His  enemies, 
and  then  may  we  hope  that  He  will  meet 
us,  and  say  unto  us,  with  as  much  of  power 
as  of  graciousness,  "  Ephphatha,"  that  is, 
"Be  opened."  Put  his  fingers,  &.c.  In  the 
adaptation  by  Christ,  of  the  mode  of  cure 
to  the  circumstances  of  this  dumb  and  deaf 
man,  we  learn  by  what  various  means  He 
now  cures  the  spiritual  infirmities  of  men. 
He  knows  how  to  treat  each  case  in  the 
most  suitable  manner.  There  are  many 
different  states  of  mind  to  be  found  among 
the  unconverted,  and  all  seem  to  us  cases 
very  hard  to  cure.    The  wisdom  of  Jesus 


372 


MARK 


enables  Him  to  meet  the  diflBcultiea  of 
each  case  that  lie  uudertakea  to  reheve. 
He  knows  how  to  solemnize  tha  light 
mind  of  one.  and  how  to  abase  the  proud 
spirit  of  another  how  to  tame  the  violent 
tenijier,  and  to  enlarge  the  seliish  heart. 

31.  Ami  T'l.iokiug  up  to  lieaven.  the  sighed,  and  saith 
unto  liim,  Epiiphatha  that  is.  Be  opened 
pJohn  xi.  41  and  xvii  1      'iJobii  xi.  ;«.  .38. 

Looking  up  to  heaven,  us  seeking  God's 
help  and  blessing.     If  ever  any  child  of 
man  might  have  dispensed  with  prayer,  it 
was  surely  He  who  being  dod  as  well  as 
man.  had  but  to  speak  the  word,  as  here 
with  so  Divine  an  authority  He  spoke  it, 
■'Ephphatha,  Be  opened  I "     Yet  we  see 
how  He  ever  addressed  Himself  in  prayerto 
the  Father,  "  His  Father  and  our  Father," 
so  that  He  is  not  more  an  example  of 
every  other  grace  than  of  this  grace  of 
prayer,  of  which  we  might  least  have  ex- 
pected to  find  Him  an  instance.    He  sighed. 
The  fact  that  Jesus  sighed  before  He  could 
bring  Himself  to  say  to  the  deaf  and  dumb 
man,  '"  Be  opened."  even  though  He  knew 
that    he   would  not  join   himself  to   His 
enemies,  is  the  most  affecting  of  all  testi 
monies,  that  the  tongue  cannot  be  used 
without  peril.     And  il-  might  do  more  than 
whole  sermons  on  the  guilt  of  idle  words, 
to  make  us  watchful  in  keeping  "  the  door 
of  our  lips."  were  we  only  to  have  in  mind 
this  sigh  of  the  Redeemer.  When  tempted 
to  the  light  jest,  and,  yet  more,  to   the 
profiine  allusion ;  when  inclined  to  employ 
on  what  is  frivolous,  or  malicious,  or  im- 
pure, that  high    faculty  which  God  be- 
stowed that  we  might  make  creation  vocal 
with    His    praise  •     then,    if   we    cannot 
recollect  any  elaborate  arguments  which 
establish  the  .special  sinfulness  of  sins  of 
the  tongue   at  least   we   may   recall  the 
simple  narrative   of  this  miracle,  and   it 
may  tend  to  make  and  keep  us  fearful  of 
misusing  and  desecrating  the   power  of 
speech,  to    remember    that  the   Saviour 
could  not  impart  this  power,  without  be- 
tokening His  consciousness  how  perilous 
it  was. 

Ephphatha.  In  the  preservation  of  the 
actual  Aramaic  which  Christ  spoke,  we 
recognize  the  narrative  of  an  eye  and  ear 
witness,  from  whom  the  Evangelist  had 
this  account,  and  in  whose  soul  the  words 
of  power,  which  were  followed  with  such 


mighty  consequences,  which  opened  the 
ears,  and  loosed  the  tongue,  and  raised  tiie 
dead,  had  indelibly  impressed  themselves. 
W'ii  shuuld  call  on  C'hrist  to  open  our  ear.s, 
that  we  may  hear  His  word  meekly;  to 
open  our  lips,  which  are  sealed  by  back- 
wardness and  lukewarmne.ss,  that  our 
mouth  may  show  forth  His  prai.se ;  and  to 
open  our  hearts,  as  II(;  did  that  of  Lydia, 
io  receive  thankfullv  the  gracious  ofTer.s 
of  salvation. 

35.  'And  straightway  his  ears  were  opened,  and  i.hf> 
string  01  liis  tongue  was  loosed,  and  he  spali';  tilain 
•Isa.  XXXV. .'),  (i ;  Matt.  xi.  5. 

Christ  tirst  opened  his  ear.s.  then  untied 
his  tongue,  becau.^e  we  must  hear  well 
before  we  can  .speak  well.  (Job.  xxxii.  6, 
7:  Prov.  xv.  2;  James  i.  19.)  Straiglduay, 
&c.  Those  whom  Jesus  healed  wore  en- 
dowed with  the  power  of  using  their 
restored  facuKies  immediately.  The  dumb 
man  spake  plain.  Thus  the  prophecy  of 
Isaiah  was  in  one  instance  fulfilled,  "  The 
ears  of  the  deaf  shall  be  unstopped,  and 
the  tongue  of  the  stammerers  shall  be 
ready  to  speak  plainly." 

3B.  And  "he  charged  them  that  they  should  tell  no 
mar.  but  the  more  he  cl  i.rgtd  tlicm,  go  much  the 
more  a  great  deal  they  published  U  .•—'Chap.  v.  43. 

He  cliarged  them,  &c.  The  palace  of 
Herod,  at  Ce.<;area  Philippi,  w^as  not  dis- 
tant, and  mercy  and  miracle  must  in  this 
guilty  wor'd  work  in  secret.  From  our 
Lard's  command,  we  may  learn  that  we 
must  not  do  kindness  in  an  ostentatious 
manner  (Matt.  vi.  3),  that  we  should  never 
needlessly  attract  attention  to  it,  but  rather 
conceal  it,  and  especially  that,  when  it 
would  hurt  the  feelings  of  those  who  have 
received  kindness  to  have  the  matter  pub- 
lished to  others,  we  should  take  pains  to 
prevent  such  a  fact  from  transpiring  or 
getting  abroad. 

37.  And  were  hevnnd  men?ure  r.rtonifhcd.fnyinr,  Tie 
hnth  flnii"  all  fhin'ps  well :  1  e  makcth  beta  the  dciu'  to 
hear,  and  the  dumb  to  speak. 

He  hath  done,  &c.  This  exclrmation,  in 
which  the  surprise  and  admiration  of  the 
beholders  find  utterance,  reminds  us  of 
the  words  of  the  fiist  creation  (Gen.  i.  31), 
upon  which  we  are  not  unsuitably  thrown 
back,  for  Christ's  work  is  in  the  true  sense 
a  "  new  creation."  It  is  a  very  great  com- 
mendation of  a  minister,  to  say  that  he 
does  all  things  well,  that  is,  with  gravity, 
modesty  and  external  becomingness,  and 


CHAPTEK    VIII. 


373 


with  ap])licutioii,  j)iety  and  internal  re- 
lij^'iou.  This  is  the  way  to  make  even  the 
deaf  to  hear  tlie  truth,  and  to  draw  from 
sinners  an  acknowledgment  and  confession 
of  their  miseries. 

"  He  liath  done,"  &c.  They  did  not  say. 
as  modern  Christians  are  too  prone  to  say, 
"It  was  the  medicine  that  healed,"  but 
they  traced  the  links  along  the  (;hain  of 
beneficence,  and  saw  that  thty  wore  all 
held  in  the  hand  of  II im  wliu  then  did, 
and  now  does,  all  things  well.  AVhen  we 
are  healed  of  a  disease,  it  is  as  much  a 
miracle  as  it  was  when  this  deaf  ear  was 
opened.  Why  is  there  virtue  in  the  me<li- 
cine?  Who  gave  it  its  mysterious  power? 
The  difference  is  only  this,  that  now  God 


works  with  means,  then  He  worked  wiiL- 
out  them  ;  we  should  look  above  the  medi- 
cine, and  beyond  the  physician,  to  the 
Lord  Jehovah  who  healeth  all  our  diseases. 
If  no  human  voice  in  that  crowd  liud 
been  raised  to  acknowledge  Jesus  as  the 
healer  of  diseases,  the  blind,  who  saw  the 
stars  of  the  sky  and  the  flowers  of  the 
earth  for  the  first  time,  the  deaf,  who 
heard  the  sweet  sounds  of  an  afl'ectionate 
voice  they  never  heard  before,  the  wither- 
ed limbs,  that  were  restored  to  more  than 
pristine  vigor,  the  empty  graves,  the  dead 
who  mingled  again  with  the  company  of 
the  living,  could  have  all  stood  forth  and 
proclaimed,  "We  are  witnesses  that  He 
hath  done  all  things  well." 


1.  WTiat  objection  was  made  to  the  disciples  in  their  eating  bread  ?  2.  How  was  tt  answered?  3.  How  are  we 
to  understand  verse  11?  4.  What  e.tplanationd;dChrist  give  to  HL  Jiscipleof"  the  parable?"  5.  W^here  did  He 
go?  6.  Who  came  to  Him  ?  7.  State  the  particulars  of  the  intcr^-icw  ?  8.  What  was  the  result  of  it  ?  9.  Who 
was  brought  to  Jesus  in  the  coasts  of  Decapolia?  10.  How  was  he  cured?  U.  What  cliaxge  was  given  to  the 
multitude  *    12.  What  did  they  say  ? 


CHAPTER  VIII. 

1  Christ  feedeth  the  people  ■mirwMlcmsly :  10  refusfth 
to  (live  a  sign  to  the.  Pliurixci'a  :  14  adnioiiisheth  filn  dis- 
ciples to  Or  irare  or'  tlie  baorn  of  Hip  Pitnriii-fs,  arid  of 

Ihc  IccHun  of  lltvod :  i;i:  'jifth  a  Idind  inan  /u's-  slglit  : 
27  arlniiJii.lcdrjrtli  IJiat  hr  is  tin'  C  It  fist,  who  fshniUd  suf- 
fer and  1-ise  again:  li!  and  exluitidh  to  patience  in 
pcrseciUionfor  tlie  profession,  of  Ike  gospel. 

IN  those  days  '-the  multitude  being  very  great,  and 
having  nothing  to  cat,  Jesus  called  his  disciples 
unto  him,  and  saith  unto  them, 

This  narrative  is  not  a  repetition  of  the 
miracle  of  feeding  the  five  thousand,  re- 
corded in  chap.  xiv.  15-21.  This  is  plain 
from  xvi.  9,  10,  where  both  accounts  are 
alluded  to  in  connection.  Besides,  there 
are  important  differences  apparentbetweeii 
the  two  miracles.  The  time  is  decidedly 
different.  The  guests  this  time  remained 
three  days  with  Jesus,  the  first  time  only 
one  day.  This  time  the  snnply  of  brerrd 
which  Jesus  and  His  disciples  had,  was 
greater  than  at  the  first  time — seven  loaves 
and  a  few  fishes,  whilst  the  first  time  the 
number  of  the  loaves  was  five.  On  the 
other  hand,  the  number  of  the  guests  is 
smaller,   namely,   four  thousand   besides 


women  and  children;  the  former  time 
there  were  a  thousand  men  more.  In  the  • 
one  case  the  people,  in  a  frenzy  of  enthu- 
siasm, would  have  taken  Jesus  by  force  to 
make  Him  a  king,  in  the  other  case  no 
such  excitement  is  recorded.  And  whilst 
then  twelve  baskets  were  filled  with  the 
fragments  that  were  left,  now  there  were 
only  seven.  The  baskets,  moreover,  in 
which  the  fragments  were  collected  on  the 
other  occasion,  are  called  by  all  four  Evan- 
gelists, copluni ;  those  used  for  that  pur- 
pose after  this  miracle  are,  in  both  Matthew 
and  Mark,  spurides. 

2.  I  have  cnmpi«:>!'on  on  the  multitude,  because  they 
havo  now  h^'^\^  with  mo  three  days,  and  have  nothing 
to  eat:  3.  And  if  I  pond  thorn  away  fasting  to  their 
own  hnn=p«:.  f  hoy  will  faint  by  the  way :  lor  divers  of 
them  came  from  far. 

See  notes  on  Matt.  xiv.  19,  &c. ;  Mark  vi. 
41,  &c. 

I  have  eompnsf»'or},  &c.  "Thou  who  hadst 
such  pity  on  the  bodies  of  men,  that  Thou 
wouldst  not  send  them  avay  fastinrt.  oh,  let 
not  our  souls  be  unfed,  when  with  humble 


S74 


:  I  ARK. 


f.uith  we  wait  upon  Thee  for  our  spiritual 
nourishment,  lest  we  faint  in  the  way  of 
our  pilgi  Image." — Austiyi.  He  has  very 
little  of  his  Lord's  compassion  in  him.  and 
holy  zeal  for  tlie  kingdom  of  God,  and 
love  to  tho.<e  who  have  the  sAme  hopes 
and  fears  with  himself,  who  thinks  it  mucli 
to  suffer  repeated  inconveniences  and  de- 
bar himself  of  what  otherwise  he  might 
enjoy  not  only  with  innocence,  but  great 
advantage,  when  he  may  be  the  happy 
instrument  of  relieving  the  greatest  neces- 
sities and  ])romoting  the  salvation  of  those 
for  whom  Christ  died.  (vi.  34  ;  John  iii. 
17-19;  2  Tim.  ii.  10.) 

4.  And  his  (li??ciples  answered  lilm,  From  whence  can 
a  man  satis  y  tlicsc  mm  with  broad  lipre  in  the  wilder- 
ness ?  ■').  Ainl  111-  asked  tliem,  How  many  loaves  have 
ye?    And  tliey  said,  S^'VPii. 

bMatt.  XV.  oi;  see  chap.  vi.  3S. 

Admire  in  the  Apostles  their  love  of 
truth.  Though  they  themselves  are  the 
writers,  they  do  not  conceal  their  own 
great  faults,  and  it  is  no  light  accusiition 
to  have  so  soon  forgotten  the  similar 
miracle  previously  performed.  Observe, 
also,  their  wisdom  in  another  respect; 
how  they  had  overcome  their  appetite, 
taking  so  little  care  of  their  meals  that 
though  they  had  been  three  days  in  the 
desert,  yet  they  had  with  them  only  seven 
loaves. 

6.  And  he  commanded  the  peonle  to  sit  down  on  the 

ground  :  and  iielonk  t  lie  seven  loaves,  and  gave  thanks, 
and  brake,  and  savf  to  his  d:so;pU-s  to  set  be. ore  than  ; 
and  they  did  set  thf?]i  beore  the  people.  7.  And  they 
liada  iew  small  fishes:  and' he  bl&ssed  and  commanded 
to  set  them  also  be  ore  tliiin. 
cMatt.  xiv.  19:  chap.  vi.  41. 

Gave  IhanJcs.  What  a  scandalous  thing 
it  is  to  take  our  food  without  being  mind- 
ful who  bestows  it  on  us  I  Paul  "  gave 
thanks  "  in  the  presence  of  the  heathen 
(Acts  xxvii.  35),  yet  Christians  are  often 
ashamed  to  do  it  before  Christians.  And 
gave  to  his  disciples,  &c.  Observe,  it  was  the 
disciples,  and  not  our  Lord,  who  distribu- 
ted to  the  multitude.  We  are  here  re- 
minded of  the  office  of  the  ministry,  which 
is,  to  distribute  spiritual  gifts  out  of  the 
store  which  the  Lord  hath  first  created 
and  blessed :  from  a  source  of  His  pro- 
viding "  to  feed  the  Church  of  God,"  like 
"faithful  and  wise  stewards"  to  "give  them 
their  portion  of  meat  in  due  season." 
(Luke  xii.  42.)  For,  doubtless,  as  "man 
doth  not  live  1)y  bread  only,  but  by  every 
word  that  proceedeth  out  of  the  mouth  of 


the  Lord  "  (Deut.  viii.  3),  we  have  in  this 
timely  supply  of  mere  temporal  want,  a 
type  of  that  heavenly  bounty  which  sends 
us  all  things  that  a»-e  neediirt  for  our  souls. 

8.  So  they  did  eat,  and  were  filled  :  and  they  took  up 
ot  the  brokfen  vuat  that  was  leit  seven  baskets,  ii.  And 
they  that  had  taleii  Were  about  luur  thousand-  and  he 
sent  theni  awaj . 

TJicy  did  eat  and  vere  fdled.  The  same 
statement  with  regard  to  the  former  mir- 
acle is  given  by  all  the  P'.vangelists.  (Matt. 
xiv.  20;  Mark  vi.  42;  Luke  ix.  17;  John 
vi.  11.)  Took  up,  &.C.  Jesus  had  in  the 
former  instance  directed  that  this  should 
be  done,  "  that  nothing  be  lost."  (John 
vi.  12.)  Aytd  he  sent  them  auay.  This  con- 
cludes the  account  of  one  of  those  stupen- 
dous miracles  that  are  so  simply  told,  that 
we  are  apt  to  lose  sight  of  some  portion 
of  their  sublimity.  If  a  mere  human  his- 
torian had  been  recording  such  a  prodigy 
as  this,  he  would  have  exhausted,  if  his 
ta.ste  had  not  been  very  good,  language  of 
bombast,  he  would  have  ca-""cd  into  aid 
expressions  of  admiration  and  wonder, 
and  he  would  have  been  exuberant  in 
l)oetical  and  grand  descriptior.sof  a  miracle 
which  would  have  overwhelmed  him  with 
its  magnitude  and  greatness.  But  the 
sacred  historian,  as  if  he  had  dipped  his 
pen  in  the  light  of  Him  who  did  the  mir- 
acle— as  if  he  were  writing  under  the  in- 
spiration, as  he  was,  of  Him  whose  deeds 
of  beneficence  he  was  recording — tells  the 
story  with  that  artless  simplicity  which 
proves  how  true  it  is,  and  which  shov/s 
indirectly  how  the  penman  was  guided 
and  inspired  by  the  Holy  Spirit  of  God. 

10.  1  And  i5straightway  he  entered  into  a  ship  with 
his  dLsciples.  and  came  "into  the  parts  ot  Dalmanutha. 
11.  'And  the  Pharisees  came  lorth.and  began  to  ques- 
tion with  him,  seeking  of  him  a  si^n  trom  heaven, 
tempting  hm.  12.  And  he  sighed  deeply  in  his  .spirit, 
and  saith.  Why  doth  this  generation  seek  after  a  sign? 
Verily,  I  say  linto  you.  There  shall  no  sign  be  given 
nnto  this  generation.  13.  And  ho  left  them,  and  enter- 
ing into  the  ship  again  departed  to  the  other  side. 

dMatt.  XV.  39.    ^Matt.  xii.  38 ;  John  vi.  30. 

Dalmcinvtha  was  west  of  the  sea  of 
Tiberias,  in  the  district  of  Magdala.  These 
were  either  different  denominations  for  the 
same  region,  or  separate  denominations  for 
distinct,  but  contiguous  regions.  The  Phari- 
sees came  forth,  &c. — came  out  of  their 
dwellings  in  that  country.  People  gener- 
ally come  out  of  their  dwellings,  but  these 
men  came  forth  as  sjjies  out  of  a  hiding- 
place  ;  and  their  coming  was  proof  that 
the  most  extreme  care  as  to  the  circum- 


CHAPTER    VIII. 


375 


tlaiices  of  the  landing  of  Jesus,  in  a  quiet 
'fluce  and  in  the  dead  of  night,  could  no 
longer  ]irotPct  the  Lord  from  their  eyes. 

Sft'kiiig  from  him,  &c.  They  wanted  a 
sign  from  heaven,  not  because  they  desired 
to  he  convinced,  hut  l)ecause  they  wanted 
to  ^'H)?<^,  grieve,  ensnare,  or  i)rovoke  Jesus. 
The  fact  is,  when  men  have  once  made 
up  Iheir  minds  not  to  be  persuaded,  they 
are  unconvinceable.  iSi(/]icd  deeply,  as  we 
say,  fetch iixj  a  deep  i>i(jh.  In  h is  spirit — from 
his  very  heart.  He  sighed  so  deeply,  not 
merely  in  general  sorrow  for  the  hardened 
unbelief  of  these  men,  but  also  in  the 
feeling  (hat  the  decisive  crisis  of  severance 
from  the  predominant  party  had  come. 
For  the  demand  of  a  sign  from  heaven 
was  a  demand  that  He  should,  as  the 
Messiah  of  their  expectation,  accredit  Him- 
self by  a  great  miracle.  There  shall  be  no 
sign,  such  as  they  seek  after.  To  the  other 
side,  i.  e.,  to  the  northern  Bethsaida,  or 
Belhsaida- Julias. 

14.  fNow  fhe  ditrii'ira  hnd  forgottpn  to  tnko  bread, 
neitlmr  had  tliev  in  Iho  ship  with  tlicni  iiior.'  tliuii  one 
loal'.  15.  ^And  he  chart^vd  liicm,  sayint;,  Take  licod, 
beware  of  the  leaven  oi  tlje  Pharisi-es,  and  o/thc  leavrn 
or  Herod.  10.  And  they  reasoned  anionf;  themselves, 
sa.ving,  Jt.  IS  hbecause  we  have  no  bread.  17.  And  when 
Jesusknew  it.  he  saitli  unto  them.  Why  reason  ye,  be- 
cause ye  have  no  bread?  'perceive  ye  not  yet,  neither 
understand?  have  ye  your  heart  yrl  hardened?  IS. 
Having  eyes,  t;ee  ye  not  ?  and  having  ears,  hear  ye  not? 
and  do  ye  not  renienilier?  K).  i-\V'1hii  I  hrake  the  five 
loaves  among  five  thousand,  how  many  baskets  full  of 
fragments  took  ye  up?  They  say  unto  liini,  Twelve. 
20.  And  'when  the  seven  among  four  thousand,  how 
many  baskets  full  o'  irnirnients  took  ye  up?  And  they 
Raid.  Seven.  21.  And  he  said  unto  them,  How  is  it  that 
inve  do  not  under-  tand  ? 

f]\I.att.  xvi. .").  zMitt.  xvi.  fi.  hMatt.  xvi.  7.  'Chap, 
vi.  52.  i:Matt,  xiv.  2 1:  John  vi.  13.  'Matt.  xv.  37,  verse 
8.    ""Chap.  T  >.  52,  ver.se  7. 

See  on  Matt.  xvi.  6,  &o. 

More  than  one  loaf.  It  is  asked,  how  they 
had  no  bread,  when  they  had  just  filled 
the  seven  baskets.  Their  answer  is  that 
they  had  forgotten  to  take  them  with  them, 
a  proof  how  little  care  they  had  for  the 
flesh  in  other  things,  since,  in  their  eager- 
ness to  follow  the  Lord,  even  the  necessity 
of  refreshing  their  bodies  had  escaped  from 
their  minds.  (John  iv.  28.)  Take  heed, 
&c.  The  teaching  or  doctrine  of  the  Phar- 
isees and  of  the  Padducees  was  quite  dif- 
ferent, b'lt  both  were  equally  pernicious; 
and  the  Herodians,  though  rather  apoliti- 
cal party,  were  equally  envenomed  against 
our  Lord's  spiritual  teaching.  The  false 
doctrines  against  which  Jesus  cautions  His 
disci]:)les,  as  leaven,  might  seem  a  small 
thing  compared  to   the   whole  body   of 


truth — once  admitted  they  would  work 
secretly  and  noiselessly — and  they  would 
gradually  change  the  whole  character  of 
the  religion  with  which  they  were  mixed. 

Were  the  disciples  in  danger  of  being 
tainted  by  bad  doctrine?  Ought  wo  luit 
to  fear  its  evil  inlluence  ?  Error  in  prin- 
ciple is  the  2)arent  of  vice  in  practice.  Our 
constant  ])rayer  ought  tf)  be,  "Hold  Thou 
me  uj),  that  my  foot.steps  slide  not."  This 
saying  of  our  Lord  (verse  15),  was  intended 
for  all  time.  There  will  always  be  Phari- 
sees and  iSadducees  in  the  ranks  of  pro- 
fessing Christians.  Their  name  may 
change,  but  their  spirit  will  always  remain. 

Why  reason  ye,  <fcc.  The  discourse  pro- 
ceeds by  distinct  questions  to  the  verb 
remember,  verse  18.  "  Yet  hardened" — as 
on  that  former  occasion  (the  walking  on 
the  sea),  when  it  is  expressly  recorded  by 
Mark  of  the  disci])les,  that  "they  considered 
not  the  miracle  of  the  loaves,  for  their 
heart  was  hardened."  'vi.  52.)  Hardening 
flows  from  the  heart  to  the  sight,  the  hear- 
ing, and  the  memory,  (verse  18.)  How  is 
it  that  ye  do  not  understand  ?  The  word 
"  understand "  literally  signifies  to  bring 
together  in  the  mind,  to  comprehend,  and  is 
an  advance  on  the  word  "  perceive  "  in 
verse  18.  The  little  use  we  make  of  God's 
gifts,  our  forgetfulness  of  His  ])articular 
benefits,  and  our  not  taking  sufficient 
notice  of  the  visible  wonders  which  He 
v.'orks  ever}'  day  for  us  in  the  world,  make 
it  evident  that  sin  has  sjiread  its  darkness 
over  the  understanding  of  man,  as  well  as 
over  his  heart.  There  is  need  of  somewhat 
more  than  miracles  to  establish  faith  and 
Christian  influence. 

22.  t  And  he  ccmeth  to  Bethsaida,  and  they  bring  a 
blind  man  unto  him,  and  be.sought  him  to  touch  him. 

Bethsaida.  Bethsaida-Julias,  which  lay 
upon  the  r.orth-eastern  coast  of  the  sea 
of  Tiberias.  Josephus  tells  us  that  the 
tetrarch  Phili]-),  who  ruled  only  in  the 
eastern  part  of  Galilee,  made  the  village 
of  Bethsaida  into  a  town,  and  named  it 
Julias,  after  the  daughter  of  Augustus. 
They  bring  a  blind  man,  kc.  Christ  went 
about  to  do  good,  and  wherever  He  came 
He  found  some  good  to  be  done ;  and  so 
should  we,  if  we  had  a  proper  measure 
of  the  same  zeal  and  love  for  the  welfare 
of  the  bodies  and  souls  of  men. 


376 


MARK 


23.  And  he  took  the  blind  man  by  the  hand,  and  led 
him  out  ofthe  town,  and  when  "he  had  spiton  his  eyes, 
and  put  his  hands  upon  him,  he  asked  him  if  he  saw 
aught.— ""Chap.  vii.  33. 

How   sad  this  man's  condition!      Art 
may  exhibit  hor  stores,  and  nature  her 
charm.s,  but  they  affect  him  not.     Spring 
throws  her  flowers  beneath  his  feet,  sum- 
mer spreads  her  varied  glories,  and  autumn 
her  richest  tints,  but  he  heeds  them  not. 
The  sun  falls  upon  his  path,  but  nature  is 
ever  clothed   in  sackcloth   to   him;    the 
ebon  curtains  of  a  perpetual  night  enfold 
him  in  their  embrace,  without  one  solitary 
star  to  relieve  the  gloom.    He  sleeps,  but  it 
is  night ;  he  awakes,  but  there  is  no  morn- 
ing.   Still  sTdder  is  that  condition  of  which 
this  is  but  a  foint  type,  the  condition  of  men 
enveloped  in  the  darkness  of  sin,  and  not 
seeing  the  realities  of  the  spiritual  world. 
He  took  the  blind  man  by  the  hand.     Did  He 
forget  He  was  the  Son  of  God?    Oh,  no! 
nor  was  it  needful  he  should,  for  never 
are  the  great  so  exalted   as  when  they 
stoop  to  the  help  of  misery,  and  endeavor 
to  raise  those  who,  but  for  their  aid,  must 
be  forever  fallen.     He  was  not  ashamed 
to  do  good,  or  too  great  to  be  useful.     Are 
we  ashamed  to  grasp  the  hand  of  honest, 
poverty,   or  to    be  seen  identified  with 
misery  ?    Jesus  did  not  say  to  this  man, 
"  Do  you  take  hold  of  my  hand,"  or,  "Keep 
by  my  side  and  I  will  conduct  you  out  of 
the  city,"  but  He  took  him  by  the  hand. 
Neither  does  He  say   to   the  dark,  the 
guilty  and  the  self-condemned,  "  Do  you 
do  such  and  such  things,  and  tlien  I  will 
help  you,"  but  He  shines  upon  the  soul 
freely,  reveals  His  glory,  and  ^ires  faith  to 
the  soul,  while   He  exclaims,   "Believe, 
and  live." 

And  led  him.  He  did  not  forget  He  was 
leading  a  blind  man,  and  accommodated 
His  pace  to  the  condition  of  His  patient. 
Out  of  the  tovm,  where  the  man  was  exposed 
to  great  danger.  Jesus  always  leads  from 
danger.  Oh,  what  numberless  dangers  we 
should  escape  if  we  were  always  willing 
for  Him  to  lead  us  !  Our  Lord"  meant  to 
cure  the  blind  man,  but  He  did  not  want 
fame— the  ajiplause  of  the  multitude— 
hence  he  conducted  him  into  privacy.  And 
when  he  had  ,^pit  on  his  eyes,  ikc.  Very  un- 
likely instrumentality,  many  would  have 
■^bought,  to  open  the  eyes;  but  thus  it  is 


that  Jesus  is  pleased  to  work,  that  He  may 
have  the  glory  due  to  His  name.  (1  Cor. 
i.  27,  28.) 

24.  And  he  looked  up,  and  said,  I  see  men  as  trees 
walking.  2.">.  Alter  thai,  lie  put  huf  hands  again  upon 
his  eyes,  and  made  him  look  up,  and  he  was  restored, 
and  saw  every  man  clearly. 

The  blind  man,  it  appears,  had  not  been 
born  blind,  for  he  knew  the  names  of  sur- 
rounding objects.  His  sight  was  so  im- 
perfectly restored  at  first,  that  it  was  only 
by  their  movements  that  he  could  distin- 
guish men  from  trees;  he  knew  that  those 
were  men  that  he  beheld,  because  they 
walked.  We  find  but  one  examjjle,  in  all 
Scripture,  of  any  bodily  cure  which  our 
Saviour  wrought  by  degrees:  only  the 
blind  man,  whose  weak  faith  craved  help 
by  others,  not  by  himself,  saw  men  first 
like  trees;  then  in  their  true  shape;  all 
other  miraculous  cures  of  Chri.st  were  done 
at  once  and  perfect  at  first.  Contrarily, 
we  find  but  one  examjile  of  a  soul  fully 
healed,  that  is,  sanctified  and  glorified, 
both  in  a  day ;  all  others,  by  degrees  and 
leisure.  The  steps  of  grace  are  soft  and 
short.  Those  external  miracles  He 
wrought  immediately,  by  Himself;  and, 
therefore,  no  marvel  if  they  were  abso- 
lute, like  their  Author.  The  miraculous 
work  of  our  regeneration  He  works  to- 
gether with  us :  He  givelh  it  efficacy  ;  we 
give  it  imperfection,  (iv.  28  ;  Phil.  ii.  12, 
13;  Eph.  iv.  30.) 

The  cure  of  our  blindness  is  only  begun 
here  on  earth,  for  our  understanding  has 
some  degrees  of  darkness  which  will  not 
be  dispersed  until  we  come  to  heaven. 
This  cure  requires  abundance  of  patience, 
because  the  liglit  of  truth  does  not  often 
enter  all  at  once  into  the  soul.  God  would 
have  men  learn  the  greatness  of  the  evil, 
the  necessity  of  His  grace,  and  the  diffi- 
culty of  the  cure,  from  the  delay  of  His 
light,  and  the  several  degrees  thereof 
through  which  they  must  pass.  "When  the 
Apostle  wrote  to  the  Ephesians,  though  he 
knew  they  were  converted,  yet  he  told 
them  that  he  constantly  prayed  that  the 
eyes  of  their  understanding  might  be  en- 
lightened, that  they  might  know  the  hope 
of  their  calling,  and  the  riches  of  their 
glorious  inheritance.  (Eph.  i.  18.)  These 
are  the  things  that  we  so  dimly  discern. 
We  do  not    behold    the    excellency    of 


CHAPTER  VIII 


377 


heaven  with  sufficient  clearness.  But  the 
day  will  come  when  those  who  now  see 
imperfectly  shall  see  face  to  face,  shall  know 
even  as  they  are  known. 

He  put  liis  hands  again,  Sac.  If,  as  it  would 
seem,  (he  miracle  was  wrought  gradually 
only  for  the  sake  of  the  eflfec^t  which  would 
thus  be  produced  on  the  bystanders,  it  is 
probable  that  the  etlect  intended  was,  that 
tlie  disciples  should  understand  that  the 
working  of  the  Lord  was  often  gradual. 
Certain  it  is,  that  such  is  the  freeness  of 
God's  grace,  that  it  is  linked  to  no  single 
way  of  manifestation,  but  works  in  divers 
manners,  sometimes  accomplifshing  in  a 
moment  what  at  other  times  it  brings 
about  only  little  by  little. 

26.  And   he   sent  him  away  to   hig   house,  saying. 
Neither  go  into  the  town,  "nor  tell  it  to  any  in  the  town. 
"Matt.  viii.  4 ;  chap,  v,  43. 

Besides  the  usual  reasons  against  going 
about  blazing  the  matter,  retirement  in 
this  case  would  be  salutary  to  the  man. 
The  question  arises  in  some  minds,  how 
could  he  tell  it  to  any  one  in  the  town,  if 
he  did  not  enter  into  it,  according  to  the 
first  clause  of  the  command?  But  this 
dilficulty  arises  from  overlooking  the 
Greek  idiom,  which  answers  here  to  the 
idea,  go  not  into  the  town  and  tell  it  to  any 
there.  Solitude  and  silence  after  conversion 
is  much  safer  than  much  talk  and  running 
about.  We  should  let  the  truth  take  firm 
root  in  us  before  we  speak  much  about  it. 
The  converted  man  must  take  care  not  to 
turn  around  again  to  the  world.  Fearful 
judgment,  when  God  reckons  a  man,  or 
a  city,  or  a  land  no  longer  worthy  of  the 
knowledge  of  His  word  and  Avorks  ! 

27.  If  rAnd  Jesus  went  out,  and  his  disciples  into  the 
towns  of  Cesarea  Philippi :  and  by  the  way  he  asked 
his  disciples,  saying  imto  Uioni.Whom  do  men  say  that 
I  am?— I'Matt.  xvi.  13;  Luke  ix.  18^ 

On  verses  27-33  see  on  Matt.  xvi.  13,  &c. 

Our  Lord  and  His  disciples  now  pro- 
ceeded to  the  neighborhood  of  Cesarea 
Philippi,  probably  avoiding  the  city  itself, 
and  only  touching  its  suburbs  or  towns  of 
its  vicinity.  Whom  do  men,  &c.  It  is 
neither  out  of  ignorance,  nor  curiosity,  nor 
want  of  other  discourse,  that  Christ  speaks 
on  this  subject,  but,  on  the  contrary,  from 
a  knowledge  of  the  different  opinion^  m^n 
had  concerning  Him,.and  from  a  dc-ir"  to 
satisfy  their  curiosity  by  the  truth.  ;;nd  to 
avoid,  by  means  of  holy  instruction,  the 


loss  of  time  which  usually  attends  travel- 
ing. 

23.  And  they  aaswered,  qJohn  the  Baptist:  but  some 
say  Ellas ;  and  others.  One  of  the  prophets. 
iMatt.  xiv.  2. 

This  answer  of  the  disciples  of  Christ 
proves  two  things :  1.  That  the  general 
public  opinion  in  respect  to  the  person  of 
Je.sus  had  been  for  the  moment  consider- 
ably lowered  by  the  eflbrts  of  His  oppo- 
nents, since  people  now  no  longer  ventured 
to  designate  Him  decidedly  as  the  Messiah, 
and  that  they  rather  agreed  to  hold  Him 
for  a  forerunner  of  the  Messiah  :  2.  That 
their  opinions  concerning  Him  were 
various,  according  to  their  various  disposi- 
tions of  mind.  Jolin  the  Baptist.  Some 
shared  the  superstitious  opinion  of  Herod 
Antipas,  connected  with  the  theory  of  the 
metempsychosis,  and  which  was  designed 
perhaps  to  quiet  the  prince's  distress  of  con- 
science for  the  murder  he  had  committed  on 
John.  Elias.  Others,  who  rated  Him  high- 
est, and  admired  His  holy  zeal,  were  in- 
clined to  see  in  Him  the  second  Elijah,  the 
most  definite  forerunner  of  the  Messiah. 
One  of  the  2)'''opheis.  Others  only  made  a 
general  acknowledgment  of  something 
higher  in  Him,  and  were  willing  to  let  Him 
pass  for  one  of  the  prophets. 

29.  And  hesaith  unto  them.  Rut  whom  say  ye  that  I 
am?  And  Peter  answcrcth  and  ^aitll  unlo  liini.  'Thou 
art  the  Christ.— 'Matt.  xvi.  G;  John  vi.  OU  and  xi.  27. 

The  disciples  were  now  to  give  a  distinct 
confession  in  opposition  to  those  erroneous 
and  divergent  opinions  ;  therefore  Christ 
asked  further,  But  vjJiom  say  ye  that  I  am  ? 
To  this  Peter  replied  in  his  own  name, 
and  in  that  of  his  brethren.  Thou  art  the 
Christ.  He  does  not  say,  "  Scribes  and 
Pharisees,  rulers  and  i)eopie,  are  all  per- 
I^lexed,  and  shall  we,  unlettered  fi.shermen, 
presume  to  decide  ?  "  But  f(>f>iii.g  the  light 
of  his  Master's  glory  shiniiig  in  his  soul, 
he  breaks  forth,  not  in  a  tame,  prosaic 
acknowledgment,  "  I  believe  that  thou 
art,"  6cc.,  but  in  the  language  of  adoration, 
such  as  one  uses  in  worship,  TJiou  art  the 
Christ,  the  anointed  of  the  Father,  through 
whom  alone  His  people  can  come  into 
blessing.  The  true  knowledge  of  the  mys- 
teries of  Christ  is  not  to  be  found,  but 
only  among  the  disciples  of  the  truth  and 
the  light.  Out  of  this  school  there  is 
nothing  but  uncertainty  or  falsehood. 


378 


MARK 


30.  "And  he  charged  them  that  they  should  tell  no 
man  of  him.— 'Matt.  xvi.  20. 

There  is  a  time  to  speak,  and  a  time  to 
be  silent,  foncerning  the  Divine  mysteries. 
Man  is  both  unworthy  and  incapable  of 
hearing  them  before  Christ  has,  by  His 
sufl'erings  and  death,  merited  for  him  the 
grace  requisite  thereto. 

31.  And  ihe  began  to  teach  them,  that  the  Son  of  man 
must  siifTer  nuiiiv  things  and  be  rejected  of  the  eldiTS, 
and  Wtlie  chief  i^riests,  and  scribes,  and  be  killed,  and 
alter  three  day."  rise  again.— 'Matt.  xvi.  21 ,  Luke  ix.  22. 

Jesns  then  jjredicted  His  own  aijproach- 
ing  death  and  resurrection,  and  this  was  a 
very  important  prediction,  because  it 
showed  that  His  death  did  not  come  upon 
Him  unawares,  that  He  clearly  foresaw  it, 
iluit  He  was  not  surpri.-^ed  into  Calvary, 
but  that  He  anticipated  a  cross  as  the  con- 
clusion of  His  painful  and  sorrowing  pil- 
grimage upon  earth.  After  three  days.  1. 
It  is  ten  times  expressly  said,  that  our 
.Lord  rose,  or  was  to  rise  again  the  iJiird 
day  (Matt.  xvi.  21,  xvii.  23,  xx.  19  ;  Mark 
ix.  31,  X.  34 ;  Luke  ix.  22,  xviii.  33,  xxiv. 
7,  46 ;  Acts  x.  40) ;  and  so  the  expression, 
which  is  most  used,  both  in  our  Lord's 
predictions  before  His  death,  and  in  His 
and  His  Apostles'  language  after  His  res- 
urrection, being  this;  these  other  forms 
of  speech,  which  are  but  once  or  twice 
foUi-id  in  Scripture,  must  be  interpreted  to 
accord  with  it.  2.  According  to  the  lan- 
guage both  of  the  Hebrew  and  the  Greek, 
that  is  said  to  be  done  after  so  many  days, 
months  or  years,  which  is  done  in  the  last 
of  them.  (Deut.  xiv.  28,  xv.  1,  xxvi.  12, 
xxxi.  10;  2  Chron.  x.  5,  12.)  "After  three 
days  they  found  Him  in  the  temple"  (Luke 
ii.  46),  that  is,  on  the  third  day.  3.  The 
Jews  understood  "  after  three  days"  to  sig- 
nify no  more- than  on  the  third  day,  for 
having  told  Pilate  that  Christ  had  said 
"  after  three  days  I  will  rise  again,''  they 
desire  only  that  a  watch  might  be  ke])t 
"  till  the  third  day."     (Matt,  xxvii.  63, 64. ) 

32.  And  he  spake  tliat  savins  openly.  And  Peter  took 
him,  and  l)egan  to  reljiike  him. 

When  Christ  had  proclaimed  His  death, 
the  great  cardinal  truth  of  Christianity, 
Peter,  ever  rash  to  speak  and  often  to  do 
what  was  wrong,  began  to  rebuke  Him,  as 
if  it  were  not  meet  that  He  should  die,  as 
if  there  could  be  a  crown  without  a  cross. 
We  all  sympathize  too  much  with  Peter  ; 
we  would  rather  avoid  the    cross;  and 


snatch  prematurely  at  the  crown,  we 
should  like  to  get  to  heaven  without  trials, 
to  reach  the  goal  without  trouble,  to  arrive 
at  the  end  of  the  journey  without  the 
travel  that  is  requisite  before  it,  and  we 
would  rebuke  those  who  should  say  that 
through  much  tribulation  we  must  enter 
into  the  kingdom  of  heaven. 

33.  But  when  he  had  turned  about  and  looked  on  his 
dLsciple.s,  he  rebuked  Peter,  sayuig,  Ciet  thee  behind  me 
Satan  :  lor  tiioii  t)avui'resi  not  the  things  that  be  of  (jod, 
but  the  thmgs  that  be  oi  men. 

Notice  how  particularly  our  Saviour's 
gesture  is  here  stated :  His  "  turning 
about"  (the  act,  by  the  way,  of  one  who 
walks  in  advance),  His  "looking  on  His 
disciples,"  and  lastly,  the  awful  rebuke 
which  He  addressed  to  Peter.  Concern- 
ing this  last,  it  will,  of  course,  be  under- 
stood that  our  Saviour's  words  point  out 
Satan  as  the  adverstiry  who,  availing  him- 
self of  human  weakness  and  human  sin- 
fulness, is  in  reality  the  one  who,  all  along, 
opposes  himseif  to  God.  Whoever  opposes 
the  love  of  the  cross  is  a  Satan.  How 
dangerous  a  counselor  is  natural  tendcr- 
ne.ss  in  the  affairs  of  salvation!  Men 
think  to  preserve  nature,  to  please  a  friend 
and  to  use  a  penitent  gently  by  sparing 
them  in  what  is  troublesome  and  grievous, 
and  so  they  ruin  them  by  a  fatal  kindness. 

On  verses  31-33 :  see  on  Matt.  xvi.  21- 
23 ;  Luke  ix.  22. 

34.  1[  And  when  he  had  called  the  people  unto  him 
with  liiH  disei])le.s  also,  he  said  unto  them,  i-Whosoever 
will  come  adcv  Uio,  let  him  deny  himself,  and  take  up 
his  cross,  and  follow  me.— "Matt.  x.  38. 

Whosoever  uill  come  after  me — that  is, 
obey  me,  be  my  disciple — let  him  de7iy 
Jiimselfmuch  that  he  would  like,  much  that 
he  would  iirefer,  and  take  np  Ids  cross. 
Whatever  cross  God  may  assign  us  in  His 
providence,  we  are  to  take  up,  and  seek 
that  it  may  be  sanctified  by  His  grace, 
and  thus,  bearing  our  cross,  we  are  to  fol- 
low Him. 

35.  Foi  'wnosoever  will  save  his  life,  shall  lose  it.  but 
whosoever  .shall  lose  his  life  for  my  sake,  and  the  gos- 
pel's, the  same  shall  .5ave  it.— «Johri  xii.  2o. 

Whosoever  will  save  his  life  shall  lose  it — in 
the  deeper  sense  of  losing  himself — his  soul, 
which  is  his  true  life.  But  whosoever  shall 
lose  his  life  for  my  sake  and  the  gosjieVs,  tite 
same  shall  saveit,  in  the  higher  sense  of  the 
everlasting  security  of  his  soul.  0,  the 
gain  of  godliness .  Though  a  man  should 
lose  his  life  for  Christ,  he  finds  it  in  the 


CHAPTER   VIII. 


379 


Bpiritual  life  which  shall  feed  all  the 
Btrenjzth  of  holiness,  and  all  the  joy  of  sal- 
vation forever.  He  finds  it  in  the  com- 
munion of  deathless  saints,  in  the  noblest 
employments,  in  the  elevations  of  intellect, 
in  the  exercise  of  the  sweetest  ati'ections, 
and,  above  all,  in  and  with  God,  who  is 
the  fountain  of  life  and  blessedness  for- 
evermore. 

36.  For  what  shall  it  profit  a  man.  if  he  .shall  gain  the 
whole  wurlU,  and  lose  his  own  .soul  ?  37.  Or  what  shall 
a  man  j;ive  iu  exchange  lor  his  soul  ? 

Ou  these  verses  Stier  observes:  "If,  in 
a  general  raging  fire  around  thee,  thou 
wert  to  save  and  preserve  thy  gi-eat  and 
well-filled  palace,  and  yet  be  destroyed 
thyself  by  the  fire,  what  wouldst  thou 
have  gained  in  comjxirison  with  him  who, 
while  his  goods  were  burned,  has  yet 
escaped  with  his  life?  Therefore,  also, 
conversely,  what  shall  it  damage  a  man 
though  he  i^hould  give  up  the  whole  world 
—which  will  at  one  time  pass  away  and 
be  consumed — if  only  his  soul  be  saved? 
The  true,  eternal  salvation  of  one  human 
soul  is  of  infinitely  more  value  than  the 
whole  world ;  thus  must  we  set  profit  and 
loss  against  each  other,  and  he  who  has 
not  so  reckoned  will,  in  the  end,  find  to 
his  eternal  loss  how  terribly  he  has  mis- 
calculated. Then  will  the  bankrupt  be 
forced  to  cry  out,  what  ^hall  a  man  give  in 
exchange,  or,  for  an  equivalent  ?  To  which 
the  Psalmist  has  long  ago  answered,  // 
must  cease  forever.  (Ps.  xlix.  8.)  God  alone 
has  found  the  ransom  for  man's  soul. 
(Matt.  XX.  28.)  He  who  despises  this, 
who  makes  its  power  and  sufficiency  of 
none  eCect  for  himself,  has  lost  all  forever, 
but  his  personality  remains  to  all  eternity 
to  rue  his  loss." 


See  on  ISIatt.  xvi.  21-8. 

38.  yWhosoever  therefore  '.shall  be  a.shanied  of  me 
and  ot  my  words,  in  tlii;;  adulterous  and  sinlul  genera- 
tion, of  him  also  sliull  tlie  Hon  of  man  he  ashamed, 
when  he  cometli  in  the  t'lory  of  liLs  Father  with  the 
holv  angel.s. 

jMatl.  X.  33.    'See  Rom.  1.  IB ;  2  Tim.  i.  8. 

miosoever,  etc.  Whosoever  shall  deny 
or  disown  me,  either  in  my  person,  my 
(iospel,  or  my  members,  for  any  fear  or 
favor  of  man,  he  shall  with  shame  be  dis- 
owned and  eternally  rejected  by  me  at 
the  great  day.  (Matt.  x.  33.)  Both  fear 
and  shame  make  persons  disown  Christ 
and  religion  in  the  day  of  temptation. 
Many  good  men  have  been  overcome  by 
the  former  passion,  as  Peter  and  others, 
but  we  find  not  any  good  man  in  Scripture 
guilty  of  the  latter,  namely,  that  denied 
Christ  out  of  shame.  This  argues  a  rotten, 
unsound  and  corrupt  heart.  It  is  not 
sutficient  that  we  own  Christ  by  believing 
ill  Him,  we  must  honor  Him  by  an  out- 
ward profession  also. 

Men  are  ashamed  of  Christ  and  His  Gos- 
pel :  1.  Because  it  is  not  always  a  profit- 
acle  cause.  2.  Because  not  many  mighty, 
wise  or  noble  of  this  world,  are  called.  3 
Because  of  the  affiiclions  that  accompany 
a  profession  of  faith.  4.  Because  loud 
Christian  professors  have  very  often  acted 
most  unworthily  of  it.  While  we  da  not 
parade  our  religion,  or  make  a  display  of 
our  principles,  we  ought  not  to  be  silent 
when  they  are  as.sailed,  or  to  connive 
when  they  are  sacrificed  ;  but  everywhere 
and  always  not  to  be  ashamed  of  the  Gos- 
pel of  Christ.  When  Je.-^us  shall  come  in 
the  glorj'  of  His  Father,  there  will  be  but 
two  classes:  they  that  have  not  been 
ashamed  of  Him,  and  they  who  have.  To 
which  class  shall  we  belong  ? 


I.  ^Vhat  did  Jpsns  say  to  His  dlsdples?  2.  What  miracle  did  He  perform  ?  3.  What  Is  said  about  this  miracle  T 
4.  Where  did  Christ  next  go  ?  .5.  How  did  the  Phariseea  "  tempt"  Him  ?  6.  What  charge  did  He  give  to  Hia 
disciples  ?  7.  How  did  He  rebuke  their  reasoninc;  among  themselves  ?  8.  V/ho  was  brought  to  Him  ?  !).  What 
did  Jesus  do  to  this  man  ?  10.  What  d:d  He  ask  His  disciples  ?  H.  What  did  Peter  say  to  our  Lord  ?  12.  How 
did  he  rebuke  Peter  ?   13.  Wliat  was  said  by  Him  to  the  people  and  the  disciples  ?   14.  Explain  verses  37  and  38. 


38i) 


MARK. 


CHAPTER  IX. 

2  Jems  U  transfigured.  11  He  instructeth  his  disciples 
concerning  the  coming  of  Mias:  14  casteth  forth  a 
dumb  and  dtaf  spirit :  30  foreteUelh  his  dicUh  and  res- 
urrection :  33  exhorteth  his  disciples  to  huniilitjj  :  38 
bidding  them  not  to  prohibit  such  as  be  not  against  tlieni, 
nor  to  give  offense  to  any  of  the  faithful. 

AND  he  said  unto  tlipm,  »VeriIy  I  say  unto  you,  That 
tliere  besomeol'them  that  stand  here,  which  shall 
not  taste  of  death,  till  they  have  seen  i>the  kingdom  of 
God  come  with  power. 

"Matt.  xvi.  23 :  Luke  ix.  27.  ^Matt.  xxiv.  30,  xxv.  31 : 
Luke  xxii.  18. 

Taste  of  death.  Death,  the  mighty  tyrant 
(Rom.  V.  17)  who  held  men  in  the  bondage 
of  fear  all  their  life  long  (Heb  ii.  14)  is  de- 
throned, his  charter  is  made  null,  his  au- 
thority is  brought  to  naught  by  the  death 
of  the  Son  of  God.  A  voice  from  heaven 
now  says,  "  Blessed  are  the  dead."  (Rev. 
xiv.  13.)  To  those  who  "  die  in  the  Lord," 
death  is  a  shadow,  where  the  substance  is 
gone,  a  taste,  the  body  suffering  only  for 
a  moment,  the  soul  feasted  in  all  abun- 
dance forevermore.  "As  for  the  ungodly, 
it  is  not  so  with  them."  (Ps.  xxiii.  4 ;  Acts 
vii.  60;  Ps.  Ixxiii.  15-19;  1  Cor.  xv.  5-5-57.) 
The  kingdom  of  God,  &c.  The  kingdom  of 
God  had  already  co7ne.  It  came,  its  foun- 
dation was  laid,  when  "the  Word  was 
made  flesh  and  dwelt  among  us."  This 
kingdom  proceeded  further,  when  Jesus 
choSe  His  twelve  Apostles.  But  our  Lord's 
prophecy  that  the  kingdom  should  come 
imth  pov)er,  was  fulfilled  when  the  guilty 
nation  which  had  rejected  their  heavenly 
King,  suffered  the  penalty  of  their  iniqui- 
ties. And  some  were  at  that  time  standing 
by  our  Lord,  who  did  not  taste  of  death  till  this 
was  done.  In  another,  and  an  important 
sense,  they  all  saw  the  kingdom  of  God  come 
v;ith  pnirer,  on  the  day  of  Pentecost,  when 
three  thousand  persons  "gladly  received 
the  Word"  of  truth,  as  preached  l:)y  Peter, 
and  were  baptized  in  the  name  of  Him, 
whom  shortly  before  they  had  joined  in 
crucifying. 

2.  H  cAnd  after  six  days  Jesus  taketh  with  him  Peter, 
and  James,  and  John,  and  leadeth  them  up  into  a  hish 
mounta-in  aiiart  l)y  themselve^^:  and  he  was  transfigured 
be:bre  them.— ^Matt.  xvii.  1 ;  Luke  ix.  28. 

Transfiguration — verses  1-10.  See  on 
Matt.  xvii.  1-13 ;  Luke  ix.  27-36. 

As  the  law  required  no  more  than  two 
or  three  witnesses  to  constitute  a  regular 
and  judicial  proof,  our  Saviour  frequently 
chose  to  have  only  this  number  present  at 


some  of  the  most  important  and  interest- 
ing scenes  of  His  life.  The  three  disciples 
whom  He  now  selected,  were  those  that 
generally  attended  Him  on  such  occasions, 
and  who  seem  to  have  been  distinguished 
as  His  mo.st  intimate  and  confidential 
friends.  John,  we  know,  was  so  in  an 
eminent  degree.  James,  his  brother,  would, 
from  that  near  connection,  probably  be 
brought  more  frequently  under  his  Master's 
notice ;  and  as  Peter  was  the  very  person 
who  had  expressed  himself  with  so  much 
indignation  on  the  subject  of  our  Saviour's 
sufferings,  it  was  highly  proper  and  neces- 
sary that  he  should  be  admitted  to  a  spec- 
tacle which  was  purposely  calculated  to 
calm  those  emotions,  and  remove  that  dis- 
gust which  the  first  mention  of  them  had 
produced  in  his  mind. 

Into  a  high  mountain.  Some  think  that 
Taborwas  the  scene  of  the  transfiguration. 
But  there  seems  to  be  validity  in  the 
objection  to  this,  that  our  Lord  can  hardly 
be  supposed  to  have  taken  a  journey  into 
Galilee,  to  be  transfigured  on  Mount  Tabor, 
and  then  to  have  returned  to  the  region 
of  Cesarea  Philippi,  as  it  is  evident  he 
must  have  done  from  Mark  ix.  30.  It 
appears  also  that  He  rejoined  His  discijiles 
the  next  day  (Luke  ix.  37)  after  the  trans- 
figuration, which  would  have  been  impos- 
sible had  He  been  transfigured  on  Mount 
Tabor  and  His  disciples  remained  at  Ce- 
sarea Philippi.  It  is  better,  therefore,  to 
understand  it  of  some  mountain  in  the 
immediate  neighborhood,  although  its 
identification  now  is  out  of  the  question. 

Transfigured — changed  in  appearance. 
Before  them.  As  they  stood  lost  in  wonder 
at  the  i^henomenon.  It  was  a  full,  steady 
splendor. 

3.  And  his  raiment  became  shining,  exceeding ''white 
as  snow :  so  as  no  I'uller  on  earth  can  white  Ihein. 
"•Dan.  vii.  9 ;  Matt,  xxviii.  3. 

His  raiment,  &c.  The  fullness  of  the 
Spirit  which  was  in  Christ  ca.st  its  splen- 
dor over  His  whole  being,  yea,  the  heaven- 
Ij^  luminosity  of  His  inner  man,  which  else 
was  still  bound  by  the  obscurity  of  His 
earthly  appearance,  now  broke  forth,  and 
poured  even  upon  His  apparel  a  white 
glistering  of  light,  which  was  wholly  new 


CHATTEli   iX. 


381 


to  the  astonished  disciples.  This  was  a 
mightier  reappearance  of  that  phenome- 
non which  the  Baptist  wnv  when  the  Spirit 
descended  upon  Him,  a  foreshining  of  the 
perpetual  glorilh-ation  to  he  afterward 
realized.  "When  ]\loses  talked  with  God 
"Iheiskin  of  his  face  shone;"  hut  Moses 
was  arrayed  with  a  glory  which  came  from 
witlunit:  our  L(jrd,  with  that  which  pi'o- 
ceeded  from  the  inherent  hrightness  of 
Divine  glory.  He  was  transfigured,  not 
as  receiving  what  He  was  not,  but  as 
manifesting  to  His  disciples  what  He  was. 
The  resurreclion-bodies  of  the  saints  will 
resemble  that,  of  their  Lord.  They  too 
shall  shine  forth  as  the  sun  in  the  kingdom 
of  their  Father. 

4.  And  there  appeared  unto  them  Elias  with  Moses: 
and  they  were  talking  with  Jesus. 

Moses  and  Elias,  as  servants,  stand  by 
their  Lord  in  His  glory.  Heaven,  as  it 
were,  comes  down  to  earth,  and  glorified 
humanity  is.  made  visible  to  the  eyes  of 
flesh.  In  Moses  were  rejiresented  the 
generations  of  the  dead :  and  in  Elijah, 
who  died  not,  those  who  shall  be  alive  at 
the  last  day.  Aj>peared  ....  talking.  They 
were  not  only  seen  by  the  disciples,  but 
they  were  lieard  also  conversing  w'ith  Jesus. 
This  is  a  circumstance  of  great  importance, 
especially  when  we  are  told  what  the  sub- 
ject of  their  conversation  was.  Luke  gives 
us  this  useful  piece  of  information ;  he 
says,  that  "  they  spake  of  our  Lord's  de- 
cease, which  he  should  accomplish  at  Je- 
rusalem." The  very  mention  of  Christ's 
sufferings  and  death  by  such  men  as  Moses 
and  Elias,  without  any  marks  of  surprise 
or  dissatisfaction,  was  of  itself  sufficient  to 
occasion  a  great  change  in  the  sentiment 
of  the  disciples  respecting  those  sufferings, 
and  to  soften  those  prejudices  of  their's 
against  them,  the  removal  of  which  seems 
to  have  been  one  of  the  more  immediate 
objects  of  the  transfiguration.  But  if  we 
suppose  further  (what  is  far  from  being 
improbable)  that  in  the  course  of  the  con- 
versation several  interesting  particulars 
respecting  our  Saviour's  crucifixion  Avere 
brought  under  discussion  ;  if  they  entered 
at  any  length  into  that  important  subject, 
the  great  vork  of  our  redemption  ;  if  they 
touched  upon  the  nature,  the  causes,  and 
the  consequences  of  it;  the  pardon  of  sin. 


the  restitution  to  God's  favor,  the  triumph 
over  death,  and  the  gift  of  eternal  life  ;  if 
they  showed  that  the  suH'erings  of  Christ 
were  prefigured  in  the  hi  w,  and  Inrclold  by 
the  prophets;  it  is  easy  to  see,  that  topics 
such  as  these  nmst  tend  still  further  to 
open  the  eyes,  and  remove  the  preposses- 
sions of  His  disciples;  and  the  more  so, 
because  they  would  seem  to  arise  inciden- 
tally in  a  discourse  between  other  persons 
casually  overheard;  which  having  lo  ap- 
pearance of  design  or  professed  opposition 
in  it,  would  be  apt  to  make  a  deeper  im- 
pression on  their  minds  than  a  direct  and 
open  attack  upon  their  pre  ju  Vices. 

In  this  scene  there  was  di.-]jlayed  to  the 
disciples  the  oneness  of  the  Old  Covenant 
with  the  New,  and  the  superiority  of  the 
New  to  the  Old.  The  essential  import, 
indeed,  of  this  incident  seems  to  be,  that 
it  was  The  formal  resignation  of  those  who 
had  hitherto  been  mediators  (typical)  be- 
tween God  and  man  in  favor  of  the  "  One 
Mediator,"  whom  God  now  also  definitely 
proclaimed  as  such  by  His  own  choice. 
jNIoses  and  Elias,  law  and  prophets,  found 
their  fulfillment  and  were  merged  in  Jesus, 
and  mainly  in  His  death  of  which  they 
spoke. 

5.  And  Peter  answered  and  said  to  Jesns,  Master  it 
is  good  lor  us  to  be  here:  and  let  us  make  three  taber- 
nacles, one  (or  thee,  and  one  lor  Mo.ses,  and  one  !<,r 
Elias.  6.  For  lie  wist  not  what  to  say  ;  lor  they  were 
sore  afraid. 

"Love  will  stumble  rather  than  be 
dumb."  Peter  knew  not  what  he  ought 
to  say,  but  he  knew  what  he  felt,  and  out 
of  the  abundance  of  the  heart  his  mouth 
spake,  it  is  good  for  us  to  be  Jure.  He  loved 
the  presence  of  his  Lord  at  all  times ;  now 
he  specially  desired  it,  when  he  saw  it 
surrounded  with  honor  and  glory ;  he 
wished  to  detain  Him  on  the  mount,  and 
there  to  abide  with  Him,  and  so  to  return 
to  the  trials  and  temptations  of  the  world 
no  more.  He  desired,  at  the  sama  time, 
the  communion  of  saints,  in  their  union 
with  the  Lord  of  life  and  glory — of  saints 
departed,  as  Moses  and  Elias,  of  saints 
still  in  the  same  mortal  body  with  him- 
self, as  James  and  John.  "It  is  good  for 
us  to  be  here."  Though,  in  the  trouble  of 
his  thoughts  he  Tnxt  (or  knew)  not  irhat  to 
say,  or  rather  spake  inconsiderately,  yet 
afterward,  enliglitened  by  the  Holy  Ghost, 
he  saw  clearly  into  the  mystery  of  Christ's 


382 


MARK. 


transfiguratiun,  he  recorded,  for  our  bene- 
fit, the  glorious  truth  of  the  "majesty, 
honor  and  glory  "  of  our  Lord  Jesus  Christ, 
and  of  His  "power  and  coining"  hereafter 
in  that  glory,  (viii.  24,  25;  2  Peter  i.  IG- 
18;  John  xiii.  0,  7,  xiv.  20.) 

7.  And  there  was  ;i  cloud  that  overshadowed  them  : 
(inil  I  voice  c.irai!  out  ot  tiie  cloud,  saymg,  This  id  my 
Gelovud  Soil :  hear  him. 

The  summit  of  the  mountain,  or  at 
least  that  portion  on  which  they  stood 
was  covered  with  ineffable  splendor  like 
that  cf  Ihj  Shechin  ih,and  it  overshadowed 
them  Aviih  its  glorious  refulgence.  This 
refers,  of  course,  to  our  Lord,  Moses  and 
Elias.  That  the  disciples  did  not  enter 
into  the  cloud  (Luke  ix.  34)  is  evident, 
because  the  voice  which  they  heard  issued 
from  it.  This  voice  was  none  other  tlian 
that  of  God.  (2  Peter  i.  17.)  This  is  my 
beloved  Son.  Once  before,  at  His  baptism, 
and  once  afterward  (John  xii.  i8),  did 
God,  in  an  audible  voice,  bear  testimony 
in  favor  of  His  Son.  Hear  him.  An  em- 
phatic declaration  that  the  teachings  of 
Jesus  were  to  take  pre-eminence  over 
those  of  Moses  and  the  prophets.  (Comp. 
Dent,  xviii.  15  ;  Heb.  i.  1,  2.)  As  Christ's 
fdture  glory  was  to  be  witnessed  by  three 
in  heaven,  and  three  in  earth  (Luke  ix. 
34),  so  was  it  right  that  this,  the  foretaste 
of  His  coming  kingdom,  besides  its  three 
earthly  witnesses  (Peter,  James  and  John), 
should  have  its  three  heavenly  witnesses 
(the  Father,  ISIoses  and  Elias)  also. 

8.  And  suddpnlj',  when  they  had  looked  round  about, 
they  saw  iio  mau  anymore,  save  Jejus  only  witli  them- 
selves. 

Saiv  no  man,  &c.  One  great  purpose  of 
the  transfiguration  was  to  represent  the 
cessation  of  the  Jewish,  and  the  com- 
mencement of  the  Christian  dispensation. 
Moses  and  Elias  disappear — the  former 
objects  of  the  disciples'  veneration  are  no 
more.  Christ  remains  alone  "  tJie  Way, 
the  Truth,  and  the  Life.'"  No  man  can  come 
unto  the  Father  but  through  Him. 

9.  'Arid  as  they  cam"  down  from  the  mountain,  he 
chars;e(l  tli'^ni  that  they  should  tell  no  man  what  thin^ys 
they  iiad  seen.  tUl  tln'  S^m  oi'  man  were  risen  from  th;; 
dead.  ID.  And  they  k'-pt  that  sayinp;  with  themselves, 
questioniu-c  on^!  witli  lm  ither  what  the  rising  from  tne 
dead  should  mean.— ""M  itt.  xvii.  9. 

The  command  which  Jesus  gave  to  His 
diseioles,  they  kept  and  obeyed;  they 
maintained  the  most  profound  silence 
respecting  the  occurrence.  UiKjuestion- 
ably   the  secret  must  have  proved  suffi- 


ciently oppressive  to  them,  since  they  did 
not  know  how  they  were  to  understand 
the  words  till  the  Son  of  man  were  risen  from 
the  dead.  This  expression  Avas  to  them,  at 
present,  in  two  respects  inexplicable : 
First,  in  itself,  for  they  knew  not  in  what 
sense  it  was  to  be  taken ;  and  then  again, 
because  not  knowing  its  meaning,  they 
knew  not  either  the  period  when  their 
tongues  should  be  loosed  respecting  this 
great  secret.  If,  for  example,  Jesus  had 
spoken  of  the  general  resurrection  of  the 
dead  at  the  last  day  (see  John  xi.  24),  He 
would  then  have  imposed  upon  them  in 
that  command  almost  an  everlasting  si- 
lence on  the  great  event  which  they  had 
witnessed.  They  had  eager  discussion 
tlrerefore  with  each  other  as  to  the  mean- 
ing of  that  announcement.  The  reason 
for  the  secrecy  which  Christ  enjoined,  is 
probably  to  be  found  in  the  facts,  that  for 
the  larger  circle  of  disciples  the  transaction 
could  only  be  made  intelligible  through 
the  medium  of  Christ's  resurrection,  and, 
that  even  those  His  most  confidential  dis- 
ciples themselves  could  only  then  properly 
apiDrehend  it,  when  they  viewed  it  in  con- 
nection with  the  expectation  of  their 
Lord  being  raised  from  the  dead,  since  in 
i  ;s  very  nature  it  was  a  prophetic  preliba- 
tion  of  His  resurrection. 

II.  t  And  they  asked  him,  saying.  Why  say  the 
srribes  rtliat  Elias  must  first  come?  VI.  And  he  answer- 
ed and  told  them,  Elia.s  verily  cometh  first,  and  restor- 
et  1  all  things:  tindKhow  it  is  written  of  the  Son  of  man, 
t;jat  he  must  suffer  many  tiling,  and  ^be  set  at  nouglit. 
13.  But  I  say  unto  you.  That  >EIias  is  indeed  come,  and 
they  h.ive  done  unto  him  whatsoever  they  listed,  as  it 
is  written  of  him, 

fMal.  iv.  5;  Matt.  xvli.  10.  cPs.  .x.xii.G;  Isa.  liii.  2,  (fee; 
Dan.  ix.  2«.  i-IjUke  xxiii.  11;  Phil.  ii.  7.  'Matt.  xi.  14, 
xvii.  12'  Luke  i.  17. 

On  verses  11-13  see  on  Matt.  xvii.  10-12. 

Why  say,  &c.  The  original  is,  that  say 
the  scribes,  where  must  be  supplied  the 
ellipsis,  found  not  unfrequently  in  such 
indirect  questions:  (why  is  it)  that  the 
scribes  say,  &c.  Elias  verily  cometh  first. 
Our  Lord  replies  by  afhrming  the  truth  of 
what  the  scribes  taught,  and  then  proposes 
in  His  turn  a  question  :  jbid  how  is  it  (also) 
written  of  the  Son  of  man,  that  he  must  suffer 
many  things  and  be  set  ainour/ht  ?  By  taking 
these  words  as  an  interrogation,  which  in 
the  original  is  admissible,  the  way  is  pre- 
pared for  the  conclusion  in  verse  13,  that 
Elias  has  indeed  come  and  suffered,  as 
was  prophesied  of  him;  and  in  like  manner 


CHAPTER    IX. 


383 


also  will  prophecy  be  fullilled  lus  to  the 
suft'erings  and  death  of  the  Son  of  man. 
Thus  the  j)arts  of  our  Lord's  reply  are 
made  to  cohere  and  correspond.  Set  at 
navijht,  i.  e.,  made  nothing  of,  despised. 

Elids  is  indeed  come,  &c.  The  treatment 
which  lie  was  to  experience  at  the  hands 
of  men,  was  not  the  subject  of  prophecy. 
Listed — chose. 

14.  1  itAml  when  he  came  to  hia  disciples,  he  saw  a 
great  multitude  ubouttliein,  and  the  scribes  questioning 
with  them.  l'>.  And  str;ii^lit\V;ty  all  tlu:  licoplc,  when 
tliev  beheld  him,  were  Ki'eatlv  amazed,  and  lunnintc  to 
A/,»  ^;aUlI(■d  him.  Ifi.  And  lie  asked  Uie  M-i-ibcs,  What 
question  ye  with  them  ?— liJIatt.  .\.vii.  i\ ;  L,uke  ix.  ;J7. 

A  great  mnll'dude,  etc.  At  the  foot  of  the 
mountain,  probably  in  an  inhabited  val- 
ley. The  group  was  evidently  in  a  state 
of  great  exciiement.  Greatly  amazed.  This 
word  implicb  admiration,  as  well  as  awe 
and  veneration.  Some  think  that  our  Lord's 
countenance  retained  traces  of  His  glory 
on  the  mount.  (Ex.  xxiv.  29,  30.)  Jesus 
observed,  probably  with  displeasure,  that 
the  doctors  of  the  law,  as  adepts  in  dispu- 
tation, had  with  their  questions  pressed 
His  disciples  very  closelj',  perhaps  to  some 
degree  of  embarrassment.  He  immediately 
steps  up  to  them  with  the  inquiry,  "What* 
are  ye  disputing  with  them  about  ?"  They 
gave  Him  no  answer — a  pi'oof  how  much 
they  were  afraid  of  Him. 

17.  And  'one  of  the  multitude  answered  and  said. 
Master,  I  have  brou-jht  unto  thee  my  son,  which  hath 
a  dumi)  spirit ;  is.  And  winre.soever  he  taketli  him,  ho 
teareth  him:  and  he  (oametli.  and  gnashetli  witli  liis 
teetli,  and  pineth  away  :  and  I  spake  to  thy  disciples 
that  they  should  cast  him  out ;  and  they  could  not. 

'Matt.  xvii.  17 ;  Luke  1.x.  38. 

On  ver.ses  17-29*see  on  Matt.  xvii.  14,  &c. 

How  unlike  was  this  scene  to  that  which 
the  three  Apostles  had  just  witnessed  on 
the  top  of  the  mountain !  There  all  was 
light,  love,  bliss  and  joy ;  here,  sin,  and 
sorrow,  and  sufiering.  A  dumb  spirit.  This 
statement  does  not  contradict  that  of  Luke, 
"he  suddenly  crieth  out;"  this  dumbness 
was  only  in  respect  of  articulate  sounds, 
he  could  give  no  utterance  to  these.  Nor 
was  it  a  natural  defect,  nor  one  under 
which  he  had  always  labored,  but  the  con- 
sequence of  demoniacal  possession.  And 
wheresoever,  &c.  The  hint  here  supplied 
as  to  what  befel  the  j'^outhful  sufferer, 
leads  to  the  suppo.^ition  that  he  was  sub- 
ject to  the  repeated  assaults  of  his  foul 
enemy,  who,  in  some  mysterious  way,  was 
able  to  go  away  and  come  back  again,  as 


the  inmate  of  a  house  does  to  his  uwelling. 
Who  does  not  feel  for  the  pitiable  condi- 
tion of  the  father?  And  yet  who  knows 
what  is  good  for  man  in  this  vain  life? 
But  for  this  calamity,  perhaps,  this  sujj- 
pliant  had  never  known  or  addressed  the 
Saviour.  How  many  can  say,  "  It  is  good 
for  me  that  I  have  been  afflicted?"  i 
spake  to  thy  disciples,  &c.  Observe  the 
man's  mistake.  lie  first  goes  and  ai^plies 
to  the  servants  instead  of  the  master. 
And  do  not  we  often  err  in  the  same  way  ? 
Do  not  our  ignorance,  carnality  and  im- 
patience lead  us  to  stop  at  instruments? 
But  they  are  nothing  without  God,  and 
the  sooner  we  are  convinced  of  this  the 
better,  that  we  may  not  weary  ourselves 
for  very  vanity. 

19.  He  answereth  him,  and  saith,  "O  faithless  gene- 
ration, how  Ioum;  .shall  I  bo  with  j'ou  ?  how  long  shall  I 
sulfer  you  ?  bring  him  unto  ine. 

mDeut.  x.xxii.  20;  Ps.  Ixxviii.  6,  8,  22;  John  xx.  27; 
Heb.  Hi.  10, 12. 

Our  Lord  replies  to  the  father  by  a 
severe  rebuke  to  the  disciples.  As  if 
wounded  at  the  exposure  before  such  a 
multitude,  of  the  weakness  of  His  disci- 
ples' faith,  which  doubtless  He  felt  as  a 
reflection  on  Himself,  He  puts  them  to  (he 
blush  before  all,  but  in  language  fitted 
only  to  raise  expectation  of  what  Himself 
would  do.  0  faithless  generation,  &:c.  It  is 
no  great  matter  to  live  lovingly  with  good- 
natured,  with  humble  and  meek  persons, 
but  he  that  can  do  so  with  the  froward, 
the  willful,  the  ignorant,  the  peevish  and 
"  perverse  "  (Luke  ix.  41),  he  only  has  true 
charity,  always  remembering  that  our  true 
solid  peace,  the  peace  of  God,  consists 
rather  in  compliance  with  others,  than  in 
being  complied  with,  in  suffering  and  for- 
bearing, rather  than  in  contention  and 
victory.  (Ps.  cxx.  5-7;  Acts  xiii.  18;  Rom. 
XV.  1-3;  1  Cor.  xiii.  4-8;  1  Peter  ii.  18-21.) 

20.  And  they  brought  him  unto  him:  and  "when  he 
saw  him,  straightway  the  spirit  tare  him;  and  he  lell 
on  the  ground,  and  wallowed  foaming.  21.  And  ha 
asked  his  lather.  How  long  is  it  ago  since  this  came 
unto  him '.'    And  he  said.  Of  a  child. 

nChap.  i.  26 :  Luke  ix.  42. 

The  moment  when  the  boy  beholds 
Jesus,  the  evil  spirit  that  possesses  him 
raises  a  fearful  paroxysm.  But,  with  a 
calmness  which  is  at  the  .'^ame  time  a  feel- 
ing of  deep  sympathy  with  the  wretched- 
ness before  Him,  Christ  looks  on  the  tear- 
ing, rolling  and  foaming,  wisely  dchiys  the 


3S4 


MARK 


help  in  order  tliat  all  who  were  agitated 
might  be  tranquilized  and  prepared  for 
the  sahitary  impression,  and  kindly  asks 
the  father  how  long  it  is  since  this  hap- 
pened the  poor  boy.  Satan  does  all  he 
can  to  prevent  the  young  coming  to  Jesus. 
Of  a  child.  The  case  was  a  very  inveterate 
one.  It  was  one  of  long  standing  and 
great  malignity,  therefore  it  was  the  better 
suited  to  disjjlay  the  almighty  power  of 
Jesus.  He  loves  to  save  where  it  is  most 
evident  that  no  other  hand  but  His  can 
afford  help. 

22.  And  ofttimes  it  has  cast  lilm  into  the  fire,  and  into 
tlie  waters,  to  destroy  him  :  but  iC  thou  canst  do  any 
thing,  liave  compassion  oa  us,  and  help  us. 

The  father  begins  to  describe  the  case 
in  stronger  terms  than  before,  and  as 
he  before  complained  that  the  disciples 
could  not  help  him,  so  now,  in  his  anguish, 
he  speaks  unbelievingly  the  bold  words  : 
But  if  thou  canst,  &c.  This  "us,"  proceeding 
from  paternal  love,  this  cry  for  pity,  would, 
in  ordinary  cases,  notwithstanding  all  the 
boldness  of  the  if,  have  moved  Christ  im- 
mediately to  say.  Be  whole.  Now,  how- 
ever. His  mind  is  so  full  of  thoughts  about 
fliich  and  unbelief,  that  the  bodily  malady, 
bad  as  it  is,  falls  into  the  background.  He 
delays  still  the  help  which  will  certainly 
come,  and  must  first  speak  and  testify  of 
faith.  The  poor  father's  finth  could  and 
must,  first  of  all,  do  the  most,  as  the  son 
appears  almost  passively  incapable. 

23.  Jesus  said  unto  him.  "If  thou  canst  believe,  all 
things  Of«  possible  to  him  that  believeth. 

oMatt.  xvii.  20 :  chap.  xi.  23:  Lukexvii.  6:  John  xi.  40. 

A  severe  master  would  have  rejected 
such  a  prayer  as  the  father  oflered.  ( Verse 
22.)  But  Jesus  cherished  the  tenderest 
bud  of  faith.  Jf  thou  canst,  &c.  The  poor 
man  was  encouraged  by  this  assurance  to 
offer  up  a  still  more  earnest  payer  than 
before.  When  our  Lord  says,  "All  things 
are  possible  to  him  that  believeth,"  we  are 
to  understand  what  classes  of  things  He 
is  speaking  of,  in  which  He  includes  all. 
And  the  condition  (to  him  that  believeth) 
belongs  not  to  every  rash  and  presumptu- 
ous belief  that  the  mind,  not  in  communion 
with  God,  may  conjure  up.  The  belief  of 
which  He  speaks  is  that  faith  of  which 
God  grants  the  power. 

24.  And  straiKhtway  the  father  of  the  child  cried  out, 
and  said  with  tears.  Lord,  X  believe,  phelp  thou  mine 
unbPlipf. 

pEph.  ii.  8;  Phil.  1.  29;  2  Thes.  1.  3,  U  ;  Heb.  xU.  2. 


With  tears.    It  is  pleasing  to  see  sensibil- 
ity in  religion.  Lord,  I  believe,  &c.  Did  not 
the  Holy  Spirit  dictate  this  prayer?   "We 
know  not  what  we  should  pray  for  as  we 
ought,  but  the  Spirit  itself  maketh  inter- 
cession for  us  with  groanings  which  cannot 
be  uttered."     (Rom.  viii.  2G.)     Have  our 
hearts  ever  been  so  full  of  good  desires 
that  we  could  only  s^ieak  a  few  words? 
And  were  these  words  half  choked  with 
tears  and  sobs?     God   has  heard  those 
prayers.     He  never  despises  the  broken 
and  contrite  heart.     Help  thou  mine  unhe- 
licf,  help  me,  though  I  am  conscious  that 
my  faith  is  weak,  I  have  confidence  in  no 
one  else  but  thee,  and  though  I   might 
justly  be  required  to  have  more  faith,  yet, 
O  pity  my  distressed  situation,  and  let  not 
my  lack  of  faith  prevent  the  exercise  of 
thy   power.    "  Our  justification,"  says  an 
old  writer,  "  does  not  depend  upon  the  de- 
gree of  our  faith,  but  on  the  reality  of  it." 
(Matt.  xiii.  23,  xxv.  22,  23.)     Strength  of 
grace  is  seen  in  holy  joys,  but  truth  of 
grace  may  be  seen  in  sighs  and  groans. 
(Matt.  V.  3,  4  ;  Rom.  viii.  23  ,  1  Peter  i.  6.j 
"Help  thou  mine  unbelief."  Had  this  j^rayer 
been  improper,  the  receiver  ought  to  have 
rebuked  it,  but  He  encouraged  it.    Let  us 
not  be  afraid,  with  all  the  first  Christians, 
and  immensely  the  majority  ever  since,  to 
call  upon  His  name.     Let  us  bring  all  our 
complaints  to  Him.     He  is  the  author  and 
finisher  of   faith.      In   Him  all   fullness 
dwells. 

25.  When  Jesus  saw  that  the  people  came  running 
together,  he  rebuked  the  (oul  spirit,  saying  unto  him, 
ThoxL  dumb  and  deaf  spirit,  I  charge  thee,  come  out  of^ 
him,  and  enter  no  more  into  him. 

When  the  Saviour  dispossessed  this  boy 
of  a  devil,  He  enjoined  the  evil  spirit  to 
enter  no  more  into  him.  But  when  He 
Himself  was  tempted  of  Satan,  the  devil 
"  departed  from  him  for  a  season."  (Luke 
iv.  1 3.)  Thus  we  see  that  Jesus  was  pleased 
to  show  Himself  a  God  in  other  men's 
matters,  and  but  a  man  in  such  cases  as 
He  Himself  was  concerned,  being  con- 
tented still  to  be  tempted  by  SattTn,  that 
His  sufferings  for  us  might  cause  our  con- 
quering through  Him.    (x.45;  Rom.  XV.  3.) 

2fi.  And  the  spirit  cried,  and  rent  him  sore,  and  came 
out  of  him:  and  he  was  as  one  dead:  insomuch  that 
many  .said.  He  is  dead.  27.  But  Jesus  took  him  by  the 
hand,  and  lifted  him  up  ;  and  he  arose. 

When  a  soul  is  willing  to  be  converted, 


CHAPTER  IX, 


385 


the  devil  makes  his  last  efforts,  but  Christ 
renders  them  ineffectual  by  His  grace. 
Whatever  He  permits  the  devil  to  do 
against  those  whom  He  designs  to  save  is 
only  for  the  glory  of  His  own  grace,  and 
to  the  confusion  of  the  tempter.  It  is  by 
His  almighty  power  that  He  casts  the 
devil  out  of  the  body  and  the  soul,  and 
puts  His  Spirit  into  possession  of  the  heart 
of  man.  It  was  this  father's  faith  that  ob- 
tained the  restoration  of  his  son.  Here  is 
an  encouragement  for  parents.  If  Jesus 
showed  so  much  compassion  to  one  who 
prayed  for  a  bodily  cure  for  his  son,  how 
much  more  must  He  feel  for  those  who 
implore  sjjiritual  blessings  for  their  chil- 
dren ! 

23.  lAnd  when  he  was.  come  into  the  house,  his  dis- 
ciples asked  him  private'ly,  Why  could  not  we  cast  him 
out?  ^.  And  he  said  unto  them.  This  kind  can  come 
forth  by  nothing,  but  by  prayer  and  fasting. 

qMatt.  xvii.  19. 

This  tind  can  come  forth  by  nothing,  &c. 
That  is,  in  order  to  w'ork  miracles,  to  cast 
out  devils,  faith  of  the  highest  kind  is 
necessary.  That  faith  is  produced  and 
kept  vigorous  by  much  prayer,  and  by 
such  abstinence  from  food  as  fits  the  mind 
for  the  highest  exercises  of  religion,  and 
leaves  it  free  to  hold  communion  with 
God.  Learn  hence,  1.  That  in  extraordi- 
nary cases,  where  the  necessities  either 
of  soul  or  body  require  it,  recourse  must  be 
had  to  the  use  of  extraordinary  means, 
one  of  which  is  an  importunate  applica- 
tion unto  God  by  solemn  prayer,  2.  That 
fasting  and  prayer  are  two  special  means 
of  Christ's  own  appointment,  for  the 
enabling  of  His  people  victoriously  to  over- 
come Satan,  and  cast  him  out  of  ourselves 
or  others.  We  must  set  an  edge  upon  our 
faith  by  jorayer,  and  upon  our  prayer  by 
fasting. 

30.  T  And  they  departed  thence,  and  passed  through 
Galilee,  and  he  would  not  tliat  any  man  should  know 
it.  31.  rFor  he  taught  his  disciples,  and  said  unto  them. 
The  Son  of  man  is  delivered  into  the  hands  of  men, 
and  they  shall  \u\\  him  ;  and  after  that  he  is  killed,  he 
sliall  rise  the  third  day.  ."S.  But  they  understood  not 
that  saying,  and  were  afraid  to  ask  him. 

rMatt.  xvii.  21:  Luke  ix.  44. 

Verses  30-32 :  see  on  Matt,  xvii.  22-3 ; 
Luke  ix.  44-5. 

Kow,  for  the  first  time,  there  is  a  dis- 
tinct notice  of  our  Lord's  leaving  the 
coasts  of  Cesarea  Philippi.  Is  delivered, 
&c.  Using  the  present  tense.  He  signifies 
that  the  thing  shall  be  shortly,  for  so  did 
He  hasten  to  death,  and  so  seriously  did 


He  think  of  it,  that  that  might  seem  pres- 
ent to  Him,  wliicli  was  to  come.  (Luke 
X.  18,  xii,  50 ;  John  xiii.  27.)  liise  the  third 
day.  Jesus  knew  beforehand  the  w'hole 
amount  of  His  sufferings,  in  all  their  con- 
nections and  bearings,  and  therefore  never 
foretold  them  without  likewise  foretelling 
His  resurrection  ;  neither  did  He  foretell 
this,  without  foretelling  His  sufferings. 
Thus  does  true  faith  apprehend  the  latter 
and  the  former,  as  one  entire  matter,  and 
makes  very  much  of  everything  pertaining 
to  either.  Here  is  something  for  exercis- 
ing the  heart,  something  which  must 
never  be  lost  sight  of  in  the  darkest  night 
of  affliction,  or  in  the  clearest  blaze  of  the 
terrestrial  noon,  for  it  is  to  "guide  our 
feet  in  the  way  of  peace."  As  we  hold  a 
candle  to  the  flame,  until  it  is  fully  lighted, 
so  we  must  hold  ourselves  to  this  subject, 
Avith  affecting  meditation.  (Luke  xxiv. 
26 ;  1  Peter  v.  1 ;  2  Cor.  xiii.  4.) 

33.  H  sAnd  he  came  to  Capernaum  :  and  being  in  the 
house,  he  a-sked  tlii-ni,  AVliat  was  it  that  ye  disputed 
among  vourselves  liv  the  way  ?  :il.  But  they  held  their 
peace :  for  by  the  war  they  had  disputed  among  them- 
selves, who  should  be  the  greatest  ?  35.  And  he  sat 
down,  and  called  the  twelve,  and  saith  unto  them,  'If 
anv  man  desire  to  be  first,  the  same  shall  be  last  of  all, 
and  servant  of  all.  30.  And  "he  took  a  child,  and  set 
him  in  the  midst  of  them  :  and  when  he  had  taken  him 
in  his  arms,  he  said  unto  tliem,  37.  Whosoever  sh.all 
receive  one  of  such  children  in  my  name,  receiveth  me ; 
and  vwhosoever  shall  receive  me,  receiveth  not  me, 
but  him  that  sent  me. 

sMatt.  xviii.  1 :  Luke  ix.  46,  xxii.  24.  tMatt.  xx.  2G, 
27;  chap.  x.  4.3.  "Matt,  xviii.  2;  chap.  x.  16.  ^Matt.  x. 
49 :  Luke  ix.  48,  x.  16 :  John  xii.  44,  xiii.  20. 

Disputed  among  yourselves,  &c.  If  there 
w^as  to  be  any  primacy  among  the  Apostles, 
Avhy  was  Christ  on  this  occasion  silent 
concerning  it  ?  Or,  if  He  had,  in  the  hear- 
ing of  the  others,  conferred  it  on  Peter, 
what  occasion  would  there  have  been  for 
the  Apostles  to  dispute  about  it  ?  If  any 
man  desire,  &c.  The  whole  manner  in 
which  our  Lord  treats  the  question  shoAvs 
that  the  kingdom  of  God  is  designed,  in 
its  official  relations,  to  form  the  direct  op- 
posite to  official  relations  in  the  world. 
The  fundamental  impulse  of  the  world  is 
for  all  to  struggle  upward,  toward  power 
and  distinction,  in  order  to  overtop  and 
to  rule  each  other.  On  the  other  hand, 
the  fundamental  impulse  of  the  kingdom 
of  God  is  this,  that  all  shall  stoop  down  in 
humility  and  serving  love  in  order  to 
"draw^  each  other  up.  And  it  is  just  by  the 
might  of  this  disposition  to  stoop  that  we 
are  to  measure  a  man's  greatness  in  the 
kingdom  of  God.     (See  Phil.  ii.  6,  «&c.j 


386 


MARK. 


And  he  took  a  child,  &c.  Here  Jesus 
teaches  by  action.  His  object  was,  not 
only  to  recommend  children  to  the  care 
of  His  disciples,  but  to  teach  the  disciples 
themselves  an  affectionate,  humble,  docile 
temper.  The  action  was  one  which  ac- 
corded with  the  holiness  of  His  nature, 
and  affectingly  characterized  it.  Never 
was  dignity  so  sweetly  tempered  by  be- 
nevolence, never  did  the  condescending 
tenderness  of  an  elevated  nature  issue  in 
a  current  at  once  so  gentle  and  so  copious. 
Children  are  entitled  to  our  warmest  in- 
terest. Think  of  their  destiny  !  Yesterday 
that  child  was  nothing,  but  when  will  it 
cease  to  be?  Never!  Immortality  is 
written  upon  it,  and  the  inscription  is  in- 
deliljle,  for  it  was  traced  by  the  finger  of 
God.  Whosoever  shall  receive  one  of  such, 
&c.  Here  is  precious  encouragement  for 
the  Sabbath-school  teacher.  To  receive 
children  to  instruct  them  merely  in  human 
learning,  would  not  certainly  be  receiving 
them  in  Christ's  name.  But  when  we  re- 
ceive them  to  instruct  them  in  His  re- 
ligion, to  lead  them  to  Him  as  their  Saviour, 
to  train  them  up  in  His  nurture  and  ad- 
monition, we  receive  them  in  His  name, 
and  in  so  doing  we  "  receive  Him."  lie- 
ceiveth  not  me  (only),  but  him  that  sent  me. 
The  service  rendered  to  the  lowest  and 
humblest  of  our  race,  if  done  with  proper 
motive,  is  virtually  rendered  to  the  supreme 
Lord  of  the  universe,  and  as  such  shall  be 
rewarded  with  life  everlasting. 

On  verses  33-37  see  on  Matt,  xviii.  1, 
&c. 

38.  1  "And  John  answered  him,  saying,  Master,  we 
saw  one  casting  out  devils  in  tliy  name,  and  he  i'ollow- 
etii  not  us:  and  we  forbade  him,  because  he  foUoweth 
not  us.— "Num.  xi.  2S ;  Luke  ix.  49. 

See  on  Luke  ix.  49. 

Master,  we  saiv,  &c.  Although  only  the 
disciples  who  followed  Christ  had  a  com- 
mission to  work  miracles,  yet  there  were 
others,  no  enemies  to  Christ,  who,  in  imi- 
tation of  His  discij)les,  attempted  to  cast 
out  devils,  and  God  was  pleased,  for  the 
honor  of  His  Son,  sometimes  to  give  them 
success.  We  forbade  him.  Here  is  an  evi- 
dence of  their  rashness  in  forbidding  him, 
under  their  own  impulse,  before  they  had 
consulted  Jesus  about  it,  and  of  their  envy 
and  emulation,  in  that  they  were  dissatis- 
fied and   grieved  that   good  was    done, 


because  they  did  not  do  it.  It  is  as  hard  a 
matter  to  look  upon  the  gifts  of  others 
without  envy,  as  it  is  upon  our  own  with- 
out pride.  "  Followeth  not  us."  "  A 
lireacher,"  says  one,  "  some'times  imagines 
that  his  only  desire  is  that  men  should 
follow  Christ,  and  adhere  to  His  Word, 
and  it  is  himself  whom  he  desires  they 
should  follow,  and  to  whom  he  is  very 
glad  to  find  them  adhere.  John  has 
fewer  imitators  of  that  perfect  freedom 
from  self-interest,  which  he  had  after  the 
descent  of  the  Holy  Ghost,  than  he  has  of 
this  defect  in  his  state  of  imperfection.  A 
man  willingly  approves  the  good  which  is 
done  by  others,  when  he  loves  good  for 
its  own  sake,  and  God  for  His." 

39.  But  Jesus  said.  Forbid  him  not :  ^for  there  is  no 
man  wliicli  shall  do  a  miracle  in  my  name,  that  can 
lightly  speak  evil  of  me.— ^1  Cor.  xii.  3. 

Forbid  him  not.  Our  Saviour  thus  re- 
plied, because  He  knew  that  this  action 
of  casting  out  devils  in  His  name,  would 
in  some  way  redound  to  His  glory,  al- 
though He  undertook  the  matter  without 
direction  from  Christ.  We  ought  not  to 
censure  and  condemn  those  who  do  that 
which  is  good  in  itself,  though  they  fail  in 
the  manner  of  their  doing  it.  TJiat  can  lightly 
speak  evil  of  me.  Two  principles  of  im- 
mense imijortance  are  here  laid  down: 
First,  "  no  one  will '  lightly '  or '  soon,'  i.  e., 
readily  speak  evil  of  me,  who  has  the 
faith  to  do  a  miracle  in  my  name,  inas- 
much as  the  outstreaming  of  the  i^ower  to 
work  ill  my  name,  cannot  be  greater  than 
the  inward  recognition  of  that  name ;  and 
second.  If  such  a  person  cannot  be  sup- 
posed to  be  against  us,  ye  are  to  hold  him 
for  us."  Let  it  be  carefully  observed  that 
our  Lord  does  not  say  this  man  should 
not  have  "  followed  them,"  nor  yet  that  it 
was  indifferent  whether  he  did  or  not,  but 
simply  teaches  how  such  a  jjerson  Avas  to 
be  regarded,  although  he  did  not,  viz. :  as  a 
reverer  of  His  name,  and  a  promoter  of 
His  Cause.     (See  on  Luke  ix.  50.) 

The  disciples  were  thus  taught  to  see,  in 
all  men  who  had  not  declared  themselves 
in  opposition  to  them,  furtherers  of  their 
cause,  because  not  only  all  beginnings,  but 
also  all  preparations  of  faith, 'even  the 
smallest,  should  likewise  be  accounted 
component  parts  of  Christ's  Divine  harvest ; 
and  further,  for  this  cause  also,  because 


CHAPTER   IX, 


387 


those  who  are  enemies  of  the  disciples  of 
Jesus  arc  generally  quick  enough  in  mak- 
ing it  known. 

40.  For  yhe  that  Is  not  against  us  is  on  our  p&tt. 
jSee  Matt.  xii.  30. 

It  has  justly  been  observed  that  religion 
does  not  consist  in  mere  negatives.    Yet 
it    here    appears    that     if  true    religion 
does  not  consist  in  mere  negatives,  it  may 
be  inferred  from  what  is  negative,  or  that 
where  there  is  no  enmity,  there  is  real 
friendship  for  Christ.    There  can  be  no 
neutrality  ;  all  men  are  either  the  friends 
or  the  enemies  of  Jesus.     Men's  hostility 
to  Christ  manifests  itself,  1.  By  a  dislike 
to  draw  near  to  God  in  the  exercise  of 
devotion.     2.  In  a  dislike  to  think  and 
speak  about  God  and  the  Redeemer.    3. 
In  a  dislike  of  the  followers  of  Christ,  and 
those  who  bear  His  image.    Some  persons, 
from  situation,  connection,  or  other  un- 
avoidable causes,  are  kept  from  associating 
with   the   godly,  yet   they  drink  in  the 
spirit  of  the  Gospel  and  are  concerned  to 
honor  it.     Others,  who  frequent  the  as- 
semblies of  the  saints,  have  but  little  to 
say  on  behalf  of  Christ,  either  from  weak- 
ness or  natural  timidity,  and  so  are  un- 
noticed and  imknown  ;  yet  there  are  some 
of  this  description  who,  though  they  can- 
not speak  much  for  Jesus,  could  even  die 
for  Him.    Many  are  deterred  from  making 
a  public  profession  of  religion  through 
fear  that  all  is  not  right  with  them,  that 
they  need  higher  attainments,  and  a  more 
enlarged  experience  of  the  truth  to  justify 
their  pretensions  of  love  to  Christ;  yet  He 
will  own  them  as  His  friends  amidst  all 
their  weaknesses  and  infirmities.     (Matt. 
xxii.  20.)   Some  by  their  backslidings  from 
peculiar  temptations  may  have  rendered 
their  religion  doubtful,  yet  their  hearts 
mourn  in  secret  for  their  folly  and  guilt, 
and  they  are  far  from  being  against  Christ, 
or  indifferent  to  His  cause.     (John  xxi.  15.) 
It  becomes  us,  from  Christ's  example,  to 
give  encouragement   wherever  there  are 
the  least  appearances  of  love  to  Him — to 
make  that  the  test  of  true  religion,  rather 
than  the  existence  of  any  other  principle, 
and  without  respect  to  party  distinctions. 
An  old  writer  observes :  "  Moses,  when  he 
saw  the  Israelite  and  the  Egyptian  fight, 
did  not  say,  'Why  strive  you?' but  drew 


his  sword  and  slew  the  Egyptian;  but 
when  he  saw  the  two  Israelites  fight,  he 
said,  '  You  are  brethren,  why  strive  you?' 
If  the  ixjint  of  doctrine  be  an  Egyptian 
(/.  e.,  fundamentally  opposed  to  the  faith), 
it  must  be  slain  'by  the  sword  of  the 
Spirit,'  and  not  reconciled,  but  if  it  be  an 
Israelite  (i.  c,  if  it  concerns  points  not  fun- 
damental), tlKjugh  in  the  wrong,  then, 
'  Why  strive  you?'  (Gal.  ii.  5 ;  Rom.  xiv.) 

41.  'For  whosoever  shall  give  you  a  cup  of  water  to 
drink  in  ray  name,  because  ye  belong  to  Christ,  verily 
I  say  unto  you,  he  shall  not  lose  his  reward. 

^Matt.  X.  42. 

If  the  least  service  rendered  to  any  one 
that  bears  the  name  of  Christ  will  meet 
with  a  reward,  with  how  much  more  con- 
sideration should  we  treat  a  man,  who  not 
only  bears  the  name  of  Christ,  but  also 
performs  a  great  and  good  work  in  His 
name !     (See  on  Matt.  x.  42.) 

42.  aAnd  whosoever  shall  offend  one  of  these  little  ones 
that  believe  in  nu-,  it  is  lirttcr  ibr  him  that  a  millstone 
were  hanf,'((l  alimit  liis  ncrlc,  and  ho  were  cast  into  the 
sea.— iiJIatl.  .xviii.  U;  Luke  xvii.  1. 

Offend — be  a  stumbling-block  to,  or  fur- 
nish occasion  to  sin.  That  a  millstone,  &c. 
This  was  common  punishment  in  ancient 
times.  It  was  frequently  resorted  to  in 
the  case  of  rebels,  and  other  malefactors, 
in  the  times  of  the  later  emperors  of  Rome. 
It  was  inflicted  on  many  of  the  first  Chris- 
tians, and  it  is  still  used  in  the  East  to 
l)unish  a  variety  of  crimes. 

43.  bAnd  if  thy  hand  offend  thee,  cut  it  off:  it  is  better 
for  thee  to  enter  into  lile  maimed,  than  having  two 
hands  to  go  into  hell,  into  the  fire  that  never  shall  be 
quenched  :  44.  'Where  their  worm  dieth  not,  and  the 
tire  is  not  quenched.  45.  Andif  thy  foot  offend  thee,  cut 
it  off:  It  is  better  for  thee  to  enter  halt  into  life,  than 
having  two  feet  to  be  ca.st  into  hell,  into  the  fire  that 
never  shall  bo  quenched :  4(!.  Where  their  worm  dieth 
not,  and  the  fire  is  not  quenched.  47.  And  if  thine  eve 
offend  thee,  pluck  it  out :  it  is  better  for  thee  to  enter 
into  the  kingdom  of  God  with  one  eye.  than  having  two 
eyes  to  be  cast  into  hell  fire:  48.  Where  their  worm 
dieth  not,  and  the  fire  is  not  quenched.  49.  For  every 
one  shall  be  salted  with  fire,  dand  everv  sacrifice  shall 
be  salted  with  salt.  50.  '■■Salt  w' good:  but  if  the  salt  have 
lost  his  saltness,  wherewith  will  ye  season  it?  fHavo 
salt  in  yourselves,  and  ?have  pe'ice  one  with  another. 

■'Dent.  xiii.  6:  Matt.  v.  2!),  xviii.  8.  '•Isa.  Ixvi.  24.  'Ujev. 
ii.  13;  Ezek.  xhii.  24.  ejiatt.  v.  13:  Luke  xiv.  34.  fEph. 
IV.  29 ;  Col.  iv.  6.  Bltom.  xii.  18,  xiv.  19 ;  2  Cor.  xiii.  11 ; 
Heb.  xii.  14. 

See  on  Matt.  xvii.  7,  &c. 

Offend  thee,  or  cause  thee  to  offend,  or 
sin.  Cut  it  off.  We  are  not  to  understand 
this,  or  the  similar  expression  in  the  fol- 
lowing verses,  literally.  The  obvious 
meaning  is,  if  an  object,  dear  as  a  hand, 
foot,  or  eye,  stand  between  us  and  our 
progress  to  heaven,  and  our  complete  sur- 
render to  Christ  Jesus,,  that  object,  how- 
ever dear,  and  the  sacrifice  of  it,  however 


388 


MARK 


painful,  we  are  to  part  with,  renounce  and 
resign,  counting  all  but  loss,  for  the  ex- 
cellency of  the  knowledge  of  Christ  Jesus 
our  Lord.  God  denies  us  nothing,  but 
with  a  design  to  give  us  something  better. 
If  He  forbids  a  lust,  it  is  to  give  us  Him- 
self. O  wretched  man!  that  ever  thy 
heart  should  be  so  blind,  so  hard,  so  long 
in  choosing.  (Acts  vii.  5;  Heb.  x.  34.) 
Into  hell — the  place  of  future  punishment, 
the  word  being  here  contrasted  with  goinf/ 
into  life,  that  is,  future  bliss.  For  a  similar 
contrast  see  Matt.  xxv.  46.  The  fire  that 
never  shall  be  quenched.  On  reading  this 
expression,  how  can  any  one  doubt  that 
the  misery  of  the  lost  is  perjietual  and 
ever-enduring?  Universalists,  instead  of 
preaching  down  hell,  would  do  much  bet- 
ter if  they  would  preach  np  Christ  and 
heaven.  If  we  show  that  whatever  be 
the  intensity  of  the  misery  of  the  lost, 
there  is  no  reason  why  One  sinner  on 
earth  should  perish,  we  do  better  than  by 
encouraging  them  in  the  path  of  ruin  to 
plunge  into  the  place  of  misery,  in  the 
wretched  and  vain  anticipation  that  hell 
is  only  a  sort  of  purgatory  that  has  a 
happy  and  prosperous  end.  (See  on  Matt, 
iii.  12.) 

Wliere  their  uvrm,  &e.  The  uvrm  and 
the  fire  are  severally  two-fold,  each  internal 
and  external :  the  internal  both  burns 
and  gnaws  the  heart ;  the  external  both 
gnaws  and  burns  the  body.  (Ps.  xxxix. 
11.)  There  is  nothing  but  a  life  of  great 
piety,  or  a  death  of  great  stupidity,  that 
can  keep  off  these  apprehensions.  (Eph. 
V.  14  ;  Jude  23.) 

For  every  one  shallbe salted,  &e.  The  causal 
particle  "  for "  evidently  shows  that  our 
Saviour  is  assigning  a  reason  of  what  He 
had  said  before.  (Verses  43,  45,  47.)  Som  e 
of  His  hearers  might  perhaps  think  it 
strange  that  their  worm  should  never  die, 
that  their  fire  should  never  be  quenched,  and 
hardly  believe  it  possible  for  them  to  exist 
forever  in  such  a  state  of  torment,  and 
therefore  He  now  assigns  a  reason  for  what 


He  had  said,  viz.:  that  the  fire  shall  be  to 
them  as  salt,  it  shall  not  consume,  but  pre- 
serve them,  and  so  make  them  capable  of 
existing  forever  in  everlasting  burnings. 
And  every  sacrifice,  &c.  The  word  here 
translated  "  and "  is  sometimes  used  for 
"as"  by  way  of  similitude.  The  meaning 
is,  the  wicked  shall  in  that  torment  of  fire 
be  made  a  sacrifice  of  everlasting  holocaust 
to  the  Divine  justice,  of  which  God  has 
given  a  proof  and  illustration  in  the  typi- 
cal law,  having  therein  commanded  that 
all  sacrifices  which  were  oifered  by  fire, 
should  be  salted  to  preserve  them  from 
corruption.  (Lev.  ii.  13.)  "It  seemsprob- 
able  from  this  passage,"  says  Bishop  New- 
ton, "  as  well  as  from  other  places  of  Scrip- 
ture, that  the  fire  of  hell  is  not  metaphorical 

but  real The  wicked  having  offended 

both  in  body  and  soul,  they  shall  be  pun- 
ished in  the  one  as  well  as  in  the  other : 
and  as  the  worm  of  guilt,  the  sense  and 
consciousness  of  their  evil  doings,  will  tor- 
ment their  souls,  so  the  fire  will  forever 
excruciate  their  bodies."  (See  Luke  xvi, 
24  ;  Matt.  xiii.  40,  &c.,  xxv.  41.) 

Scdt  is  good,  &c.  Our  Lord  reminded  the 
disciples,  that  as  salt,  though  valuable  in 
itself  to  season  other  bodies,  was  yet 
worthless  and  irrecoverable  when  it  had 
lost  its  saltness,  so  they  Avould  become 
more  vile  than  others,  if  they  were  not 
truly  sanctified ;  for  they  would  be  em- 
ployed in  converting  and  preserving  others, 
and  would  have  none  to  season  them  should 
they  turn  aside.  It  would  therefore  be  in- 
cumbent on  them  to  watch  over  their  OAvn 
hearts,  to  mortify  their  lusts,  and  laying 
aside  ambition,  the  parent  of  contention, 
to  live  at  peace  with  each  other.  "  If  the 
teachers  themselves  to  whom  is  committed 
the  Divine  Word,  with  which  men  must 
be  seasoned  as  with  salt do  them- 
selves become  insipid  "  (not  savoring  of 
that  holy  word,  in  doctrine,  spirit  and 
practice),  "what  remaineth,  but  either, 
that  the  hearers  perish,  or  that  God  should 
send  other  teachers." 


1.  What  did  our  Lord  say  about  "the  kingdom  of  God?"  2.  Where  did  he  take  Peter.  James  and  John?  3. 
What  is  said  of  His  Transfiguration?  4.  Who  appeared,  and  talked  with  Jesus?  5.  What  did  Peter  propose? 
fi.  Wliat  did  the  voice  say  from  the  cloud?  7.  Who  was  brought  to  Jesus?  S.  \Vhat  did  He  a-sk  his  father?  9. 
Did  Jesus  cast  out  the  dumb  and  deaf  spirit?  10.  What  did  His  disciples  ask?  11.  WHiat  reply  was  made.  12. 
What  did  Christ  do  when  the  disciples  disputed  who  should  he  the  greatest?  13.  What  did  John  say  to  our 
Saviour  ?    U.  Explain  the  answer  he  received.    15.  Explain  also  verses  43-50. 


CHAPTER  X. 


389 


CHAPTER  X. 

2  Christ  dis-pufrth  withthe  Pharisrc^  (0}tchin(7  lUvorrc- 
mnit:  Ki  I4,:xs,tl>  fkr  r/iildrrn  that  <irr  tirought  unto 
'liin:  17  rixiilriiJi  <i  rir/i  niiui  liinr  hr  tiitii/  in/urit 
life  rrt  rtaxtiiiij :  21!  Idlrlh Jiia  (lisrij)!i.f  of  l/ir  i(iin(irr 
(ifrir/im:  ^S  j>rniiiit:i  th  nicurd's  tn  tin  in' that  furxukr 
aiii/tliinii  fi/j-  thr  jjiisiitt:  :fZ  fart< Iti  tli  hix  lirath  and 
]■(  xurncti'i/n  :  :!.')  iiiddith  thr  two  aniltiliuus  suitors  to 
think  rather  of  suffer iny  wiUt  hliii  :  4G  and  reslureth  to 
Jiarlimcus  his  slylit. 

AND  "^lie  arose  from  thence,  and  cometh  into  the 
coasts  of  JiKlea  by  the  farther  side  of  Jordan :  and 
the  people  resort  unto  him  again :  and,  as  he  was  wont, 
he  tauglit  them  again.— "Matt.  xix.  1. 

From  thence.  The  last  locality  mentioned 
by  Mark  was  Capernaum,  (ix.  33.)  By 
the  farther  side  of  Jordan.  From  this,  as 
well  as  from  Matt.  xix.  1,  it  is  evident 
that  Jesus  did  not  merely  come  to  Per»a, 
but  traveled  through  Perpea  to  the  borders 
of  Judea,  that  is,  to  the  most  eastern 
limits  of  Perrea.  As  he  icas  wont,  &c.  How 
thick  and  close  does  this  heavenly  Sower 
scatter  His  seed!  Every  line  is  a  new 
lesson,  and  every  lesson  a  rule  of  perfec- 
tion. Oh,  the  magnificent  bounty  of  our 
God !  He  gives  not  barely  the  measure 
we  give  others,  but  pressed  down,  and 
shaken  together,  and  running  over  into 
our  bosoms.  Why  are  we  then  so  slow 
and  dull  to  learn  these  Divine  instructions? 
Why  so  remiss  to  practice  them?  Are 
they  not  sweet  and  excellent  in  them- 
selves ?  Are  they  not  infinitely  profitable 
to  us  ?  Oh,  make  us  greedy  to  learn  what 
Thj"^  love  makes  Thee  so  earnest  to  teach ! 
(Job  xxxiii.  14 ;  Phil.  iii.  1,  18 ;  1  Sam. 
iii.  9.) 

2.  T[  bAnd  tlie  Pharisees  came  to  him,  and  aslted  liim. 
Is  it  lawful  for  a  man  to  put  away  his  wife?  tempting 
him.  3.  And  he  answered  and  said  unto  tliem.  What 
did  Moses  command  you?  4.  And  they  said,  ^Moses 
suffered  to  write  a  bill  of  divorcement,  and  to  p\it  her 
away.  5.  And  Jesus  answered  and  said  unto  tliem. 
For  tiie  hardness  of  your  heart  he  wrc.te  ynw  tliis  jire- 
cept :  6.  But  from  tlie  beginning  of  tliecreatiou  ^'God 
made  them  male  and  female.  7.  'For  this  cause  shall 
a  man  leave  his  father  and  mother,  and  cleave  to  his 
wife;  8.  And  they  twain  shall  be  >ii"  flesh;  so  then 
they  are  no  more  twain,  but  one  flesh.  '.I  What  there- 
fore God  hath  joined  together,  let  notmu  i  put  asunder 
10.  And  in  the  house  his  disciples  asked  him  again  of 
the  same  7;?('(^/fj-.  11.  And  hesaith  unto  tli^m,  f  Whoso- 
ever shall  put  away  his  wile,  and  marry  anntlicr,  eoni- 
mittrth  adultery  against  her.  1-.  And  iia  woman  shall 
put  away  her  lnisl>and,  and  be  married  to  another,  she 
committeth  adulter}-. 

I'Matt.  xi.^.  3.  cDeut.  xxiv.  1 ;  Matt.  v.  31.  '^Gen.  i.27. 
fGen.  ii.  24;  1  Cor.  vi.  16;  Eph.  v.  31.  fMatt.  v.  32; 
Rom.  vii.  3 ;  1  Cor.  vii.  10, 11. 

Verses  2-12  :  see  on  IMatt.  xix.  3-9,  v.  31. 

7s  it  tail  fid  for  a  man  to  prU  aicay  his  wife  f 
tempting  him.  Is  it  asked,  how  could  this 
be  tempting  Jesus?  It  Avas  a  very  i>lain 
and  Scriptural  question,  and  the  answer, 
one  would  suppose,  must  be  free  from  any 


risk,  and  a  very  easy  one.  The  secret  of 
the  dilficulty  in  answering  was  this.  Jesus 
was  still  in  the  dominion  of  Herod  Anti- 
pas,  who  had  put  away  his  wife,  and  was 
living  with  a  woman  who  was  not  his  wife, 
and  therefore,  they  thought  that  Jesus  by 
their  question  would  be  put  in  a  great 
dilemma,  and  either  way  get  into  trouble. 
If  He  had  said  it  was  lawful,  He  would 
have  been  sanctioning  sin,  and  if  He  said 
it  was  not  lawful.  He  would  be  put  in 
prison  for  offending  Herod,  as  John  was. 
Jesus  answered  them,  however,  evidently 
irrespective  of  any  governing  power,  and 
fearless  of  any  snare.  He  ever  showed, 
what  we  should  ever  feel,  that  the  path  of 
truth,  and  right,  and  duty,  and  principle, 
is  always,  in  the  long  run,  the  path  that 
leads  to  safety. 

What  did  Moses  command  you  f  The  ac- 
count given  by  Matthew  (xix.  3)  and  Mark 
are  not  contradictory.  Matthew  records 
what  was  said  in  one  part  of  the  conversa- 
tion, and  Mark  what  was  said  in  another. 
For  the  hardness  of  your  heart,  &c.  Moses, 
as  a  civil  lawgiver, "  for,"  because  of,  or  hav- 
ing respect  to,  the  hardness  of  your  hearts 
— looking  to  your  low  moral  state,  and 
your  inability  to  endure  the  strictness  of 
the  original  law,  suffered  you  to  put  away 
your  wives;  tolerated  relaxation  of  the 
strictness  of  the  marriage  bond — not  as 
approving  of  it,  but  to  ijrevent  still  greater 
evils.  From  tlie  beginning  of  the  creation — 
therefore  there  was  no  creation  before  the 
creation  described  in  the  beginning  of 
Genesis.  For  this  cause — to  correspond 
with  this  Divine  law  in  the  creation.  For 
whose  sake  then  may  they  part,  if  not  for 
that  of  father  and  mother  f 

Cleave  to  his  ivife,  &c.  Woman  was  not 
made  of  an  outward,  but  of  an  inward  part 
of  man,  says  an  old  writer,  that  she  might 
be  dear  to  him,  even  as  his  inwards ;  not 
of  the  hand  of  man,  lest  she  should  lie 
proud,  and  look  for  superiority  ;  not  of  the 
foot  of  man,  lest  she  should  be  contemned, 
as  far  his  inferior ;  but  of  his  side,  that  she 
might  be  used  as  his  fellow,  cleaving  to  his 
inside,  as  an  inseparable  companion  of  all 
his  haps,  whilst  they  two  live.  And,  as  the 
rib  receiveth  strength  from  the  breast  of 


390 


MAEK 


man,  so  doth  the  woman  from  her  hus- 
band, from  whom  conieth  all  her  strength, 
counsel,  and  good  comfort  at  all  times.  No 
creature  had  his  mate  made  of  his  own 
flesh  ])ut  man  ;  therefore,  no  creature  un- 
der heaven  should  1)0  like  man  in  the  love 
of  his  mate  ;  but  man  above  them  all.  (1 
Peter  iii.  7.) 

What,  therefore,  God  hath  joined  together, 
let  not  man  put  asunder.  The  relation  of 
marriage  ought  to  be  highly  reverenced 
and  honored.  Nothing  but  death  ought 
to  terminate  it.  "The  Prussian  laws  on 
marriage,  dating  from  the  infidel  reign  of 
Frederic  II.,  are  scandalously  lax  and  de- 
moralizing, by  increasing  the  causes,  and 
facilitating  the  accomplishment  of  divorce. 
AVith  the  revival  of  true  Christianity  in 
Prussia,  a  reform  movement  commenced  ^ 
which  aims  at  a  return  to  the  law  of  Christ." 
— Dr.  Schaff.  Similar  laxness  has  marked 
and  disgraced  legislation  in  many  of  the 
States  of  our  own  country.  The  evils  jsro- 
ceeding  from  the  multiplication  of  divorces 
and  from  the  marriage  of  persons  divorced 
for  some  other  reason  than  the  one  speci- 
fied by  our  Lord,  are  so  alarming  that  we 
hesitate  not  to  say,  that  both  churches  and 
ministers  should  clear  themselves  of  all  re- 
sponsibility in  the  matter.  The  churches 
should  discipline  members  who  become 
divorced  for  any  other  than  the  Scriptural 
reason,  members  who  marry  with  parties 
so  divorced,  and  ministers  who  marry 
them.  Whosoever  shall  put  away  his  wife, 
&c.  And  if  a  luoman  shall  put  away  her  hus- 
band, &c.  Jesus  here  puts  both  sexes  on 
a  level.  Neither  has  a  right  to  divorce  for 
other  cause  than  unchastcness,  and  neith- 
er, so  divorced,  has  a  right  to  marry  again. 

13.  H  BAnd  they  brought  young  children  to  him,  that 
lie  should  touch  "them;  and  hi:;  disciples  rebuked  those 
that  brought  them.— iMaXl.  xix.  13 ;  Luke  xviil.  15. 

Touch  them — in  accordance  with  the  Old 
Testament  custom.  (Gen.  xlvii.  14.)  He 
should  lay  Plis  right  hand  on  them  and 
pray  the  Divine  benediction  upon  them. 
ChildrQii  are  the  fruit  of  marriage ;  their 
Chrir.tian  education,  and  the  care  of  jire- 
senting  them  to  Christ,  that  they  may  be- 
come members  of  His  body,  is  the  end 
thereof.  They  are  an  unhappy  fruit  if 
they  are  not  presented  to  our  blessed  Sa- 
viour, and  if  He  does  not  touch  them  by 


blessing  them  and  uniting  them  to  Him- 
self by  His  Spirit  of  adoption. 

14.  But  when  Jesus  saw  it,  he  was  mucli  displeased, 
and  said  uuto  them,  Suffer  the  little  children  to  come 
unto  me,  and  forbid  them  not:  for  i-of  such  is  the  king- 
dom of  God.— bi  Cor.  xiv.  20 ;  1  Peter  ii.  2. 

He  ivas  much  displeased.  As  Christ  was  not 
often  "  much  displeased"  with  His  disciples, 
there  must  have  been  some  gi-eat  offense 
to  excite  this  great  displeasure.  It  was  a 
great  offense  to  attempt  to  drive  away 
these  infants  from  their  Saviour.  How 
could  the  disciples  take  so  much  upon 
them,  as  to  forbid  the  mothers  thus  to 
bring  their  precious  little  ones?  Pride 
lurked  in  their  hearts,  and  suggested  many 
harsh  and  ungenerous  measures.  Before 
Jesus  left  this  world  He  charged  Peter  to 
feed  His  lambs — those  lambs  whom  He 
carried  in  His  bosom.  Faithful  ministers 
love  little  children,  and  are  ready  to  in- 
struct them.  Suffer  the  little  children  to  come 
unto  me,  &c.  How  many  dying  children 
have  lisped  these  words  in  their  last  mo- 
ments !  When  Jesus  uttered  them,  He 
knew  what  comfort  they  would  afford  to 
the  lambs  of  His  flock  for  many  ages  to 
come.  And  how  full  of  comfort  are  they 
also  to  all  who  love  the  dear  children ! 
"We  know  who  it  is  who  here  took  such 
notice  of  infants.  It  was  the  eternal  Son 
of  God,  the  great  High  Priest,  the  King 
of  kings,  by  whom  all  things  consist,  "  the 
brightness  of  the  Father's  glory,  and  the 
express  image  of  His  person."  For  of 
such  is  the  hingdom  of  God.  It  has  been 
thought  by  some  that  this  expression 
means  that  of  persons  of  a  child-like  dis- 
position is  the  kingdom,  and  this  is  true ; 
but  the  exj^ression  really  means,  of  such 
very  children  is  the  kingdom  of  God,  or, 
heaven,  chiefly  made  up.  There  is  no 
reason  to  doubt  that  inftmts  dying  before 
the  years  of  responsibility,  are  admitted 
into  everlasting  joy. 

15.  Verily  I  say  unto  you,  iWhosoever  shall  not  re- 
ceive the  kingdom  of  God  as  a  little  child,  he  shall  not 
enter  therein.— iMatt.  xviii.  3. 

Verses  13-16 :  see  on  Matt.  xix.  13-15, 
xviii.  3 ;  Luke  xviii.  15-17. 

Whosoever,  &c.  This  indicates,  1.  That 
children  enter  into  the  kingdom  of  heaven, 
and,  2.  that  in  the  case  of  adults  there  is 
required  childlike  character,  as  a  pre- 
requisite to  enter  into  the  kingdom  of 


CHAPTER   X, 


391 


heaven.  That  character  is  teachable,  con- 
fiding, trustful,  obedient.  (See  Luke  xviii. 
17.) 

17.  H  liAnd  when  lie  was  gone  forth  into  the  way, 
there  canw  one  nuining,  and  kneeled  to  him,  and  asked 
bim,  Good  Ma.ster.  what  shall  I  do  that  I  may  inherit 
eternal  life  ? 

i^Matt.  xix.  16;  Luke  xviii.  18,  on  which  see  ]Sotes. 

Eimning.  This  man  was  surely  impelled 
by  a  remarkable  earnestness.  He  seems 
to  have  been  eagerly  waiting.  Kneeled — 
he  therefore  felt  a  great  zeal.  What  shall 
I  do,  &c.  This  inquiry,  for  from  being 
unreasonable,  is  the  first  and  chief  ques- 
tion which  ought  to  be  found  upon  the 
lips  of  every  man.  For  what  avails  to  us 
the  adjustment  of  every  other  point,  if  the 
question  of  our  eternal  state  is  still  unde- 
cided? 

18.  And  Jesus  said  unto  him,  "Why  callest  thou  me 
good  ?  there  is  none  good,  but  one,  that  is  God. 

Why  callest  thou  me  good?  If  it  should 
be  asked  for  what  reason  Christ  put  this 
question,  we  answer,  for  the  same  reason 
that  He  asked  the  Pharisees,  why  "  David, 
in  Spirit,  called  him  Lord  ?  "  (Matt.  xxii. 
43),  and  that  was  to  try,  if  they  were  able 
to  account  for  it.  This  ruler,  by  address- 
ing our  Saviour,  under  the  name  of  "good 
Master,"  when  the  inspired  Psalmist  had 
aflirmed  long  before,  that  there  is  "  none 
that  doeth  good,  no,  not  one  "  (Ps.  xiv.  3), 
did  in  effect,  allow  Him  to  be  God,  no 
mere  man,  since  the  fall  of  Adam,  having 
any  claim  to  that  character.  And  when 
he  was  called  upon  to  explain  his  meaning, 
for  that  God  only  was  good,  he  should 
have  replied  in  the  words  of  Thomas  : 
"  My  Lord  and  my  God ! "  which  would 
have  been  a  noble  instance  of  faith,  and 
cleared  up  the  whole  difficulty. 

19.  Thou  knowest  the  commandments,  'Do  not  com- 
mit adultery,  Do  not  kill.  Do  not  steal.  Do  not  bear 
false  witness.  Defraud  not.  Honor  thy  father  and 
mother.— 'Ex,  xx. ;  Eom.  xiii.  9. 

Thou  hioicest  the  commandments,  &c.  It 
should  never  be  forgotten  that  if  it  be  true, 
as  it  is,  on  the  one  hand,  that  by  faith, 
and  faith  alone,  the  sinner  is  justified  be- 
fore God,  yet  it  is  equally  true,  that  the 
faith  which  so  justifies,  is  a  faith  infollibly 
productive  of  o1>edience  to  the  will  of  God. 
Morality,  indeed,  will,  of  itself,  never  save 
a  soul,  but  no  man  can  be  saved  whose 
faith  does  not  jirompt  him  to  the  vigorous 
and  cordial  discharge  of  all  the  duties  of 
morality.  Faith,  if  it  hath  not  works,  is 
dead,  being  alone. 


20.  And  he  answered  and  said  unto  him.  Master,  all 
these  have  I  observed  from  my  youth.  'Jl.  Then  Jesus 
belioliliiif,'  him  lnvcd  liim,  aiidsa'iil  unto  hini,  One  thin;; 
thou  hic'kest:  no  tliv  wav,  sell  wluitscirvcr  thdu  li;ust, 
and  Rive  to  the  jxMir,  and  thou  shall  have  '"treasure  in 
heaven;  and  come,  take  nj)  the  cross,  and  (bllow  me. 
22.  And  he  wiis  sad  at  that  savins,  and  went  away 
grieved :  for  he  had  great  possessions.— mMatt.  vi.  19. 20. 

Jesus  beholding  him  loved  him.  In  other 
words.  He  was  struck  with  many  sweet  and 
attractive  qualities  of  his  mind.  Purity, 
docility,  ingenuousness,  justice,  gratitude, 
benevolence,  any  or  all  of  which  qualities 
may  have  entered  more  or  less  into  his 
character,  are  in  themselves  lovely  and 
conciliating. 

Sell  whatsoever  thou  hast,  &c.  No  man  is 
obliged  to  sell  all  that  he  has,  &c.,  because 
Christ  gave  such  a  command  to  one  person, 
any  more  than  he  is  obliged  to  sacrifice 
his  son,  because  God  commanded  Abra- 
ham to  do  so,  and  yet,  doubtless,  these 
were  written  for  our  instruction,  that  we 
might  be  ready  always  to  obey  the  severest 
calls  of  Providence,  a  matter  of  no  small 
difficulty,  and  which  we  infinitely  deceive 
ourselves  and  others  in.  It  is  a  common 
thing  to  say,  "  God's  will  be  done,"  Avith- 
out  one  grain  of  sincerity,  or  true  resigna- 
tion. (Acts  V.  4).  Went  away  grieved,  &c. 
Pcssibly,  had  he  been  jiermitted  to  unite 
the  services  of  God  and  IMammon,  to  serve 
his  neighbor  without  injuring  himself,  to 
shajje  his  morals  according  to  the  concep- 
tions of  men,  instead  of  the  "  pattern"  of 
the  sanctuary,  he  might  have  remained 
with  Christ,  and  veiled  a  cold  and  conceit- 
ed heart  under  the  covering  of  a  bright 
and  showy  religious  i^rofe-ssion.  If  morti- 
fication and  self-denial,  and  taking  wp  the 
cross,  and  devoting  himself  body  and  soul 
to  Christ,  and  sacrificing  all  for  the  benefit 
of  others,  are  the  only  terms  of  being  a  dis- 
ciple of  Jesus,  then,  however  grieved  at 
the  result,  he  must  quit  the  Saviour  and 
cleave  to  the  world. 

Here  is  a  most  solemn  lesson  for  young 
persons  invested  with  all  those  qualities 
which  attract  and  delight  the  observer, 
full  of  honor,  and  candor,  and  kindness, 
anxiously  attentive  to  many  of  the  duties 
of  society — persons  whom  it  is  difficult  to 
see  without  loving,  and  without  wishing  to 
transfer  many  of  their  attractive  qualities 
into  our  own  character.  Let  them  learn 
from  the  narrative,  that  they  may  have  all 
those  attractions  which  win  the  applause 


392 


MARK. 


of  the  world,  and  yet,  unless  they  "  take 
up  their  cross"  and  "follow"  Christ,  un- 
less they  have  "  the  mind  which  was  in 
Christ  Jesus,"  unless  they  are  seeking  re- 
demption by  His  blood  and  the  sanctifica- 
tion  of  their  hearts  by  the  influence  of 
His  Spirit,  unless  they  are  jjrepared  to  re- 
nounce all  and  do  all  which  God  requires, 
theirs,  for  the  present,  is  a  lost  state,  a  state 
in  which,  if  called  to  judgment,  they  would 
be  disinherited  of  heaven,  and  dismissed 
to  the  place  of  the  impenitent  and  unholy. 

23.  T  "And  Jesus  looked  round  about,  and  saith  unto 
his  disciples,  How  hardly  shall  they  that  have  riches 
enter  into  the  kingdom  of  Ciod!  24.  And  the  disciples 
were  astonished  at  his  words.  But  Jesus  answereth 
again,  and  saith  unto  them,  Children,  how  hard  Is  it  for 
them  othat  trust  m  riches  to  enter  into  the  kingdom  of 
God !  2-5.  It  is  easier  for  a  camel  to  go  through  the  eye 
of  a  needle,  than  for  a  rich  man  to  enter  into  the  king- 
dom of  God.  26.  And  they  were  astonished  out  of 
measure,  saj'ing  among  themselves,  Who  then  can  be 
saved?  27.  And  Jesus  looking  upon  them  saith,  pWith 
men  it  is  impossible,  but  not  with  God:  for  with  God 
all  things  are  possible. 

nMatt.  xi.x.  23;  Luke  xviii.  24.  ojob  xxxi.  24;  Ps.  111. 
7 ;  1  Tim.  vi.  17.    pJer.  xxxii.  17 ;  Matt.  xix.  26. 

How  hardly,  &c.  Looked  at  in  the  light 
of  the  occasion  which  called  it  forth,  it  is 
easy  to  see  a  special  applicability  of  the 
passage  to  the  time  when  it  was  spoken. 
It  was  extremely  difficult  at  that  time,  at 
the  first  preaching  of  the  Gospel,  for  any 
rich  man  to  become  a  convert  to  Christi- 
anity. This  can  readily  be  believed,  for 
those  who  were  enjoying  all  the  comforts, 
and  elegancies,  and  luxuries  of  life,  would 
not  be  very  ready  to  sacrifice  these,  and  sub- 
mit to  poverty,  hardships,  persecutions 
and  even  death  itself,  to  which  the  first  con- 
verts to  Christianity  were  frequently  ex- 
posed. They  would,  therefore,  generally 
follow  the  example  of  the  rich  man  before 
us ;  Avould  turn  their  backs  on  the  king- 
dom of  heaven,  and  go  away  to  the  world 
and  its  enjoyments.  And  this  in  fact  we 
know  to  have  been  the  case.  For  it  was 
of  the  lower  ranks  of  men  that  our  Lord's 
disciples  prmdpaJhj  consisted,  and  we  are 
expressly  told  that  it  was  the  common 
people  chiefly  that  heard  him  gladly  ;  and 
even  after  his  death,  Paul  asserts  that 
not  many  mighty,  not  many  noble,  were 
called.  Still,  however,  it  cannot  be 
doubted  that  our  Lord,  in  these  words, 
had  an  eye  also  to  rich  men  in  future  pro- 
fessing Christianity,  as  well  as  to  the  rich 
men  of  those  days,  who  were  either  Jews 
or  heathens. 

Although  the  similitude  made  use  of, 


that  of  a  camel  passing  through  the  eye 
of  a  needle,  implies  absolute  impossibility, 
yet,  according  to  every  rule  of  interpreting 
Oriental  jDroverbs  (for  such  this  is),  itmeans 
only,  in  its  application,  great  difficulty. 
And  in  this  sense  it  was  actually  used, 
both  by  the  Jews  and  the  Arabians,  and 
is  plainly  so  interpreted  by  our  Lord, 
when  He  says  that  "  they  that  have  riches" 
shall  hardly  enter  into  the  kingdoni  of 
God.  The  explanation  He  gives  in  verse 
24,  shows  plainly  to  whom  He  refers. 
He  there  indicates  plainly  that  the  pos- 
session of  property  in  itself  is  not  ruinous 
or  reprehensible.  The  j^ersons  whom  He 
describes  are  suUi  as  "trust  in  riches" — 
those  who  place  their  whole  dependence 
upon  them,  whose  views  and  hopes  are 
centered  in  them  and  them  mainly,  who 
place  their  whole  happiness,  not  in  reliev- 
ing the  distresses  of  the  poor  and  sooth- 
ing the  sorrows  of  the  afflicted,  not  in  acts 
of  worship  and  adorati6n,  and  thanksgiv- 
ing to  Him  from  whose  bounty  they  de- 
rive every  blessing  they  enjoy,  not  in 
giving  Him  their  hearts,  and  dedicating 
their  wealth  to  His  glory  and  service,  but 
in  amassing  it  without  end,  oi*  squander- 
ing it  witiiout  any  benefit  to  mankind,  in 
making  it  the  instrument  of  pleasure,  of 
luxury,  of  dissipation,  of  vice,  and  the 
means  of  gratifying  every  irregular  appe- 
tite and  passion  without  control. 

Who  then  can  be  saved?  The  disciples 
are  affected  with  wonder  and  admiration, 
at  this  teaching  of  our  Saviour.  Learn 
thence,  that  such  are  the  special  and  pe- 
culiar difficulties  which  lie  in  the  rich 
man's  way  to  salvation,  that  his  getting  to 
heaven  is  matter  of  wonder  and  admira- 
tion to  the  disciples  of  Christ.  Observe 
how  our  Lord  resolves  this  doubt.  With 
men,&c.  Here  it  is  implied,  1.  That  it  is  im- 
possible for  any  man,  rich  or  poor,  by  his 
own  natural  strength,  to  get  to  heaven ; 
and  2.  That  when  we  are  discouraged 
with  the  sense  of  our  own  imijotency,  we 
should  consider  the  power  of  God,  and  fix 
our  faith  upon  it. 

2S.  qThen  Peter  began  to  say  unto  him,  Lo,  we  have 
left  all,  and  have  followed  thee.  29.  And  Jesus  an- 
swered and  said,  Verilj'  I  say  unto  you.  There  is  no 
man  that  hath  left  house,  or  brethren,  or  sistei-s,  or 
father,  or  mother,  or  wife,  or  children,  or  lands,  for 
my  sake,  and  the  gospel's,  30.  'But  he  shall  receive  an 
hundredfold  now  in  this  time,  houses,  and  brethren, 
and  sisters,  and  mothers,  and  children,  and  lauds,  with 


CHAPTER   X 


393 


persecutions;  and  in  the  world  to  come  eternal  life.    31. 
"But  many  that  arc  first  shall  be  last ;  and  the  last  first. 
qJIatt.  xix.   27.    '2  Chron.  xxv.  9;  Luke  xvhi.  30. 
»Matt.  xi.\.  30. 

But  he  shall  receive  a  hundredfold,  &c. — 
Virtually,  not  formally,  not  a  hundred 
fathers,  but  he  shall  have  that  in  God, 
which  all  the  creatures  would  be  to  him, 
if  they  were  multiplied  a  hundred  times ; 
wife  here  is  left  out  in  the  repetition.  (1 
Sam.  i.  8;  1  Cor.  iii.  21-23.)  With  persecu- 
tions. The  afflictions  and  troubles,  where- 
with God  in  His  love  chastens  His  chil- 
dren for  their  good,  are  indeed  part  of  His 
promise,  and  that  a  gracious  part,  too. 
Here  it  is  expressed ;  but,  where  it  is  not 
so,  it  must  be  ever  understood,  in  all  the 
promises  that  concern  this  Hfe.  It  is  a 
received  rule  among  divines,  that  all  tem- 
poral promises  are  to  be  understood  cu7n 
exceptione  crucis ;  that  is  to  say,  not  abso- 
kitely,  but  with  this  reservation — unless 
the  Lord,  in  His  holy  wisdom,  shall  see  it 
good  for  us  to  have  it  otherwise.  .  .  If  we 
submit  our  wills  to  His,  both  in  doing  and 
suflering,  doubtless  we  cannot  finally  mis- 
carry, He  will  consult  nothing  but  for 
our  good ;  and  what  He  hath  consulted 
must  stand.  (John  xv.  2  ;  Rom.  viii.  17 ; 
1  Thes.  i.  6.) 

32.  IT  'And  they  were  in  the  way  going  up  to  Jerusa- 
lena,  and  Jesus  went  before  them :  and  tiiey  were  amaz- 
ed, and  as  they  followed,  they  were  afraid.  "And  he 
took  again  the  twelve,  and  began  to  tell  them  what 
things  should  luippfu  unto  hiiu,  3.'!.  Sai/inrr,  Behold, 
we  go  up  to  .Tcru'^aliMii ;  ami  tlie  8<iu  of  man  sliall  be 
delivered  unto  tlu' chicr  ]iriests,  and  unto  the  scribes, 
and  tliey  shall  condcniu  liim  to  death,  and  sliall 
deliver  him  to  the  (icutilcs:  ;34.  And  tliey  shall  mock 
him,  and  shall  souur;;c  liim,  and  shall  spit  upon  him, 
aud  shall  kill  him,  and  the  third  day  he  shall  rise  again. 

'Matt.  XX.  17.    "Luke  ix.  22, 

Verses  32-34  :  see  on  Matt.  xx.  17  ;  Luke 
ix.  22. 

The  Lord  Jesus  knew,  from  the  begin- 
ning, all  that  was  before  Him.  The  treach- 
ery of  Judas  Iscariot,  the  fierce  persecu- 
tion of  the  chief  priests  and  scribes,  the 
unjust  judgment,  the  delivery  to  Pontius 
Pilate,  the  mocking,  the  scourging,  the 
crown  of  thorns ;  the  cross ;  the  hanging 
between  the  two  malefactors,  the  nails, 
the  spear — all,  all  were  spread  before  His 
mind  like  a  picture.  How  great  an  aggra- 
vation of  suffering  foreknowledge  is,  those 
well  know  who  have  lived  in  the  prospect 
of  some  fearful  surgical  operation.  Yet 
none  of  these  things  moved  our  Lord.  He 
says:  "I  was  not  rebellious,  neither  turned 
away  back.    I  gave  my  back  to  the  smiters, 


and  my  cheeks  to  them  that  plucked  off 
the  hair ;  I  hid  not  my  face  from  shame 
and  spitting."  (Isa.  1.  5,  6).  II 3  saw  Cal- 
vary in  the  distance  all  His  life  through, 
and  yet  walked  calmly  up  to  i%  without 
turning  to  the  right  hand  or  t  '^  the  left. 
He  suffered  intentionally,  deliberately, 
and  of  His  own  free  will.  (John  x.  IS). 
Surely  there  never  was  sorrow  like  unto 
His  sorrow,  or  love  like  His  love. 

3.5.  T  ^And  James  and  John,  the  ?;ons  of  Zebedee, 
conic  unto  him,  su\inu'.  Master,  we  would  that  thou 
shouldest  do  for  usw'liatsocvcr  wi'sliail  ilosire.  311  And 
he  said  unto  theiii,  Wliat  would  ye  tliat  [  should  do  for 
you  ?  37.  They  said  unto  him.  Grant  unto  us  that  we 
may  sit,  one  on  thy  right  hand,  and  tlie  other  on  thy 
left  hand,  in  thy  glory.  3S.  But  Jesus  said  unto  them, 
Ye  know  not  what  ye  ask  :  can  ve  drink  of  the  cup  that 
I  drink  olV  and  he  fiaptized  with  tlie  liaptisni  that  I  am 
baptized  Willi?  :>9.  And  tln^y  said  unto  him,  We  can. 
And  Jesus  said  unto  ihem,  Ye  shall  ludeeii  drink  ofthe 
cup  that  I  drink  of,  and  with  the  baptism  that  I  am 
baptized  w^ithal  shall  ye  be  baptized :  40.  But  to  sit  on 
my  right  hand  and  on  my  left  hand,  is  not  mine  to 
give,  but  itslidll  Or  riivot  (o  them  for  wJ'.om  it  is  pre- 
pared. 41.  .vAiid  when  the  ten  heard  it,  ti.ey  began  to 
be  much  displeased  with  James  and  John.  42.  But 
Jesus  called  tlieni  to  hhn,  ixwA  saith  unto  t!'.em,iYe 
know  that  they  which  are  accounted  to  rule  over  the 
Gentiles,  exercise  lordship  over  them,  and  their  great 
ones  exercise  authority  over  them.  4.3.  "But  so  shall  it 
not  be  among  you :  but  whosoever  will  be  great  amons 
you,  shall  be  your  minister:  44.  And  whosoever  of 
you  will  be  the  chiefest,  shall  be  servant  of  all.  45. 
For  even  bthe  Son  of  man  came  not  to  be  ministered 
unto,  but  to  minister,  and<^to  give  his  life  a  ransom  for 
many. 

^Matt.  XX.  20.  jJIatt.  XX.24.  ^Luke  xxii.  2-5.  aJMatt. 
xx.2fi,  2S;  Lukei.x.  48.  I'Johnxiii.  14;  Phil.  ii.7.  cji  tt. 
XX.  28 ,  1  Tim.  ii.  6 ;  Titus  ii.  14. 

Verses  35-45 :  see  on  Matt.  xx.  24,  &c. ; 
Luke  xxii.  24-6. 

And  James  and  John,  &c.  Matthew  rep- 
resents Salome,  their  mother,  herself  as 
advancing  the  prayer,  while  according  to 
Mark  the  sons  do  it,  such  variations,  how- 
ever, which  are  explained  by  the  nature 
of  the  case,  show  only  the  mutual  inde- 
pendence of  the  Evangelists,  and  instead 
of  impairing,  greatly  increase  the  weight 
of  their  statements.  Ye  know  not  vhat  ye 
ask.  Our  Lord  thus  answered,  doubtless, 
with  a  shudder  in  His  soul,  at  the  absence 
of  foreboding  with  which  His  beloved  dis- 
ciples could  ask  a  thousand  times  for  that 
which  was  perilous,  or  even  destructive, 
and  still  oftener  for  that  which  was  un- 
reasonable. For  not  only  the  want  of 
foreboding  with  which  they  asked  for 
themselves  the  places  of  the  thieves,  but 
also  the  arrogant  regardlessness  with 
which  they  aspired  above  all  the  other 
disciples,  deserved  a  repulse. 

Drink  of  the  Clip.  This  is  a  well-known 
Scripture  phrase,  denoting,  generally,  a 
partaking  in  some  heavy  and  bitter  por- 
tion.   (Isa.  Ii.  17 ;  Jer.  xxv.  15,  16;  Matt. 


394 


MARK 


xxvi.  39,  42.)  With  the  baptism,  &c.  Our 
Lord  elsewhere  alf>o  speaks  of  His  death, 
under  the  figure  of  a  baptism  of  blood. 
(Luke  xii.  50.) 

We  can.  The  desire  of  the  sons  of  Zeb- 
edee  was  probably  not  merely  an  am- 
bitious effort  after  dignity,  it  was  in- 
spired by  a  nobler  motive.  Eatlier  their 
wish  was,  now  that  the  Lord  had  spoken 
so  plainly  of  His  suflering,  and  perhaps 
some  of  the  band  of  disciples  might  be 
terribly  discouraged  thereby,  to  express 
in  the  strongest  way  the  confidence  with 
which  they,  on  their  part,  anticipated  His 
glorification.  "The  Lord  has  often  given 
me,"  says  Halyburton,  "  when  clouded  by 
this  fear  (the  fear  of  death)  a  sweet 
discovery  of  the  beauty  of  this  disposal, 
that  we  have  promises  to  live  upon,  until 
the  trials  come,  and  that,  when  they 
come,  we  shall  then  get  accomplishments 
to  live  on.  '  In  tlie  Mount  of  the  Lord  it 
shall  be  seen.'  .  .  I  dare  not  say, '  I  am 
ready  to  die ;'  I  dare  not  say,  '  I  have 
faith,  or  grace,  sutBcient  to  carry  me 
through  death ;'  I  dare  not  say,  '  I  have  no 
fears  of  death;'  but  this  I  say,  'There  is 
grace  enough  for  helping  me,  laid  up  in 
the  i^romise;'  there  is  'a  throne  of  grace,' 
to  which  in  our  straits  we  may  have  re- 
course. He  is  '  a  God  of  judgment,'  who 
has  the  disposal,  and  will  not  Avithhold 
'grace,'  when  it  is  really  'the  time  of 
need.' "  (Deut.  xxxiii.  25 ;  Matt.  vi.  34 ;  1 
Cor.  X.  13.)  Not  mine  to  give — as  a  matter 
of  private  friendship  or  of  present  favor, 
apart  from  the  Divine  plan  of  human  re- 
demption. The  inferiority  of  Christ  to 
the  Father,  which  appears  here  as  in 
many  other  places,  is  not  an  essential,  but 
an  official  one.  As  Mediator,  God-man, 
the  Messiah,  He  always  appears  in  subor- 
dination to  the  Father,  and  this,  rightly 
understood,  is  not  inconsistent  with  those 
great  texts  in  which  His  Divinity  and  co- 
equal power  with  the  Father  are  fully 
taught. 

But  it  shall  be  given,  &c.  "The  supple- 
ment which  our  translators  have  inserted," 
says  Dr.  Brown,  "is  approved  by  some 
good  interpreters,  and  the  proper  sense 
of  the  word  rendered  '  but,'  is  certainly 
in  favor  of  it.  But  besides  that,  it  makes 
the  statement  too  elliptical — leaving  too 


many  words  to  be  supplied — it  seems  to 
make  our  Lord  repudiate  the  right  to 
assign  to  each  of  His  people  his  jjlace  in 
the  kingdom  of  glory,  a  thing  wdiich  He 
nowhere  else  does,  but  rather  the  con- 
trary. It  is  true  that  He  says  their  jslace 
is  'i)repared  for  them  by  His  Father.' 
But  that  is  true  of  their  admission  to 
heaven  at  all,  and  yet  from  His  great 
white  throne  Jesus  will  Himself  adjudi- 
cate the  kingdom,  and  authoritatively 
invite  into  it  those  on  His  right  hand, 
calling  them  the  '  blessed  of  His  Father,' 
so  little  inconsistency  is  there  between 
the  eternal  choice  of  them  by  His  Father, 
and  that  public  adjudication  of  them,  not 
only  to  heaven  in  general,  but  each  to  his 
own  position  in  it,  which  all  Scripture 
assigns  to  Christ."  The  true  rendering, 
then,  of  this  clause,  we  take  it,  is  this : 
"  But  to  sit  on  my  right  hand  and  on  my 
left  hand  is  not  mine  to  give,  save  to  them 
for  whom  it  is  prepared."  When,  there- 
fore, He  says,  "  It  is  not  mine  to  give,"  the 
meaning  is,  "I  cannot  give  it  as  a  favor  to 
Avhomsoever  I  please,  or  on  a  principle  of 
favoritism,  it  belongs  exclusively  to  those 
for  whom  it  is  prepared,  <kc."  And  if 
this  be  His  meaning,  it  will  be  seen  how 
far  our  Lord  is  from  disclaiming  the  right 
to  assign  to  eacla  his  proper  place  in  His 
kingdom ;  that,  on  the  contrary.  He  ex- 
pressly asserts  it,  merely  announcing  that 
the  principle  of  distribution  is  quite  difler- 
ent  from  what  these  petitioners  supposed." 
Called  them  unto  him.  (Refer  to  viii.  34; 
ix,  35.)  Men,  that  are  often  angry  and  for 
every  trifle,  in  a  little  time  will  be  little 
regarded ;  and  they,  that  reprove  with 
passion,  will  be  less  regarded,  when  they 
reprove  with  reason.  (Gal.  vi.  1 ;  v.  22, 
23.) 

They  which  are  accounted  to  ride  over  the 
Gentiles,  &c.  The  several  governments, 
both  in  the  East  and  West,  in  our  Loi'd's 
time,  tyrannized  and  exercised  arbitrary 
power  over  the  people.  Christ  ajjpears  to 
have  spoken  these  words,  to  abate  the 
envy  rising  against  the  sons  of  Zebedee, 
among  the  other  Ai:)Ostles. 

But  irhosoever  will  be  great  among  you,  &c. 
Our  Lord  here  showed  them  how  wrong 
were  all  their  disputes  about  precedency, 
explaining  to  them  that  true  precedency 


CHAPTER   X. 


395 


was  not  in  rank,  but  in  usefulness.  High 
beneticenco  is  high  ranli.  Thus  an  in- 
cidental occurrence  becomes  the  pedestal 
on  -which  is  exhibited  to  all  mankind  a 
precious  and  instructive  lesson.  That  les- 
son is,  that  the  disciple  who  desires  to 
attain  the  loftiest  dignity,  must  make  up 
his  mind  to  be  characterized  and  distin- 
guished by  the  greatest  usefulness.  The 
maxim  is,  that  whosoever  desires  to  be 
greatest  in  the  kingdom  of  heaven,  to  be 
most  renowned  and  celebrated  among  the 
v,"ise  and  good  of  mankind,  must  bear  in 
mind  that  there  is  but  one  path  to  pre- 
eminence and  real  celebrity — the  i)ath  of 
the  greatest  possible  usefulness.  He  who 
will  have  man's  praise,  must  make  up  his 
mind  to  be  man's  servant.  This  is  not  the 
wa\-  of  human  nature.  As  Luther  said, 
"  human  nature  would  be  glorified  first, 
without  being  crucified."  It  needs  to  be 
learned  that  there  is  but  one  way  to  the 
crown,  namely,  the  cross,  and  that  through 
tribulation,  self-sacrifice,  and  self-denial  in 
Christ  Jesus,  we  must  attain  the  kingdom 
of  heaven. 

And  to  give  his  life  a  ransom  for  many. 
We  have  here  an  express  declaration 
from  the  mouth  of  our  Lord  Himself,  that 
He  came  into  the  world  to  give  His  life  as 
the  piice  of  our  redemption  from  death ; 
to  die  in  our  stead,  that  He  might  thereby 
purchase  for  us  eternal  life.  (See  also 
Matt.  xvi.  28 ;  John  vi.  51,  xi.  50-53 ;  Eom. 
V.  15;  1  Tim.  ii.  6;  Heb.  ix.  28.) 

"IS.  T  dAnd  they  came  to  Jericho :  and  as  he  went  out 
of  Jericho  with  his  disciples  and  a  creat  number  of  peo- 
ple, bhnd  Bartimeus.  the  son  of  Timeus,  sat  by  the  high- 
way side  begging.  47.  And  when  he  heard  that  it  was 
Jesus  of  Nazareth,  he  began  to  cry  out,  and  say,  Jesus, 
thou  son  of  David,  have  mercy  on  ine.  4S.  And  many 
charged  him  that  he  should  hold  his  peace  :  but  he 
cried  the  more  a  great  deal.  Thou  aon  of  David  have 
mercy  on  me.  49.  And  .Tesus  stood  still,  and  com- 
manded him  to  be  called.  And  they  call  the  blind 
man,  saying  unto  him.  Be  of  good  comfort,  rise ;  he 
calleth  thee.  50.  And  he,  casting  away  his  garment, 
rose,  and  came  to  Jesus.  51.  And  Jesus  answered  and 
said  unto  him.  What  wilt  thou  tliat  I  should  do  unto 
■thee?  The  blind  man  said  unto  him,  I^ord,  that  I 
might  receive  my  sight.  52.  And  Jesus  said  unto  him. 
Go  thy  way,  etliy  faith  hath  made  thee  whole.  And  im- 
mediately he  received  his  sight,  and  followed  Jesus  in 
the  wa.v. 

■iMatt.  XX.  29 :  Luke  xviii.  36.  eMatt.  ix.  22 ;  chap.  v. 
34. 

Verses  46-52 :  see  on  IMatt.  xx.  29,  &c. ; 
Luke  xviii.  .36,  &c. 

Blind  Bartimeus.  Matthew  mentions 
"  two  blind  men."  (xx.  30.)  Mark  men- 
tions but  one,  and  tells  us  his  name.  He 
was  Bartimeus,  and  the  very  feet  that  he 
so  names  him  seems  to  indicate  that  he 


was  a  well-known  person  at  the  time- 
A  learned  commentator  remarks :  "  As  his 
was  the  case  of  special  interest,  whose  case 
Mark  wishes  to  narrate,  so  he  omits  to 
state  that  another  man  was  healed  at  the 
same  time.  It  is  very  possible  that  Mark 
was  not  informed  of  tliat  fact.  Inspiration 
does  not  imply  omniscience.  One  in- 
spired writer  may  be  more  fully  informed 
than  another.  Both  may  be  perfectly 
true  so  far  as  they  go.  But  the  natural- 
ness of  the  picture  of  the  two  blind  men, 
sitting  by  the  road  side,  leaves  but  little 
doubt  that  Matthew,  who  was  a  disciple 
(as  Mark  was  not),  wrote  as  an  eye-wit- 
ness of  the  miracle." 

Sat  by  the  highicay  side  begging.  Blindness 
is  worthy  of  compassion  even  when  found 
in  circumstances  of  affluence  and  ease — 
but  how  much  more  so  when  attended 
Avith  indigence  and  want!  Poor  people 
should  he  thai.kful  to  God  for  the  preser- 
vation of  their  limbs  and  senses.  If  they 
have  no  patrimony,  nor  independence, 
they  can  labor,  and  while  they  have  hands 
and  eyes  they  should  scorn  habits  of  beg- 
gary. But  the  helpless  are  not  to  starve, 
nor  are  we  indiscriminately  to  reject  every 
application  we  meet  with  upon  the  road. 
And  when  he  heard,  &c.  Sitting  under  the 
shadow  of  some  tree,  listening  to  aj^pre- 
hend  if  any  travelers  Avere  approaching — 
for  though  he  could  not  see,  he  could  hear, 
and  this  was  an  alleviation  of  his  distress 
— a  noise  strikes  him,  the  sound  draws 
nearer  and  nearer,  and  he  asks  what  it 
means. 

Jesus  of  Nazareth And  many  charged 

him,  &c.  We  must  expect  not  only  to  have 
our  prayers  hindered,  but  our  very  faith 
itself  endangered— the  faith  in  which  we 
alone  can  pray— as  we  pass  through  this 
wicked  world.  (Luke  viii.  1,8;  xxii.  31, 
32).  He  cried  the  more,  &c.  He  was  not  to 
be  discouraged.  "  This  is  my  opportunity. 
I  have  addressed  thousands  who  could 
give  me  bread,  but  here  is  one  Avho  can 
give  me  eyes.  In  a  moment  He  will  be 
out  of  hearing — and  when  may  He  pass 
by  again?"  Jesus  stood.  AVhat  cannot 
prayer  do  ?  Once  the  sun  of  nature  stood 
still  at  the  desire  of  Joshua,  who  was 
eager  to  complete  his  victory.  And  lo ! 
now,  "the  Sun  of  Righteousness"  stands 


396 


MARK. 


still,  with  "  healing  under  His  wings,"  at 
the  desire  of  Bartimeus,  who  begs  a  cure. 
Casting  away  his  garment.  How  natural 
this  representation  ?  We  must  throw  away 
everything  that  would  keep  us  from  com- 
ing to  Jesus,  What  wilt  thou,  &c.  Our 
Saviour  is  acquainted  with  all  our  sins,  but 
He  requires  us  to  confess  them ;  He  under- 
stands all  our  wants,  but  He  commands 
us  to  acknowledge  them.  Jesus  in  stoop- 
ing to  ask  this  blind  man  to  state  his  con- 
dition, speedily  gave  a  proof  of  His  own 
assertion,  so  recently  made.  (Verse  45). 
Thy  faith,  &c.  It  was  a  great  act  of  faith 
in  Bartimeus  to  call  Him  the  Son  of  David, 
and  Lord,  whom  the  peojile  described  to 
him,  as  being  Jesus  of  Nazareth.  His  faith 
was  great,  because,  being  blind,  he  could 
not  see  the  miracles  which  Jesus  did. 
"  Faith  came "  to  him  in  the  truest  way, 
"by  hearing."  He  believed  on  the  testi- 
mony and  report  of  others,  and  so  he 
inherited,  in  a  manner,  that  emphatic 
promise  of  the  Lord  his  Saviour,  "  Blessed 
are  they  who  have  have  not  seen,  and  yet 
have  believed."     (John  xx.  29). 

Immediately.     The  restoration  of  sight 
was  instantaneous — the  miracle  at  once 


complete.  And  followed  Jesus  in  the  way. 
This  was  an  improvement  of  the  great- 
ness of  the  mercy.  "  I  can  never,"  says 
he,  "  discharge  my  obligations  to  such  a 
gracious  and  almighty  friend.  But  let  me 
devote  myself  to  His  service — let  me  con- 
tinually ask,  '  Lord,  what  wilt  thou  have 
me  to  do  ?'  "■  Following  Jesus  is  the  best 
way  to  evidence  a  change  of  heart.  None 
follow  Him  blind.  The  truly  converted 
are  willing  to  forsake  all,  in  order  to  follow 
Him  whithersoever  He  goeth.  And  every 
proof  of  our  conversion,  separate  from  this 
adherence  to  the  Saviour,  is  fallacious  and 
ruinous. 

Thousands  have  read  this  simple  and 
touching  story,  as  a  truthful  history  of 
their  own  sad,  spiritual  blindness,  and  its 
removal  through  the  abounding  grace  of 
Jesus  Christ.  Thousands  have  sung,  and 
we  believe  will  sing  to  the  end  of  time,  the 
beautiful  hymn 

"  Mercy,  O  thou  Son  of  David '." 

as  the  genuine  expression  of  their  own 
feelings,  in  view  of  the  wondrous  change 
wrought  in  them  by  the  same  Almighty 
Saviour. 


1.  What  question  was  proposed  to  Christ  ?  2.  How  did  He  dispose  of  it  ?  3.  How  did  He  receive  the  young 
children  that  were  brought  to  Him  ?  4.  \Vho  came  running  to  liim  ?  5.  For  what  purpose  did  he  come  ?  6. 
What  did  he  say?  7.  What  was  our  Lord's  reply  ?  8.  What  was  the  issue  of  the  young  ruler's  case  ?  9.  What 
did  Christ  say  about  riches  ?  10.  How  did  He  remove  the  astonisliment  of  His  disciples  ?  11.  W'liat  did  He  say 
to  Peter  ?  12.  What  did  James  and  John  ask  ?  13.  Explain  our  Lord's  answer.  14.  State  the  particulars  of  the 
restoration  of  sight  to  Bartimeus. 


CHAPTER  XI. 

1  Christ  rideth  with  triumph  into  JerusaJem :  12  curs- 
eth  the  fruitless  leafy  tree :  15  purgeth  the  temple  : 
20  exhortcth  his  disciples  to  stead/ast7i€ss  of  faith,  and  to 
forgive  their  enemies:  27  and  defendeth  the  lawfulness 
of  hvs  actions,  by  the  witness  of  John,  tvho  was  a  tnan 
sent  of  God. 

AND  nvhen  they  came  nigh  to  Jerusalem,  unto 
Bethpliai,'!'  ami  Betliany,  at  the  mount  of  Olives, 
he  sendeth  lorlli  two  of  his  disciiilcs,  2.  And  saith  un- 
to them.  Go  your  way  inln  tlic  village  over  against 
you :  and  as  soon  as  ye" be  entered  into  it,  ye  shall  find 
a  colt  tied,  whereon  never  man  sat,  loose  him,  and 
bring  /lim.— "Matt.  xxi.  1 ;  John  xii.  14. 

Verses  1-10  :  see  on  Matt.  xxi.  1-11. 
When  they  came  nigh,  &c.     Our  Saviour 
is  at  last  approaching  the  capital,  whither 


we  beheld  Him,  in  the  preceding  chapter 
(verse  32)  proceeding  with  mysterious 
haste.  From  Jericho  to  Jerusalem  is 
about  twenty-five  miles,  a  wild  road,  lead- 
ing mostly  through  mountain  passes, 
which  the  Saviour  must  have  traveled, 
followed  by  a  multitude  of  persons.  He 
had  now  reached  that  neighborhood  lying 
east  of  Jerusalem,  where  the  districts  of 
Bethphage  and  Bethany  unite — being 
part  of  the  Mount  of  Olives.  Sendeth  forth 
two  of  his  disciples — probably  John  and 


CHAPTERXI. 


397 


Peter,     A  colt,  &c.     Kings   and  princes 

commonly  rode   on  the  ass  or  mule,  in 

times  of  peace  ;  the  horse  was  used  more 

for  war.     (See  Job  xxxix.  19.)     Whereon 

■never  man  sat.    In  this  it  is  supposed  is 

implied,  that  he  for  whose  use  the  colt 

was  to  be  brought,  was  a  sacred  person ; 

thus  in  Num.  xix.  2,  Deut.  xxi.  3,  Ave  find 

that  lieifers  to  be  offered  in  sacrifice  were 

to  be  such  as  had  never  been  employed  in 

labor. 

3.  And  if  any  man  say  unto  j'ou,  Why  do  ye  this? 
Say  ve  that  the  Ijord  hath  need  of  him :  and  straight- 
way he  will  send  him  hither.  4.  And  tliey  went  their 
way,  and  found  the  colt  tied  by  the  door  without  in  a 
place  where  two  ways  met ;  and  they  loose  him.  ,5. 
And  certain  of  them  that  stood  there  said  unto  them, 
What  do  ye,  loosing  the  colt  ?  G.  And  they  said  unto 
them  even  as  Jesus  had  commanded :  and  they  let 
them  go.  7.  And  they  brought  the  colt  to  Jesus,  and 
cast  their  garments  on  him  ;  and  he  sat  upon  him. 

If  arty  man  say,  &c.  Thus  did  our  Lord, 
in  assuming  His  meek  sovereignty,  show 
that  the  hearts  of  men  were  in  His  hand, 
ai\d  though  He  submitted  to  indignity 
from  others,  yet  in  such  hearts  would  He 
establish  His  kingdom,  and  reign  in 
meekness.  As  when  he  needed  a  room 
for  the  Passover,  He  foresaw  who  would 
afford  it,  and  where  he  was  to  be  found 
(chap.  xiv.  12-16),  so  now,  also,  did  He 
know  who  was  worthy  of  this  honor,  and 
willing  to  grant  what  He  needed.  Let  us 
gladly  yield  up  to  Christ  whatever  He 
demands.  In  a  2^1'^ce  ivliere  two  icays  met, 
literally,  in  a  way  leading  around  a  place, 
i.  e.)  a  street  of  the  town. 

8.  ^And  many  .spread  their  garments  in  the  way :  and 
others  cut  down  branches  ofttlie  trees,  and  strewed  them 
in  the  way.  9.  And  they  that  went  bel'ore,  and  they 
that  followed,  cried,  saying,  tHosanna,  Blessed  i.s  he 
that  Cometh  in  the  nanae  ot  the  Lord :  10.  Blessed  be 
the  kingdom  of  our  father  David,  that  cometh  in  the 
name  ot  the  Lord :  'iHosanna  in  tlie  liighest. 

bMatt.  xxi.  8.    cPs.  cxviii.  26.    dps.  cxlviii.  1. 

Their  garments — Men  put  their  garments 
down  for  Jehu  to  walk  upon.  (2  Kings 
ix.  13.)  Branches  off  the  trees — the  palm- 
trees.  There  were  many  species  of  the 
palm.  It  is  the  date-palm  for  which  Syria 
and  Palestine  were  distinguished.  Jericho 
so  abounded  in  palm-trees  that  it  was 
called  the  "  city  of  palms." 

Hosanna,  Blessed  is  he  that  cometh,  <fec. 
When  we  read  of  the  multitude  shouting 
"  Hosanna,"  and_  call  to  mind  that  in  less 
than  one  short  week  the  same  voices  ex- 
claimed "crucify  Him,  crucify  Him,"  Ave 
should  learn  a  lesson  of  self-distrust,  and 
fear  lest  we  sltould  ever  be  found  so  false 
and  fickle.    Many  join  the  followers  of 


Christ  when  He  seems  to  be  riding  in  tri- 
umph ;  many  voices  are  heard  loud  in  pro- 
fession, when  profession  is  the  fashion  of 
the  day  ;  but  how  is  it  Avhen  the  scene  is 
changed  ?  when  the  cross  is  to  be  meekly 
borne?  when  slights  are  to  be  endured 
for  His  name's  sake,  and  temptations  to  be 
perseveringly  and  unostentatiously  resist- 
ed? Experience  shows  that  His  ranks 
are  then  thinned.  His  professed  friends 
and  followers  melt  aAvay.  Few,  as  it  were, 
go  Avith  Him  Avithout  the  camp,  bearing 
His  reproach.     (Heb.  xiii.  13.) 

11.  fAnd  Jesus  entered  into  Jerusalem,  and  into  the 
temple:  and  when  liu  had  looked  round  about  upon  all 
things,  and  tinw  thr  eventide  was  come,  he  went  out 
unto  Bethany  with  the  twelve. 

cMatt.  xxi.  12,  on  which  see  notes. 

When  he  had  looked  round  aboid,  &c.  Si- 
lently and  penetratingly  Jesus  took  in 
everything  in  His  glance,  everyAA'here  dis- 
cerning spiritual  death  under  the  glisten- 
ing curtain  of  life,  the  completest  ruin  in 
the  apparent  bloom  of  living  Avorship: 
everyAvhere  comi^lete  heathenism  upon 
Moriah.  Thus  He  Avent  around,  and  per- 
ceived everything  Avith  clear  glance  and 
deejj  silence  in  His  true  heart.  Lie  had 
not  completed  this  work  until  late  in  the 
evening,  Avhen,  in  the  little  comi^any  of 
the  twelve.  He  went  to  Bethany  through 
the  approaching  night.  (See  on  Matt.  xxi. 
12-13.) 

12.  ?  'And  on  the  morrow,  when  they  were  come  from. 
Bethany,  he  wivs  hungry :  1.3.  JAnd  seeing  a  fig  tree 
afar  off  having  leaves,  he  came,  if  haply  he  might  ti:  d 
anything  thereon :  and  when  he  came  to  it.  he  foui  d 
nothing  but  leaves,  for  the  time  of  figs  was  not  yet.  1 '. 
And  Jesus  answered  and  said  unto  it,  kKo  man  eat  fruit 
of  thee  hereafter  forever.    And  his  disciples  heard  it. 

iMatt.  xxi.  18.  JMatt.  xxi.  19.  kJohn  xv.  6 ;  Heb.  vi. 
4,  8, 10 ;  2  Peter  ii.  20. 

Verses  12-14:  see  on  Matt.  xxi.  17-19. 

He  was  hungry.  Jesus  having  left  Beth- 
any for  the  purpose  of  hastening  to  His 
abode  and  ministry  in  the  house  which 
Avas  His  Father's,  in  the  deep  attraction 
of  His  heart  toward  the  place  and  the 
work,  had  not  thought  of  appeasing  His 
bodily  neces.sities  with  a  morning  meal. 
Fig  tree — the  fig  tree  was  A'ery  common  in 
Palestine,  and  it  is  found  there  still, 
though  not  in  great  abundance.  Having 
leaves.  Its  extraordinary  shoAV  of  leaves 
so  early,  gave  a  promise  of  early  figs,  since 
in  the  fig  tree  the  blossom  and  the  fruit 
appear  before  the  formation  of  the  leaA'es. 
It  was  this  profu.sion  of  leaA'es  which  Avar- 
ranted  the  Lord  in  expecting  to  find  figs 


398 


MARK. 


on  the  tree.  It  turned  out  that  the  tree 
was  precocious.  He  came,  if  haply  he  might 
find,  &c.  By  the  laws  of  Moses  great  free- 
dom in  helping  one's  self  to  fruit  was 
allowed,  and  Thomson  says  that  the  cus- 
tom of  plucking  ripe  figs  as  one  passes  by 
the  orchards  is  still  universal,  ....  especi- 
ally from  trees  by  the  roadside,  and  from 
all  that  are  not  enclosed.  (See  Matt.  sxi. 
19.) 

xYo  man  eat  fruit  of  thee,  &c.  It  is  observed 
that  in  the  whole  narrative  of  our  Saviour's 
life  no  passage  is  related  of  Him  low  or 
weak,  but  it  is  immediately  seconded,  and, 
as  it  were,  corrected  by  another  high  and 
miraculous.  No  sooner  was  Christ  hum- 
bled to  a  manger,  but  the  contempt  of  the 
place  was  taken  off  with  the  glory  of  the 
attendance  in  the  ministration  of  angels. 
His  submission  to  that  mean  and  coarse 
ceremony  of  circumcision  was  ennobled 
with  the  public  attestation  of  Simeon  con- 
cerning Him :  His  fasting  and  temptation 
attended  Vv'ith  another  service  of  angels : 
His  baptism  with  a  glorious  recognition 
by  a  voice  from  heaven.  When  He  seemed 
to  show  weakness  in  seeking  fruit  upon 
this,/z(/  tree,  which  had  none,  He  manifes- 
ted His  power  by  cursing  it  to  deadness 
with  a  word:  when  He  seemed  to  be  over- 
powered at  His  api^rehension  in  the  garden 
He  then  exerted  His  mightiness  in  causing 
His  armed  adversaries  to  fall  backward, 
and  healing  Malchus'  ear  with  a  touch. 
When  He  underwent  the  lash,  andvioleift 
infamy  of  crucifixion  and  death,  then  did 
the  universal  frame  of  nature  give  testi- 
mony to  His  divinity  ;  the  temple  rending, 
the  sun  darkening,  and  the  earth  quaking, 
the  whole  creation  seemed  to  sympathize 
Avith  His  passion.  And  when  afterward 
He  seemed  to  be  in  the  very  kingdom  and 
dominion  of  death,  by  descending  into  the 
grave.  He  quickly,  confuted  the  dishonor 
of  that,  by  an  astonishing  resurrection, 
and,  by  an  argument  ex  abundanti,  proved 
the  divinity  of  His  person,  over  and  over, 
in  an  equally  miraculous  ascension,  (xi. 
7-10;  Rom.  i.  3,  4;  2  Cor.  xi.  30,  xiii.  14; 
Heb.  xi.  34.) 

We  may  regard  this  blasting  of  the  fig 
tree  in  two  lights.  The  fig  tree,  rich  in 
foliage,  but  destitute  of  fruit,  represents : 
I.  The  Jewish  people,  so  abundant  in  out- 


ward shows  of  piety,  but  destitute  of  its 
reality.  Their  vital  sap  was  squandered 
upon  leaves.  And  as  the  fruitless  tree, 
failing  to  realize  the  aim  of  its  l)eing,  was 
destroyed,  so  the  Theocratic  nation,  for  the 
same  reason,  was  to  be  overtaken,  after 
long  forbearance,  by  the  judgments  of 
God,  and  shut  out  from  His  kingdom.  The 
deep  yet  latent  curse  of  the  people  and 
country  appeared  to  the  soul  of  Jesus  in 
this  sign  of  the  misgrowth  of-a  tree  on  the 
way,  therefore  through  His  word  He  re- 
vealed the  hidden  curse.  II.  This  fig  tree 
was  an  apt  emblem  of  an  unprofitable 
follower  of  the  Messiah.  It  was  a  shoivy 
tree.  It  made  a  boast  of  fruitfulness.  It 
was  a  lying  tree.  It  invited  people  to  be- 
lieve that  it  had  figs.  It  promised,  by  its 
foliage,  to  give  men  figs.  Christ,  therefore, 
doomed  it  to  perpetual  barrenness. 

It  is  a  great  mistake  to  sujij^ose  that  the 
act  sprung  from  any  feeling  whatever  on 
account  of  the  fruitlessness  of  the  tree. 
That,  to  such  a  being  as  Jesus  Christ,  was 
a  matter  of  no  consequence.  But  the 
Apostles,  who  were  lociking  on,  needed 
more  instruction  and  faith.  The  tree  was 
cursed  that  the  Aj^ostles  might  be  blessed. 
The  record  of  the  miracle  is  full  of  solemn 
warning  to  churches  and  individuals.  The 
leaves  of  a  profession  may  exist  where 
there  is  no  fruit.  A  fruitless  profession  is 
a  i^erpetual  falsehood. 

15.  H  iiAnd  they  come  to  Jerusalem :  and  Jesus  went 
into  the  temple,  and  began  to  cast  out  Ibem  that  sold 
and  bought  in  the  temiJle,  and  overthrew  the  tables  of 
the  money  changers,  and  the  seats  of  them  that  sold 
doves ;  IB.  And  would  not  sufl'er  that  any  man  should 
carry  any  vessels  through  the  temple.  17.  And  he 
taught,  saying  unto  them.  Is  it  not  written,  'My  house 
shall  be  called  of  all  nations  the  house  of  praj-er?  but 
kye  have  made  it  a  den  of  thieves.  18.  And  'the  scribes 
and  chief  priests  heard  j7,  and  sought  how  they  might 
destroy  him:  for  they  feared  liim,  because  mall  the 
lieople  was  astonished  at  his  doctrine.  19.  And  when 
even  wa.s  come,  he  went  out  of  the  city. 

tMatt.  xxi.  12:  John  ii.  14.  'Isa.  Ivi.  7.  kJer.  vii.  U, 
iMatt.  xxi.  45,  46 ;  Luke  xLx.  47.    ^Matt.  vii.  28. 

Began  to  cast  out,  &c.  Men  ought  to  have 
taken  warning  the  day  before,  whilst  the 
Lord  spared  them  and  admonished  them 

by  gestures.     Sold bought — animals 

for  temple  sacrifice  and  other  commodities. 
Money  changers.  The  Jewish  money  being 
alone  accepted  for  the  sacred  treasure, 
brokers  were  always  at  hand  to  furnish  it 
in  exchange  for  the  foreign  coin.  Doves — 
used  in  sacrifice  by  the  poor.  3Ty  house. 
In  the  prophetical  waitings,  the  temple  of 
God  is  thus  designated.    Den  of  thieves. 


CHAPTER   XI, 


399 


(Jer.  vii.  11.)  Robbers  and  thieves  have 
in  every  age  betaken  themselves  to  dens 
and  caves,  where  they  can  enjoy  their  ill- 
gotten  plunder  in  security.  Hence  the 
appropriateness  of  the  expression  as  used 
here  by  our  Lord. 

Christ's  clearing  of  the  temple  was  a 
type  of  His  second  coming,  and  if,  even  in 
the  days  of  His  lowliness,  He  could  put 
forth  such  awful  power,  how  much  more 
when  He  shall  come  in  the  clouds  of 
heaven  "  in  His  own  glory,  and  in  His 
Father's,  and  of  the  holy  angels !"  (Luke 
ix.  26.)  His  indignation  will  be  first 
poured  out  against  those  who  have  pro- 
faned His  name  and  gifts  and  ordinances 
by  their  ungodliness  and  worldly  lusts. 
"  Holiness,"  we  are  told,  "  becometh  His 
house  forever "  (Ps.  xciii.  5),  and  let  us 
remember,  that  our  bodies  also  are  ac- 
counted His  temple,  in  which  He  lodges  : 
as  it  is  written,  "  The  temple  of  the  Lord 
is  holy,  Avhich  temple  ye  are."  (1  Cor.  iii. 
17.)  Holy,  indeed,  ought  we  to  be,  and  we 
should  pray  Him  now  to  cast  out  of  our 
hearts  whatever  displeases  Him,  that  so, 
however  suddenly  He  come  to  His  temple. 
He  may  find  it  a  house  of  prayer,  a  place 
of  holy  thoughts  and  heavenly  tempers 
and  practices,  not  a  den  of  base  and  de- 
ceitful habits. 

20.  f  "Anrt  in  the  morning,  as  they  passed  by,  they 
saw  the  fig  trei-  dried  up  from  the  roots.  21.  And  Peter 
calling  toreniembrance  saith  unti>  him.  Master,  be- 
hold, the  fig  tree  which  thou  cursedst  is  withered  away. 

"ilatt.  xxi.  19. 

On  verses  20-24  see  on  Matt.  xxi.  20-22, 
xvii.  20,  vi.  1-1-15  ;  Luke  xvii.  6. 

In  the  morninr/,  &c.    (See  on  verses  13, 14.) 

Dried  up  from  the  roots.   Whilst  the  trees  of 

the  Gentiles  have  been  long  since  clad 

with  verdure,  the  fig  tree  of  Jerusalem 

has  remained  as  our  Saviour  left  it,  for  a 

warning  to  all.    There  it  has  stood  through 

all  the  changes  of  time,  as  though,  but 

yesterday,  it  had  been  visited  by  the  curse 

of  God.     (Jer.  xxiii.  40;  Luke  xxi.  24.) 

22.  And  Jesus  answering,  saith  unto  them,  Have  faith 
in  God. 

Although   the   symbolical    meaning  of 

the  dried  up  fig  tree  was  that  wiiich  has 

been  already   stated,  our  Lord  was  also 

pleased  to  inculcate  another  lesson  from 

it,  such  as  we  need  always  to  learn,  on  the 

power  of  faith,  and  that  lesson  is  followed 

by  another  of  like  importance,  on  the 


necessity  of  love,  verse  25.  (John  xvi.  12 ; 
Acts  xiii.  40,  41,  40  ;  Gal.  v.  G.)  Jesus  be- 
fore referred  to  the  power  of  faith  (Matt. 
xxi.  21),  now  He  is  more  exjjlicit.  The 
words  might  be  rendered,  "  have  faith 
of  God,"  that  is,  be  not  confident  in  your- 
selves, or  in  any  inferior  power,  but  let 
your  confidence  be  altogether  that  which 
Cometh  from  God.  So  the  Apostle  exhorts 
(Eph.  vi.  10),  "  Finally,  my  brethren,  be 
strong  in  the  Lord,  and  in  the  power  of 
His  might. 

23.  For'-verily  Isay  untoyou.  That  wliosoeverphaU 
say  unto  this  mountain.  Be  thou  removed,  and  be  thou 
cast  into  the  sea,  and  shall  not  doubt  in  liLs  heart,  but 
shall  believe  that  those  things  which  ho  saith  shall 
come  to  pass ;  he  shall  have  whatsoever  he  saith. 

"Matt.  xvii.  20 ;  Luke  xvii.  6,  ou  which  see  notes. 

In  his  heart,  i.  e.,  in  his  mind.  This  is 
strengthened  by  the  affirmative  expression 
of  the  same  idea  in  the  next  clause.  The 
power  of  God  is  ours  when  our  heart  is 
entirely  His  by  a  ftiith  which  is  lively  and 
free  from  all  distrust  or  doubtfulness. 
This  is  the  fruit  of  that  holy  and  fitithful 
friendship  which  the  Holy  Gliost  forms 
between  God  and  the  saints,  and  which 
consists  only  in  desiring  the  very  same 
things.  Nothing  is  more  or  less  difficult 
in  respect  of  Him  who  can  equally  do  all 
things,  and  whom  nothing  is  able  to  resist. 

24.  Therefore  I  say  unto  you.  pWhat  things  soever  ye 
desire  when  ye  pray,  believe  that  ye  receive  them,  and 
ye  shall  have  thfm. 

Pilatt.  vii.  7 ;  John  xiv.  13 ;  James  i.  5,  G. 

Therefore — in  view  of  this  readiness  of 
God  to  make  your  faith  true  the  instant 
that  it  exists.  Isaij—I  declare  this  high 
privilege  of  the  faithful  soul.  Unto  you— 
Who  have  attained  full  communion  with 
God.  Ye  desire.  We  are  apt  to  acquiesce 
in  the  bare  act  of  prayer,  and  can  be  well 
enough  content  all  our  lives  to  go  without 
the  spiritual  good  things  we  pray  for.  The 
case  is  plain,  we  do  not  desire  them.  (Matt, 
v.  6.) 

"Prayer,"  says  Chrysostom,  "is  an  all- 
efficient  panoply,  a  trea.sure  undin:inished, 
a  mine,  which  is  never  exhausted,  a  sky 
unobscured  by  clouds,  a  haven  unruffled 
by  the  storm  ;  it  is  the  root,  the  fountain 
and  the  mother  of  a  thousand  blessings. 

It  transcends  a  monarch's  power I 

speak  not  of  the  prayer  which  is  cold,  and 
feeble  and  devoid  of  energy  ;  I  speak  of 
that  which  proceeds  from  a  mind  out- 
stretched, the  child  of  a  contrite  spirit, 


400 


M  A  E  K  . 


the  offspring  of  a  soul  converted  :  this  is 
the  prayer  which  mounteth  to  the  heavens. 

The  power  of  prayer  hath  subdued 

the  strength  of  tire,  it  hath  bridled  the 
rage  of  lions,  hushed  anarchy  to  rest,  ex- 
tinguished wars,  appeased  the  elements, 
expelled  demons,  burst  the  chains  of  death, 
expanded  the  gates  of  heaven,  assuaged 
diseases,  repelled  frauds,  rescued  cities 
from  destruction,  it  hath  stayed  the  sun 
in  its  course,  and  arrested  the  progress  of 
the  thunderbolt;  in  a  word,  it  hath  de- 
stroyed whatever  is  an  enemy  to  man.  I 
repeat,  that  I  speak  not  of  the  jirayer  en- 
gendered by  the  lips,  but  of  that  which 
ascends  from  the  recesses  of  the  heart." 
(John  iv.  24  ;  Luke  xi.  1 ;  James  v.  16.) 

25.  And  when  ye  stand  praying,  qforgive,  if  ye  have 
aught  against  anj-,  that  your  Father  also  wliiijli  is  in 
heaven  may  forgive  you  your  trespasses.  2C.  IJut  'if 
you  do  not  ibrgive,  neitlier  will  your  Father  whicii  is 
in  heaven  forgive  your  trespasses. 

qMatt.  vi.  14 :  Col.  Hi.  13.    rMatt.  xviii.  35. 

If  ye  do  not  forgive,  &c.  On  the  connec- 
tion betAveen  forgiving  and  the  prayer  of 
faitJi,  Slier  remarks :  "  Whenever  the  heart, 
conscious  of  its  own  guilt,  is  not  perfectly 
ready  to  exercise  forgiveness,  whenever 
there  is  any  ban  of  enmity  there  is  a  secret 
douhiing  which  breaks  and  hinders  the 
power  of  prayer.  This  is  what  the  Ajjostle 
means  in  1  Tim.  ii.  8,  "  without  tvratli  and 
doubting."  It  will  be  observed  that  Christ 
speaks  indefinitely ;  forgive,  not  merely 
your  brethren,  but  men  (Matt.  vi.  14) — all 
men,  good  and  bad,  friends  and  enemies. 
If  we  forgive  one  another  freely,  our 
Heavenly  Father  will  forgive  us  fully. 

27.  H  And  they  come  again  to  Jerusalem :  sand  a.s  he 
was  walking  in  tlio  temple,  there  came  to  him  the  chief 
priest.-!,  and  tlif  scriljes,  and  tlie  elders,  Zi.  And  sav 
unto  hiia.  liy  wiiat  aulliority  doest  thou  these  things"? 
and  who  gave  tliee  this  autliurity  to  do  these  things  ? 
29.  And  Jesus  answered  and  said  unto  them,  I  will  also 
ask  of  you  one  question,  and  answer  me,  and  I  will  tell 
you  by  what  authority  I  do  these  things.  30.  The  baptism 
of  John,  was  it  from  heaven,  or  of  men  ?  answer  me. 
31.  And  they  reasoned  with  themselves,  saving.  If  we 
sliall  say.  From  heaven ;  he  will  sav,  Whv  then  did  ye 
not  believe  him  ?  32.  But  if  we  shall  say,  Of  men ;  they 
feared  the  people :  for'allmrre  counted  John,  that  he 
w:w  a  prophet  indeed.  33.  And  they  answered  and  said 
unto  Jesus,  We  cannot  tell.  And  .Tesus  answering saith 
unto  them.  Neither  do  I  tell  you  by  what  authority  I 
do  these  things. 

i^Matt.  xxi.  23,  on  which  see  notes,    tjviatt.  iii.  5, 

By  what  authority,  &c.  Had  they  been 
true  to  their  office,  or  to  themselves,  they 
needed  not  to  have  asked  this  question. 
They  had  possessed  long  since  abundant 
means  of  knowing  the  Divine  authority 
both  of  the  Lord's  ministry,  and  of  John's 
baptism.    But  their  carnal  passions  pre- 


vented them  from  acknowledging  the  first, 
while  their  cowardly  fears,  the  oftspring 
of  a  bad  conscience,  brought  them  into  a 
dilemma,  respecting  the  last.    Do  we  see 
nothing  like  this  among  ourselves  ?    Re- 
ceived truths  are  disputed  ;  things  certain 
are  treated  as  uncertainties ;  old  objections, 
often  refuted,  are  revived;  questions  are 
raised,  where  the  clearest  light  and  evi- 
dence have  long  supplied  an  answer,  ade- 
quate to  the  conviction  of  every  honest 
mind:  but  men  refuse  to  be  convinced; 
they  harden  themselves  in  error ;  because 
of  their  lusts,  they  "  love  to  have  it  so  ;" 
while  some  even  venture  to  hope  that 
their  supposed  inability  to  believe,  which 
is  their  condemnation,  will  serve  as  an  ex- 
tenuation of  their  general  guilt,  at  the  last 
day.    How  awful,  in  these  resjiects,  are  the 
warnings  of  the  Lord !     "  Yet  a  little  while 
is  the  light  with  you ;  walk  while  ye  have 
the  light,  lest  darkness  come  upon  you." 
"Whosoever  hath  not,  from  him  shall  be 
taken  away  even  that  he  hath."     "  If  the 
light  that  is    in  thee   be  darkness,  how 
great  is  that  darkness !"     Neitlier  tell  I  you 
by  ivhat  authority  I  do  these  things.     (Jer. 
xiii.  16 ;  Ezelc.  xiv.  1-5  ;  Luke  xxii.  66,  67.) 
I  also  ivill  ask  you.  The  counter-question 
is  once  more  a  testimony  to  the  heavenly 
supremacy  of  Christ's  wisdom  as  a  Teacher. 
Was  it  from  heaven  f  i.  e.,  did  John  act  as  a 
true  prophet  under  Divine  authority  ?  The 
antithesis,  or  of  men,  signifies  his  having 
come  by  his  own  arbitrary  boldness,  un- 
dertaking an  enthusiastic  work,  sui^ported 
by  the  party  spirit  of  like-minded  confed- 
erates.    Now  if  the  sanhedrim  declared 
for  the  latter  part  of  the  alternative,  they 
would  not  only  come  into  collision  w'ith 
the  faith  of  the  people,  but  they  would 
condemn    themselves  as   having  proved 
false  to  the  theocracy,  as  the  administra- 
tors of  its  laws.  If,  on  the  other  hand,  they 
acknowledge  the  Divine  mission  of  John, 
they  must  also  acknowledge  Jesus  as  the 
Messiah,  for  John  had  declared  himself  to 
be  the  forerunner  of  the  Messiah,  and  he 
had  moreover  directed  the  people  to  Jesus 
as  the  Messiah.  In  this  dilemma,  knowing 
their  spirit,   we  are   prepared  for    their 
answer,  "We  cannot  tell." 

They  feared  the  people.      In  Matthew, 
"  We  fear  the  people."    Mark  expresses 


CHAPTER    XII, 


401 


the  same  in  sense,  but  in  the  narrative 
form.  This  habit  of  passing  from  the 
direct  to  the  indirect  narration,  is  very 
common  with  all  the  ancient  writers. 
Some  think  that  this  is  Mark's  own  reason 
why  they  did  not  charge  John  with  deriv- 
ing his  doctrine  from  men,  and  that  they 
felt  a  fear  of  the  consequences  of  such  an 
assertion,  but  did  not  openly  admit  this, 
even  to  one  another.  But  Luke  gives  the 
very  words  which  they  spake  among  them- 
selves, "All  the  people  will  stone  us," 
which  shows  that  they  did  not  attempt  to 
conceal  their  fear  of  consequences  from 
one  another. 

For  all  men  counted  John,  that  he  u-as  a 
prophet  indeed.  The  appearance  of  sanctity, 
put  on  by  every  impostor,  is  a  proof  of  the 
influence  it  has,  when  genuine  and  un- 
affected, over  the  minds  of  men.  The 
preacher  will  always   be  attended  who 


conforms  to  his  own  doctrine,  and  exem- 
plifies it  in  his  life,  be  that  doctrine  ever 
so  rigid.  (Matt.  iii.  6,  6,  vii.  29 ;  Acts  xi. 
24.) 

Neither  do  I  tell  you,  &c.  Christ  discovers 
not  Himself  to  hypocrites.  That  man  is 
altogether  unworthy  of  the  truth  who  seeks 
it  only  to  oppose  it.  (See  2  Thes.  ii.  11 ,  12.) 
It  is  to  no  manner  of  purpose  to  disjjute 
and  reason  with  those  who  study  only 
how  to  ensnare  in  their  discourses,  and  to 
take  advantage  of  everything  against  truth. 
Such  i:)ersons  show  plainly  what  concern 
they  have  for  truth  when  they  make  use 
of  lies  and  forgeries  to  oppress  it.  Humility 
does  not  oblige  anyone  to  give  an  account 
of  his  conduct  to  all  sorts  of  persons,  nor 
at  all  times,  nor  in  all  circumstances,  but 
only  to  be  ready  to  do  it  whenever  the 
glory  of  God  and  the  benefit  of  his  neigh- 
bors require  it. 


1.  Where  did  Christ  send  two  of  His  disciples  ?  2.  For  what  purpose  were  they  sent  t  3.  What  did  the  multi- 
tude do  as  Jesus  rode  along  ?  4.  What  is  said  about  the  fig  tree  ?  5.  What  did  Christ  do  in  the  temple  ?  6.  What 
farther  is  said  about  the  fig  tree  ?  7.  What  did  our  Lord  say  to  His  disciples  respecting  faith  ?  8.  W'hat  about 
prayer  ?  9.  What  about  forgiveness  ?  10.  What  conversation  took  place  in  the  temple  between  Jesus  and  the 
chief  priests,  scribes  and  elders  ?. 


CHAPTER  XII. 

1  Ina  parable  of  the  vinr-yard  let  out  to  unthankful  hus- 
bandmen, Christ  fm-etelteth  the  reprobation  of  the 
Jews,  and  the  catling  of  the  Gentiles.  13  He  avoideth 
the  snare  of  the  Pharisees  and  Herodians  about  payinr) 
tribute  to  Ctesar :  18  convinceth  the  error  of  the  f<ad- 
ducees,  u'ho  denied  the  resurrection :  28  resolveth  the 
scribe,  who  qiiestimied  of  the  first  commandment :  35 
refuteth  the  opinion  that  the  scribes  held  of  Christ ;  38 
bidding  the  people  to  beware  of  their  ambition  and  hy- 
IMcrisy  :  41  and  commendeth  the  jMor  luixlow  for  her 
two  viites,  above  ail. 

AND  ahe  began  to  speak  unto  them  by  parables.  A 
certain  man  ^planted  a  vineyard,  "^and  set  a  hedge 
about  it,  and  digged  a  place  for  the  wine-fat.  and  built 
a  tower,  and  let  it  out  to  husbandmen,  and  went  into  a 
far  countrv. 

"Ezelv.xx.  49:  Matt.  xxi.  33:  Luke  xx.  9.  ^Ps.  Ixxx. 
8,  16 :  Isa.  V.  1,  7 :  Jer.  ii.  21 ;  Rom.  xi.  17,  24.  <:Kom. 
iii.  1,2;  ix.  4,  5. 

Verses  1-12:  see  on  Matt.  xxi.  33-46; 
Luke  XX.  9-18. 

The  general  idea  of  this  parable  is  taken 
from  Isaiah  v.  1-7.  In  its  immediate  ref- 
erence it  contains,  partly  as  a  narrative  of 
the  past,  partly  as  a  discovery  of  the 
future,    the    wonderful     history    of    the 


Jewish  Church .  It  manifests  the  riches  of 
Divine  love,  and  the  benefits  flowing  out  of 
it  to  the  chosen  people,  portrays  an  almost 
inexhaustible  patience  and  long  sufiering 
on  the  part  of  God  toward  the  refractory 
and  unthankful  sinner,  discloses  at  the 
same  time  the  wickedness  and  the  harden- 
ing of  the  sinful  heart  as  rising  to  a  fearful 
height,  and  finally  closes  with  a  threat- 
ening of  certain  and  dreadful,  but  most 
righteous,  judgments.  But  when  viewed 
in  a  more  extended  reference,  this  parable 
speaks  also  of  the  general  truths,  whicli, 
in  the  Christian  Church,  are  continually 
unfolding  themselves,  and  reflected  anew 
in  the  history  of  individuals  and  entire 
communities.  Viewed  in  either  light,  the 
description  given  of  the  lord  of  the  vine- 
yard serves  to  admonish  us  of  the  union 
there  is  in  God's  character  ©f  mercy  and 


402 


MARK. 


holiness,  of  goodness  and  righteousness, 
of  patience  and  indignation. 

The  "  certain  man  "  was  more  than  pos- 
sessor of  the  vineyard,  he  had  himself 
" planted"  it.  (Ex.  xv.  17.)  The  planting 
of  this  spiritual  vineyard  found  place 
under  Moses  and  Joshua,  in  the  establish- 
ing of  the  Jewish  polity  in  the  land  of 
Canaan.  It  is  described  Deut.  xxxii. 
12-14.  (See  Ezek.  xvi.  9-14;  Neh.  ix. 
23-25.)  Set  a  hedge  aboid  it.  In  Ephes.  ii. 
14,  the  law  is  described  as  "  the  middle 
wall  of  partition  "  between  the  Jew  and 
Gentile.  By  their  circumscription  through 
the  law,  the  Jews  became  a  people  dwel- 
ling alone,  and  not  reckoned  among  the 
nations.  (Num.  xxiii.  9.)  The  wine-fat. 
This  was  a  square  or  round  vat  or  pit  ex- 
cavated in  the  earth,  mortared  and 
plastered  so  as  to  make  it  tight  like  a 
modern  cistern.  Over  this  vat  was  the 
wine-press,  into  which  the  grapes  were 
heaped,  and  when  the  juice  was  trodden 
out  it  flowed  into  the  vat.  Built  a  tower — 
a  ioicer  or  observatory  in  the  garden,  hav- 
ing a  view  in  all  directions,  in  which  a 
watchman  is  stationed  to  guard  against 
robbers.  The  vineyard  represents  the 
Church  or  fold  of  God's  service.  This 
must  be  girt  as  with  a  liedge;  it  must  have 
its  ordinances  for  receiving  thefloiv  of  the 
divine  nourishment;  it  must  have  its 
towers  and  watchmen  against  the  assaults  of 
the  profane  or  the  incursions  of  hypocrites. 
Let  it  out — leased  or  rented  it,  with  rent  to 
be  paid  from  the  produce.  Went  into  a 
far  country — literally,  rcent  a^cay  from  home, 
i.  e.,  went  abroad  on  his  travels.  This 
seems  to  be  added  as  a  reason  why  he 
rented  out  his  vineyard,  and  sent  his  ser- 
vants for  the  fruits,  instead  of  meeting 
the  husbandmen  in  person ;  and  is  not, 
as  some  absurdly  think,  a  representation 
of  the  great  distance  of  earth  from 
heaven.  It  has  no  special  bearing  upon 
the  application  of  the  parable,  and  is  only 
added  to  make  the  picture  more  natural 
and  animated. 

2.  And  at  the  season  he  sent  to  the  husbandmen  a 
*i.1I^"i-  ^.hat^he  might  receive  from  the  husbandmen 
of  the  fnnt  of  the  vineyard.  3.  And  they  cauKht  him 
and  beat  him,  and  sent  ftim  away  emptv.  4.  And  again 
he  sent  unto  them  another  servant ;  aiid  at  him  thev 
cast  stones,  and  wounded  him  in  the  head,  and  sent 
ft/m  away  shamefully  handled.  5.  And  again  he  sent 
another ;  and  him  they  killed,  and  many  others ;  beat- 
ing some,  and  killing  some. 


The  messages  that  are  spoken  of  in  the 
first  parts  of  the  parable,  as  sent  by  the 
owner  to  the  husbandmen,  for  the  fruit 
of  the  vineyard,  refer  to  the  constant  ap- 
peals made  to  Israel  by  God's  servants — 
the  prophets.  The  reception  which  they 
met  with  was  just  as  here  described. 
They  were  despised,  they  were  shame- 
fully entreated,  they  were  often  put  to 
death.  Beating  some,  and  killing  some. 
"  I  am  convinced,"  says  Melanchthon,  "  that 
in  this  world  the  true  heavenly  doctrine 
will  ever  have  to  maintain  a  conflict 
with  errors  and  corruptions,  and  that  those 
who  uphold  the  cause  of  Divine  truth, 
will  be  under  the  cross  and  suffer  for 
their  principles.  From  the  beginning  of 
the  world  it  has  been  so,  and  holy  and 
enlightened  men  know  that  these  things 
must  be  borne."  (Luke  ii.  34 ;  Acts  xxviii. 
22 ;  Gal.  iv.  28,  29.) 

6.  Having  yet  therefore  done  Son,  his  well  beloved, 
he  sent  him  also  last  unto  them,  saying.  They  will  rev- 
erence my  Son.  7.  But  those  husbandmen  said  among 
themselves,  ^This  is  the  heir:  come,  let  us  kill  him,  and 
the  inheritance  shall  be  ours.  8.  And  they  took  him, 
and  killed  him,  and  cast  him  out  of  the  vinej'ard. 

dPs.  ii.  7.    ePs.  ii.  2,  3,  xxii.  12, 16. 

This  is  the  heir,  &c.  After  the  raising  of 
Lazarus,  the  Evangelist  informs  us  that 
the  "  chief  priests  and  Pharisees  gathered 
a  council,  and  said,  What  do  we  ?  for  this 
man  doeth  many  miracles.  If  we  let  him 
thus  alone,  all  men  will  believe  in  Him : 
and  the  Romans  will  come  and  take  away 
both  our  place  and  nation."  The  very 
original  of  the  parabolic  picture  !  Come, 
let  us  Mil  him,  &c.  We,  on  the  contrary, 
say,  "  This  is  the  Son  of  the  eternal  CTod, 
let  us  believe  on  Him,  and  the  inheritance 
shall  beours.  (xv.  32;  Rom.  viii.  17.)  And 
they  took  him,  &c.  All  three  narrators  de- 
scribe Him  as  thus  "  cast  out  of  the  vine- 
yard," by  which  we  are  reminded  of  Him 
who  "  suffered  without  the  gate."  (Heb. 
xiii.  12,  13  ;  John  xix.  17.)  By  that,  as  in 
the  Pentateuch  by  the  exclusion  from  the 
camp,  was  signified  the  cutting  off  from 
the  people  of  God,  and  from  all  share  in 
their  blessings.     (See  1  Kings  xxi.  13.) 

9.  What  shall  therefore  the  lord  of  the  vineyard  do  ? 
he  will  come  and  destroy  the  husbandmen,  and  will 
give  the  vineyard  unto  others. 

What  shall  therefore  the  lord  of  the  vineyard 
dof  &c.  Jesus  puts  the  question  to  His 
opponents,  so  that  the  answer  from  their 
own  mouth  (see  Matt.  xxi.  41)  might  serve 


CHAPTER    XII. 


403 


as  a  testimony  to  the  righteousness  of  the 
punishment  that  had  been  so  richly  de- 
served by  the  wicked  vine-dressers.  The 
coming  of  the  Lord  is  the  period  when  the 
work  of  Divine  judgment  shall  be  execu- 
ted. He  will  come  and  destroy,  &c.  The 
despisers  of  the  Divine  mercies,  and  those 
who  misuse  them,  shall  be  torn  away  from 
them,  that  these  may  be  given  to  others 
more  likely  to  improve  them.  (See  1  Peter 
ii.  3-10.)  Will  give  the  vineyard  unto  others. 
The  rejection  of  the  Jews  and  the  call  of 
the  Gentiles  was  one  of  the  greatest  mys- 
teries of  the  Gospel  dispensation ;  so  ob- 
scure, so  hard  to  receive,  that  even  Peter, 
though  gifted  with  the  Holy  Ghost  at  Pen- 
tecost, needed  a  repeated  special  vision 
from  heaven,  to  convince  him  of  it.  Ac- 
cordinglj',  as  a  doctrine  so  repugnant  to 
Jewish  prejudices,  it  was  gradually  taught 
and  revealed  by  the  Lord.  Here,  indeed, 
it  is  intimated  with  sufficient  clearness ; 
but  our  Lord  had  recently  prepared  the 
way  by  two  most  remarkable  symbolical 
actions — the  drying  up  of  the  fig  tree, 
pointing  to  the  rejection  of  the  Jew ;  the 
assertion  that  the  temple  was  God's  house 
of  prayer  "  for  all  nations,"  equally  ex- 
pressing the  call  of  the  Gentiles,  (xi.  17, 
21 ;  Acts  X.  14  ;  Eph.  i.  9,  10 ;  iii.  1-12.) 

10.  And  have  ye  not  re.acl  this  Scripture,  'The  stone 
which  the  builders  rejected  is  become  the  head  of  the 
corner:  11.  This  was  the  Lord's  doing,  and  it  is  inar- 
vellous  in  our  eyes?  12.  sAnd  they  sought  to  la.v  hold 
on  him,  but  feared  the  people :  for  they  knew  Hiat  he 
had  spoken  the  parable  against  them:  and  they  left 
him,  and  went  their  way. 

fPs.  cxviii.  22.  gMatt.  xxi.  45,  46;  chap.  xi.  18;  John 
Vii.  25,  30,  44. 

The  Stone  which  the  bmlders  rejected  (as  un- 
suitable and  unfit  for  use)  is  become  the  head 
of  the  corner.  Jesus,  rejected  by  the  high 
priests,  scribes,  and  elders,  not  owned  and 
recognized  as  the  true  Messiah,  is  the 
strong  and  firm  corner  stone  of  the  new 
building  of  the  Christian  Church,  in  which 
those  who  were  hitherto  divided  asunder, 
Jews  and  heathen,  have  been  united  into 
one  glorious  body.  (Eph.  ii.  13,  20.)  This 
was  the  Lord^s  doing,  not  according  to  the 
will,  nor  accomplished  through  the  work- 
ing of  man.  (Phil.  ii.  9-11 ;  Eph.  i.  20-23.) 
And  it  is  marvellous  in  our  eyes,  the  exalta- 
tion of  Christ,  the  gathering  of  a  new 
Church,  and  the  general  extension  of  this 
Church  is,  as  a  work  and  manifestation  of 
God's  purposes  and  almighty  power,  an 


object  for  men's  adoring  wonder.  For  they 
knew,  &c.  Their  conscience  bearing  witness. 

13.  T  hAnd  tliev  send  unto  him  certain  of  the  Phari- 
sees and  of  the  Herodians,  to  catch  him  in  his  words. 

hMatt.  xxii.  15;  Luke  xx.  20. 

Pharisees  and  Herodians.  The  Herodians 
were  a  political  party  rather  than  a  relig- 
ious sect.  They  were  probably  the  parti- 
san supporters  of  the  Herod  family,  and 
so  favorable  to  the  Roman  dominion. 
They  were  not  therefore  very  strenuous 
for  the  peculiarities  of  the  Jewish  religion. 
The  great  foes  of  religion,  which  have  in 
all  ages  opposed  its  progress  and  under- 
mined its  glory,  are  hypocrisy  and  pro- 
faneness.  Between  these  two  thieves  the 
jewel  hangs,  as  its  great  ]Master  on  the 
cross;  and  they  both  revile  it,  the  one 
under  the  character  of  a  familiar  friend, 
the  other  under  that  of  an  open  enemy  : 
which  of  these  does  the  greater  harm,  is 
sometimes  difficult  to  determine,  (xiv. 
45,  46.) 

14.  And  when  they  were  come,  they  say  unto  him, 
Master,  we  know  that  thou  art  true,  and  carest  for  no 
man;  for  thou  regardest  not  the  person  of  men,  but 
teachest  the  way  of  Cxod  in  truth :  Is  it  lawful  to  give 
tribute  to  Cesar,  or  not  ? 

Master,  we  know,  &c.  How  flattering  the 
language  with  which  our  Lord  was  accosted 
by  His  enemies!  How  well  these  Phari- 
sees and  Herodians  talked !  What  smooth 
and  honeyed  words  were  these!  (Ps.lv. 
21.)  All  professing  Christians  should  be 
much  on  their  guard  against  flattery.  We 
greatly  mistake  if  we  suppose  that  perse- 
cution and  hard  usage  are  the  only  weapons 
in  Satan's  armory.  That  crafty  foe  has 
other  engines  for  doing  us  mischief,  which 
he  knows  well  how  to  work.  He  knows 
how  to  poison  souls  by  the  world's  seduc- 
tive kindness,  when  he  cannot  frighten 
them  by  the  fiery  dart  and  the  sword.  Let 
us  not  be  ignorant  of  his  devices.  By 
peace  he  destroys  many.  Is  it  lawful,  &c. 
To  the  Jew.  "  According  to  theocratical 
principles,  which  regarded  Jehovah  as  the 
only  King  in  Israel."  This  question  of 
itself  obscures  the  supposition  of  duty,  and 
the  question  :  "  Must  we,  as  servants  of  the 
theocracy,  refuse  the  tribute?"  meant  in 
other  words  :  Must  we  resist  the  dominion 
of  the  Romans,  and  rise  up  in  rebellion  ? 
Ornot?  The  not  latrful  they  would  fain 
have  put  in  His  mouth. 

15.  Shall  we  give,  or  shall  we  not  give?  But  he, 
knowing  their  hypocrisy,  said  unto  them,  Why  tempt 
ye  me  ?  bring  me  a  penny,  that  I  may  see  it. 


404 


MARK. 


A  penny,  the  coin  in  which  the  tribute 
was  jjaid.  This  was  the  Eoman  denarius, 
worth,  in  our  money,  about  fifteen  cents. 

16.  And  they  brought  it.  And  he  saith  unto  them, 
Whose  !s  this  image  and  superscription?  And  they 
said  unto  him,  Cesar's. 

The  image  was  probably  the  likeness  of 
of  the  Eoman  emperor  Tiberius  Caesar, 
The  superscription  was  the  motto  upon  the 
coin,  which  declared  his  sovereignty.  In 
earlier  ages  the  coin  bore  the  symbols  of 
the  republic.  They  said  unto  him,  Cxsar^s. 
He  would  have  them  convicted  by  their 
own  mouth. 

17.  And  Jesus  answering  said  unto  them,  'Render  to 
Cesar  the  things  that  are  Cesar's,  and  to  God  the  things 
that  are  God's.    And  they  marvelled  at  him. 

'Rom.  xiii.  7 ;  1  Peter  ii.  17. 

Bender  to  Ciesar,  &c.  The  answer  of  Jesus 
is  very  different  from  what  they  expected. 
He  wisely  discriminates  between  allegiance 
to  the  civil  power  and  allegiance  to  God, 
yet  by  no  means  separating  our  civil  and 
religious  duties.  A  good  Christian  must 
be  a  good  citizen.  Our  Lord  in  this  rejily, 
it  has  well  been  said,  evades  the  peculi- 
arity of  every  party,  yet  sustains  the  truth 
in  question.  The  Herodians  cannot  com- 
plain, for  Ceesar's  government  is  not  attack- 
ed. The  Pharisees  xannot  complain,  for 
His  decision  is  but  their  own  confession 
put  in  shape.  The  very  Gaulonites  cannot 
complain,  for  He  does  not  decide  that  there 
are  no  just  grounds  for  revolutionizing  the 
government  from  the  foundations,  and  as- 
serting independence  alike  of  Cpesar's  coin 
and  Cfcesar's  authority.  All  he  decides  is 
(and  this  He  does,  not  as  a  political  patriot 
or  as  a  political  arbiter,  but  as  a  religious 
teacher),  that  while  C;esar's  government  is 
the  acknowledged  government,  it  must 
receive  its  dues.  Our  Lord's  mission  was 
not  to  preach  rebellion  against  the  Eomans, 
or  a  redress  of  civil  wrongs.  He  came  to 
preach  deliverance  to  the  captive,  but  it 
was  the  captive  of  sin  and  death.  He  aimed 
to  make  the  heart  of  man  lietter,  to  teach 
the  duty  of  love  to  God  and  our  fpllow- 
men,  knowing  well  that  if  the  Gospel  was 
cordially  embraced,  the  great  social  and 
political  evils  would  in  due  time  be  re- 
moved. Nothing  is  plainer  than  that  the 
influence  of  our  Christian  character  should 
pervade  every  relation  of  life,  and  control 
us  in  the  discharge  of  every  duty. 

The  things  that  are  God's.  God  has  greater 


claims  upon  us  than  any  other  being  can 
have.  He  created  man  in  His  image, 
bestowing  upon  him  a  reasonable  soul  and 
an  immortal  spirit.  Therefore  we  are  God's, 
because  we  bear  His  image,  as  the  tribute 
money  bore  the  image  of  Caesar.  But  God 
has  not  only  created  us.  He  has  redeemed  us. 
When  Satan  had  taken  us  captive,  Christ 
redeemed  us  with  His  precious  blood.  (1 
Cor.  vi.  20).  Have  we  given  ourselves  to 
the  Eedeemer?  Is  it  our  chief  desire  to 
do  His  will  and  to  promote  His  glory? 

Learn.l.  That  our  Saviour  was  no  enemy 
to  civil  government.  2.  That  those  who 
are  subject  to  a  government,  ought,  from 
a  principle  of  conscience,  to  pay  tribute  to 
it.  3.  That  as  Christ  is  no  enemy  to  the 
civil  rights  of  government,  and  His  religion 
exempts  none  from  paying  their  civil  dues, 
so  governments  should  be  as  careful  not 
to  rob  Him  of  His  Divine  honor. 

Let  us  not  forget  the  obedience  which 
we  owe  to  the  God  of  the  Bible  in  spiritual 
matters.  No  temporal  loss,  no  civil  disa- 
bility, no  displeasure  of  the  powers  that 
be,  must  ever  tempt  us  to  do  things  which 
the  Scripture  plainly  forbids.  Our  position 
may  be  very  trying.  We  may  have  to  suf- 
fer much  for  our  conscience'  sake.  But  we 
must  never  fly  in  the  face  of  unmistakable 
requirements  of  Scripture.  If  Ctesar  coins 
a  new  Gospel,  he  is  not  to  be  obeyed.  We 
must  "  render  to  God  the  things  that  are 
God's." 

18.  T  tThen  came  unto  him  the  Sadducees.  iwhich  say 
there  is  no  resurrection ;  and  they  asked  him,  saying, 
IP.  Master.  "Moses  wrote  unto  us.  If  a  man's  brother  die, 
and  leave /i I.?  wife  beft/nd  him,  and  leave  no  cliildren. 
tliat  his  brother  should  take  his  wife,  and  raise  up  seed 
unto  his  brother.  20.  Now  there  were  seven  brethren : 
and  the  first  took  a  wife,  and  dying,  left  no  seed.  21. 
And  the  second  took  her.  and  died,  neither  left  he  any 
seed :  and  the  third,  likewise.  22.  And  the  seven  had 
her.  and  left  no  seed:  la-st  of  all,  the  woman  died  also. 
23.  In  the  resurrection,  therefore,  when  they  shall  rise, 
whose  wife  shall  she  be  of  them  ?  for  theseven  liad  her 
to  wife.  '24.  And  Jesus,  answering,  said  unto  tliem.  "Do 
vp  not,  tlierefore,  err,  because  ve  knr>w  not  the  Scrip- 
tures, neither  the  power  of  God  ?  2.x  For  wlien  they 
shall  rise  from  the  dead,  they  neither  marry,  nor  are 
given  in  marriage  ;  hut  "are  as  the  aneels.  which  nre  in 
heaven.  26.  And.  as  touching  the  dead,  that  they  rise, 
have  ve  not  read  in  the  hook  of  Moses,  how.  in  the  bush, 
God  sjiake  unto  liim.  saying.  vJ  nm  tlie  God  of  Abra- 
ham, and  the  God  of  Isaac,  and  the  God  of  Jacob  ?  27. 
He  is  not  the  God  of  the  dead,  but  the  God  of  the  living ; 
ve.  therefore,  do  greatlv  err. 

tMatt  xxU.  ?3.  lAct'ixxiii.  ft.  ™x)eut.  xxv.  .5.  "l  Cor. 
XV.  42,  49, 52.    oMatt.xxii.  30;  Luke  xx.  35-36.    pEx.  iii.6. 

Verses  lS-28 :  see  on  Matt.  xxii.  23-33. 

Which  say  there  is  no  resurrection.  The 
Sadducees  did  not  believe  that  there  would 
be  any  resurrection  of  the  dead,  because 
they  did  not  understand  how  it  could  be. 


CHAPTER   XII. 


405 


When  they  applied  to  Jesus  they  described 
a  case  which  might  have  occurred  under 
the  Jewish  law.  The  land  of  Canaan  was 
divided  into  small  inheritances.  If  a  man 
died  without  a  child  to  succeed  him,  God 
enjoined  that  his  brother  should  marry 
the  widow,  and  that  if  a  child  were  born, 
he  should  succeed  to  the  property  of  the 
deceased  brother,  and  be  considered  as  his 
heir.  The  Sadducees  imagined  that  they 
had  proposed  a  difficulty  which  the  Lord 
could  not  solve,  but  by  a  word  He  exposed 
their  folly. 

And  dying.  "  It  is  appointed  unto  all 
men  once  to  die,"  and  then  they  must 
shift  the  scenes  and  begin  anew.  No  one 
can  plead  exemiation,  either  by  privilege 
or  example.  For  all  that  have  gone  be- 
fore us  have  trodden  the  same  path — wise 
Solomon,  rich  Dives,  long-lived  ]Methuse- 
lah,  righteous  Job — none  have  been  ex- 
empted, be  they  what  they  will,  though 
their  head  have  been  of  gold,  their  body 
of  iron,  their  arms  of  brass,  yet  their  feet, 
like  Nebuchadnezzar's  image,  have  been 
of  clay,  and  they  have  gone  into  the  dust. 
Here  fortune  has  no  part ;  the  manner  of 
our  death,  indeed,  may  be  casual,  but  the 
matter  of  it  is  certain.  (Gen.  v.  8,  11,  xiv. 
17,  20,  xxvii.  31 ;  Josh,  xxiii.  14;  Zech.  i. 
5  ;  1  Kings  xxii.  34.) 

In  the  resurrection,  therefore,  &c.  How 
carnal  are  the  thoughts  of  carnal  men 
concerning  the  life  of  heaven,  and  how 
unAvorthy  of  that  blessed  state !  We  must 
lose  all  the  ideas  of  whatever  passes  upon 
earth,  in  order  to  frame  one  which  may 
at  all  come  near  the  true  nature  of  that 
eternal  happiness.  The  creature  shall  be- 
long only  to  its  Creator ;  man  shall  live 
only  for  his  God.  They  neither  marry,  &c. 
All  the  allian(;cs  and  unions  here  on  earth 
are  tokens  and  efiects  of  man's  indigence 
and  mortality.  When  once  he  hhall  enter 
into  eternity,  where  all  his  desires  will  be 
satisfied,  all  his  wants  supplied,  and  his 
mortality  swallowed  up  in  glory,  then  all 
unions  shall  be  merged  in  the  union  with 
God. 

But  are  as  ihe  angels.  Angels  are  not 
divided  into  families  as  men  are,  and 
glorified  saints  will  not  be  connected  in 
heaven  with  the  relations  they  had  upon 
earth.    They  will  have  connections,  but 


not  of  an  earthly  kind.  The  pastor  will 
rejoice  to  find  again  the  flock  he  fed  below. 
(See  1  Thes.  ii.  19.)  The  pious  parent  will 
find  himself  united  in  spiritual  bonds  to 
the  children  who  were  born  the  second 
time,  in  answer  to  his  fervent  supplica- 
tions. The  friends  who  have  borne  each 
other's  spiritual  burdens  up  the  hill  of 
Zion,  will  walk  together  by  the  waters  of 
life  that  gladden  the  city  of  their  God. 
Spiritual  bonds  can  never  be  dissolved. 

I  am  the  God  of  Abraham,  &c.  These 
words  of  our  Saviour  show  us  how  much 
more  there  is  in  Scripture  than  at  first 
sight  appears.  God  spoke  to  Moses  in  the 
burning  bush,  and  called  Himself  the  God 
of  Abraham;  and  Christ  tells  us,  that  in 
this  simple  announcement  was  contained 
the  promise,  that  Abraham  should  rise 
again  from  the  dead.  In  truth,  if  we  may 
say  it  with  reverence,  the  all-wise,  all- 
knowing  God  cannot  speak  without  mean- 
ing many  things  at  once.  He  "sees  the 
end  from  the  beginning;"  He  understands 
the  numberless  connections  and  relations 
of  all  things,  one  with  another.  Every 
word  of  His  is  full  of  insti-uction,  looking 
many  ways ;  and,  though  it  is  not  often 
given  to  us  to  knoAV  these  various  senses, 
and  we  are  not  at  liberty  to  attempt  lightly 
to  imagine  them,  yet,  as  far  as  they  are 
told  us,  and,  as  far  as  we  may  reasonably 
infer  them,  we  must  thankfully  accept 
them.     (Ps.  cxix.  96.) 

The  God  of  the  living.  As  the  Sadducees 
denied  not  only  the  resurrection  of  the 
body,  but  the  immortality  of  the  spirit, 
therefore  Jesus  brought  forward  a  proof 
of  the  eternal  life  of  the  pious  dead.  How 
glorious  is  the  idea  that  all  the  saints  are 
actually  in  existence !  They  not  07dy  lire, 
but  "are  as  the  angels."  Though  we  know 
not  the  degree  of  their  haj^piness,  Jesus 
did.  He  had  but  lately  left  the  blessed 
company  above,  and  now  He  was  going  to 
die,  that  they  might  live  on  forever,  and 
that  their  number  might  continually  in- 
crease. 

38.  t  lAnd  one  of  the  scribes  came,  and  having  heard 
theni  reiusoning  together,  and  perceiving  that  he  had 
answered  therh  well,  asked  him.  Wliich  is  the  tirst 
commandnientof  all?— iMatt.  xxii.  •>■>. 

On  verses  28-34  see  on  IMatt.  xxii.  34-40. 

One  of  the  Scribes.    A  teacher  of  the  law. 

Which  is  the  first  commandment  of  all?    He 


406 


MARK. 


meant  the  first  in  importance,  the  primary, 
leading  commandment,  the  most  funda- 
mental one. 

29.  And  Jesus  answered  him.  The  first  of  all  the  com- 
mandments i.s,  'Hear,  O  Israel ;  The  Lord  our  God  is 
one  Lord:  3i).  And  thou  Shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind,  and  with  all  thy  strength  :  this  is  the  first 
commandnieut.— rDeut.  vi.  4 ;  Luke  x.  27. 

Israel.  The  name  put  upon  Jacob  as 
wrestling  with  the  angel  of  the  covenant 
at  Peniel.  (Gen.  xxxii.  28.)  The  disciple 
who  was  ready  to  receive  the  knowledge 
of  God  as  revealed  in  "  the  Son  of  God  .  . 

the  King  of  Israel,"  was  called  "  an 

Israelite,"  indeed.  (John  i.  47.)  Thou 
shall  lore  the  Lord  thy  God.  Of  all  things, 
God  requires  this  foith  and  persuasion  of 
His  fatherlj'  goodness  as  the  chief  service, 
for,  before  He  asks  anything  of  us.  He 
says,  "I  am  the  Lord  thy  God,"  giving 
Himself  and  all  that  He  has  to  be  our 
own — "  The  Lord  our  God,"  as  He  is  the 
Head  of  the  communion  of  saints;  "the 
Lord  thy  God,"  as  He  is  the  Head  of  every 
particular  member  in  the  same  mystical 
Body.  That  we  may  love  Him,  and  also, 
for  His  sake,  love  one  another,  we  must 
apprehend  the  Lord  God  in  both  these 
relations.     (Ps.  xlviii.  13 ;  John  xx.  28 ;  1 

John  V.  1,  2.)      With  all  thy  heart soul 

....  mind  ....  strength.  These  are  formu- 
las nearly  equivalent,  but  involving  no 
redundancy,  and  united  for  intensity  of 
sense,  importing,  not  that  perfection  in 
degree,  or  exaltation  in  kind,  contended 
for  by  some,  but  only  denoting  that  "  we 
must  assign  to  God  the  frst  place  in  our 
affections,  and  consecrate  to  Him  the  uni- 
ted powers  and  faculties,  both  of  body  and 
mind,"  with  which  He  hath  endowed  us 
so  as  to  exert  them  most  effectually. 
(Comp.  Deut.  vi.  5.) 

31.  And  the  second  ifi  like,  namely  this,  »Thou  shalt 
love  thy  neighbour  as  thyself.  There  is  none  other 
commandment  greater  than  tliese. 

sLev.  xix.  18 :  Matt.  xxii. ;« ;  Rom.  xiii.  9 ;  Gal  v    14  ■ 


iDeut.  iv.  39 ;  Isa.  xlv.  6, 14,  xlvi.  9.  il  Sam.  xv.  22' 
Hos.  vi.  6 ;  Mic.  vi.  6-8. 

Well,  construe  with,</icm  hast  said:  for  it 
is  founded  on  the  truth,  as  Luke  iv.  25. 
There  is  one  God,  an  absolute  phrase  re- 
jjeated  from  verse  29,  that  is,  from  Moses. 
(Comp.  Zech.  xiv.  9.)  One  God  requires  one 
heart  and  one  love.  Whole  burnt  offerings — 
the  most  noble  species  of  sacrifice. 

M.  And  when  Jesus  saw  that  he  answered  discreetly, 
he  said  unto  him.  Thou  art  not  far  from  the  kingdom 
of  God.  wAnd  no  man  after  that  durst  ask  him  any 
question.— ^Matt.  xxii.  46;  Kom.  iii.  19. 


James  il.  8. 

And  the  second  is  like.  He  does  not  say, 
equal  with  it,  although  the  duties  of  the 
second  table  are  of  the  same  authority,  and 
of  the  same  necessity  with  the  first,  as  no 
man  can  be  saved  without  the  love  of  God, 
BO  neither  without  the  love  of  his  neighbor. 

32.  And  the  scribe  said  unto  him.  Well,  Master,  thou 
hast  said  the  truth  :  for  there  is  one  God  :  <and  there  is 
none  other  but  he :  3;i.  And  to  love  him  with  all  the 
heart,  and  with  all  the  understanding,  and  with  all  the 
soul,  and  with  all  the  strength,  and  to  love  his  neigh- 
bour as  himself,  "is  more  than  all  whole  burnt  offerings 
and  sacrifices. 


When  Jesus  saw  that   he   ansivered    dis- 
creetly, i.  e.,  intelligently.    Whoever  appre- 
hends the  spiritual  nature  of  the   law, 
especially  in  its  contrast  to  outward  forms 
of  worship,  is  spiritually-minded — rational 
in  a  moral  point  of  view — is  in  a  fair  way 
of  turning  away  from  self-righteousness, 
and  of  obtaining  that  knowledge  of  him- 
self which  is  an  indisijensable  condition 
of   entering  into  the  kingdom  of   God. 
AVhat  this  scribe  still  lacked  was  the  total 
surrender  to  his  conviction,  its  practical 
carrying  out  in  following  Jesus.    The  im- 
pression made  upon  him  was  an  earnest 
of  Christ's  final  victory  over  His  most  re- 
spectable opponents.      Thou  art  not  far, 
&.C.      The  sentiments  expressed  by  the 
scribe,  became  a  subject  of  Messiah's  king- 
dom, and  must  have  a  happy  influence  to 
dispose  the  mind  to  examine  the  Gospel ; 
on  which  account  Jesus  declared  that  this 
person  was  not  far  from  the  kingdom  of  God. 
Durst,  or  rather,  ventured,  to  ask   him   any 
questions.  It  was  not  any  stern  prohibition, 
or  terrible  menace,   denounced    by    our 
Lord,  that  frightened  every  one  from  fur- 
ther attempts  this  way,  but  the  people  saw 
how  completely   those  were  foiled   who 
tried  to  ensnare  Him  with  captious  ques- 
tions. 

35.  T  lAnd  Jesus  answered  and  said,  while  he  taught 
in  the  temple.  How  say  the  scribes  that  Christ  is  the 
son  of  David?  ;J6.  For  David  himself  said  ybj- the  Holy 
Cihast,  zThe  Lord  said  to  my  Lord,  Sit  thou  on  my 
right  hand,  till  I  make  thine  enemies  thy  footstool.  37. 
David  therefore  himself  calleth  him  Lord ;  and  whence 
is  he  then  his  son  ?  And  the  common  people  heard  him 
gladly. 

iMatt.  xxii.  41 ;  Luke  xx.  41.  j2  Sam.  xxiii.  2.  ^Ps. 
ex.  1. 

See  on  Matt.  xxii.  41-46. 

"It  is  not  to  be  forgotten  that  the  pro- 
phetic Psalms  are  among  the  earliest  dis- 
coveries, made  of  the  exalted  nature  and 
proper  dignity  of  Christ.    The  promise  of 


CHAPTER  XII 


407 


the  blessing  to  come  by  the  seed  of  Abra- 
ham showed  the  magnitude  of  the  benefit 
(Gen.  xxii.  17,  18) ;  but  not  the  personal 
glory  of  the  Benefactor.  In  the  Psalms, 
His  personal  attributes  and  His  Divine 
Sonship  invest  the  prophecy,  and  introduce 
the  object  of  worship."  (Ps.  ii.,  xlv.,  ex.) 
And  the  common  people  heard  him  gladly.  In 
good  truth,  says  one,  the  more  we  know 
of  Christianity  and  of  the  poor,  the  more 
deeply  sliall  we  be  impressed  with  the 
exact  adjiptation  of  the  one  to  the  other, 
both  in  the  substance  of  what  it  teaches, 
and  in  the  manner  of  teaching.  And  the 
poor,  it  is  carefully  to  be  remembered, 
must  ever  constitute  the  great  majority  of 
those,  to  whom  Christianity  is  addressed, 
(xiv.  7.) 

38.  U  And  "he  said  unto  them  in  his  doctrine,  ^Beware 
of  the  scribes,  which  love  to  go  in  long  clothing,  and 
^ve  salutations  in  the  market  places,  39.  And  the 
chief  seats  in  tlie  synagogues,  and  tlie  uppermost  rooms 
at  feasts :  40.  dWHiich  devour  widows'  houses,  and  for 
a  pretence  make  long  prayers:  these  shall  receive 
greater  damnation. 

aChap.  iv.  2.  >'llatt.  xxiii.  1,  &c. ;  Luke  xx.  46,  47. 
«Luke  xi.  43.    dMatt.  xxiii.  14. 

Beware  of  the  scribes,  which  love  to  go  in 
long  clothing,  &c.  Our  Saviour  here  con- 
demns, not  civil  salutations  in  the  market 
place,  not  the  chief  seats  in  the  synagogues, 
not  the  uppermost  rooms  at  feasts,  but 
their  fond  ailecting  of  these  things,  and 
their  ambitious  aspiring  after  them.  He 
condemns  them  for  their  gross  hypoc- 
risy in  coloring  over  their  covetousness 
with  a  pretence  of  religion,  making  long 
prayers  in  the  temple  and  synagogues  for 
widows,  and  thus  persuading  them  to  give 
bountifully  to  the  common  treasury  for 
the  temple,  some  part  of  which  was  em- 
ployed for  their  maintenance.  Greater 
damnation,  i.  e.,  more  tremendous  suflFering 
in  the  world  of  despair.  And  for  a  pretence, 
&c.  In  what  triumphant  measures,  says 
an  old  writer,  doth  a  Pharisee  go  from  the 
altar!  What  a  harmless  thing  is  a  cheat, 
after  a  sermon !  What  a  sweet  morsel  is 
a  widow's  house  after  long  prayers!  What 
a  piece  of  justice  is  oppression,  after  a  fast! 
After  so  much  ceremony,  the  blood  of 
Abel  himself,  of  the  justest  man  alive,  hath 
no  voice.  (Prov.  vii.  14.)  Nothing  is  more 
provoking  to  God,  than  the  use  of  holy 
things  without  the  conversion  of  the 
heart.  (Mai.  i.  14;  Jer.  ii.  4-11;  Acts  v. 
5-10.) 


41.  7  "And  Jesus  sat  over  against  the  treasury,  and 
beheld  how  the  people  cast  money  Hnto  the  treasury : 
and  many  that  were  rich  cast  in  much. 

•Luke  xxi.  1.    (i  Klugs  xii.  9. 

Sat,  probably  to  rest.  The  treasury.  This 
repository  received  the  voluntary  contribu- 
tions of  the  worshipers,  who  came  up  to  the 
feasts :  and  the  money  thrown  into  it  was 
designed  to  purchase  wood  for  the  altar, 
salt,  and  other  necessary  things,  not  pro- 
vided for  another  way.  As  Jesus  saw  the 
people  put  in  their  money.  He  knew  the 
motives  that  actuated  them  all,  and  as  each 
dropped  his  gift  into  the  chest,  the  heart 
and  disposition  of  the  individual  was  open 
before  Him.  He  knew  whether  he  was  sin- 
cere or  not,  and  according  to  the  sincerity 
of  the  act,  and  the  peculiar  disposition  of 
the  giver,  so  was  it  acceptable  or  unac- 
ceptable in  the  sight  of  Almighty  God. 
Jesus  still  observes  how  much  is  contribu- 
ted to  His  cause,  and  by  whom. 

42.  And  there  came  a  certain  poor  widow,  and  she 
threw  in  two  mites,  which  make  a  farthing. 

A  certain  poor  widow.  Our  Lord  had  just 
been  launching  reproofs  against  the  proud 
who  devoured  iindows'  houses.  As  if  from 
the  dim  distance,  one  of  these  widoivs  seems 
to  have  appeared,  whose  house,  perhaps, 
had  been  devoured,  and  in  whose  behalf 
our  Lord  had  denounced  the  judgments 
of  God.  Two  mites.  A  mite  was  the  small- 
est of  Jewish  coins,  about  the  value  of  one- 
fifth  of  a  cent.  It  took  its  name  from  its 
extreme  smallness,  being  derived  from  an 
adjective  signifying  thiji,  subtle,  and  applied, 
among  other  things,  to  that  which  consists 
of  fine  particles,  as  dust,  sand,  and  meta- 
phorically, to  gentle  breezes,  whispering, 
murmuring  sounds,  &c.  (See  on  Matt.  v.  26.) 

43.  And  he  called  unto  Mm  his  disciples,  and  saith 
unto  them.  Verily  I  say  unto  you,  That  fthis  poor  widow 
hath  cast  more  in,  than  all  they  which  have  cast  into 
the  treasury :  44.  For  all  tfieij  did  cast  in  of  their  abun- 
dance :  but  she  of  her  want  did  cast  in  all  that  she  had, 
hetvn  all  her  living. 

s2  Cor.  viii.  12.    ^Deut.  xxiv.  6 ;  1  John  iii.  17. 

Hath  cast  more  in.  What  is  meant  by  the 
"more"?  "He  must,"  says  one,  "mean 
one  of  three  things — either  financially,  pro- 
portionally, or  morally.  It  cannot  be  the 
first.  Is  it  the  second  ?  Does  He  mean 
to  say  that  she  put  in  "  more  "  in  propor- 
tion to  her  means?  This  was  no  doubt 
true.  And  it  is  frequently  true  that  many 
who  give  sums  too  small  to  record  in 
"  reports,"  give  more  than  those  who  lay 
,  down  hundreds,  or  even  thousands.    The 


408 


MARK, 


Christian  law  of  proportion  in  giving  is 
violated  in  every  Church.  But  we  do  not 
think  this  is  the  meaning  here.  An  indi- 
vidual may  give  much  "  more  "  in  propor- 
tion to  others,  and  yet  not  acceptably  to 
Christ.  The  third  we  take  to  be  the  mean- 
ing, it  was  more  morally:  she  gave  her 
heart  and  self  with  her  mites.  First,  this 
is  more  valuable  in  itself.  In  fact,  there  is 
no  real  value  in  a  gift,  unless  it  is  done 
with  the  heart.  "Though  I  give  my  body 
to  be  burned,"  &c.  Secondly,  this  is  more 
valuable  in  its  influence.  He  who  gives  his 
strongest  desires  and  best  sympathies  to  a 
cause,  gives  that  which  will  do  far  more 
good,  though  he  has  not  a  fraction 
of  money  to  bestow,  than  if  he  presented 
his  thousands  without  heart.  If  the  man's 
heart  is  with  it,  his  efforts,  jirayers,  life — the' 
totality  of  his  influence,  will  be  ever  helping 
it  on.  Let  us  remember,  that  the  Lord  Jens 
never  changes.  The  thing  that  we  read 
of  in  this  passage  is  the  thing  that  is  going 
on  all  over  the  world.    "  The  eyes  of  the 


Lord  are  in  every  place."  (Prov.  xv.  3.) 
Nothing  is  too  little  to  escape  His  obser- 
vation. No  act  is  too  trifling  to  be  noted 
down  in  the  book  of  His  remembrance. 
He  measures  littleness  and  greatness  by  a 
very  different  measure  from  the  measure 
of  man.  On  no  point,  perhaps,  do  profes- 
sed Christians  come  short  so  much  as  in 
the  matter  of  giving  money  to  God's  cause. 
Thousands,  it  may  be  feared,  know  noth- 
ing whatever  of  "giving"  as  a  Christian 
duty.  The  little  giving  that  there  is,  is 
confined  entirely  to  a  select  few  in  the 
Churches.  Even  among  those  who  give, 
it  may  be  boldly  asserted,  that  the  poor 
generally  give  far  more  in  proportion  to 
their  means  than  the  rich.  These  are  plain 
facts  which  cannot  be  denied.  The  exper- 
ience of  all  who  collect  for  religious  soci- 
eties and  Christian  charities,  will  testify 
that  they  are  correct  and  true.  Let  us 
judge  ourselves  in  this  matter  of  giving, 
that  we  may  not  be  judged  and  condemned 
at  the  great  day.    (Prov.  xi.  24.) 


1.  With -what  parable  is  this  chapter  introduced  ?  2.  Who  is  represented  by  the  "  certain  man  ?  "  3.  Who  by 
the  "  servants  ?  "  4.  Who  by  the  "  son  ?  "  5.  For  what  purpose  did  the  Pharisees  and  Herodians  come  to  Jesus  T 
6.  How  did  He  answer  their  question  ?  7.  What  did  the  Sadducees  say  to  Christ.  8.  Explain  His  answer  to 
them.  9.  State  the  interview  between  the  scribe  and  our  Lord.  10.  What  caution  did  He  give  concerning  the 
scribes  ?    11.  What  is  said  of  "  a  certain  poor  widow  7  " 


CHAPTER  XIII. 

1  Christ foretelleth  the  destruction  of  the  temple:  9  tfie 
persecutions  for  the  gospel:  10  that  the  gospel  must 
be  preached  to  all  nations:  14  that  great  calamities 
shaU  happen  to  the  Jews:  24  and  the  manner  of  his 
coming  to  judgment :  32  the  hour  whereof  being  known 
to  none,  every  man  is  to  watch  and  pray ,  that  we  be 
notfound  ■unprovided,  when  he  cometh  to  each  one  par- 
ticularly by  death. 

For  the  explanation  of  the  chief  things  in 
this  most  important  discourse  of  our  Lord, 
see  notes  on  Matthew  xxiv.  There  is  no 
doubt  that  part  of  it  relates  to  the  destruc- 
tion of  Jerusalem,  and  that  part  of  it  relates 
to  the  end  of  the  world.  This  is  the  only 
Avay  in  which  we  can  satisfactorily  explain 
the  interlacing  phenomena  of  the  two 
events. 


AND  aas  he  went  out  out  of  the  temple,  one  of  his 
disciples  saith  unto  him,  Master,  see  what  man- 
ner of  stones,  and  what  buildings  are  here! 
»Matt  xxiv.  1 ;  Luke  xxi.  5. 

Master,  see,  &c.  The  reference  was  to  the 
temple,  the  sacred  building  itself,  and  the 
courts.  These  buildings  are  spoken  of  by- 
Gentiles  and  Jews  in  language  of  admira- 
tion. Josephus  says  that  some  of  the  stones 
were  sixty -seven  feet  long,  seven  feet  high, 
and  nine  feet  broad.  This  is  not  in  the 
least  incredible,  for  in  the  ruins  of  Baal- 
bec,  Syria,  are  stones  of  similar  dimensions. 
Dr.  Robinson  measured  three  of  the  latter, 
and  found  them  severally  sixty-four  feet, 
sixty-three  feet,  and  sixty-three  feet  eisht 
inches  long.     Referring  to  the  stones  of 


CHAPTER    XIII. 


409 


Baalbec,  Thomson  says :  "  How  such 
blocks  could  be  transported  a  mile  over 
uneven  ground  to  the  temple,  and  elevated 
to  their  position  on  its  platform,  is  yet  an 
unsolved  problem  iu  the  science  of  me- 
chanical forces." 

2.  And  Jesus  answering  said  unto  him,  Scest  thou 
these  great  buildings  ?  Hhere  shall  not  be  left  one  stone 
upon  anotlier,  that  sliall  not  be  thrown  down. 

bJlatt.  xxiv.  2 :  Luke  xix.  44. 

There  shall  not  be  left,  &c.  This  prophecy 
was  literally  fulfilled  forty  years  after  its 
utterance,  fulfilled  by  Jewish  fanatics  and 
Eoman  soldiers  in  express  violation  of  the 
orders  of  Titus,  one  of  the  most  humane 
of  the  Roman  emperors,  who  wished  to 
save  it.  Now  this  prophecy  was  uttered 
in  a  time  of  profound  peace,  and  when 
nobody  even  dreamed  of  the  fulfillment 
by  a  man  hated  by  His  country,  soon  to  be 
crucified  as  a  criminal,  without  patronage, 
power,  wealth  or  influence,  and  of  whose 
history  His  enemies  asked,  "  Whence  hath 
this  man  learning?"  This,  then,  was 
either  fanaticism,  or  it  was  the  absolute 
truth  enunciated  then  and  there  by  the 
God  of  all  truth. 

3.  And  as  he  sat  upon  the  mount  of  Olives,  over 
against  tlie  temple,  Peter  and  James  and  John  and 
Andrew  iusl<ed  him  privately  ;  4.  cTell  us,  when  shall 
these  things  be?  and  what  xhall  be  the  sign  when  all 
these  things  shall  be  fulfilled  ?. 

•Matt.  xxiv.  3 ;  Luke  xxi.  7. 

Upon — The  mountain.  The  wall  of  the 
temple  was  lower  toward  the  Mount  of 
Olives,  so  that  the  interior  of  the  temple 
could  be  readily  seen.  Peter,  &c.  James 
and  Peter  were  to  die  before  the  rest,  and 
yet  the  subject  concerns  even  them,  still 
more  John. 

5.  And  Jesus  answering  them,  began  to  say,  "iTake 
heed  lest  any  man  deceive  you  :  (i.  For  many  shall 
come  in  myname,  saying,  I  am  Christ,  and  shall  de- 
ceive many. 

■JMatt.  xxiv.  45 ;  Jer.  xxix.  8 :  Eph.  v.  C :  1  Thes.  ii.  3. 

Began  to  say.  He  had  said  little  pre- 
viously concerning  these  things.  Take 
heed  lest  any  man  deceive  you.  A  great 
number  of  deceivers  is  one  of  the  signs  of 
the  end  of  the  world.  It  is  a  terrible 
judgment  upon  men  for  them  to  believe 
that  they  are  consulting  a  man  of  God 
who  may  instruct  them,  while  they  are 
consulting  only  a  seducer  who  deceives 
them.  Let  us  beg  of  God  to  preserve  us 
from  it.  The  expectation  of  new  and  ex- 
traordinary things  is  an  occasion  of  which 
the  devil  generally  makes  an  ill  use  in 
order  to  deceive  men.   An  author  of  heresy 


or  schism,  an  usurper  of  Christ's  authority, 
a  minister  without  mission,  these  are  all 
so  many  false  Christs,  whom  we  must 
carefully  avoid  as  so  many  sedir  ers.  For 
many  shall  come  in  my  name,  &c.  This  part 
of  the  prophecy  began  soon  tolo  fulfilled; 
for  we  learn  from  the  ancient  writers,  and 
particularly  from  JoscpJius,  that  not  lor.g 
after  our  Lord's  ascension  several  imiios- 
tors  appeared,  some  pretendip.g  to  be  the 
Messiah,  and  others  to  foretell  future 
events.  The  first  were  those  whom  our 
Lord  here  says  should  come  in  his  name,  and 
were,  therefore,/a?.sc  Christs.  The  others  are 
alluded  to  in  the  eleventh  verse,  under  the 
name  of  false  prophets :  "  Many  false  proph- 
ets shall  arise,  and  shall  deceive  many." 
Of  the  first  sort  were,  as  Origen  informs 
ufe,  one  Dositheus,  who  said  that  he  was 
the  Christ  foretold  by  Moses ;  and  Simon 
Magus,  who  said  he  appeared  among  the 
Jews  as  the  Son  of  God.  Besides  several 
others  alluded  to  by  Josephus. 

7.  And  when  ye  shall  hear  of  wars  and  rumors  of 
wars,  be  ye  not  troubled  ;  tor  s-vtli  thiyrga  must  needs 
be,  but  the  end  .s7if(// not  ^r  yet.  S.  For  nation  shall  rise 
against  nation,  ami  kingdom  again.st  kingdom  :  and 
there  shall  be  earthquakes  in  dh<er.i  places,  and  there 
shall  be  famines  and  troubles :  'these  are  the  beginning 
of  sorrows. — 'Matt.  xxiv.  8,  on  which  see  notes. 

When  ye  shall  hear  ofxvars,  &c.  That  there 
were  in  reality  great  disturbances  and  com- 
motions in  those  times,  that  there  were  not 
only  rumors  of  wars,  but  wars  actually  ex- 
isting, and  continued  dissentions,  insurrec- 
tions, and  massacres  among  the  Jews,  and 
other  nations  who  dwelt  in  the  same  cities 
with  them,  is  so  fully  attested  by  all  the 
historians  of  that  period,  but  more  partic- 
ularly by  Josephus,  that  to  produce  all  the 
dreadful  events  of  that  kind  which  he 
enumerates,  would  be  to  transcribe  a  great 
part  of  his  history.  It  is  equally  certain, 
from  the  testimony  of  the  same  author,  as 
well  as  from  Eusebius,  and  several  profane 
historians,  that  there  were  famines,  and 
pestilences,  and  earthquakes  in  divers 
places.  It  is  added  in  the  parallel  place 
by  Luke,  "  that  fearful  sights  and  great 
signs  shall  there  be  from  heaven."  And 
accordingly  Josephus,  in  the  preface  to  his 
history  of  the  Jewish  war,  and  in  the  his- 
tory itself,  enumerates  a  great  variety  of 
astonishing  signs  and  prodigies,  which  he 
says  preceded  the  calamities  that  impended 
over  the  Jews,  and  which  he  expressly 


410 


MARK, 


affirms,  in  perfect  conformity  to  our  Sa- 
viour's prediction,  were  signs  manifestly 
intended  to  forbode  their  approaching  de- 
struction. And  these  accounts  are  confirm- 
ed by  the  Roman  liistorian  Tacitus,  who 
says  that  many  prodigies  happened  at  that 
time ;  armies  appeared  to  be  engaging  in 
the  sky,  arms  were  seen  glittering  in  the 
air,  the  temple  was  illuminated  with  flames 
issuing  from  the  clouds,  the  doors  of  the 
temple  suddenly  burst  open,  and  a  voice 
more  than  human  was  heard,  "  that  the 
gods  were  departing;"  and  soon  after  a 
great  motion,  as  if  they  were  departing. 
These  are  the  beginning  of  sorroios,  &c.  Ter- 
rible as  all  these  omens  seem,  they  are 
small  compared  to  the  miseries  of  the  siege 
and  downfall  of  the  holy  city, 

9.  \  But  ftake  heed  to  yourselves :  for  they  shall  de- 
liver you  up  to  councils ;  and  in  the  synagogues  ye  shall 
be  beaten  :  and  ye  shall  be  brought  before  rulers  and 
kings  for  my  sake,  for  a  testimony  against  them. 

'Matt.  X.  17;  Rev.  ii.  10. 

Shall  he  beaten.  (See  Acts  xxii.  19,  xxvi. 
11.)  For  a  testimony  against,  or  rather,  to 
them.  (Comp,  notes  on  Matt.  x.  18,  xxiv. 
14.) 

10.  And  Pthe  gospel  must  first  be  published  among  all 
nations.— sMatt.  xxiv.  14. 

Paul,  in  his  Epistles  to  the  Colossians, 
speaks  of  the  Gospel  "being  come  into 
all  the  world,  and  preached  to  every  crea- 
ture under  heaven."  And  we  learn  from 
the  most  authentic  writers,  and  the  most 
ancient  records,  that  the  Gospel  was 
preached  within  thirty  years  after  the 
death  of  Christ,  in  Idumea,  Syria,  and 
Mesopotamia,  in  Media  and  Parthia,  and 
many  parts  of  Asia  Minor,  in  Egypt,  Mau- 
retania,  Ethiopia,  and  other  regions  of 
Africa,  in  Greece  and  Italy,  as  far  north  as 
Scythia,  and  as  far  westward  as  Spain,  and 
in  England,  where  there  is  great  reason  to 
believe  Christianity  was  planted  in  the 
days  of  the  Apostles,  and  before  the  de- 
struction of  Jerusalem. 

11.  tiBut  when  they  shall  lead  i/om.  and  deliver  you  up, 
take  no  thought  beforehand  what  ye  shall  speak,  nei- 
ther do  ye  premeditate :  but  whatsoever  shall  be  given 
you  in  that  hour,  that  speak  ye :  for  it  is  not  ye  speak, 
"but  the  Holy  Ghost. 

•"Matt.  X.  19,  on  which  see  notes:  also  on  Luke  xxi. 
15.    'Acts  il.  4. 

But  rvhen,  read,  and  when.  Neither  do  ye 
premeditate.  Not  only  have  you  no  need  of 
anxiety,  but  not  even  of  premeditation. 
Whatsoever  shall  he  given  you,  &c.  If  they 
were  thus  to  be  furtiished  with  words  by 
the  Holy  Spirit  for  preaching  the  Gospel 


orally  to  a  few  persons  in  particular  times 
and  places,  shall  we  imagine  that  they 
were  not  equally  well  qualified  by  the 
same  Spirit  for  preaching  the  same  Gospel 
in  writing  to  all  ages  and  countries  in  the 
world?  (1  Cor.  ii.  11,  13,  16.)  That  speak 
ye,  the  whole  of  it,  and  fearlessly,  for  with 
that  view  it  is  given  you. 

12.  Now  kthe  brother  shall  betray  the  brother  to 
death,  and  the  father  the  son;  and  children  shall  rise 
up  against  tfmir  parents,  and  shall  cause  them  to  be  put 
to  death.  13.  'And  je  shall  be  hated  of  all  men  for  my 
name's  sake:  but  "he  that  shall  endure  unto  the  end, 
the  same  shall  be  saved. 

kMi.  vii.  6 ;  Matt.  xxiv.  9,  10,  x.  21 ;  Luke  xxi.  16. 
'Matt.  xxiv.  9 ;  Luke  xxi.  17.  ""Dan.  xli.  12 ;  Matt.  x.  22 ; 
Rev.  ii.  10. 

Brother  shall  betray,  &c.  Grace  teaches 
us  to  lay  down  our  lives  for  the  brethren, 
but  corruption  in  general,  and  enmity  to 
the  Gospel  in  particular,  teaches  brother 
to  take  away  the  life  of  brother.  Hat-ed  of 
all  men.  That  the  Apostles  and  primitive 
Christians  were  more  hated  and  persecuted 
than  any  other  religious  sect  of  men  is  no- 
torious. Faith  and  charity  join  us  in  the 
closest  union  with  strangers  and  the  most 
barbarous  people,  infidelity  and  hatred 
break  even  the  strictest  ties  of  nature. 
Observe  how  our  Saviour  comforts  His 
disciples,  that  there  would  be  an  end  of 
their  sharp  and  bitter  sufferings ;  assuring 
them  that  if  their  faith  and  patience  did 
hold  out  xmto  the  end,  they  should  he  saved. 
This  is  our  comfort ;  our  sufferings  for 
Christ  must  be  sharp,  but  they  shall  be 
short;  if  our  sufferings  for  Christ  end  not 
in  our  life-time,  they  will  end  with  our 
lives.  Happy  is  that  person  who  is  hated 
for  the  sake  either  of  the  truth  which  he 
maintains,  or  of  the  virtue  which  he  prac- 
tices, and  does  not  grow  at  all  weary  of 
being  so !  His  cause  is  the  cause  of  God. 
And  what  greater  honor  and  happiness 
can  we  possibly  have,  than  to  be  joined  in 
the  same  cause  with  our  Judge,  who  is  at 
the  same  time  the  Holy  One  and  the 
Almighty ! 

14.  "But  when  ye  shall  seethe  abomination  of  desolar 
tion,  "spoken  of  by  Daniel  the  prophet,  standing  where 
it  ought  not,  (let  him  that  readeth  understand,)  then 
plet  them  that  be  in  Judea  flee  to  the  mountains:  15.  And 
let  him  that  is  on  the  housetop  not  go  down  into  the 
house,  neither  enter  therein,  to  take  anything  out  of 
his  house :  16.  And  let  him  that  is  in  the  field  hot  turn 
back  again  for  to  take  up  his  garment. 

""Matt.  xxiv.  15.    "Dan.  ix.  27.    pLuke  xxi.  21. 

The  Roman  army  is  here  called  awahomi- 
nation,  because  upon  their  standards  were 
depicted  the  images  of  their  emperor  and 
the  tutelary  gods,  whom  they  worshiped: 


CHAPTER   XIII. 


411 


and  it  is  well  known  that  idols  were  held 
by  the  Jews  in  the  utmost  abhorrence, 
and  the  very  name  they  gave  them  was 
the  expression  here  made  use  of,  an  abomi- 
nation. The  word  desolation  is  added  for 
an  obvious  reason,  because  this  mighty 
army  brought  ruin  and  desolation  upon 
Jerusalem.  Him  that  is  on  the  housetop  . . . . 
him  that  is  in  the  fiehl.  Strong  expressions 
to  awaken  the  disciples  to  promptness,  and 
even  haste  in  the  crisis  that  will  come. 
They  should  not  be  taken  too  literally ; 
yet,  if  at  the  approach  of  the  Roman  armies 
one  chanced  to  be  on  the  roof  of  his  house 
— the  roofs  were  flat — he  might  and  prob- 
ably would  have  found  literal  compliance 
with  the  command  necessary.  As  houses 
were  then  built,  one  could  have  escaped 
without  being  under  the  necessity  of  going 
down  into  and  through  the  house.  One 
might  have  run  over  many  roofs  till  he 
came  near  to  a  gate  of  the  city.  Anything. 
Not  a  single  article,  but  things  generally. 
Better  lose  all  for  the  sake  of  escaping. 

17.  qBut  woe  to  them  that  are  with  child,  and  to  them 
that  give  suck  in  those  clays !  18.  And  jiray  ye  that 
your  flight  be  not  in  the  winter.  19.  'For  in  those  days 
shall  be  affliction,  sucIj  as  was  not  from  tlie  beginning 
of  the  creation  which  God  created  unto  this  time, 
neither  shall  be. 

iliUke  xxi.  23, 29.  'Dan.  i.x.  20 ;  Joel  ii.  2 ;  Matt.  xxiv. 
21. 

Woe inth  child  ....  give  such.  Both 

the  Jewish  and  the  Christian  female.  The 
former  would  find  their  sufferings  redoub- 
led in  the  miseries  of  their  offspring,  the 
latter  would  find  redoubled  the  difficulty 
of  escape. 

20.  And  except  that  the  Lord  had  shortened  those 
daj-s,  no  rte.-ih  should  be  saved :  but  for  the  elect'.s  sake, 
whom  he  hatli  chosen,  he  hath  sliorteued  the  days. 

As,  says  a  modern  and  excellent  com- 
mentator, Titus  had  so  invested  the  place 
that  no  i^rovisions  could  be  brought  in 
from  the  surrounding  region,  famine  soon 
made  the  most  dreadful  ravages,  and  to- 
gether with  internal  seditions,  by  which 
thousands  were  butchered  in  the  city, 
caused  it  to  fall  in  the  short  space  of 
four  months.  When  Titus  invested  the 
upper  city,  which  was  so  steep  as  to  forbid 
its  being  taken  without  raising  banks 
against  it,  the  Jews  of  their  own  accord 
abandoned  the  town,  which  Joscphus  says, 
"  could  never  have  been  taken  by  force, 
nor  indeed  in  any  other  w'^ay  than  by 
famine."  So  infatuated  was  their  course, 
that  the  same  historian  considers  them 


"  ejected  from  these  towers  by  God  Him- 
self." All  these  things  were  a  part  of 
God's  determination  to  shorten  these  days 
"  for  the  elect's  sake."  No  flesh  should  be 
saved;  literally,  there  could  not  be  saved  all 
flesh  i.  e.,  no  flesh,  or  not  one  man  could 
be  saved.  Had  the  siege  been  j)rolonged, 
and  the  Roman  armies  tarried  any  length 
of  time  in  Palestine,  all  the  inhabitants 
would  have  perished.  The  elect's  sake. 
This,  without  doubt,  refers  to  Christians, 
not  only  those  then  living  in  Palestine, 
but  such  as  in  future  were  to  be  gathered 
in  from  the  Jews  (Rom.  xi.  15),  and  which 
promise  depended  upon  their  continued 
existence  as  a  nation.  We  are  not  to  sup- 
pose that  all  the  Christians  in  Jerusalem 
and  Judea  made  good  their  escape  (v.  16). 
Many  of  the  sick,  aged,  infirm  and  poor, 
must  of  necessity  have  remained  behind. 
Some  would  also  stay,  whose  zeal  and 
courage  would  not  permit  them  to  fly,  or 
who  were  desirous  of  preaching  the  gospel 
to  their  countrymen,  in  this  time  of  their 
extremity.  These  would  all  have  per- 
ished had  the  siege  been  prolonged. 

21.  'And  then  if  any  man  shall  say  to  you,  Lo,  here 
is  Christ,  or  lo.  he  is  there;  Relieve  hivi  not.  2i  For 
false  Christs,  and  false  prophets  shall  rise,  and  shall 
sliew  signs  and  wonders,  to  st-Juee  if  it  ivere  possible, 
even  the  elect. — sMatt.  xxiv.  23;  Luke  xvii.  23. 

Lo,  here,  &c.  As  a  man  that  is  dying 
hath  many  fantasies,  even  so  the  world 
declining  shall  have  manifold  errors. 
(1  John  ii.  18).  Shall  shew,  rather,  do.  To 
seduce — from  the  right  path.  If  it  were 
jyossihle,  literally,  if  possible.  Great  diffi- 
culty, and  not  absolute  impossibility,  is 
here  implied.  It  is  a  truth  beyond  dispute 
that  through  divine  grace  tbe  elect  will  be 
kept  from  apostacy,  yet  there  is  nothing 
in  the  nature  of  the  case  to  forbid  the 
supposition  that  they  may  sometimes  be 
deceived  in  respect  to  the  true  character 
of  those  who  assume  to  be  religious  teach- 
ers. A  ripe  Christian,  who  is  wise  in 
things  pertaining  to  truth  and  righteous- 
ne.ss  is,  however,  quick  to  detect  signs  of 
imposition  and  hypocrisy. 

23.  But  take  ye  heed :  behold,  I  have  foretold  yon  all 
things.— '2  Peter  iii.  17. 

Take  ye   heed.    Beware  of  new  tenets, 
they  are  like  new  wines:  they  fume  up  to  . 
men's  minds,  and  make  them  light  and 
giddy.     (Acts  ii.  13  ;  Col.  ii.  18.)     It  is  not 
so  indiflferent  a  thing  as  some  would  make 


412 


]SI  A  R  K . 


it,  what  opinion  a  man  is  of.  For  it  seems 
a  man  may  be  damned  for  his  evil  opin- 
ions, as  well  as  his  evil  practices,  insomuch 
that  heresies  ai'e  reckoned  amongst  the 
grossest  sins.     (Gal.  v.  20,  21.) 

a.  "But  in  those  days,  after  that  tribulation,  the  sun 
shall  be  darkened,  and  the  moon  shall  not  give  her 
light;  il  And  the  stars  of  heaven  shall  fall,  and  the 
powers  that  are  in  lieiiven  shall  be  shaken.  26.  'And 
then  shall  thevsee  the  Sonof  man  coming  in  the  clouds 
with  great  povVer  and  glory.  27.  And  then  shall  he  send 
his  angels,  and  shall  gather  together  his  elect  from  the 
four  winds,  from  the  uttermost  part  of  the  earth  to  the 
uttermost  part  of  heaven. 

"Dan.  vii.  10;  Zeph.  i.  15;  Matt.  xxiv.  29.  ^Dan.  vii. 
13, 14 ;  Matt.  xvi.  27 ;  Acts  i.  11 ;  1  Thes.  iv.  16 ;  2  Thes. 
i.  7,  10 ;  Rev.  i.  7. 

But  in  tlwse  days,  after  thai  tributaiion,  &c. 
All  before  the  beginning  of  this  paragraph 
describes  the  ruin  of  the  Jewish  state;  all 
subsequent  to  that  beginning  predicts  the 
judgment  day.  Did  but  this  report  of  our 
Lord's  discourse  alone  exist,  not  the  slight- 
est difficulty  would  exist  in  its  interpreta- 
tion. All  the  difficulty  in  fact  arises  in 
Matt.  xxiv.  29,  being  the  parallel  passage 
to  the  first  verse  of  this  paragrajih  ;  and 
all  the  difficulty  in  that  verse  arises  from 
the  word  "  immediately." 

Mark  says  that  the  "  sun  shall  be  dark- 
ened," etc.,  "  in  those  days,  after  that  tribu- 
lation." Making  allowance  for  prophetic 
perspective  and  for  the  intentional  obscu- 
rity, the  phrase  "those  days"  may  bring 
us  down  to  the  last  period  of  time.  It  thus 
.stands  in  contrast  with  the  phrase  "these 
things"  in  the  Apostle's  question.  The 
period  of  the  destruction  and  the  period 
of  the  advent  stand,  as  the  Lord  intended, 
in  stupendous  contrast. 

If  we  ask.  When  shall  the  second  advent 
take  place  ?  Mark  answers,  It  is  in  those 
DAYS  which  are  after  that  (Jewish)  tribula- 
tion. If  we  ask,  In  what  part  of  those 
DAYS?  Matthew  will  answer,  Immediatehj 
after  the   (mundane)   tribxdation  of  those 

D.\YS. 

We  have  then  this  parallel :  a  tribulation 
including  the  city's  destruction,  a  tribula- 
tion ending  in  the  world's  judgment. 

Thatatribulation  is  to  precede  thesecond 
advent  is  the  clear  doctrine  of  Scripture. 
Thus,  in  Rev.  xx.  7-10,  at  the  close  of  the 
millennial  thousand  years,  Satan,  who  had 
been  bound  during  that  period,  islet  loose, 
and  with  his  armies  besieges  the  camp  of 
the  saints  just  before  the  appearance  of  the 
judgment  throne.  And  in  2  Peter  iii:  "In 
the  last  days  scoffers  shall  come,"  etc.   Of 


this  truth  the  Jewish  tradition  gives  a 
shadowing,  in  the  doctrine  that  a  desperate 
tribulation  shall  precede  Messiah's  advent. 
"  The  Jews  (as  Kuinoel  observes)  expected 
that  great  calamities  would  precede  the 
advent  of  the  Messiah;  yet  at  the  time 
when  these  calamities  should  have  reached 
their  height  they  hoped  that  he  would  un- 
expectedly ajipear." 

And  shall  gather  together  his  elect.  He  will 
send  His  angels  to  gather  His  chosen  to- 
gether from  all  places.  This  shall  be  done 
before  the  living  shall  be  taken  up  to  meet 
the  Lord.  (1  Cor.  xv.  51 ;  1  Thes,  iv.  10.) 
From  the  four  umids,  that  is,  from  the  four 
quarters  of  the  globe — east,  west,  north  and 
south.  The  Jews  expressed  those  quarters 
by  the  winds  blowing  from  them.  (See 
Ezek.  xxxvii.  9;  also  Isa.  xliii.  5,  6. 

On  verses  28-33  see  notes  on  Matt, 
xxiv.  32-3-1. 

28.  7Now  learn  a  parable  of  the  fig  tree :  When  her 
branch  is  yet  tender,  and  putteth  forth  leaves,  ye  know 
that  summer  is  near:  29.  80  ye  in  like  manner,  when 
ye  shall  see  these  things  come  to  pass,  know  that  it  is 
nigh,  even  at  the  doors.  30.  Verily  I  say  unto  you.  That 
this  generation  shall  not  pass,  till  all  these  things  be 
done.  31.  Heaven  and  earth  shall  pass  away :  but  »my 
words  shall  not  pass  away.  32.  But  of  that  day  and  that 
hour  knoweth  no  man,  no,  not  the  angels  which  are  in 
heaven,  neither  the  Son,  but  the  Father. 

yMatt.  xxiv.  32 ;  Luke  xxi.  29,  <fec.    'Isa.  xl.  8. 

Noiv  learn  a  parable  of  the  fig  tree.  "  Now 
from  the  tig  tree  learn  the  parable,"  or  the 
high  lesson  which  this  teaches.  Putteth 
forth  leaves — "  its  leaves."  When  ye  shall 
see  these  tilings  come  to  imss,  rather,  "coming 
to  pass,"  know  that  it,  "the  kingdom  of 
God,"  is  nigh,  even  at  the  doors,  that  is,  the 
full  manifestation  of  it.  This  generation 
shall  not  pass,  &c.  If  wa  regard  this  as 
meaning  that  the  prediction  respecting  Je- 
rusalem would  be  fulfilled  within  the  limits 
of  the  generation  then  current,  the  fact 
entirely  corresponds,  for  the  whole  was 
fulfilled  in  the  destruction  accomplished 
by  Titus.  But  the  expression  has  also  a 
far  deeper  significance.  The  Holy  Seed  is 
the  subsistence  or  establishment  of  the 
earth.  When  their  number  is  completed, 
time  shall  end,  and  this  visible  world  shall 
be  set  on  fire.  (1  Sam.  ii.  8-10.)  Heaven 
and'  earth,  &c.  This  solemn  declaration, 
following  immediately,  as  it  does,  upon  the 
jKismig  au-ay  of  this  generation  (the  Jews 
then  living),  seems  to  carry  on  our  thoughts 
to  another  generation — "the  generation  of 
God's  children  "  (Ps.  liii.  14),  that  was  to 


CHAPTER    XIII, 


413 


abide  forever.  Origen  comments  upon  the 
text,  "The  genenitiun  of  the  Church  •will 
survive  the  world ;  but  all  other  genera- 
tions, especially  that  of  the  tribes  of  tlie  earth 
yv'ill  2)ass  mvaij."  Thus  we  are  led  from  the 
contemplation  of  the  destruction  of  Jeru- 
salem to  the  far  more  transcendent  vision 
of  the  final  judgment  and  end  of  tlie  world 
— the  two  subjects  of  this  momentous 
proi)hecy  ;  and  from  what  has  unquestion- 
ably been  already  fulfilled,  we  are  to  be- 
lieve and  to  expect  that  which  is  to  come. 
Neither  the  Son.  (Verse  32.)  This  Christ 
sjjeaks  in  His  human  nature,  and  in  His 
prophetic  capacity.  This  point  was  not 
made  known  to  Him  by  the  Spirit,  nor 
was  He  commissioned  to  reveal  it.  The 
union  of  Divine  nature  with  human,  in 
the  person  of  Messiah,  does  not  involve  the 
communication  of  omniscience  to  Christ's 
human  mind  any  more  than  omnipresence 
to  His  body.  It  seems  a  reasonable  opin- 
ion, that  the  communication  of  super- 
natural knowledge  to  the  human  mind  of 
Jesus  Christ  was  made,  as  occasions  Avere 
seen  by  Divine  wisdom  to  require.  In 
various  passages  we  find  things  aflJirmed 
of  the  Messiah  which  can  belong  only  to 
His  superior  nature.  It  is  not  then  extraor- 
dinary if  we  find  that  asserted  of  Him  here 
which  can  attach  only  to  His  dependent 
and  limited  capacity.  Everything  that 
could  be  said  of  man  is  said  of  Christ,  sin 
excepted,  and  everything  that  can  be  said 
of  God,  is  said  of  Christ.  He  was  God  and 
yet  He  grew  in  wisdom  (Luke  ii.  52),  and 
if  so,  it  is  possible  that  there  were  things 
in  the  future  that  He  did  not  know.  How 
the  Infinite  can  be  finite,  hoAV  the  Omni- 
scient cannot  know,  how  Omnipotence  can 
be  Aveakness,  we  cannot  understand ;  but 
the  Bible  announces  the  fact  and  we  should 
embrace  it  as  a  truth  clearly  revealed, 
though  not  luminous — a  mystery  which 
we  shall  know  hereafter,  but  cannot  know 
now. 

33.  aTake  ye  heed,  wateh  and  pray :  for  ye  know  not 
when  the  time  is. 

"Matt.  xxiv.  42 ;  Luke  xii.  40 ;  Rom.  xiii.  11 ;  1  Thes. 
V.  6. 

Take  ye  heed,  &c.  This  direction  implies 
the  most  intense  watchfulness  and  prayer. 
The  reason  is  given  in  the  next  clause, 
viz. :  their  ignorance  of  the  time  of  their 
Lord's  coming.    An  old  writer  says :  "  I 


puzzle  myself  about  the  prophecies,  es- 
pecially the  A])0('alypse,  and  am  often 
prying  into  futurity,  but  do  not  advert 
enough  to  what  I  may  certainly  know 
without  a  prophecy  ;  what  and  where  I 
shall  be  within  a  few  years  at  the  most, 
if  I  sufl'er  sin  to  keep  possession  of  me,  if 
I  do  not  abhor  and  cast  it  from  me  in  the 
fear  of  God,  if  I  do  not  "  pluck  out  the 
right  eye,  and  cut  ofi"  the  right  hand,"  if  I 
do  not  humble  myself  dee])ly  before  God, 
cry  earnestly  for  mercy  and  yield  myself 
to  Hini  unfeignedly  and  with  the  utmost 
sincerity  of  intention  for  newness  of  heart 
and  spirit."     (Phil.  iii.  13-15.) 

34.  ^Ihr  the  Son  of  7nan  is  a.s  a  man  taking  a  far  jour- 
ney, wlio  lell  Ills  house,  and  gave  authority  to  hLs  ser- 
vants, and  to  every  man  his  work ;  and  commanded 
the  porter  to  watch. 

Note,  I.  The  church  on  earth  is  Christ's 
house,  or  dwelling,  (1)  because  He  is  the 
foundation  stone  of  it ;  (2)  because  He  is 
the  builder;  (3)  because  His  friends  are 
here.  II.  Although  the  church  on  earth 
be  Christ's  house,  yet  He  is  not  here.  He 
is  risen,  (1)  He  has  gone  to  take  posses- 
sion of  heaven  in  our  name  ;  (2)  He  has 
gone  to  intercede  for  us  ;  (3)  He  has  gone 
to  prepare  a  place  for  us.  III.  All  Christ's 
people  are  His  servants,  and  have  their 
work  assigned  them.  (1)  Ministers  are 
servants.  They  are  stewards,  and  as  such 
should  rightly  divide  the  Word  of  life, 
giving  to  every  one  of  the  family  his  jjor- 
tion  of  meat  in  due  season.  They  are 
porters.  It  is  the  duty  of  ministers  t(j 
stand-  at  the  door  and  invite  every  sinner 
in.  (2)  All  Christians  are  servants.  Some 
people  think  that  ministers  only  have  to 
work  for  Christ ;  but  see  here  :  "  He  gave 
to  every  man  his  work."  IV.  Christ  is 
coming  back  again,  and  we  know  not 
when.  The  whole  Bible  bears  witness 
that  the  Master  of  the  house  shall  return 
and  that  He  will  come  suddenly.  Our 
faith  is  incomplete  if  vre  do  not  live  in  the 
daily  faith  of  a  coming  Saviour. 

35.  cWatoh  ye  therefore :  for  ye  know  not  when  the 
master  of  the  house  cometh,  at  even,  or  at  midnight, 
or  at  the  eoekcrowing,  or  in  the  morning: 

cMatt.  xxiv.  42,  44. 

The  Jews  computed  their  hours  from 
six  in  the  morning  to  six  in  the  evening. 
The  night  was  divided  into  four  watches, 
as  here  indicated.  The  first  was  at  even 
and  continued  from  six  till  nine.    The 


414 


MARK 


second  commenced  at  nine  and  ended  at 
twelve,  or  midnight.  Tlie  third,  or  the 
time  of  cock  crowing,  lasted  from  twelve 
to  three  •  the  morning  watch  closed  at  six. 
It  is  the  indispensable  duty,  and  ought  to 
be  the  indefatigable  endeavor  of  every 
Christian,  to  stand  upon  his  guard  in  a 
prepared  readiness  for  Christ's  appearance, 
both  for  His  coming  to  them,  and  for  their 
going  to  Him.  There  is  a  two-fold  readi- 
ness for  Christ's  coming,  namely,  habitual 
and  actual.  An  habitual  readiness  is  a 
readiness  of  the  state  and  condition ;  actual 
readiness  is  the  readiness  of  the  person, 
when  we  are  furnished  with  all  the  vir- 
tues and  graces  of  a  good  life,  when  our 
lamps  are  burning,  and  our  loins  girded, 
our  souls  furnished  with  all  the  graces  of 
the  Holy  Spirit,  our  lives  fruitful  in  good 
works. 
3fi.  Lest  coming  suddenly  he  find  you  sleeping. 
Lest,  coming  suddenly,  he  find  you  sleeping, 
i.  e.,  remiss  in  duty,  inattentive  to  His 
commands,  and  in  a  state  of  worldly -mind- 
edness.  Remissness  and  negligence,  as 
well  as  the  greater  sins,  are  often  the  occa- 
sion of  our  being  surprised  by  death.  A 
porter  asleep  exposes  the  house  to  be 
robbed,  and  well  deserves  to  be  punished. 
A  Christian,  whose  faith  is  not  watchful, 


exposes  his  own  heart  to  the  enemy  of  hia 
salvation,  and  to  those  who  are  continually 
watching  in  order  to  steal  away  all  the 
valuable  things  which  Uod  has  laid  up 
there,  as  in  His  own  house. 
37.  And  what  I  say  unto  you  I  say  unto  all,  Watch. 

The  Lord's  people  in  every  age  are 
always  to  be  in  condition  to  welcome  the 
last  ciay  with  its  terror,  to  be  able  to  appear 
with  good  courage  before  the  presence  of 
the  Son  of  man  in  His  judgment.  For 
that  purpose  a  constant  watchfulness  is 
needed  before  all  things;  a  continual 
arousing  of  their  faculties  out  of  the  illu- 
sion of  spiritual  sloth,  which  conceives 
that  existing  Christian  attainments  are 
good  enough,  out  of  the  illusion  of  ease, 
which  thinks  that  present  circumstances 
are  permanent,  into  the  aspiration  and  the 
holy  fear  with  which  the  advent  of  Christ 
reasonably  fills  Christians.  Further,  there 
is  needed  a  continually  renewing  refresh- 
ment of  eye  and  heart  by  means  of  this 
expectation,  a  continually  renewed  revival 
in  the  heart  of  the  death  of  Christ,  of  His 
cross,  of  the  judgment,  of  His  Spirit,  and 
an  exclusion  from  the  heart  of  everything 
which  might  establish  in  it  a  new  spiritual 
sloth,  lust  and  fear,  and  contradict  the  life 
in  the  death  of  Christ. 


1.  What  prophecy  did  Jesus  utter  respecting  the  temple?  2.  What  question  was  Jesus  asked  privately?  3. 
What  was  his  reply?  4.  What  is  meant  by  "  the  abomination  of  desolation?"  5.  What  is  said  about  false  Christs 
and  false  prophets  ?  6.  What  in  reference  to  the  coming  of  the  Son  of  man  ?  7.  What  appUcation  is  made  of  the 
parable  of  the  fig  tree  ?  8.  What  is  said  of  "  that  day  and  that  hour  ?  "  9.  How  are  we  to  understand  the  words 
"  neither  the  Son  ?  "  10.  To  what  is  the  Son  of  man  compared?  11.  What  exhortation  is  based  on  our  ignorance 
of  the  time  of  His  coming  ?    12.  What  is  it  to  "  watch  ?  " 


CHAPTER   XIV. 


415 


CHAPTER  XIV. 

1  A.  conxptracy  apainxt  CfirUL  3  Precious  ointment  is 
poured  on  tun  /uad  bij  a  ivumun.  HI  Judas  selleth  his 
Muxti  r  for  momi/.  i'J  Vhr'Lst  him.vLf  joretcUeth  fiotv 
he  shall  Of  htfrai/td  of  one  of  his  di^^rijAis:  '^  after  the 
pa^s(>r(  r  j-ripa)-cd,  and  cati'n.  institul<  th  his  supper: 
:M>  ((c  claritk  ajorihand  ttwjlight  of  all  his  disciples,  and 
J-'ett-i's  il'  nial.  4:!  Judas  btU\u/Lth  /liin  with  a  kiss.  40 
Jle  is  appri  h(  ndcd  in  the  yardm,  :ii  falsely  uecujied, 
and  impiously  condemned  of  the  J,  us  council:  (i5 
shamefuUy  abused  by  them:  W  and  thrice  denied  of 
J.\ter. 

AFTER  "two  daj's  was  thefea.it  of  the  passover,  and 
ofuiileaveniHl  hroad  :  and  the  chief  priests  and  the 
scribes  .suught  how  tiiey  niisht  take  him  by  craft,  and 
put  him  to  death.    'J.  I'.ut   tliey  said,   Not  on  the  feast 
day.  lest  there  be  an  uproar  of  the  people, 
-ilatt.  xxvi.  2 ;  Luke  xxli.  1 ;  John  xi.  55,  x  i.  1. 

The  passover.  This  is  said  literally,  as  in 
versel2,  "forthe  feast  of  unleaveiiedhread" 
is  added.  That  is  to  say,  on  the  folloiving 
day.  The  chief  priests  and  the  scribes,  &c. 
The  Avhole  Jewish  sanhedrim,  or  general 
council,  conspired  to  contrive  the  destruc- 
tion of  the  innocent  Jesus.  By  craft.  Satan 
makes  use  of  the  subtilty  of  crafty  men, 
and  abuses  their  parts  as  well  as  their 
power,  for  his  own  purposes  and  designs, 
he  sends  no  fools  on  his  errands.  Not  on 
the  feast  day,  &c.  The  only  objection  to 
carrying  out  their  nefarious  design  was, 
that  it  might  occasion  a  tumult  among  the 
people,  there  being  such  a  mighty  con- 
course at  that  time  in  Jerusalem.  But 
Judas  making  them  a  proffer,  they  readily 
comply  with  the  motion,  and  resolve  to 
take  the  first  opportunity  to  put  our  Saviour 
to  death. 

3.  f  i>And  being  in  Bethany,  In  the  house  of  Simon  the 
leper,  as  he  sat  at  meat,  there  came  a  woman  having  an 
alabaster  box  of  ointment  of  spikenard  very  precious ; 
and  she  brake  the  box,  and  poured  it  on  his  head. 

bMatt.  xxvi.  6;  John  xii.  1,  3;  see  Luke  vii.  37. 

On  verses  3-9  see  on  Matt.  xxvi.  6-13. 

Bethany.  A  village  on  the  east  of  the 
Mount  of  Olives,  adjoining  Bethphage. 
Simon  the  leper.  Three  of  the  Evangelists 
are  particular  in  the  mention  of  a  cure  of 
leprosy  by  our  Lord  at  an  early  period  of 
his  ministry.  (Matt,  viii.  2 ;  Mark  i.  40  ; 
Luke  V.  12.)  A  xvoman.  This  must  not 
be  confounded  with  that  anointing  of  our 
Lord  mentioned  by  Luke,  vii.  36-50. 
Woman  is  here  again  before  man,  as  is  so 
often  the  case  in  the  gospel  history.  An 
alabaster  box.  The  perfumes  then  and 
still  most  in  request  in  the  East,  were  pre- 
served either  in  little  boxes  of  gold,  or 
what  was  far  more  common,  in  little  oval, 
narrow-necked  phials  of  the  finest  white 


alabaster,  a  name  which  it  received  from 
its  extraordinary  rusoniblance  to  the  pre- 
cious stone  of  that  name,  though  it  was 
itself  a  marble  of  a  very  valuable  descrip- 
tion, found  in  the  quarries  of  upper  Egypt, 
or  in  the  Libanus  of  Syria.  In  such  im- 
mense quantities  was  this  costly  treasure 
obtained  there,  that  long  before  the  time 
of  Christ,  alabaster  was  in  such  general  ^ 
use  that  the  name  was  universally  apjilied 
to  boxes  of  perfume,  whatever  was  the 
material  of  which  they  consisted.  Spike- 
nard, genuine  nard.  The  nard  perfume 
was  a  comjiound  of  all  the  most  valued  per- 
fumes of  antiquity,  among  which  were  the 
malabatharum,  costus  amomum,  myrrha, 
and  balsam.  Very  j)reciov.s.  Spikenard 
was  regarded  by  the  ancients  as  the  most 
precious  of  ointments. 

Brake  the  box — the  narrow  neck  of  the 
small  phial  or  flask.  She  did  not  wish  to 
keep  or  hold  back  any  thing :  offered  up 
all,  gave  all  away.  Every  thing  which  is 
given  to  God  is  acceptable  to  Him,  when 
it  is  charity  which  gives  it.  Zeal  and  love 
for  Jesus  Christ  have  commendable  ex- 
cesses. Great  expense  in  external  mag- 
nificence designed  to  honor  Him,  would 
most  commonly  be  better  employed  in 
feeding  His  members,  but  there  are  some 
extraordinary  occasions  on  which  a  sort 
of  profuseness  cannot  be  blamed.  It  be- 
longs to  Him  who  gives  this  love,  to  inform 
us  when  and  how  far  we  are  permitted  to 
gratify  it. 

4.  And  cthere  were  some  that  had  indignation  within 
themselves,  and  said,  Why  was  this  waste  of  the  oint- 
ment made?  5.  For  it  might  have  been  sold  for  more 
than  three  hundred  pence,  and  have  been  given  to  the 
lioor.    <iAnd  thev  murmured  against  her. 

':Kccl.  iv.  4.    djohn  vi.  43  ;  1  Cor.  x.  10 ;  Phil.  U.  14. 

There  were  some.  Mark  presents,  with- 
out a  doubt,  the  most  accurate  historic 
picture.  John  defines  most  sharply  the 
motive.  Matthew  gives  the  specially  prac- 
tical historic  form.  Three  hundred,  pence. 
The  denarius  or  penny  Avas  equal  to  about 
fifteen  cents  of  our  mone)'.  They  murmur- 
ed against  her — they  scolded  her,  or  ad- 
dressed her  harshly.  "  It  is  indecent"  (say 
the  Jerusalem  Talmudists),  "'for  a  scholar 
of  the  wise  man  to  smell  of  spices."  "  From 
this  opinion,  everywhere  received  among 
them,"    says  Lightfoot,  "  you    may  more 


416 


MARK 


aptly  understaMcl  why  the  other  disciples, 
as  well  as  Judas,  '  who  kept  the  bag,'  were 
indignant.  He  out  of  covetousness — they 
not  liking  such  effeminate  niceties  as  were 
used  in  bride-chambers — should  be  used 
towards  their  Master.  But  Christ,  taking 
off  the  envy  of  what  was  done,  applies 
this  anointing  to  His  burial,  both  in  His 
intention,  and  in  the  intention  of  the 
woman."  If  a  man  devotes  his  time,  money 
and  affections  without  reserve  to  the  pur- 
suit of  earthly  things,  the  world  does  not 
blame  him.  But  if  he  devotes  himself  and 
all  he  has  to  Christ,  they  can  scarcely  find 
words  to  express  their  sense  of  his  folly. 
Let  charges  like  these  not  disturb  us,  let 
us  rather  pity  those  who  make  them. 
Our  position  in  thi  world  may  be  lowly, 
but  let  us,  like  IMary,  do  what  we  can. 

6.  And  Jesus  said,  ^ Let  her  alone,  why  trouble  ye  her  ? 
she  hath  wrought  a  good  work  on  me. 

elsa.  liv.  17 ;  2  Cor.  x.  18. 

Jesus  fir.5t  rebukes  the  murmurers,  and 
then  justifies  the  action,  pronouncing  it 
good,  because  it  flowed  from  a  principle  of 
love  to  Him. 

7.  For  'ye  have  the  poor  with  you  always,  and  when- 
soever ye  will  ye  m.ay  do  them  good :  but  me  ye  have 
not  always.— fDeut.  xv.  11. 

God  has  no  need  of  us  to  feed  the  poor ; 
no  need  of  the  widow  to  feed  Elias.  He 
could  still  have  fed  him  with  ravens.  He 
could  have  created  sufficient  for  all  men, 
or  so  few  men,  as  all  should  have  been 
sufficient  for  them.  He  would  not.  He 
ordered  there  should  be  ever  "  poor  in  the 
land."  (Deut.  XV.  11.)  AVhy?  To  prove 
them,  and  to  prove  us  by  them,  that  He, 
who  feeds  us,  might  feed  them  by  us ; 
that  our  superfluities  might  be  their  neces- 
saries; that  they  of  their  patience  in 
waiting,  and  we  of  our  liberality  in  sup- 
porting, might  both  together  of  Him  that 
made  us  both  receive  a  reward — they  with 
us,  in  our  bosoms  there,  as  here,  a  good 
sight  in  heaven  and  a  good  sight  in  earth. 
(Luke  xvi  23.)  For  surely  there  shall 
never  be  a  rich  man  in  heaven  without  a 
Lazarus  in  his  bosom.  Therefore  we  have 
need  of  them  as  they  have  need  of  us, 
yet,  that,  we  make  theirs,  remains  ours 
still.     (2  Cor.  ix.  6-10  ;  Heb.  xiii.  1,  2.) 

8.  She  hath"  done  what  she  could :  she  is  come  afore- 
band  to  anoint  my  body  to  the  burying. 

She  hath  done  ichat  she  coidd,  she  has 
testified  her  gratitude  and  respect  toward 


me,  according  to  the  best  of  her  ability,  in 
my  present  circumstances.  What  an 
eulogy  was  that  which  Jesus  pronounced 
upon  Mary!  She  is  come  aforchand,  &c. 
Jesus  had  before  predicted  his  humiliation, 
even  unto  death  on  the  cross ;  He  now 
adds  the  prediction  of  His  burial,  a  re- 
markable fact,  considering  on  the  one 
hand  the  manner  of  His  death,  and  on 
the  other  the  expectations  He  had  given 
His  disciples  reason  to  entertain  of  His 
rising  from  the  dead.  The  two  great 
truths  of  the  Gospel  are  expressed  by  the 
anointing  and  burial  of  Jesus.  In  His 
being  buried.  His  work  of  humiliation 
was  ended,  and  in  His  being  anointed, 
there  was  given  an  example  of  that  free 
and  generous  devotedness  whereby  the 
savor  of  His  name  is  to  be  diffused  in 
every  place,  and  a  preparation  made  for 
His  glorious  retuiui,  as  the  Messiah,  the 
"  King  of  kings  and  Lord  of  lords." 

9.  Verily  I  say  unto  you,  Wheresoever  this  gospel 
shall  be  preached  throughout  the  whole  %vorld,  this  also 
that  she  hath  done  shall  be  spoken  of  for  a  memorial 
of  her. 

It  brings  no  small  authority  to  the  pre- 
dictions of  the  New  Testament  that,  when 
many  of  them  were  made,  there  appeared 
no  likelihood  that  they  should  ever  be 
made  good.  When  a  poor  Virgin,  that 
was  betrothed  to  a  carpenter,  confidently 
pronounces  that  "  all  ages  should  call  her 
Blessed,"  what  ijrobability  was  there  that 
what  she  said  would  ever  come  to  pass  ? 
And  when  another  private  woman,  then 
living  in  a  village,  had  it  foretold  her  that 
a  censured  action  of  hers  should  be 
reported,  through  the  \chole  tcorld,  to  her 
I^raise,  what  sober  man,  that  were  not  a 
prophet,  would  venture  to  lose  his  credit 
by  making  such  a  promise  ?  And  there- 
fore, since  we  see  such  unlikely  predic- 
tions actually  accomplished,  it  may  well 
convince  an  unbia.ssed  man,  that  the 
authors  of  them  were  really  endowed 
with  a  true  prophetic  spirit ;  and  that  the 
events,  by  that  foretold,  were  not  effects 
of  chance  or  policy,  but  of  Divine  Provi- 
dence. 

10.  T  sAnd  Judas  Iscariot,  one  of  the  twelve,  went 
unto  the  chief  iJriost:^,  to  betray  him  unto  them.  11. 
And  when  they  heard  it,  they  were  glad,  and  jiromised 
to  give  hini  money.  And  he  sought  how  he  might  con 
veniently  betray  lilm. 

RMatt.  xxvi.  14,  on  which  see  Notes.    Luke  xxii.  3,  4. 

Aiid  Judas  Iscariot,  &c.    Observe,  1.  The 


CHAPTER    XIV, 


417 


person  betraying  our  blessed  Redeemer— 
Judas — a  professor,  a  preacher,  an  Apostle, 
and  one  of  the  twelve.  2.  The  heinous  na- 
ture of  the  sin  of  Judas :  he  betrayed  Jesus, 
'  Jesus  his  Maker,  Jesus  his  Master.  Some- 
times the  vilest  sins  and  most  hon-id  im- 
l)ieties  are  committed  Ijy  those  who  make 
a  high  profession  of  religion.  3.  The  oc- 
casion of  this  sin— the  inordinate  love  of 
money.  It  does  not  appear  that  Judas 
liad  any  particular  malice,  spite,  or  ill-will, 
against  our  Saviour,  but  a  base  and  un- 
worthy spirit  of  covetousness  jiossessed 
him,  and  this  made  him  sell  his  Master. 
Covetousness  is  the  root-sin.  (See  Luke 
xii.  15). 

12.  hAnd  the  first  day  of  unleavened  bread,  when 
they  killed  the  passover,  his  disciiiles  said  unto  him, 
Wliere  wilt  thou  that  we  go  and  i)rt'pai'e  that  thou  may- 
est  eat  the  passover?  13.  And  he  sendeth  ibrth  two  of 
his  disciples,  and  saith  unto  them.  Go  ye  into  the  city, 
and  there  shall  meet  you  a  man  bearing  a  pitcher  ot 
water  :  follow  him.  14.  And  wheresoever  he  shall  go 
in,  say  ye  to  the  good  man  of  the  house,  The  Master 
saith,  Where  is  the  guest-chamber,  iwliere  I  shall  eat 
the  passover  with  my  disciples  ?  15.  And  the  will  show 
you  a  large  uoper  room  furnished  and  prepared :  there 
inake  ready  for  us.  IG.  Ajid  his  disciples  went  forth, 
and  came  into  the  city,  and  found  as  he  had  said  unto 
them  :  and  they  made  ready  the  passover.  17.  'And  in 
tlie  evening  he  cometh  with  the  twelve.  IS.  And  as 
tiiey  sat  and  did  eat,  Jesus  said,  Verily  I  saj'  unto  you, 
n>One  of  you  which  eateth  with  me  shall  betray  me.  19. 
And  they  began  to  be  sorrowliU,  and  to  say  unto  him 
one  by  one,  Tn  it  I  ?  .and  another  said,  I.i  it  I?  20.  And 
he  answered  and  said  unto  them, /i  /,« one  of  the  twelve, 
th.1t  diopeth  with  me  in  the  dish.  21.  nThe  Son  of  man 
indeed goeth,  as  it  is  written  of  him:  but"Woeto  that 
man  by  whom  the  Son  of  man  is  betrayed !  good  were 
it  for  that  man  if  he  had  never  been  born. 

'■Matt.  xxvi.  17,  &c.;  Luke  x.xii.  7.  iRev.  iii.  20.  iProv. 
xvi.  1.  iMatt.  xxvi.  20,  &c.;  mxli.  9,  Iv.  13,  14;  John  vi. 
70,  xiii.  10, 11.  oMatt.  xxvi.  '24;  Luke  xxii.  22.  "Acts  i 
25. 

On  verses  12-21  see  on  Matt.  xxvi. 
17-24. 

They  killed  the  passover.  The  Jews  killed 
it,  according  to  the  law,  and  therefore  the 
disciples  did  so.  There  shall  meet  you.  A 
wonderful  sign  in  relation  to  the  place 
where  the  last  Paschal  Supi^er,  the  first 
"  Lord's  Supper,"  was  to  be  eaten.  1. 
That  a  person  shall  meet  them  ;  2.  A 
man  ;  3.  Alone,  4.  Immediately ;  5.  Bear- 
ing a  vessel,  6.  Containing  Avater,  7.  Going 
to  the  house  which  the  disciples  sought. 
An  honest  employment,  however  humble,  is 
worthy  of  the  attention  of  God,  and  even 
a  man  bearing  a  pitcher  of  imter  is  marked 
in  all  hLs  steps.  This  man  was  employed 
in  carrying  home  the  water  which  was  to 
be  used  for  baking  the  unleavened  bread 
on  the  following  day,  for  on  that  day  it 
was  not  lawful  to  carry  any  ;  hence  they 
were  obliged  to  bring  it  on  the  i)receding 
evening.    • 

27 


And  he  will  shoiv  you  a  large  uppjer  room, 
&c.  In  this  room  they  were  to  make 
ready.  The  upper  room  was  not  the  worst 
room  in  the  house,  but  really  the  best. 
It  was  a  room  sequestered  from  the 
tumult,  the  din,  and  the  disturbance  of  a 
populous  city.  And  found  as  he  had  said 
unto  them.  The  knowledge,  power  and 
wisdom  of  Jesus  aj^pear  in  all  His  works. 
He  makes  them  at  this  time  more  par- 
ticularly known  to  the  Apostles,  on  purpose 
to  strengthen  their  faith  and  confidence, 
to  prepare  them  for  temptation,  and  to 
induce  them  the  more  easily  to  believe 
the  mystery  he  was  going  to  celebrate  in 
their  presence.  Made  ready  the  passover — 
They  were  not  only  to  secure  the  room, 
but  procure  the  lamb,  which  had  been 
first  inspected  by  the  priests,  have  it 
killed  and  the  blood  sj^rinkled  at  the  foot 
of  the  altar,  and  take  it  to  the  house. 
They  were  to  obtain  the  bread  and  nine 
and  the  bitter  herbs.  The  two  disciples 
were  Peter  and  John ;  and  no  doubt  it 
was  with  wondering  sadness  that  they 
I)erformed  the  faithful  office. 

In  the  eveyiing,  when  the  stillness  of  the 
night  invites  to  solemn  thoughts,  after  we 
have  collected  our  straggling  ideas  and 
suffered  not  a  reflection  to  stir,  but  what 
either  looks  upward  to  God,  or  inward 
upon  ourselves,  upon  the  state  of  our 
minds ;  then  let  us  scan  each  action  of  the' 
day,  fervently  entreat  God's  pardon  for 
what  we  have  done  amiss,  and  the  graciousL 
assistance  of  His  Spirit  for  the  future  ;  and 
after  having  adjusted  accounts  between 
our  Maker  and  ourselves,  commit  our- 
selves to  His  care  for  the  night.  (Gen. 
iii.  8 ;  Ps.  iv.  9,  cxxxii.  3.)  "  Our  Lord 
Jesus  on  that  evening  gave  us  the  example 
of  five  great  virtues :  that  is  of  humility, 
in  washing  their  feet ;  of  love,  in  the  type 
of  the  Sacrament  of  His  Body  and  Blood, 
and  in  the  discourse,  which  is  filled  with 
precepts  of  love  ;  of  patience,  in  bearing 
with  His  betrayer,  and  with  those  many 
revilings,  when  he  Avas  taken  and  carried 
away  as  a  thief;  of  obedience,  in  going  to 
suffering  and  death  at  the  command  of 
His  Father ;  of  prayer,  in  praying  thrca 
times  in  the  garden.  Let  us  strive  to  imi- 
tate Him  in  these  virtues.  (Matt.  xi.  29; 
1  Peter  11.  21 ;  Rom.  vlil.  29.)" 


418 


MARK. 


What  a  sorrowful  moment  it  was  to  the 
affectionate  discii)les  when  the  Lord  said, 
One  of  you  which  eateth  uith  me,  shall  betray 
me!  Each  anxiously  inquired,  "  Is  it  I?" 
It  was  right  in  them  to  ask  this  question, 
rather  than  to  say,  "  Is  it  Peter?"  "  Is  it 
John ?"  " Is  it  James?"  Not  one  was  so 
ungenerous  as  to  fix  his  suspicion  upon 
his  fellow.  This  is  the  spirit  we  ought  to 
cultivate.  Are  we  not  more  apt  to  suspect 
our  fellows  than  to  distrust  ourselves  ? 
No  doubt  each  of  the  Apostles  felt  in  his 
heart  that  he  could  not  betray  his  Master, 
but  then  each  believed  the  Lord  knew  his 
heart  better  than  he  knew  it  himself. 
"  God  is  greater  than  our  hearts,  and 
knoweth  all  things."  (1  John  iii.  21.) 
Did  Judas  believe  that  God  knew  all  things 
when  he  asked,  "  Is  it  I  ?"  Surely  he 
must  have  hoped  that  he  had  deceived  his 
Master  as  well  as  his  fellow-disciples. 
Good  were  it  for  that  man,  &c.  More  terrible 
words  cannot  be  imagined.  They  prove 
that  the  lost  spirits  can  never  be  released 
from  hell,  for  if  at  any  period  (however 
remote)  they  were  to  enter  heaven,  it 
woidd  be  good  for  them  in  the-  end  that 
they  had  been  born.  If  among  Christ's 
friends  there  was  a  secret  foe,  there  were 
many  secret  friends  among  His  foes.  The 
traitor  proceeds  to  complete  his  transgres- 
sion, and  Jesus  proceeds  to  the  institution 
of  the  Sacrament  of  the  Supper. 

22.  1  pAnd  as  they  did  eat,  Jpsus  took  bread,  and 
blessed,  and  brake  it,  and  gave  to  them,  and  said.  Take, 
eat;  this  Is  my  body. 

pMatt.  xxvi.  26 ;  Luke  xxli.  19 ;  1  Cor.  xi.  23. 

On  verses  22-25  see  on  Matt.  xxvi. 
26-7. 

Our  Lord,  having  eaten  the  passover 
with  His  disciples  the  evening  on  which 
He  was  betrayed,  instituted  the  sacred 
Supper,  to  be  a  memorial  of  His  sufferings, 
a  sign  of  His  presence  with  the  Church, 
and  a  seal  of  the  new  covenant  which  He 
was  to  confirm  the  next  day  with  His 
blood.  How  tender  is  the  assurance  it 
conveys  of  His  love  to  a  sinful  world.  It 
teaches  us,  not  only  that  He  has  died  for 
us,  but  that,  in  the  greatness  of  His  mercy. 
He  has  established  a  memorial  by  which 
our  faith  and  love  may  be  constantly 
deepened  and  enlarged.  He  has  remem- 
bered that  we  are  but  dust,  that  our  belief 
would  be  easily  shaken,  our  hopes  dissi- 


pated, and  our  cheerfulness  destroyed. 
And,  tenderly  stooping  to  our  infirmities, 
He  has  not  trusted  the  recollection  of  the 
event  on  which  our  salvation  depends  to 
our  mere  memory,  but  has  Himself  erected 
an  unchanging  monument  of  it.  Here,  to 
the  eye  of  faith,  he  again  and  again 
suffers,  "  the  Just  for  the  unjust,  that  He 
may  bring  us  to  God."  How  much,  then, 
ought  this  sacrament  to  endear  to  them 
that  compassionate  Redeemer,  who  is 
thus  studious  of  their  happiness,  and 
aflfectionately  considerate  of  the  infirmi- 
ties of  their  nature ;  who  thus  bends  over 
them  in  tender  sympathy,  as  the  parent 
over  his  infant  child ;  who  thus  provides 
against  the  sluggishness  of  their  feelings, 
the  waywardness  of  their  hearts,  and  the 
shortness  of  their  memories ;  who  thus 
opposes  sensible  things  to  sensible  things, 
and  supplies,  amidst  the  objects  which 
surround  and  detach  them  from  God,  an 
object  to  win  them  back  again,  and  con- 
strain them  by  a  holy  violence  to  love 
"  Him  who  loved  us,  and  gave  Himself 
for  us." 

And  as  they  did  eat,  i.  e.,  toward  the  end 
of  the  supper.  Took  bread,  literally,  the 
bread  used  at  the  paschal  feast.  And 
blessed,  i.  e.,  invoked  his  Father's  blessing 
upon  it.  And  brake  it,  &c.  This  is  the 
manner  in  which  bread  was  distributed  at 
their  common  meals  when  one  presided, 
the  cakes  being  thin  and  brittle,  and  knives 
not  being  in  use,  nor,  indeed,  convenient 

for  the  purpose.    This  is  my  body This 

is  my  blood,  (v.  23.)  Papists  appeal  to 
these  words  of  institution  in  defense 
of  their  doctrine  of  transubstantiation, 
and  affirm  that  they  must  be  understood 
in  their  obvious  and  literal  sense. 
"  This  is  my  body,"  they  say,  must  mean, 
"  This  is  truly  my  body,"  and  "  This  is  my 
blood,"  "  This  is  truly  my  blood."  Yet, 
they  Avill  not  contend  that  other  passages 
of  Scripture,  in  which  the  phraseology  is 
similar,  should  be  subject  to  the  same 
rigid  interpretation.  They  never  suppose 
that,  when  our  Lord  said,  "I  am  the  vine," 
"  I  am  the  way,"  "  I  am  the  door,"  He 
meant  us  to  understand  that  He  is  literally 
a  vine,  a  way,  and  a  door,  but  really  con- 
cede that  we  should  put  a  spiritual  sense 
upon  such  passages.    It  belongs,  there- 


CHAPTER  XIV, 


419 


fore,  to  them  to  assign  a  satisfactory 
reason  why  the  same  liberty  should  not 
be  granted  in  explaining  the  words  of 
.  institution.  It  may  indeed  be  more  justly 
claimed  in  the  present  than  in  any  other 
case,  because  the  words  confessedly  relate 
to  a  sacrament,  in  which  symbols  are  em- 
ployed, and  nothing  is  more  natural  than 
to  give  the  name  of  the  thing  signified  to 
the  sign.  Moses  said  of  the  paschal  lamb, 
"It  is  the  Lord's  passover  "  (Ex.  xii.  11), 
just  as  our  Saviour  said  of  the  bread, "  This 
is  my  body."  The  Ajiostle  Paul  called  the 
symbol  of  our  Saviour's  body  bread,  not 
only  before  but  also  after  consecration. 
(1  Cor.  xi.  26-28.) 

23.  And  he  took  the  cup,  and  when  he  had  tnven 
thanks,  he  gave  it  to  them :  and  they  aU  drank  of  it. 

When  he  had  given  thanks.  The  Lord's 
Supper  was  instituted  with  blessing  and 
giving  of  thanks;  the  gifts  of  common 
providence  are  to  be  so  received  (1  Tim. 
iv.  4,  5),  much  more  the  gifts  of  special 
grace.  At  His  othi^r  meals,  Jesus  was  wont 
to  bless,  and  give  thanks  (chap.  vi.  41,  viii. 
7),  so  remarkably,  that  He  was  known  by 
it.  (Luke  xxiv.  30,  31.)  And  He  did  the 
same  at  this  meal. 

24.  And  he  said  unto  them,  This  is  my  blood  of  the 
new  testament,  which  is  shed  for  many. 

The  Lord's  Supper  was  to  be  a  memorial 
of  His  death,  and  therefore  He  brake  the 
bread,  to  show  how  it  pleased  the  Lord  to 
bruise  Him,  and  He  called  the  wine,  which 
is  the  blood  of  the  graj^e,  the  blood  of  the 
New  Testament.  The  death  of  Christ  was 
a  bloody  death,  and  frequent  mention  is 
made  of  the  blood,  the  precious  blood,  as 
the  price  of  our  redemption.  It  is  called 
"  the  blood  of  the  New  Testament,"  for  the 
covenant  of  grace  became  a  testament,  and 
of  force,  by  the  death  of  Christ,  the  Testa- 
tor. (Heb.  ix.  16.)  It  is  said  to  be  shed 
/or  many,  to  justify  many  (Isa.  xliii.  12),  to 
bring  many  sons  to  glory.  (Heb.  ii.  10.) 
It  was  sufficient  for  many,  it  has  been  of 
\ise  to  many ;  a  great  multitude  which  no 
man  could  number,  had  washed  their  robes, 
and  made  them  u'hite  in  the  blood  of  the 
Lamb  (Rev.  vii.  9,  14),  and  still  it  is  a 
fountain  opened.  How  comforting  is  this 
to  repenting  sinners,  that  the  blood  of 
Christ  is  shed  for  many  !  And  if  for  many, 
why  not  for  me  ?  If  for  the  chief  of 
sinners,  then  why  not  for  me? 


25.  Verily  I  say  unto  you,  I  will  drink  no  more  of  the 
fVuit  of  the  vine,  until  that  day  that  I  drink  it  new  in 
tlie  kingdom  of  God. 

That  interpretation  of  this  verse  seems 
to  be  most  free  from  objections  which  re- 
fers the  wine  spoken  of  here,  to  the  joys 
and  communion  of  heaven,  which  are  often 
represented  under  the  imagery  of  a  feast. 
Wine  thus  emblematic  of  this  heavenly 
communion,  would  be  drank  new  {i.  e.,  in 
a  far  higher  and  more  spiritual  sense)  with 
Him  in  His  Father's  kingdom,  when  they 
entered  upon  their  heavenly  inheritance. 
The  words /r«(i  of  the  vine  are  here  put  for 
xnne,  and  this  declaration  being  made  at 
the  close  of  the  feast,  when  the  cup  was 
about  to  be  passed  around.  He  naturally 
and  appropriately  uses  the  drinking  of 
wine,  as  a  figure  to  show  that  his  life  was 
soon  to  end,  and  that  He  would  never  on 
earth  again  partake  with  them  of  such  a 
feast  as  they  were  then  celebrating,  but 
that  the  reality  of  this  symbolical  repre- 
sentation would  be  enjoyed  bj^  them  all 
in  His  Father's  kingdom  in  heaven.  That 
day  is  to  be  taken  in  the  general  sense  of 
time,  and  its  actual  reference  to  each  be- 
liever is  the  time  of  his  admission  to  the 
upper  sanctuary  at  the  hour  of  death. 

26.  II  lAnd  when  they  had  snng  a  hymn,  thev  went 
out  into  the  mount  of  Olives.  27.  "-And  Jesus  sai'th  unto 
them.  All  ye  shall  he  offended  because  of  mo  this  night: 
for  it  is  written,  bI  will  smite  the  Shepherd,  and  the 
sheep  shall  be  scattered.  But  «after  that  I  am  risen,  I 
will  go  before  you  into  CTalilee. 

qMatt.  xxvl.  30,  on  which  see  notes.  'Matt.  xxvi.  31. 
sZech.  xiii.  7.    «Chap.  xvi.  7. 

And  when  they  had  sung  a  hymn,  &c.  The 
Psalms  the  Jews  used  at  the  end  of  the 
passover  began  with  the  one  hundred  and 
thirteenth,  and  ended  with  the  one  hun- 
dred and  eighteenth.  Was  the  hymn  here 
used  one  of  these  ?  Or  was  it  any  one  else 
of  the  compositions  of  David,  "  the  sweet 
psalmist  of  Israel  ?"  Or  was  it  the  words 
of  any  other  pious  poet?  We  cannot  de- 
termine. Singing  is  a  Christian  ordinance, 
it  is  sanctioned  by  our  Lord's  own  exam- 
ple. As  this  singing  was  immediately  pre- 
ceded by  the  administration  of  His  own 
Supper,  we  learn  that  singing  should  ac- 
company this  sacred  ordinance.  As  it  was 
followed  by  His  entrance  into  Gethsemane, 
we  learn,  1.  That  the  prospect  of  suffering 
should  not  prevent  our  joy  and  praise.  2. 
That  religious  ordinances  and  engagements 
should  not  lead  us  to  dispense  with  retire- 
ment. 


420 


MARK 


29.  "But  Peter  said  unto  him,  Although  all  shall  be 
Offended,  vet  ivill  not  I.  30.  And  Jesus  saith  unto  him, 
Verily  1  sav  unto  thee.  That  tliis  da^v.  even  in  this  night, 
before  the  cock  crow  twice,  thou  shalt  deny  me  thrice. 

31.  But  ihespal!:e  the  more  vehemently.  If  I  should  die 
with  thee,  I  will  not  deny  thee  in  any  wise,  Likewiae 
also  said  tliey  all. 

"Matt.  xxri.  33,  *4,  on  which  see  notes ;  Luke  xxii.  3.3, 
34;  John  xiu.  37,  38.    ^2  Kings  viii.  13;  Jer.  x.  23,  xvii.  9. 

AUhougli  all,  &c.  To  presume  upon  our 
own  strength,  to  prefer  ourselves  before 
others,  and  not  to  hearken  to  admonitions, 
are  three  branches  of  pride,  and  three  oc- 
casions of  very  grievous  falls.  How  little 
does  man  know  himself,  if  he  believes  he 
can  have  any  dependence  upon  his  own 
heart!  Christ  is  our  own  strength,  when 
we  rely  upon  Him,  but  He  is  only  an  occa- 
sion of  our  falling,  when  we  do  not  put  our 
whole  confidence  in  His  strength. 

Veribj  I  my  unta  thee,  That  this  day,  &c. 
Our  Lord  who  knew  Peter  much  better 
than  he  did  himself,  saw  that  his  declara- 
tion, though  perfectly  honest,  "sprang 
more  from  a  swell  of  strongly  excited  gen- 
erous emotion,  than  from  a  firmly  grounded 
will,"  thus  announced  to  him  in  plain 
terms,  that,  in  the  course  of  a  very  few 
hours,  he  should  deny  with  oaths  and  exe- 
crations, Him  for  whom  he  is  now  declar- 
ing, and  declaring  truly,  that  he  is  willing 
to  make  any  sacrifice.  The  slight  varia- 
tions in  the  difierent  accounts  given  by  the 
the  Evangelists  are  easily  reconciled.  With 
regard  to  the  time  of  the  predicted  event, 
Jesus  intimated  two  things :  that  all  de- 
nials should  take  place  ere  the  period 
called  the  cock-crowing  had  passed,  a 
period  more  fixed  in  Judea,  where  there 
is  little  difference  in  the  length  of  the  days 
as  compared  with  our  country,  and  that 
the  cock,  which  Peter  should  hear,  should 
not  crow  twice  till  he  had  a  third  time 
denied  Christ.  It  was  the  fact  that  imme- 
diately on  his  third  denial  the  cock  did 
crow  a  second  time,  along  with  the  look 
from  his  suff'ering  Master,  which  brought 
so  strongly  before  Peter's  mind  the  omnis- 
cience and  the  kindness  of  Him  whom  he 
had  so  basely  denied,  turned  the  tide  in 
his  mind  and  heart,  and  converted  him 
from  a  falsifier  and  blasphemer  into  a 
thoroughly  penitent  believer. 

32.  lAnd  they  came  to  a  place  which  was  named 
Gethsemane:  and  he  saith  to  his  disciples.  Sit  ye  here, 
while  I  shall  pray. 

jMatt.  xxvi.  36 ;  Luke  xxii.  39 ;  John  xviii.  1. 

Gethsemane — or  "  oil  valley,"  at  the  foot 
of  the  Mount  of  Olives.    Sit  ye  here,  &c. 


Leaving  eight  of  the  disciples  near  the 
entrance  of  the  garden,  our  Saviour  is 
found  to  withdraw  with  the  three  most 
favored  of  their  number. 

33.  And  he  taketh  with  him  Peter  and  James  and 
John,  and  began  to  be  sore  amazed,  and  to  be  very 
heavy  ;  34.  And  saith  unto  them,  »My  soul  is  exceed- 
ing sorrowful  unto  death  ;  tarry  ye  here,  and  watch. 

Peter James John.    The 

wisdom  of  God  usually  proportions  our 
temptations  to  our  respective  degrees  of 
strength.  He  gradually  inures  His  weaker 
children  to  the  cross,  and  frequently  per- 
mits them  to  view  for  a  time  the  conflicts 
of  others,  before  they  themselves  are  en- 
gaged in  the  battle.  The  weakest  He 
stations  at  a  distance ;  those  who  are  some- 
what stronger  He  takes  along  with  Him, 
and  in  some  measure  admits  to  a  "  fellow- 
ship of  His  sufferings."  (Gen.  xxxiii.  2, 3 ; 
2  Kings  X.  10 ;  Isa.  xxvii.  8.)  Began,  &c. 
As  if  all  His  former  sorrows  were  as  noth- 
ing in  comparison  of  this  fullness,  or  as  if 
He  was  now  only  entering  upon  a  course 
of  suffering  for  sin,  such  as  man's  con- 
tmued  unbelief  and  ingratitude  would 
prolong  from  age  to  age,  and  so  it  is  writ- 
ten of  Him.     (Matt.  xi.  20.) 

35.  And  he  went  forward  a  little,  and  fell  on  the 
ground,  and  prayed  that,  if  it  were  possible,  the  hour 
might  pass  ft-om  Him.  36.  And  he  said,  "Abba,  Father, 
ball  things  are  possible  unto  thee;  take  away  this  cup 
from  me :  cnevertheless,  not  what  I  will,  but  what  thou 
wilt. 

"Rom.  vilL  13 ;  Gal.  iv.  6.  '"Heb.  v.  7.  'John  v.  30, 
vi.  38. 

Abba,  Father,  &c.  Our  blessed  Saviour 
had  not,  as  yet,  experienced  bodily  suffer- 
ings at  man's  hands,  and  though  what 
awaited  Him  at  man's  hands  throughout 
that  dreadful  night  and  day,  might  well 
occasion  some  natural  shrinking  of  His 
human  nature,  yet  we  may  be  sure  that 
the  cup  which  He  saw  prepared  for  Him, 
was  one  which  human  malice  alone  could 
never  have  mixed.  The  weight  of  God's 
just  and  terrible  indignation  against  sin 
then  lay  upon  Him.  It  was  Jehovah's 
sword  which  then  awoke  to  smite  Him, 
and,  though  strengthened  for  the  coming 
■conflict  by  the  angel  sent  down  upon  that 
blessed  errand,  yet  He  foresaw  that  He 
should  be  left  alone  to  combat  with  that 
power  of  darkness,  whose  malice  and 
blasphemous  suggestions  He  had  exper- 
ienced during  His  temptation  in  the 
wilderness.  AVe  cannot  pretend  to  com- 
prehend the  nature  of  that  Divine  infliction, 


CHAPTER  XIV. 


421 


or  the  manner  of  those  assaults  of  evil 
spirits,  at  the  near  approach  of  which  He 
underwent  this  mysterious  agony  of  soul 
and  body,  but  we  may  be  sure  that  the 
burden  thus  borne  by  Him,  was  unspeak- 
ably heavier  than  any  which  man's  malice 
and  cruelty  could  inflict.    Pie  was  about 
to  bear  the  punishment    due  to    God's 
justice  for  man's  sins,  and  so  heavy  was 
the  burden,  that  with  all   His   love   of 
sinners,  and  His  willingness  to  suffer,  He 
seems  to  ask  whether  no  other  way  of 
salvation  were  possible,  meekly  submit- 
ting His  will  to  that  of  His  Heavenly 
Father.     We  should    consider    the    part 
which  our  own  sins  had  in  causing  these 
sufferings  of  the  Lord  Jesus.    Each  of  us 
should  consider  they  were  endured  for  his 
sake,  as  much  as  if  he  were  the  only  one 
for  whom  Christ  thus  travailed ;  in  that 
agony  each  of  us  should  see  the  measure 
of  Christ's  love  for  himself.     (See  on  IMatt. 
xxvi.  36-46.) 

37.  And  he  Cometh,  and  findeth  them  sleephig,  and 
salth  unto  Petei-,  Bimon,  sleepest  thou  ?  coulaest  thou 
not  watch  one  hour  ? 

Saiih  unto  Peter,  whom  He  especially 
adfdresses,  since  he  had  a  short  time 
before,  with  every  asseveration,  strongly 
declared,  that  he  would  willingly  encounter 
all  calamities,  nay,  even  death  itself,  with 
Jesus.  Observe,  too,  He  calls  him  not 
Peter,  i.  e.,  rock  (constant),  but  Simon. 
Peter  ought  to  have  been  thoroughly 
sensible  that  he  had  promised  too  much 
upon  his  own  strength,  since  he  found 
himself  overcome  even  by  sleep.  God 
permita  the  lesser  faults,  on  purpose  to 
cure  men  of  presumption;  but  when  they 
take  no  warning  thereby.  He  suffers  them 
to  have  grievous  falls. 

38.  Watch  ye  and  pray,  lest  ye  enter  into  temptation. 
«The  spirit  truly  is  ready,  but  the  flesh  is  weak. 

■iRom.  vii.  23 ;  Cial.  v.  17. 

After  His  reprehension,  Christ  subjoins 
an  exhortation.  Watch  ye,  &e.,  and  adds  a 
forcible  reason.  The  spirit  is  uilling,  &c. 
Thence  learn  that  the  holiest  and  best 
resolved  Christians,  who  have  willing 
spirits  for  Christ  and  His  service,  should, 
in  view  of  the  weakness  of  the  flesh,  or 
frailty  of  human  nature,  watch  and  pray, 
and  thus  guard  themselves  against  temp- 
tation. 

39.  And  again  he  went  away,  and  prayed  and  spake 
the  aame  words. 


I  The  simplicity  and  plainness  of  Christ 
in  His  prayers  is  an  important  lesson,  and 
of  great  use  and  advantage.  A  Christian 
who  prays  to  God  is  not  an  orator,  who 
would  persuade  by  his  eloquence,  but  a 
beggar,  who  would  move  to  compassion 
by  his  poverty  and  humility.  These  speak 
plainly  and  without  ornament,  and  Jesus 
speaks  thus  to  God,  because  He  has  clothed 
Himself  with  our  humility  and  poverty. 

40.  And  when  he  returned,  he  found  them  asleeo 
agani  (tor  their  eyes  were  heavy,)  neither  fwistthey 
what  to  answer  hun.— fRora.  iii.  19. 

When  he  returned.  "  Wherefore,"  says 
an  old  writer, "  cUd  the  Lord  so  often  break 
oft'  that  prayer  of  His,  which  was  of  such 
mighty  consequence?  In  my  opinion,  it 
was  to  teach  us,  that  our  prayers  are  most 
perfect  when  intermixed  with  anxious 
concern  for  the  welfare  of  our  neighbors." 
Asleep  again.  It  is  a  dangerous  thing  to 
give  way  to  spiritual  sloth.  The  disciples, 
who  had  not  aroused  themselves  at  Christ's 
first  exhortation,  became  the  more  drowsy 
and  sunk  into  deeper  sleep.  Sloth  and  a 
disinclination  to  good  insinuate  themselves, 
like  intoxicating  poison,  and  gradually  de- 
prive the  mind  of  all  thought  and  reflec- 
tion.    (Verses  68,  70,  71 ;  Prov.  vi.  9-11.) 

41.  And  he  cometh  the  third  time,  and  saith  unto 

them,  Sloop  ou  now,  and  take  i/0!o-rest:  it  is  enough 
Ftho  hour  IS  come-  behold,  the  Son  of  man  is  betrayed 
into  tlio  )i;uids  of  sinners.  42.  ^Rise  up,  let  us  go  •  lo  ho 
that  Ix'tniyeth  me  is  at  hand.  ' 

sJohn  xiii.  1.    i>M.&tt.  xxvi.  46 ;  John  xviii.  3. 

Sleep  on  now,  &c.  The  ironical  meaning, 
as  conveyed  by  Matthew,  is  altered  by 
Luke  into  a  reproof:  "Why  sleep  ye?" 
Mark  presents  an  intermediate  view  ;  first 
irony,  then  the  call  to  awake.  It  is  enough 
that  is,  all  is  over.  This  expression  inti- 
mated that  the  time  when  they  might 
have  been  of  use  to  Him,  by  their  counsel 
and  comfort,  was  noAV  lost ;  and  that  He 
was  in  a  manner  already  in  the  hands  of 
His  enemies.  Lo,  he  that  hetrayeth,  &c. 
They  opened  their  eyes  to  see  how  much 
more  vigilant  he  was  who  served  the  devil, 
than  themselves,  who  were  in  the  service 
of  God.  (Luke  xvi.  8).  "The  power  of 
fiiith,"  says  Chrysosiom,  "  is  secure  in  dan- 
gers, it  is  endangered  by  securitv.  (Verse 
67.) 

43.  H  iAnd  immediately,  while  he  vet  spake  cometh 
Judas,  one  ot  the  twelve,  and  with  liim  a  greiit  multi- 
tude with  swords  and  staves,  from  the  chief  priests  and 
the  scrib&s  and  the  elders. 

iMatt.  xxvi.  47,  on  which  see  notes:  Luke  xxii  47: 
John  xvm.  3. 


422 


MARK. 


One  of  the  twelve.  The  sufferings  of  the 
Church,  like  those  of  her  Redeemer,  gen- 
erally begin  at  home ;  her  open  enemies 
can  do  her  no  harm,  until  her  pretended 
friends  have  delivered  her  into  their  hands ; 
and,  unnatural  as  it  may  seem,  they,  who 
have  Avaxed  fat  upon  her  bounty,  are  some- 
times the  first  to  "  lift  up  the  heel "  against 
her.  (Johnxiii.  29;  Acts  xx.  30;  Rev.ii.2.) 

44.  And  he  that  had  betrayed  him  had  given  them  a 
token,  saying,  kWhomsoever  I  shall  kiss,  that  same  is 
he :  take  him.  and  lead  him  away  safely. 

k2  Sam.  XX.  y,  10 ;  Ps.  Iv.  20,  21 ;  Prov.  xxvii.  6. 

See  on  INIatt.  xxvi.  48. 

As  those  who  came  to  apprehend  Jesus 
were  strangers  to  Him,  and  as  it  was  now 
night,  and  there  were  several  persons  with 
Him,  a  signal  was  the  more  necessary.  It 
is  probable  that  our  Lord,  in  great  conde- 
scension and  love,  had  been  used,  accord- 
ing to  the  Jewish  custom,  to  i^ermit  His 
disciples  to  salute  Him,  when  they  returned 
to  Him  after  havingbeen  some  time  absent. 
The  hint,  lead  him  safely  away,  may  intimate 
Judas'  susjiicion  that  Jesus  might  miracu- 
lously e.scape,  as  on  .former  occasions 
(Luke  iv.  30;  John  viii.  59,  x.  39),  though 
He  had  expressly  declared  the  contrary 
(Matt.  xxvi.  24),  or  it  may  perhaps  mean, 
that  notwithstanding  the  wickedness  of 
the  traitor,  he  was  desirous  that  his  rude 
assailants  might  do  his  innocent  Master  no 
injury. 

45.  And  as  soon  as  he  wa.s  come,  he  goeth  straightway 
to  him,  and  saith,  Master,  Master ;  and  kissed  him. 

See  on  Matt.  xxvi.  49. 

Master,  Master.  Not  merely  an  exclama- 
tion of  excitement,  but  also  of  hypocritical 
reverence  carried  to  its  greatest  height. 
And  kissed  him.  It  is  noticeable,  that  upon 
the  vspot  where  Jesus  was  seized  by  the 
band,  Titus,  the  Roman  commander, 
pitched  his  camp  forty  years  after.  The 
Turks,  however,  have  walled  the  place 
where  Judas  kissed  Christ,  as  an  accursed 
spot. 

4f!.  And  they  laid  tlieir  hands  on  him,  and  took  him.  47. 
And  oneof  tlieni  tliul  stood  by  <Iri-\v  a  sword,  and  smote 
ft  servant  of  t lie  hit,'h  prii-st,  and  cut  off  his  ear.  48.  'And 
Jesus  answered  and  said  unto  them.  Are  ye  come  out, 
as  against  a  thief,  with  swords  and  icith  staves  to  take 
me?  49.  I  was  daily  with  you  in  the  temple,  teaching, 
nndyetook  me  not:  but  mthe  Scriptures  must  be  ftil- 
filled.    50.  "And  they  all  forsook  him,  and  fled. 

•Matt.  xxvi.  .55,  on  which  see  notes  ,  Luke  xxii.  52. 
•nPsa.  xxii.  fi  :  Isa.  liii.  7,  &c.;  Luke  xxii.  37,  xxiv.  44. 
»Paa.  l.x.xxviii.  8  ;  verse  27. 

A  servant^ of  the  high  priest.  His  name 
was  Malchus.  Simon  Peter  drew  the 
sword.     Concerning  the  miracle    which 


followed,  see  the  note  on  Luke  xxii.  51. 
Ai-e  ye  come  out,  &c.  These  wretches,  ob- 
serving that,  throughout  His  prolonged  suf- 
ferings, Jesus  had  complained  of  no  other 
injury  done  to  Him,  than  this,  that  when 
they  came  to  apprehend  Him  as  a  crim- 
inal in  the  garden,  they  had  approached 
Him  as  a  thief,  determined  to  treat  Him 
in  this  way  which  seemed  to  grieve  Him 
most.  Hence,  not  satisfied  with  having 
ranked  Him  beneath  Barabbas,  a  thief  of 
the  worst  description,  they  made  thieves 
His  companions  to  Calvary,  and  between 
thieves  they  lifted  Him  to  the  cross.  "As 
men,"  says  Beza, "  had  knowingly  and  will- 
ingly deserted  their  Creator,  become  trai- 
tors against  Him,  and  robbed  Him  of  his 
glory,  so  Christ  willingly  making  satisfiic- 
tion  for  the  unjust,  being  deserted  by  His 
disciples,  and  betrayed  by  one  whom  He 
had  admitted  to  the  most  familiar  acquain- 
tance with  Him,  is  apprehended  like  a 
robber,  that  the  punishment  might  ans- 
wer to  the  sin,  and  we,  the  real  traitors, 
deserters,  and  sacrilegious  robbers,  might 
be  rescued  from  the  snare  of  the  devil." 
But  the  Scriptures  must  be  fulfilled.  It  is  not 
the  Scripture  which  makes  the  necessity 
of  fulfillment,  but  the  will  of  God,  revealed 
in  the  prophets,  causes  the  fulfillment  of 
the  Scriptures.  The  darkness,  likewise, 
stands  beneath  God's  light.  And  they  all 
forsook  him,  and  fled.  Nothing  is  the  cause 
of  greater  mortification  to  Christ,  than  to 
be  betrayed  and  sold  by  one  friend,  to  be 
denied  by  another,  and  to  be  forsaken  by 
all  the  rest,  being  so  worthy  as  He  was  to 
be  constantly  loved. 

51.  And  there  followed  him  a  certain  young  man, 
having  a  linen  cloth  oast  about  ft i.?  naked  6orfv.'  and 
the  young  men  laid  hold  on  him  :  52.  And  he  left  the 
linencloth,  and  fled  from  them  naked. 

And.  there  foUoired  him  a  certain  young 
man,  &c.  There  are  many  who  have  be- 
come known  to  us  only  on  account  of 
their  having  had  something  to  do  with 
Jesus.  We  should  never  have  heard  of 
this  young  man,  if  he  had  not  followed 
Him  this  terrible  night.  It  was  a  moment 
never  to  be  forgotten,  when  he  heard  the 
tumult,  and  determined  to  go  and  see 
what  it  was.  It  appears  that  He  loved 
the  Lord,  and  desired  to  be  with  Him  in 
the  hour  of  danger  and  disgrace.  But 
when  the  enemies  laid  hold  on  him  his 


CHAPTER   XIV 


423. 


courage  failed,  and  leaving  his  covering  in 
their  hands  he  fled  for  his  life.  This  cir- 
cumstance gives  us  a  lively  idea  of  the 
terror  that  prevailed  among  the  friends 
of  Jesus.  Those  who  had  a  little  while 
before  clung  closely  to  His  side,  were  now 
afraid  to  be  known  as  His  discijiles. 
Many  suppose  that  the  "  young  man  "  in 
question  was  no  other  than  the  Evangelist 
Mark  himself.  It  is,  however,  impossible 
to  determine,  and  therefore  idle  to  inquire, 
who  this  was.  "It  seems,"  says  Alford, 
"  to  have  been  some  attached  disciple  of 
the  Lord  (probably  well  knov/n  to  the 
readers  of  Mark),  who  had  gone  to  rest 
and  had  been  aioused  by  the  intelligence. 
The  disciples  were  not  laid  hold  of;  this 
person,  perhaps,  was  throwing  some 
obstacles  in  the  way  of  the  removal  of 
Jesus,  or  he  may  have  been  laid  hold  of 
merely  in  wantonness  from  His  unusual 
gait." 

A  linen  doth — an  article  of  dress  which 
was  used  at  night,  and  also  in  summer,  as 
a  substitute  for  the  ordinary  mantle,  or 
outside  garment.  His  naked  body.  The 
word  "  naJced"  may  here  express,  as  it 
does  in  other  places  (see  Isa.  xx.  23 ;  John 
xxi.  7),  that  the  young  man  was  almost 
naked.  Being  aroused  by  the  tumult,  he 
did  not  wait  to  dress  himself  in  the  ordi- 
nary manner,  but  merely  threw  this  linen 
cloth  over  what  dress  he  had  on.  And  he 
left,  literally,  and  having  left.  In  attempting 
to  lay  hold  on  him,  they  grasped  only  the 
loose  folds  of  the  linen  cloth.  Letting  this 
remain  with  them,  he  fled  away  and 
escaped,  either  not  being  pursued,  or 
taking  advantage  of  his  knowledge  of  the 
place,  in  the  darkness  of  the  night,  to 
elude  his  pursuers. 

The  Rev.  Henry  Mehnll,  B.  D.,  in  his 
sermon  on  verses  51  and  52,  says :  "  We 
have  shown  you,  that,  except  in  describing 
the  dress  of  this  young  man,  the  Evangel- 
ists nowhere  mention  the  sindon,  but 
where  they  haye  to  speak  of  the  raiment, 
in  which  Christ  was  consigned  to  the 
grave.  This  is  surely  very  remarkable. 
It  is  as  though  to  force  us  to  connect,  in 
some  way,  the  appearance,  the  mj'sterious 
appearance  of  the  young  man  so  strangely 
attired,  with  the  burial  of  Christ,  to  com- 
pel us  to  assign  it  a  prophetic  or  typical 


character,  in  place  of  passing  it  over  as  an 
incident,  from  which  little  can  be  learned. 
As  Christ  is  led  to  trial,  and,  therefore, 
virtually,  to  crucifixion.  He  is  followed  by 
a  young  man  having  nothing  on  his  naked 
body  but  the  vesture  in  which,  after 
having  been  crucified,  Christ  would  be 
laid  by  Jose^ih  in  the  tomb.  The  same 
parties  who  have  seized  Christ,  lay  hold 
on  this  young  man,  and  try  to  detain  him. 
But  though  he  is  but  one  against  a  multi- 
tude, he  escapes  from  their  hands — he 
escapes,  but  he  escapes  naked,  leaving  the 
grave-clothes  behind  him.  Is  not  this 
Christ,  who,  when  He  had  put  on  the 
grave-clothes,  was  not  to  be  kej^t  in  the 
grave  by  all  the  malice  and  power  of  His 
enemies,  but  who  sprang  from  the  grasp 
of  the  tomb,  leaving  in  it  the  raiment  in 
which  He  had  been  bound  up  for  burial?" 

53.  IF  "And  they  led  Jesus  away  to  the  high  priest :  and 
with  him  were  asseml)led  all  the  chief  priests  and  the 
elders  and  the  scribes.  .54.  And  Peter  iollowed  liim  afar 
off,  even  into  the  palace  of  the  high  priest :  and  he  sat 
with  the  servants,  and  warmed  himself  at  the  fire.  65. 
rAnd  the  chief  jiricsts  and  all  the  council  sought  for 
witness  against  Jesus  to  put  liini  to  death  ;  qand  found 
none.  5G.  For  many  l)iiri'  r/Ulse  witness  against  him, 
but  their  witness  agreed  not  together. 

oMatt.  xxvi.  57,  on  wliich  see  notes:  Luke  xxli.  54; 
John  xvlll.  13.  pMatt.  xxvi.  59.  ql  Peter  iii.  16, 18.  rpg. 
xxvii.  12. 

He  sat  with  the  servants.  Often  an  error 
is  easier  among  such  as  those  who  are  less 
feared,  than  among  the  great.  It  is  not 
safe  traveling  upon  the  confines  of  what 
is  lawful  and  of  what  is  sinful.  He  that 
to-day  will  go  toward  sin,  as  far  as  he 
thinks  he  may,  is  in  danger  of  going  to- 
morrow further  than  he  should.  It  is  not 
easy  to  be  safe  in  walking  upon  the  brink 
of  a  precipice.  (Prov.  iv.  14,  15,  xix.  16 ; 
Gen.  xxxix.  10;  2  Sam.  xi.  2.)  Warmed 
himself.  It  was  by  the  light  that  Peter  was 
discovered,  who  otherwise  would  have 
been  less  exposed.  Often  while  the  body 
is  fostered,  the  soul  is  neglected.  At  the  fire. 
The  nights  in  Palestine  are  intensely  cold 
during  the  Paschal  season.  Sought  for  wit- 
ness, &c.  It  is  in  the  power  of  every  man 
to  preserve  his  probity  ;  but  no  man  living 
has  it  in  his  power  to  say,  that  he  can  pre- 
serve his  reputation,  while  there  are  so 
many  evil  tongues  in  the  world,  ready  to 
blast  the  fairest  character,  and  so  many 
open  ears,  ready  to  receive  their  reports. 
(Ex.  xxiii.  1;  Prov.  xxvi.  20-22;  1  Peter 
iv.  8.) 

But  their  witness  agreed  not  together.  Truth 


424 


MARK. 


—'tis  a  plain,  straight,  open  road;  false- 
hood—'tis a  dark,  deep,  devious,  winding 
labyrinth,  where  it  is  very  hard  for  its 
accomplices  not  to  lose  the  one  the  other ; 
nay,  not  to  lose  themselves  in  it.  'Tis  im- 
possible for  falsehood  to  be  so  consistent, 
so  true  to  itself,  as  not  in  something  to 
give  itself  the  lie.  (Job  xxvM.  4 ;  Matt. 
xii.  34-37.) 

57.  And  there  arose  certain,  and  bare  false  witness 
against  him,  saying,  58.  We  heard  him  say,  si  will  de- 
stroy this  temple  that  is  made  with  hands,  and  within 
three  days  I  will  build  another  made  without  hands. 
59.  But  neither  so  did  their  witnass  agree  together.  60. 
'And  the  high  priest  stood  up  in  the  midst,  and  asked 
Jesus,  saying,  Answerest  tliou  nothing  ?  what  w  it  which 
these  witness  against  thee  ?  61.  But  "he  held  his  peace, 
and  aaswered  nothing.  ^Again  the  high  priest  asked 
him,  and  said  unto  him.  Art  thou  the  Christ,  the  Son 
oftheBl&ssed?  Gi:.  AndJesussaid,  I  am;  yand  ye  shall 
see  the  Son  of  man  sitting  on  the  right  hand  of  power, 
and  coming  in  the  clouds  of  heaven. 

»Chap.  XV.  29 ;  John  ii.  19.  'Matt.  xxvi.  62,  on  which 
see  notes.  "Isa.  liii.  7.  ^Matt.  xxvi.  63.  jMatt.  xxiv. 
30,  xxvi.  64 ;  Luke  xxii.  69. 

Neither  so  did  their  witness  agree  together. 
Perhaps  one  testified  that  He  had  said  that 
He  was  able  to  destroy  the  temple,  and  the 
other  that  He  would  actual]  j'^  destroy  it. 
Some  understand  this  expression  as  mean- 
ing that  the  testimony  was  insufficient. 
Answerest  thou  nothing?  What  is  it  which 
&c.  Two  distinct  questions.  The  Blessed. 
An  ordinary  Hebrew  expression  for  the 
Deity.  (See  Luke  i.  68;  Eom.  i,  25.)  And 
Jesus  said,  lam.  Seldom  in  the  course  of 
His  ministry  did  our  Lord  announce  Him- 
self as  the  Messiah.  But  here,  in  the  great 
and  trying  moment,  when  questioned  by 
the  Jewish  nation,  in  the  person  of  their 
high  priest,  solemnly,  Areyouthe  Messiah? 
to  the  Jewish  nation  he  returns  the  solemn 
reply,  lam. 

63.  Then  the  high  priest  rent  ^his  clothes,  and  saith. 
What  need  we  any  further  witnesses?  64.  Ye  have 
heard  the  blasphemy:  what  think  ye?  And  they  all 
>M:ondemned  him  to  be  guilty  of  death,  65.  And  some 
began  to  spit  on  him,  and  to  cover  his  face,  and  to  buf- 
fet him,  and  to  say  unto  him.  Prophesy :  and  the  serv- 
ants did  strike  him  with  tlie  jjalms  of  their  hands. 

»Isa.  xxxvi.  22,  xxxvii.  1;  Jer.  xxxvl.  23, 24 ;  Actsxiv. 
13, 14.  »1  Kings  xxi.  9, 13 ;  John  v.  18,  vlii.  58,  59,  x.  31, 
33,  xix.  7. 

Rent  his  clothes — tore  all  his  clothing, 
except  that  which  was  next  his  body. 
Persons  of  respectability,  and  travelers, 
sometimes,  wore  two  articles  of  under- 
clothing. (See  on  Matt.  xxvi.  65.)  Some 
began  to  spit  on  Mm,  &c.  These  wretched 
miscreants,  who  spat  upon  the  face  of  Him 
who  is  described  as  "  the  Brightness  of 
(the  Father's)  glory,  and  the  express 
image  of  His  person  "  (Heb.  i.  3),  had  been 
beheld  long  before  by  the  keen  eye  of 
prophecy.    They  occupy  a  distinct  place 


in  Isaiah's  solemn  picture  of  the  humilia- 
tion of  the  Son  of  man  :  "  He  hid  not  His 
face  from  the  shame  and  the  sjniiing." 

66.  II  t>And  as  Peter  was  beneath  in  the  palace,  there 
Cometh  one  of  the  maids  of  the  high  priest  67.  And 
when  she  saw  Peter  warming  himself,  she  looked  upon 
him,  and  said,  And  thou  also  wast  with  Jesus  of  Naz- 
areth. CS.  But  he  denied,  saying,  I  know  not,  neither 
understand  I  what  thou  sayest.  And  he  went  out  into 
the  porch,  and  tlie  cock  crew. 

djVIatt.  xxvi.  69.  on  which  see  notes ;  Luke  xxii.  55 ; 
John  xviJi.  16. 

Beneath.  This  is  in  opposition  to  the 
hall  of  trial,  which  was  higher.  I  know 
not,  or,  it  is  unknown  to  me,  not  under- 
stood. Into  the  porch,  or,  according  to 
Matthew,  the  entrance-hall.  It  is  the 
same  idea. 

69.  fAnd  a  maid  saw  him  again,  and  began  to  saj'  to 
them  that  stood  by,  This  is  oive  of  them.  70.  And  he 
denied  it  again.  i^And  a  little  after,  they  that  stood  by 
said  again  to  Peter,  Surely  thou  art  07ic  of  them :  eior 
thou  art  a  Galilean,  and  thy  speech  agi'eeth  thereto.  71. 
But  he  began  to  curse  and  to  swear,  sayinn,  I  know  not 
this  man  of  whom  ye  apeak.  72.  'And  the  second  time 
the  cock  crew.  And  Peter  called  to  mind  the  word 
that  Jesus  said  unto  him.  Before  tlie  cock  crow  twice, 
thou  slialt  deny  me  thrice.  And  when  he  thought 
thereon,  he  wept. 

■•Matt.  xxvi.  71.  on  which  see  notes;  Lev.  xxii.  58; 
Joim  xviii.  25.  dMatt.  xxvi.  73;  Luke  xxii.  59;  John 
xviii.  26.    eActs  ji.  7.    fMatt.  xxvi.  75. 

And  a  (the)  maid.  As  soon  as  she  noticed 
him,  began  to  say,  as  the  other  had  begun. 
For  thou  art  a  Galilean.  His  broad  dialect 
betrayed  him.  It  is  evident  that  Peter 
failed  to  convince  these  jiersons  of  his  not 
belonging  to  the  party  of  Jesus,  and  that, 
in  their  estimation,  he  was  guilty  of  false- 
hood. It  is  hardly  supi^osable  that  he 
did  not  show  signs  of  conscious  guilt,  when 
thus  repeatedly  charged  with  being  one 
of  Jesus'  followers. 

And  when  he  thought  thereon  he  wept.  Dod- 
drige  supposes  that  this  is  intended  to  ex- 
press, not  only  the  immediate  sensibility 
of  Peter,  but  his  feeling  through  life,  and 
that  he  always  wept  at  the  thought  of  his 
vile  and  ungrateful  conduct.  His  sin  was 
certainly  very  aggravated,  and,  with  all 
his  failings,  he  was  a  man  of  very  tender 
affections,  and  great  ingenuousness.  Let 
us  never  be  ashamed  or  afraid  of  such 
tears  as  Peter  shed.  Nothing  is  so  becom- 
ing and  reasonable.  Other  grief  may  be 
excused,  but  this  can  be  justified.  Other 
sorrow  may  render  us  amiable  in  the  eyes 
of  our  fellow-creatures,  but  this  is  extolled 
of  God.  "  The  sacrifices  of  God  are  a 
broken  spirit ;  a  broken  and  a  contrite 
heart,  O  God,  thou  wilt  not  despise."  This 
brings  us  within  the  reach  of  the  promises : 
"  They  that  sow  in  tears,  shall  reap  in  joy," 


CHAPTER   XV. 


425 


"  Blessed  are  they  that  mourn,  for  they 
shall  be  comforted."  It  is  not  easy,  or 
perhaps  possible,  to  make  others  compre- 
hend this — but  there  is  a  pleasure  even  in 
the  frame  itself,  and  they  who  are  the 
subjects  of  it  well  know  that  their  happi- 
est moments  are  their  most  tender  ones, 
and,  with  Augustine,  they  can  bless  God 
for  the  "  grace  of  tears."  Here  is  proof  of 
our  being  under  the  renewing  of  the  Holy 
Ghost.  If  the  heart  of  stone  was  not  taken 
away,  how  could  I  feel  and  grieve  ?    And 


if  there  was  nothing  in  me  but  nature, 
how  could  I  feel  and  grieve  for  sin  ?  There 
is  nothing  more  useful  in  the  divine  life 
than  this  disposition.  It  endears  the 
Saviour  and  His  atonement,  and  His 
righteousness,  and  His  intercession,  and 
His  grace,  and  makes  its  possessor  cautious 
and  circumspect ;  in  this  temper  of  mind 
he  cannot  expose  himself  to  temptation, 
to  trifle  with  sin,  but  be  always  watchful 
and  prayerful.  Blessed  is  the  man  that 
feareth  always. 


1.  What  occurred  in  the  house  of  Simon  the  leper?  2.  What  objection  was  made  to  it?  3.  Where  did  Christ 
send  two  of  His  disciples  ?  4.  For  what  purpose  ?  5.  What  took  place  "  in  the  evening  ?"  6.  What  is  said  of  the 
institution  of  the  Lord's  Supper  ?  7.  What  was  done  before  they  went  to  the  Mount  of  Olive;  ?  8.  What  occur- 
red in  Gethsemane  ?  9.  Explain  verse  36.  10.  In  what  state  did  Christ  find  His  disciples  when  He  came  to  them. 
11.  What  did  He  say  to  them  ?  12.  What  particulars  of  the  betrayal  are  given  ?  13.  What  is  said  about  "  a  cer- 
tain young  man  ?"    14.  What  is  said  of  Peter's  denial  of  Jesus  ?    15.  What,  of  his  repentance  ? 


CHAPTER  XV. 

1  Jerus  brought  bound,  and  accused  before  Pilate.  15 
Upon  the  ciamour  of  the  coimnon  people ,  the  murderer 
Earabbas  is  loose.d,and  Jesus  delivered  up  to  be  cruci- 
fied. 17  Hi:  is  crowned  U'Uh  thorns,  19  spit  on,  and 
mocked:  21  fainteth  in  bearing  his  cj-oss :  Z?  hangeth 
between  two  thieves:  29  sufferelh  the  triumphing  re- 
proaclies  of  the  Jeivs  :  39  but  confessed  by  the  centurion 
to  be  the  Son  of  God  :  43  and  is  honourably  buried  by 
Joseph. 

AND  '.straightway  in  the  morning  the  chief  priests 
held  a  consultation  with  the  elders  and  scribes  and 
the  whole  cnuneil.  and  bound  Jesus,  and  carried  him 
aw.ay,  and  deli  verrd  him  to  Pilate. 
"Ps.  ii.  2;  Matt,  xxvii.  1,  2. 

The  events  of  this  chapter  are  explained 
more  fully  in  Matthew  xxvii. 

In  the  morning,  &c.  The  meetings  of  the 
Jewish  sanhedrim  could  not  be  held  till 
morning,  as  the  courts  of  the  temple  were 
shut  at  night.  Nor  was  it  lawful  to  put 
any  man  to  death  on  the  passover.  So  the 
council  of  Jews,  fearing  the  people  too 
much  to  retain  our  Lord  in  prison,  and 
not  daring  to  i:)roceed  with  the  execution, 
delivered  1dm  to  Pilate,  on  charge  of  sedition, 
that  He  might  be  put  to  death  immediately, 
and  according  to  the  Roman  custom. 
Theophylact  observes:  "The  Jews  deliver- 
ed up  our  Lord  to  the  Romans,  and  they, 
for  that  sin,  were  themselves  given  up  into 
the  hands  of  the  Romans." 


2.  tAnd  Pilate  asked  him,  Art  thou  the  King  of  tho 
Jews  ?  And  he  answering,  said  unto  him,  Tliou  sayest 
it.  X  And  the  chief  priests  accused  him  of  many  things ; 
but  he  answered  nothing.  4.  cAnd  Pilate  asked  him 
again,  saying,  Answerest  thou  nothing?  behold  how 
many  things  they  witness  against  thee.  5.  JBut  Jesus 
yet  answered  nothing ;  so  that  Pilate  tnarvelled. 

bMatt.  xxvu.  11.  cMatt.  xxvii.  13.  ^isa.  liu.  7 ;  John 
xix.  9. 

Thou  sayest  it,  or,  it  is  as  thou  sayest. 
But  he  answered  nothing.  Jesus  answered 
Pilate,  but  would  not  answer  the  chief 
priests  a  word  before  Pilate,  probably  for 
these  reasons :  because  His  innocence  was 
such  as  needed  no  apology  ;  because  their 
calumnies  and  accusations  were  so  notor- 
iously false,  that  they  needed  no  confuta- 
tion ;  to  show  His  contempt  of  death ;  to 
teach  us  by  His  example  to  despise  the 
false  accusations  of  malicious  men,  and  to 
teach  us  patience  and  submission,  when 
for  His  sake  we  are  slandered  and  traduced. 

6.  Now  fat  that  feast  he  released  unto  them  one  pris- 
oner, whomsoever  they  desired. 
eMatt.  xxvii.  15;  John  xviii.  39. 

There  was  no  law  to  oblige  Pilate  to 
this,  but  as  acts  of  grace  are  generally 
popular  things,  this  seems  to  have  been 
first  voluntarily  used  by  the  Romans,  to 
please  their  tributaries,  and  by  custom 
was  in  a  manner  established. 


426 


MARK, 


7.  And  there  was  otir.  named  Barabbas,  which  lay 
bound  with  them  that  had  made  insurrection  with  him, 
■who  had  committed  munier  in  the  insurrection.  8. 
And  the  multitude  crymg  aloud  began  to  desire  him  to 
(to  as  he  had  ever  done  unto  them. 

Bound  with  them,  &c.  This  shows  that 
he  belonged  to  a  band  of  murderers,  of 
whom  he  was  most  likely  the  leader.  In 
the  insurrection — in  which  he  had  been 
captured — one  of  the  numberless  Jewish 
insurrections,  not  known  more  exactly. 
As  this  charge  was  most  offensive  to  Pilate, 
he  would  willingly  punish  Barabbas. 

9.  But  Pilate  answered  them,  saying,  Will  ye  that  I 
release  unto  you  the  King  of  the  Jews  ?  10.  For  he 
knew  that  the  chief  priests  had  delivered  him  for  envy. 

The  King  of  the  Jews — an  ironical  use  of 
an  opponent's  words.  Let  us  take  warning 
of  the  fatal  effects  of  envy,  as  shown  in  the 
conduct  of  the  priests.  They  delivered 
up  our  Lord,  and  persecuted  Him  to  death 
from  envy — envy  at  His  superior  holiness, 
which  i^ut  them  to  shame,  at  His  wonder- 
ful works,  which  they  could  not  equal,  at 
His  growing  influence,  which  threatened 
to  bring  theirs  to  nothing.  How  anxious 
should  we  be  to  root  out  this  basest  of 
passions,  which  is  excited  in  the  heart  by 
the  sight  of  superior  excellence!  Be 
watchful  against  it,  and  if  you  find  a  secret 
pain  when  any  outshine  you  in  piety  or 
success  (much  more  if  you  are  tempted  to 
disparage  those  who  thus  surpass  you), 
pray  earnestly  that  you  be  not  given  up  to 
this  truly  devilish  temper. 

11.  But  fthe  chief  priests  moved  the  people,  that  he 
should  rather  release  Baralilias  unto  them.  12.  And 
Pilate  answered  and  said  ai^aiii  unto  them.  What  will 
ye  then  that  I  shall  do  U)Uo  hi/a  whom  ye  call  the  King 
of  the  Jews?  13.  And  they  cried  out  again,  Cruciiv 
him.  14.  Then  Pilate  said  unto  them.  Why,  what  evil 
hath  he  done  ?  And  they  cried  out  the  more  exceed- 
ingly. Crucify  him.— fMatt.  xxvii.  20;  Acts  ili.  14. 

Moved  the  people,  more  literally,  excited, 
instigated.  An  active  and  urgent  influence 
is  denoted  by  the  word.  The  cross  was 
in  the  form  of  a  f,  corresponding  to  the 
human  form  with  the  arms  spread.  It 
was  early  adopted  by  the  Eomans  and 
other  nations  as  a  means  of  inflicting  tor- 
ture and  death  upon  the  human  body.  It 
was  among  the  striking  occurrences  of 
this  great  transaction,  that  this  mode  of 
death  extended  him  upon  a  representa- 
tion of  a  human  form,  and  presents  him 
to  our  view  with  his  outspread  arms  as  if 
to  embrace  the  human  race. 

Let  us  take  warning  against  that  base 
disposition  which  speaks  well  of  a  person 


while  he  is  prosperous,  and  joins  others 
in  decrying  him  as  soon  as  he  is  afflicted. 
The  fickle  multitude  which  joined  in  the 
cries  of  Hosanna,  when  there  seemed  a 
prospect  of  the  Lord's  triumph,  preferred 
a  robber  and  murderer  to  Him,  when 
they  saw  Him  deserted,  "stricken,  smitten 
of  God  and  afflicted."  So  hollow  and  ' 
fleeting  is  popular  applause,  such  a  dispo- 
sition is  there  in  man's  breast  to  favor 
and  fawn  upon  those  who  are  rising  to 
join  in  trampling  upon  the  fallen.  One 
characteristic  of  such  as  shall  rest  upon 
God's  holy  hill  is,  that  in  their  eyes  a  vile 
jjerson  is  contemned,  but  they  honor 
"  them  who  fear  the  Lord."  The  outward 
prosperity  of  a  wicked  man  does  not 
alter  their  feeling  toward  him,  and  the 
misfortunes  which  befall  the  good  are  to 
them  an  additional  reason  for  favoring 
and  honoring  them  in  their  adversity. 

15.  T  cAnd  so  Pilate,  willing  to  content  the  people, 
released  Barabba.s  unto  them,  and  delivered  Jesus, 
when  he  had  scourged  him,  to  be  crucified. 

To  content,  literally,  to  satisfg,  i.  c.,  to  re- 
move all  grounds  of  complaint,  and 
render  himself  popular  with  the  people. 
Scourge  1dm.  The  Komans  usually  scourged 
the  criminals  whom  they  condemned  to 
be  crucified.  Hence,  Pilate  delivered 
Jesus  to  be  scourged  in  order  to  be  cruci- 
fied, but  not  before  he  had  made  efforts  to 
rescue  Him  from  His  enemies.  Let  us 
never  forget  the  patient  sufferer  of  all 
these  cruel  outrages ;  and  when,  we  find 
the  multitude  choosing  Barabbas  instead 
of  Him,  let  us  be  reminded  to  examine 
whether  there  be  no  evil  Avay,  no  un- 
righteous or  self-indulgent  habit,  which 
we  are  preferring  to  Him,  who  bore  all 
this  so  patiently  for  our  sakes.* 

*  We  annex  here,  in  a  note,  a  most  singular  document, 
entitled  t\i&  Death  Warrant  of  Chrbil: 
Sentence  rendered  by  Pontiua  Pilate,  actinp  Governor  of 

Loiver  Galilee,  stating  that  Jesus  of  Nazareth  shall 

suffer  death  on  the  cross. 

"  In  the  year  seventeen  of  the  empire  Tiberius  Csesar, 
and  the  2oth  (lav  of  Jtaich,  the  city  of  holy  Jerusalem, 
Anna  and  Caia'phas  licing  priests,  sacrifieators  of  the 
people  of  God,  Pontius  Pilate,  CJovernor  of  Lower  Gal- 
ilee, sitting  on  the  presidential  chair  of  the  Prretory, 
condemns  Jesus  of  Nazareth  to  die  on  the  cross  between 
two  thieves— the  great  and  notorious  evidence  of  the 
people  saying— 

1.  .lesns  is  a  spducer. 

2.  He  is  seditious. 

.3.  He  is  an  enemv  of  the  law. 

4.  He  calls  himself  falselv  tlie  Son  of  God. 

5.  He  calls  himself  falselv  the  King  of  Israel. 

H.  He  entered  into  the  temple,  followed  by  a  multi- 
tude bearing  palm  branches  in  their  bands. 

Order  the  first  centurion.  Quillus  Cornelius,  to  lead 
him  to  the  place  of  execution. 


CHAPTER   XV. 


427 


10.  tAnd  the  soldiers  led  him  away  into  tlie  hall, 
Called  rreloriuui  :  and  tlicv  culli'd  lutrctluT  Uic  whole 
band.  17.  And  they  clollud  liim  with  puiiilc,  and 
platted  aero*'!!  ot'lnorns,  and  put  it  about  his /i<i(i<,  is. 
And  hf;;.iii  to  sulule  hiin,  1  l.iil.  Kin- of  the  Jews  !  lit. 
An<l  they  sniot.'  liiiu  on  thr  lu'ud  with  u  riHMi,  mul  did 
spit  upon  Inin,  and  Ijowiim  llu  ir  kuces  wcji-sliipprU  Ijiin. 
:,:u.  And  wlieii  lliey  hud  mocked  him,  tliey  took  oil'tlio 
purple  I'runi  him,  and  i)Ut  his  own  clothes  on  hiui,  and 
led  him  out  to  crucil'y  uim.— tMatt.  xxvii.  27. 

No  pity  was  awakened  in  the  hearts  of 
the  Roman  soldiers,  by  the  sight  of  the  Re- 
deemer's suiierings.  After  the  scourging 
was  over,  they  led  Jesus  away  into  the 
hall,  i-  e.,  into  the  palace-court,  which  we 
may  easily  suppose  was  surrounded  by  the 
neighboring  buildings  of  the  governor's 
palace,  forming  a  kind  of  barracks.  The 
whole  hand — the  entire  cohort,  one-tenth 
of  a  Roman  legion.  The  number  of  the 
cohort  varied,  however,  from  three  hun- 
dred to  a  thousand.  Calling  this  cohort 
live  hundred,  there  could  not  have  been, 
in  the  court  and  around  the  building,  less 
than  a  thousand  persons,  all  thirsting  for 
the  blood  of  their  victim.  It  is  not  un- 
reasonable to  suppose  that  the  number 
was  much  larger. 

And  tJtey  clothed  him,  &c.  A  scarlet  mili- 
tary mantle  (see  on  Matt,  xxvii.  28)  was 
made  to  represent  the  imperial  purple, 
hence  the  de.'^ignation  j^urple,  as  Mark  and 
John  describe  the  robe.  And  because  this 
is  the  symbolic  import  of  the  robe,  there 
is  no  discrepancy.  The  scarlet  military 
cloak  no  more  required  to  be  a  real  pur- 
ple, than  the  crown  of  thorns  required  to 
be  a  real  crown,  or  the  reed  a  real  sceptre, 
for  the  whole  transaction  was  an  ironical 
drama,  and  such  an  one,  too,  that  the  in- 
famous abuse  might  be  readily  perceived 
through  the  pretended  glorification.  A 
crown  of  thorns.    Still  making  themselves 


Forbid  to  any  iiereon  whomsoever,  either  poor  or 
rich,  to  oppose  the  death  of  Jesus. 

The  witnesses  that  signed  the  condemnation  of  Jesus 
are,  viz. :  1.  Daniel  Kobani,  a  Pharisee ;  2.  Joannas 
Rorobable;  3.  Eaphdel  Robani ;  4.  Capet  a  citizen. 

Jesus  shall  go  out  of  the  city  of  Jerusalem  by  the  gate 
of  Struenus." 

The  above  sentence  is  engraved  on  a  copper  plate ; 
on  one  side  are  written  these  words;  "  A  similar  plate 
is  .sent  to  eacii  trilif."  It  was  found  in  an  antique  vase 
Of  white  marble,  wliile  excavating  in  the  ancient  city 
of  Afiuilla,  in  tlie  kingdom  of  Naples,  in  the  year  1820, 
and  was  discovered  by  the  Commissariats  of  Arts, 
attached  to  the  French  armies.  At  the  expedition  of 
Naples,  it  was  found  enclosed  in  a  box  of  ebony,  in  the 
sacristy  of  the  Chartrom— the  va.se  in  the  chapel  of 
Ca.serta.  Tlie  French  translation  was  made  by  the 
members  of  the  Commission  of  Arts.  The  original  is 
in  the  Hebrew  language.  The  Chartrom  requested 
earnestly  that  the  plate  might  not  be  taken  away  from 
them.  Tlie  rO'  luest  was  granted  as  a  rcnvard  for  the  sacri- 
nce  they  Imd  made  for  the  army.  M.  Denon.oneofthe 
savans,  caused  a  plate  to  be  made  of  the  same  model, 
on  which  he  had  engraved  the  above  sentence.  At  the 
sale  of  his  collection  of  antiquities,  &c.,  it  was  bought 
by  Lord  Howard  for  2,890  ftancs. 


merry  over  the  innocent  one,  the  soldiers 
weave  a  crown  of  thorns,  and  put  it  on 
His  head.  It  is  impossible  to  decide 
which  of  the  many  kinds  of  thorn  that 
grew  in  Palestine  was  used.  This  crown 
was  put  upon  Jesus  partly  to  mock  Him, 
and  partly  to  cause  Him  joain.  Some  of 
His  faithful  followers  have  thought  of  thi.s 
crown  while  enduring  suffering  for  His 
sake.  When  a  crown  not  made  of  thorns, 
but  of  paper,  and  painted  with  the  figures 
of  three  devils,  was  jjlaced  on  the  head  of 
the  martyr'John  Huss,  he  said,  "  I  am  glad 
to  wear  this  crown  of  ignominy,  for  the 
sake  of  Him  who  wore  a  crown  of  thorns." 
He  felt  that  the  Saviour's  torments  were 
sharper  than  his  own  ;  he  felt,  also,  that  it 
was  for  his  sake  that  the  thorns  pierced 
the  Saviour's  brow.  Yes !  it  was  for  ws 
that  Jesus  wore  a  crown  of  thorns.  No 
evil  thought  had  ever  proceeded  from  His 
Divine  mind.  It  was  to  atone  for  our 
offenses  that  the  blood  trickled  down  His 
sacred  cheeks.  He  who  suffered  all  these 
pangs,  and  bore  all  these  insults,  was  God, 
the  God  who  made  us,  who  gives  us  health, 
who  upholds  the  worlds  !  What  must  sin 
be  to  require  such  an  atonement !  It  must 
be  infinitely  evil.  And  what  must  Jesus 
be,  to  be  willing  to  offer  this  atonement ! 
He  must  be  infinitely  good.  The  day  is 
coming,  when  He  will  appear  adorned 
with  many  crowns,  but  not  one  of  them 
comi:)osed  of  thorns.  Then  all  shall  wor- 
ship Him,  not  in  cruel  mockery,  but  with 
deep  awe,  and  call  Him  Lord,  to  the  glory 
of  God  the  Father. 

And  they  smote  Jam  on  the  head.  On  this 
an  ancient  writer  says :  "  Thou,  who  didst 
submit  Thy  glorious  head  to  be  wounded, 
l^ardon  thereby  whatever  by  the  wilfulness 
of  my  head  I  have  done  amiss.  Thou,  who 
didst  sufier  Thy  hands  to  be  perforated, 
pardon  thereby  w'hatsoever  I  have  done 
amiss  by  unlawful  touch,  by  unlawful  exe- 
cution. Thou,  who  didst  allow  Thy  pre- 
cious side  to  be  pierced,  i^ardon  thereby 
whatsoever  I  have  done  amiss  in  the  heat 
of  passion  by  unlawful  imaginations.  Thou, 
who  didst  permit  Thy  blessed  feet  to  be 
nailed  down,  pardon  thereby  whatsoever 
I  have  done  amiss  in  the  progress  of  my 
footsteps,  ever  swift  to  evil.  Thou,  who 
didst  give  Thy  whole  body  to  be  stretched 


428 


MARK. 


upon  the  cross,  pardon  thereby  whatsoever 
sins  I  have  committed  by  the  co-operation 
of  all  my  members.     (Mi.  v.  1.)" 

21.  'And  tliev  compel  one  Simon  a  Cyrenian,  who 
passed  bv,  coming  out  of  the  country,  the  lather  ol' 
Alexander  and  lliitus,  to  bear  his  cross. 

'Matt,  xxvii.  32;  Luke  xxiii.  2B,  on  which  see  notes. 

And  they  compel  one  Simon,  a  Cyrenian, 
&c.  It  does  not  appear  that  Simon  was 
unxvilling  to  bear  the  cross,  for  the  choice 
was  not  given  to  him.  Simon  will  never 
'  be  forgot=ten,  because  he  was  the  Saviour's 
cross-bearer.  How  many  angels  in  heaven 
would  joyfully  have  taken  his  place,  if  they 
could  have  obtained  permission !  We  may 
well  believe  that  there  are  some  on  earth 
who  would,  if  they  might,  have  borne  their 
Lord's  burden,  and  shared  His  reproach. 
Though  our  Lord  is  not  now  fainting  be- 
neath the  weight  of  His  cross.  His  name  is 
still  despised,  and  His  people  are  persecu- 
ted. He  delights  to  see  us  willing  to  bear 
shame  for  His  sake.  Some  have  humbled 
themselves  to  the  very  dust  that  they 
might  please  Him.  Dober,  the  Moravian 
missionary,  intended  to  sell  himself  for  a 
slave,  that  he  might  teach  the  negroes  the 
way  of  salvation.  Circumstances  prevented 
him  fulfilling  his  intention,  but  if  he  had, 
would  he  have  degraded  himself?  To  bear 
the  cross  of  Jesus,  and  to  share  His  re- 
proach, is  reckoned  in  heaven  more  hon- 
orable than  to  govern  kingdoms,  or  to  dis- 
cover worlds.  Whether  Simon  knew  it  or 
not,  no  monarch  on  his  throne  occupied  a 
place  of  such  distinction  as  he  did  when 
bearing  the  cross  of  the  Nazarene.  Cyrene 
was  a  city  of  Africa,  and  contained  many 
Jews.  Alexander  and  Rtiftis  are  mentioned, 
because  well  known  among  the  disciples 
(see  Rom.  xvi.  13),  and  this  is  a  strong 
proof  that  the  facts  recorded  are  true,  for 
the  appeal  was  sufficient  to  detect  any 
fallacy. 

22.  kAnd  they  bring  him  unto  the  place  Golgotha, 
which  is,  being  interpreted.  The  place  of  a  sliuU.  23. 
'And  they  gave  him  to  drinli,  wint?  mingled  with 
myrrh :  but  he  received  it  not. 

kMatt.  xjcvii.  33  ;  Luke  xxiii.  33.    'Matt,  xxvii.  34. 

They  bring.  Not  merely  lead.  Golgotha. 
A  small  hill  on  a  greater  hill  or  mount, 
north-west  of  Jerusalem,  so  called  from  its 
form,  or  because  criminals  were  executed 
there.  Wine  mingled  vAth  myrrh,  termed 
by  Matthew,  vinegar.  Mark  si)eaks  of 
more  ingredients  in  the  drink  than  Mat- 
thew, and  hence  uses  different  words  to 


denote  the  same  thing.  Vinegar  was  usu- 
ally made  of  wine,  or  of  the  juice  of  grapes. 
Received  it  not.  Jesus  must  drain  the  cup 
of  suffering  to  the  very  dregs,  and  there- 
fore will  not  partake  of  the  opiate  now 
offered  to  His  lips. 

24.  And  when  they  had  crucified  him,  "they  parted 
his  garments,  casting  lots  upon  them,  what  every  mail 
should  lake.— ""Ps.  xxii.  18 ;  Lulie  xxiii.  34. 

They  parted  his  garments.  Our  Saviour 
had  not  much  to  leave ;  how  affectingly  His 
poverty  appears  at  His  death.  It  was  but 
His  garments  the  soldiers  coidd  divide, 
there  was  nothing  more.  They  might 
have  been  woven  by  the  fingers  of  love, 
but  they  were  all  that  He  had.  And  it 
may  be,  believer,  that  thou  hast  reached 
the  end  of  life's  journey  with  little  else 
than  the  clothes  that  cover  thee.  Think 
not  of  these,  however,  but  of  the  shining 
raiment  thou  art  speedily  to  receive  from 
the  hand  of  Him  who,  though  He  was 
rich  ;  yet  for  thy  sake  became  poor,  that 
we,  through  His  poverty,  might  be  made 
rich,  who  wandered  here  in  nakedness 
and  sorrow,  a  forlorn  outcast,  that  we 
might  reach  a  mansion  of  bliss  and  be 
clothed  in  a  robe  of  righteousness,  by 
which  we  should  be  qualified  for  the  very 
presence  of  God  and  the  enjoyment  of  His 
love  forever. 

2-5.  And  "it  was  the  third  hour,  and  they  crucified 
him.— "See  Matt,  ixvii.  45 ;  John  xix.  14. 

The  third  hour — nine  o'clock  in  the 
morning.  They  crucified  him.  "  The  meek 
and  lowlj'  Man  who  permitted  them  to 
place  the  cross  upon  His  back,  permitted 
them  also  to  stretch  His  hands  and  feet 
upon  it,  and  with  the  hammer  and  the 
rugged  nails  to  fix  them  there.  O  mys- 
terious love!  O  meek,  yet  Almighty 
Saviour !  how  was  it  that  no  ray  of  Thy 
Godhead  escaped  in  the  midst  of  such 
cruelty,  to  wither  and  to  blast  forever  the 
wicked  hands  which  sought  Thy  death  ? 
O  wondrous  love !  which  held  Thy  power 
in  check,  and  kept  Thee  passive  as  a  lamb 
beneath  the  wounds  which  drained  Thy 
life  away !  0  holiness !  how  dear  wast 
thou  to  the  heart  of  Jesus !  Rather  than 
see  thy  garments  stained  by  sin,  He  gives 
His  blood !  O  justice !  how  precious  to 
the  Lamb  of  God  wast  thou !  Rather 
than  thou  shouldst  waive  thy  righteous 
claims,  unholy  men  shall  nail  His  body  to 


CHAPTERXV. 


429 


the  tree ;  and  inch  by  inch  He  will  die, 

and     calmly,    slowly,    'mid    sweat,    and 

wounds,  and  blood,  and   darkness,  and 

agonies  unutterable,  and  death,  He  will 

pay  into  thy  hands  the  utmost  which  thy 

law  demands.    And  thou,  too,  mercy !  how 

closely  to  the  heart  of  Jesus  didst  thou 

cleave,  rather  than  part  with  thee ;  His 

heart  shall  bleed,  that  with  the  purple 

tide  thy  hand  might  lend  a  balm  to  heal 

the  wounds  of  men." 

26.  And  "the  superscription  of  his  accusation  was 
written  over,  THK  KING  OF  THE  JEWS. 
oMatt.  xxvii.  37 ;  Jolin  xLx.  19 ;  Luke  xxiii.  38. 

The  superscription  of  his  accusation.  By 
the  Romans,  the  title  of  tlie  crimes  for 
which  criminals  were  condemned,  were 
either  carried  before  them,  or  affixed  to 
tlie  instrument  of  their  punishment.  There 
were  three  inscrijitions,  or  ratlier  one, 
with  slight  variations,  in  three  languages: 
Hebrew,  Greek  and  Latin.  Matthew  is 
supposed  to  have  given  the  Hebrew ;  John 
the  Greek  ;  and  Mark  the  Latin.  It  was 
written  in  Latin  for  the  majesty  of  the 
Roman  empire  ;  in  Greek  for  the  informa- 
tion of  the  Hellenists,  who  used  that,  as 
indeed  most  of  the  Roman  provinces  did. 
Hebrew  was  the  vulgar  language  of  the 
place.  Can  this  be  the  King  of  Israel,  on 
the  cross,  dying  the  death  of  a  malefactor? 
Is  this  "  a  king  ?  "  Retrace  the  ancient 
Levitical  service,  and  behold  in  the  sacred 
songs  and  prophetic  language  of  the  Old 
Testament,  that  which  shall  throw  light 
upon  the  appalling  scene.  Light  thy 
torch  in  the  Psalms  of  David,  in  which 
thou  hearest  a  great  King  complain  and 
say,  "They  pierced  my  hands  and  my 
feet.  Thej^  gave  me  also  gall  for  my  meat, 
and  in  my  thirst  they  gave  me  vinegar  to 
drink,"  and  yet  he  remains  a  King.  Listen 
to  the  prophet  Isaiah,  speaking  of  One 
who,  though  He  was  "  wounded  for  our 
iniquities,"  yet "  the  government  was  upon 
his  shoulder,  and  of  his  peaceful  kingdom 
there  shall  be  no  end."  Read  the  words 
of  Zechariah,  "Awake,  O  sword,  against 
the  man  that  is  my  fellow  !  "  and  hear  the 
forerunner  in  the  wilderness,  exclaiming, 
"Behold  the  Lamb  of  God,  that  taketh 
away  the  sin  of  the  world !  " 

27.  And  pwith  him  they  crucify  two  thieves,  the  one 
on  his  right  hand,  and  the  other  on  his  left. 
pMatt.  xxvii.  38 ;  Luke  xxiii.  33,  on  which  see  notes. 

No  men  who  ever  lived  died  in  such  re- 


markable circumstances  as  these  two 
thieves.  They  were  crucified  with  Christ. 
We  know  not  whether  they  had  ever  seen 
Jesus  before  that  morning,  when  they  ac- 
companied Him  to  Calvary,  and  were  com- 
pelled to  pass  many  hours  close  to  His 
side.  What  a  diiferent  use  each  made  of 
this  precious  though  painful  opportunity! 
One  asked  merely  to  be  released  from  the 
pangs  of  the  cross.  He  thought  not  of  eternal 
misery.  But  the  other  thief  asked,  not  to 
be  released  from  present  suffering,  but  to  be 
admitted  into  eternal  life. 

28.  And  the  scripture  was  fulfilled,  which  saith,  qAnd 
he  was  numbered  with  the  transgressors.  2!).  And  'they 
that  passed  by  railed  on  him,  wagging  their  heads,  and 
saying.  Ah,  'thou  that  destroyest  the  temple,  and  build- 
est  it  in  three  days,  30.  Save  thyself,  and  come  down 
from  tlie  cross.  31.  Likewise  also  the  chief  priests 
mocking  said  among  themselves  with  the  scribes.  He 
saved  others;  himself  he  cannot  save.  32.  Let  Christ 
the  King  of  Israel  descend  now  from  the  cross,  that  we 
may  see  and  believe.  And  'they  that  were  crucified 
with  him  reviled  him. 

qlsa.  liii.  12.  'Ps.  xxii.  7.  "John  ii.  19.  'Matt,  xxvii.  44. 

Numbered  with  the  transgressors.     (See  Isa. 

liii.  12.)     Let  Christ  the  King  of  Israel,  let 

the  Messiah,  the  king,  &c. — words  uttered 

in  derision, 

f  .33.  And  "When  the  sixth  hour  was  come,  there  waa 
darkness  over  tlie  whole  land,  until  tlie  nintli  hour. 
.31.  And  at  the  ninth  hour  Jesus  cried  willi  a  lovui  voice, 
saying,  ^Eloi.  Eloi,  lama,  sal)achthani  ?  wliicli  is,  being 
interpreted.  My  God,  my  God.  why  hast  thou  forsaken 
me?  3-5.  And  some  of  them  that  .stood  b.y,  when  they 
heard  it,  said.  Behold,  he  calleth  Elias.  36.  And  jone 
ran  and  filled  a  sponge  full  of  vinegar,  and  put  it  on  a 
reed,  and  'gave  him  to  drink,  saying.  Let  alone;  let 
us  see  whether  Elias  will  come  to  talce  him  down. 
37.  "And  Jesus  cried  with  a  loud  voice,  and  gave  up  the 
ghost. 

»Matt.  x.xvii.  45 ;  Luke  xxiii.  44.  iPs.  xxii.  1 ;  Matt, 
xxvii.  46.  .vMatt.  xxvii.  48 ;  John  xix.  29.  ^Ps.  Ixix.  21. 
»Matt.  xxvii.  50 ;  John  xix.  30. 

.  There  tvas  darkness  over  the  whole  land. 
The  anger  of  God,  as  avenging  our  sins  on 
our  Surety,  was  attested  by  this  horror  of 
darkness.  Most  commentators  understand 
the  expression  as  relating  to  Jerusalem 
and  all  the  neighboring  country.  While 
the  sun  enlightened  the  rest  of  the  earth, 
and  even  at  the  noon-day  this  one  corner 
of  the  world,  in  which  so  horrible  a  crime 
was  being  perpetrated,  was  covered  with 
the  thickest  darkness.  The  passover,  at 
which  time  Christ  was  crucified,  was  at 
the  full  of  the  moon,  when  it  is  impo.ssible 
for  a  natural  eclipse  of  the  sun  to  take 
place.  Eloi,  Eloi,  &c.  Consider  how  the 
mysterious  complaint,  which  these  words 
embody,  is  the  very  burden  of  the  twenty- 
second  Psalm,  from  which  the  words 
are  quoted.  (See  verses  nine  and  eleven 
of  that  Psalm.)  It  is,  indeed,  a  complaint 
of  perpetual  recurrence  in  the  book  of 


430 


MARK, 


Psalms,  as  if  this  most  terrible  calamity 
of  all,  and  perhaps  the  most  mysterious 
of  the  suflerings  of  the  Son  of  Man,  had 
been  constantly  presented  to  the  mind  of 
the  inspired  Psalmist.  (See  Ps.  x.  1,  xxvii. 
9  XXXV.  22  &c.)  And  some  of  them  that 
stood  by,  etc.  On  examination,  it  will  ap- 
pear that  all  the  insults  endured  by  our 
Lord  on  the  cross  were  during  the  first 
three  hours.  After  this  the  multitude  of 
the  Jews  sympathized  with  Him,  they 
ran  to  assist  Him,  and  expected  Elias  to 
minister  to  Him.  May  not  this  change 
of  conduct  have  arisen  from  the  awful 
darkness  having  awakened  them  to  a  de- 
gree of  reflection  ?  Cried  with  a  loud  voice, 
and  gave  up  the  ghost. 

"  The  things  wonderfully  observable  in 
the  death  of  our  Saviour,"  says  Sir  Matthew 
Hale,  "  are  many  ;  first,  that  it  was  a  vol- 
untary delivering  up  of  His  spirit ;  this  is 
that,  He  said.  And  truly  this  voluntary 
delivering  up  of  His  soul  was  well  nigh  as 
great  an  evidence  of  His  divinity,  as  His 
resuming  it  again.  (Eccl.  viii.  8  ;  John  x. 
18 ;  Gal.  ii.  20 ;  Ti.  ii.  14.) 

38.  And  bthe  veil  of  the  temple  was  rent  in  twain 
from  the  top  to  the  bottom.— iJlIatt.  xxvil.  51. 

There  were  two  veils  of  the  temple,  one 
at  the  entrance  into  the  holy  place,  the 
other  between  the  holy  place  and  the 
sanctuary,  called  "  tlte  inner  veil,"  to  dis- 
tinguish it  from  a  curtain  which  was  hung 
at  the  entrance  of  the  holy  place.  It  is 
particularly  described  (Ex.  xxvi.  31-3), 
and  is  the  veil  here  intended.  It  was  of 
the  strongest  contexture,  the  richest  ma- 
terials, and  the  finest  workmanship.  Was 
rent  in  twain,  &c.  With  regard  to  the 
unbelieving  Jews,  this  was  a  very  melan- 
choly event.  Hitherto  God  had  dwelt  in 
the  temple,  within  the  Holy  of  Holies, 
over  the  ark  of  the  covenant,  and  there 
manifested  His  presence  in  a  peculiar 
manner.  Hence  this  j^lace  was  accounted 
so  sacred,  that  no  mortal  eye  was  to  look 
into  it,  and  for  this  end,  God  had  directed 
this  thick  veil  to  be  made.  But  now,  God 
having  rent  it  Himself,  thus,  as  it  were, 
opened  the  door  of  the  Holy  of  Holies, 
that  every  one  might  look  into  it.  He 
thereby  intended  to  signify,  that,  from 
a  just  indignation  and  disjileasure  against 
the  wickedness  of  His  people  and  their 


priests,  in  putting  the  Lord  of  the  temple  to 
death,  He  would  from  that  time  leave  this 
His  dwelling  (Matt,  xxiii.  38),  and  profane 
His  Sanctuary,  by  giving  it  up  to  the  eyes 
and  hands  of  unbelievers.  But  to  the 
faithful  this  rending  of  the  veil  is  a  joyful 
type,  representing  that  an  entrance  was 
then  opened  to  them  into  the  Sanctuary 
which  is  not  made  with  hands.  Hitherto 
the  flesh  of  Jesus  Christ,  by  the  imputation 
of  our  sins  to  Him,  had  hung  before  it  as 
a  veil.  But  when  this  veil  was  rent  at  the 
separation  oi  His  soul  and  body  by  death, 
and  Jesus  Christ,  the  true  High  Priest, 
had  Himself,  with  His  own  blood,  entered 
into  the  holy  place,  i.  e.,  into  heaven ;  the 
way  to  the  throne  of  grace  is  cleared  of  all 
obstacles;  heaven  is  laid  open,  and  the 
covering  which  hung  before  the  mysteries 
of  the  Levitical  worship  is  removed.  (Isa. 
XXV.  7.)  The  Church  militant  on  earth, 
which  was  prefigured  by  the  Sanctuary, 
and  the  Church  triumphant  in  heaven,  the 
antitype  of  the  Holy  of  Holies,  are  now 
united  with  each  other — the  M'all  of  par- 
tition between  Jews  and  Gentiles,  namely, 
the  ceremonial  law,  together  with  ttie 
whole  Levitical  economy,  is  thrown  down. 
(Heb.  X.  19-22.) 

39.  H  And  cwhen  the  centurion,  which  stood  over 
against  him.  saw  that  he  so  cried  out.  and  gave  up  the 
ghost,  he  said,  Truly  this  man  was  the  Son  of  God. 

"^Matt.  xxvii.  54 ;  Luke  xxiii.  47,  on  which  see  notes. 

So  cried  out.  This  may  refer  either  to 
the  words  themselves,  spoken  by  our 
dying  Lord,  or  to  the  "  loud  voice  "  with 
which  He  uttered  them,  for  both  attested 
His  Divinity  ;  both  attested  His  innocence, 
in  regard  to  that  charge  of  blasphemy,  for 
which  He  was  condemned  in  the  Jewish 
court.  His  addressing  God  twice  on  the 
crossas  His  Father  (Luke  xxiii.  34),  shewed 
that  He  maintained  to  the  last  the  justice 
of  His  claim  to  be  "  the  Son  of  God ;"  and 
then  the  full-toned  loudness  of  voice  with 
which  He  cried  out,  gave  evidence  of  be- 
ing the  Lord  of  life,  having  "  life  in  Him- 
seff." 

Truly  this  man  was  the  Son  of  God.  This 
testimony  of  the  centurion  was  confirmed 
by  that  of  the  infidel  Rousseau.  "  Where 
is  the  man,"  says  he,  "  where  the  philoso- 
pher, who  could  so  live  and  so  die,  with- 
out weakness  and  without  ostentation? 
When  Plato  describes  his  imaginary  good 


CHAPTER  XV, 


431 


man,  loaded  with  all  the  punishments  of 
guilt,  yet  meriting  the  highest  rewards  of 
virtue,  he  describes  exactly  the  character 
of  Jesus  Christ ;  the  resemblance  was  so 
striking,  that  all  the  Fathers  perceived  it. 
What  prepossession,  what  blindness,  must 
it  be  to  compare  the  son  of  ISophroniscus 
to  the  Son  of  Mary  !  What  an  infinite 
disproi)ortion  there  is  between  them! 
Socrates,  dying  without  pain  or  ignominy, 
easily  supported  his  character  to  the  last, 
and  if  his  death,  however  easy,  had  not 
crowned  his  life,  it  might  have  been 
doubted  whether  Socrates,  with  all  his 
wdsdom,  was  anything  more  than  a  mere 
sophist.  He  invented,  it  is  said,  the  theory 
of  morals.  Others,  however,  had  before 
put  them  in  practice,  he  had  only  to  say, 
therefore,  what  they  had  done,  and  to  re- 
duce their  examples  to  precepts.  Aristides 
had  been  just  before  Socrates  defined 
justice ;  Leonidas  had  given  up  his  life 
for  his  country  before  Socrates  declared 
patriotism  to  be  a  duty ;  the  Spartans 
were  a  sober  people  before  Socrates 
recommended  sobriety ;  before  he  had 
even  defined  virtue,  Greece  abounded  in 
virtuous  men.  But  where  could  Jesus 
learn,  among  his  cotemporaries,  that  pure 
and  sublime  morality,  of  which  He  only 
hath  given  us  both  precept  and  example? 
The  greatest  wisdom  was  made  known 
amongst  the  most  bigoted  fonaticism,  and 
the  simi)licity  of  the  most  heroic  virtues 
did  honor  to  the  vilest  people  on  earth. 
The  death  of  Socrates,  peaceably  philoso- 
phizing with  his  friends,  appears  the 
most  agreeable  that  could  be  wished  for  ; 
that  of  Jesus  expiring  in  the  midst  of 
agonizing  pains,  abused,  insulted,  and 
accused  by  a  whole  nation,  is  the  most 
horrible  that  could  be  feared.  Socrates, 
in  receiving  the  cup  of  poison,  blessed, 
indeed,  the  weeping  executioner  who  ad- 
ministered it,  but  Jesus,  in  the  midst  of 
excruciating  tortures,  prayed  for  His  mer- 
ciless tormentors."  And  hear  his  last 
words.  "Yes,"  says  this  infidel,  "if  the 
life  and  death  of  Socrates  were  those  of  a 
sage,  the  life  and  death  of  Jesus  are  tliose 
of  a  God." 

40.  dTliere  were  also  women  looking  on  fafar  off: 
among  whom  was  Mary  Masdalene,  and  Mary  the 
motlier  of  James  Uio  less  and  of  Joses,  and  of  Salome ; 
41.  Who  also,  when  he  was  iu  Galilee,  f  followed  him, 


and  ministered  unto  him;  and  many  other  women 
whicii  came  up  with  him  unto  Jerusalem. 

•iMatt.  xxvii.  55;  Luke  xxlii.  49.  «Ps.  xxxviii.  IL 
rLuke  viii.  2,  3. 

The  motlier  of  Joses,  is  probably  the  person 
whom  John  calls  Mary,  the  wife  of  Cleophas. 
Salome.  Probably  the  same  as  "the  mother 
of  Zebedee's  children,"  in  the  jjarallcl 
I^assage  in  Matt,  xxvii.  56.  Looking  on  afar 
off.  The  best  defence  against  sin  at  any 
time  is  the  remembrance  of  Christ's  suffer- 
ings. Not  only  at  the  sacrament,  but, 
wherever  we  are,  this  remembrance  is  an 
excellent  shield  in  the  day  of  battle.  Art 
thou  walking,  art  thou  standing,  art  thou 
sitting,  art  thou  going  out,  or  coming  in? 
Set  a  bleeding  Saviour  before  thee.  When 
"sinners  entice  thee,"  think  of  thy  Saviour's 
wounds ;  when  thou  art  tempted  to  over- 
reach or  defraud  thy  neighbor  in  any 
matter,  think  of  the  bitter  cup  thy  Master 
drank  off;  when  any  lust,  any  vain  desire 
rises  in  thy  mind,  think  of  thy  dear  Re- 
deemer's groans ;  when  thy  flesh  grows 
weary  of  a  duty,  remember  who  sufl'ered 
on  the  cross ;  when  thou  art  tempted  to  be 
indifferent  in  religion  and  faint  in  thy 
mind,  look  upon  Him  who  made  His  soul 
an  offering  for  sin,  for  thy  sin ;  when  thou 
art  loth  to  overcome,  think  of  Him  who 
"by  His  death  overcame  him  that  had  the 
power  of  death  ;"  when  impatient  thoughts 
assault  thy  mind,  think  of  "  the  Lamb,  that 
before  His  shearers  was  dumb;"  and,  sure- 
ly, under  this  sad  scene,  thou  wilt  not  dare 
to  sin.     (1  Peter  iv.  1,  2 ;  Heb.  xii.  1-4.) 

42.  IF  EAnd  now,  when  the  even  was  come,  because  it 
was  the  preparation,  that  is,  tlic  d;iy  Ijclorc  the  Sabbath, 
43.  Joseph  of  Arimatliea,  an  hdnourable  counsellor, 
wliich  also  ^waited  lor  tlie  kinf:doni  of  God,  came,  and 
went  in  boldly  unto  Pilate,  and  craved  the  body  of 
Jesus.— sMatt.  xxvii.  57 ;  Luke  xxiii.  50.  tLuke  ii.  25,  38. 

When  the  even  ivas  come.  The  Jews  spoke 
of  two  evenings ;  the  first  was  considered 
as  commencing  from  the  nintli  hour,  that 
is,  in  our  reckoning,  Utrce  o'clock,  afternoon ; 
the  second,  from  the  tireJflh  Jiour  or  sunset. 
It  is  probably  the  former  of  these  that  is 
meant  here  and  in  Matt,  xxvii.  45,  for  at 
six  the  preparation  ended  and  the  Sab- 
bath began,  when  they  durst  no  longer  be 
so  employed.  Joseph  of  Arimathea  was 
a  member  of  the  council  that  had  con- 
demned Jesus,  but  had  not  consented  to 
their  unrighteous  sentence.  (Luke  xxiii, 
51.)  He,  like  Nicodemus,  who  was  also 
one  of  the  sanhedrim,  waited  for  the  con- 


432 


MARK. 


solation  of  Israel,  Both  these  honor- 
able persons  believed  in  Jesus,  but  had 
not  yet  openly  confessed  Him,  from  dread 
of  tiie  indignation  of  the  Jewish  rulers. 
They,  however,  acknowledged  their  at- 
tachment to  Him  at  His  death— they  joined 
in  honoring  His  burial.  Nicodemus 
brought  spices  to  embalm  Him.  (John 
xix.  38,  39.)  Joseph  went  loldly  to  Pilate, 
with  whom  he  was,  no  doubt,  acquainted, 
and  begged  the  body  of  Jesus,  to  protect 
it  from  further  insults,  and  to  bury  it  in  a 
decent  and  honorable  manner.  Though 
he  had  nothing  to  fear  from  the  Roman 
governor,  he  had  everything  to  dread  from 
his  fellow-counselors.  It  was,  therefore, 
a  courageous  act  for  tliis  noble  senator 
thus  publicly  to  own  his  regard  for  Je.sus 
in  the  midst  of  infamy. 

44.  And  Pilate  marvell3d  if  he  were  already  dead : 
and  callin-j  unto  him  the  centurion,  he  asked  him 
whether  he  had  been  any  while  dead.  45.  And  when 
he  knew  it  of  the  centurion,  he  gave  the  body  to 
.Joseph.  4().  iAnd  he  bought  fine  linen,  and  took  him 
down,  and  wrapped  him  in  the  linen  :  and  laid  him  in  a 
sepulchre  which  was  hewn  out  of  a  rock,  and  rolled  a 
stone  unto  the  door  of  the  sepulchre.  47.  And  Mary 
Magdalene  and  Mary  the  mother  of  Joses  beheld  where 
he  was  laid. 

'Matt,  xxvii.  59,  60 ;  John  xix.  40,  on  which  see  notes. 

If,  or  rather  according  to  the  meaning 
of  the  original  word  in  some  cases,  that  he 
were  already  dead.  We  have  strong  reason 
to  think  that  this  is  the  meaning  here, 
from  the  question  put  to  the  centurion, 
whether  he  had  been  any  while,  not  already 
dead.  When  he  knew — that  Jesus  was 
really  dead.  He  gave — the  body  of  the 
crucified  had  been  at  the  disposal  of  the 
judge.  Therefore  the  body,  which  was  to 
be  kept  free  from  corruption,  was  at  the 
disposal  of  a  heathen.  Marvelous !  Joseph 
would  probably  have  paid  for  it  a  large 
sum. 

And  laid  him  in  a  sepulchre,  &c.  All 
that  was  done  to  Jesus  was  done  to  Him 
as  a  public  person.  He  was  the  Surety  for 
His  people.  He  died,  because  their  sins 
were  imputed  to  Hiih.  They  shall  never 
die,  because  J/ifs  righteousness  is  imputed  to 
them.  What  a  glorious  exchange  !  Who 
would  have  made  such  an  exchange  but 
the  compassionate  Son  of  God?  Why 
should  the  believer  fear  to  descend  into 
the  tomb,  since  Christ  has  taken  away  his 
guilt?  In  the  prospect  of  death  he  may 
say,  in  the  words  of  a  Christian  poet : 


"  The  place  where  once  thy  body  lay, 
.The  place  it  did  perfume. 
There  will  I  drop  my  breathless  clay, 
And  rest  within  thy  tomb." 

"  Jesus  teaching  at  Nazareth,  or  preach- 
ing on  the  Mount  of  the  Beatitudes,  or 
even  transfigured  on  Mount  Tabor  "  says 
an  eminent  theologian,  "will  not  suffice 
us.  Christ  crucified  must  be  the  object  of 
our  aftections.  Therefore  ascend  to  Him 
on  the  spiritual  ladder  of  sorrow  for  sin, 
longing  for  mercy  and  belief  in  the  efficacy 
of  His  suflerings  and  death.  Detach  Him 
from  the  accursed  tree,  and  deposit  Him 
in  your  hearts,  as  your  only  cQnsolation  in 
life  and  death.  That  it  is  the  real  saving; 
love  to  Jesus  which  burns  within  us,  and 
not  a  mere  caricature  of  it,  may  be  best 
ascertained  by  its  being  first  enkindled 
by  the  sight  of  Hint,  bleeding  and  dying 
on  the  cross,  and  then  embracing  Him  as 
the  ever-living  One.  He,  on  the  contrary, 
who  turns  away  from  the  dead  Christ, 
and  imagines  that  the  living  Christ,  going 
about  doing  good,  teaching,  and  setting  an 
example,  suffices  him,  miscalculates,  and 
on  the  day  of  His  coming,  notwithstand- 
ing His  greeting  of  '  Rabbi !  Rabbi ! '  will 
hear  from  His  lips  the  awful  words,  '  I 
know  not  whence  thou  art,  I  never  knew 
thee.'  "  And  Mary  Magdalene,  &c.  The  infi- 
nite wisdom  of  God  foresaw  the  objection 
of  unbelievers  and  infidels,  and  provided 
against  them.  Did  the  Son  of  God  really 
die?  Did  He  really  rise  again?  Might 
there  not  have  been  some  delusion  as  to 
the  reality  of  His  death  ?  Might  there  not 
have  been  imposition  or  deceiDtion,  as  to 
the  reality  of  His  resurrection  ?  All  these, 
and  many  more  objections,  would  doubt- 
less have  been  raised,  if  opportunity  had 
been  given.  But  He  who  knows  the  end 
from  the  beginning,  prevented  the  possi- 
bility of  such  objections  being  made.  By 
His  overruling  Providence,  He  ordered 
things  so  that  the  death  and  burial  of 
Jesus  were  placed  beyond  a  doubt.  Pilate 
gives  consent  to  His  burial.  A  loving  dis- 
ciple wraps  the  body  in  linen,  and  lays  it 
in  a  new  tomb  hewn  out  of  a  rock, 
"  wherein  was  never  man  yet  laid."  The 
chief  priests  themselves  set  a  guard  over 
the  place  where  His  body  was  deposited. 
Jews  and  Gentiles,  friend.s  and  enemies, 
all  alike  testify  to  the  great  fact  that  Christ 


CHAPTER  XVI, 


433 


did  really  and  actually  die,  and  was  laid  in 
a  grave.  It  is  a  foot  that  can  never  be 
questioned.   He  was  really  "  bruised."   He 


really  "  suffered."  He  really  "  died."  He 
was  really  "buried."  Let  us  mark  this 
well.    It  deserves  recollection. 


1.  To  whom  was  Jesus  delivered  by  His  enemies  ?  2.  What  did  Pilate  ask  Him  ?  3.  What  effect  had  Christ's 
silence  on  Pilate?  4.  AVhat  is  said  of  Barabbas?  5.  Why  did  Pilate  release  Barabbas ?  6.  What  treatment  did. 
Jesus  receive  from  the  soldiers  ?  7.  Who  was  compelled  to  bear  His  cross  ?  8.  What  occurred  at  Golgotha  ?  9 
Wlio  were  crucified  with  Jesus?  10.  How  was  He  mocked  on  the  cross?  11.  What  did  He  cry  with  a  loud 
voice?    12.  What  followed  ?    13.  What  is  said  of  the  centurion?    14.  What  of  the  women?    15.  What  did  Joseph 

i\t'  A  rimnfliPfl.  t\r%  '' 


of  Arimathea  do  'I 


CHAPTER  XVI. 

1  An  angel  declareth  the  resurrection  of  Christ  to  three 
women.  9.  Christ  himself  appeareth  to  Mary  Magda- 
lene: 11  to  two  going  into  the  country :  U  then  to  the 
apostles,  15  whom  he  sendeth  forth  to  preach  the  gos- 
pel :    19  and  asccadelh  into  heaven. 

AND  awhen  the  Sabbath  was  past,  Mary  Magda- 
lene, and  Mary  themother  of  James,  and  Salome, 
bhad  bought  sweet  spices,  that  they  might  come  and 
anoint  him. 

!>Matt.  xxviii.  1,  &c. ;  Luke  xxiv.  1,  &c. ;  John  xx.  1, 
on  which  see  notes.    tLuke  xxiii.  56. 

The  Sabbath.  We  are  going  to  spend  a 
Sabbath  in  eternity.  The  Christian  will 
require  as  much  of  the  Sabbath  spirit 
(Rev.  i.  10)  as  he  can.  And,  in  propor- 
tion to  a  man's  real  piety  in  every  age  of 
the  Church,  he  will  be  found  to  have  been 
a  reverent  observer  of  the  Sabbath  day. 
MavT/  Magdalene,  and  Mary  the  mother  of 
James,  and  Salome.  These  three  women 
had  watched  the  Lord  while  hanging 
upon  His  cross,  and  now  they  come  togeth- 
er to  visit  His  tomb.  Their  attachment  to 
Him  united  them  to  each  other.  Two  of 
these  women  were  mothers — the  mothers 
of  Apostles.  Mary  was  the  mother  of 
James  and  Jude,  the  relations  of  the  Lord, 
and  Salome  was  the  mother  of  James  and 
John,  two  of  His  most  favored  friends. 
How  was  it  that  none  of  these  four  Apos- 
tles accompanied  their  mothers  to  the 
sepulchre?  Why  did  they  suffer  weak 
women  to  go  alone,  while  it  was  yet  dark, 
to  a  place  where  they  were  exposed  to 
the  assaults  of  enemies?  Surely  these 
mothers  exceeded  their  sons  in  love  to 
their  Lord.  A  icoman  was  the /rs<  to  eat 
the  forbidden  fruit.  It  was  merciful  in 
God  to  permit  her  to  be  i\\e  first  to  visit 
the  sacred  tomb. 


2.  oAnd  very  eariy  m  the  morning,  the  first  day  of  the 
week,  they  came  unto  the  sepulchre  at  the  rising  of  the 
sun.— cLuke  xxiv.  1 ;  John  xx.  1. 

These  women  sought  Christ  in  the  first 
day  of  the  week,  and  first  hour  of  the  day, 
but  many  defer  to  seek  the  Lord  until  the 
last  week  of  their  life,  the  last  day  of  the 
week,  the  last  hour  of  the  day,  the  last 
minute  of  the  hour.  Let  us  awake  from 
sin  with  David,  early ;  rise  with  Samuel, 
early ;  with  Abraham  send  away  Hagar, 
early  ;  with  Christ  and  His  audience  come 
to  the  Church,  early,  and  seek  the  Lord 
with  these  holy  women,  early.  (John  viii. 
2 ;  Ps.  Ivii.  9 ;  1  Sam.  xv.  12 ;  Gen.  xxi. 
14.) 

3.  And  they  said  among  themselves,  Who  shall  roll 
us  away  the  stone  from  the  door  of  the  sepulchre  ? 

The  great  difficulty  which  occurred  to  the 
minds  of  the  women,  and  which  formed 
their  conversation  by  the  way,  was  the  re- 
moval of  the  stone  from  the  door  of  the 
sepulchre,  for  it  was  very  large.  Doubtless 
they  were  convinced  that  if  this  were 
overcome  all  would  be  well,  and  they 
should  find  their  Lord.  They  were 
equally  mistaken  in  both  these  expecta- 
tions. The  stone  was  no  impediment,  for 
it  was  already  removed,  and  yet  they  did 
not  find  the  Saviour.  How  often,  in  passing 
through  life,  do  the  same  results  occur? 
We  view  from  a  distance  difficulties  which 
we  never  expect  to  overcome,  some  events 
that  will  be  too  much  for  our  fortitude, 
some  trial  that  will  be  too  great  for  our 
faith,  yet  as  the  day  of  trouble  approaches, 
the  difficulty  has  subsided,  or  the  provi- 


434 


MARK. 


dence  of  Gk)d  has  made  it  easy,  or  all  that 
we  feared  to  do  is  done  for  us,  and  the 
stone  -nhich  the  utmost  efforts  of  our 
strength  could  not  have  stirred,  some  un- 
seen hand  has  rolled  away. 

4.  And  when  they  looked,  they  saw  that  the  stone 
was  rolled  away :  for  it  was  very  great. 

When  our  Saviour  came  the  third  day 
out  of  His  grave,  it  was  done  early  in  the 
morning ;  the  stone  was  rolled  away,  and 
no  noise  was  heard — all  was  transacted 
with  a  profound  silence.  The  resurrection 
of  Lazarus  was  preceded  by  "  a  loud 
voice."  The  Angel,  at  the  Great  Day, 
shall  summon  the  dead  with  "  the  sound 
of  a  trumpet."  Was  it,  then,  because  the 
Son  of  God  would  have  His  resurrection 
an  article  of  our  faith,  and  faith  is  of 
"  things  not  seen  ?  "  It  may  be  so ;  but, 
withal,  He  made  it  His  business  to  conceal 
His  own  glory,  and  to  honor  and  advance 
us.     (1  Kings  vi.  7  ;  Josh.  vi.  10.) 

5.  dAnd  entering  into  the  sepulchre,  they  saw  a 
young  man  sitting  on  the  right  side,  clothed  in  a  long 
white  garment ;  and  they  were  affrighted. 

dLuke  xxiv.  3 ;  John  xxii.  11,  12. 

Young  vian — a  man  in  form,  but  an  angel 
in  nature.  The  resurrection  of  the  dead, 
as  the  Apostle  declares  (Eph.  iv.),  will  be 
"  unto  the  fullness  of  the  measure  of  the 
stature  of  Christ ; "  that  is,  in  the  season 
of  youth,  which  needs  no  further  develop- 
ment, and  which  is  free  from  all  defect, 
complete  in  every  respect,  having  fullness 
of  strength.  (Eev.  xxi.  4.)  Sitting  on  the 
right  side — at  their  right  hand  as  they 
entered  the  inner  chamber.  A  long  white 
garment.  The  heavenly  messenger  Avas 
clad  in  robes  of  purity  and  splendor.  They 
vjere  affrighted,  as  was  natural,  at  sight  of 
so  resplendent  a  personage. 

6.  eAnd  he  saith  unto  them.  Be  not  affrighted :  Ye 
seek  Jesus  of  Nazareth,  which  was  crucified:  he  is 
risen ;  he  is  not  here :  behold  the  place  where  thev 
laid  him.  7.  But  go  your  way,  tell  his  disciples  and 
Peter  that  he  goeth  before  you  into  Galilee:  there 
shall  ye  see  him.  fas  he  said  unto  you.  8.  And  thev 
went  out  quickly,  and  fled  from  the  sepulchre;  for 
they  trembled,  and  were  amazed:  sneither  said  they 
anything  to  any  man ;  for  they  were  afraid. 

eMatt.  xxviii.  5,  6,  7,  on  which  see  notes.  fJIatt 
XX vi.  :G;  chap.  xiv.  28.  fSee  Matt,  xxviii.  8;  Luke 
xxiv.  9. 

Jesus  of  Nazareth.  The  Jews  had  given 
this  name  to  Christ  by  way  of  reproach 
(Matt.  ii.  23),  but  as  it  was  under  this 
name  that  He  was  crucified  (John  xix.  19), 
the  angel  here,  and  the  Apostles  after, 
have  given  him  the  same  name.  He  is 
risen,  &c.    He  is  not,  said  the  angel,  where 


they  laid  Him,  where  you  left  Him. 
Death  hath  lost  its  prey,  and  the  grave 
has  lost  its  prisoner.  Observe,  it  is  not 
said,  He  is  not  here,  for  He  is  raised  ; 
but.  He  is  risen.  The  word  imjjorts  the 
active  i^ower  of  Christ,  or  the  self-quicken- 
ing principle  by  which  Christ  raised  Him- 
self from  the  dead.  (Acts  i.  3.)  It  was 
the  divine  nature  or  Godhead  of  Christ, 
which  raised  the  human  nature  from 
death  to  life.  Others  were  raised  from 
the  grave  by  Christ's  power,  but  He  raised 
Himself  by  His  own  power.  Behold — to 
prove  to  the  women  the  certainty  of 
Christ's  resurrection,  the  angel  appealed  to 
their  senses. 

And  Peter.  How  much  of  love  and 
mercy  was  there  in  this  mention  of  the 
Apostle  who  had  thrice  denied  his  Lord  ! 
and  who  may  well  be  thought,  at  this 
very  time,  to  have  been  swallowed  up 
with-  sorrow — to  have  felt  that  he  was 
"  not  meet  to  be  called  an  Apostle." 
Jesus,  who  is  "  touched  with  our  infirmi- 
ties," has  pardoned  the  weakness  of  His 
repentant  servant,  has  still  a  commission 
to  entrust  him  with,  and  will  enable  him 
to  show,  by  a  life  of  faithfulness,  that  the 
grace  bestowed  on  him  had  not  been  be- 
stowed in  vain.  Observe,  that  for  his 
further  comfort  and  assurance,  to  him  was 
vouchsafed  a  special  appearance  of  his 
risen  Lord.  (Luke  xxiv.  34 ;  1  Cor.  xv.  5.) 
Before  you  into  Galilee.  INIark  records  the 
angel's  announcement  of  the  ap])earance 
in  Galilee  ;  but  concerning  the  appearance 
itself,  he  is  silent.  (See  on  Matt,  xxviii,  7 
and  16.) 

Fled  from  the  seimlchre.  We  may  sup- 
pose that  most  probably  the  women  did 
glance  at  the  spot  vacated  by  the  risen 
Lord.  The  vacuity,  and  the  consciousness 
of  an  angel's  presence,  filled  them  with 
awe.  Neither  said  they  anything  to  any  man 
— that  is,  on  their  Avay  they  addressed  no 
bystander,  but  hastened  to  fulfill  the  mes- 
sage of  the  angel  to  the  disciples. 

9.  11  Now  when  .Testis  was  risen  early,  the  first  day  of 
the  week,  the  appeared  first  to  Mary  Magdalene,  'out 
of  whom  he  had  cast  seven  devils. 

bJohn  XX.  14.    'LiUke  viii.  2 ;  see  on  Matt,  xxviii.  9. 

Was  risen  early.  We  have  no  means  of 
knowing  the  precise  hour  in  which  our 
Lord  rose  from  the  dead.  It  must  have 
been  long  enough  before  the  visit  of  the 


CHAPTER  XVI. 


435 


women,  to  give  time  for  the  guard  to 
recover  from  their  swoon  of  terror,  and 
leave  for  the  c'itJ^  First  day  of  the  week — 
Sunday.  Hence  this  day  of  the  week  was 
called  the  Lord's  day,  by  John,  in  Rev.  i. 
t).  It  is  therefore  recognized  by  inspira- 
tion as  the  sacred  day  in  the  Christian 
week.  The  day  of  the  Saviour's  sepulchral 
repose  was  the  last  of  Jewish  Sabbaths. 
The  first  day  of  the  week  has  from  that 
time  to  this,  succeeded  to  the  honors  of 
the  fourth  commandment.  To  Mary  Mag- 
dalene. (See  verse  1.)  "  My  soul,"  said 
Austin,  "  if  thou  at  any  time  lose  the  pres- 
ence of  thy  God,  seek  Him  with  diligence 
and  perseverance ;  seek  Him  with  prayers, 
and  sighs,  and  tears,  and  be  sure,  at  last, 
thou  shalt  find  Him  with  joy.  He  hides 
not  Himself  that  we  may  not  find  Him, 
but  that  we  may  seek  Him,  and  be  there- 
after more  fearful  to  lose  Him.  Despair 
not ;  He  again  will  show  Himself;  only 
go  on,  and  seek  Him  still  with  hope,  and 
thou  shalt  be  sure  to  find  Him  at  last  with 
joy.     (Cant.  ii.  14  ;  Luke  ii.  43-46.)" 

10.  ^And  she  went  and  told  them  that  had  been  with 
hiin,  as  tliey  mourned  and  wept. 

kLuke  xxiv.  10 ;  John  xx.  18. 

Them  tliat  had  been  with  him,  i.  e..  His  dis- 
ciples. Mourned  and  v-ept.  Because  they 
had  lost  their  Lord  and  Master,  and  had 
basely  abandoned  Him  in  His  extremity. 
To  Christ,  the  Incarnate  God,  our  relations 
are  wholly  personal.  He  is  not  a  notional 
abstraction,  nor  an  idea  of  the  mind  en- 
throned in  a  logical  vacuum.  We  are 
bound  to  Him  by  all  our  deepest,  strong- 
est, most  personal  feelings,  by  our  personal 
consciousness  of  sin,  by  our  persenal  need 
of  redemption,  by  gratitude  for  personal 
forgiveness,  by  love,  on  account  of  love, 
shown  directly,  personally,  to  ourselves. 
(Gal.  ii.  20;  2  Cor.  v.  14;  1  Peter  ii.  3,  7.) 

11.  'And  they,  when  they  had  lieard  that  he  was 
ahve.  and  had  been  seen  of  her,  beheved  not. 

'Luke  xxiv.  H. 

Believed  not.  They  had  not  forgotten, 
nor  did  they  truly  disbelieve  their  Lord's 
predictions.  But  in  their  dejection  of 
mind  they  had  lost  the  realizing  power 
and  could  not  grasp  the  fact.  (See  on 
verse  13.) 

12.  1  After  that  he  appeared  in  another  form  munto 
two  of  them  as  they  walked,  and  went  into  the  coun- 
try. 13.  And  they  went  and  told  it  unto  the  residue : 
"neither  believed  they  them. 

mliuke  xxiv.  13.    "Xiuke  xvi.  31 ;  John  xx.  8,  25. 

Neither  believed  they  them.  Lange  accounts 


for  the  doubts  of  the  disciples  in  the  fol- 
lowing manner:  The  eleven  disciples  had 
undoubtedly  learned  by  this  time  that 
Jesus  had  appeared  unto  Peter,  whose 
testimony  they  could  not  reject.  But  now 
the  two  disciples  returned  from  Emmans 
with  the  news  that  He  had  appeared  unto 
them  on  the  way  to  Emmaus.  Having  no 
conception  as  yet  of  this  new  wonderful 
mode  of  Christ's  existence— He  appearing 
now  here,  now  at  another  place— new- 
doubts  arise.  Moreover,  some  of  the  eleven 
may  have  thought :  Why  should  He  have 
appeared  unto  the  two  disciples  at  Em- 
mans,  earlier  than  unto  us,  His  Apostles, 
at  Jerusalem  ?  They  conceived,  therefore, 
of  His  appearance  as  that  of  His  spirit, 
and  were  affrighted  when  Jesus  ajopeared 
in  their  midst,  supposing  that  they  saw  a 
spirit  (Luke  xxiv.  37),  so  that  the  Lord 
has  to  convince  them  first  of  all  of  the 
reality  of  His  body.  Their  doubting  is 
the  confirmation  of  our  faith ;  and  the 
more  difficulty  they  showed  in  believing 
Christ's  resurrection,  the  greater  reason 
have  we  to  believe  it.  For  the  testimony 
of  those  who  believed  not  themselves, 
till  after  unquestionable  conviction,  is  the 
more  credible  on  that  account. 

14.  H  "Afterward  be  appeared  unto  the  eleven  as  they 
sat  ut  meat,  and  uiibraiiliMl  tliem  with  their  unbelief 
and  hardncs-i  o.  lioart,  l)t'ca\isc  tliey  believed  not  them, 
wliieh  had  seen  him  alter  he  Wius  risen. 

oLuke  xxiv.  36;  1  Cor.  xv.  5. 

Upbraided  them,  &c.  It  is  humbling  to 
think,  that  even  after  our  Lord's  resurrec- 
tion. His  disciples  should  have  given  Him 
occasion  to  upbraid  them  for  their  unbe- 
lief and  hardness  of  heart,  in  not  fully 
believing  the  evidence  which  they  had  of 
that  glorious  fact.  These  reproaches,  how- 
ever, were  not  His  last  words.  He  was 
too  compassionate  to  leave  His  disciples 
with  words  of  reproof.  In  the  act  of 
blessing  those  whom  He  had  loved  and 
kept  so  faithfully,  He  left  the  world. 
(See  Luke  xxiv.  50,  51.) 

15.  pAnd  he  said  unto  them.  Go  j'e  into  all  the  world, 
land  preach  the  gospel  to  eve  y  creature. 

pMatt.  xxviii.  10 ;  John  xv.  10.    <iCol.  i.  23. 

Go  ye,  &c.  The  Apostles  had  received 
from  the  Lord  the  richest  blessings.  They 
had  been  great  receivers  of  grace ;  they 
were,  therefore,  to  be  munificent  givers. 
They  had  been  saved  themselves  freely  by 
His  grace — He  asks  them  to  go  forth  and 


436 


MARK 


prove  themselves  active  benefactors  to  all 
the  rest  of  mankind.  No  man  receives  a 
blessing  to  be  absorbed  in  himself— God 
sanctions  no  monopoly  in  religion.  All 
we  have,  we  have  as  stewards,  and  what 
we  have,  we  are  commanded  largely  and 
liberally  to  devote  to  the  glory  of  God, 
and  to  the  good  of  all  over  whom  we  have 
•  any  influence.  No  man  liveth  unto  him- 
self; every  man,  by  be  ng  a  Christian, 
becomes  necessarily  and  everywhere  a 
missionary.  The  commission  thus  given 
to  the  Apostles  is  substantially  the  same 
as  that  stated  in  Matt,  xxviii.  19,  on  which 
see  notes.  It  is  altogether  probiible,  that 
on  more  occasions  than  one,  and  in  various 
forms  of  expression,  Jesus  especially  en- 
joined on  His  Apostles  their  official  duty. 
These  woi-ds  were,  of  course,  also  addressed 
to  all  preachers  of  the  Word,  who  are, 
therein,  successors  to  the  Apostles. 

All  the  icorlcl.  Observe  the  largeness  of 
the  commission  thus  given.  (See  Matt, 
xviii.  19;  Luke  xxiv.  27  ;  Acts  i.  8.)  These 
injunctions  stand  in  remarkable  contrast 
with  the  commission  which  the  Twelve  re- 
ceived from  their  Lord  during  the  days 
of  His  earthly  ministry.  (Matt.  x.  5,  G.) 
Clime  and  country,  latitude  and  longitude, 
were  no  elements  which  they  could  regard. 
AVherever  there  was  an  ear  to  hear,  there 
was  a  claim  upon  their  beneficence,  and  a 
call  to  discharge  their  duties.  Hitherto 
the  Jews  alone  enjoyed  the  Gospel;  now, 
that  which  was  a  lamp  to  a  land  was  to  bo 
hung  up  like  the  sun  in  the  sky — the  light 
to  lighten  the  GentilefJ,  and  the  glory  of 
His  people  Israel. 

Preach  the  gospel.  Proclaim  the  glad 
news  of  salvation  through  Christ.  The 
preacher  and  the  preaching  are  divine  in- 
stitutions. They  are  established  by  Christ, 
and  shall  last  till  the  world  shall  end.  All 
other  moral  means  of  converting  the  world 
to  righteousness— the  press,  the  Sabbath- 
school,  the  voluntary  societies,  social 
prayer  meetings,  &c.,  are  auxiliary  to  tlie 
preacher  and  the  preaching  of  the  Word. 
To  every  creature,  literally,  to  the  whole 
creation.  No  one  was  to  be  overlooked. 
To  all  of  every  age  and  nation,  pardon  for 
sin  was  to  be  offered,  on  condition  of  their 
repentance  and  faith  in  Jesus  Christ.  By 
these  words  the  missionary  office  is  bound 


upon  the  Church  through  all  ages,  till 
every  part  of  the  earth  shall  have  been 
evangelized. 

16.  rHe  that  believeth  and  is  baptized  shall  be  saved : 
ebut  he  that  believeth  not  shall  be  damned. 

'John  iii.  18,36,  Acts  11.  38,  xvi.  30;  Rom.  x  9, 1  Peter 
iii.  21.    sJohu  xii.  4«. 

Believeth  and  is  baptized.    Baptism  is  here 
put  for  the  external  signature  of  the  inner 
faith  of  the  heart,  just  as  "  confessing  with 
the  mouth"  is,  in  Rom.  x.  10;  and  there 
also  as  here  this  outward  manifestation,  as 
the  proper  fruit  of  faith,  is  not  repeated  in 
what  follows.     (Rom.  x.  11.)     In  view  of 
•  this  declaration  of  our  Lord,  hov/  can  men 
avoid    the    conclusion    that    baptism    is 
necessary,  when  it  may  be  had?    That 
outward  baptism,  which  seems  to  be  here 
intended,  is  not  absolutely  necessary  to 
salvation,  the  case  of  the  penitent  thief 
])lainly  shows.    He  went  to  Paradise  un- 
baptized.     That  outward  baptism  alone 
often  confers  no  benefit,  the  case  of  Simon 
Magus  plainly  shows.    Although  baptized, 
he  remained  in  the  gall  of  bitterness  and 
bond  of  iniquity."      (Acts  iii.   23.)     But 
that  baptism  is  a  matter  of  entire  indifier- 
ence,  and  need  not  be  used  at  all,  is  an 
assertion  which  is  evidently  at  variance 
with   our    Lord's    words    in    this    j^lace. 
"  Baptism,"  says    Scott,  "  is   the   outAvard 
sign  of  regeneration ;  and  it  is  also  that 
profession  of   faith  in  Christ,  which  is 
required  of  all  who  embrace  Christianity. 
(Matt,  xxviii.  19,  20  ;  Acts  ii.  37-40  ;  Rom. 
X.  5-11 ;  1  Peter  iii.  21,  22.)     But  if  men 
truly  believe    in   Christ — profess  openly 
faith  in  Him,  and  partake  of  His  sanctify- 
ing Spirit,  they  v/ill  doubtless  be  saved, 
even  should  they  have  no  opportunity  of 
being  baptized  with  water,  or  should  they 
fall  into  any  mistake,  about  the  external 
mode  of   administering    that  ordinance ; 
and  if  men  both  believe  and  are  baptized, 
it  does  not  follow,  from  the  order  of  the 
words  in  the  text,  that  the  baptism  is  in- 
valid, because  it  was  previous  to  believing, 
for  no  sect  of  Christians  rebaptize  those 
who  have  been   baptized  in  their  own 
way,  because  it  afterward  appears  that 
they  were  not  true  believers  at  the  time, 
though  it  be  hoped  that  they  have  since 
become  so." 

But  he  that  believeth  not,  &c.    This  has 
reference  to  those  who  hear  the  preached 


CHAPTER   XVI, 


437 


Gospel.  All  others  are  to  be  judged  in 
accordance  with  tlic  principle  laid  down 
in  Rom.  ii.  12.  The  belief  here  required 
as  essential  to  salvation,  has  special  refer- 
ence to  Christ  as  the  Saviour  and  Re- 
deemer of  men,  but  embraces  all  the 
declarations  of  God's  AVord,  which  lie 
around  this  great  central  truth,  such  as 
human  depravity,  the  extent  and  spiritu- 
ality of  the  Divine  law,  the  need  of 
regeneration  through  the  Spirit,  the  re- 
tributions of  eternity,  and  the  like. 

Saved damn-cd.    These  awful  issues 

of  the  reception  or  rejection  of  the  Gos- 
pel, though  often  recorded  in  other  connec- 
tiong,  are  given  in  this  connection  only  by 
Mark,  as  also  the  "  signs  "  enumerated  in 
verse  18.  Those  who  believe  the  Gospel, 
and  give  themselves  to  Christ,  and  to  God 
in  Christ  as  their  God  in  covenant,  and 
evidence  by  their  adherence  to  this  cove- 
nant their  sincerity,  shall  be  saved  from 
the  guilt  and  power  of  sin,  it  shall  not  ride 
nor  ruin  them.  Those  Avho  do  not  this, 
cannot  expect  any  other  way  of  salvation, 
but  must  perish ;  they  shall  be  damned,  by 
the  sentence  of  a  despised  Gospel  added 
to  that  of  a  broken  law.  Eternal  damna- 
tion is  manifestly  intended.  (See  Matt. 
XXV.  45,  46;  2  Thess.  i.  5-10;  Rev.  xx. 
11-15.)  The  two  damning  sins  under  the 
Gospel  are  unbelief  and  hypocrisy,  not 
receiving  Christ  for  their  Lord  and 
Saviour  by  some,  or  doing  this  feignedly 
by  others.  Happy  are  they  in  whom  the 
preaching  of  the  Gospel  produces  such  a 
faith  as  is  the  jDarent  and  principle  of 
obedience. 

17.  And  these  signs  shall  follow  them  that  believe ; 
'In  my  name  shall  they  cast  out  devils:  "they  shall 
speak  with  new  toneiues ;    18.  ^They  shall  take  up  ser- 

Eents ;  and  if  they  drink  any  deadly  thing,  it  shall  not 
urt  them ;  ythey  shall  lay  hands  on  tue  sick,  and  they 
shall  recover. 

'Luke  X.  17 :  Acts  v.  16,  viii.  7,  xvi.  18,  j:x.  12.  "Acts 
ii.  4,  X.  46,  xix.  6;  1  Cor.  xii.  10,  28.  ^Lukc  x.  19  ;  Acts 
xxviii.  5.    jActs  v.  15, 16,  ix.  17,  xxviii.  8 ;  James  v.  14, 15. 

These  signs  shall  follow,  &c.  (See  Acts  x. 
46,  XIX.  6 ;  Luke  x.  19  ;  comp.  Acts  xxviii. 
5  ;  1  Cor.  xii.  9 ;  James  v.  14,  15.)  What 
was  obviously  meant  was,  that  these  signs 
should  follow  the  tirst  promulgators  of  the 
Gospel,  till  Christianity  was  clearly  vindi- 
cated, by  unequivocal  proofs  to  be  from 
God,  and  having  done  the  great  work  .for 
which  they  were  intended,  these  signs  and 
miracles  should  cease  and  be  withdrawn. 


Some  insist  that  there  ought  to  be  mir- 
acles in  the  Church  now.  But  it  shtnild 
be  remembered  that  a  ceaseless  miracle 
would  be  a  ceaseless  contradiction.  The 
miracle  now  is,  that  the  grass  should  grow, 
that  the  trees  should  bud,  and  that  the 
flowers  should  blossom  in  summer,  but 
if  winter  were  to  be  the  season  for 
flowers,  and  fruit,  and  corn,  and  summer 
to  be  the  season  of  snow,  and  frost,  and 
hail,  then  the  continuance  of  this  would 
make  it  cease  to  be  a  miracle.  If  anybody 
by  speaking  a  word  could  cure  a  withered 
hand,  unloose  the  tongue  of  the  dumbfun- 
stop  the  ears  of  the  deaf,  or  open  the  eyes 
of  the  blind,  it  would  cease  to  be  a  miracle, 
for  the  continuance  of  such  a  phenomenon 
would  make  it  cease  to  be  wonderful  at 
all.  A  ceaseless  miracle,  therefore,  is  no 
miracle  at  all,  and  to  assume  that  there 
shall  be  miracles  always,  or  constant  con- 
tradictions to  the  ordinary  laws  of  nature, 
would  be  to  suppose  what  would  bring 
all  things  into  confusion,  and  cease  to  sub- 
serve, because  ceasing  to  be  miraculous, 
the  great  ends  for  which  miracles  were 
intended.  But  at  the  beginning  of  a  new 
dispensation  a  miracle  was  important. 

To  the  question,  "Do  no  such  signs  as 
those  here  spoken  of  follow  them  that  be- 
lieve?" one  replies :  "  Let  us  be  well  per- 
suaded that  the  mighty  works  under 
discussion  are  daily  enacted  by  the  faith- 
ful— surely  although  invisibly,  and  indeed, 
after  a  very  lofty  fashion  also.  Evil  incli- 
nations overcome,and  wicked  imaginations 
effectually  repressed;  a  divine  theme  (the 
language  of  heaven)  constantly  engaging 
'  the  best  members  that  we  have ;'  inter- 
course with  sinners,  and  familiarity  with 
a  sinful  world,  yet  no  harm  incurred; 
with  the  eye  polluting  sights  encountered, 
by  the  ear  noxious  discourse  drinking, 
yet  (by  God's  mercy)  without  defilement ; 
ministrations  to  sick  souls,  and  their  con- 
sequent recovery — what  are  all  these 
glorious  privileges  of  Christian  men  but 
daily  fulfillments  of  the  Divine  promise 
concening  what  'signs'  should  'follow 
them  that  believe?'" 

And  if  they  drink  any  deadly  thing,  &c.  The 
art  of  poisoning  was  almost  cultivated  as 
a  science,  and  it  might  be  expected  that 
their  enemies  would  endeavor  in  this  way 


438 


MARK. 


to  destroy  them.  By  these  particukrs, 
doubtless,  the  Saviour  conveys  a  general 
promise,  pledging  to  His  disciples,  amidst 
the  trials  and  dangers  of  their  mission,  the 
protection  of  that  Almighty  One,  by  whom 
"  the  hairs  of  their  head  were  all  number- 
ed," and  without  whom  "  not  a  sparrow 
falleth  to  the  ground." 

19.  So  then,  rafter  the  Lord  had  spoken  unto  them, 
he  wa.s  "received  up  into  heaven,  and  tsat  on  the  right 
liand  of  Ood. 

'Acts  i.  2,  S.    ^Luke  xxlv.  51.    tPs.  ex.  1 ;  Acts  vii.  55. 

After  the  Lord  had  spoken  unto  them.  The 
Evangelist  does  not  mean  to  say  that  our 
Lord  ascended  to  heaven  immediately  after 
He  had  spoken  the  words  recorded  from 
verse  14 ;  he  evidently  sums  up,  in  a  brief 
manner,  the  Lord's  last  instructions.  Hewas 
received  up  into  heaven.  The  account  of  the 
ascension  is  in  every  point  to  be  supple- 
mented by  that  of  Luke,  with  whom  Mark 
stands  in  no  contradiction.  Although 
Matthew  and  John  give  no  account  of  our 
Lord's  ascension,  the  fact  is  clearly  indi- 
cated by  them.  The  declaration  of  the 
Saviour,  recorded  at  the  close  of  Matthew's 
Gospel,  that  all  power  in  heaven  and  on 
earth  is  given  unto  Him,  necessarily 
implies  that  He  was  going  to  ascend 
to  heaven  and  seat  Himself  at  the 
right  hand  of  His  Heavenly  Father.  In 
John's  Gospel  we  read  that  the  Saviour 
says  to  Mary  of  Magdala,  after  His  resur- 
rection, that  He  would  ascend  unto  His 
Father.  His  ascension  is  also  foretold  in 
John  vi.  62,  where  the  Saviour  says  that 
the  Son  of  Man  would  go  up  again  where 
He  had  been  before.  The  fact  of  the 
ascension  is,  likewi.se,  testified  by  the 
Apostle  Peter.  (1  Peter  iii.  22;  Acts.  ii. 
33,  V.  31.)  Equally  pointed  and  distinct 
are  the  words  of  the  author  of  the  Epistle 
to  tbe  Hebrews  (ix.  24 ;  x.  12).  Another 
witness  is  the  Apostle  Paul.  His  conver- 
sion was  founded  on  the  appearance  of 
the  glorified  Christ  from  heaven.  Add  to 
this  what  the  Apostle  says  in  various 
passages.  (Eph.  ii.  6  ;  iv.  8  ,  Phil.  ii.  6-10 ; 
1  Tim.  iii.  16.)  The  ascension  of  our  Lord 
is,  indeed,  necessarily  involved  in  His 
resurrection,  for  the  latter  was  a  return, 
not  to  His  former  state  of  existence  on 
earth,  but  to  the  glory  which  He  had 
with  the  Father  before  His  incarnation. 
A7id  sat  on  the  right  hand  of  God.    An 


account,  resting  partly  upon  the  direct 
vision  of  the  disciples  (Acts  i.  19),  partly 
upon  a  revelation  (Acts  i.  11),  partly  upon 
the  words  of  Christ  (John.  xiv.  3),  and 
upon  the  lively  inference  of  faith,  especially 
from  the  events  occurring  at  Pentecost. 
(Acts  ii.  33.)  The  fact  is  itself,  on  the  one 
hand,  local,  that  is,  the  being  seated  upon 
that  throne  of  glory  where  the  self-revela- 
tions of  God  take  place,  and  in  the  midst 
of  that  majesty  whence  the  manifestations 
of  His  power  proceed;  and,  upon  the 
other  hand,  is  symbolic  of  Christ's  royal 
dominion,     (Phil.  ii.  10.) 

20.  And  they  went  forth,  and  preached  everywhere, 
the  Lord  working  witli  them,  c-Aud  contirming  the  word 
witli  signs  following.    Amen. 

i^Acts  V.  12 ;  1  Cor.  ii.  4,  5 ;  Heb.  ii.  4. 

Went  forth.  They  no  longer  sat  and 
mourned  and  loept  (verse  10).  They  were 
like  heroes,  and  quitted  themselves  like 
men.  They  were  afraid  of  no  danger,  and 
braved  all  deaths.  Such  was  the  Pente- 
costal power  with  which  they  were  endued 
from  on  high.  Preached  everyu-here.  The 
book  of  the  Acts  of  the  Apostles  furnishes 
the  illustration  of  this  verse.  It  is  the 
concurrent  testimony  of  the  early  writers 
of  the  Church,  that  the  Apostles  (including 
Paul,  who  was  added  to  their  number), 
and  their  fellow-laborers,  preached  the 
Gospel  throughout  the  habitable  world,  at 
least  that  portion  of  it  which  was  then 
known  and  accessible. 

The  Lord— the  Lord  Jesus.  This  Divine 
title  is  applied  to  Jesus  by  Mark  himself, 
in  this  and  the  preceding  verses  only.  It 
is  a  most  important  link  of  connection 
with  the  Acts  of  the  Apostles,  where  He 
who  directed  all  the  movements  of  the 
infant  Church,  is  perpetually  styled  "the 
Lord,"  thus  illustrating  His  own  promise 
for  the  founding  and  building  up  of  the 
Church,  "  Lo,  I  am  with  you  alway." 

The  Lord  vorhing  vith  them — through 
them  as  instruments.  This  points  at  the 
inward  operation  of  the  Holy  Spirit 
upon  the  minds  of  men.  It  is  sweet  and 
prosperous,  working  in  fellowship  with 
Christ  and  His  Holy  Spirit.  He  directs 
His  ministers,  assists  them,  guides  their 
lip.s,  influences  their  minds,  quickens  their 
affections,  sets  home  their  instructions, 
and  crowns  all  their  endeavors  with  His 
blessing. 


CHAPTER   XVI 


439 


And  confirmed  the  word,  &c.  This  confir- 
mation resulted  partly  from  the  miracles, 
which  were  wrought  ui)on  the  bodies  of 
people,  which  were  divine  seals  to  the 
Christian  doctrine,  and  partly  from  the 
influence  it  had  upon  the  minds  of  the 
people,  through  the  operation  of  the  Spirit 
of  God.  (See  Heb.  ii.  4.)  These  were  prop- 
erly signs  following  the  Word — the  reforma- 
tion of  the  world,  the  destruction  of  idol- 
atry, the  conversion  of  sinners,  the  com- 


fort of  saints,  and  these  signs  still  follow 
it. 

Amen,  Each  of  the  Evangelists,  in  turn, 
concludes  his  Gospel  with  a  word,  solemnly 
asserting  the  living  truth  of  the  inspired 
record,  a  word  of  devout  affirmation,  which, 
as  it  were,  sets  the  seal  of  the  Spirit  on 
every  syllable  that  has  gone  before,  and 
which  declares  the  Evangelist  to  be — like 
"  the  Amen  "  of  whom  he  writes — a  "  faith- 
ful and  true  witness." 


1.  Who  came  very  early  in  the  morning  to  the  sepulchre  ?  2.  On  what  day  did  they  come  ?  3.  For  what  purpose  ? 
4.  What  did  tliey  say  ?  5.  What  did  thej'  see  ?  6.  What  was  said  to  them  as  they  entered  into  the  seiiulchre  ? 
7.  What  did  they  then  do?  8.  To  whom  did  the  risen  Saviour  appear  first?  9.  What  course  did  she  pursue  ? 
10.  When  did  Christ  again  appear  ?  11.  When  did  He  appear  unto  the  eleven  ?  12.  What  command  did  He  give 
them  ?  13.  What  did  He  promise  them  ?  14.  What  took  place  after  Jesus  had  spoten  to  them  ?  15.  Explain 
the  word  "  Amen." 


Popular   Expositor 


OP 


The  Gospels  and  Acts, 


FOR 


Pulpit,  Sunday-School,  and  Family. 


JOHN. 


ALFRED    NEVIN,    L.  B.,   D.D. 


ZIEGLER  &  McCURDY, 

Philadelphia,  Pa.  ;  Cincinnati,   O.  ;  St.  Louis,  Mo.  ; 
Springfield,  Mass. 


Entered  according  to  Act  of  Congress,  in  the  year  1872,  by 

ZIEGLER    &   McCURDY,      , 

In  the  OflSce  of  the  Librarian  of  Congress,  at  Washington,  D.  C. 


PREFACE 
TO  THE  GOSPEL  OF  JOHN. 


PERSONAL   HISTORY. 

John,  the  younger  brother  of  James,  Avho  with  him  was  called  to  the  Apostleship, 
was  the  son  of  Zebedee  and  of  Salome.  His  father  was  a  fisherman,  living  at 
Bethsaida,  in  Galilee,  on  the  borders  of  the  lake  of  Gennesaret.  The  family  appear 
to  have  been  in  easy  circumstances,  at  least  we  find  that  Zebedee  employed  hired 
servants  (Mark  i.  20),  and  that  Salome  was  among  the  women  who  contributed  to  the 
maintenance  of  Jesus.     (Matt,  xxvii.  56.) 

John  was  probal)ly  one  of  those  disciples  of  the  Baptist  who,  hearing  his  remarkable 
testimony  to  Jesus,  followed  the  new  teacher  to  his  residence,  and  abode  with  him  the 
rest  of  the  day.  (i.  35-39.)  Then  was  made  on  the  mind  of  the  susceptible  son  of 
Zebedee  an  impression  never  to  be  efiaced.  He  doubtless  accompanied  Jesus  to 
Galilee,  and  was  one  of  the  party  present  at  the  marriage  at  Cana.  (ii.  2.)  And  when 
Jesus  again  visited  Judea,  the  little  band  Avho  had  attached  themselves  to  Him  attended 
His  steps,  and  passed  with  Him  on  His  return  in  the  way  from  Jerusalem  through 
Samaria,  (iv.  3,  4.)  It  is  difficult  to  trace  chronologically  the  course  of  events  ;  but 
most  probably  when,  after  His  Judean  ministry,  our  Lord  was  again  in  Galilee,  rejected 
at  Nazareth  and  removing  to  Capernaum,  John  and  his  brother,  like  Peter  and 
Andrew,  resumed  their  ordinary  occupation.  And  it  was  when  so  engaged  that  they 
received  the  special  call  (Matt.  iv.  18-22 ;  Mark  i.  16-20  ;  Luke  v.  1-11),  to  be  continually 
with  Jesus,  which  was  supplemented  by  their  appointment  as  Apostles.  (Matt.  x.  2  ; 
Mark  iii.  16,  17 ;  Luke  vi.  13,  14.)  Afterward,  we  find  John  one  of  the  especially- 
favored  three  who  witnessed  the  Lord's  shining  glory  and  His  agonizing  grief,  and 
before  whom,  apart  from  the  rest.  His  most  wonderful  works  were  performed.  (Matt, 
xvii.  1-9,  xlxvi.  36-45  ;  Mark  v.  35-43,  ix.  2-10,  xiv.  32-42  ;  Luke  viii.  49-56,  ix.  28-36.) 
John  it  was  who  was  sent  with  Peter  to  prepare  the  last  supper  (xxii.  8),  and  John, 
the  disciple  whom  Jesus  loved,  reclined  next  Him  at  the  meal,  and  at  Peter's  hasty 
nod  put  the  question,  most  likely  in  a  whisper,  "  Lord,  who  is  it  that  shall  betray 
thee  ?"     (John  xiii.  23-26.) 

NATURAL  TEMPERAMENT. 

In  regard  to  the  natural  temperament  of  John,  it  is  quite  evident  that  he  was  bold, 
ardent,  impetuous,  one  who  scorned  falsehood  and  hypocrisy,  and  was  ever  ready  to 
give  expression  to  his  sentiments  in  the  most  simple  and  straightforward  terms.  It 
was  probably  these  characteristics  which  formed  the  basis  of  his  friendship  and  inti- 
macy with  Peter.  Kindred  spirits  they  were,  although  in  moral  heroism,  especially 
during  the  earlier  days  of  their  Apostleship,  John  was  greatly  the  superior  of  his 
friend.    We  see  no  evidence  which  Tholuck  and  some  others  find,  that  John's  dispo- 

(  443  ) 


444  PREFACE  TO  THE  GOSPEL  OF  JOHN. 

sition  and  turn  was  of  a  feminine  cast.  On  the  very  contrary,  while  he  possessed  an 
open,  frank,  loving  disposition,  it  was  evidently  connected  with  all  that  was  bold, 
energetic  and  man-like.  It  is  thought  by  some  expositors,  that  the  epithet  Boanerges, 
sons  of  thunder,  was  bestowed  upon  John  and  James  on  account  of  their  impetuous 
spirit,  although  not  without  reason  others  interj^ret  it  as  predictive  of  their  bold  and 
powerful  style  of  preaching.  John's  sincerity  and  frankness,  which  permitted  no  con- 
cealment of  his  opinions,  or  compromise  with  any  form  of  error,  is  abundantly  mani- 
fested in  his  writings,  especially  in  his  epistles.  Every  portion  of  them  is  pervaded 
by  his  tender  and  loving  spirit,  and  yet  for  plain,  direct,  out-spoken,  burning  denun- 
ciation against  those  who  would  seek  to  depreciate  the  glory  of  his  Lord  and  turn 
away  believers  from  the  truth,  they  have  no  parallel  in  all  God's  Word,  not  even  in 
the  most  denunciatory  of  the  prophetical  writings.  On  the  one  hand  John  proclaims 
with  startling  severity  the  claims  of  doctrinal  truth,  and  the  duties  of  the  teacher;  on 
the  other,  he  stands  out  in  the  majesty  of  a  sacred  office,  clothed  in  something  of  the 
dress  of  the  old  theocracy.  The  two  views  involve  no  contradiction,  but  rather  exhibit 
the  wide  range  of  that  divine  love  which  cherishes  every  element  of  truth  with  the 
most  watchful  care,  because  it  is  of  infinite  moment  for  the  well-being  of  men. 

We  cannot  prevail  on  ourselves  to  omit  the  following  interesting  anecdote  which 
has  been  so  often  told,  but  which  never  loses  its  freshness :  "  When  John  was  far 
advanced  in  age  he  was  too  feeble  to  walk  to  the  meetings.  He  suffered  himself  then 
to  be  carried  in  by  his  disciples.  Being  unable  to  speak  much,  he  continually  re^jeated 
the  words,  '  Little  children,  love  one  another.'  And  when  he  was  asked  why  he 
always  repeated  these  words  alone,  he  replied,  '  Because  such  is  the  commandment  of 
the  Lord,  and  because  it  is  sufficient,  if  this  is  done.'  " 

As  John  followed  Christ  to  judgment  and  death,  he  received  from  the  cross  the 
charge  to  receive  the  mother  of  the  Lord  as  her  own  son.  (John  xix.  27.)  After  the 
ascension  he  remained  at  Jerusalem  with  the  other  Apostles.  He  was  with  Peter  at 
the  working  of  his  first  miracle,  and  afterward  he  went  with  him  to  Samaria.  (Acts 
1.  13,  viii.  14.)  At  the  time  of  Paul's  first  visit  to  Jerusalem  John  was  absent  from  the 
city,  but  on  a  later  occasion  Paul  describes  him  as  one  of  "the  pillars  of  the  Church." 
(Gal.  i.  18,  ii.  9.)  At  what  time,  and  under  what  circumstances,  he  left  Jerusalem  is 
wholly  unknown ;  but  tradition  is  unanimous  in  placing  the  scene  of  his  after-labors 
at  Ephesus.  His  residence  there  must  have  taken  place  after  Paul's  departure,  but 
this  is  all  that  can  be  affirmed  with  certainty.  It  is  generally  agreed  that  he  Avas  ban- 
ished to  Patmos  during  his  stay  at  Ephesus,  but  the  time  of  his  exile  is  very  variously 
given.  The  legend  of  his  sufferings  at  Rome,  which  was  soon  embellished  and  widely 
circulated,  is  quite  untrustworthy,  and  the  details  of  his  death  at  Ephesus  are  equally 
fabulous,  though  it  is  allowed  on  all  hands  that  he  lived  to  extreme  old  age. 

GENUINENESS   AND    AUTHENTICITY. 

Some  attempts,  says  an  eminent  scholar,  have  been  made  by  modern  critics  to 
prove  that  this  work  was  not  from  the  pen  of  the  Apostle  John.  They  have  chosen 
to  suppose  that  there  was  an  irreconcilable  difierence  between  the  Gentile  and  the 
Jewish  types  of  Christianity,  represented  by  Paul  and  Peter  respectively ;  and  certain 
books  of  the  New  Testament  they  think  were  written  to  bridge  over  this  diflference. 
The  fourth  Gospel  they  consider  one  of  them ;  and  they  have  invented  in  their 
wisdom  the  hypothesis  that,  about  the  middle  of  the  second  century,  a  Gentile 
Christian  composed  it  under  the  name  of  the  Apostle,  to  recommend  love  as  higher 
than  faith  and  to  show  how  the  Jewish  system  was  fulfilled  in  Christ,  the  true  paschal 
lamb.  The  Church,  according  to  their  notion,  was  easily  deceived,  and  hailed  the 
production  as  the  genuine  work  of  John.  But  surely  most  men  will  think  that  it  is 
the  critics  who  are  credulous  and  easily  deceived.  For,  to  glance  at  the  external 
evidence,  not  only  have  we  the  testimony  of  Jerome  and  Eusebius  in  the  fourth 
century  after  Christ,  but  in  the  beginning  of  the  third  and  end  of  the  second  we  find 


PREFACE  TO  THE  GOSPEL  OF  JOHN.  445 

the  leading  writers  in  various  parts  of  the  Christian  world  recording  their  belief  of 
the  authenticity  of  John's  Gospel.  Of  these  Tertullian,  Clement  of  Alexandria  and 
Jren;eus  may  be  specified.  The  last  named  writer,  in  whose  lifetime  the  forgery,  if 
real,  must  have  been  committed,  was  acquainted  with  the  state  of  the  Church  in  the 
east  and  the  west ;  he  had  known  Polycarp,  John's  disciple,  and  may  therefore  be 
taken  as  a  most  competent  witness.  Now  he  declares  that  in  his  time  the  fourth 
Gospel  was  universally  received,  and  has  an  argument  about  the  four  Gosi)els — -just  so 
many  and  no  more — being  the  necessary  pillars  of  the  truth.  How  is  this  compatible 
with  the  theory  that  the  work  had  just  been  fraudulently  concocted?  There  are  yet 
earlier  testimonies.  Justin  Martyr,  born  in  John's  lifetime  (about  89  A.  D.),  quotes 
this  Gospel.  Further,  it  is  found  in  the  Peshito-Syriac  version  and  in  the  Muratoriau 
canon ;  and  additional  proof  may  be  obtained  even  from  the  early  heretics,  More  it  is 
impossible  to  say  on  this  part  of  the  question  here ;  but  it  may  fairly  be  asked,  "  if  it 
was  possible  for  a  history  of  Christ,  falsely  pretending  to  be  from  the  pen  of  the 
Apostle  John,  to  be  brought  forward  twenty,  thirty,  or  forty  years  after  his  death,  be 
introduced  into  all  the  Churches  east  and  west,  taking  its  place  everywhere  in  the 
public  services  of  the  Sabbath  ?  Was  there  no  one  to  ask  where  this  new  Gospel 
came  from,  and  where  it  had  lain  concealed?  "Was  there  no  one  of  the  many  who 
had  personally  known  John  to  expose  the  gigantic  imposture,  or  even  to  raise  a  note 
of  surprise  at  the  unexpected  appearance  of  so  important  a  document  of  which  they 
had  never  heard  before?  How  was  the  populous  Church  at  Ephesus  brought  to 
accept  this  work  on  the  very  spot  where  John  had  lived  and  died?" 

We  may  reasonably  conclude  from  a  consideration  of  the  external  evidence  that 
fraud  was  a  moral  impossibility.  This  conclusion  is  strengthened  by  a  view  of  the 
internal  evidence.  For  there  are  repeatedly  assertions  made  that  John  was  the 
author  (John  xix.  35,  xxi.  24),  and,  even  if  we  admit,  as  has  been  imagined,  that  the 
last  chapter  is  a  later  appendix,  the  testimony  is  not  thereby  weakened.  There  is 
also  the  graphic  minuteness  of  detail,  with  the  many  touches  clearly  indicative  of  an 
eye-witness,  of  which  xiii.  22  may  be  taken  as  an  example.  The  structure  of  this 
Gospel,  too,  is  far  different  from  what  we  should  suppose  a  forger  would  have  devised. 
The  variations  from  the  other  Gospels  bespeak  an  independent  witness:  a  forger 
would  have  servilely  followed  them ;  and  the  wonderful  discourses  recorded  of  our 
Lord,  the  loftiness  of  His  character  portrayed,  the  emphatic  maintaining  of  His  Deity, 
are  all  such  as  the  beloved  disciple,  looking  back  under  the  light  of  Christ's  glorifica- 
tion to  the  days  and  months  of  his  familiar  earthly  converse  with  Him,  may  well  be 
supposed  to  have  most  diligently  pondered,  and  to  have  been  most  anxious  to  record 
for  the  Church's  guidance  and  consolation  ;  while  a  forger  would  have  been  utterly 
incompetent  for  such  a  delineation,  and  his  attemj^t  would  have  proved  a  glaring 
failure.  Indeed,  looking  only  at  this  book  as  a  composition,  and  discovering  the 
Master's  hand  that  penned  it,  we  may  well  ask,  if  John  was  not  the  author,  who  was 
that  greater  than  John  who  has  produced  such  a  marvelous  work,  and  yet  has  left  no 
name  or  trace  of  his  existence?  Besides,  from  its  tone  and  character  it  is  incredible 
that  it  should  have  been  composed  in  the  second  century.  Let  any  one  who  doubts 
this  read  along  with  it  the  apostolic  and  immediately-succeeding  fathers,  and  see  the 
mighty  difference  between  them  and  this  writer. 

Rcnan,  in  what  he  designates  the  Vie  de  Jesus,  but  what  has  been  more  fitly  called 
"  The  Romance  of  the  Life  of  Jesus,"  alleges  that  there  are  in  the  Gospel  of  John 
certain  indications  of  a  metaphysical  turn  of  thinking,  savoring  of  the  Gnostic  spirit 
of  speculation,  which  cannot  be  regarded  as  natural  to  a  fisherman  of  Galilee,  or  likely 
to  have  found  expression  in  his  writings.  To  this  it  is  sufficient  to  reply  that  John 
had  long  been  residing  at  Ephesus,  where  the  Gnostic  tendency  began  early  to  show 
itself,  that  while  there  he  could  not  but  be  fiimiliar  with  its  workings,  that  nothing 
was  more  likely,  d  priori,  than  that  he  should,  incidentally,  as  it  were,  pronounce  his 
judgment  upon  them,  and  that  unless  we  take  it  for  granted  that  there  is  no  such 


446  PREFACE  TO  THE  GOSPEL  OF  JOHN. 

thing  as  the  inspiration  from  above,  we  can  consider  nothing  more  likely  than  that,  in 
treating  of  the  loftiest  themes,  his  language  should  rise  fully  to  the  occasion. 

DIFFERENCE   BETWEEN   THIS   AND   THE   THREE   EARLIER   GOSPELS. 

The  first  three  Evangelists,  until  they  come  to  the  final  journey  to  Jerusalem, 
narrate  only  what  occurred  in  Galilee,  whereas  John's  narrative,  to  the  extent  of 
six-sevenths  of  its  space,  has  Jerusalem  for  its  scene.  Again,  the  three  Galilean 
Gospels  (as  we  may  call  them)  have  many  miracles,  many  parables  in  common ;  told 
sometimes  in  almost  identical  words,  as  though  they  had  derived  their  narrative 
from  the  often-repeated  oral  teaching  of  the  self-same  eye-witnesses  (and  this  may  well 
be  the  explanation).  John,  on  the  contrary,  relates  no  parables,  and  has  but  one 
miracle  in  common  with  the  rest.  Again,  the  three  relate  chiefly  our  Lord's  popular 
discourses  concerning  His  kingdom  ;  John  for  the  most  part  His  conversations  with 
the  Apostles  or  controversies  with  the  Jews  about  His  own  Person  and  Mission.  But 
the  difference  in  style  is  still  more  striking.  The  three  write  a  jalain  narrative,  making 
no  comment,  never  speaking  in.  their  own  person  (except  in  Luke's  brief  preface) ; 
John  writes  authoritatively,  theologically,  enforcing  his  own  explanation  of  the  facts 
which  he  relates. 

These  contrasts,  which  so  widely  separate  the  fourth  Gospel  from  the  rest,  are  at 
once  explained  by  the  fact  which  the  early  Church  traditions  unanimously  affirm, 
that  John  wrote  thirty  years  later  than  the  rest,  for  a  generation  of  men  who  had 
grown  up  in  the  Christian  faith,  and  been  flimiliar  from  childhood  with  that  more 
popular  cycle  of  Apostolic  teaching  which  the  three  earlier  Evangelists  had  embodied 
in  their  Gospels. 

DESIGN   OF   THIS   GOSPEL. 

The  object  which  this  Evangelist  had  in  view  is  very  clearly  stated  in -chapters  i. 
1-18  and  xx.  31.  His  design  appears  to  have  been  to  convey  to  the  world  just  and 
adequate  notions  of  the  real  nature,  office  and  character  of  the  Divine  Recleemei'. 
For  this  purpose  are  especially  recorded  those  passages  of  our  -Saviour's  life  which 
most  clearly  displayed  His  Divine  power  and  authority,  and  those  discourses  in  which 
He  spoke  most  plainly  of  His  own  nature,  of  the  work  given  to  Him  by  the  Father, 
and  the  efficacy  of  His  death  as  an  atonement  for  the  sins  of  the  world.  And  it  is 
from  this  Gospel  that  the  most  numerous  and  decisive  proofs  of  our  Lord's  deity  are 
derived.  Yet  no  Evangelist  has  portrayed  the  softer  lineaments  of  our  Lord's  humanity 
with  more  delicacy  and  beauty,  or  disclosed  more  of  the  inmost  affections  and  feelings 
of  the  Saviour's  heart. 

It  is  an  old  and  still  prevalent  opinion  that  John  wrote  his  Gospel  to  supply  the 
omissions  of  the  other  three,  but  no  such  impression  is  conveyed  by  the  Gospel  itself, 
which  is  as  far  as  possible  from  having  the  appearance  of  a  mere  series  of  supplemental 
notes  to  previously  exjisting  writings.  Indeed,  if  this  had  been  the  Apostle's  purpose, 
it  cannot  be  said  that  he  has  in  any  adequate  way  fulfilled  it.  Nor  is  there  any 
ground  for  believing  that  it  was  a  polemical  object  which  chiefly  i3rompted  him  to  write 
this  Gospel,  though  such  has  often  been  suggested.  Thus  Irenxus  says  that  the  Gospel 
was  written  against  the  errors  of  Cerinthus.  Jerome  adds,  the  Ebionites,  and  later 
writers  have  maintained  that  the  Gnostics  or  the  Doketse  are  the  parties  against 
whom  the  polemic  of  the  Apostle  is  here  directed.  All  this,  however,  is  mere 
supposition,  for  which  there  is  no  real  basis.  Doubtless  in  what  John  has  written 
there  is  that  which  furnishes  a  full  refutation  of  all  Ebionite,  Gnostic  and  Doketic 
heresy,  but  that  to  confute  these  was  the  design  of  the  Apostle,  as  these  writers  affirm, 
cannot  be  proven.  At  the  same  time,  though  he  may  have  had  no  intention  of 
formally  confuting  any  existing  heresy,  it  is  more  than  probable  that  he  was  stimulated 
to  seek,  by  means  of  this  record,  to  counteract  certain  tendencies  which  he  saw  rising 
in  the  Chui'ch,  and  by  which  the  followers  of  Christ  might  be  seduced  from  that 
simple  faith  in  Him  by  which  alone  the  true  life  could  be  enjoyed.    Still  this  must  be 


PREFACE  TO  THE  GOSPEL  OF  JOHN.  447 

regarded,  at  the  utmost,  as  furnishing  only  the  occasion,  not  the  design,  of  his  writing. 
Two-thirds  of  this  Gospel  are  new,  the  most  important  additions  being  in  chapters 
xiii.,  xvii.  and  xi.  Regai-ding  the  twenty-lirst  chapter  as  a  sort  of  a  postscript  to  the 
whole,  but  a  postscript  from  the  Apostle's  own  pen,  it  winds  up  the  narrative  of  the 
thrilling  events  it  records  with  some  interesting  and  important  notii;es.  The  last  time 
when  Peter  and  his  associates  were  engaged  in  their  old  employment  of  fishermen, 
the  Lord  making  what  was  nearly  the  last  of  His  interviews  with  them  so  nearly 
resembling  what  had  occurred  in  one  of  His  earliest,  the  ardent  love  of  Peter,  the 
thrice-repeated  tender  questioning  and  thrice-repeated  charge  to  feed  the  flock,  the 
semi-prophetic  hints  as  regards  John  himself  and  half-implied  reproof  of  the  curiosity 
of  Peter,  these  form  the  touching  postscript  to  this  most  interesting  of  all  the  Gospels. 

PLACE  AND   TIME  AT  WHICH   IT   WAS  WRITTEN. 

Ephesus  and  Patmos  are  the  two  places  mentioned  by  early  writers ;  and  the  weight 
of  evidence  seems  to  preponderate  in  favor  of  Ephesus.  The  Apostle's  sojourn  at 
Ephesus  probably  began  after  Paul's  Epistlesto  Timothy  were  written,  i.e.,  after  A.  D.  66. 
Eusebius  specifies  the  fourteenth  year  of  Domitian,  r,  e.,  A.  D.  95,  as  the  year  of  the 
banishment  to  Patmos.  Probably  the  date  of  the  Gospel  may  lie  about  rnidway  be- 
tween these  two,  about  A.  D.  78.    But  some  place  it  after  the  Apocalypse. 

LANGUAGE  IN   WHICH   IT   WAS   WPJTTEN. 

It  is  the  unanimous  testimony  of  tradition  that  this  Gos^Del  was  written  in  Greek, 
for  Gentile  readers.  Although  it  abounds  in  Hebraisms,  yet  it  approaches  nearer  to 
classic  Greek  than  any  of  the  other  Gospels.  This  shows  that  John  must  have  lived 
in  Asia  Minor  some  time  before  its  composition.  Unfavorable  criticisms  have  been 
made  upon  his  frequent  employment  of  the  Greek  connectives  for  hut  and  then.  But 
a  careful  examination  will  show  that  these  particles  are  in  hardly  a  single  instance 
needlessly  or  incorrectly  used.  His  short  and  pithy  sentences  enabled  him  to  dispense 
with  the  use  of  many  connectives,  which  in  writings  like  those  of  Paul  would  be  found 
in  great  abundance.  The  frequent  use  of  the  slightly  adversative  hut  was  the  natural 
result  of  his  emphatic,  energetic  style,  which  abounds  in  antitheses,  sudden  turns  of 
thought,  rapid  and  unexpected  transitions,  and  the  introduction  of  new  points  and 
aspects  of  the  subject  under  discussion.  As  to  the  employment  of  the  Greek  preposi- 
tions. I  know  of  no  writer,  not  purely  Hellenistic,  who  uses  them  Avith  more  discrimi- 
nation and  effect  than  John.  On  the  whole  we  think  that  none  of  the  New  Testament 
writers  approached  nearer  to  classic  Greek,  than  did  John. 

The  language  of  John  (as  has  been  well  observed)  presents  peculiarities,  both  in 
words  and  constructions,  which  mutually  illustrate  one  another.  In  both  an  extreme 
simplicity  and  an  apparent  sameness  cover  a  depth  of  meaning,  which  upon  a  nearer 
view  is  felt  to  be  inexhaustible.  The  simplicity  springs  from  the  contemplation  of 
Christianity  in  its  most  fundamental  relations,  the  sameness  from  the  distinct  regard 
of  the  subject  in  each  separate  light,  by  which  every  step  in  the  narrative  is,  as  it 
were,  isolated,  instead  of  being  merged  in  one  complex  whole. 

The  introduction  to  the  Gospel  furnishes  the  most  complete  illustration  of  its  char- 
acteristic  vocabulary.  "The  Word,"  "the  Life,"  "the  Light,"  "the  Darkness,"  "the 
Truth,"  "  the  World,"  "  Glory,"  "  Grace,"  are  terms  which  at  once  place  the  reader 
beyond  the  scene  of  a  limited,  earthly  conflict,  and  raise  his  thoughts  to  the  unseen 
and  the  eternal.  The  conflict  of  good  and  evil  is  presented  in  an  image  which  conveys 
in  final  distinctness  the  idea  of  absolute  antagonism.  The  Incarnation  itself  is  regarded 
as  the  great  climax  of  the  revelations  of  Him  in  whom  all  things  "  were,"  and  by  whom 
all  things  "became." 

STYLE. 

The  simplicity,  the  directness,  the  particularity  of  the  emphasis  of  John's  style,  give 
his  writings  a  marvelous  power,  which  is  not,  perhaps,  felt  at  first.  Yet  his  words 
seem  to  hang  about  the  reader  till  he  is  forced  to  remember  them.    Each  great  truth 


448  PREFACE  TO  THE  GOSPEL  OF  JOHN. 

sounds  like  the  burden  of  a  strain,  ever  falling  upon  the  ear  with  a  calm  persistency 
which  secures  attention.  And  apart  from  forms  of  expression  with  which  all  are 
early  familiarized,  there  is  no  book  in  the  Bible  which  has  furnished  so  many  figures 
of  the  Person  and  Work  of  Christ  which  have  jjassed  into  the  common  use  of  Chris- 
tians, as  the  Gospel  of  John.  "  I  am  the  head  of  lifS,"  "  I  am  the  light  of  the  world," 
"  I  am  the  good  Shepherd,"  "  I  am  the  vine,"  are  Avords  which  have  guided  the  thoughts 
of  believers  from  the  first  ages. 

'•  The  style  and  spirit  of  John's  writings,"  says  Dr.  Whedon,  "  possess  peculiarities 
difierencing  them  from  any  other  specimens  in  all  literature,  sacred  or  profane.  There 
is  a  sameyicss  which  pervades  his  Gospel,  Epistles  and  Apocalypse,  yet  a  difference  in 
each  from  the  other.  The  most  remarkable  phenomenon  in  his  Gosjiel  is,  that  whether 
Jesus,  the  Baptist,  or  our  John  himself,  is  speaker,  the  style  is  remarkably  the  same. 
Hence  it  has  been  boldlj^  inferred  that  John  is  the  real  and  sole  author  of  the  discourses 
he  puts  in  the  mouth  of  both.  There  is  also  a  round  of  terms,  most  of  which  occur 
indeed  in  the  other  Scriptures,  but  are  of  very  emphatic  and  frequent  use  in  his  Gos- 
pel. Such  terms  are,  ligJit,  life,  testimony,  glorify,  only-begotten.  The  solution  of  these 
facts  may  appear  from  the  following  considerations : 

"  The  character  and  style  of  the  Lord  Jesus  Himself  were,  as  we  may  say,  many-sided. 
He  had  many  diflferent  styles  and  strains  of  discourse.  With  one  of  these  styles  of 
thought  and  spirit  the  spirit  of  John  was  deeply  in  unison.  Discourses  of  that  strain 
were  so  congenial  to  his  temperament  as  to  fill  his  heart,  and  indelibly  impress  his 
memory ;  to  model  his  mind,  and  to  form  his  vocabulary  and  style.  That  class  of  dis- 
courses he  selects  for  his  Gospel.  So  in  a  far  lower  degree  we  have  often  seen  some 
eminent  preacher  stam^D  his  own  style  upon  a  whole  train  of  pupils.  But  never  was 
this  impression  so  powerfully  imparted  as  in  this  supreme  instance.  The  impress  of 
the  Lord's  style  of  discourse  reigns  through  all  that  John  in  his  Gospel  writes. 
Glimpses,  however,  of  the  same  spirit  appear  in  the  other  Gospels.  But  so  entirely  is 
John's  style  formed  by  his  Master's  influence,  that  when  he  proceeds  to  give  the  general 
substance  of  the  Baptist's  testimony,  in  a  free  version,  the  style  is  eminently  both 
John-like  and  Jesus-like.  That  style  appears  in  all  its  deepest  intensity  in  the  dis- 
courses of  Jesus;  and  yet  we  are  obliged  to  believe  that  of  those  divine  discourses  the 
pen  of  John  vainly  struggles  to  give  the  full,  deep,  continuous  flow.  They  are  but 
spirited  indications  of  what  the  Lord  really  and  fully  discoursed ;  giving  us  concei^tions 
that  they  shadowed  truths  higher  than  we  can  fully  conceive.  But  from  these  dis- 
courses, as  sources,  the  same  spirit  breathes  through  the  whole  Gospel :  mostly  in  the 
Baptist's  testimony ;  less  in  John's  own  narrative  style ;  and  least  of  all  in  the  dialogue, 
where  it  sometimes  nearly  disappears.  The  dialogues  are  eminently  dramatic,  natural, 
and  strikingly  characteristic  of  the  particular  speakers.  The  conclusion  is,  not  that 
John  makes  Jesus  talk  in  his  own  style,  but  that  Jesus  has  breathed  a  style  into  the 
entirety  of  John." 

OPINIONS   OF   CLAUDIUS   AND   TIIOLUCK. 

The  following  remarks  of  Claudius,  cited  by  Tholuck  (Introduction  p.  22),  are  so 
beautiful  and  apposite,  that  I  take  pleasure  in  making  a  full  quotation  of  his  words; 
"  I  love  best  of  all  to  read  in  St.  John.  There  is  in  him  something  so  perfectly 
wonderful— dusk  and  night,  and  the  quick  lightning  throbbing  through  them.  Tho 
soft  clouds  of  evening,  and  behind  the  mass  the  big,  full  moon  bodily !— something  so  sad, 
so  high,  so  full  of  presage,  that  one  can  never  Aveary  of  it.  When  I  read  John,  it 
always  seems  to  me  that  I  see  him  before  me,  reclining  at  the  Last  Supper  on  the 
bosom  of  his  Lord,  as  if  his  angel  held  the  light  for  me,  and  at  certain  parts  would 
.place  his  arm  around  me  and  whisper  something  in  my  ear.  I  am  far  from 
understanding  all  I  read,  yet  often  John's  idea  seems  to  hover  before  me  in  the 
distance  ;  and  even  when  I  look  into  a  place  that  is  entirely  dark,  I  have  apresension 
of  a  great  and  glorious  sense,  which  I  shall  some  day  understand,  and  hence  I  catch 


PREFACE  TO  THE  GOSPEL  OF  JOHN.  449 

so  eagerly  at  every  new  exposition  of  the  Gospel  of  John.  'Tis  true,  most  of  them 
only  ruffle  the  evening  clouds,  and  never  trouble  the  moon  behind  them."  In  the 
same  spirit  Tholuck  himself  remarks  of  this  wondrous  Gospel :  "  The  noble 
simplicity  on  the  one  side,  on  the  other  the  hovering  nature  and  the  dim  mystery  of 
the  narration,  the  tone  of  grief  and  longing,  with  the  light  of  love  shedding  its 
tremulous  beam  on  the  whole,  these  impart  to  the  Gospel  a  charm,  a  peculiar  originality 
to  which,  out  of  the  writings  of  John,  no  parallel  can  be  found."  (See  notes  on  John 
xxi.  24.) 


TABLE  OF  CONTENTS. 


I.  1-5.      Christ  eternal — a  distinct  Person — very  God — the  Creator  of  all  things — the 

source  of  all  light  and  life. 
6-13.    The  minister's  office — Christ  the  light  of  the  world — the  wickedness  of 

man — the  privileges  of  believers. 
14.    The  reality  of  Christ's  incarnation. 
15-18.    The  fullness  of  Christ — the  superiority  of  Christ  to  Moses — Christ  the 

Revealer  of  the  Father. 
19-28.    John  the  Baptist's  humility — the  blindness  of  the  unconverted  Jews. 
29-34.    Christ  the  Lamb  of  God — Christ  the  taker  away  of  sin — Christ  He  that 

baptizeth  with  the  Holy  Ghost. 
35-42.    The  good  done  by  testifying  of  Christ — the  good  believers  may  do  to 

others. 
43-51.    Souls  led  by  various  ways — Christ  in  the  Old  Testament  Scriptures — 

Philip's  advice  to  Nathanael — High  character  of  Nathanael. 

II.  1-11,    Matrimony  an  honorable  estate — the  lawfulness  of  mirth  and  rejoicing — 

Christ's  almighty  power. 
12-25.    Irreverent  use  of  holy  places  rebuked — words  of  Christ  long  remembered 
— Christ's  perfect  knowledge  of  man's  heart. 

III.  1-8.      The  beginnings  of  some  Christians  very  feeble — the  necessity  of  the  new 

birth — the  Spirit's  operation  like  the  wind. 
9-21.    Spiritual  ignorance — God's  love  the  source  of  salvation — Christ's  death 
the  means  of  providing  salvation — faith  the  instrument  which  makes 
salvation  ours. 
22-36.    Jealousy  and  party-spirit — true  humility — Christ's  dignity  set  forth — 
salvation  a  present  thing. 

IV.  1-6.      Baptism,  and  its  true  position — our  Lord's  human  nature. 

7-26.  Christ's  tact  and  condescension — Christ's  readiness  to  give — the  excellence 
of  Christ's  gifts — the  necessity  of  conviction  of  sin — the  uselessness  of 
formal  religion — Christ's  kindness  to  great  sinners. 

27-30.  Christ's  dealings  marvelous — grace  an  absorbing  principle — true  converts 
zealous  to  do  good. 

31-42.  Christ's  zeal  to  do  good — encouragement  to  those  who  labor  for  Christ — 
men  led  to  Christ  in  various  ways. 

43-54.  The  rich  have  afflictions — the  j'oung  may  be  sick  and  die — affliction  a 
blessing — Christ's  word  as  good  as  His  presence. 

29 


450 


PREFACE  TO  THE  GOSPEL  OF  JOHN. 


V.  1-15.    The  misery  caused  by  sin — the  compassion  of  Christ — the  lessons  that 

recovery  should  teach. 
16-23.    Some  works  lawful  on  the  Sabbath — the  dignity  and  majesty  of  Christ. 
24-29.    Hearing  Christ  the  way  to  salvation — the  privileges  of  true  believers — 

Christ's  power  to  give  life — the  final  resurrection  of  all  the  dead. 
30-39.    The   honor  Christ  puts   on   His  servants — the  honor  Chiist  puts  on 

miracles — the  honor  Christ  puts  on  the  Scriptures. 
40-47.    The  reason  why  many  are  lost — one  principal  cause  of  unbelief— Christ's 

testimony  to  Moses. 

VI.  1-14.    Christ's  almighty  power — the  ofhce  of  ministers — the  sufficiency  of  the 

Gosjjel  for  all  mankind. 
15-21.     Christ's  humility — the  trials  of  Christ's  disciples — Christ's  power  over 

the  waters. 
22-27.     Christ's  knowledge  of  man's  heart — what  Christ  forbids — what  Christ 

advises-^what  Christ  promises. 
28-34.    The  ignorance  of  natural  man — the  honor  Christ  puts  on  faith — the  high 

jjrivileges  of  Christ's  hearers  over  those  of  the  Jews  in  the  wilderness. 
35-40.     Christ  the  bread  of  life — none  cast  out — the  Father's  will  about  all  who 

come  to  Christ. 
41-51.     Christ's  lowly  condition  an  offense  to  some — man's  natural  impotence — 

salvation  a  present  thing. 
52-59.    The  true  meaning  of  eating  Christ's  body  and  drinking  Christ's  blood. 
60-65.    Some  of  Christ's  sayings  hard — danger  of  putting  cnrnal  meanings  on 

spiritual  words — Christ's  perfect  knowledge  of  hearts. 
66-71.    Backsliding  an  old  sin — Peter's  noble  declaration — the  little  benefit  some 

get  from  religious  privileges. 

VII.  1-13.    Hardness  and  unbelief  of  man — reason  why  many  hate  Christ — various 

opinions  about  Christ. 
14-24.    Honest  obedience  the  way  to  spiritual  knowledge — a  self-exalting  spirit 

in  ministers  deprecated — the  danger  of  hasty  judgments. 
25-36.    Blindness  of  unbelieving  Jews — God's  overruling  hand  over  His  enemies 

— miserable  end  of  unbelievers. 
37-39.    A  case  supposed — a  remedy  jDroposed — a  promise  held  out. 
40-53.    XJselessness  of  mere  head-knowledge — singular  greatness  of  our  Lord's 

gifts  as  a  teacher — the  work  of  grace  in  the  heart  sometimes  gradual. 

VIII.  1-11.    The  power  of  conscience — the  nature  of  true  repentance. 

12-20.    Christ  the  light  of  the  world — promise  to  those  who  follow  Christ — 

Christ's  exposure  of  His  enemies'  ignorance. 
21-30.    Christ  may  be  sought  in  vain — difference  between  Christ  and  the  wicked 

— the  awful  end  of  unbelief. 
31-36.    Importance  of  steady  perseverance  in  religion — nature  of  true  slaverj' — 

nature  of  true  liberty. 
37-47.     Ignorant   self-righteousness  of   natural  man — true  marks  of  spiritual 

sonship — reality  and  character  of  the  devil. 
48-59.    Blasphemous    language    addressed    to    our    Lord — encouragement    to 

believers — Abraham's  knowledge  of  Christ — Christ's  pre-existence. 

IX.  1-12.    Sin  the  cause  of  sorrow  in  this  world — the  importance  of  using  oppor- 

tunities— different  means  used  by  Christ  in  working  miracles — Christ's 

almighty  power. 
13-25.    Jewish  ignorance  of  right  use  of  Sabbath — desperate  lengths  to  which 

prejudice  leads  men — seeing  and  feeling  an  irresistible  evidence. 
26-41.    Poor  men  sometimes  wiser  than  the  rich — cruelty  of  unconverted  men — 

danger  of  knowledge  if  not  rightly  used. 


PREFACE  TO  THE  GOSPEL  OF  JOHN. 


451 


X.  1-9.      Picture  of  a  false  minister — picture  of  true  Cliristiaiis — picture  of  Clirist 

Himself. 

10-18.  Object  for  which  Christ  came  into  the  world — Christ's  office  as  a 
Shepherd — Christ's  death  a  voluntary  act. 

19-30.  Christ  the  innocent  cause  of  strifes  and  controversies — name  given  by- 
Christ  to  true  Christians — the  vast  privileges  of  true  Christians. 

31^2.  Wickedness  of  human  nature — honor  i)ut  on  Scripture  by  Christ — impor- 
tance attached  by  Christ  to  His  miracles. 

XI.  1-6.      True  Christians  may  be  ill  as  well  as  others— Christ  is  the  best  Friend  in 

time  of  need — Christ  loves  all  true  Christians,  however  varying  in 

temperament — Christ  knows  best  the  time  to  help. 
7-16.     Christ's  ways  with  His  people  sometimes  mysterious — Christ's  tender 

language  about  His  peojjle — natural  temperament  shows  itself  in  all 

believers. 
17-29.    Mixture  of  grace  and  weakness  in  believers — need  of  having  clear  views 

of  Christ's  person,  office  and  power. 
30-37.    Blessing  bestowed  on  symi)athy — depth  of  sympathy  in  Christ  for  His 

people. 
38^6.    Christ's  words  about  the  stone  over  the  grave  of  Lazarus — Christ's  words 

addressed  to  Martha  when  she  doubted — Christ's  words  to  God  the 

Father — Christ's  words  addressed  to  Lazarus  in  his  grave. 
47-57.    Wickedness  of  man's  natural  heart — blind  ignorance  of  God's  enemies — 

importance  often  attached  by  bad  men  to  ceremonial. 

XII.  1-11.    Abounding  proofs  of  the  truth  of  Christ's  miracjes — discouragement 

Christ's  friends  meet  with  from  man — man's  hardness  and  unbelief. 
12-19.    Christ's  sufferings  entirely  voluntary — proi^hecies  about    Christ's   first 

advent  minutely  fulfilled. 
20-26.    Death  the  way  to  spiritual  life — Christ's  servants  must  follow  Him. 
27-33.     Man's  sin  imputed  to  Christ — Christ's  internal   conflict — God's   voice 

heard  from  heaven — Christ's  prophecy  about  His  being  lifted  up. 
34-43.    Duty  of  using  present  opportunities — hardness  of  man's  heart — power  of 

the  love  of  this  world. 
44-50.    Dignity  of  Christ — certainty  of  a  judgment  to  come. 


CHRONOLOGICAL  TABLE  OF  THE  MIRACLES  OF  CHRIST. 

On  the  order  of  some  of  our  Lord's  miracles  and  parables,  the  data  being  scanty,  considerabU 

difference  obtains. 


MIRACLES. 


WHKBE    WROUGHT. 


Water  made  wine. 

Traders  cast  out  or  the  temple,    . 

Nobleman's  son  healed, 

First  miraculous  draught  of  fishes, 

Leper  healed, 

Centurion's  servant  healed. 
Widow's  son  raised  to  life,    . 

Demoniac  healed 

Peter's  mother-in-law  healed,     . 

Paralytic  healed 

Impotent  man  healed, 

Man  with  withered  hand  healed,    . 

Blind  and  dumb  demoniac  healed, 

Tempest  stilled, 

Demoniacs  dispossessed, 

J  aims'  daughter  raised  to  life. 

Issue  of  blood  healed,    . 

Two  blind  men  restored  to  sight,    . 

Dumb  demoniac  healed, 

Five  thousand  miraculously  fed,    . 

Jesus  walks  on  the  sea, 

Syro-Phoenician's  daughter  healed, 

Deaf  and  dumb  man  healed. 

Four  thousand  fed,      .... 

Blind  man  restored  to  sight. 

Demoniac  and  lunatic  boy  healed. 

Miraculous  provision  of  tribute. 

The  eyes  of  one  born  blind  opened. 

Woman,  of  IS  years'  infirmity,  cured 

Dropsical  man  healed. 

Ten  lepers  cleansed, 

L  ixarus  raised  to  lire, 

Two  blind  beggars  restored  to  sight. 

Barren  fig  tree  blighted,    . 

Buyers  and  sellers  again  cast  out, 

Malchus"  ear  healed. 

Second  draught  of  fishes. 


Cana, 

Jerusalem, 

Cana, 

Sea  of  Galilee, 

Capernaum, 

Capernaum, 

Nain, 

Capernaum, 

Capernaum, 

Capernaum, 

Jerusalem, 

Galilee, 

Galilee, 

Sea  of  Galilee, 

Gadara, 

Capernaum, 

Near  Cnpernaum, 

Capernaum, 

Capernaum, 

Decapolis, 

Sea  of  Galilee, 

Coasts  of  TjTe  and  Sidon 

Decapolis, 

Decapolis, 

Bethsaida, 

Near  Cesarea  Phllippi, 

Capernaum, 

Jerusalem, 

[Perea.l 

fPerea.] 

Borders  of  Samaria, 

Bethany, 

Jericho, 

Bethany, 

Jerusalem, 

Gethsemane, 

Sea  of  Galilee, 


WHERE  RECORDED. 


John  ii.  1-11. 

John  ii.  13-17. 

John  iv.  46-54. 

Luke  v.  1-11. 

Matt.  viii.  2-4 ;  Mark  i.  40-i5 ;  Luke  v.  12-15. 

Matt.  viii.  .5-13  ;  Luke  vii.  1-10. 

Luke  vii.  11-17. 

Mark  i.  21-28  :  Luke  iv.  31-37. 

Matt.  viii.  14. 15;  Mark  i.  29-31 ;  Luke  iv.  38,39. 

Matt.  !.■«;.  2-8;  Mark  ii.  1-12;  Luke  v.  17-26. 

John  V,  1-16. 

Matt.  xii.  10-14;  Mark  iii.  1-6;  Luke  vi.  6-11. 

Matt.  xii.  22-24  ;  Luke  xi.  14.  [-22-25. 

Matt.  viii.  23-27;  Mark  iv.  35-41;  Luke  viii. 

Matt.  viii.  '28-34  ;  Mark  v.  l-'20. 

Matt.  ix.  18-26;  Mark  v.  22-24 ;  Luke  viii.  41-56 
Matt.  ix.  27-.31. 

Matt.  ix.  32-34.  [10-17 ;  John  vi.  5-14. 

Matt.  xiv.  13-21;  Mark  vi.  31^4;  Luke  ix. 
Matt.  xiv.  22-33;  Mark  vi.  45-52;  John  vi.  1-5-21 
Matt.  XV.  21-28  ;  Mark  vii.  24-30. 
Mark  vii.  31-37. 

Matt.  XV.  32-39 ;  Mark  viii.  1-9. 
Mark  viii.  22-26.  [37-13. 

Matt.  xvii.  14-21 :  Mark  ix.  14-29 ;  Luke  ix. 
Matt.  xvii.  '24-27. 
Johuix.  1-51. 
Luke  .xiii.  10-17. 
Luke  xiv.  1-6. 
Luke  xvii.  11-19. 
.John  xi.  1-46. 

Matt.  XX.  29-34;  Mark  x.  46-52;  Luke  viii.  3543 
Matt.  xxi.  12, 13, 18, 19;  Mark  xi.  12-24. 
Luke  xix.  45,  46. 

Matt.  xxvi.  51-54;  Mark  xiv.  47-49 ;    Luke 
I  John  xxi.  1-14.  [xxii.  50, 51 ;  John  xviii.  10, 11. 


CHRONOLOGICAL  TABLE  OF  THE  PARABLES  OF  CHRIST. 


PARABLES. 


The  two  debtors. 

The  strong  man  armed,     . 

The  unclean  spirit. 

The  sower,     .... 

The  tares  and  wheat,     . 

The  mustard  seed. 

The  seed  growing  secretly. 

The  leaven,    .... 

The  hid  treasure,     . 

The  pearl  of  great  price,    . 

The  draw  net. 

The  unmerciful  servant,    . 

The  good  Samaritan, 

The  friend  at  midnight. 

The  rich  fool,    .... 

The  barren  fig  tree, 

Tlie  great  supper,    . 

Tlie  lost  sheep. 

The  lost  piece  of  money. 

The  prodigal  son. 

The  good  shepherd. 

The  unjust  steward,    . 

The  rich  man  and  Lazarus, 

The  profitable  servants.    . 

The  importunate  widow. 

The  Pharisees  and  publicans. 

The  laborers  in  the  vineyard. 

The  pounds,  .       .    '  . 

The  two  sons. 

The  wicked  husbandmen. 

The  marriage  of  the  king's  son 

The  ten  virgins,    . 

The  talents. 


WHERE  SPOKEN. 


[Capernaum.] 

Galilee, 

Galilee, 

Sea-shore  of  Galilee, 

Sea-shore  of  Galilee, 

Sea-shore  of  Galilee, 

Sea-shore  of  Galilee, 

.Sea-shore  of  Galilee, 

Sea-shore  of  Galilee, 

Sea-shore  of  Galilee, 

Sea-shore  of  Galilee, 

Capernaum, 

Near  Jerusalem, 

Near  Jerusalem, 

Galilee, 

Galilee, 

Perea, 

Perea, 

Perea, 

Perea, 

Jerusalem, 

Perea, 

Perea, 

Perea, 

Perea, 

Perea, 

Perea, 

.Tericho, 

.Jerusalem, 

.Terus.alem, 

.Terusalem, 

Mount  of  Olives, 

Mount  of  Olives, 


WHERE  RECORDED. 


Luke  vii.  40-43. 

Matt.  xii.  29  ;  Mark  Iii.  27 ;  Luke  xi.  21,  22. 

Matt.  xii.  43^5 ;  Luke  xi.  24-20. 

Matt.  xiii.  3-9.  lS-23 ;    Mark  iv.  3-9,  14-20  • 

Matt.  xiii.  24-.'?0,  3643.     [Luke  viii.  5-8, 11-15. 

Matt.  xiii.  31,  .32;  Mark  iv.30-.32;  Lukexiii. 

]Mark  iv.  26-29.  [ig  19 

Matt.  xiii.  33 ;  Luke  xiii.  20,  21. 

Matt.  xiii.  44. 

Matt.  xiii.  45,  46. 

Matt.  xiii.  47-.50. 

Matt,  xviii.  21-a5. 

Luke  X.  29-37. 

Luke  xi.  5-8. 

Luke  xii.  16-21. 

Luke  xiii.  6-9. 

Luke  xiv.  1.5-24. 

Matt,  xviii.  12-14 ;  Luke  xv.  3-7. 

Luke  XV.  8-10. 

Luke  XV.  11-32. 

.John  X.  1-18. 

Luke  xvi.  1-8. 

Luke  xvi.  19-31.  ' 

Luke  xvii.  7-10. 

Luke  xviii.  1-8. 

Luke  xviii.  9-14. 

Matt.  XX.  1-16. 

Luke  xix.  11-27. 

Matt.  xxi.  28-32. 

Matt.  xxi.  .33-44;  Mark  xii.  1-12;  Lube  xx 

Matt.  xxii.  1-14.  [9-18 

Matt.  XXV.  1-13. 

Matt.  XXV.  14-30. 


(   452    ) 


THE  GOSPEL  ACCOKDING  TO  JOHN. 


CHAPTER  I. 

I  The  divinity,  humanily  and  ojfi^e  of  Jestis  Christ.  15 
The  lesliiiiony  of  John.  39  The  cciUing  of  Andrew, 
I'eter,  &c, 

IN  the  beginning  ^was  the  Word,  and  the  Word  was 
fcwith  God,  ^and  the  Word  was  God. 
"Col.  i.  17;  1  John  i.  1 ;  Kev.  i.  2  and  xix.  13.    bChap. 
ivii.  5 ;  1  John  i.  2.    cPhil.  ii.  6 ;  1  John  v.  7. 

In  the  beginning — of  all  time  and  created 
existence,  for  this  Word  gave  it  being 
(verses  3,  10),  therefore  "  before  the  world 
was"  (chajj.  xvii.  5,  24),  or,  from  all 
eternity.  John  does  not  say,  as  Closes 
(Gen.  i.  1),  "In  the  beginning  God  created 
the  Word,"  but,  "  In  the  beginning  was  the 
Word."  Our  conception  cannot  grasp  an 
infinite  range  of  time.  When  we  wish 
therefore  to  speak  of  eternity,  we  fix  a 
beginning,  which  we  call  original  begin- 
ning. The  Word.  This  term,  in  its 
application  to  our  Lord,  has  two  senses. 
It  is,  1.  Personal.  It  signifies  reason  or 
wisdom.  In  this  sense  it  indicates  Christ's 
infinite  intelligence.  He  is  the  AVisdom 
of  God,  "  the  brightness  of  His  glory,  and 
the  express  image  of  His  person,"  answer- 
ing in  this  and  every  other  perfection  of 
His  nature,  as  exactly  to  all  the  attributes 
of  God,  as  the  impression  upon  the  wax 
to  the  seal.  2.  The  term  is  official.  It  is 
by  speech  that  wisdom  is  declared  to 
others.  For  this  reason,  also,  Christ  is 
called  the  Word,  the  Speech,  the  Mouth 
of  God.  Mediately  He  spake  to  our 
fathers  by  the  prophets,  but  in  these  last 
days  He  hath  spoken  to  us  by  the  Son. 
And  the  Word  teas  rrith  God,  literal  Greek, 
was  to  God.  The  Eternal  Word  was 
inherent  to,  in,  with,  God.  Christ  as  God 
is  a  person  distinct  from  the  Father,  yet 
undivided  and  inseparable  from  the 
Father  in  His  essence,  with  whom  He 
eternally   co-exists,  and   this  is  another 


(  453 


evidence  of  His  Godhead.  And  the  Word 
uns  God,  therefore  co-equal  and  one  with 
Him.  No  scheme  of  doctrine  can  explain 
and  harmonize  this  passage  but  that  which 
admits  a  distinction  of  persons  in  the 
unity  of  one  Godhead.  Here  we  have 
plainly  declared  to  us  the  essential 
Divinity  of  Christ.  He  %vas  God,  one  of 
the  Three  Persons  in  the  eternal  and 
adorable  Godhead. 

2.  4The  same  was  in  the  beginning  with  God. 
dGen.  i.  2. 

The  same.  Mark  the  emphasis  —  the 
same  Word,  of  whom  He  speaks,  the  same 
Jesus  whom  they  had  seen,  at  whose  feet 
they  had  sat,  who  had  been  "despised 
and  rejected  of  men,"  a  man  of  sorrows 
and  acquainted  with  grief.  Was  in  the  he- 
ginning,  &£.  This  is  a  repetition  of  the 
sentiment  contained  in  the  preceding  verse, 
with  the  additional  thought  that  the  inti- 
mate union  of  the  Word  with  God  existed 
before  time  began.  As  the  writer  was 
about  to  ascribe  to  the  Word  a  creative 
work  (verse  3),  and  in  verse  14  an  incarna- 
tion and  sojourn  on  earth,  it  seemed 
proper  in  view  of  this  wondrous  union  of 
the  Logos  with  humanity  to  reaffirm  His 
distinct  personality  and  pre-existent  na- 
ture. Here  the  word  God  is  to  be  taken 
in  the  sense  of  the  Father,  which  it  has  in 
the  second  clause  of  verse  1.  The  knowl- 
edge of  Christ  as  God  is  a  truth  to  be  much 
and  often  inculcated  upon  believers  and 
which  they  ought  to  study  again  and  again. 

3.  cAU  things  were  made  by  him  ;  and  without  him 
was  not  any  thing  made  that  was  made. 

'Ps.  xxxiii.  6;  verse  10;  Eph.  iii.  9;  Col.  i.  16;  Heb.  i. 
2;  Rev.  iv.  11. 

We  are  here  taught  that  this  Word, 
who  was  God,  created  the  universe. 
Bearing  in  mind  the  title  here  applied  to 


454 


JOHN, 


our  Lord  (verse  1),  we  shall  see  the  beauty 
and  recognize  the  application  of  such  pas- 
sages as  Ps.  xxxiii.  6 ;  Heb.  i.  1,  2 ;  see, 
also,  Col.  i.  15-19.  The  Apostle  directly 
applies  to  Christ  expressions  in  the  Psalms 
which  were  addressed  to  the  Supreme 
God.  (Comp.  Heb.  1.  10  with  Ps.  cii.  24, 
25.)  All  things  were  made  by  him.  This  is 
a  denial  of  the  eternity  and  non-creation  of 
matter,  which  was  held  by  the  whole 
thinking  world  outside  of  Judaism  and 
Christianity;  or,  rather,  its  proper  creation 
was  never  so  much  as  dreamt  of  save  by 
those  who  enjoyed  revealed  religion.  Christ, 
as  Creator,  is  clearly  excluded  from  being 
of  the  number  of  creatures.  How  can  it 
be  questioned  that  He  who  created  the 
universe  is  truly  and  properly  Divine? 
The  Bible  everywhere  appeals  to  creative 
power  as  the  peculiar  and  distinguishing 
prerogative  of  the  Supreme  God,  and 
attributes  it  solely  to  Jehovah.  (See  Gen. 
ii.  2,  3 ;  Ex.  xx.  11 ;  Isa.  xliv.  24 ;  Jer.  x. 
12;  Ps.  viii.  3,  4,  cii.  25;  Isa.  xl.  26,  28.) 
Without  him,  i.  e.,  apart  or  separate  from 
Him.  The  Ajwstle  (Col.  1.  16),  distinctly 
ascribes  the  work  of  creation  to  the  Son. 
Noi',  in  doing  this,  does  he  exclude  the 
agency  of  the  Father  and  the  Holy  Spirit. 
Creation  was  the  work  of  the  triune  God, 
but  the  Son  was  the  immediate  and  prom- 
inent Agent  in  wielding  the  three-fold 
energy  of  the  whole  Divine  nature.  This 
verse  teaches  us  whose  we  are.  It  also 
affords  encouragement  to  every  penitent 
who  is  seeking  forgiveness.  When  we 
see  that  He  who  died  for  us  is  properly 
God,  we  perceive  value  in  His  atonement 
on  which  we  may  rest. 

4.  fin  liini  was  life,  and  rthe  life  was  the  light  of  men. 
fClaap.  V.  26 ;  1  John  v.  11.    eChap.  viii.  12,  ix.  5  and 
xii.  35,  46. 

Here  Christ,  in  His  spiritual,  Divine 
nature,  is  declared  to  be  the  source  of  all 
life  (chap.  v.  26),  the  word  life  being 
understood  in  its  most  comprehensive 
sense.  Having  just  been  spoken  of  as  the 
Creator  of  all  things.  He  is  now  declared 
to  have  been  the  Source  or  Author  of  all 
life,  natural  and  spiritual.  The  life  icas  the 
light  of  men.  All  that  in  men  Avhich  is 
true  light — knowledge,  integrity,  intelligent, 
willing  subjection  to  God,  love  to  Him  and 
to  their  fellow-creatures,  wisdom,  purity, 
holy    joy,    rational    happiness — all    this 


"  light  of  men  "  has  its  fountain  in  the 
essential  original  "life"  of  "the  Word." 
(1  John  i.  5-7 ;  Ps.  xxxvi.  9.)  Christ  is 
"  God  manifest."  He  is  the  Word,  God 
heard ;  He  is  the  Light,  God  seen ;  He 
is  the  Life,  God  felt.  Eternal  life  proceeds 
from  Him  as  its  original  source.  He  has 
obtained  and  earned  it  for  us.  He  gives  it 
to  all  who  believe  in  Him. 

^.  And  lithe  light  shineth  in  darkness ;  and  the  dark- 
ness comprehended  it  not.— hChap.  iii.  19. 

The  light — that  just  spoken  of.  Darkness 
here  refers  most  obviously  to  the  spiritual 
ignorance  and  alienation  from  God,  which 
characterize  the  whole  race  of  man,  until 
enlightened  by  the  rays  of  Divine  truth. 
(Isa.  ix.  2;  Matt.  iv.  li-lG,  xii.  41.)  Com- 
2)rchended  it  not,  that  is,  did  not  apprehend 
it,  or  regard  its  dictates  in  such  a  manner 
as  to  secure  the  blessings  to  which  it  would 
have  led.  This  shining  and  rejecting  ex- 
isted in  all  ages,  but  specially  during  the 
incarnation  of  which  John  is  about  to 
write.  The  light  came  pregnant  with 
blessings,  but  it  received  not  the  Avelcome 
which  from  men  lying  in  darkness  it  should 
have  received.  The  reception  of  the  Gos- 
pel is  often  sadly  disaj^pointing.  (Isa.  liii. 
1  ;  John  iii.  19.) 

fi.  l!  "There  w.os  a  man  sent  from  God,  whose  name 
^vas  John.— "Mai.  iii.  1 ;  Matt.  iii.  1 ;  Luke  iii.  2. 

There  ims  a  man.  Having  spoken  to  us 
at  the  outset  of  God  the  Word,  the  Evan- 
gelist, proceeding  on  his  road,  comes  to 
the  herald  of  the  Word,  his  namesake 
John.  Verses  6-S  are  in  a  manner  paren- 
thetical, their  general  design  being  aj^pa- 
rently  to  prevent  any  mistake  which 
might  arise  in  iTgard  to  the  character  and 
mission  of  John.  Sent  from  God.  And  so 
sent  he  has  a  grand  going  forth,  but  what 
is  it  compared  to  the  eternal  goings  forth 
of  the  Logos? 

7.  kThe  same  came  for  a  witness,  to  bear  witness  of 
the  Light,  that  all  meji  through  him  might  believe. 
kActs  xix.  4. 

For  a  u'itncss.  The  subject  of  his  testimony 
was  Christ  the  Light.  This  shows  how- 
subordinate  was  the  position  and  office  of 
John,  compared  with  that  of  Christ;  he 
was  only  a  herald  and  witness  of  the  Mes- 
siah. Yet  such  was  the  dignity  of  the 
Logos  (verses  1-5),  that  to  be  His  herald 
or  forerunner  was  one  of  the  greatest 
honors  which  could  be  conferred  upon 
man.     That  cdl  men.  Sec.    The  aim  of  John's 


CHATTER    I 


455 


testimony  was,  that  through  his  preaching 
men  might  betake  themselves  to  that 
Light,  and  be  led  to  believe  in  Christ.  He 
sought  not  his  own  glory.  God  makes 
men  the  instruments  of  turning  the  hearts 
of  their  fellow-creatures  to  Himself. 

3.  He  was  not  that  Ligrht,  but  was  sent  to  bear  witness 
of  that  Light. 

Not  that  Light.  He  was  the  morning 
star,  but  he  received  not  his  light  from 
himself.  It  was  the  grace  of  Him,  whose 
forerunner  he  was,  wliich  blazed  and  shone 
forth  in  him. 

Note,  1.  The  ministry  of  men  is  a  special 
means  by  which  Christ  shines  to  the  world, 
and  helps  the  world  to  know  Him.  2. 
Ministers  of  Christ  must  not  run  unsent, 
but  ought  to  have  a  calling  from  God.  3. 
The  chief  end  of  a  ministry  is,  to  point  out 
Christ  in  His  excellencies  and  value  to  lost 
men,  to  declare  Him  in  His  person,  ofiices 
and  benefits,  how  He  should  be  believed 
in,  served  or  suffered  for.  4.  No  one  is 
excluded  from  being  allowed  to  believe  in 
Christ,  who  lias  the  offer.  Jesus  it.  to  be 
held  forth  as  the  common  refuge  of  all 
His  people,  of  whatever  kindred  or  nation, 
for  John  "came  for  a  witness,  that  all  men 
might  believe." 

9.  ^Thnt  was  the  true  Lisht,  which  lighteth  every 
man  that  conieth  into  the  world. 
'Verse  4 ;  Isa.  xlix.  6 ;  1  John  ii.  8. 

True  Light,  or  original  Light,  the  source 
of  spiritual  illumination.  Other  lights 
were  figurative  and  derived.  Christ  is, 
moreover,  the  true  Light,  as  opposed  to 
the  false  light  of  heathen  philosophy,  the 
tyi:)ical  light  of  the  old  economy,  and  those 
false  prophets  and  false  Christs  who  liad 
ai'isen,  or  should  afterward  arise.  Which 
lighteth,  Sec.  Observe  two  things:  1.  The 
fact.  The  Saviour  imparts  light — the  light 
of  reason.  All  its  j^owers,  capacities  and 
discoveries  are  from  Him.  The  light  of 
revelation — all  the  rays  of  Divine  truth 
emanate  from  Him.  The  light  of  grace — 
man  'by  nature  is  in  an  awful  state  of 
darkness,  and  will  remain  so  till  Christ  the 
Sun  of  Righteousness  rises  on  the  benight- 
ed mind.  2.  The  universality  of  it.  We 
must  not  take  this  literally.  It  intimates 
the  general  diffusion  of  this  blessing  of 
light — that  it  is  imparted  to  men  of  all 
climes  and  kindreds  ;  that  it  is  accessible 
to  all,  without  distinction,  who  choose  to 


be  guided  by  it.  As  there  is  only  one  sun 
in  the  sky  to  give  us  light,  so  there  is  only 
one  Saviour  to  save  us.  "We  can  no  more 
infer  from  this  expression  that  Christ 
gives  every  individual  a  measure  of  spirit- 
ual light,  than  from  the  one  just  before 
(verse  7),  that  every  man  actually  "  be- 
lieveth  in  Christ"  through  John's  testi- 
mony :  both  inferences  are  alike  contrary 
to  Scripture  and  to  facts. 

10.  He  was  in  the  world,  and  "the  world  was  made 
by  him,  and  the  world  knew  him  not. 

■» Verse  3 ;  Heb.  i.  2  and  x.i.  3. 

In  the  world.  The  reference  here  is  not 
so  much  to  Christ's  personal  presence 
among  men,  in  the  days  of  His  fiesh,  as  to 
those  manifestations  of  Him  which,  from 
the  beginning  of  the  world,  had  furnished 
them  with  the  means  of  knowing  Iliin,and 
which,  therefore,  rendci-ed  their  ignorance 
inexcusable :  such  as  the  revelation  of  Him 
as  the  woman's  seed,  the  sacrifices  which 
were  appointed  to  prefigure  His  atone- 
ment, and  which,  though  perverted,  were 
never  discontinued,  even  among  the 
heathen,  the  selection  of  the  seed  of  Abra- 
ham, and  their  miraculous  settlement  in 
Canaan,  which  would  necessarily  proclaim 
the  ^Messiah  (who  was  a  prominent  feature 
of  their  religion)  through  every  nation, 
&.Q..,  &c.,  &c.  Not  only  was  He  in  the 
world,  so  as  to  render  their  ignorance  of 
Him  inexcusable,  but  the  world  itself  was 
made  by  Him.  When  Jesus  became  incar- 
nate, it  was  an  event  which  ought  to  have 
excited  universal  inquiry,  and  to  have  in- 
duced all  men  everywhere  to  repent;  but, 
instead  of  this,  the  world  knew  him  not,  i.  e., 
did  not  recognize  and  acknowledge  Him 
as  the  Messiah,  or  one  sent  of  God.  The 
love  of  the  world  hinders  men  from  know- 
ing Him  who  made  it — though  He  made 
it  only  to  make  Himself  known! 

11.  "He  came  unto  his  own,  and  his  own  received  him 
not.— n Acts  iii.  26. 

To  Ms  own.  Jesus  was  in  the  world,  and 
therefore  within  the  reach  of  inquiry,  but 
He  came  to  the  seed  of  Abraham,  knocking, 
as  it  were,  at  their  door  for  admission. 
This  simple  expression  may  serve  to  con- 
firm the  truth,  that  all  the  manifestations 
of  God,  made  by  Him  to  His  ancient 
people,  were  made  in  the  person  of  His 
Son.  (1  Cor.  x.  9;  Heb.  xi.  26.)  deceived 
him  not.    The  world  are  accused  of  igno- 


456 


JOHN. 


ranee,  but  they  of  unbelief,  for  receiving  Mm 
not,  though  a  merely  negative  form  of 
speech,  yet  is  expressive  of  a  positive  re- 
fusal of  Him.  Sufficient  marks  of  Divinity 
appeared  in  Jesus  to  convince  the  meek 
and  teachable,  the  child-like  souls  that 
were  ready  to  submit  their  prejudices  to 
His  teaching,  and  consider  fairly  His 
claims  to  their  faith  and  obedience ;  yet  so 
veiled  was  His  Divine  nature  under  the 
form  of  a  servant,  as  to  escape  the  notice 
of  those  who  were  too  proud  to  learn  of 
One  so  lowly,  too  prejudiced  to  attend  to 
One  so  different  from  what  they  had  ex- 
pected, too  worldly  to  regard  One  who  had 
no  worldly  claims  to  honor,  too  carnal  to 
listen  to  One  who  called  them  to  self-denial 
and  mortification  of  sin. 

12.  But  oas  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  them  that  be- 
lieve on  his  name. 

»Isa.  Ivi.  5 ;  Rom.  viii.  15 ;  Gal.  iii.  26 ;  2  Peter  i.  4 ;  1 
John  iii.  1. 

.  As  many,  &c.  Though  the  world  in 
general  knew  not  Christ,  and  though  the 
body  of  His  own  nation  rejected  Him,  yet 
there  were  some,  partly  Jews  and  partly 
Gentiles,  who  received  Him.  To  receive 
Christ,  is  equivalent  with  believing  on  His 
name.  The  word  supposes  Him  to  be 
God's  free  gift.  The  act  presupposes  a 
sense  of  sin  and  of  our  exposedness  to  the 
just  displeasure  of  God.  It  also  implies 
the  renunciation  of  everything  which 
stands  in  opposition  to  Christ,  or  comes  in 
competition  with  Him.  To  receive  Christ 
requires  not  only  that  He  be  received  by 
all  in  us,  but  that  we  have  respect  to  all  in 
Him — receive  Him  for  all  the  purposes 
for  which  He  is  given.  Poiver  implies  not 
only  right  and  privilege,  but  power  to  at- 
tain the  filial  relation  here  spoken  of. 
The  sons  of  God.  The  regeneration  and 
adoption  of  believers  are  here  affirmed. 
The  first  gives  them  a  new  nature,  the 
second  adds  to  them  a  new  name.  This 
filial  relation  implies:  1.  Access  to  God  as 
our  own  God  and  Father.  2.  Access  to  all 
the  ordinances  of  God's  house,  and  to  the 
fellowship  of  His  people.  3.  A  part  in  the 
first  resurrection.  4.  An  interest  in  the 
eternal  inheritance, 

13.  rWhich  were  born,  not  of  blood,  nor  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  Giod. 

pChap.  iii.  5;  James  i.  IS  ;  1  Peter  i.  23. 

In  this  new  family  of  the  sons  of  God, 


"  there  is  neither  Jew  nor  Greek ;"  that  is, 
admission  into  it  depends  not  upon  the 
circumstances  of  a  man's  birth.  Born. 
This  doubtless  refers  to  the  new  birth,  or  to 
the  great  change  in  the  sinner's  mind, 
called  regeneration,  or  conversion.  Not 
of  blood — not  as  being,  by  nature,  descend- 
ed from  Abraham.  (Matt.  iii.  9.)  Nor  of 
the  vnll  of  the  flesh — not  of  the  individual's 
own  will.  Nor  of  the  idll  of  man — not  by 
the  power  nor  will  of  friends,  teacher,  or 
parents.  (John  iii.  3,  5,  8 ;  Rom.  ix.  16 ; 
Phil.  ii.  13;  Eph.  ii.  10;  James  i.  18;  1 
Peter  i.  3.)  But  of  God — by  the  free  grace 
of  God.  Regeneration  is  God's  own  work, 
who  employs  His  word  as  the  seed  (1 
Peter  i.  23),  sending  His  ministers  as  in- 
struments to  sow  this  seed  (Gal.  iv.  19), 
and  who  quickeneth  this  seed  by  the 
Spirit,  who  is  the  immediate  worker  of 
regeneration  in  order  of  operation  (John 
iii.  6,  8),  and  so,  whatever  excellency  re- 
generate men  may  have,  they  are  still 
bound  to  acknowledge  that  grace  prevent- 
ed them  and  made  them  to  difier  from 
others,  for  they  "  were  born,"  not  of  any- 
thing, "  but  .of  God."  Grace  runs  not  in 
the  blood,  piety  is  not  hereditary.  Re- 
ligious parents  propagate  corrujjtion,  not 
regeneration.  No  man  by  the  utmost  im- 
provement of  nature  can  raise  himself  up 
to  the  privilege  of  adoption,  and  be  the 
author  and  efficient  cause  of  his  own  re- 
generation. 

»14.  q  And  the  Word  ^was  made  'flesh,  and  dwelt  among 
us,  (and  twe  beheld  his  glory,  the  glory  as  of  the  only 
begotten  of  the  Father),  ufuU  of  grace  and  truth. 

qMatt.  i.  Ifi.  20 ;  Luke  i.  31,  35  and  ii.  7 ;  1  Tim.  iii.  16. 
rRom.  i.  3;  Gal.  iv.  4.  ^Heb.  ii.  11,  14,  16,  17.  'Chap.  ii. 
11  and  xi.  40 ;  2  Peter  i.  17.    "Col.  i.  19  and  ii.  3,  9. 

Christ,  as  the  Word,  was  the  Speech,  the 
Mouth  of  God.  (See  on  verse  1.)  But  more 
than  teachiiig  was  wanted,  something 
which  should  give  us  an  interest  in  the 
truths  revealed  by  Christ,  and  make  them 
available  to  us.  Without  this  these  truths 
had  been  a  splendid  vision,  the  noblest 
exercise  for  the  intellect,  but  nothing  more. 
We  are,  therefore,  taught  that  f/ie  Word  was 
made  flesh,  &c.  Christ  took  not  on  Him  the 
nature  of  angels,  but  the  seed  of  Abraham, 
the  nature  of  man.  There  was  such  a 
union  of  Divinity  with  humanity,  that  the 
incarnate  God  was  verily  God  and  verily 
man,  having  two  distinct  and  complete 
natures  ineffably  united  in  one  Person, 


CHAPTER   I. 


457 


Of  course  He  did  not  assume  our  nature  as 
it  is  corrupted  with  sin  by  the  fall,  for  He 
was  separated  from  sinners.  (Heb.  vii.  26.) 
And  dwelt  among  us.  If  Christ's  body  had 
been  only  a  phantom  and  apparition,  in  all 
probability  it  would  have  suddenly  disap- 
peared (Judg.  xiii.  15-21) ;  but  He  "dwelt 
among  us,"  and  conversed  familiarly  with 
men  for  a  long  time,  and  gave  them  suffi- 
cient opportunity  to  know  that  He  had  a 
true  and  real  body  of  flesh.  (1  John  i.  1, 
2.)  Christ  so  put  on  our  nature,  when  He 
was  made  flesh,  as  never  to  desert  it  again: 
He  carried  it  through  the  agonies  of  death, 
and  delivered  it  from  the  power  of  the 
grave,  and  dwells  in  it  forever  in  His 
throne  of  glory.  What  words  can  declare, 
what  mind  can  conceive,  the  honor  and 
dignity  this  way  conferred  upon  our 
nature  ? 

And  tee  helield  his  glory.  Others  beheld 
it  not,  but  His  disciples  did.  Allusion  is 
here  made  to  the  tabernacle  in  the  wilder- 
ness, within  which  was  the  Shechinah,  or 
cloud  of  the  Divine  glory.  It  is  affirmed 
of  this  glory,  1.  That  it  was  the  glory  as  of 
the  only  begotten  of  the  Father.,  In  other 
words,  it  was  Divine  glory,  for  the  term 
"  only  begotten  "  is  used  to  express  Christ's 
Divine  nature,  as  the  Divine  and  eternal 
Son  of  God.  2.  That  it  was  full  of  grace 
and  truth.  It  was  a  glory,  not  like  that  of 
Sinai,  but  softened  and  filled  in  every  part 
and  in  all  its  manifestations,  by  grace  and 
truth.  In  other  words,  in  the  glory  of 
Christ  were  embodied  and  exemplified, 
not  only  the  will  and  counsels,  but  the 
grace,  the  kindness,  the  compassion  of 
God. 

15.  'John  bare  witness  of  him,  and  cried,  saying.  This 
was  he  of  whom  I  spake,  iHe  that  cometh  after  me  is 
preferred  before  me,  yfor  he  was  before  me. 

'Verse  XJ ;  chap.  iii.  32  and  v.  33.  ^Matt.  iii.  11 ;  Mark 
i.  7 ;  Luke  iii.  16 ;  verses  27, 30.    yChap.  viii.  58 ;  Col.  i.  17. 

Bare  witness.  There  was  a  man  who  saw 
this  glory  (verse  14),  and  jiointed  Jesus 
out  to  others.  His  name  was  John  the 
Baptist.  This  was  lie  of  whom  I  spake.  He 
spake  of  Him  long  before  he  saw  Him. 
Jesus  was  six  months  younger  than  John, 
therefore  John  said  He  came  after  him. 
Yet  He  was  before  him,  for  He  Was  with 
His  Father  before  He  came  into  the  world 
— before  him  in  dignity  of  person  and  of 
office,  as  being  the  eternal  God.  As  Christ 
is  still  above,  and  preferred  before,  the 


most  eminent  of  ministers,  however  He 
abased  Himself  in  the  days  of  His  flesh, 
and  subjected  Himself  to  fulfill  all  right- 
eousness, so  it  is  the  duty,  and  will  be  the 
practice  of  faithful  ministers  and  honest 
Christians,  to  abase  themselves  that  Christ 
may  be  exalted,  and  to  guard  against  any 
respect  that  may  encroach  upon  His 
honor. 

16.  And  of  his  ^fullness  have  all  we  received,  and 
grace  lor  grace. 
'Chap.  iii.  M  ;  Eph.  i.  6,  7,  8  ;  Col.  ii.  9,  10. 

The  Evangelist  had  said  (verse  14)  that 
Christ  was  full  of  grace  arid  truth.  Of  that 
fullness  he  now  says  that  all  the  disciples 
received  grace  answering  or  correspondent 
to  that  which  is  in  Clirist  Jesus  ;  that  is, 
they  derive  from  CJhrist,  from  His  abun- 
dant truth  and  mercy,  grace  to  understand 
the  plan  of  salvation,  to  preach  the  Gospel, 
and  to  live  lives  of  holiness.  This  declara- 
tion had  not  an  exclusive  reference  to  the 
Apostles,  but  is  to  be  extended  to  all 
Christians.  Grace  for  grace.  Correspond- 
ent to  His  grace  of  "  wisdom,"  Christ,  as 
our  Prophet,  gives  us  "understanding;" 
correspondent  to  His  "  counsels,"  He,  as 
our  King,  bestows  ujion  us  "might,"  or 
power  to  do  His  will,  and,  correspondent 
to  His  "  knowledge,"  or  the  acquaintance 
with  God,  into  which  He,  as  a  Priest,  in- 
troduces us.  He  imparts  "  the  fear  of  the 
Lord,"  a  holy,  reverential  confidence  in 
Him.     (Isa.  xi.  2.) 

Observe,  1.  All  men,  even  the  best  of 
Christ's  servants,  are  by  nature,  and  of 
themselves,  empty  of  anything  that  is  good, 
for  they  must  receive  of  Christ's  fullness. 
2.  Whatever  any  receive  of  Christ,  it  comes 
of  grace,  and  not  of  merit.  3.  Christ  is  not 
only«the  storehouse  from  whose  fullness 
grace  flows  to  believers,  but  the  i)rocuring 
cause  thereof  also,  grace  being  given  to 
them  because  of  His  redemption  and  right- 
eousness made  theirs  of  free  grace,  and 
because  His  gracious  acceptance  with  the 
Father  as  Mediator  includes  all  His  people 
in  and  with  Him.  (Eom.  v.  15,  17;  Eph, 
i.  6.)  4.  Whatever  believers  receive  from 
Christ,  yet  He  remains  still  full.  As  the 
sea  diminishes  not  by  rivers  coming  from 
it,  and  as  the  sun  does  not  wear  away  nor 
lose  light  by  giving  light  to  all,  so  Christ 
is  still  the  same  for  fullness,  notwithstand- 
ing what  He  communicates. 


458 


JOHN 


17.  For  ^the  law  \va.s  given  by  Moses,  hut.  bgrace  and 
ctnith  Ciime  by  Jesus  Christ. 

"Ex.  XX.  1,  (fee. ;  Deut.  iv.  44  and  v.  1.  i-Kom.  lii.  24 
and  V.  21. 

The  law,  the  system  of  religion  commu- 
nicated in  tlie  Old  Testament,  the  dispen- 
sation establislied  by  the  agency  of  Moses. 
Grace  and  truth,  the  true  love  of  God.  The 
law  of  Moses  and  the  Gospel  of  Christ  are 
here  contrasted,  in  order  to  illustrate  the 
succession  of  the  Divine  benetits.  The 
people  of  God,  in  ancient  times,  enjoyed  a 
rich  blessing  under  the  IMosaic  dispensa- 
tion, but  a  far  richer  blessing  came  when 
that  dispensation  was  superseded  by  the 
clearer  manifestation  of  God's  saving  love 
through  Jesus  Christ.  (Comp.  PIcb.  i.  1,2.) 
The  "grace"  of  the  Gospel  is  here  con- 
trasted Avith  the  sterner  character  of  the 
Old  Testament  dispensation,  and  the 
"  truth "  is  referred  to  as  being  the  sub- 
stance of  (7.5  types  and  shadows. 

is.  tiNo  man  hath  seen  C4od  at  any  time ;  «the  only 
begotten  Sou,  which  is  in  the  bosom  of  the  Father,  he 
Iiath  declared  !iim. 

dEx.  xxxiii.  20 ;  chap.  vi.  46 ;  1  Tim.  i.  17  and  vi.  16 ;  1 
John  iv.  12,  20.    e Verse  14 ;  chap.  iii.  16, 18 ;  1  John  iv.  9. 

The  superiority  of  the  Gospel  to  the  Law- 
referred  to  in  the  preceding  verse  is  here 
further  shown.  Christ  has  revealed  God, 
in  His  gracious  attributes,  more  fully  and 
clearly  to  us  than  Moses  could.  Why? 
Because  Christ  has  seen  Him  whom  no 
man,  not  Moses  even,  hath  seen  by  imme- 
diate gaze,  or  direct  intuition,  for  He  is 
God's  only  begotten  Son;  they  are  only 
God's  faithful  servants.  (See  Ex.  xxxiii. 
20;  Johnv.  37,  vi.4G;  iTim.vi.  IG;  IJohn 
iv.  12.)  The  only  begotten  Son.  He  who 
was  in  deed  and  truth  ilie  Son  of  God,  pos- 
sessing a  nature  like  God's,  as  a  son  pos- 
sesses his  father's  nature.  Jn  the  bosom 
of  the  Father.  A  remarkable  expression, 
here  only  used,  presupposing  the  Son's 
conscious  existence  distinct  from  the 
Father,  and  expressing  His  immediate 
and  most  endeared  access  to  and  absolute 
acquaintance  with  Him.  lie,  and  He  only, 
hath  declared  him,  because  He  only  can. 
(See  chap.  x.  15,  vi.  46. 

19  "i  And  this  is  fthe  record  of  John,  when  the  Jews 
sent  priests  and  Levites  from  Jerusalem  to  asli  him. 
Who  art  thou  ?— fChap.  v.  S3. 

The  historical  part  of  John's  Gospel 
now  begins.  I'he  record — the  testimony 
or  witness.  The  Jeivs,  &c.  The  Jews  of 
Jerusalem — the  Sanhedrim,  or  council  of 
seventy,  who  had  the  authority  of  making 


inquiry  into  the  pretensions  of  prophets. 
John's  fame  was  great  (Matt.  iii.  5),  and 
the  nation  seemed  to  suppose,  from  the 
character  of  his  preaching,  that  he  was  the 
Messiah.     (Luke  iii.  15.) 

20.  And  she  confessed,  and  denied  not ;  but  confessed, 
I  am  not  the  Christ. 

sLulie  iii.  15 ;  chap.  iii.  28 ;  Acts  xiii.  25. 

Some  of  his  disciples  may,  in  their  pride, 
have  given  out  that  their  master  was  the 
Messiah  Himself.  This  committee  cross- 
examine  him,  and  thus  draw  out  a 
prompt  and  explicit  denial,  which  our 
Evangelist  adduces  to  silence  all  false 
claimants  in  John's  behalf.  (See  on  Luke 
iii.  16.) 

21.  And  they  asked  him,  What  then  ?  Art  thou 
iiElias?  And  he  saith,  I  am  not.  Art  thou  "that  Pro- 
phet ?    And  he  answered.  No. 

tMal.  iv.  5;  Matt.  xvii.  10.    "Deut.  xviii.  15, 18. 

What  then  f  What  then  are  we  to  think 
of  you?  Art  thou  Elias?  The  Jews 
thought  that  the  Messiah  Avould  come  at- 
tended by  Elijah,  as  His  most  honored 
and  confidential  friend  and  follower.  The 
general  appearance  and  habits  of  John,  so 
much  like  those  of  Elijah  (see  2  Kings  i. 
8),  together  with  the  burden  of  his  procla- 
mation (Matt.  iii.  2,  compared  with  Mai. 
iv.  5),  suggested  the  idea  that  he  might  be 
the  reajipearance  of  that  Old  Testament 
Prophet.  That  Prophet — j^robably  put 
generically  for  any  prophet  who  might  be 
supposed  to  appear  in  the  time  of  the 
Messiah.  No.  The  Baj^tist  replies  first  in 
a  negative  form.  The  brevity  of  his  an- 
swer may  be  accounted  for  by  the  com- 
pendious character  of  the  narrative,  but 
verse  22  shows  that  he,  in  accordance  with 
his  rugged,  ascetic  character,  actually  an- 
swered no  more  than  the  question  de- 
manded. 

22.  Then  said  they  unto  him.  Who  art  thou?  that  we 
may  give  an  answer  to  them  that  sent  us.  What  sav- 
est  thou  of  thyself? 

Who  art  thou?  The  conjectures  of 
rumor  are  exhausted,  and  hence  they  now 
demand  a  positive  declaration.  Of  thyself. 
Every  man  ought  to  know  himself,  and  if 
he  enters  upon  any  undertaking  in  par- 
ticular, he  ought  to  be  ready  to  give  a 
reason  for  it. 

23.  i^He  said,  I  am  the  voice  of  one  crying  in  the  wil- 
derness, Make  straight  the  way  of  the  Lord,  as  isaid  the 
propliet  Esaias. 

kMatt.  iii.  3 ;  Luke  lii  4,  on  which  see  notes  ;  Mark  i. 
3 ;  chap.  iii.  28.    ilsa.  xl.  3. 

lam,  &c.  Here  was  John's  positive  denial 


C  II  A  P  T  E  R  I . 


459 


that  he  was  the  Christ.  01)sorvo,  1.  Every 
one  wlio  undertakes  the  work  of  the  min- 
istry ought  to  be  clear  of  his  calling,  as  on 
this  his  courage,  comfort  and  success  much 
depend.  2.  As  Christ's  coming  into  the 
world  Avas  kingly,  though  in  aj^pearance 
it  seemed  common,  and  as,  wherever  He 
is  received  He  will  be  received  as  a  King, 
therefore  He  came  with  a  forerunner, 
which  is  the  prerogative  of  kings.  3.  Men's 
hearts  are  naturally  unprepared  for  Christ 
tocomeinto.  4.  Although  Jesuscommands 
us  to  prepare  His  way,  that  He  may  show 
us  our  duty,  yet  this  work  of  preparation 
is  not  in  our  power,  but  must  be  His  work 
whose  reward  is  with  Him,  and  His  work 
before  Him.  (Isa.  xl.  3,  4,  &c. ;  Luke  iii. 
4,5.) 

24.  And  they  which  were  sent  were  of  the  Pharisees. 
2-5.  And  they  asked  Inm,  and  said  nnto  liini,  Wliy  bap- 
tizes! thou  then,  if  thou  be  not  tliat  Christ,  nor  Elias, 
neither  that  Prophet  ?  26.  John  answered  lliem,  saying, 
■nl  baptize  with  water :  "but  there  staudetli  one  among 
you,  whom  ye  know -not:  27.  "He  it  is,  wlio  coming 
after  me  is  preferred  before  me,  whose  slioe's  latcliet  I 
am  not  wortliy  to  unloose.  28.  These  tilings  were  done 
rin  Bethabara  beyond  Jordan,  where  John  was  baj^tiz- 
Ing. 

mMatt.  Iii.  11,  on  which  see  notes.  "Mai.  iii.  1.  "Verses 
15,  30 ;  Acts  xix.  4.    rJudg.  vii.  24 ;  chap.  x.  40. 

Pharisees.  This  sect  was  extremely  rigid 
in  matters  pertaining  to  the  ritual.  Why 
haptizest,  &c.  Thinking  he  disclaimed  any 
special  connection  with  Messiah's  king- 
dom, they  demand  his  right  to  gather  dis- 
ciples by  baptism.  It  was  commonly  be- 
lieved among  them,  that  it  would  justly 
pertain  to  the  Messiah  to  modify  existing 
usages,  introduce  new  laws,  and  in  va- 
rious ways  assert  His  Kingly  authority. 
There  standeth  one,  &c.  The  Baptist  does 
not  enter  into  their  nice  distinctions,  or 
attempt  to  combat  their  vain  traditions. 
He  simply  endeavors  to  draw  of!"  their 
thoughts  from  himself  to  a  greater,  to  lead 
them  from  the  servant  to  the  jNIaster.  Our 
Lord  had  nothing  in  His  outward  appear- 
ance to  distinguish  Hina  from  others. 
There  is  much  excellency  in  the  world 
unknown.  In  nature  there  is  many  a 
rich  vein  of  ore  concealed  beneath  a  rude 
surface,  and  many  a  flower  that  blooms 
unseen  in  the  woods,  and  sheds  its  fra- 
grance on  "  the  desert  air."  Learning  and 
genius  are  often  buried  in  obscurity.  The 
same  may  be  said  of  moral  and  religious 
qualities.  We  are  not  to  measure  or 
number  the  instances  of  godliness  by  our 
personal  observation.    God  has  His  hid- 


den ones.  Is  preferred,  &c.  The  most 
deep  and  pure  humility  does  not  so  much 
arise  from  the  consideration  of  our  faults 
and  defects  (though  that  also  may  have  its 
own  place),  as  from  a  calm  contemplation 
of  the  Divine  perfections.  By  fixing  our 
eyes  on  the  infinite  greatness  and  holiness 
of  God,  we  are  most  fully  sensil:)le  of  our 
own  weakness.  We  will  ajipear  as  noth- 
ing in  our  own  sight,  when  beheld  from 
so  great  a  height.  This  is  really  the  great- 
est elevation  of  the  soul,  and  there  is 
nothing  in  the  world  so  noble  and  excel- 
lent as  the  sublimity  of  humble  minds. 
(Chap.  iii.  27-31  ;  Job  xxxiii.  15.)  It  is 
the  duty  of  ministers,  and  will  be  the  care 
of  such  as  are  faithful  and  zealous,  to  exalt 
and  commend  Christ  on  all  occasions. 
Jesus  may  be  among  a  people,  and  yet 
they  Avho  reckon  themselves  very  high  in 
the  Church  neither  see  Him  nor  know 
Him.  Bethabara  beyond  Jordan.  Thecoun- 
trj^  east  of  the  Jordan  was  designated  as 
beyond  the  river.  Bethabara  signifies  lite- 
rally, tJie  house  of  passage,  and  is  thought  to 
be  the  place  where  the  Israelites  passed 
the  river  Jordan  under  Joshua.  (Judg. 
vii.  24.)  The  precise  situation  of  the  town 
is  not  known. 

29.  The  next  day  John  seeth  Jesns  coming  unto  him, 
and  saith.  Behold  'ithe  Lamb  of  God,  which  taketh 
away  nhe  sin  of  the  world  ! 

<)Ex.  xii.  3 :  Isa.  liii.  7 ;  verse  30 ;  Acts  viii.  .32 ;  1  Peter 
i.  19;  Kev.  V.  6,  &c.  "-Isa.  liii.  11:  1  Cor.  xv.  3:  Gal.  i. 
4 ;  Heb.  i.  3,  ii.  17  and  ix.  28 ;  1  Peter  ii.  24  and  iii.  18 ;  1 
John  ii.  2,  iii.  5  and  iv.  10;  Rev.  i.  5. 

The  Evangelist,  having  set  forth  Christ 
in  the  dignity  and  excellency  of  His  office, 
now  declares  how  He  was  to  execute  His 
office,  and  to  bring  about  these  benefits ; 
which  was  by  suffering.  The  Lamb  of  God. 
The  reference  is  not  to  any  of  the  lambs 
of  sacrifice,  ordained  in  the  Old  Testament, 
in  particular,  being  indeed  to  them  all. 
They  severally  set  forth  in  type  and  in 
figure  some  part  of  that  which  vras  fulfilled 
in  substance  and  in  full,  not  by  a  lamb  of 
men,  but  by  the  Lamb  of  God,  there  being 
thus  fulfilled  to  the  uttermost  the  signifi- 
cant word  of  Abraham,  "God  will  provide 
himself  a  lamb."  Which  taketh  away,  &c. 
Not  the  sins  of  one  nation  only,  not  the 
sins  of  the  Jews  alone,  by  whom  alone  the 
typical  sacrifices  of  the  law  were  offered, 
but  the  sins  of  the  whole  world,  of  all  who 
in  all  the  world  believe  in  Ilim.  (1  John 
ii.  2.)     Christ  bore  the  sin  of  the  world  by 


460 


JOHN. 


letting  it  be  imputed  to  Him  by  His 
Father,  in  ;i  manner  incomprehensible  to 
us,  so  that  it  became  no  longer  ours  but 
His.  Christ  takes  away  the  sin  of  those 
who  trust  in  Him,  partly  by  justification, 
in  which  the  merit  of  His  death  is  applied 
for  taking  away  the  guilt  and  punishment 
due  to  sin,  and  partly  by  sanctification,  in 
which  the  power  of  His  death  and  resur- 
rection is  apijlied  by  the  Holy  Spirit,  for 
subduing  and  removing  the  pollutions  of 
sin.  The  expression,  iakcth  away,  being  in 
the  present  tense,  denotes  a  continued  act, 
and  it  intimates  to  us  that  it  is  the  daily 
office  of  Christ  to  take  away  our  sin,  by 
presenting  to  the  Father  the  memorials  of 
His  death.  Behold,  vfith  an  eye  of  admi- 
ration, but  especially  with  an  eye  of  faith 
and  dependence,  improving  the  fruit  of 
His  death  to  our  consolation  and  salvation. 
This  passage  alone,  if  the  truth  were  re- 
vealed nowhere  else  in  the  Scriptures,  jus- 
tifies the  doctrine  that  our  Lord  was  the 
sinner's  substitute,  and  thus  made  a  sin- 
ofiering  for  man.  But  this  great  truth  is 
taught  in  the  clearest  and  most  ample 
terms  in  many  other  portions  of  God's 
Word.  To  deny  the  doctrine  of  Christ's 
atonement,  indeed,  is  to  rob  the  fabric  of 
Christianity  of  its  foundation,  strike  at  the 
very  roots  of  the  tree  of  life,  attempt  to 
pluck  the  diaderh  of  glory  from  Imman- 
uel's  brow,  mutilate  the  fair  volume  of 
revelation,  take  the  brightest  jewel  from 
the  crown  of  Scripture,  dash  the  cup  of 
consolation  from  the  lips  of  the  mourner, 
and  leave  the  sinner  without  a  gleam  of 
hope.  (See  2  Cor.  v.  19 ;  also  Lev.  xvi.  21 ; 
Isa.  liii.  11;  Luke  i.  77;  Heb.  ix.  28,  x.  14; 
Gal.iii.  13;  1  Peter  ii.  24;  1  John  ii.2,iii.5.) 

30.  ^hisisheof  whom  I  said.  After  me  cometh  a 
man  which  is  preferred  before  me;  for  he  was  before 
me.  31.  And  I  knew  him  not:  but  that  he  should  be 
made  manifest  to  Israel,  ttherefore  am  I  come  baptizing 
with  water.  ° 

'Verses  15,  27.  tMal.  iii.  1;  Matt.  iii.  6;  Luke  i.  17,  76. 
77  and  ni.  3,  4.  .     ^  ,  •«, 

This  is  he,  &c.  (See  on  verse  15.)  And 
I  knew  him  not.  John  knew  Jesus,  but  the 
Baptist  knew  not  yet  the  Messiah.  He 
indeed  was  aw^are  of  His  miraculous  birth, 
he  must  have  known  His  remarkable  char- 
acter, he  may  even  have  suspected  Him  to 
be  the  Messiah :  but  as  God,  who  sent  him 
on  his  work  as  Baptist,  had  promised  him 
a  sign  whereby  he  might  discover  the 


Messiah,  and  as  that  sign  had  not  yet  been 
given,  he  did  not  yet  recognize  Jesus  as 
such,  whatever  might  have  been  his  own 
thoughts  and  suspicions.  Should  be  made 
manifest,  &c.  That  the  Messiah  should  be 
exhibited  or  made  known  to  Israel  as  the 
High  Priest  of  God's  appointment.  See 
the  ordinance  to  be  observed  with  regard 
to  Aaron  and  his  sons.  (Ex.  xxix.  and 
Lev.  viii.)  Therefore  am  I  come,  &c.  "  It 
was  chiefly  for  this  end  that  Christ 
might  thus  be  more  remarkably  made 
manifest  to  Israel,  and  might  be  introduced 
with  greater  solemnity." 

32.  "And  John  bare  record,  saying,  I  saw  the  Sjiirit 
descending  from  heaven  like  a  dove,  and  It  abode  upon 
him.  33.  And  I  knew  him  not:  but  he  that  sent  me  to 
baptize  with  water,  the  same  said  unto  me.  Upon  whom 
thou  Shalt  see  the  Spirit  descending,  and  remaining  on 
him,  'the  same  is  he  which  baiJtizeth  with  the  Holy 
Ghost.  34.  And  I  saw,  and  bare  record  that  this  is  the 
Son  of  God. 

"Matt.  iii.  16 ;  Mark  i.  10 ;  Luke  iii.  22,  on  which  see 
notes ;  chap.  v.  32.  'Matt.  iii.  11 ;  Acts  i.  5,  li.  4,  x.  44 
and  xix.  6.  » 

As  soon  as  John  received  the  sign  (verse 
33),  and  his  expectations  were  realized,  he 
bare  record.  Like  a  dove.  Is  Christ  a  Lamb? 
Is  the  Spirit  a  Dove?  Are  these  two  sym- 
bols so  united,  and  so  placed  before  us  ? 
And  have  we  yet  to  learn  "  what  manner 
of  spirit  we  are  of?"  (James  iii.  17.)  Abode 
upon  him.  This,  1.  Indicated  and  illustra- 
ted what  is  said  of  the  difference  between 
the  baptism  of  Christ  and  the  baptism  of 
John,  for  He  was  to  baptize  with  the  Holy 
Ghost,  a  baptism  of  everlasting  efficacy, 
and  not  as  John's,  w'hich,  as  he  himself 
professed,  was  only  temporary.  2.  It  was 
intended  to  assure  His  people  that  He  re- 
ceived the  Spirit,  not  only  for  Himself, 
but  also  to  communicate  unto  them.  (Isa. 
xi.  2,  3.)  And  I  saiv,  &c.  He  had  pre- 
viously spoken  of  Christ  as  man  (verse  30), 
and  intimated  by  the  words  "  for  he  was 
before  mo,"  that  He  was  something  more 
than  man.  Here  he  affirms — tJiis  is  the 
Son  of  God.  So  Christ  is  both  God  and 
man.  (See  2  Peter  i.  16;  1  John  i.  1.)  This 
great  truth  isver)'  full  of  comfort,  assuring 
us  of  His  sympathy  and  power,  and  teach- 
ing us  that  He  both  knows  by  experience 
our  sorrows,  and  can  help  us  out  of  them. 

Xi.  1  Again  the  next  day  after,  John  stood,  and  two 
of  his  disciples ;  36.  And  looking  upon  Jesus  .is  he 
walked,  he  saitli,  yBehold  the  Lamb  of  God  !  ,37.  And 
the  two  disciples  heard  him  speak,  and  they  followed 
Jesus.  .38.  Then  Jesus  turned,  and  saw  theni  following, 
and  Siiith  unto  them.  What  seek  ye?  They  said  unto 
him.  Rabbi,  (whioh  is  to  say,  being  interpreted.  Master,) 
where  dwell  est  thou?  .39.  He  saith  unto  them,  t'ome 
and  see.    They  came  and  saw  where  he  dwelt,  and 


CHAPTER   I, 


461 


abode  with  him  that  day :  for  it  was  about  the  tenth 
hour.  40.  One  of  the  two  which  heard  John  sijcak,  and 
followed  him,  was  ^Andrew,  Simon  Peter's  brotlier.  41. 
He  first  fiudeth  his  own  brother  Simon,  and  sailh  unto 
him.  We  liave  found  the  Messias,  which  is,  being  in- 
terpreted, the  Christ.  41*.  And  he  brought  him  to  Jesus. 
Aii.l  wlien  Jesus  beheld  him,  he  said,  Thou  art  Simon 
the  son  of  Jonas:  Mhou  shall  be  called  Cephas,  which  is 
1»y  interpretation,  a  stone. 
TVerse  29.    'Matt.  iv.  18,  on  which  see  notes. 

John  stood — doubtless  upon  the  banks 
of  the  Jordan,  contemplating  his  sacred 
work.  Two  of  his  disciples.  Andrew,  and 
probably  the  Evangelist  himself.  Looking 
upon  Jesus.  John  was  encouraged  to  com- 
mend Him,  so  a  sight  and  enjoyment  of 
Christ's  spiritual  presence  will  much  dis- 
pose and  enable  men  to  speak  of  Him.  As 
he  walked — the  Lamb.  (See  on  verse  29.) 
There  might  have  been  something  in  His 
very  look,  and  whole  gesture  and  deport- 
ment, so  meek,  unassuming,  superhuman 
and  heavenly,  as  silently  to  attest  His 
Divine  character  and  mission,  and  of 
itself  to  invite  the  designation  of  the 
Baptist.  (Acts  vi.  15;  Luke  xiii.  27.)  They 
followed  Jesus.  They  quitted  one  master, 
and  joined  themselves  to  another.  There 
was  a  draAving,  attractive  power  in  that 
word  about  the  Lamb,  the  taker  away  of 
the  world's  sin,  which  no  other  word  pos- 
sessed or  could  possess.  Set  between  two 
magnets,  the  disciples  showed  at  once 
which  was  the  mightier  of  the  two.  Jesus 
fumed,  &c.  God  meets  us  in  the  way.  The 
willing  mind  is  accepted.  The  sincere 
desire  is  blessed.  He  who  graciously 
"  turned  and  saw  them  following,"  was  the 
same  God,  the  same  eternal  "  I  am,"  who 
in  like  manner  encouraged  His  servant 
Moses.  (Ex.  iii.  4.)  We  should  be  at- 
tentive to  every  intimation  of  God's  provi- 
dence and  will. 

What  seek  ye?  Jesus  tenderly  draws 
them  on  to  open  their  hearts  to  Him. 
They  wish  to  know  as  to  His  abode  for 
the  night.  They  will  not  trouble  Him  on 
His  way  ;  they  wish  to  speak  with  Him 
alone.  The  use  of  the  term  Rabbi  by  these 
disciples,  shows  that  they  sought  instruc- 
tion from  Jesus.  For  the  sake  of  those 
Gentiles  into  whose  hands  this  Gospel 
should  fall,  the  Evangelist  adds  the  inter- 
pretation of  this  Jewish  term.  Come  and 
nee.  Christ  invited  them  forthwith  to  ac- 
company Him.  They  go,  and  remain 
until  four  o'clock  in  the  afternoon.    The 


interest  and  importance  of  this  interview 
we  may  well  imagine.  Its  immediate 
cfTect  is  apparent  from  what  follows. 

llie  Messias,  or,  ^lessiah.  Both  these 
words,  the  one  Greek,  the  other  Hebrew, 
mean  the  Christ,  or,  the  Anointed  One. 
Brought  him  to  Jesus.  In  this  beautiful 
scene  we  behold  the  commencement  of  all 
Christian  activity  in  missions.  Andrew 
had  been  for  some  little  time  with  Jesus 
himself,  and  he  immediately  evinces  the 
influence  of  the  intercourse  on  his  own 
mind,  by  his  concern  to  bring  others  to 
the  same  Saviour.  They  that  have  tasted 
that  the  Lord  is  gracious  themselves,  will 
be  always  constrained  to  invite  others. 
Andrew  first  found  Simon,  but  he  also 
prevailcil  on  others.  Though  we  cannot 
bring  souls  to  Jesus  efficiently,  we  may  do 
this  instru mentally,  1.  by  intercession,  2. 
by  the  influence  of  example,  3.  by  instruc- 
tion and  by  various  other  means.  We 
should  be  concerned  to  bring  souls  to 
Jesus  for  the  following  reasons  :  L  To  feel 
a  concern  for  this  work  is  an  evidence  of 
grace,  and  an  evidence  the  most  decisive. 
2.  To  attempt  it  is  a  duty  that  cannot  be 
declined  without  the  greatest  guilt.  3.  To 
accomplish  it  is  the  most  glorious  enter- 
prise. What  can  be  compared  to  the  sal- 
vation of  a  soul?  4.  To  fail  in  it  is  no 
disgrace.  Failure  here,  is,  indeed,  more 
honorable  than  success  in  any  other  en- 
terprise. But  wise  and  good  efforts  are 
never  in  vain.  If  they  are  useless  as  to 
the  direct  object,  they  do  good  collaterally. 
If  they  relieve  not  the  beneficiary,  they 
bless  the  benefactor. 

Jesus  beheld  him.  The  Saviour,  with  that 
piercing  glance  which  tested  men,  and  to 
which  the  Evangelist  so  often  gives  prom- 
inence (verse  4S,  ii.  25,  iii.  3,  vi.  71),  looked 
through  the  disciple  brought  to  Him. 
Thou  art,  &c.  Though  it  be  the  first  time 
that  Peter  ever  saw  Jesus,  it  is  not  the 
first  time  that  Jesus,  in  spirit  at  least,  ever 
saw  Peter.  He  knows  His  parentage,  His 
name,  and  history.  A  stone.  The  word 
which  is  here  thus  rendered,  is  in  reality 
the  proper  name  Peter,  and  it  should  have 
been  rendered  as  a  proper  name.  The 
remark  is  thrown  in  by  the  Evangelist,  as 
apprising  his  readers  that  the  Simon  to 
whom  the  name  Cephas  was  affixed,  was 


463 


JOHN. 


the  same  as  the  Apostle  whom  they  knew 
by  the  name  Peter. 

In  the  calling  of  these  three  humble 
followers  of  Jesus  commenced  that  little 
company,  that  weak  and  feeble  band, 
which,  under  the  direction  and  in  the 
power  of  the  Holy  Ghost,  regenerated  the 
world.  Men  chosen  from  the  lower  walks 
of  life,  without  wealth,  without  learning, 
without  much  of  talent  either  natural  or 
acquired,  and  yet  who  succeeded  in  a  few 
short  years,  to  use  the  language  of  their 
opponents,  in  "turning  the  world  upside 
down."     (Acts  xvii.  6.) 

43.  H  The  day  foUowing  Jesus  would  go  forth  into 
Galilee,  and  fludeth  Philip,  and  saith  unto  him,  Follow 
me. 

The  daij  following  the  calling  and  naming 
of  Peter.  Into  Galilee — probably  on  His 
way  home  after  His  baptism  and  tempta- 
tion. Findeth  Philip.  Peter,  as  we  have 
seen,  was  called  by  Andrew,  as  Nathanael 
was  afterward  (verse  45)  called  by  Philip, 
but  Philip  was  called  by  Christ  Himself. 
How  various  were  the  means  by  which  this 
little  party  was  assembled !  How  various, 
will  it  appear  hereafter,  have  been  the 
means  by  which  the  countless  multitude 
who  shall  till  the  everlasting  mansions 
have  been  congregated !  Still,  however 
varying  may  be  the  means,  the  end  and 
object  of  this  blessed  work  are  and  must 
forever  be  the  same,  the  following  Him 
here  on  earth,  who  speaks  with  power  by 
His  Holy  Spirit  to  the  heart,  and  says, 
"  Follow  me,"  and  the  enjoying  Him  in  the 
kingdom  of  heaven. 

44.  Now  ^Philip  was  of  Bethsaida,  the  city  of  Andrew 
and  Peter.— bChap.  sii.  21. 

The  exact  mention  by  the  Evangelist, 
at  this  point  of  his  narrative,  that  Philip 
u-as  of  Bethsaida,  the  city  of  Andrew  and 
Peter,  is  an  intimation  that  he  was  more 
or  less  prepared  for  the  calling  He  re- 
ceived from  Jesus,  by  some  accounts  which 
he  had  obtained  from  his  fellow-towns- 
men Andrew  and  Peter,  of  what  had  pass- 
ed between  them  and  the  Lord  on  the 
day  preceding. 

45.  Philip  findeth  cNathanael,  and  saith  nnto  him, 
We  have  found  him,  of  whom  ajioses  in  the  law,  and 
the  fprophets,  did  write,  Jesus  fof  Nazareth,  the  son  of 

cChap.  xxi.  2.  dGen.  iii.  l-i  and  xl.9, 10;  Bent,  xviii. 
18;  see  on  Liuke  xxiv.  27.  flsa.  iv.  2,  vii.  14  and  ix.  «; 
Mi.  V.  2 ;  Zech.  vi.  12  and  Lx.  9 ,  Luke  xxiv.  27.  fMatt. 
u.  23 ;  Luke  ii.  4. 

Philip,  having  attached  himself  to  Jesus. 


could  not  be  content  till  he  had  intro- 
duced his  friend  into  the  glorious  liberty 
of  the  same  service  with  himself,  until  he 
had  done  what  he  could  to  make  his 
friend  a  sharer  of  his  treasure  and  his  joy. 
lit'  liave  found  Jiim,  &c.  A  celebi'ated 
mathematician  of  antiquity,  while  medi- 
tating, suddenly  solved  one  of  the  pro- 
found est  problems  of  geometry.  Such  was 
his  rapture  at  the  discovery,  that  he  in- 
stantly ran  through  the  streets  clapx)ing 
his  hands,  and  exclaiming,  Eureka,  I  have 
fomid.  Philip  here  joj- fully  uses  the  same 
word,  we  hate  found.  From  thg  freouent 
recurrence  o£ finding,  in  this  chapter,  it  has, 
indeed,  been  called  the  chapter  of  the  Eu- 
rekas.  (See  verses  41,  43.)  Moses  in  the  law, 
(See  Gen.  iii.  15,  xlix.  10;  Ivum.  xxiv.  17, 
19 ;  Deut. xviii.  15-19.)  And  the  prophets,  did 
write.  (See  2  Sam.  vii.  12-16,  xxiii.  1-7 ; 
Isa.  vii.  14,  ix.  6,  liii.;  Ezek.  xxxiv.  23-31.) 

46.  And  Nathanael  said  unto  him,  eCan  there  any 
good  thing  come  out  of  Nazareth  ?  Philip  saith  unto 
him,  C/Ome  and  see.— cChap.  vii.  41,  42.  52. 

Can  there  any  good  thing,  &c.  There  is 
here  a  reference  to  the  general  low  esteem 
and  disrepute  in  Avhich  Nazareth  was  held 
(Matt.  ii.  23),  and  an  intimation  of  the 
consequent  unlikelihood  that  aught  pre- 
eminently good  would  come  forth  from  it. 
By  the  good  thing  must  be  understood  that 
one  "  good  thing,"  that  "  gift  of  God " 
(John  iv.  101,  in  which  all  other  good 
things  are  included.  Come  and  see.  He  has 
a  confidence,  which  the  result  abundantly 
justified,  that  in  that  holy  presence,  if 
only  he  could  bring  his  friend  within  the 
range  of  its  influence,  all  preconcMved 
objections  would  dissolve  and  disappear. 
If  men,  instead  of  taking  up  unreasonable 
prejudices  against  the  Christian  religion, 
C'hristian  missions,  Christian  people  and 
Christian  practices,  as  too  many  do,  judg- 
ing from  hearsay,  not  from  actual  knowl- 
edge ;  from  fancy  rather  than  from  fact, 
if  these  would  only  do  as  Philip  advised, 
and  as  Nathanael  did,  that  is,  "  come  and 
see,"  they  might  haply  arrive  at  a  differ- 
ent and  a  juster  conclusion. 

47.  Jesus  saw  Nathanael  coming  to  him.  and  saith  of 
him,  Behold  tan  Israelite  indeed,  in  whom  is  no  guile  ! 

iiPs.  xxxii.  2,  and  Ixxiii.  1 ,  Chap.  viii.  39;  Rom.  ii.  28, 
29,  and  ix.  6. 

Not  long  before  (verse  36),  John  cried  of 
Christ-  Ecce!  Behold  the  Lamb  of  God! 
Christ  is  the  crier  here.    Ecce!  Behold  a 


CHAPTER   I. 


463 


true  Israelite — one  in  whom  is  no  guile — not 
only  no  hy])ocTitc,  but,  ■with  a  guileless 
simplicity  not  always  found  even  in  God's 
own  people,  ready  to  follow  wherever 
.  truth  might  lead  him.  Beliold,  &c.  How 
kind  and  merciful  this  salutation !  As 
easy  would  it  have  been  for  Him  to  whom 
all  hearts  are  open,  and  from  whom  no 
secrets  are  hid,  to  have  evinced  His  own 
omniscience  by  convicting  Nathanael  at 
once  of  whatever  bigotry  and  prejudice  he 
had  manifested,  by  repeating  to  him  the 
words,  "  Can  there  any  good  thing  come 
out  of  Nazareth  ?"  as  thus  to  fix  at  once 
upon  the  favorable  point  in  his  character, 
and  so  freely  and  so  kindly  to  acknow- 
ledge it. 

48.  Natlianael  saith  unto  him.  Whence  knowest  thou 
me?  Jesus  answered  and  said  unto  him,  UeCore  that 
Philip  called  thee,  when  thou  wast  under  the  tig  tree,  I 
saw  thee. 

Christ  here  speaks  of  three  wonderful 
things,  which  arc  above  man :  1.  Although 
thou  wast  distant,  yet  I  saw  that  PliiUp 
called  thee.  2.  I  saw  thee  before  Philip 
found  thee,  when  thou  tcast  under  the  fig  tree. 

3.  I  saw  into  thy  heart,  and  thou  art  with- 
out guile,  yers^Q  il .  (Chap.  ii.  25;  Luke  xix. 

4,  5;  Jer.  xxiii.  23,  24.)  Let  us  ask  our- 
selves what  effect  the  omniscience  of 
Jesus,  which  we  profess  to  believe,  has 
upon  us.  Both  in  public  and  in  private 
we  are  followed  by  the  all-seeing  eye,  and 
listened  to  by  the  all-hearing  ear.  Jesus 
not  only  avowed  His  regard  for  Nathanael, 
but  He  avowed  it  before  others.  The  con- 
cealments of  Christians  are  only  partial  and 
temporary.  Their  day  is  coming:  it  is  the 
manifestation  of  the  sons  of  God. 

49.  Nathanael  answered  and  saith  unto  him.  Rabbi, 
'thou  art  the  Son  of  God ;  thou  art  ktlie  King  of  Israel. 

"Matt.  xiv.  23.  kjiatt.  xxi.  5,  xxvii.  11, 42 ;  chap,  xviii. 
37  and  xix.  3. 

There  was  somethingin  the  very  minute- 
ness of  our  Lord's  naming  the  tree  under 
which  he  had  been  sitting,  in  the  privacy 
of  his  own  garden,  where  no  eye  had  seen 
him,  and  in  His  showing  a  knowledge  of 
his  state  of  mind,  which  evidently  brought 
instantaneous  conviction  to  the  mind  of 
Nathanael,  hence  the  acknowledgment 
into  which  he  burst  forth.  (See  chap.  iv. 
29;  1  Cor.  xiv.  25.)  On  that  day  when  the 
secrets  of  all  hearts  shall  be  disclosed,  how 
will  this  acknowledgment  shame  those  who 
with  ten-fold,  yea,  ten  thousand-fold,  Na- 


thanael's  evidence,  have  not  attained  to 
Nathanael's  faith,  who  doubt  the  omnisci- 
ence and  the  divinity  of  Jesus !  Thou  art 
the  Son  of  God.  Here  is  the  first  simple 
creed  of  the  infant  church.  The  salvation, 
expanded  in  the  writings  of  ''  closes  and 
the  Prophets,"  is  contracted  into  a  few 
words,  but  words  of  a  mighty  power,  the 
germ  of  all  saving  truth.  Oh,  that  no  more 
had  been  needed  to  join  all  Christians  to- 
gether in  this  "One  Faith!"  (Chap.  vi. 
69;  Acts  ii.  38,  viii.  37;  Rev.  xix.  10.) 

50.  Jesus  answered  and  said  unto  him.  Because  I  said 
unto  thee,  I  saw  tliee  under  the  fig  tree,  believest  thou? 
thou  Shalt  Sic  greater  things  than  these.  51.  And  he 
saith  unto  him,  Verily,  verily,  I  say  unto  you,  U-Iere- 
atter  ye  shall  see  heaven  open,  and  the  angels  of  God 
ascending  and  descending  upon  the  Son  of  man. 

'Cien.  xxviii.  12 ;  Matt.  iv.  11 ;  Luke  ii.  9,  13,  xxu.  43 
and  xxiv.  4 ;  Acts  i.  10. 

Thou  shalt  see,  &c.  Our  Lord  confirms 
His  faith,  and,  agreeably  to  the  Divine 
rule,  "  he  that  hath  to  him  shall  bo  given, 
and  he  shall  have  more  abundance," prom- 
ises him  higher  honor,  and  more  blessed 
visions.  If  we  are  now  able  to  see  Jesus, 
as  the  Son  of  God,  the  Saviour  of  our  soul, 
we  shall  see  greater  things  than  even  His 
omniscience  and  omnipotence ;  we  shall 
see  His  love  employed  in  blotting  out 
every  sin  we  have  committed.  His  wisdom 
in  enlightening  and  instructing  our  mind. 
His  strength  in  supporting  our  weakness, 
His  blood  in  cleansing  our  i)ollutions,  His 
Spirit  in  sanctifying  and  renewing  our 
soul. 

This  verily,  verily,  this  double  Amen, 
which  here  occurs  for  the  first  time,  is  pe- 
culiar to  John,  he  only  records  our  Lord's 
use  of  it,  but  he  on  very  many  occasions. 
It  was  never  used  by  any  one  but  Christ, 
and  always  at  the  beginning  of  a  sentence. 
It  comes  most  fitly  from  the  lips  of  Him 
who  is  Himself  the  Amen  (Rev.  iii.  14), 
the  God  of  truth  (Isa.  Ixv.  16),  in  whom 
all  the  promises  of  God  are  yea,  and  in 
whom  Amen.  (2  Cor.  i.  19 ;  Num.  v.  22  ; 
Neh.  viii.  6.)  How  different,  too,  the  ma- 
jestic, I  say  unto  you,  of  Christ,  from  that, 
"  Thus  saith  the  Lord,"  of  all  the  prophets 
preceding — they  hearers  of  the  word  of 
another,  He  the  utterer  of  His  own. 

Heaven  open.  What  a  saying  is  this! 
"When  the  wrath  of  God  was  poured  ujaon 
a  guilty  world,  it  is  expressed  by  this  kind 
of  language :  "  The  windows  of  heaven 
were  opened."     What,  then,  can  it  here 


464 


J  OHN 


denote,  but  that  God  would,  in  honor  of 
Him  in  whom  His  soul  delighted,  pour 
forth  a  deluge  of  blessings  in  His  name. 
And  the  a)i()ds  of  God,  &c.  In  the  miracles 
the  disciples  were  about  to  witness,  as 
accomplished  by  Christ,  both  on  the  bodies 
and  souls  of  men,  they  should  see  things 
marvelous  as  any  in  Jacob's  ancient 
vision.  Christ  here  intimates  that  He 
should  henceforward  be  the  middle  point 
of  free  intercourse,  yea,  of  uninterrupted 
communion  between  God  and  men,  that 
in  Him  should  be  the  meeting-place  of 
heaven  and  earth.  (Eph.  i.  10;  Col.  i.  19.) 
The  angels  that  wait  upon  the  throne  of 
God  and  "  do  Plis  commandments,  heark- 
ening to  the  voice  of  His  word,"  were 
sent  from  thence  to  attend  on  Jesus  at 
His  resurrection  and  at  His  ascension,  as 
His  disciples  witnessed,  and  Nathanael 
among  the  rest;  for  he  is  mentioned  as  a 
person  present  when  Jesus  showed  Him- 
self to  His  disciples  after  His  resurrection. 
(Chap.  xxi.  2.) 

Upon  the  Son  of  man.    He  who  had  just 


accepted  Nathanael's  tribute  to  Him  as 
"  the  Son  of  God"  (verse  49),  and  to  whom 
the  Baptist  under  Divine  inspiration  had 
lately  borne  the  same  testimony  (verse 
34),  here  speaks  of  Himself  under  the  title 
of  "the  Son  of  man,"  a  title  taken  from 
the  i^rophecy  of  Daniel  (chap.  vii.  13),  but 
which  was  never  used  of  our  Lord  by  any 
but  Himself,  and  which  He  used  constant- 
ly, to  show  that  God  had  for  our  sakes  be- 
come also  very  man.  The  use  of  this  term 
by  Stephen,  in  Acts  vii.  56,  is  not  an  ex- 
ception to  this  remark,  for  this  use  was 
manifestly  in  allusion  to  our  Lord's  own 
words  in  Matt.  xxvi.  64,  of  which  the  state- 
ment of  Stephen  is  in  fact  an  adaptation. 
"  If  the  angels,"  says  Augustine,  "  de- 
scend to  the  Sou  of  man,  He  is  here ;  if 
they  ascend  to  Him,  He  is  above.  He  is 
above  with  the  Father,  below  in  us." 
(Chap.  iii.  13  ;  Acts  vii.  56,  ix.  4,  5).  "  An 
angelical  life,"  remarks  Lcigliton,  "  spent 
between  ascending  in  prayer  to  fetch  bless- 
ings from  above,  and  descending  to  scatter 
them  among  men."     (Luke  vi.  12,  13). 


1.  What  is  meant  by  "the  beginning?"  2.  "Why  is  Christ  called  "the  Word?"  3.  Is  Creatorship  a.scribed  to 
Him?  4.  What  is  said  of  "life"  in  Jesus?  5.  AVho  was  sent  from  God?  G.  For  what  purpose  did  be  come?  7. 
What  is  said  of  Him  ?  8.  What  contrast  is  stated  between  Moses  and  Christ  ?  9.  What  wa.s  John's  answer  to  the 
priests  and  Levitos  who  came  to  him  ?  10.  What  did  he  say  when  he  saw  Jesus  coming  unto  him  ?  11.  Who 
were  the  two  disciples  referred  to  in  verse  37?  12.  What  did  Andrew  do?  13.  What  did  Christ  say  to  Philip  ? 
14.  Whom  did  Philip  find?  1-5.  What  did  Nathamael  say  ?  16.  State  the  interview  between  Jesus  and  Nathauael. 
17.  What  did  our  Lord  say  respecting  angels  ? 


CHAPTER  II. 

1  Christ  turneth  ivat^r  into  wine,  12  departetJi  into  Ca- 
pernaum, and  to  Jeriisalem,  14  where  he  purpeth  the 
temple  of  buyers  and  sellers.  19  He  foretelleth  his  death 
and  resurrection.  23  Jlany  believed  because  of  his 
miracles,  but  lie  would  not  trust  himself  ivith  t/iem. 

AND  the  third  day  there  was  a  marriage  in  »Cana  of 
Galilee ;  and  the  mother  of  Jesus  was  there: 
aSee  Josh.  xix.  28. 

The  third  day  after  Nathanael's  call.  A 
marriage,  i.  e.,  a  marriage  festival.  Cana 
of  Galilee,  so  called  to  distinguish  it  from 
Cana  in  Asher,  not  far  from  Tyre.  (Josh. 
xix.  28.)  It  was  situated  seven  miles  north 
of  Nazareth,  and  about  three  miles  north- 
east of  Sepphoris.     The  mother  of  Jesus,  &c. 


There  is  every  reason  to  suppose  that  Jo- 
seph was  now  dead. 

2.  And  both  Jesus  was  called,  and  his  disciples,  to  the 
marriage. 

Called — invited.  How  was  this  true  of 
Christ,  being  a  stranger  ?  Probably  this 
was  the  marriage  of  some  relative  of  the 
mother  of  Jesus.  But  it  may  be  that  the 
invitation  came  through  the  friendly  in- 
tervention of  Nathanael,  who  was  of  this 
place,  (xxi.  2.)  If  so,  let  us  admire  such 
a  proof,  of  a  convert's  early  love  to  the 
Lord,  his  zeal  in  Christ's  service,  his  de- 
sire, harmonizing  with  that  of  Mary  (verse 


BETHANY. 


CANA    OF    GALILEE. 


CHAPTER   II, 


465' 


5),  to  promote  his  Master's  honor  (i.  49) 
his  brotherly  kindness,  also,  for  "both 
Jesus  was  called  and  li.is  disciples  to  the 
marriage."  We  need  not  wonder  to  find 
•  the  Lord  of  life  at  that  festival,  for  He 
came  to  sanctify  all  life — its  times  of  joy, 
as  its  times  of  sorrow,  and  all  experience 
tells  us  that  it  is  times  of  gladness,  such  as 
this  was  now,  which  especially  need  such 
a  sanctifying  power,  such  a  presence  of 
the  Lord. 

3.  And  when  they  wanted  wine,  the  mother  of  Jesus 
saith  unto  him,  They  have  no  wiue. 

Wanted  mne.  The  supply  of  wine,  from 
some  cause  or  other,  ran  short.  The  mother 
of  Jesus.  The  Evangelist  never  calls  her 
by  name,  indeed,  he  generally  prefers  to 
designate  those  of  whom  he  speaks  by 
their  respective  titles.  Saith  unto  Jiim. 
Having  a  greater  interest  in  the  matter 
than  a  mere  guest  would  have  had,  she 
mentions  the  subject  to  our  Lord,  saying, 
They  have  no  nine,  implying,  of  course,  the 
embarrassment  of  those  who  gave  the 
feast  and  of  herself  also  as  a  relative  or 
friend  of  the  parties.  This  embarrass- 
ment she  hoped  her  Son  would  in  some 
way  remove. 

Wine  was  as  common  a  drink  in  Pales- 
tine as  cider  in  portions  of  our  own  coun- 
try. Their  wine  was  so  free  from  the 
alcoholic  element,  that  it  produced  intoxi- 
cation only  through  fermentation  or  by 
being  drugged. 

Rev.  Dr.  Duff,  the  celebrated  Scotch 
missionary,  speaking  of  the  vine  regions 
of  southern  Erance,  says :  "Look  at  the 
peasant  at  his  meals  in  vine-bearing  dis- 
tricts! Instead  of  milk  he  has  a  basin  of 
pure,  unadulterated  '  blood  of  the  grape.' 
In  this  its  native  original  state  it  is  a  plain, 
simple  and  wholesome  liquid,  which,  at 
every  repast,  becomes  to  the  husbandman 
what  milk  is  to  the  shejiherd,  not  a  lux- 
ury, but  a  necessity ;  not  an  intoxicating, 
but  a  nutritive  beverage.  Hence  to  the 
vine-dressing  peasant  of  Auxerre,  for  ex- 
ample, an  abundant  vintage,  as  connected 
with  his  own  sustenance,  is  as  important 
as  an  overflowing  dairy  to  the  pastoral 
peasant  of  Ayrshire,  and  hence,  by  such  a 
view  of  the  subject,  are  the  language  and 
sense  of  Scripture  vindicated." 

Captain  Treatt,  as  quoted  by  Dr.  Lees, 
so 


says :  "  When  on  the  south  coast  of  Italy, 
last  Christmas  (1845),  I  inquired  particu- 
larly about  the  wines  in  common  use,  and 
found  that  those  esteemed  the  best  were  sweet 
and  uniiitoxicating.  The  boiled  juice  of  the 
grape  is  in  common  use  in  Sicily.  About 
three  gallons  of  the  juice  is  boiled  until 
reduced  to  two — it  is  then  poured  into 
plates  to  cool.  The  poor  peoi)le  mix  flour 
into  theirs  while  boiling,  to  make  it  go 
further.  It  is  eaten  at  their  meals  with 
l:)read,  and  very  nice  it  is.  The  Calabrians 
keep  their  intoxicating  and  unintoxicating 
wines  in  separate  apartments.  The  bottles 
were  generally  marked.  Erom  inquiries, 
I  found  that  the  unfcrmcnted  u-ine  teas  esteem- 
ed the  most.  It  uas  drunk  mixed  uith  7vata'. 
Great  pains  were  taken  in  the  vintage  sea- 
son to  have  a  good  stock  of  it  laid  by." 

This  must  be  taken  into  consideration 
in  judging  of  the  moral  aspect  of  this  mir- 
acle of  our  Lord.  No  plea  whatever  can 
be  drawn  from  it  for  the  use  of  such  adul- 
terated and  poisonous  wines  as  are  gener- 
ally imported  and  vended  in  this  country. 
We  see  no  reason  for  supposing  that  the 
wine  of  the  present  occasion  was  of  that 
kind  upon  which  Scripture  places  its 
strongest  interdict.  (Prov.  xx.  1,  xxiii.  31; 
Isa.  xxii.  13),  rather  than  of  that  which  is 
eulogized  as  a  blessing.  (Ps.  civ.  15 ;  Isa. 
Iv.  1.)     See  on  verse  7. 

4.  Jesus  saith  unto  her,  ''Woman,  <:what  have  I  to  do 
with  thee?  Jmiue  hour  is  not  yet  come. 

bOhap.  xix.  26.  ^2  Sam.  xvi.  10  and  xix.  22.  ^Chap. 
vii.  ti. 

Woman,  &c.  The  word  "woman,"  in 
ancient  Greek,  is  equivalent  to  "  lady." 
The  radical  idea  appears  to  be,  "  What 
have  we  in  common  ?  Our  relations  are 
wholly  difierent.  Be  not  over  anxious,  I 
know  what  I  will  do,  when  the  proper 
time  has  come."  Our  Lord,  in  the  way  of 
mild  reproof,  wished  her  to  know  that 
though  as  a  son  He  was  subject  to  her  in 
private  life,  as  the  Son  of  God  His  power 
was  not  under  her  control.  But  it  is  evi- 
dent that  no  disrespect  "V^'as  intended.  See 
the  tender  use  of  the  same  term  in  chap. 
XX.  15,  xix.  26.  3Iine  hour,  &c.,  that  is, 
"  the  seasonable  time,"  or,  "  the  time  for 
doing  what  you  suggest  is  not  yet  come," 
implying  that  He  alone  was  the  proper 
judge  of  that  season,  and  would  seize  it, 
thus  mixing  comfort  with  the  gentle  re- 


466 


JOHN. 


proof.  The  time  would  be  when  the  wine 
was  quite  exhausted,  whereby  the  reality 
of  the  miracle  would  be  undoubted. 

5.  His  mother  saith  unto  the  servants,  Whatsoever 
he  saith  unto  you,  do  U. 

Saith  unto  the  servants.  Mary  apparently 
understood  the  words  of  Jesus,  as  indeed 
was  no  doubt  intended,  rather  as  a  post- 
ponement than  a  denial.  When  we  find 
any  particular  mystery  in  God's  Providen- 
tial dealings  toward  us,  instead  of  wasting 
our  thoughts  and  time  in  murmuring  and 
complaint  about  it,  we  should  give  greater 
diligence  in  attending  to  our  known  duties, 
obeying  the  evident  will  of  God  concern- 
ing us,  leaving  it  to  Him  to  solve  every 
intricacy.  (Ps.  xxxvii. ;  Deut.  xxix.  29.) 
Whatsoever  he  saith,  &c.  To  obey  God 
rightly  is  to  obey  Him  as  Supreme  Law- 
giver, which  can  never  be  done,  while  He 
only  maintains  a  divided  empire  in  our 
hearts.  The  same  motive  that  j^rompts 
us  to  obey  God  in  one  thing,  ought  to  in- 
fluence us  to  strive  to  obey  Him  in  all 
things. 

6.  And  there  were  set  there  six  waterpots  of  stone, 
••after  the  manner  of  the  purifyingof  the  Jews,  contain- 
ing two  or  three  tirkins  apiece.— 'Mark  vii.  3. 

Waterpots  of  stone — stone  vesgels  for  hold- 
ing water.  Purifying  of  tlie  Jews.  The 
Jews,  on  account  of  the  regulations  re- 
specting ceremonial  cleanness  and  unclean- 
mess,  had  occasion  for  a  constant  supply 
of  water,  in  readiness  for  washing.  (Mark 
vii.  1-4.)  Firkins.  The  word  thus  trans- 
lated signifies  a  measure  containing  some- 
what more  than  eight  gallons.  This  large 
quantity  of  wine  made  the  miracle  more 
striking  and  apparent.  Wedding  festivals 
were  prolonged  sometimes  through  a  whole 
week.  The  report  of  the  wondrous  mir- 
acle, doubtless,  drew  numbers  to  the  feast, 
all  of  whom  would  wish  to  drink,  if  for  no 
other  purpose  than  to  satisfy  themselves 
of  the  truth  of  the  affair. 

7.  Jesus  saith  unto  them,  I'ill  the  waterpots  with 
■water.  And  they  tilled  them  up  to  the  brim.  8.  And 
he  saith  unto  them,  Draw  out  now,  and  bear  unto  the 
governor  of  the  feast.    And  they  bare  it. 

Fill,  &c.  These  Vessels  were  now  empty, 
probably,  from  the  ablutions  of  so  many 
guests.  The  servants,  though  wondering, 
did  not  venture  to  disobey  Christ.  As 
M«ssiah  Christ  uttered  the  reproof  (verse 
4),  as  a  Son  He  now  complied  with  His 
mother's  suggestion,  and  thus  saved  the 
bridal  pair  from  mortification.  The  critical 


Dr.  Trench,  now  Archbishop  of  Dublin, 
says:  "He  who  each  year  prepares  the 
wine  in  the  grape,  causing  it  to  drink  up 
and  swell  with  the  moisture  of  earth  and 
heaven,  to  transmute  this  into  its  own 
nobler  juices,  concentrated  all  those  slower 
processes  now  into  the  act  of  a  single 
moment,  and  accomplished  in  an  instant 
what  ordinarily  He  does  not  accomplish 
but  in  months."  The  same  interpretation 
was  given  of  the  miracle  by  Dr.  Joseph 
Hall,  Bishop  of  Norwich,  England,  in  1600, 
by  Chrysostom,  born  A.  D.  344,  and  by 
Augustine,  born  A.  D.  354.  (See  on  verse 
2.)  T]icy  bare  it.  Equally  removed  from 
every  appearance  of  doubt  or  display,  our 
Lord  does  not  ask  to  taste,  or  even  to  see 
the  wine  Himself,  to  ascertain  the  certainty 
of  the  success  of  His  command,  but  tells 
the  servants  at  once  to  carry  it  to  the  gov- 
ernor. As  they  perceived  by  the  color 
and  odor,  that  what  they  drew  from  the 
waterj3ots,  had  become  wine,  they  scrupled 
not  to  do  as  directed.  It  Avas  the  function 
of  the  governor,  or  ruler  of  the  feast,  to  pro- 
vide for  the  occasion,  to  preside  at  the 
table,  to  relieve  the  bridegroom  from 
minute  solicitudes,  and  to  taste  first  what 
was  set  before  the  guests. 

9.  When  the  ruler  of  the  fea.st  had  tasted  fthe  water 
that  was  made  wine,  and  knew  not  wlience  it  was,  (but 
the  servants  which  drew  the  water  knew,)  the  gov- 
ernor of  the  feast  called  the  bridegroom  ;  10.  And  saith 
unto  him.  Every  man  at  the  begmning  doth  set  forth 
good  wine,  and  when  men  have  well  drunk,  then  that 
which  is  worse :  b^it  tL  ju  haat  kept  the  good  wine  until 
now.— fChap.  iv.  46. 

The  governor,  after  he  had  tasted  the 
wine,  and  found  it  greatly  superior  to  any 
that  had  yet  been  used,  called  out  to  the 
bridegroom  across  the  table.  Every  man 
at  the  beginning,  &c.  It  would  be  unjust 
and  absurd  to  suppose  from  the  words  of 
the  ruler,  when  men  have  ivell  drunk,  that 
these  guests  had  transgressed  the  rules  of 
temperance.  For,  1,  the  Greek  word  rend- 
ered "  well  drunk,"  does  not  imply  intoxi- 
cation, and,  2,  the  ruler  describes  the  cus- 
toms of  others,  not  the  conduct  of  the 
present  assembly.  Besides,  as  Alfurd\veVi 
remarks :  "  We  may  be  sure  that  the  Lord 
would  not  have  sanctioned,  nor  ministered 
to,  actual  drunkenness.  Only  those  who 
can  conceive  this,  will  find  any  diflSculty 
here,  and  they  will  find  difficulty  every- 
where." 


CHAPTER   II. 


m 


n.  This  beginnins  of  miracles  did  Jesus  in  Cana  of 
Galilee,  caiid  munilestod  I'ortli  his  glory,  and  liis  disciple'* 
believed  on  him.— sCliap.  i.  H. 

This  WJis  the  beginning  of  miracles,  the 
first  of  a  s<T«Vs.  It  was  an  introduction  to 
all  Christ's  other  miracles,  as  the  parable 
of  the  Sower  was  to  all  His  other  parables. 
(Mark.  iv.  31.)  And  no  other  miracle 
Avould  have  served  as  so  fit  an  inaugura- 
tion to  the  whole  future  work  of  the  Son 
of  God,  for  that  work  might  be  character- 
ized throughout  as  an  ennobling  of  the 
common  and  a  transmuting  of  the  mean — 
a  turning  of  the  water  of  earth  into  the 
wine  of  heaven.  His  glory.  Jesus  shines 
with  no  borrowed  light.  The  light  which 
His  Apostles  manifested  was  what  they  de- 
rived from  Him,  but  He  shines  in  His  own 
proper  light.  Until  now  Christ  had  veiled 
Himself  more  or  less,  but  now  He  gave 
some  glimpses  of  what  He  was.  Believed 
on  him.  Such  was  the  result  in  the  case 
of  the  disciples.  Their  faith,  as  we  know 
from  what  is  subsequently  recorded,  was 
weak  and  imperfect,  but  it  was  yet  genuine 
and  grew  stronger  and  stronger,  and  was 
graciously  accepted  by  our  blessed  Lord. 
From  this  narrative  learn,  1.  The  lesson 
of  patience,  as  exhibited  in  our  Lord's 
conduct,  in  so  meekly  awaiting  the  fit 
time  for  disclosing  His  true  character  to 
the  world.  2.  Religion  does  not  require 
us  to  shut  ourselves  out  from  the  world, 
like  monks  and  nuns,  or  to  cherish  gloomy 
feelings ;  it  is  social  and  cheerful.  (Prov. 
iii.  17.)  It  teaches  us  how  to  enjoy,  as 
well  as  to  obey.  3.  Christ  honors  His  own 
institution  of  the  marriage  state.  4.  The 
rule  of  giving  which  the  Saviour  pursues 
is  very  different  from  that  which  is  fol- 
lowed by  the  world.  The  worldling  has 
his  best  things  first.  He  finds  life  grow 
darker  and  darker  as  he  advances.  But 
the  path  of  the  true  Christian  "shineth 
more  and  more  unto  the  perfect  day."  The 
more  religious  he  becomes,  the  more 
happy  he  finds  himself.  What,  then,  will 
be  his  experience  when  he  partakes  in 
heaven  of  the  sweetness  of  redeeming 
love  in  all  its  perfection! 

12.  IT  After  this  he  went  down  to  Capernaum,  he,  and 
his  mother,  and  tiliis  brethren,  and  his  disciples,  and 
they  continued  there  not  many  days.— i^Matt.  xii.  4C. 

He  vent  down — from  Cana,  in  the  coun- 
try to  Capernaum,  on  the  lake  shore.  His 
mother.    It  is  probable  that  Joseph  died 


between  Jesus' twelfth  and  thirtieth  years. 
His  brethren.  (See  on  Matt.  xii.  4(5.)  These 
are  put  before  His  disciples,  showing  the 
greatness  of  the  privileges  within  their 
reach.  Not  many  days.  Because  the  pass- 
over  was  near. 

13.  IT  'And  the  Jews'  passover  wa.s  at  hand,  and  Jesus 
went  up  to  Jerusalem,  U.  kAnd  Ibund  in  the  temple 
those  that  sold  oxen  and  slieep  and  doves,  and  the 
changrers  oCnioney  sitting:  15.  And  when  he  had  made 
a  scourge  of  small  cords,  he  drove  them  all  out  of  the 
temple,  and  the  sheep,  and  the  oxen,  and  poured  out 
the  changers'  money,  and  overthrew  the  tables,  16.  And 
said  unto  them  that  sold  doves.  Take  these  things 
hence;  make  not  imy  Father's  house  a  house  of  mer- 
chandize. 17.  And  his  disciples  remembered  that  it 
was  written,  mXhe  zeal  of  thine  house  hath  eaten  me 
up. 

'Ex.  xii.  14 ;  Deut.  xvi.  1, 16  ;  verse  23 ;  chap.  v.  1,  vi. 
4,  and  xi.  55.  kjlatt.  xxi.  12 ;  Mark  xi.  15 :  Luke  xlx.  45. 
'Luke  ii.  49.    "Ixix.  9. 

On  verses  13-17  see  on  Matt,  xxi,  12,  &c. ; 
Mark  xi.  15,  &c. 

Jews^  passover.  So  specifically  called  by 
the  Evangelist,  for  the  sake  of  the  Gentiles 
to  whom  this  Gospel  should  come.  John 
mentions  four  passovers  as  occurring  dur- 
ing Christ's  ministry,  of  which  this  is  gen- 
erally regarded  as  the  first.  Went  up  to 
Jerusalem.  Every  male  among  the  Jews 
was  required  to  appear  at  this  feast.  Oxen 
and  sheep,  &c. — used  in  sacrifices.  Sitting; 
in  the  very  act  of  negotiation:  business 
was  the  more  brisk,  as  the  passover  was 
at  hand.  Scourge,  &c.  Thus  scourges  were 
formerly  made.  Moreover,  no  material  in- 
jured the  body  less  than  this.  It  is  not 
said  that  Jesus  inflicted  a  single  blow  on 
the  men.  He  accomplished  His  purpose 
by  terror.  The  scourge  was  a  symV>ol  of 
God's  judgment  soon  to  fall  on  the  cor- 
rupters. These  "cords"  were  the  instru- 
ments of  their  unrighteousness,  for  with 
them  the  oxen  were  tied  up.  Thus  do  our 
sins,  even  in  this  life,  become  our  scourges, 
as  in  the  case  of  Pharaoh. 

Take  these  things  hence.  Jesus  acted  in 
the  spirit  of  a  true  reformer,  with  much 
zeal,  and  with  as  much  moderation.  He 
cast  out  the  abuses,  but  did  not  forbid  the 
duties  of  the  temple — drove  out  the  mer- 
chants, but  not  the  ministers  of  the  house 
of  God.  The  different  treatment  of  the 
doves,  from  that  of  the  sheep  and  oxen  is 
one  of  those  minutiae  which  could  only 
occur  to  the  veritable  historian.  My 
Fathefs  house.  How  close  the  resem- 
blance of  these  remarkable  words  to  Luke 
ii.  49 — the  same  consciousness  of  intrinsic 
relation  to  the  Temple,  as  the  seat  of  His 


468 


JOHN. 


Father's  most  august  worship,  and  so  the 

symbol  of  all  that  is  due  to  Him  on  earth — 

dictating  both  speeches.     The  zeal  of  thine 

house,   &.C,      Zeal  for  thy  house,   for  its 

purity  and  honor,  hath  preyed  npon  my 

spirit, 

IS.  II  Then  answered  the  Jews  and  said  nnto  him, 
"What  sign  showest  thou  unto  us,  seeing  thac  thou 
doest  these  things  7— "Matt,  xii,  38 ;  chap.  vT.  30. 

The  priests  and  rulers,  though  they  did 
not  justify  the  profanations  of  the  temple 
by  these  traders,  yet  were  piqued  that 
Jesus  should  assume  an  authority  which, 
as  the  constituted  guardians  of  the  temple, 
belonged  rightfully  to  them,  and  therefore 
they  demanded  His  credentials  for  the 
office  of  public  reformer  which  He  had 
thus  taken  upon  Himself. 

19.  Jesus  answered  and  said  nnto  them,  "Destroy  this 
temple,  and  in  tliree  days  1  will  raise  it  up. 

«Matt.  xxvi.  61  and  xxvii.  40;  Mark  xiv.  58andxv.  29, 

As  the  Jews  did  not  properly  attend  to 
the  sign  already  given  (verses  15, 16),  Jesus 
now  refers  them  to  His  death  and  resur- 
rection. Destroy  this  temple,  &c. — that  is, 
"  I  know  you  will  destroy  this  temple  of 
my  body,  by  putting  me  to  death,  but  I 
will  raise  myself  from  the  grave  the  third 
day,"  Christ  did  not  command  them  to 
destroy  His  body,  but  only  foretold  that 
they  would  do  it.  His  assertion  of  His 
own  power  in  raising  His  own  body  from 
the  dead,  is  full  proof  of  His  Divinity. 
Was  Christ's  body  a  temple?  So  shall 
ours  be  too,  temples  for  the  Holy  Ghost  to 
dwell  in.  Was  the  temple  of  Christ's  body 
pulled  down  by  death  for  our  sin?  So 
must  the  temples  of  our  bodies,  ruined  by 
our  sin,  ere  long  be  destroyed.  Was  the 
temple  of  Christ's  body  repaired  in  the 
morning  of  the  resurrection?  So  shall  the 
temple  of  our  bodies  also,  if  we  are  mem- 
bers of  Christ  by  a  vital  union.  Thy  dead 
men,  0  blessed  Redeemer !  shall  live,  together 
with  thy  dead  body  shall  they  arise.  (Isa, 
xxvi.  19.) 

20.  Then  said  the  Jews,  Forty  and  six  years  was  this 
temple  in  building,  and  wilt  thou  rear  it  up  in  three 
days  ?    21.  But  he  spake  rof  the  temple  of  his  body. 

pCoI.  ii.  9 ;  Heb.  viii.  2 ;  1  Cor.  iii.  16  and  vi.  19 ;  2  Cor. 
Vi.  16. 

This  temple.  The  temple  of  which  the 
Jews  spake,  was  begun  to  be  rebuilt  by 
Herod  the  Great  in  the  18th  year  of  his 
reign.  But  though  he  finished  the  main 
work  in  nine  years  and  a  half,  yet  some  ad- 
ditional buildings   or  repairs  were  con- 


stantly carried  on  for  many  years  after- 
ward, Herod  began  the  work  sixteen  years 
before  the  birth  of  our  Lord :  the  transac- 
tions which  are  here  related  took  place  in 
the  thirtieth  year  of  our  Lord,  which  makes 
the  term  exactly  forty-six  years.  The 
Jews,  as  usual,  understood  Christ's  words 
literally.  They  looked  merely  on  the  sur- 
face, without  pausing  to  consider  whether 
any  deeper  meaning  lay  below.  And  many 
a  mistake  still  arises  from  understanding 
literally,  what  in  Scripture  is  spoken  figura- 
tively, stopping  at  the  sign,  without  going 
on  to  the  thing  signified.  These  words  of 
our  Lord  (verse  19)  were  misquoted  after- 
ward at  His  mock  trial,  and  made  the  sub- 
ject of  false  witness  and  accusation  against 
Him.  (Matt.  xxvi.  60,  61;  Ps.  xxxv.  11.) 
And  even  as  He  hung  on  the  cross,  with 
malignant  mockery  they  cast  the  same  in 
His  teeth,     (Matt,  xxvii,  39,  40,) 

22.  When  therefore  he  was  risen  from  the  dead,  qhis 
disciples  remembered  that  lie  had  said  this  unto  them, 
and  they  believed  the  Scripture,  and  the  word  which 
Jesus  had  said,— qLulie  xxiv,  8, 

When  therefore,  &c.  It  was  the  fulfilling 
of  the  saying  which  made  it  plain.  They 
believed.  TJieir  faith,  both  in  the  Scripture 
and  in  Jesus  Christ,  was  confirmed  there- 
by. Let  it  be  noted  that  the  Old  Testa- 
ment, together  with  the  word  which  Jesus 
had  said,  made  up  the  faith  of  the  first  be- 
lievers, for,  as  yet,  the  Books  of  the  New 
Testament  were  not  written, 

23.  I  Now  when  he  was  in  Jerusalem  atthepaasover, 
in  tlie  feast  day,  many  believed  in  his  name,  when  they 
saw  the  miracles  whicli  he  did.  2-4.  But  Jesus  did  not 
commit  liiraseU"  unto  them,  because  he  knew  all  men, 
1%  And  needed  not  that  any  should  testify  of  man,  ibr 
'he  knew  what  was  in  man. 

»1  Sam.  xvi.  7:  Matt.  ix.  4;  Mark  ii.  8;  Chap.  vL  M 
and  xvi.  30 ;  Acts  i.  24;  Rev.  ii.  23. 

The  miracles.  On  the  following  days 
Jesus  performed  a  number  of  miracles, 
which  are  alluded  to  in  chap,  iv,  45.  Did 
not  commit,  &c.  The  Saviour  penetrated 
the  hearts  of  men,  and  did  not  consider 
those  His  true  disciples  who  had  been 
moved  to  the  recognition  of  Him  mere- 
ly by  miracles,  or  even  by  superficial  im- 
pressions, (viii,  31,)  And  needed  not,  &c.. 
John  loves  to  give  prominence  to  our 
Lord's  profound  knowledge  of  men,  (Chap, 
vi.  61,  64,  V,  42,)  "  We  know  what  is  done 
by  men,  Christ  knows  what  is  in  them,  triex 
the  heart  and  the  reins.  This  is  the  prerog- 
ative of  that  essential,  eternal  Word,  (Heb. 
iv.  12,  13,)    We  invade  His  prerogative  If 


CHAPTER   III. 


we  presume  to  judge  men's  hearts.  How 
fit  is  Christ  to  be  the  Saviour  of  men,  and 
their  Physician,  who  has  suth  perfect 
knowledge  of  the  patient's  state  and  case, 
temper  and  distemper,  knows  what  is  in 
him  !  How  fit  also  to  be  the  Judge  of  all ! 
For  the  judgment  of  Him  who  knows  all 
men,  all  in  men,  must  needs  be  according 
to  truth."  This  thought  of  Christ's  intimate 
acquaintance  with  the  secrets  of  our  hearts 


may  be  applied  both  for  our  comfort  and 
for  our  admonition :  to  encourage  us  in 
our  duty,  to  deter  us  from  sin.  Jesus 
knows  our  unseen  conflicts  with  self,  and 
all  our  silent  efforts  in  His  service,  as  well 
as  our  secret  faults.  Let  this  thought, 
then,  of  our  ever-present  Lord,  be  ever 
present  with  us,  to  keep  us  equally  from 
despair  and  disobedience. 


1.  What  is  meant  by  the  "  third  day  ?  "  2.  Who  were  at  the  wedding?  3.  What  did  the  mother  of  Jesus  say 
to  Him?  4.  Explain  His  reply.  5.  What  did  Christ  do ?  6.  What  did  the  ruler  of  the  feast  say  ?  7.  Wliat  was 
the  effect  of  this  miracle  ?  8.  Where  did  Jesus  after  this  go  ?  9.  Wliat  did  He  do  in  the  temple  ?  10.  What  did 
the  Jews  say  ?  11.  What  was  ou»  Lord's  answer  ?  12.  What  did  He  mean  by  "  this  temple  ?  "  13.  What  was 
the  effect  of  CSbrist's  miracles  in  Jerusalem  ?    14.  Why  did  not  He  "commit  himself  unto  them  ?  " 


CHAPTER  III. 

1  Christ  teacheth  Nlcodemus  the  necesxity  of  regenera- 
tion. 14  Of  failh  In  his  death.  16  The  great  love  nf 
Qod  toward  the  worLd.  18  Condemnation  for  unbelief. 
23  The  baptism,  witness,  and  doctrine  of  John  concern- 
ing Christ.- 

INHERE  was  a  man  of  the  Pharisees,  named  Nicode- 
mus,  a  ruler  of  the  Jews. 

The  Pharisees  were  a  party  noted  for  at- 
tention to  the  outward  rites  of  their  religion, 
but  sadly  wanting  in  the  inward  princi- 
ples of  godliness,  though  there  were  happy 
exceptions,  and  Nicodemus  was  one  of 
these.  "He  was,"  says  Tholuck,  "an  ex- 
ample of  one  of  those  who  have  attained 
to  what  Luther  calls  'the  milk-faith.'" 
Nicodemus  means  "the  innocent  blood." 
A  ruler  of  the  Jews — a  professor  of  laws,  and 
one  of  the  Sanhedrim,  or  great  council  of 
the  nation.  He  is  twice  mentioned  after 
this  as  being  friendly  to  the  Saviour,  (vii. 
50,  xix.  39.) 

2.  »The  same  came  to  Jesus  by  night,  and  said  unto 
him,  Kabbi,  we  know  that  thou  art  a  teacher  come  from 
God :  for  '•no  man  can  do  these  miracles  that  thou  doest, 
except  God  be  with  him. 

»vii.  50  and  xix.  39.    bix.  16,  33 ;  Acts  ii.  22.  »Acts  x.  38. 

By  night.  Perhaps  he  was  influenced  by 
shame,  or  fear,  or  both.  "It  is  most  rea- 
sonable," observes  an  old  writer,  "  we 
should  own  the  God  we  serve,  even  in  the 
face  of  the  world,  and  not,  like  Nicodemus, 
carry  our  religion  in  a  dark  lantern."  (ix. 
0;  1  Kings  xviii.  21;  2  Kings  v.  18;  Matt. 


X.  32.)  It  is  better  to  go  to  Jesus  by  night, 
than  not  to  come  at  all.  He  always  re- 
ceives those  who  come  to  Him.  We  know 
— I,  and  the  other  rulers.  Nicodemus 
states  the  antecedent  as  the  consequent, 
therefore  I  wished  to  confer  with  Thee. 
There  can  be  no  doubt  of  his  sincerity  in 
his  inquiries.  He  seems  to  have  had  his 
attention  attracted  to  Jesus  by  His  miracles 
(comp.  ii.  23),  and  perhaps  he  had  before 
been  watching  for  the  signs  of  that  king- 
dom of  God  heralded  by  the  Baptist. 

3.  Jesus  answered  and  said  unto  him,  Verilv,  verily, 
I  say  unto  thee,  dExcept  a  man  be  born  agaiii,  lie  can- 
not see  the  kingdom  ot  Ciod. 

<ii.  13 :  Gal.  vi.  15 ;  Titus  iii.  5 ;  James  i.  18 ;  1  Peter  i.  23; 
1  John  iii.  9. 

Jesus  did  not  reprove  the  inquirer  for 
coming  to  Him  in  this  strange  way.  Hav- 
ing come  to  inquire  about  the  expected 
Messiah,  our  Lord  will  correct  the  inade- 
quate view  which  He  entertains  as  to  His 
being  only  a  Teacher  come  from  God,  and 
will  show  that  He  is  the  Messiah,  but  He 
will  show  this  gradually.  /  say  vnio  thee. 
Nicodemus  is  virtually  told  that  he  has 
raised  a  question  which  he  is  not  in  a 
capacity  to  solve,  and  that  before  approach- 
ing it.  his  spiritual  vision  required  to  be 
rectified  by  an  entire  revolution  in  his 
inner  man.  A  man — not  a  Jew  merely : 
the  necessity   is  a  universal   one.     Born 


470 


JOHN 


again^or,  over  again,  as  it  were,  is  made  a 
new  creature,  receives  a  principle  of  Divine 
life,  begin  life  anew,  in  relation  to  God,  his 
manner  of  thinking,  feeling,  and  acting, 
with  reference  to  spiritual  ihings,  under- 
going a  fundamental  and  permanent  revolu- 
tion. (See  1  Peter  i.  3,  23  ;  Titus  iii.  5  ;  Gal. 
vi.  15.)  Cannot  see — can  have  no  part  in. 
The  kingdom  of  God — whether  in  its  be- 
ginnings here  (Luke  xvi.  16),  or  its  con- 
summation hereafter.  (Matt.  xxv.  34  ; 
Eph.  V.  5.) 

4.  Nicodemu3  saith  unto  him,  How  can  a  man  be  bom 
when  he  is  old  ?  Can  he  enter  the  second  time  into  his 
mother's  womb,  and  be  born  ? 

A  hew  and  surprising  thought  had  been 
presented  to  Nicodemus.  He  had  not 
been  in  the  habit  of  thinking  that  every 
one,  in  order  to  enjoy  the  blessings  of  the 
Messiah's  reign,  must  become  a  new  man. 
He  therefore  now  proposes  a  question 
which  was  fitted  to  draw  forth  an  explan- 
ation of  the  kind  of  new  birth  which  Jesus 
affirmed  to  be  necessary.  His  language 
is  to  be  understood  as  comparative. 

5.  Jesus  answered,  Verily,  verily,  I  say  unto  thee, 
•Except  a  man  be  born  of  water  and  of  the  Spirit,  he 
cannot  enter  into  the  kingdom  of  God. 

•Mark  xvi.  16;  Acts  ii.  38. 

Verilg,  verily.  This  verse  being  a  reaffir- 
mation of  the  truth  contained  in  verse  3, 
is  introduced  by  the  same  emphatic  ad- 
verbs. Of  water  and  of  the  Spirit  is  explana- 
tory of  the  word  again,  in  verse  3.  See 
Matt.  iii.  11  ;  Mark  i.  8 ;  Luke  iii.  16,  where 
baptism  with  water  is  joined  with  the 
baptism  of  the  Spirit,  and  also  Mark  xvi. 
16,  where  baptism  is  connected  with  faith 
in  Christ  as  a  prerequisite  to  salvation. 
The  sense  demanded  by  these  and  other 
parallel  passages,  seems  to  be  that  which 
lies  on  the  very  face  of  the  text,  except  a 
man  be  born  of  water  [i.  e.  except  he  receive 
the  rite  of  Christian  baptism)  and  of  the 
Spirit  (i.  e.,  except  he  receive  the  baptism 
of  the  Spirit),  he  cannot  enter  into  the  king- 
dom of  God,  here  or  hereafter ;  he  cannot 
be  a  member  of  the  true  Church  of  Christ 
on  earth  (Rom.  xiv.  17),  or  be  admitted  to 
heaven.  (1  Cor.  vi.  9,  xv.  50 ;  2  Thes.  i. 
5.)  It  by  no  means  follows  from  this  in- 
terpretation that  baptism  is  a  saving  ordi- 
nance. Baptism  of  water,  although  the 
antecedent  duty,  yet  does  not  stand  on 
the  same  ground  of  an  absolute  condition 
without  which  salvation  in  itself  is  impos- 


sible, as  does  the  being  bom  of  the  Spirit. 
This  we  see  intimated  in  Mark  xvi.  16, 
where  baptism  is  required,  but  there  is 
a  careful  avoidance  of  saying  that  he  that 
is  not  baptized  shall  be  damned.  Baptism 
may  in  many  cases  be  impossible.  How 
they  who  deliberately  and  persistently 
neglect  it  will  answer  for  this  contempt 
of  the  solemn  requirement  of  Christ  at  the 
judgment  day,  is  for  themselves  to  answer. 

6.  That  which  is  born  of  the  flesh  ia  flesh,  and  that 
which  is  born  of  the  Spirit  is  spirit. 

The  dignity  of  the  new  birth  is  stated  as 
in  chap.  i.  13.  The  antithesis  here,  too,  is 
simple:  bodily  and  spiritual  birth.  The 
neuter  more  general  than  the  masculine. 
Flesh  may  here  mean  "  human  nature  as 
depraved,"  or  "  human  nature  apart  from 
supernatural  influence."  In  the  first  place 
it  is  equivalent  to  "depraved  man  can 
have  a  son  only  in  his  own  likeness.  Man 
must  become  God's  son  to  become  fit  for 
His  holy  kingdom."  In  the  second  place 
it  is  equivalent  to  "  as  the  natural  descend- 
ants of  Abraham,  you  may  be,  you  are, 
possessors  of  external  privileges,  but  you 
must  be  spiritually  born,  that  is,  in  your 
inward  views  and  feelings  you  must  be 
radically  changed,  in  order  to  your  being 
fitted  to  enjoy  spiritual  privileges.  The 
kingdom  of  God  is  a  spiritual  kingdom, 
none  but  those  who  are  spiritual  can  enjoy 
its  privileges,  and  none  can  be  spiritual 
without  a  thorough  change  being  produced 
on  their  spiritual  nature  by  the  Spirit, 
plainly  the  Spirit  of  God.     (See  verse  8.) 

7.  Marvel  not  that  I  said  unto  thee.  Ye  must  be  born 
again. 

Marvel  not,  &c.  Yet  Nicodemus  did  mar- 
vel. The  two  propositions  which  Christ 
had  laid  down  were  to  him  very  astonish- 
ing. They  were,  1.  That  the  Jews  had  no 
title  by  natural  descent  to  the  blessings  of 
Messiah's  kingdom.  2.  That  men  must  be 
brought  under  a  Divine  influence,  and  that 
their  former  ceremonial  religion  would 
avail  them  nothing.  Our  Lord  here  cau- 
tions Nicodemus,  who  was  saying,  "How 
can  these  things  be?"  again.st  arguing 
from  the  difficulty  of  the  subject  to  its  im- 
possibility. 

8.  'The  wind  bloweth  where  It  listeth.  and  thon  hear- 
est  the  sound  thereof,  but  canst  not  tell  whence  it  com- 
eth,  and  whither  it  goeth  :  so  is  every  one  that  Is  bom 
of  the  Spirit.— fEccl.  xi.  5;  1  Cor.  ii.  11. 

Where  ii  listeth,  i.  e.,  pleaseth.  so  far  aa 


CHAPTER    III. 


471 


human  agency  is  concerned.  The  Spirit's 
times,  modes,  measures  of  operation,  are 
variable,  mysterious,  indefinable.  He 
moves  on  the  soul,  not  in  any  way  set 
down  and  arranf^cd,  so  that  man  can  fol- 
low and  trace  this  out,  but  absolutely  in- 
dependent of  all  such  set  and  appointed 
ways.  "God," observes  an  ancient  writer, 
"  hath  divers  ways  into  divers  men.  Into 
some  He  comes  at  noon,  in  the  sunshine 
of  prosperity,  to  some  in  the  dark  and 
heavy  clouds  of  adversity.  Some  He 
affects  with  the  music  of  the  Church,  some 
with  the  prayer,  some  with  a  passage  in 
the  sermon,  which  takes  no  hold  of  him 
that  stands  next  to  him.  Watch  the  way 
in  which  the  Spirit  of  God  comes  oftenest 
to  thee,  and  pervert  not  that  path." 
Hearest  the  sound  thereof.  We  have  no 
right  to  speak  of  the  new  birth  as  having 
taken  place,  apart  from  the  evidence  of 
the  fact.  We  may  charitably  hope  that  it 
is  so,  and  may  speak  of  one  or  another, 
as  if  it  were  so,  but  to  affirm  positively 
and  absolutely  that  this  change  has  taken 
place,  the  Spirit's  new-creating  energy 
really  applied  to  a  soul  in  the  absence  of 
all  outward  tokens  of  such  presence,  is  to 
fly  in  the  face  of  the  direct  teaching  of  our 
Lord  in  these  words. 

But  canst  not  tell,  &c.  When  the  sinner 
exhibits  tokens  of  a  new  heart — a  penitent 
heart — a  heart  made  alive  to  God,  and  dy- 
ing to  sin,  then  we  see  the  sinner  acted 
upon  by  the  power  and  influence  of  the 
Spirit,  even  as  the  leaf  is  seen  to  move 
under  the  influence  of  the  wind,  but  we 
know  no  more.  AVhence  sprang  this  holy 
influence  first  ?  AVe  cannot  tell.  Whither 
will  it  go  next?  None  can  tell.  As  little 
can  we  know  which  leaf  is  next  to  quiver 
in  the  breathing  of  the  gentlest  wind,  as 
the  pathway  of  the  Spirit.  So  is  every  one, 
&c.  As  in  the  blowing  of  the  wind,  so  in 
the  new  birth,  there  is  mystery.  But  who 
does  not  expect  to  meet  with  mystery  in 
religion,  when  it  is  itself  the  product  of  an 
infinite  mind  ?  Some  ask,  "  how  can  God 
operate  upon  a  human  soul?"  Let  us 
rather  ask  how  he  moves  matter,  supports 
the  world  upon  nothing,  and  paints  the 
flowers  with  such  various  hues.  How 
does  the  soul  operate  on  the  body  ?  How 
does  the  mind  of  one  man  operate  upon 


the  mind  of  another,  not  merely  by  in- 
struction, but  by  example  and  sympathy  ? 
We  cannot  discover  the  laws  by  which  the 
particular  movements  of  the  wind  are 
governed  and  regulated.  Sometimes  it 
blows  gently,  and  at  others  there  is  the 
storm,  and  the  mighty  rushing  wind,  and 
then  again  all  is  calm.  Who  can  account 
for  this  ?  And  who  can  account  for  special 
si)iritual  visitations  on  particular  persona 
and  districts  ?  But  though  we  cannot  ac- 
count for  all  the  movements  of  the  wind, 
we  may  sensibly  know  them :  and  so  is  it 
with  the  influences  of  the  Spirit. 

9.  Nicodemus  answered  and  said  unto  him,  sHowcaa 
these  things  be  7— irvi.  52,  Go. 

This  reply  to  our  Lord's  statement  re- 
specting regeneration,  is  the  usual  reply 
of  carnal  wisdom  in  the  case  of  Divine 
mysteries.  Things  which  seem  strange  to 
human  eyes,  and  which  are  certainly 
above  human  power,  are  pronounced  to  be 
impossible.  Objection  to  the  mysterious 
wisdom  of  the  Gospel  is  most  unreason- 
able, since  all  that  the  Gospel  prescribes 
to  us,  as  our  duty,  is  plain  and  evident ; 
all  that  is  mysterious  is  on  God's  part, 
and  relates  entirely  to  the  surprising  acts 
of  Divine  wisdom  and  mercy  in  the  re- 
demption of  the  world.  The  curiosity  of 
seeing  into,  and  explaining  everything, 
and  adjusting  it  to  our  weak  ideas,  is  one 
of  the  most  dangerous  diseases  of  the 
human  mind.  (Job  xi.  12;  Eccl.  vii.  10.) 
But  though  JSicodemus  asked  this  ques- 
tion, he  seems  to  have  proposed  it  diffi- 
dently, and  to  have  been  really  desirous 
to  learn  the  truth,  and  so  our  Lord  pro- 
ceeded to  further  statements. 

10.  Jesus  answered  and  said  unto  him.  Art  thou'a 
master  of  Israel,  and  knowest  not  these  things  ? 

Master — teacher.  The  thing  which  Jesus 
had  been  teaching,  having  been  previously 
taught  by  the  prophets  (Ps.  li.  12 ;  Ezek. 
xviii.  31,  xxxvi.  24-28;  Jer.  xxxi.  33), 
ought  to  have  been  known  by  Nicodemus, 
hence  the  measure  of  reproof  administered 
to  him.  Ignorance  on  religious  subjects  is 
often  found  where  there  was  no  good 
reason  to  suspect  its  existence.  Let  the 
strong  not  be  offended  at  the  inquiries  of 
the  weak,  but,  like  Jesus,  persevere  in  pre- 
senting the  truth  to  inquiring  minds,  ac- 
cording as  they  are  able  to  bear  it. 


472 


JOHN. 


11.  •> Verily,  verily,  I  say  unto  thee,  We  speak  that 
we  do  know,  and  testify  that  we  have  seen,  and  "ye  re- 
ceive not  our  witness.  12.  If  I  have  told  you  earthly 
things,  and  ye  believe  not,  how  shall  ye  believe,  if  I 
tell  you  of  heavenly  things  ?  13.  And  ^no  man  hath 
ascended  up  to  heaven,  but  he  that  came  down  from 
heaven,  even  the  Son  of  man  which  is  in  heaven. 

bjiatt.  xi.  27 ;  chap.  i.  IS,  vii.  16,  viii.  28,  xii.  49  and  xiv. 
M.  'Verse  'XI.  isProv.  xxx.  4;  chap.  vi.  33,  38,  51,  G2  and 
xvi.  28 ;  Acts  U.  34 ;  1  Cor.  xv.  47 ;  Eph.  iv.  9, 10. 

Verily,  verily.  (See  on  verse  3.)  We.  Our 
Lord,  though  meaning  only  Himself,  uses 
the  plural  number  in  order  to  give  weight 
and  dignity  to  what  He  says,  as  kings  do. 
Speak,  &c.  "  I  declare  with  authority  and 
bear  witness  to  truths,  which  from  all 
eternity  I  have  known  and  seen,  as  God 
in  union  with  the  Father  and  the  Holy 
Ghost."  (viii.  38.)  And  ye — the  greater 
part  of  you,  received  not  our  witness — testi- 
mony. The  reference  here  is  to  the  class 
to  which  Nicodemus  belonged,  but  from 
which  he  was  beginning  to  be  separated 
in  spirit.  Earthly  things — such  as  the  re- 
generation which  takes  place  on  earth. 
Spiritual  things  being  represented  to  us  in 
an  earthly  form  (verse  8),  come  clothed  to 
us  with  our  own  notions.  We  can  see  the 
sun  better  when  reflected  in  the  water  of 
a  vase,  than  in  the  firmament,  and  we  can 
interpret  heaven's  language  best  when  it 
speaks  to  us  in  the  language  of  earth. 
Heavenly  things — such  as  God's  requirement, 
in  the  counsels  of  heaven,  of  the  atonement 
and  death  of  His  only  begotten  Son.  If 
they  believed  not  what  He  told  them  re- 
garding themselves,  how  should  they  believe 
what  He  might  tell  them  regarding  Him- 
self? No  man  hath  ascended,  &c.  Verse 
13  contains  the  first  "  heavenly  thing " 
which  our  Lord  displays  to  Nicodemus. 
Jesus  could  tell  of  heavenly  things,  and 
He  alone  could  tell  them  ;  for,  whilst  no 
one  had  ever  ascended  to  heaven  to  bring 
back  a  report  concerning  the  transactions 
there,  He  had  come  down  from  thence  for 
this  very  purpose,  speaking  to  men  of 
things  with  which  He  was  familiar.  In- 
deed, though  He  had  for  man's  sake  be- 
come the  Son  of  man,  and  His  bodily  pres- 
ence was  among  men  on  earth,  yet  His 
Divine  nature  was  in  heaven  as  well — 
where,  indeed.  He  had  ever  been  the  self- 
existent  from  all  eternity.  (Ex.  iii.  14; 
Rev.  i.  4.)  "  Wonder  not,"  says  Jerome,  "  to 
find  one  and  the  same  to  be  Prince  and 
Priest,  God  and  man,  the  rod  and  the  root, 
the  root  and  offspring  of  David,  his  Son 


and  yet  his  Lord ;  for  these  things  belong 
to  that  one  Person,  who  is  both  God  and 
man ;  some  of  them  as  He  is  God,  some 
of  them  as  He  is  man,  and  some  as  God- 
man."     (Matt.  xxii.  43.) 

14.  lAnd  as  Moses  lifted  up  the  serpent  in  the  wilder- 
ness, even  so  mmust  the  Son  of  man  be  lifted  up  :  15. 
That  whosoever  believeth  in  him  should  not  perish,  but 
"have  eternal  life. 

'Num.  xxi.  9.    Mviii.  2S  and  xii.  32.    -"Verse  36,  vl.  47. 

And  as  Moses,  &c.  Here  is  the  first 
"  heavenly  thing  "  shown  by  our  Lord  to 
Nicodemus,  viz. :  the  necessity  of  His  own 
crucifixion.  The  truth  is  here  exhibited 
in  opposition  to  the  false  views  generally 
entertained  by  the  Jews,  that  the  Messiah 
would  first  be  elevated  to  the  throne  of 
David,  and  then  to  the  throne  of  the 
world. 

Mark  wherein  the  brazen  serpent  and 
Christ  agree.  1.  In  the  occasion  of  their 
institution.  They  were  both  appointed  for 
cure  and  healing.  Were  the  Israelites 
serpent-stung  ?  We  are  sin-stung,  stung  by 
the  infernal  serpent.  AVas  the  sting  of  the 
fiery  serjient  inflaming,  spreading,  killing? 
So  is  sin.  2.  Both  the  brazen  serpent  and 
Christ  must  be  lifted  up  before  cure  could 
be  obtained.  3.  Both  must  be  looked  unto 
before  cure  could  be  obtained.  The  look- 
ing of  the  Israelites  was  as  necessaiy  in 
order  to  healing  as  the  lifting  up  of  the 
serpent,  and  faith  is  as  necessary  to  salva- 
tion as  the  death  of  Christ.  (Heb.  xii.  2.) 
4.  As  all  were  healed  that  looked  upon  the 
brazen  serpent,  however  distant  and  weak 
their  look,  so  Christ  justifies  and  saves  all, 
however  weak  their  faith,  if  it  be  truly 
sincere,  that  rely  on  Him  for  salvation.  5. 
As  the  brazen  serpent  was  effectual  for 
Israel's  cure  after  many  stingings,  so  the 
merit  of  Christ's  death  is  not  only  effec- 
tual for  our  cure  and  healing  at  our 
first  conversion,  but  after  involuntary 
relapses  and  backslidings,  if  by  faith 
we  have  recourse  to  the  blood  of  Christ, 
we  shall  find  it  efficacious  for  our  further 
benefit  and  future  healing.  6.  As  the 
brazen  serpent  was  in  the  likeness  of  the 
fiery  serpent,  which  is  Satan's  likeness,  so 
Jesus  is  in  the  likeness  of  sinful  flesh.  7. 
The  consequences  of  disobedience  are  the 
same  in  both  cases.  Doubtless  many  bit- 
ten Israelites,  painful  as  their  case  was, 
would  reason  rather  than  obey;  would 
speculate  on  the  absurdity  of  expecting 


CHAPTER   III, 


478 


the  bite  of  a  living  serpent  to  be  cured  by 
looking  at  a  piece  of  dead  metal  in  the 
shape  of  one — speculate  thus  till  they  dud. 
Alas !  is  not  salvation  by  a  crucitied  Re- 
deemer subjected  to  like  treatment  ?  Has 
"the  offense  of  the  cross  yet  ceased?" 
(See  2  Kings  v.  12.) 

"  Must  the  Son  of  man  be  lifted  up,"  i.  e., 
it  is  becoming  or  necessary  in  order  to  the 
gaining  of  the  ends  proposed.  2'hat  who- 
soever believcth,  &c.  "  Whosoever "  in 
the  original  is  "every  one,"  salvation 
through  the  cross  of  Christ  being  declared 
to  be  accessible  to  all  who  believe  on  Him. 
Every  one,  however  guilty,  depraved, 
wretched,  who  believes  the  plain,  well- 
accredited  testimony  of  God  respecting 
full  salvation  through  the  Just  One  in  the 
room  of  the  unjust.  There  is  no  excep- 
tion. No  holy  qualification  is  required  to 
warrant  the  sinner  to  apply  to  the  Saviour. 
It  is  because  he  is  guilty  and  miserable 
that  the  salvation  is  provided.  The  belief 
here  mentioned  is  not  merely  of  the  head, 
but  also  of  the  heart  and  will,  such  as  is 
exercised  when  a  person  feels  his  desperate 
need  by  reason  of  sin,  flees  to  Jesus  Christ, 
trusts  in  Him,  leans  on  Him,  and  commits 
his  soul  entirely  to  Him  as  his  Saviour  and 
Redeemer.  It  is  not  on  account  of  our 
faith  that  God  saves  us:  it  is  through 
means  of  our  faith.  The  saving  result  of 
faith  is  given  in  the  two-fold  form,  the 
negative,  should  not  perish  (as  otherwise  he 
must),  is  here  ojiposed  to  eternal  life,  and 
the  lost  condition  referred  to  must  there- 
fore be  eternal  death.  The  words  life  and 
death,  are  of  frequent  use  in  the  writings 
of  John,  to  denote  the  eternal  happiness 
and  the  eternal  misery  of  the  human  soul. 
(See  on  verse  16.) 

16.  "For  God  so  loved  the  world  th.at  he  gave  his  only 
begotten  Son,  that  whosoever  helieveth  in  him  should 
not  perish,  hut  hav(ieverlasting  life. 

»Rona.  V.  8 ;  1  John  Iv.  9. 

God  SO  loved.  How  much  that  "  so " 
means,  no  tongue  can  describe,  or  imagi- 
nation conceive.  There  is  such  a  height, 
depth,  length  and  breadth  in  that  love,  in 
every  dimension  of  it,  as  none  but  an  in- 
finite understanding  can  fathom.  The 
love  of  God  is  the  origin  of  salvation. 
Christ  did  not  die  that  God  might  love 
man,  He  died  because  God  loved  man.  (See 
Rom.  V.  8  ;  1  John  iv.  9, 10.)    The  atone- 


ment is  thus  not  the  cause,  but  the  effect  of 
the  love  of  God.  The  world.  Not  merely 
the  Jewish  nation,  as  they  supposed,  but 
the  human  race.  The  atonement  offered 
by  Christ  Jesus  was  not  merely  sufficient 
for  the  salvation  of  the  whole  world,  but 
it  was  intended  and  fitted  to  remove  out 
of  the  way  of  sinners  generally,  every  bar 
which  tiie  perfections  of  the  Divine  moral 
character,  and  the  iirinciples  of  the  Divine 
moral  government  presented.  la  conse- 
quence of  that  atonement,  every  sinner 
may  be,  and  if  he  believe  in  Jesus,  cer- 
tainly shall  be  pardoned  and  saved.  (See 
Titus  iii.  4;  2  Cor.  v.  19 ;  Ezek.  xxxiii.  11 ; 
ITim.  ii.  3,  4;  Titus  ii.  11.) 

That  he  gave.  While  essentially  the 
Father  and  Son  are  one,  in  the  economy 
of  grace  the  Father  is  greater  than  the 
Son.  Jesus  Christ  was  divinely  authorized 
and  commissioned  to  act  as  the  Saviour  of 
the  world,  to  do  and  suffer  all  that  was 
necessary  for  the  attainment  of  the  salva- 
tion of  man,  in  accordance  with  the  per- 
fections of  the  Divine  character,  and  the 
principles  of  the  Divine  government.  (See 
Rom.  iv.  25,  viii.  32;  John  iv.  10;  2  Cor. 
ix.  15 ;  John  vi.  32.)  His  only  begotten  Son. 
We  are  here  taught  in  reference  to  the 
Messiah,  1.  That  He  is  of  the  same  nature 
with  His  Father,  that  is,  that  He  is  God. 
2.  That  whilst  He  is  of  the  same  nature 
with  the  Father,  He  and  the  Father  are  in 
some  respects  distinct  from  each  other. 
The  Father  is  not  the  Son,  nor  is  the  Son 
the  Father.  3.  That  He  is  the  object  of 
the  supreme  love  of  the  Father.  That 
tvhosoerer  helieveth,  &c.  The  repetition  of 
this  glorious  saying  (see  verse  15),  shows 
that  mighty  and  broad  as  is  the  love  of 
God,  it  will  prove  useless  to  every  one 
who  does  not  believe  in  Christ.  Jesus 
employed  the  universal  term  "whosoever," 
both  to  invite  indiscriminately  all  to  par- 
take of  life,  and  to  cut  off  every  excuse 
from  unbelievers.  An  ancient  writer  ob- 
serves that  this  verse  and  the  two  preced- . 
ing  ones  comprise  all  the  causes  of  justi- 
fication. 1.  The  remote  and  efficient  cause, 
God's  love.  2.  The  approximate  efficient 
cause,  the  gift  of  God's  Son.  3.  The  ma- 
terial cause,  Christ's  exaltation  on  the 
cross.  4.  The  instrumental  cause,  faith. 
5.  The  final  cause,  eternal  life.    Should  not 


474 


JOHN. 


perish,  &c.  (2  Thes.  i.  9 ;  see  on  verse  15.) 
The  sinner  who  believes  in  Jesus  not  only 
escapes  hell  and  condemnation,  but  has  a 
seed  of  eternal  life  at  once  put  in  his  heart, 
receives  a  complete  title  to  an  eternal  life 
of  glory  and  blessedness  in  heaven,  and 
enters  into  that  life  after  death.  The 
word  here  rendered  everlasting,  is  the  same 
as  that  in  the  preceding  verse,  which  is 
translated  "  eternal." 

17.  pFor  God  sent  not  his  Son  into  the  world  to  con- 
demn the  world,  but  that  the  world  through  him  raight 
be  saved. 

pLuke  ix.  56 ;  chap.  v.  45,  viii.  15  and  xii.  47 :  1  John 
iv.  14. 

Our  Lord  here  shows  Nicodemus  another 
"heavenly  thing" — the  main  object  of  the 
Messiah's  mission  into  the  world.  To 
condemn,  &c.  (See  on  verse  16.)  It  was 
love  not  wrath,  which  moved  the  Father 
to  send  His  Son,  it  was  love,  not  wrath, 
which  brought  the  Son  down.  He  was 
sent,  not  only  to  be  a  witness  for  the  truth, 
but  to  be  a  sacrilice  for  sin — that  the  world 
through  him  might  be  saved.  (1  John  ii.  2.) 
Most  wonderful  instance  of  Divine  com- 
passion !  If  we  would  know  how  greatly 
and  really  God  loved  the  world,  we  have 
but  to  think  of  the  stupendous  gift  which 
God  the  Father  gave,  and  the  willingness 
with  which  God  the  Son  came  down  from 
heaven,  not  only  "making  Himself  of  no 
reputation,"  and  "taking  on  Him  the  form 
of  a  servant,"  but  "becoming  obedient 
unto  death,  even  the  death  of  the  cross." 
(Phil.  ii.  7,  8.)  That  the  tvorld,  &c.  The 
meaning  of  this  sentence  is,  not  that  all 
the  world  might  finally  be  saved  through 
Christ,  and  none  be  lost,  but  that  all  the 
world  might  have  a  door  of  salvation 
opened  through  Christ;  that  salvation 
might  be  provided  for  all  the  world,  and 
that  any  one  in  the  world  believing  on 
Christ,  might  be  saved. 

18.  iHe  that  believeth  on  him  is  not  condemned :  but 
he  that  believeth  not  is  condemned  already,  because  he 
hath  not  believed  in  the  name  of  the  only  begotten  Son 
of  God.-qv.  24,  vi.  40,  47  and  xx.  31.  ^ 

Believeth  on  him.  (See  on  verses  15,  16.) 
Ts  not  condemned,  i.  e.,  the  sentence  of  con- 
demnation under  which  he  lies  from  hav- 
ing broken  God's  law,  is  removed  by  faith 
in  Christ.  He  that  believeth  not,  is  a  general 
description  which  applies  to  all  who, 
while  they  have  an  opportunity  of  becom- 
ing acquainted  with  "the  truth  as  it  is  in 
Jesus,"  do  not  receive  and  embrace  it— do 


not  trust  in  Him  with  a  living  faith  foi 
salvation.  Is  condemned  already,  &c.  This 
may  signify,  either  "he  is  even  now  con- 
demned, in  not  believing,  he  contracts 
guilt,  he  subjects  himself  to  punishment," 
or,  "he  is  already  sentenced  to  punish- 
ment. Not  only  will  he  be  condemned  at 
last,  but  the  sentence  of  condemnation  is 
already  passed,  and  if  it  be  not  reversed, 
the  judgment  of  the  last  day  will  only  con- 
firm that  sentence."  (Mark  xvi.  16.) 
Already.  The  day  of  grace  may  be  lost, 
before  the  day  of  death  come.  (xii.  38^0.) 

19.  And  this  is  the  condemnation,  'that  light  is  come 
into  the  world,  and  men  loved  darkness  rather  than 
liglit,  because  their  deeds  were  evil. 

'i.  4,  9, 10. 11  and  viii.  12. 

Here  we  have  the  folly  and  the  guilt  of 
tliose  who  will  not  believe.  This  is  the 
condemnation,  this  aggravates  their  crime, 
this  justifies  their  sentence,  this  very  thing 
condemns  them,  that  when  light  is  offered 
they  prefer  to  remain  in  darkness.  They 
are  not  straitened  in  God,  but  they  are 
straitened  in  themjielves.  It  is  not  that  op- 
portunity is  denied  them,  but  they  are  un- 
willing to  avail  themselves  of  it.  Light  is 
come,  &c.  Christ  the  Light  (i.  9),  is  come 
into  the  world  from  heaven,  a  greater  than 
any  earthly  potentate  is  come  down  to  us, 
bringing  light  with  all  the  blessings  it  sym- 
bolizes, and  men  are  unwilling  to  come  to 
it,  prefer  to  remain  in  their  original  dark- 
ness. Because  their  deeds  were  evil.  This 
light  exposes  and  reproves  "the  unfruitful 
works  of  darkness,"  therefore  men  prefer 
to  continue  in  the  darkness  which  covers 
and  conceals  their  evil  deeds. 

20.  For 'every  one  that  doeth  evil  hateth  the  light, 
neither  cometh  to  the  light,  lest  his  deeds  should  be  re- 
proved. 21.  But  he  that  doeth  truth  cometh  to  the 
light,  that  his  deeds  may  be  miidp  manifest,  that  they 
are  wrought  in  God.— «j6b  xxiv.  l.S,  17 ;  Eph.  v.  13. 

If  men  came  to  the  light  they  could  no 
longer  practice  the  works  of  darkness, 
therefore  they  hate  the  light,  and  will  not 
come  to  the  light,  lest  their  deeds  should 
be  discovered  and  reproved.  But  the 
honest  and  sincere  inquirer,  "the  Israelite 
indeed,  in  whom  there  is  no  guile"  (i.  47), 
walks  faithfully  according  to  the  measures 
of  light  vouchsafed  to  him,  and  instead  of 
shrinking  from  that  light,  is  eager  after 
more.  That  his  deeds,  &c.  This  is  not  to  be 
attributed  to  the  love  of  praise  or  notoriety, 
but  a  desire  to  bring  one's  acts  and  feel- 
ings to  the  searching  test  of  truth,  in  order 


CHAPTER   III. 


475 


that  it  may  be  determined  whether  they 
are  wrought  in  God,  i.  e.,  are  in  accordance 
■with  God's  commands,  and  proceed  from 
Him  aa  the  source  of  all  good.  (See  Ps. 
xix.  12,  cxxxix.  23,  24.)  Hatred  of  the 
hght  is  still  the  cause  of  that  prejudice  and 
contempt  with  which  the  Bible  is  treated 
by  evil  men.  They  are  against  the  Scrip- 
ture, because  the  Scripture  is  against  them. 
But  Divine  truth,  however  hated  and  per- 
verted, cannot  be  made  of  none  effect  by 
all  the  malice  of  men  or  devils.  (Job 
xxiv.  13,  17;  Acts  iii.  46.) 

22.  t  After  these  things  came  Jesus  and  his  disciples 
into  the  land  of  Judea ;  and  there  he  tarried  with  them, 
'and  haptized.  23.  H  And  John  also  was  baptizing  in 
Enon  near  to  "Salim,  because  there  was  much  water 
there :  ^aiid  they  came,  and  were  baptized.  "H.  For 
7Jobn  was  not  yet  cast  into  prison. 

4v.  2.    ul  Sam.  ix.  4.    ^MatU  iii.  5,  G.    7Matt.  xiv.  3 

After  these  things.  The  expression  of  time 
is  indefinite.  Land  of  Judea — the  rural 
parts  of  that  province,  the  foregoing  con- 
versation being  held  in  the  capital.  And 
haptized.  Jesus  did  not  Himself  administer 
the  sign.  (See  iv.  12.)  What  a  king's  ser- 
vants do,  is  often  spoken  of  as  done  by 
himself.  Enon  was  probably  situated  in 
one  of  the  valleys  running  down  to  the 
Jordan,  from  the  west.  Salim  was  a 
village  near  the  valley  of  the  Jordan, 
some  eight  miles  south  of  Bethlehem. 
Because  there  v:as  much  water  there. 
Some  maintain  that  nothing  more  is 
here  meant,  than  that  there  was  water 
enough  there  for  the  multitude  of  people 
with  their  beasts  of  burden,  who 
flocked  to  John's  baptism.  Others  con- 
tend that  John  chose  this  locality  for  the 
administration  of  baptism,  because  he  ad- 
ministered the  rite  by  immersion.  What- 
ever the  mode  of  the  baptism,  these  water 
conveniences  would  be  very  essential  for 
the  assembled  multitudes. 

Cast  into  prison.  (See  on  Matt.  xiv.  3-12.) 
This  incidental  allusion  by  the  Evangelist 
to  the  Baptist's  imprisonment,  as  to  a 
well-known  fact,  gives  an  air  of  authen- 
ticity to  his  Gospel,  stamps  upon  it  a 
character  of  genuineness,  and  is  one  of  the 
many  marks  of  credibility  in  the  sacred 
narrative.  The  remark  itself  seems  to 
have  been  inserted  as  a  note  of  time,  that 
it  might  be  known  that  our  Lord's  minis- 
try did  not  begin,  as  some  might  suppose, 
after  the  imprisonment  of  the  Baptist,  but 


before.  We  ought  to  labor  in  the  work  of 
God  until  we  fall  under  an  impossibility  of 
performing  it,  according  to  John's  exain}>le. 

2j.  Then  there  arose  a  miestion  between  iicn}ie  of  John's 
disciples  and  the  Jews  aUoiit  i>uritying.  2i;.  And  they 
came  unto  John,  and  said  unto  him.  Rabbi,  he  that 
waswitli  tliee  beyond  Jordan,  no  whom  thou  barest 
Witness,  Iwhold,  the  same  baptizeth,  and  all  men  come 
to  hmi.— «i.  7,  1.5,  27,  31. 

About  purifying,  i.  e.,  baptizing,  the  sym- 
bolical meaning  of  washing  with  water, 
being  put  (as  in  ii.  0)  for  the  act  itself.  As 
John  and  Jesus  were  the  only  teachers 
who  baptized  Jews,  discus.sions  might  easily 
arise  between  the  Baptist's  disciples  and 
such  Jews  as  declined  to  receive  that  rite. 
ITc  that  icas  with  thee.  &c.  Their  jealousy 
and  party  zeal  for  their  master  prompted 
them  to  speak  thus  circuitously  and  reser- 
vedly of  the  Lord,  whom  they  ought,  with 
that  master,  to  have  openly  acknowledged 
to  be  "  the  Lamb  of  God."  All  men  come 
to  him.  The  disciples  of  John  did  not 
doubt  but  that  this  consideration  would 
excite  in  him  those  passions  which  they 
felt  working  in  themselves.  But  John 
was  not  framed  of  materials  liable  to  take 
fire  from  such  a  spark.  (Mark  xii.  32;  1 
Cor.  iii.  4,  5.)  True  Christians  can  be  con- 
tent to  have  others  go  before  them  and 
others  overtake  them ;  envy  can  be  con- 
tent with  neither.  (1  Sam.  xviii.  8 ;  Luke 
XV.  28;  Prov.  xiv.  30.) 

27.  John  answered  and  said,  >A  man  can  receive 
nothing,  except  it  be  given  him  from  heaven  2S  Ye 
yourselves  bear  me  witness,  that  I  said,  i>I  am  not  the 
Christ,  but  I't hat  I  am  sent  before  him.  29.  "iHe  that 
hath  the  bride  is  the  bridegroom  :  but  ^  the  friend  of  the 
bridegroom,  whicli  standeth  and  heareth  him  rejoiceth 
greatly  because  of  the  bridegroom's  voice :  this  my  joy 
therefore  is  fulfilled.  So.  He  must  increase,  but  ImuH 
decrease.  31.  file  that  cometh  from  above  cis  above 
all :  hhe  that  is  of  the  earth  is  earthly,  and  speaketh  of 
the  earth  :  'he  that  cometh  from  heaven  is  above  all 
32.  And  kwhat  he  hath  seen  and  heard,  that  he  testifieth' 
and  no  man  receiveth  his  testimony.  ' 

"1  Cor.  iv.  7;  Heb.  v.  4:  James  i.  17.  "-Chap  i  '>0  '>7 
=Mal.  iii.  1:  Mark  i.  2;  Luke  i.  17.  dMatt.  xxii  •''2 
Cor.  xi.  2;  Eph.  v.  2-5,  27:  Rev.  xxi.  9.  eOant  v'l 
fVersel3;  chap.  viii.  23.  eMatt.  xxviii.  18;  chap,  i  lo" 
27;  Rom.  ix.  5.  H  Cor.  xv.  47.  iChap.  vi.  .53:  1  Cor  'xv' 
47;  Eph.  i.  21 :  Phil.  ii.  9.  kVerse  11 ;  chap.  viii.  26  and 
XV.  1.5. 

John  answered.  His  reply  is  one  of  the 
noblest  and  most  affecting  utterances  that 
ever  came  from  the  lips  of  man.  A  man — 
I,  who  am  but  a  man.  Receive — take  to 
himself.  Nothing — not  anything,  much 
less  the  name  of  Messiah.  Given  him  from 
heaven,  that  is,  from  God.  John  affirms 
that  he  could  not  go  beyond  the  bounds  of 
his  heaven-appointed  commission.  He 
could  not  enter  the  lists  with  Jesus,  whose 
forerunner  only  he  was  to  be.  He  also 
reminds  his  disappointed  disciples  that 


476 


JOHN. 


such  was  his  lanp;uage  to  them  from  the 
first — Ye  yourselves  bear  me  vitness,  &c. 
Faithful  ministers  of  Christ  think  it  honor 
enough  to  be  His  servants,  and  would  not 
have  their  followers  attribute  the  least 
part  of  that  honor  and  glory  to  them 
which  is  due  to  Him.  The  bride — the 
Church.  The  bridegroom — Christ.  (Seelsa. 
liv.  5,  Ixii.  5;  Jer.  xxxi.  32;  comp.  iii.  14, 20 ; 
also  Hos.  ii.  19,  20 ;  Eph.  v.  23,  &c. ;  2  Cor. 
xi.  2 ;  Rom.  vii.  1-4 ;  Rev.  xxi.  9.)  The 
friend  of  the  bridegroom.  There  is  an  allu- 
sion here  which  would  have  peculiar  pro- 
priety in  the  East,  where  the  friend  of  the 
bridegroom  is  always  the  recognized  agent 
for  negotiating  the  marriage,  and  the 
channel  of  communication  between  the 
bridegroom  and  the  bride  elect.  Thus 
early  in  this  Gospel  is  a  second  testimony 
of  honor  (ii.  2)  rendered  to  the  marriage 
relation. 

He  must  increase,  &c.  His  present  suc- 
cess is  but  the  beginning  of  a  most  glori- 
ous and  universal  spread  of  righteousness, 
peace,  truth,  and  good-will  among  men. 
My  baptism  and  teaching,  as  pointing  out 
the  coming  Messiah,  must  cease;  because 
the  Messiah  is  now  come,  and  has  entered 
publicly  on  the  work  of  His  glorious  min- 
istry. 

He  that  cometh  from  above,  &c.,  i.  e.,  from 
heaven.  This  indicates  not  only  Christ's 
Divine  extraction,  but  His  Divine  nature. 
He  had,  before  His  conception,  a  heaven- 
ly being.  None  but  He  that  came  from 
heaven,  was  fit  to  show  us  the  will  of 
heaven  or  the  way  to  heaven.  When 
God  would  save  man.  He  sent  from  above. 
Hence  Christ's  sovereign  authority.  He  is 
above  all  things  and  all  persons,  "  God  over 
all,  blessed  forever  more."  The  antithesis 
in  above  all  corresponds  to  the  is  of  the  earth, 
and  that  he  testifieth  to  speaketh  of  the  earth. 
Hath  seen  and  heard.  In  chap.  vi.  46, 
Christ  claims  for  Himself  exclusively  the 
seeing,  and  ascribes  to  man  only  the  power 
of  hearing  the  Father.  And  no  man,  &c. 
The  phrase  must  be  taken  with  limitation, 
denoting  few  or  none.  There  were  some 
cheering  exceptions,  and  should  be  more. 

33.  He  that  bath  received  his  testimony  ihath  set  to 
his  seal  that  God  is  true.  34.  mFor  lie  whom  God  hath 
sent  speaketh  the  words  of  God ;  for  God  giveth  not  the 
Spirit  iby  measure  untn  him.  35.  "The  Father  loveth  the 
Bon,  and  hath  given  all  things  into  his  hand. 

iRom.  ill.  4 :  1  John  v.  10.  mChap.  vil.  1«.  "Chap.  i. 
16.  oMatt.  xi.  27  and  xxviii.  18;  Luke  x.  22;  Chap.  v. 
20,  22,  xiii.  3  and  xvii.  2;  Heb.  ii.  8. 


He  that  hath  received  His  testimony.  Hath 
received  and  fully  believed  His  doctrine — 
hath  yielded  his  heartto  its  influence.  Hath 
set  to  His  seal,  &c.  As  sealing  was  employed 
for  vouching  the  authenticity  of  writs,  to 
seal  came,  by  a  natural  and  easy  transition, 
to  signify  to  vouch,  to  attest.  Our  acceptance 
of  God's  message  by  His  Son,  through  an 
unshaken  faith,  vouches  on  our  part,  the 
Mthfulness  of  God,  and  the  truth  of  His 
promises.  Although  we  cannot  demon- 
strate the  mysteries  of  Revelation  by 
Reason,  yet  we  may  give  a  rational  ac- 
count why  we  believe  them.  (i.  51,  iii.  3 ; 
Rom.  iii.  4.)  For  He  whom  God  hath 
sent  (i.  e.,  the  Messiah),  speaketh  the  words 
of  God,  and  hence  to  disbelieve  the  one  is 
to  disbelieve  the  other.  Giveth  not  the 
tSpirit  by  measure — as  to  the  highest  of  the 
ancient  prophets.  In  Christ  "  dwelt  all 
the  fullness  of  the  Godhead  bodily."  (See 
i.  4,  9,  viii.  2  ;  Col.  ii.  3  ;  Isa.  xi.  2.) 

The  Father  loveth  the  Son,  &c.  This  is 
obviously  spoken  in  a  way  of  eminence 
and  distinction  ;  God  loves  His  people,  yet 
though  His  love  to  them  be  the  same  with 
the  love  that  He  bears  to  His  Son,  it  is 
the  same  in  kind  only,  not  in  degree — "in 
all  things  He  must  have  the  pre-emi- 
nence." The  Father's  love  to  the  Son  is 
founded  in  three  things:  1.  Likeness. 
He  is  "  the  image  of  the  invisible  God," 
'■  the  express  image  of  His  person."  "  In 
Him  was  no  sin."  2.  Obedience.  He  was 
the  ten  commandments  embodied  and 
alive,  walking  up  and  down  the  earth  for 
three-and-thirty  years.  "I  delight,"  said 
He,  "  to  do  thy  will,  yea,  thy  law  is  within 
my  heart."  3.  The  devoting  Himself  to 
die  for  the  recovery  of  sinners.  "  I  lay 
down  my  life  for  the  sheep.  Therefore 
doth  my  Father  love  me,"  &c.  And  hath 
given  all  things,  &c.  This  assertion  cannot 
be  taken  too  extensively.  It  takes  in,  1, 
all  Nature.  "  The  world  is  His,  and  the 
fullness  thereof."  2.  All  in  Providence. 
All  that  is  devised  and  carried  on  in  our 
world  is  under  His  rule.  The  government 
is  upon  His  shoulders.  3.  All  in  grace. 
The  resources  of  the  natural  and  provi- 
dential worlds  are  His,  to  enable  Him  to 
accomplish  the  work  of  grace.  He  is  King 
in  Zion.  Everything  is  committed  to  His 
authority.    4.  All  in  glory.    At  death  He 


CHAPTER    IV, 


477 


corner  and  receives  the  souls  of  His  peo- 
ple to  Himself,  thut  where  He  is  there 
they  may  be  also. 

36.  pHe  tlmt  belleveth  on  the  Son  hath  everlasting; 
life;  and  lie  tiKil  ht'lii'veth  not  tlie  Son  »httll  not  see 
life;  but  till"  wrath  of  Ood  abideth  on  him. 

pHub.  ii.  4;  chap.  i.  12  and  vi.  47;  verses  15,  16;  Rev. 
1. 17;  1  John  v.  10. 

He  that  hdicveth,  &.C.  Every  one  that  be- 
lieves with  the  heart  (see  on  verses  15  and 
16)  on  the  Lord  Jesus  Christ,  liath  everlast- 
injr  life.  He  has  in  him  now  a  principle 
of  .spiritual  life,  which  shall  be  expanded 
and  perfected  in  another,  a  holier  and 
happier  world.  He  has  here  the  earnest, 
and  he  shall  hereafter  have  the  fruition, 
of  all  the  blessings  and  privileges  which 
Christ  came  to  procure  for  us,  purchased 
with  His  precious  blood,  and  deserved  for 
us  by  His  perfect  obedience  and  merit. 
It  is  not  the  speculation  of  heaven  as  a 
thing  to  come,  that  satisfies  the  desires  of 
religious  souls,  but  the  real  possession  of 
it,  even  in  this  life.  Men  are  apt  to  seek 
after  assurance  of  heaven  as  a  thing  to 
come,  rather  than  after  heaven  itself,  and 
the  inward  possession  of  it  here.  (Verse 
6,  vi.  54;  1  John  v.  11,  15 ;  Phil.  iii.  20.) 

He  that  believeth  not,  &c.    The  rejection  of 
Christ's  testimony  is  also  a  rejection  of 


God's.  (John  v.  10.)  To  see  in  this  passage, 
istoenjoy.  (Verse3.)  The  life  which  awaita 
such  is  a  living  death.  (2  Thes.  i.  8,  i) ;  Jude 
15;  Rev.  vi.  15,  xiv.  9-11,  xix.  15.)  I'he 
wrulh  of  God  abideth  on  him,  because  he  de- 
spises or  disregards  the  offers  of  His  love. 
This  wrath  abideth  on  the  unbeliever,  it 
remains  upon  him,  and  as  he  has  rejected 
the  only  means  of  its  removal,  it  will  abide 
on  him  forever.  This  sentence  furnishes 
an  unanswerable  reply  to  some  grievous 
errors  1.  It  condemns  the  notion  that 
under  the  Gospel  there  is  no  more  anger 
in  God,  and  that  He  is  only  love,  mercy 
and  compassion,  and  nothing  else.  2.  It 
condemns  the  modern  idea  that  Christ,  by 
His  death,  justified  all  mankind,  and  re- 
moved God's  wrath  from  the  whole  race 
of  Adam,  and  that  all  men  and  women  are 
justified  in  reality,  though  they  do  not 
know  it,  and  will  all  finally  be  saved, 
whether  they  have  faith  or  not.  3.  It  con- 
demns the  weak  and  false  charity  of  those 
who  say  that  preachers  of  the  Gospel 
should  never  speak  of  God's  wrath,  and 
should  never  mention  hell.  To  warn  men 
of  God's  wrath,  and  of  their  danger  of  hell, 
is  not  harshness,  but  true  charity. 


1.  Who  came  to  Jesus?  2.  Wliat  did  he  say  ?  .3.  "What  was  our  Lord's  reply  ?  4.  Why  is  the  Spirit's  operation 
compared  to  the  wind  ?  5.  How  was  the  serpent  lifted  up  in  the  wilderness  a  type  of  Christ  ?  6.  Why  did  God 
send  His  Son  into  the  world  ?  7.  What  is  "  the  condemnation  ?  "  8.  What  question  arose  between  some  of 
John's  disciples  and  the  Jews  ?  9.  How  did  John  dispose  of  it  ?  10.  Explain  verse  .33.  11.  What  Is  said  of  the 
love  ofthe  Father  for  the  Son?  12.  What  of  him  that  believeth  on  the  Son?  13.  What  of  him  that  belleveth 
not  the  Sou  ? 


CHAPTER  IV. 

1  Chriat  tnlkrth  with,  a  wnmnn  of  Satnttn'a,  and  reveal- 
eth  himsflf  unto  hrr.  27.  His  dixciples  marvel.  31.  J/e 
declarrth  to  thnn  his  zeal  to  God's  (jlory.  39.  Many 
Samaritans  believe,  on  him,  43  He  ileparieth  into  Gali- 
lee, and  healeth  the  ruler's  son  that  lay  sick  at  Car 
pernaum. 

WHEN  therefore  the  Lord  knew  how  the  Phari- 
sees had  heard  th.at  JesUs  made  and  "baptized 
more  disciples  than  John,  2.  (ThouEih  Jesus  himself 
baptized  not,  but  his  disciples,)  .3.  He  left  Judea,  and 
departed  again  Into  Galilee.— »ili.  22,  28. 

From  verse  35  of  this  chapter,  it  may  be 
inferred  that  the  Redeemer  at  this  time  re- 
mained about  half  a  year  in  the  surround- 
ing   country.    Our    Lord    knew  by    His 


Divine  Omniscience  that  the  Pharisees 
knew  of  His  success.  In  verse  1,  the  word 
Jesus  is  used  instead  of  the  pronoun  He 
designedly.  It  is  not  tautology.  The 
proper  name  is  emjjloyed  because  the  re- 
ports which  the  Pharisees  had  heard  is 
given  verbatim.  Though  Jesus  himself,  &c. 
The  mere  ministerial  act  of  baptism,  as  the 
Evangelist  is  careful  to  note,  Jesus  accom- 
plished by  other  hands  than  His  own.  He 
reserving  the  baptism  with  the  Holy 
Ghost  for  Himself.    Departed  again,  &c.  It 


478 


JOHN. 


became  a  measure  of  prudence  to  with- 
draw from  the  observation  of  the  jealous 
Pharisees,  into  the  remoter  region  of  Gali- 
lee. Jesus  submitted  to  His  own  precept. 
(Matt.  X.  23.)  He  had  yet  a  great  work 
to  do. 

4.  And  he  must  needs  go  through  SamarSa. 

ilnst  needs  go,  &c.,  for  two  reasons,  1. 
Because  the  direct  road  from  Judea  to 
Galilee  lay  through  the  province  of  Sa- 
maria. 2.  He  had  in  design  the  conver- 
sion of  the  poor  woman,  mentioned  in 
verse  7.  We  cannot  imagine  that  an  event 
of  such  magnitude  in  itself,  and  involving 
the  salvation  also  of  many  of  the  Samari- 
tans, was  accidental. 

5.  Then  cometh  he  to  a  city  of  Samaria,  which  is 
called  Sychar,  near  to  the  parcel  of  ground  iithat  Jacob 
gave  to  his  son  Joseph. 

•"Gen.  xxxiii.  19  and  xlviii.  22;  Josh.  xxiv.  32. 

The  proper  name  of  the  town  referred 
to,  seems  to  have  been  Shechem,  or  Sychem, 
but  it  was  commonly  called  Sychar  by  the 
Jews — which  appears  to  have  been  a  spe- 
cies of  reproachful  nickname — the  word 
signifying  "idolatrous,"  or  "drunken." 
The  town  is  still  in  existence,  and  is  now 
called  Nablfts,  a  corruption  of  Neapolis. 
Near  to  the  parcel,  &c.  In  the  neighborhood 
of  that  piece  of  ground  which  Jacob  seems 
first  to  have  purchased  from  the  descend- 
ants of  Hamor,  and  afterward,  when  some 
Amorites  had  taken  possession  of  it,  to 
have  recovered  as  his  right  by  a  successful 
appeal  to  arms,  and  which  he  left  as  a 
legacj'  to  his  favorite  son  Joseph.  (Gen. 
xxxiii.  19,  xlviii.  22;  Josh.  xxiv.  32.) 

6.  Now  Jacob's  well  wa-s  there.  Jesus  therefore,  being 
■wearied  with  hix  journey,  sat  thus  on  the  well :  and  it 
was  about  the  sixth  hour. 

We  have  no  reason  to  doubt  that  the  well 
which  bore  Jacob's  name,  was  indeed  dug 
by  his  orders,  and  that  out  of  it  he  and 
his  family  drank  while  residing  in  this 
neighborhood.  In  that  dry  and  thirsty 
land  water  is  precious  to  a  degree  that  we 
can  hardly  realize  in  this  land  of  ours,  and 
the  man  who  digs  a  well  there  is  a  public 
benefactor.  These  wells  are  Usually  en- 
closed with  a  low  wall,  which  affords  a  seat 
to  the  weary  wayfaring  man.  Being  ivearied 
vdth  his  journey.  This  representation  does 
more  to  convince  us  that  Jesus  was  "  very 
man,"  to  assure  us  of  His  sympathy  and 
compassion,  than  all  the  declarations  of 
sympathy,  or  all  the  words  of  compassion 


which  He  ever  uttered.  Sat  thus — that  is, 
like  a  fatigued  person  as  He  was.  If 
wearied  with  your  spiritual  journey,  thou 
canst  not  go  on,  sit  doun,  but  let  it  be  by 
the  way-side.  Wait,  but  let  it  be  hy  Jacob'' s 
well.  Ply  the  ordinances  of  God,  and  the 
God  of  ordinances  will  come  to  thee  and 
bless  thee.  (Ps.  Ixxxiv.  6-7.)  The  Evan- 
gelist, by  adding  about  the  sixth  hour,  brings 
more  vividly  to  our  consciousness  the  op- 
pression and  burden  of  the  time,  for  it  AVas 
the  heatofthe  middle  noon;  he  also  teaches 
us,  even  in  the  smallest  matters,  to  practice 
exactness  and  precision. 

7.  There  cometh  a  woman  of  Samaria  to  draw  water 
Jesus  saitli  unto  her.  Give  me  to  drink.  8.  For  his  dis- 
ciples were  gone  away  unto  the  city  to  buy  meat. 

A  u'oman  of  Samaria,  i.  e.,  a  Samaritan 
woman.  To  draw  vxtter — an  office  which 
in  the  East  still  falls  to  the  women.  Jesus 
waits  for  the  despised  Samaritan  1  The 
Son  of  God  waits !  She  comes,  the  well 
her  object,  not  the  Saviour  sitting  there. 
By  chance  she  conies,  as  men  would  say, 
to  fill  her  water-pot,  but  not  so  Christ. 
She  came  to  fill  her  pitcher  at  an  earthly 
spring,  and  little  did  she  wist  life's  open 
fountain  rippled  at  her  feet.  How  often 
do  men  hasten  to  find  a  rill  to  slake  their 
thirst,  heedless  of  the  deep  waters  of  life 
and  peace  which  flow  steadily  by  their 
side.  In  the  conversion  of  this  woman 
we  have  a  remarkable  example  of  the 
Saviour's  grace.  1 .  Of  its  freeness  in  select- 
ing so  wicked  a  person  without  her  desire, 
and  making  her  not  only  the  partaker, 
but  the  instrument  of  His  goT)dness.  2. 
Of  its  gentleness,  in  having  recourse  to  no 
means  of  alarm — no  violence.  3.  Of  its 
power — in  the  victory  it  gained  over  the 
conception  of  her  heart.  4.  Of  its  efiects. 
She  not  only  believed  with  the  heart,  but 
confessed  with  the  mouth.  No  sooner  had 
she  gained  good,  than  she  was  concerned 
to  do  good.  Give  me  to  drink.  A  real  thirst 
was  one  motive  of  our  Lord's  request  (xix. 
28  ;  ^latt.  xxi.  18),  though  what  He  most 
truly  thirsted  after  was  the  salvation  of 
the  woman's  soul.  (See  verses  31,  32.)  It 
was  our  Lord's  custom  to  make  material 
things  minister  spiritual  sustenance.  For 
his  disciples  were  gone,  &c.  This  verse  is 
parenthetic,  being  designed  to  show  why 
Jesus  was  dependent  upon  the  woman  for 
a  drink  of  water.  His  disciples  having  with 


CHAPTER   IV. 


4Tft 


them  the  vessel  with  which  water  was 
drawn  from  wells  or  fountains. 

9.  Then  saith  the  woman  of  Samaria  unto  him,  How 
Is  it  thai  tliou,  being  a  Jew,  askest  drink  of  me,  wliich 
am  a  woniiiu  ofsamaria?  for  fthe  Jews  have  no  deal- 
ings witli  the  Samaritans. 

«2  Kings  xvii.  il ;  Luke  >x.  52,  53 ;  Acts  x.  28. 

How  is  it,  &c.  The  woman  expresses 
surprise  at  the  unusual  occurrence  of  a 
Jew  asking  a  favor  from  a  Samaritan. 
From  His  dress,  dialect,  and  those  unmis- 
takable features  of  JcAvish  physiognomy 
with  which  the  Samaritans  had  nothing 
in  common,  she  took  Him  to  be  a  Jew,  as 
indeed  He  was :  but  she  took  Him  to  be 
nothing  more.  She  was,  however,  soon 
to  learn  how  much  more  He  was.  It  is 
remarkable  that  while  the  Samaritan  wo- 
man here  is  taunting  the  Lord  with  being 
a  Jew,  the  Jews,  in  a  somewhat  similar 
passage  (viii.  48),  charge  Him  with  being  a 
Samaritan.  The  Jews  have  no  dealings,  &c. 
Our  Evangelist,  as  his  manner  is,  adds 
this  as  the  reason  for  the  woman's  sur- 
prise. Of  that  known  enmity  which  sub- 
sisted between  the  Jews  and  Samaritans, 
the  Lord  Jesus  took  no  undue  advantage 
to  make  friends  or  proselytes  of  either. 
Upon  the  Jews  He  inculcated  a  more  com- 
prehensive benevolence,  with  the  Samari- 
tan He  defended  tlie  orthodoxy  of  the 
Jewish  creed.     (2  Tim.  ii.  15.) 

10.  Jesus  answered  and  said  unto  her.  If  thou  knowest 
the  gift  of  God,  and  who  it  it  is  that  salth  to  thee,  Give 
me  to  drinli  ;  thou  wouldest  have  asked  of  him,  and  he 
would  have  given  thee  ^living  water. 

dlsa.  xii,  3  and  xliv.  3;  Jer.  ii.  13;  Zech.  xiii.  land 
xlv.  8. 

The  gift  of  God.  By  this  is  to  be  under- 
stood, according  to  some, the  Holy  Ghost; 
according  to  others,  Christ  Himself  (Isa. 
ix.  5 ;  chap.  iii.  16) ;  according  to  others, 
the  gracious  and  golden  opportunity  vouch- 
safed to  this  woman  to  meet  the  Saviour 
of  the  world ;  according  to  others  still, 
eternal  life.  (Rom.  vi.  23  ;  Isa.  Iv.  1 ;  Rev. 
xxii.  17.)  The  expression  denotes  the 
blessings  of  the  Christian  salvation — the 
knowledge  of  the  true  character  of  God — 
the  pardon  of  sin — genuine  holiness — con- 
formity of  mind  and  will  to  God,  which 
constitute  real  happiness,  and  which  God 
gives  to  souls  thirsting  in  the  wilderness 
of  this  w^orld  as  tJie  water  of  life  to  slake 
their  thirst.  If  thou  knewest,  &c.  If  the 
Samaritan  woman  had  known  the  nature 
and  excellence  of  this  gift  of  God,  and  if 
she  had  known  that  He  who  spake  to  her 


was  indeed  the  Messiah — the  promised 
Saviour — the  Author  of  this  salvation — 
the  Person  who  was  to  bestow  this  gift  on 
mankind — Himself  the  fountain  and 
spring  of  this  life— instead  of  hesitating 
about  complying  with  His  request,  and 
instead  of  moving  the  embers  of  that 
wretched  quarrel  between  Samaritans  and 
Jews,  she  would  immediately,  in  her  turn, 
have  become  a  petitioner,  and  in  answer 
to  her  petition,  she  would  have  found  no 
hesitating  delay,  but  would  have  received 
from  Him,  what  well  deserves  the  name 
of  "living  water,"  as  calculated  to  quench 
and  satisfy  completely  the  thirst  for  hap- 
piness. Note,  1.  Christ  has  living  water 
to  give.  2.  If  men  would  only  ask  they 
would  receive  it.  3.  They  do  not  ask,  be- 
cause they  are  ignorant.  4.  AVe  may  be 
very  near  to  our  greatest  mercies  and  not 
perceive  them. 

U.  The  woman  saith  unto  him.  Sir,  thou  hast  nothing 
to  draw  with,  and  the  well  is  deep:  trom  whence  then 
hast  thou  that  living  water  ?  12.  Art  thou  greater  than 
our  father  Jacob,  which  gave  us  \he  well,  and  drank 
thereof  himself,  and  his  children,  and  his  cattle? 

Sir.  This  was  in  that  day  the  usual  form 
of  courtesy,  (xii.  21.)  Nothing  to  draw 
with,  &c.  (See  on  verse  8.)  I'he  well  is 
deep.  Travelers  have  found  the  well  which 
tradition  has  pointed  out  from  the  begin- 
ning as  "Jacob's  well,"  to  be  of  the  depth 
of  one  hundred  and  five  feet,  and  to  this 
day  it  contains  ten  or  fifteen  feet  of  fresh 
water.  The  argument  here  is,  the  great 
patriarch  not  only  gave  his  children  and 
his  cattle  to  drink  of  this  well,  but  he 
drank  of  it  himself.  He  knew  of  no  other 
resource  whereby  to  quench  his  own 
thirst.  Art  thou  greater,  &c. — she  therefore 
asks,  already  beginning  to  suspect  that  she 
is  addressing  some  great  One  indeed. 

13.  Jesus  answered  and  said  unto  her,  Whosoever 
drinketh  of  this  water  shall  thirst  agivin  : 

Without  directly  correcting  the  woman's 
mistake,  or  formally  comparing  Himself 
with  Jacob,  Jesus  asserted,  in  metaphori- 
cal language,  that  the  relief  which  the 
water  of  Jacob's  well  could  give  was  onl}' 
temporary,  but  that  the  relief  which  His 
blessings  Avould  bestow  would  be  perman- 
ent. Drinketh.  The  original  expressions 
in  this  verse,  and  the  next,  though  both 
rendered  '^whosoever  drinketh,"  are  difierent 
one  from  the  other.  The  one  sets  forth 
the  recurrence,  the  interrupted  seasons  of 


480 


JOHN. 


driflking  of  earthly  water  ;  the  other,  the 
once  having  tasted,  and  ever  continuing  in 
the  increasing  power  and  living  forth- 
flowing,  of  that  life-long  draught.  Shall 
thirst  again.  Examine  the  most  specious 
earthly  good,  and  you  will  find  that  dis- 
appointment in  pursuit,  dissatisfaction  and 
satiety  in  enjoyment,  and  uncertainty  in 
possession,  communicate  a  three-fold  van- 
ity to  all  sublunary  things.  The  attain- 
ment of  such  good  increases  the  thirst  and 
promotes  the  torment.  "  Lord,"  says  Au- 
gustine, "Thou  hast  made  us  for  Thee, 
and  our  heart  is  disquieted  till  it  resteth 
in  Thee." 

14.  But  ^whosoever  cirinketh  of  the  water  that  I  sh.all 
give  him  shall  never  thirst,  but  the  water  that  I  shall 
give  him  fshall  be  iu  him  a  well  of  water  springing  up 
into  everlasting  life.— «vi.  35,  38.    fvii.  38. 

Whosoever  drinketh,  &c.  (See  on  verse 
13  ;  also  viii.  51,  52,  xi.  26,  xiii.  10.)  O 
precious  words  to  this  poor  thirsty  universe. 
Never  thirst.  What  does  it  mean?  do  not 
those  who  drink  thirst  for  Christ,  for 
holiness,  for  happiness  and  heaven?  Yes, 
but  thirst  for  the  polluted  and  polluting 
streams  of  earth,  its  wealth,  its  pleasures, 
its  fame,  as  once  they  did,  they  do  not. 
The  reason  is,  the  water  which  Jesus  gives 
quenches  the  dreadful  fire  from  which 
such  thirst  springs.  In  him  a  well  of  water. 
"  He  who  receives  this  living  water  of  me 
shall  become  himself  in  some  sort,  although 
of  course  only  in  a  secondary  sense,  a 
springing  well,  no  cistern  merely  to  contain, 
but  a  springing  fountain  out  of  which  shall 
flow  these  same  waters,  shall  minister  to 
others  the  same  salvation  which  has  been 
already  ministered  to  himself."  (See  vii. 
38.)  Springing  up,  &c.  This  expresses, 
that  death  not  only  does  not  interrupt  this 
life,  this  communion  with  God  (xi.  25),  but 
that  it  rather  brings  it  to  perfection.  Ee- 
ligion  is  life  and  spirit,  which,  flowing  out 
from  God,  who  "hath  life  in  Himself," 
returns  to  Him  again,  as  into  its  own  Orig- 
inal, carrying  the  souls  of  good  men  up 
with  it.  The  spirit  of  a  good  man  is  always 
drinking  in  fountain-goodness,  and  fills 
itself  more  and  more,  till  it  be  "  filled  with 
all  the  fullness  of  God."  (i.  51 ;  Ps.  Ixxxiv. 
5-7.) 

15.  cThe  woman  salth  unto  him.  Sir,  give  me  this 
water,  that  I  thirst  not,  neither  come  hither  to  draw. 
16.  Jesus  saith  ut.to  her,  Gk)  call  thy  husband,  and  come 
hither.  17.  The  woman  answered  and  said,  I  have  no 
busband.    Jesnasaid  unto  bar,  Thou  bast  well  said,  I 


have  no  husband:    18.  For  thou  hast  had  five  hu* 
bands,  and  he  whom  thou  now  hast  is  not  thy  busband: 
in  that  thou  saidst  truly, 
gvi.  U  and  x  vii.  2,  3 ;  Kom.  vi.  23  ,  1  John  v.  20. 

Give  me  thi^  water.  There  is  a  certain 
blind  longing  after  this  springing  water 
awakened  in  the  soul  of  this  poor  sinner, 
who  had  thirsted  so  long,  though  still 
there  is  confusion  and  contradiction  in 
her  mind  about  it,  for  she  imagines  that  it 
will  exempt  her  from  the  toil  of  coming  to 
draw  from  that  well  any  more.  As  she 
has  not  risen  to  the  full  spirituality  of  His 
words  or  of  His  character,  Jesus  will  now 
so  direct  the  conversation  as  to  furnish 
the  proof  that  He  is  a  prophet  of  God,  and 
that  His  words  express  Divine  spiritual 
truth.  Call  thy  husband.  Jesus  knew  that 
she  had  no  living  husband,  just  as  God 
knew  that  Cain  had  no  living  brother. 
(Gen.  iv.  9.)  I  have  no  husband.  The  wo- 
man's slumbering  conscience  now  began 
to  be  aroused  in  reference  to  the  guilty 
life  she  was  leading.  The  Saviour,  like  a 
good  physician,  proceeds  to  probe  the 
wound  more  deeply  still,  and  to  pave  the 
way  for  her  acknowledgment  of  Him,  first 
as  a  Prophet,  and  afterward  as  the  Mes- 
siah Himself.  Thou  hast  v:ell  said,  &c.  He 
whom  thou  now  hast,  &c.  From  this  it 
would  seem  that  she  was  a  person  of  loose 
morals,  and  disreputable  character. 

Observe,  1.  Jesus  dealt  very  tenderly 
and  gently  with  this  woman,  using  no  up- 
braiding speech.  So,  in  reproving  sin,  all 
sharpness  and  bitterness  of  expression 
must  be  avoided.  2.  Christ  discovered 
her  sins  to  her  particularly,  setting  her 
secret  sin  before  the  face  of  her  conscience 
distinctly.  So,  if  ever  the  ministry  of  the 
word  works  upon  the  minds  of  men  to 
their  conversion,  it  must  be  by  a  particular 
and  close  application  of  the  word  to  every 
man's  conscience :  general  applications 
will  not  aff'ect.  3.  The  particular  sin  which 
Christ  charged  home  upon  the  conscience 
of  this  woman,  was  the  sin  of  uncleanness. 
This  sin  will  be  heaviest  upon  the  con- 
science, and  wound  the  soul  most  deeply, 
when  the  Spirit  of  God  once  effectually 
discovers  it,  for  there  is  no  sin  so  directly 
opposite  to  sanctification  and  holiness  as 
this  sin,  no  sin  that  quenches  the  Holy 
Spirit  of  God  like  this. 

19.  The  woman  saith  unto  him.  Sir,  ^1  perceive  that 
thou  art  a  prophet.    20.  Our  fathers  worshipped  in  <tbia 


CHAPTER   IV 


481 


mountain,  and  ye  say,  that  in  i  Jerusalem  ia  the  place 
where  men  ought  to  worship. 

iLukevii.  10  and  xxiv.  19;  chap.  vi.  14  and  vii.  40. 
iJudg.  ix.  7.  kDeut.  xii.  5, 11 ;  1  Kings  ix.  a ;  '1  Ohron.  vii. 
12. 

Our  Lord's  knowledge  of  the  woman's 
character  and  history  persuaded  her  that 
He  must  have  supernatural  means  of  in- 
formation. In  speaking  this,  her  conviction, 
she  virtually  confesses  all  the  truth,  ac- 
knowledges that  the  charge  was  just.  (See 
"}  Cor.  xiv.  24,  25.)  The  conviction  of  sin, 
however,  was  not  at  present  deep,  as  &]>- 
pears  from  the  apparent  indifference  with 
which  she  went  on  with  the  conversation. 
Dur  fathers,  &c.  Glad,  probably,  to  shift 
the  discourse  from  a  subject  so  painful  and 
discreditable  to  her,  she  introduces  the 
great  point  of  controversy  between  the 
Jews  and  the  Samaritans.  Speculation 
about  theological  doctrine  is  often  found 
in  unnatural  union  with  habitual  neglect 
of  moral  duty,  and  among  the  endless  tor- 
tuosities of  the  depraved  human  heart, 
this  is  one,  to  seek  in  polemical  discussions 
respecting  orthodoxy  and  heterodoxy, 
protection  from  the  shafts  of  conviction 
for  plain  violation  of  the  law  of  God. 
How  awful  is  such  self-deception !  (See 
xii.  29  ;  Job  xxi.  14  ;  Isa.  xxx.  10.)  In  (his 
mountain — Mount  Gerizim,  but  a  little  way 
from  Sychar.  The  Samaritans  maintained 
that  on  this  mountain  Abraham  and  Jacob 
had  erected  an  altar,  and  offered  sacrifices 
to  Jehovah.  (Gen.  xii.  6,  7,  x^sxiii.  20), 
and  therefore  that  the  Deity  had  willed 
blessing  to  be  pronounced  from  thence, 
and  an  altar  to  be  erected,  alleging  in 
proof  Dent,  xxvii.  4,  12.  The  remnant  of 
Samaritans  yet  subsisting,  continue  to  wor- 
ship on  Mount  Gerizim  three  times  in  the 
year,  with  great  solemnity.  Ye  say,  in  op- 
position to  our  claims  for  the  sanctity  of 
this  mountain.  Is  the  place,  referred  to  in 
Deut.  xii.  5.  WJiere  men  ought  (according 
to  the  passage  just  quoted)  to  ivorship. 

21.  Jesus  saith  unto  her,  "Woman,  believe  me,  the 
heur  Cometh,  'when  ye  shall  neither  in  this  mountain, 
nor  yet  at  .Terusalem,  worship  the  Father. 

iMal.  i.  11 ;  1  Tim.  ii.  8. 

"The  time  is  just  at  hand  when  the 
solemn  public  worship  of  God  'the 
Father,'  the  common  Father  of  His  hu- 
man ftimily,  shall  not  be  confined  to  any 
one  place,  and  when  of  course  the  contro- 
versy whether  Gerizim  or  Jerusalem  h.is 

31 


the  better  claim  to  that  honor,  shall  be 
superseded." 

22.  Ye  worship  myo  know  not  what :  we  know  wUat 
we  worship,  lor  :Jsalvatiou  is  oltlie  Jew.s. 

rai  Kings  X vii.  29.  nisa.  ii.  3;  JLuke  xxiv.  47:  Rom. 
IX.  4,  5. 

Ye  knoiv  not  u-hat.  The  Samaritans  ac- 
knowledged the  Pentateuch  only,  and  as 
tliey  were  destitute  of  the  Prophets  and 
Psalms,  they  wanted  not  only  the  com- 
plete development  of  theological  truth, 
but  especially  also  the  entire  compass  of 
the  Messianic  prophecies.  God  was  con- 
sequently for  them,  in  a  certain  degree,  an 
luiknown  God ;  hence  also  the  neuter  form 
of  expression  in  the  original— "a  Being 
whom  ye  know  not."  (See  Acts  xvii.  23.) 
We  know,  &c.  Under  the  "we"  Jesus  em- 
braces Himself  as  well  as  the  Jews.  This 
He  may  have  done  in  condescension  to  the 
womun's  idea  of  Him.  But  could  He  be 
mwi  in  fact,  without  belonging  to  a  dis- 
tinct natioyioliiy  ?  Salvation  is  of  the  Jews. 
Salvation  was  to  come  from  the  lineage  of 
David,  and  by  consequence  from  the  Jews ; 
they  could  not,  therefore,  remain  without 
an  accurate  knowledge  of  God.  (Gen. 
xlix.  10 ;  Isa.  xlvi.  13.)  Jesus  sprang  from 
them  as  did  also  the  twelve  Apostles,  and 
in  general  the  first  preachers  ot  the  Gos- 
pel :  the  Gospel  proceeded  from  them  to 
the  Gentiles. 

23.  But  the  hourcometh,  and  now  is,  when  the  true 
worshippers  shall  worship  the  Father  in  osph-it  rand  in 
trutli,  tor  the  Father  seeketh  such  to  worship  him. 

"Phil.  iii.  2.    pi.  17 ;  2  Cor.  iii.  17. 

But.  Jesus  further  shows  that  a  wor- 
ship superior,  not  merely  to  that  observed 
on  that  "mountain,"  but  even  to  that 
rendered  at  Jerusalem,  is  at  hand.  The 
"now  is"  declares  that  this  is  a  future 
which  has  already  commenced.  The  dis- 
pensation of  the  Spirit,  in  which  God  the 
Spirit  shall  ])e  spiritually  worshiped,  is 
not  merely  something  which  is  to  be  here- 
after, she  stands  already  upon  its  thresh- 
old. Prophesied  of  long  since  (Jer.  iii. 
16 ;  Hag.  ii.  7-10  ;  Zeph.  iii.  9 ;  Isa.  xlv.  23) 
it  has  now  actually  begun.  True  vvrship- 
ers,  i.  e.,  those  who  are  free  from  all  for- 
malism and  hypocrisy.  In  spirit  is  op- 
posed to  mere  external  forms  of  worship. 
So  in  truth  is  opposed  not  only  to  false 
doctrine,  but  also  to  the  hypocrisy  that 
conceals  its  true  character  by  an  outward 
show  of  piety.  The  preposition  in  denotes, 
as  it  were,  the  element  in  which  this  wor-- 


482 


JOHN 


ship  is  exercised.  Of  course  our  Lord 
does  not,  here  (nor  does  He  anywhere 
else)  condemn  external  worship  by  suit- 
able forms  and  observances.  He  Himself 
performed  such  worship  unto  God,  so  did 
His  Apostles  and  disciples.  He  only  con- 
demns the  subsitution  of  forms  and  obser- 
vances for  true  and  humble  devotion.  (Ps. 
xcvi.  9 ;  Gen.  xxviii.  16,  17 ;  Deut.  sii.  11.) 
We  are  not  to  put  God  off,  as  the  Jews 
and  Samaritans  were  too  much  disposed 
to  do,  with  bodily  worship  only,  but  we 
must  worship  Him  in  spirit  too,  and  by 
consequence  in  truth,  that  being  the  only 
true  worship,  which  is  thus  performed  by 
the  whole  man,  by  the  body  and  spirit 
both,  unto  Him  that  made  them  both. 
(Job  i.  20 ;  Matt.  xxvi.  39  ;  Luke  xviii.  13, 
14 ;  Eph.  iii.  14.)  For  the  Father  seeketh,  <fcc 
Only  such  worshipers  are  acceptable".  It 
is  intimated  that  they  are  not  easily  found. 

24.  qGod  is  a  Spirit :  and  thej'  that  worship  him  must 
worship  him  in  spirit  and  in  truth.— 92  Cor  iil.  17. 

The  Saviour's  intention  here  is  not  to 
prove  the  spiritual  nature  of  God,  but  that 
the  worship  and  service  must  correspond 
with  its  object.  If  God  were  corporeal  and 
confined  within  certain  limits,  there  might 
be  reason  why  He  should  be  worshiped 
only  corporeally,  and  His  service  confined 
to  this  or  that  locality  where  He  might  be 
present  and  perceive  it;  but  seeing  that 
He  is  a  Spirit,  and  so  present  everywhere, 
men  may  worship  Him  everywhere,  and 
spiritual  service  is  peculiarly  pleasing  to 
Him.  There  is  also  a  secondary  meaning 
of  the  passage — that  of  earnestness  and 
genuineness,  heart-worship.  In  spirit  and 
in  truth.  (See  on  verse  23.)  "i/"«si  wor- 
ship him."  There  is  a  fitness,  a  consis- 
tency, a  necessity,  in  this.  A  Spirit  must 
be  worshiped  spiritually. 

25.  The  woman  saith  unto  him,  I  know  that  Messias 
Cometh,  whicli  is  called  Christ:  when  he  is  come,  "-he 
will  tell  us  all  things.  26.  Jesus  salth  unto  her,  si  that 
speak  unto  thee  am  he. 

rVerses  29,  39.  ^Matt.  xxvi.  65 ;  Mark  xiv.  62 ;  chap. 
ix.  37. 

The  woman  understood  Jesus,  in  what 
He  said  of  "  salvation  "  (verse  22),  to  refer 
to  the  Messiah.  In  order,  therefore,  to  ex- 
press this  intelligence  of  His  meaning,  as 
well  as  to  waive  a  decision  in  which  she 
cared  not  to  acquiesce,  but  was  unable  to 
discuss,  she  proceeds  to  declare  her  belief 
in  the  near  advent  of  the  Messiah  (a  He- 


brew word,  which  John,  for  the  second 
time  (see  i.  42),  explains  to  mean  the 
" Christ,"  that  is,  "the  Anointed  One"), 
and  implies  that  all  doubts  of  this  nature 
will  be  effectuall}^  solved  by  Him,  at  His 
coming.  I  tluU  speak,  &c.  The  all-impor- 
tant point  is  now  attained.  Jesus  has  an- 
nounced Himself  as  Jew,  Prophet,  Messiah. 
Jacob's  Shiloh  was  thus  still  found  at 
"  Jacob's  well."  (Gen.  xlix.  10.)  No  words 
of  acknowledgment  or  surprise  from  this 
poor  woman  are  recorded,  but  we  can  have 
no  doubt  that  she  asked  and  obtained  the 
living  water,  and  how  full  her  faith  that 
the  Teacher  had  arrived  who  can  tell  us  all 
tilings,  her  energetic  and  successful  mission 
to  her  countrymen  shows. 

27.  If  And  upon  this  came  his  disciples,  and  marveUed 
that  he  talked  with  the  woman :  yet  no  man  said.  What 
seekest  thou  ?  or.  Why  talkest  thou  with  l;or  ?  28.  The 
woman  then  left  her  water-pot,  and  went  her  way  into 
the  city,  and  saith  to  the  men,  29.  Come,  see  a  man, 
•which "told  me  all  things  that  ever  I  did:  is  not  thi^ 
the  Christ  ?  30.  Then  they  went  out  of  the  city,  and 
came  unto  him.— 'Verse  25. 

Marvelled.  So  great  (however  absurd  and 
ill-founded)  was  the  pride  of  the  Jewish 
literati,  that  they  imagined  that  to  hold 
discourse  with  women,  on  any  serious  and 
important  matter,  would  ill  suit  the  dig- 
nity and  gravity  which  ought  to  be  uni- 
formly maintained  by  a  rabbi,  or  doctor 
of  their  law'.  That  the  disciples  w^ere  not, 
in  anything,  superior  to  the  prejudices  of 
the  age,  is  manifest  from  the  whole  of 
their  history.  That  the  w^oman  was  a 
Samaritan  doubtless  made  the  matter  more 
astonishing.  Yet  no  man,  &e.  As  the  rev- 
erence of  the  disciples  induced  them  not 
to  question  the  propriety  of  our  Lord's 
conduct — though  for  the  present  they  could 
not  understand  it — so  should  we  act  toward 
Him.  He  is  not  bound  to  give  account 
of  any  of  His  matters,  and  He  often  re- 
quires us  to  walk  by  fciith,  and  not  by 
sight.  But  we  know  that  His  work  is  per- 
fect. His  ways  are  judgment. 

Left  her  imter-pot,  either,  1,  for  the  use  of 
the  Saviour  and  His  disciples,  who  were  just 
going  to  partake  of  their  homely  fare,  or, 
2,  from  indifference,  being  now  so  im- 
pressed and  occupied  with  infinitely  greater 
and  better  things,  or,  3,  because  it  would 
have  proved  a  hindrance  to  her,  she  could 
not  bear  the  thought  of  losing  a  moment 
in  communicating  the  knowledge  she  pos- 
sessed.     Come,  see  a  man,  that  Himself 


CHAPTER  IV. 


483 


without  waiting  for  my  questions,  regard- 
ing too  my  past  as  well  as  present  state, 
told  me  all  thhir/s,  &c.  The  same  shall  one 
day  be  every  one's  case,  the  same  Jesus 
{though  in  more  awful  circumstances), 
shall  tell  every  one  of  us  all  that  ire  ever  did. 
Say,  then,  where  lies  our  wisdom,  but  in  a 
constant  eadeavor  to  do  that  that  will 
bear  the  telling?  Happy  are  they  that 
pursue  this  endeavor.  (Ps.  1.  21;  Rom.  ii. 
16.)  Is  not  this  the  Christf  The  form  of 
the  question  (in  the  Greek)  is  a  distant, 
modest  way  of  only  half  insinuating  what 
it  seemed  hardly  litting  for  her  to  affirm  : 
nor  does  she  refer  to  what  He  said  of 
Himself,  but  solely  to  His  disclosure  to 
her  of  the  particulars  of  her  own  life. 
What  He  told  her  of  herself,  prepared  her 
to 'believe  what  He  told  her  of  Himself. 
They  went  out,  &c.  How  different  from  the 
Jews!  and  richly  was  their  openness  to 
conviction  rewarded. 

31.  H  In  the  meanwliile  his  disciples  prayed  him,  say- 
ing, Master,  eat.  32.  But  he  said  unto  tliein.ul  have  meat 
to  eat  that  ye  lindw  not  of.  33.  Therefore  said  tlie  dis- 
ciples one  to  another,  Hatli  any  man  brought  him 
auulit  to  eat  ?  34.  Jesus  saith  unto  them.  'My  meat  is 
to  do  the  will  of  him  that  sent  me,  and  "to  finish  his 
work. 

>'.Ter.  XV.  16.  'Job  xxiii.  12;  chap.  vi.  38,  xvii.  4  and 
xi.x.  30.    "Heb.  xii.  2. 

In  the  meamehile — the  interval  while  the 
woman  is  occupied  in  going  to  the  city 
and  returning  with  her  neighbors.  Master, 
eat.  They  had  so  much  affection  for  their 
Master,  that  they  could  not  bear  to  see 
Him  refuse  the  food  they  brought  Him. 
Hath  any  man,  &c.  What  wonder  if  the 
woman  understood  not  the  water  ?  (Verse 
11.)  The  disciples  do  not  yet  understand 
the  food.  (Matt.  xv.  15,  16 ;  Heb.  v.  12.) 
My  meat,  &c.  Jesus  was  too  intent  upon 
the  souls  He  was  now  going  to  save,  to  be 
able  to  eat.  Here  was  the  power  and 
triumph  of  the  soul  over  the  body.  When 
we  are  going  to  enjoy  a  great  delight,  our 
appetite  is  taken  away  ;  and  so  it  was  with 
Jesus,  His  meat  wvas  to  do  His  Father's 
will,  and  to  finish  His, work.  (See  Job 
xxiii.  12;  Ps.  xix.  10,  xl.  7,  8;  Heb.  x.  7.) 
What  was  that  will?  What  Avas  that 
work  ?  To  seek  and  to  save  those  which 
were _ lost;  to  glorify  His  Father  by  the 
salvation  of  sinners,  (xvii.  4,  xix.  30.)  O 
what  love  Christ  had  to  take  delight  in 
saving  us  His  enemies !  And  shall  we  spend 
our  lives  in  doing  our  own  will,  and  seek- 
uig  our  own  glory  ? 


3o,  Say  not  ye.  There  are  yet  four  months,  and  then 
conietli  harvest?  behold,  I  say  unto  you,  Lift  up  your 
eyes,  and  kioU  on  tlic  fluids,  'lor  llicv  are  white  already 
tu  liurvcst.  lid.  Oiidlif  ihat  rcaix'lli  rrcfi  vi-th  \vage,s, 
mid  L'lilhcruth  fruit  unlu  li/e  eternal :  that  both  lie  that 
•sowith  and  he  that  napetli  may  rejoke  tciuelher.  37. 
And  herein  is  that  .saying  trn<',  (JiiesdWeth,  and  another 
reapeth.  3.S.  I  sent  yi.ii  to  reap  that  whereon  ye  be- 
stowed no  labour:  other  men  laboured,  and  ye  are  en- 
tered into  their  labours. 

"Matt.  ix.  37 ;  Luke  x.  2.  jDan.  xii.  3 ;  1  Cor.  ix.  19, 23 ; 
Phil.  iii.  ].j,  IG;  1  Thes.  il.  I'J. 

Say  not  ye,  &c.  "  It  is  a  common  saying 
among  you,  when  the  seed  is  cast  into  the 
ground,  in  four  months  we  shall  have  har- 
vest, but  lift  up  your  eyes,  and  say,  if, 
though  we  have  but  commenced  sowing, 
it  be  not  harvest  already,  are  not  this 
l^eople  really  a  people  prepared  for  the 
Lord  ?"  It  is  likely  our  Lord  refers  here 
not  only  to  what  had  just  occurred,  but 
also  to  the  great  success  which  had  attend- 
ed His  labors  and  those  of  His  disciples,  in 
Judea.  He  that  reapeth,  that  is,  the  person 
who  succeeds  in  converting  men  to  the 
faith  of  Christ,  receiveth  wages,  obtains  a 
glorious  reward,  and  gathereth  fruit,  &c. 
This  either  refers  to  his  reward  being  an 
eternal  one,  or  rather  denotes  that  those 
who  are  converted  by  his  means — the  fruits 
of  his  ministry — shtill  be  saved  everlast- 
ingly;  so  that  the  sower — he  who  used 
means  for  their  salvation,  and  did  not  see 
their  complete  success — and  he  that  reap- 
eth, that  is,  who  has  been  the  means  of 
their  conversion,  may,  in  their  everlasting 
salvation,  find  a  common  enjoyment. 

One  soiceth,  &c.  This  proverb  was  ful- 
filled in  the  case  of  our  Lord's  disciples — 
other  men  had  labored,  and  they  had 
entered  into  their  labors.  Isent  you  to  reap, 
&c.  It  was  owing  to  John's  preliminary 
labors  that  their  preaching  had  been  so 
successful.  This,  probably,  was  said  by 
our  Lord  to  repress  the  vanity  of  His  dis- 
cii)les,  who  might  be  flattered  by  tlie  great 
multitudes  that  in  Judea  had  been  induced 
to  submit  to  baptism. 

39.  H  And  many  of  the  Samaritans  of  that  city  be- 
lieved on  him  'for  the  saying  of  the  woman,  which  tes- 
tified, He  told  me  all  that  ever  I  did.— ^ Verse  29. 

Believed  on  him.  Wonderful  readiness! 
They  had  not  yet  seen  Jesus.  (See  verse 
40.)  The  woman  (who  was  the  first  Apos- 
tle of  Christ  in  Samaria)  must  have  testi- 
fied with  great  power  among  those  thirst- 
ing souls,  hitherto  inexperienced  in  such 
things.    He  told  me,  &c.     (See  on  verse  29.) 

40.  So  When  the  Samaritans  were  come  unto  him, 
they  besought  him  that  he  would  tarry  with  them  :  aaia 
he  abode  there  two  days. 


484 


JOHN. 


Tarry,  always,  or  at  least  a  long  time,  all 
the  time  He  could  spare  out  of  His  brief 
ministry.  They  wanted  to  know  more  of 
Him  who  had  so  drawn  them  to  Himself, 
thej'^  wanted  to  bring  their  kinsfolk  and 
neighbors  unto  the  same  blessedness.  We 
can  only  suppose  that  these  two  days  were 
spent  in  teaching  and  preaching  the  Gospel. 

41.  And  »rQany  more  believed  because  of  his  own 
word ; 

This  verse  shows  the  sovereignty  of  God 
in  saving  souls.  One  is  called  in  one  way, 
and  another  in  another.  Some  Samaritans 
believed  when  they  heard  the  woman  tes- 
tify. Others  did  not  believe  till  they  heard 
Christ  Himself.  We  must  be  careful  that 
we  do  not  bind  down  the  Holy  Ghost  to 
one  mode  of  operation. 

42.  And  said  unto  the  woman,  Now  we  believe,  not 
because  of  tlij' saying:  lor  Mve  have  heard  him  our- 
selves, and  know  tliat  this  is  indeed  the  Christ,  the 
Saviour  of  the  world.— bxYii.  8 ;  1  John  iv.  14. 

Noil)  we  believe,  &c.  John  loves  to  mark 
the  advancing  steps  of  faith,  and  how  those 
who  believe  come  to  believe  more  strongly 
(Comp.  ii.  11,  xvi.  30,  xx.  8.)  This  speech 
of  her  fellow-townsmen  to  the  woman  has 
nothing  rude  or  otiensive  about  it,  rather, 
indeed,  the  contrary.  "We  set  our  own 
seals  to  the  truth  of  thy  report."  (See  1 
Kings  X.  6,  7 ;  2  Chron.  ix.  5,  6.)  We  have 
heard  him  ourselves — the  gracious  words 
which  He  speaks,  the  authority  with  which 
He  speaks  them,  He  has  so  commended 
Himself  to  us,  with  such  demonstration 
of  the  truth,  that  we  bow  to  His  claims, 
and,  quite  irrespective  of  thy  testimony, 
take  Him  for  what  He  avouches  Himself 
to  be,  the  Christ,  &c.  May  we,  if  we  cannot 
like  these  Samaritans,  receive  the  Saviour 
into  our  houses,  at  least  welcome  Him  into 
our  hearts,  and,  in  the  diligent  and  devout 
use  of  the  means  of  grace,  entertain  there 
that  Heavenly  Guest,  that  He  may  abide 
with  us,  not  for  a  time,  but  forever ! 

43.  1  Now  after  two  days  he  departed  thence,  and 
went  into  Galilee.  44.  For  cjesus  himself  testified,  that 
a  prophet  hath  no  honour  in  his  own  country.  4.5  Then 
when  he  wu.s  come  into  Galilee,  the  Galileans  received 
Irlm,  dhavinc:  seen  all  the  things  that  he  did  at  Jerusa- 
lem at  the  feast :  efor  they  also  went  unto  the  feast. 

'Matt.  xiii.  57 ;  Mark  vi.  4 ;  Luke  iv.  24.  dir.  23  and  iii. 
2.  eDeut.  xvi.  16. 

After  two  days,  literally,  "  the  two  days" 
of  His  stay  at  Sychar.  Jesus  himself  testified, 
&c.  If  Nazareth  (which  was  in  Galilee), 
was  Christ's  "  own  country,"  this  state- 
ment should  be  filled  up  thus :  "  He  went 
into  the  region  of  Galilee,  but  not,  as 


might  have  been  expected,  to  that  part  of 
it  called  "His own  country"  Nazareth  (see 
Mark  vi.  14  ;  Luke  iv.  24),  for  He  acted  on 
the  maxim  which  He  oft  repeated,  "  that 
a  prophet,"  &c.  (See  on  Matt.  xiii.  57  ; 
Mark  vi.  4 ;  Luke  iv.  24.)  The  Galileans 
welcomed  Christ,  not  because  they  believ- 
ed in  Him  as  the  Messiah,  but  on  account 
of  the  miracles  which  they  had  seen  per- 
formed by  Him  at  Jerusalem.  They 
doubtless  hoped  that  He  would  exercise 
His  wonderful  miraculous  power,  in  eifect- 
ing  their  deliverance  from  the  Roman 
yoke,  .which  was  particularly  galling  and 
oppressive  to  the  Galileans. 

46.  So  Jesus  came  again  into  Canaof  Galilee,  fwhere 
he  made  the  water  wine.  And  tr.ere  was  a  certain  no- 
bleman, whose  sou  was  sick  at  Caiiernaum.— fii.  1, 11. 

Into  Cana — perhaps  to  the  residence  of 
those  at  whose  wedding  He  had  perform- 
ed His  first  miracle.  Nobleman — one  at- 
tached to  the  'court  of  Herod  Antipas. 
AVhat  avails  all  the  pomp  of  life  which 
appears  abroad,  if,  w.hen  w"e  shift  the  gaudy 
flattering  scene,  the  man  is  unhappy 
where  happiness  must  begin — at  home  ? 
Whatever  ingredients  of  bliss  Providence 
may  have  poured  into  his  cup,  domestic 
atflictions  will  render  the  whole  composi- 
tion distasteful. 

47.  When  he  heard  that  Jesus  was  come  out  of  Judea 
into  Galilee,  he  went  unto  him,  and  besought  him  that 
he  would  come  down,  and  heal  his  son  :  lor  lie  was  at 
the  point  of  death. 

Besought  him,  &c.  The  man's  applica- 
tion showed  faith,  but  it  was  limited  and 
imperfect.  He  believed  that  Jesus  could. 
heal  his  son,  but  not  without  coming  down 
to  Capernaum  to  do  so.  At  the  point  of 
death.  The  true  believer  need  not  dread 
death.  Even  an  earthly  parent  is  partic- 
ularly tender  and  careful  of  a  dying  child  : 
much  more  will  God,  the  great  and  gra- 
cious Father  cherish  and  defend  His  own 
children  in  the  hour  of  death.  (Ps.  cxvi. 
15  ;  Heb.  ii.  14,  15  ;  Eev.  xxii.  20.) 

4H.  Then  said  Jesus  ^n to  him,  cExcppt  j'e  see  signs 
and  wonders,  ye  will  not  believe.  49.  The  nobleman 
saith  unto  him.  Sir,  come  i^down  ere  mv  child  die. 

gl  Cor.  i.  22.    iips.  Ixxxviii.  10, 13. 

Why  does  our  Lord's  reply  to  this  ap- 
plication seem  less  gracious  than  His 
usual  answers  to  distressed  parents  ?  The 
reason  is  most  probably  this :  The  faith 
of  this  man  rested  merely  upon  hearsay 
in  regard  to  the  miraculous  works  of 
Jesus ;  it  was  naturally  weak,  and  it  was 


CHAPTER   IV, 


485 


not  a  religious  want,  but  simple  necessity, 
which  had  led  him  to  Jesus ;  that  faith  in 
the  proper  sense  was  a  result  of  tlie  mira- 
cle is  shown  by  verse  53.  Sir,  come  down, 
&c.  The  words  of  reproof  looked  like 
putting  him  off,  the  nobleman,  therefore, 
begs  that  Jesus  would  not  interpose  a 
longer  and  critical  delay.  "Who  does  not 
hear  a  groan,  and  see  a  hot  tear  in  every 
word  of  this  ?  The  man,  though  a  very 
anxiously  loving  father,  not  only  had  not 
the  least  idea  that  Jesus  could  heal  his 
son  unless  He  went  down  to  Capernaum 
but  neither  did  he  sujopose  that  there  was 
any  power  in  Him  to  burst  the  bands  of 
death,  and  hence  his  anxiety  that  He 
reach  the  house  before  the  child's  death. 
Christ  intends  to  cure  this  father  of  his 
want  of  faith,  in  order  to  make  him  wor- 
thy to  receive  the  cure  of  his  son,  but  he 
is  hitherto  wholly  taken  up  with  the 
thoughts  of  that  which  he  is  afraid  of 
losing.  Alas,  how  many  fathers  are  there 
in  the  world  who  nearly  resemble  him  ! 

50.  Jesus  saith  unto  him.  Go  thy  way,  thy  son  liveth. 
And  the  man  believed  the  word  that  Jesus  had  spoken 
unto  him,  and  he  went  his  way. 

More  wonderfully  than  the  suppliant 
anticipated,  did  the  miraculous  power  of 
our  Lord  display  itself.  And  the  man  be- 
lieved, not  only  believed  that  Jesus  cotdd 
cure  the  child  though  at  a  distance,  but 
that  He  had  cured  him,  or  at  least  begun 
to  cure  him.  And  he  ivent  his  way — not  in 
doubt  or  haste,  but  leisurely  in  contrast 
with  the  haste  and  trepidation  wherewith 
he  had  come.  Observe  here  the  double 
miracle  wrought  by  the  word  alone  of 
Christ :  the  one  on  the  distant  body  of  the 
son,  the  other  on  the  invisible  heart  of  the 
father,  who  is  himself  cured  of  his  incred- 
ulity by  believing  the  cure  which  he  did 
not  see. 

51.  And  as  he  was  now  goin?  down,  his  servants  met 
hira.and  told  him,  saying.  Thy  son  liveth.  52.  Then 
inquired  he  of  them  the  hour  when  he  began  to  amend. 
And  they  said  unto  him.  Yesterday  at  the  seventh  hour 
the  fever  le(t  hiul. 

Then  inquired  he,  &c.  Though  he  be- 
lieved from  what  our  Lord  had  said,  that 
his  son  would  recover,  yet  as  he  had  only 
looked  for  a  ^rarfuoZ  recover}',  he  inquired  of 
the  servants  at  what  time  he  began  to  amend, 
doubtless  expecting  to  hear  it  was  the  sev- 
enth hour ;  and  this  we  know  from  his  faith 
he  was  prepared  to  hear.  The  more  atten- 
tively the  works  and  blessings  of  God  are 


inquired  into,  the  greater  food  and  support 
does  faith  acquire.  (1  Peter  i.  12 ;  Ps.  cxi. 
2.)  At  the  seventh  hour.  By  that  conside- 
ration it  api)ears  that  the  nobleman  did 
not  anxiously  make  haste,  because  he  be- 
lieved the  word  of  Christ,  but  went  on 
quietly  in  his  journey,  which  is  an  excel- 
lent description  of  true  faith.  (Isa.  xxviii. 
16.)  The  fever  left  him,  left  him  suddenly. 
The  recovery  was  speedy  and  comjilete. 
Here  is  a  clear  and  beautiful  illustration 
of  the  Apostle's  words  (Eph.  iii.  20),  that 
"  God  is  able  to  do  exceeding  abundantly 
above  all  that  we  ask  or  think."  The  no- 
bleman expected  an  amendment  or  begin- 
ning to  amend:  Christ  bestowed  at  once 
perfect  health.  Numberless  are  the  in- 
stances of  God's  overflowing  grace  in  this 
respect.  (See  Mark  viii.  23,  x.  13,  16 ; 
Luke  i.  67,  xviii.  14,  xix.  4,  xxiii.  43.)  The 
fevers  which  affect  the  body  are  generally 
healthful  to  the  soul,  and  therefore  we 
ought  to  be  more  earnest  in  praying  for  a 
good  use  of  them  than  for  their  cure. 
Those  fevers  only  which  affect  the  soul 
are  obstacles  to  salvation,  and  nothing 
must  be  spared  to  obtain  their  cure. 

53.  So  the  father  knew  that  it-  uxi'i  at  tlie  same  hour, 
in  the  which  Jesus  said  unto  liim.  Thy  son  liveth  :  and 
himself  believed,  and  his  whole  house. 

The  nobleman's  faith  was  confirmed 
and  increased  by  the  miracle.  It  was 
raised  into  a  full  belief  of  Christ's  power 
and  goodness.  Before  he  believed  Christ's 
v:ord,  now  he  believes  in  Himself,  His  per- 
son, His  attributes.  And  his  whole  house- 
hold, his  family  and  servants,  to  whom  he 
would  detail,  with  all  the  eloquence  of 
earnest  gratitude  and  in  the  rapture  of 
new-born  faith,  these  wondrous  things, 
they  also  become  united  with  him  in  the 
same  blessed  bond  of  a  common  faith. 
Deep  affliction  is  often  the  means  of 
great  good.  The  father  of  a  family  may 
be  the  means  of  the  salvation  of  his  chil- 
dren. "  To-day  is  salvation  come  to  this 
house."     (Luke  xix.  9.) 

54.  This  ix  again  the  second  miracle  that  Jesus  did, 
when  lie  was  come  out  of  Judea  into  Galilee. 

Second  miracle  Jesus  did — i.  e.,  in  Cann, 
done  "after  He  came  out  of  Judea,"  as  the 
former  before.  Whence  learn,  1.  Christ's 
works,  and  particularly  His  more  special 
manifestations  of  Himself,  ought  to  bo 
marked  and  kept  in  memory.    2.  Christ's 


486 


JOHN 


present  works  and  manifestations  ought 
not  only  to  affect  us  themselves,  but  should 
bring  His  former  works  to  remembrance. 
3.  However  men  may  study  and  strive  to 


crush  Jesus  in  the  world,  yet  it  will  be  to 
no  i^urpose,  for  in  one  place  or  other  He 
will  be  still  reajDing  fruit  and  manifesting 
His  glory. 


1.  Why  did  Jesus  depart  again  into  Galilee  ?  2.  To  what  city  did  He  come  ?  3.  What  well  was  there  ?  4.  Why 
did'  the  Saviour  sit  on  the  well  ?  5.  What  does  this  teach  us  ?  6.  Who  came  to  the  well  ?  7.  What  did  Christ  ask 
for  ?  8.  What  was  the  woman's  reply  ?  9.  Explain  verse  4.  10.  Also  vei-ses  13  and  14.  11.  What  is  said  about 
the  woman's  husband ?  12.  How  is  God  to  be  worshiped?  13.  What  did  this  woman  do?  14.  W'hat  reply  did 
Jesus  make  when  His  disciples  .said  to  Him  "  Master,  eat  ?  "  15.  What  are  "  many  of  the  Samaritans  "  said  to 
have  done  ?    16.  State  the  particulars  of  the  healing  of  the  nobleman's  son. 


CHAPTER  V. 

1  Jesv-H  on  the  sabbath  day  cxireth  him  that  was  diseased 
eight  and  thirty  years.  10  The  Jewn  therefore  cavil, 
and  persecute  him  for  it.  17  iie  answereth  for  himselr, 
andreproveth  them,  shewing  by  the  testimony  of  his 
Father.  32  of  John,  36  of  his  works,  39  and  of  the 
scriptures,  who  lie  is. 

AFTER  "this  there  was  a  feast  of  the  Jews ;  and 
Jesus  went  up  to  Jerusalem. 
aLev.  xxiii.  2 :  Deut.  xvi.  2 ;  chap.  ii.  13. 

This  is  generally  supposed  to  have  been 
the  feast  of  the  passo  ver :  yet  perhaps  none 
of  the  Evangelists  mention  all  the  pass- 
overs  which  occurred  during  our  Lord's 
ministry.  But  subsequent  to  what  was 
related  in  the  former  chapter,  several 
things,  recorded  by  the  other  Evangelists, 
are  supposed  to  have  taken  place  before 
Jesus  went  up  to  Jerusalem.  Chri.st  made 
a  point  of  attending  the  sacred  festivals, 
both  because  such  was  the  command  of 
God  (Deut.  xvi.  16),  and  thus  it  became 
Him  to  fulfill  all  righteousness,  and  also 
because  these  were  grand  opportunities 
for  teaching  the  large  number  of  people 
assembled  on  these  occasions. 

2.  Now  there  is  at  Jerusalem  '>by  the  sheep  market  a 
pool,  wliich  is  called  in  the  Hebrew  tongue  Bethesda, 
having  five  porches.— ^Neh.  iii.  1  and  xii.  39. 

There  is,  &c.  The  inference  might  be 
drawn  that  Jerusalem  was  standing  when 
the  Evangelist  wrote;  the  explanation, 
however,  is,  that  the  pool  remained  after 
the  destruction  of  the  city,  in  fact  it  was 
still  pointed  out  in  the  time  of  Tertullian 
and  even  of  Eusebius.  By  the  sheep  market, 
near  that  gate  of  the  city  which  was  called 
the  sheep  gate.  Bethesda  means  "the 
house  of  mercy."  Five  porches-,  little  por- 
ticos or  chambers,  for  the  accommodation 


probably  of  the  sick  who  waited  there  for 
healing.  Compassion  toward  the  afflicted 
is  a  commendable  duty.  The  Jews  had 
now  declined,  yet,  to  their  great  credit, 
here  were  accommodations  for  the  sick, 
either  built  for  them,  or  now  converted  to 
that  use. 

3.  In  these  lay  a  great  multitude  of  impotent  folk,  of 
blind,  halt,  withered,  waiting  for  the  moving  of  the 
water. 

Impotent  folk,  infirm,  diseased  people. 
Blind,  by  disease,  not  from  birth.  (See  ix. 
32.)  Halt,  crippled.  Withered.  Among 
these  we  are  to  compehend  the  paralytic, 
a  class  to  which,  indeed,  the  sick  man 
whom  Jesus  cured  belonged,  for  paralysis 
is  sometimes  produced  by  extraordinary 
debilitation  of  the  muscles ;  that  is,  by  a 
divindling  of  them.  The  moving  of  the  water 
must  have  been  something  that  could  be 
seen  and  observed  by  persons  standing  by 
or  looking  on.  There  was  no  virtue  or 
healing  element  in  the  water,  until  the 
movement  took  place.  "A  great  number 
of  diseases  and  diseased  persons,"  says  an 
old  writer,  "are  necessary  to  represent  the 
condition  to  which  man  is  reduced  by  sin : 
so  miserable  is  he  and  full  of  infirmities 
from  his  very  birth.  How  great  is  the 
debt  which  we  owe  to  Thee,  O  blessed 
Saviour,  for  having  moved  tJiis  water  in  our 
behalf,  which  hath  made  us  whole.  Finish, 
Lord,  what  thou  hast  begun  in  us."  (Isa. 
i.  4-6  ;  Zech.  xiii.  1.) 

4.  For  an  angel  went  down  at  a  certain  season  into 
the  pool,  and  troubled  the  water:  whosoever  then  first 
after  the  trnubling  of  the  water  stepped  in  was  made 
whole  of  whatever  disease  he  had. 


CHAPTER    V 


487 


An  angel,  &c.  Here  is  another  proof 
that  benevolent  spirits  are  employed  as 
the  instruments  of  good  to  men,  in  like 
manner  as  wicked  spirits  are  busily  en- 
■  gaged  in  the  infliction  of  evil.  There  can 
be  no  doubt  of  the  miracle,  as  there  were 
multitudes  living  when  this  Gospel  was 
published,  who,  from  their  own  knowledge 
of  Jerusalem,  could  have  exposed  the 
falsehood  of  the  Evangelist  if  no  such  cure 
had  been  known  there.  At  a  certain  season, 
the  disturbance  of  the  water  was  occasion- 
al and  temporary.  Whosoever  tJien  first,  &c. 
Jesus  has  opened  a  pool  of  Bethesda  to  all, 
where  not  only  he  that  comes  first,  but  he 
that  comes  even  last,  with  foith  and  re- 
pentance, may  receive  health  and  clean- 
sing. 

5.  And  a  certain  man  was  there,  wbich  had  an  ni- 
firmity  thirty  and  eight  years.  (>.  When  Jesus  saw 
him  he,  and  Icnew  that  he  had  been  now  a  lon^  time  in 
that  case,  he  saith  unto  him,  Wilt  thou  be  Lnade  whole  ? 

An  infirmity — probably  it  was  a  palsy. 
Thirty  and  eight  years.  The  length  of  the 
time  he  had  been  afflicted  makes  the 
miracle  of  his  cure  the  greater.  Were  we 
presently  cured,  so  soon  as  we  complained, 
we  should  less  esteem  the  danger  of  onr 
disease.  The  long  smart  and  tediousness 
of  our  misery  makes  us  to  consider  what 
it  is  to  sin.  God  often  makes  choice  of  the 
greatest  sinners  to  show  forth  in  them  the 
greatness  of  His  mercy  and  the  power  of 
His  grace.  Saw  him  lie,  as  too  weak  or 
sick  to  be  in  other  than  a  recumbent  posi- 
tion. And  knew,  not  as  the  result  of  in- 
quiry from  bystanders,  but  by  His  omnis- 
cience. "  The  unprejudiced  reader  can 
find  no  place  for  information  given  to  the 
Lord  between  saw,  knew,  and  saith,  all  com- 
pacted together  in  one."  Wilt  thon  be  made 
whole?  The  impotent  man  probably  had 
waited  so  long,  and  so  long  waited  in  vain, 
that  hope  was  dead  or  well-nigh  dead 
within  him,  and  the  question  is  asked  to 
awaken  in  him  a  new  yearning  after  the 
benefit,  which  the  Saviour,  compassion- 
ating his  hopeless  case,  was  about  to  im- 
part. Our  Lord  thus  persuading  him  to 
believe  in  His  love,  prepared  him  to  be- 
lieve also  in  His  might,  and  was  giving 
him  now  the  faith  which  presently  He 
was  about  to  demand  of  him. 

7.  The  impotent  man  answered  him.  Sir,  I  have  no 
man  when  the  water  is  troubled,  to  put  me  into  the 
pool :  but  while  I  am  coming,  another  steppeth  down 
before  me.    8.  Jesus  saith  unto  him  cKi>e,  take  up  thy 


bed,  and  walk.   9.  And  immediately  the  man  was  made 
whole,  and  took  up  his  bed,  and  walked:  dand  on  the 
same  day  was  the  sabbath. 
"Matt.  ix.  6 ;  Mark  li.  11 ;  Luke  v.  U.    dix.  14. 

The  man's  answer  is  no  direct  reply  to 
our  Lord's  question.  Perhaps  he  under- 
stood it  as  an  expression  of  surprise  that 
he  lay  there  so  long,  when  the  means  of 
recovery  were  before  him.  /  have  no  man. 
He  speaks  feelingly  of  the  want  of  a  friend. 
I  have  not  a  single  friend.  What  a  pic- 
ture of  desertion  and  loneliness !  only 
able  to  drag  himself  along,  no  one  offering 
to  assist  him,  no  money  to  pay  for  help. 
Observe,  he  did  not  breathe  a  syllable 
against  the  hard-heartedness  of  his  fellow- 
men.  How  good  an  evidence  is  it  that 
sickness,  and  trial,  and  trouble,  have  had 
their  perfect  work,  when  the  pride  of  the 
heart  is  humbled,  and  the  fretfulness  and 
complaining  of  the  lips  are  silenced,  and 
we  can  dwell  upon  our  sorrows  without 
one  repining  word,  or  one  distrustful 
thought !  Another  steppeth,  &c.  To  a  per- 
son of  any  sensibility  this  world  is  a 
wretched  place.  There  is  not  a  step  in 
life,  where  we  can  be  sure  of  not  meeting 
some  latent  lurking  thorn.  A  hard,  sel- 
fish, thorough-paced  mind  goes  on,  and 
cares  not,  but  the  sensitive,  delicate  feel- 
ing spirit  is  ever  pushed  to  the  wall.  To 
such  a  spirit,  then,  what  a  gentle,  blessed 
relief  is  aftbrded  by  a  heartfelt  knowledge 
of  Christianity  !  (See  Ps.  cxlii.  1-5  ;  Heb. 
iv.  15 ;  1  Thes.  v.  14.)  Let  us  give  an  atten- 
tive, patient  hearing  to  the  poor  and 
needy,  when  they  detail  to  us  their  trials 
and  sufferings,  their  hopes  and  disappoint- 
ments. And  in  our  own  afflictions,  let  us 
take  encouragement  from  the  case  of  the 
impotent  man  to  "  make  known  our  re- 
quests unto  God,"  telling  Him  all  our  sor- 
rows. With  them,  indeed,  He  is  well 
acquainted :  yet  He  will  know  them  from 
ourselves.  It  is  only  when  we  confess 
our  misery  and  call  upon  Him,  that  we 
can  expect  His  mercy.  (Ezek.  xxxvi.  37  ; 
Ps.  1.  15.) 

Rise,  take  up  thy  bed,  and  xvalk.  We  can 
see  four  reasons  for  this  command  to  this 
sick  man.  1.  It  was  to  evince  the  perfec- 
tion of  the  cure.  His  walking,  indeed, 
would  prove  this,  but  his  taking  up  his 
bed,  and  being  able  to  carry  that  in  which 
he  had  been  carried,  would  display  it  still 


488 


JOHN 


more,  as  it  showed  his  strength,  as  well  as 
health.  2.  It  was  to  teach  him  to  be  care- 
ful, and  to  waste  nothing.  The  bed  prob- 
ably was  not  very  valuable,  but  he  was 
not  to  throw  it  away.  Christians  should 
avoid  closeness  and  meanness,  lest  their 
good  be  evil  spoken  of,  but  they  should 
also  avoid  profusion,  negligence,  careless- 
ness. 3.  As  a  memento  of  his  deliverance 
and  duty.  This  bed,  as  he  looked  upon  it  at 
home,  would  remind  him  of  former  misery 
and  mercy.  4.  To  try  his  obedience. 
Carrying  his  bed  was  a  servile  work,  and 
it  was  now  the  Sabbath,  on  which  day  no 
burden  was  to  be  borne.  He  seemed  there- 
fore to  oppose  the  law  of  Moses,  and  ac- 
cordingly the  Pharisees  were  offended, 
and  murmured.  But  works  of  necessity 
and  mercy  were  always  proper,  and  the 
Sabbath  was  made  for  man,  and  the  Son 
of  man  was  Lord  even  of  the  Sabbath  day. 
And  immediately  the  man  was  made  whole, 
&c. — "  immediately."  He  spake  and  it  v/as 
done.  The  same  day  %cas  the  Sabbath.  Be- 
yond all  doubt  this  was  intentional,  as  in 
so  many  other  healings,  in  order  that  when 
opposition  arose  on  this  account  men  might 
be  compelled  to  listen  to  His  claims  and 
His  teaching. 

10.  H  The  Jews  therefore  caid  unto  him  that  was  cured. 
It  is  the  Sabbath  day :  fit  is  not  lawful  for  thee  to  carry 
thybed.  11.  He  answered  them.  He  that  hath  made 
me  whole,  the  same  said  unto  me,  Take  up  thy  bed, 
and  walk.  12.  Then  asked  they  him.  What  man  is 
that  which  said  unto  thee,  Take  up  thy  bed,  and  walk  ? 
U.  And  he  that  was  healed  wist  not  who  it  was:  for 
Jesus  had  conveyed  himself  away,  a  multitude  being  in 
that  place. 

fEx.  XX.  10;  Neh.  xiii.  19:  Jer.  xvii.  21.  <fec. ;  Matt, 
xii.  2;  Mark  11.  24  and  ill.  4 ;  Luke  vi.  2  and  xiii.  14. 

The  Jeifs— certain  of  the  Jews,  elders  or 
heads  of  the  nation,  members  of  the  San- 
hedrim. Said  unto  him,  probably  having 
met  him,  on  his  way  home,  carrying  his 
couch  or  bedding  as  the  Lord  had  com- 
manded. It  is  not  lairful,  &c.  Consider 
the  following  texts :  Ex.  xxxi.  14,  15 ; 
Num.  XV.  33  to  30 ;  Neh.  xiii.  19  (where 
burdens  of  merchandise  alone  are  forbid- 
den), Jer.  xvii.  21,  22;  Mark  ix.  16.  He 
that  made  me  whole,  &c.  His  meaning  evi- 
dently was  that  the  order  of  the  person 
who  had  healed  him  was  quite  sufficient 
to  account  for  and  justify  his  proceeding. 
"  I  have  a  mighty  warrant  for  carrying  my 
bed,  even  the  command  of  One  who  cured 
me  by  a  .single  word  of  my  protracted  in- 
firmity."   We  are  not  to  judge  the  Lord's 


commands,  but  to  follow  them.  His  orders 
may  be  trying,  and  in  obeying  them  we 
may  give  offense,  but  we  need  not  regard 
the  revilings  of  men,  while  we  can  plead 
His  authority.  What  man  is  that,  &c. 
They  feign  ignorance  as  to  the  person  who 
had  wrought  the  miracle.  They  do  not 
ask  concerning  that  which  should  win 
their  admiration,  but  that  which  might 
furnish  a  ground  for  their  calumnious  ac- 
cusation. Wist  noi— knew  not,  from  the 
old  Saxon  verb  witan,  to  knoiv,  whence  our 
yvorda  wit  and  w'ise.  Conveyed  himself  away 
— quietly  and  silently  glided  through  the 
multitude  as  the  excitement  at  the  cure 
commenced.  The  man  had  thus  no  chance 
to  identify  his  unknown  benefactor.  la 
that  2)1  ace — at  the  porches  of  the  pool.  It 
is  difficult  to  obtain  a  sight  of  Christ  in  a 
crowd.  A  crowd  is  noisy — this  sight  re- 
quires some  secret  place.  He  who  saw 
Him  not  in  the  crowd,  saw  Him  in  the 
temple,     (i.  50 ;  Ex.  iii.  1,  2.) 

14.  Afterward  Jesus  findeth  him  in  the  temple,  and 
said  unto  him,  Behold,  thou  art  made  whole :  fsin  no 
more,  lest  a  worse  thing  come  unto  thee.  15.  The  man 
departed,  and  told  the  Jews  that  it  was  Jesus,  which 
had  made  him  whole.  16.  And  therefore  did  the  Jews 
persecute  Jesus,  and  sought  to  slay  him,  because  he  had 
done  these  thing-s  on  the  sabbath  day. 

f  Mate.  xii.  45;  chap.  vili.  11. 

Ill  the  temple,  whither  in  all  probability 
he  had  gone  to  pour  out  his  heart  to  the 
Author  and  Giver  of  all  good  things.  (See 
2  Kings  XX.  8.)  Many  are  brought  to  feel 
their  need  of  something  better  than  this 
world  can  offer,  by  the  pressures  of  afflic- 
tion— are  led  from  the  bed  of  sickness  to 
the  temple,  from  the  word  of  God  to  the 
Son  of  God,  from  bodily  health  to  spiritual 
cure.  BcJiold,  thou  art  made ivhole:  contrast 
thy  present  with  thy  past  condition,  and 
realize  the  blessing.  Lest  a  worse  thine/ 
come  unto  thee.  A  worse  thing  than  thirty- 
eight  years  of  pain  and  infirmity!  "What 
the  past  sin  of  this  sufferer  had  been,  to 
which  our  Lord  alludes,  we  know  not,  but 
the  man  himself  knew  very  well.  His 
conscience  was  the  interpreter  of  the  warn- 
ing. Though  the  scheme  which  should  in 
every  case  affirm  a  man's  personal  suffer- 
ing to  be  in  proportion  to  his  personal 
guilt  is  refuted  by  all  experience  (see 
Luke  xiii.  1-5),  yet  our  Lord  here  intimates 
that  very  much  of  judgment  is  even  now 
continually  proceeding.     (See  2  Kings  v. 


CHAPTER    V, 


489 


20-27 ;  Acts  xiii.  8-11,  xii.  23 ;  Job  ii.  3,  &c. ; 
John  ix.  1-3.)  I'old  the  Jews,  &c.  It  appears 
from  the  man's  exclusive  reference  to  the 
healing,  that,  in  liis  simplicity  of  heart,  he 
•  conceived  that  these  persohs  only  wanted 
to  know  his  Healer  in  order  to  render 
Him  honor  for  the  great  work  He  had 
done.  But  they  were  only  provoked  the 
more.  So  is  it  ever  with  the  revelation  of 
the  Divine :  what  it  does  not  draw  to  itself 
it  drives  from  itself,  what  it  does  not  win 
to  obedience  it  arrays  in  active  hostility. 

17.  T  But  Jesus  answered  them,  sMy  Father  worketh 
hitherto,  aad  I  work.— cix.  4,  xiv.  10. 

"  My  Father  hitherto,  from  the  creation 
of  the  world,  has  continued  to  work  on  the 
Sabbath  day,  and  I  also  work  on  the  Sab- 
bath day."  Though  God  on  the  seventh 
day  rested  from  the  work  of  creation — the 
giving  being  to  new  orders  of  creatures, 
He  is  continually  employed  in  the  preser- 
vation and  government  of  the  world.  The 
great  machine  of  the  universe  does  not 
^stand  still  on  the  Sabbath  day,  the  mighty 
and  the  minute  processes  of  nature  exper- 
ience no  interruption.  "  What  my  Father 
does,"  says  our  Lord,  "  I  do :"  He  works  on 
the  Sabbath  day,  and  I  work  on  the  Sab- 
bath day,  and  who  dare  call  in  question 
His  right  or  mine  to  do  so  ?  Our  Lord  here 
obviously  claims  a  two-fold  equality  with 
the  Father.  He  does  the  same  works  with 
Him,  and  like  Him,  He  works  perpetually. 
He  puts  His  own  work  of  power,  in  the 
miraculous  cure  which  He  had  eifected,  on 
the  same  footing  of  consideration  as  the 
works  of  the  Deity  in  the  conservation  and 
government  of  the  universe,  and  vpon  this 
paritg  He  grounds  His  right  thus  to  work 
on  the  Sabbath  day. 

18.  Therefore  the  Jews  ^sought  the  more  to  kill  him, 
because  be  not  only  had  broken  the  Sabbath,  Ijut  said 
also  that  God  was  his  Father,  "makini^  himself  equal 
with  God.— hvU.  rj.    ii.  30,  33  ;  Phil,  u  t>. 

That  God  %fas  his  Father,  meaning  that 
He  called  God  peculiarly  His  Father,  in  a 
sense  quite  different  from  that  in  which 
pious  men  speak  of  God  as  their  Father. 
Making  himself  equal  with  God,  that  is,  claim- 
ing to  Himself  an  authority  equal  to  that  of 
God.  Not  only  His  claim  of  Sonshij^,  but 
the  high  position  He  assigned  to  that 
Sonship,  both  caused  and  justified  their 
interpretation  of  His  words  as  making 
Himself  God's  equal.  The  Jews  them- 
eelves  often  called  God  their  Father,  and 


would  never  have  found  fault  with,  much 
less  charged  blasphemy  upon,  any  that 
came  to  them  under  the  character  of  a 
prophet,  for  using  the  same  style,  and 
therefore  they  must  be  supposed  to  under- 
stand our  Lord  as  speaking  of  God  as 
His  Father  in  a  sense  superior  to  any 
covenant  or  offtce-relation,  and  in  a  sense 
so  peculiar  to  Himself  as  to  intimate  His 
partaking  of  the  same  nature  and  perfec- 
tions with  Him,  or  else  there  would  have 
been  no  room  for  their  imagining  or  sug- 
gesting, that,  by  His  claim  of  relation  to 
God  as  His  Father,  He  made  Himself  equal 
with  God. 

19.  Then  answered  Jesus  and  said  unto  them.  Verily, 
verily,  I  say  unto  you,  tTheSoucau  do  nothing  of  him- 
self, but  what  he  seeih  the  Father  do  :  ior  what  thinga 
soever  he  doeth,  these  also  doeth  the  Son  likewise. 

kVerse  30,  viii.  28,  ix.  4,  xii.  4a,  xiv.  10. 

Our  Lord  now  reiterates  and  expands 
His  preceding  affirmation  of  essential 
unity  with  the  Father.  The  Son  can  do 
nothing  of  himself,  i.  e.,  apart  from  and  in 
rivalry  of  the  Father,  as  they  supposed. 
There  is  no  avowal  here  by  Christ  of  any 
dependence  or  subordination  of  rank  or 
l^ower,  but  the  most  entire  harmony  of 
will  and  action  with  His  Father.  The 
meaning  is,  "  the  Son  can  have  no  separ- 
ate interest  or  action  from  the  Father."  For 
what  things  soever, .&,c.  "On  the  contrary, 
whatever  the  Father  doeth  that  same  doeth 
the  Son,"  liketcise,  in  the  like  manner. 
The  doings  of  the  Son  are  the  doings  of 
the  unknowable  Father.  And  the  doings 
of  that  Son  through  His  humanity  are  the 
doings  of  the  eternal  Son,  and  are  the  true 
exj^ression  of  the  eternal  Father.  The 
fact  of  Three  Divine  Persons  in  the  eter- 
nal Godhead  is  plainly  revealed.  Man  in- 
sists upon  apprehending  the  mode :  in  his 
present  state  he  cannot  apprehend  it;  he 
therefore  denies  the  fact,  and  commences 
unbeliever.  "  All  the  objections  against 
the  Trinity,"  says  one,"  proceed  from  hence, 
that  men  discourse  about  an  Infinite  Being, 
as  tney  would  about  a  finite  one,  without 
considering  the  difference  of  the  subject 
they  are  upon,  and  what  an  immense  dis- 
proportion there  is."  (Isa.  xl.  18,  25 ;  1 
Cor.  ii.  11.) 

20.  For  ithe  Father  loveth  the  Son,  and  sheweth  him 
all  things  that  himself  doeth  :  and  he  will  shew  him 
greater  works  than  these,  that  ve  may  marvel. 

iMatt.  ili.  17 ;  chap.  iii.  35 ;  2  Peter  i.  17. 

Keither  is  there  here  implied  any  supe- 


490 


JOHN. 


riority  in  the  Father,  or  any  inferiority  in 
the  Son,  as  to  their  Divine  nature  and  es- 
sence. The  "  love  "  is  meant  to  show  us 
that  unspeakable  unity  of  heart  and  afl'ec- 
tion  (if  such  words  may  be  reverently 
used)  which  eternally  existed  and  exists 
between  the  Father  and  the  Son.  The 
"  showing  "  means  that  entire  confidence 
and  co-operation  which  there  was  between 
the  Father  and  the  Son,  as  to  all  the  works 
which  the  Son  should  do  when  He  came 
into  the  world  to  fill  the  office  of  Mediator 
and  to  save  sinners.  The  "  greater  works  " 
which  remained  to  be  shown  were  evi- 
dently the  works  specified  in  the  two  fol- 
lowing verses — the  works  of  quickening 
and  of  judging.  That  the  Jews  did  "mar- 
vel," and  were  confounded  at  the  works 
of  "  quickening,"  we  have  from  the  Acts 
of  the  Apostles.  That  they  will  "marvel  " 
even  more  at  our  Lord's  work  of  judgment 
we  shall  see  when  He  comes  to  judge  the 
quick  and  the  dead. 

21.  For  as  the  Father  raiseth  up  the  rlead,  and  quick- 
eneth  than,  meven  so  the  Sou  quickeneth  whom  he  will. 

mLuke  vii.  14  and  vili.  54 ;  chap.  xl.  2.3,  43. 

To  raise  the  dead  would  be  a  more  mar- 
velous work  than  that  performed  upon  the 
impotent  man.  Our  Lord's  language  seems 
to  be  applicable  either  to  the  quickening 
of  those  who  are  "  dead  in  trespasses  and 
sins"  (Eph.  ii.  1),  or  to  the  raising  of  the 
dead  at  the  last  day.  (See  vi.  39,  40,  44, 
54.)  Quickeneth  whom  he  vAll — that  is  the 
prerogative  of  God  alone;  of  God  the 
Father,  as  in  James  i.  18;  of  God  the  Son, 
as  in  Matt.  viii.  3,  and  in  this  place,  of 
God  the  Holy  Ghost,  as  in  Cor.  xii.  11. 
God,  and  God  only,  may  do  as  He  will.  Yet 
it  is  certain  that  the  will  of  God  is  not 
arbitrary :  for  He  worketh  all  things  "  after 
the  counsel  of  His  own  will"  (Eph.  i.  11), 
and  whatever  is  done  with  counsel  or  wise 
resolution,  has  of  necessity  some  reason 
why  it  should  be  done.  In  every  instance 
where  His  will  is  to  vivify,  the  result  invari- 
ably follov/s. 

22.  For  the  Father  judgeth  no  man,  but  nhath  com- 
rnitted  all  judgment  Unto  the  Son  :  2.'?.  That  all  men 
should  honour  the  Son,  even  as  they  honour  the  Father. 
oHe  that  honoureth  not  the  Son  bonoureth  not  the 
Father  which  hath  sent  him. 

uMatt.  xi.  27  and  x.xviii.  18;  verse  27;  iii.  35  and  xvii. 
2;  Acts  xvii.  31 ;  1  Peter  iv.  5.    "i  Jobn  ii.  23. 

The  other  "greater  work"  to  which  our 
Lord  referred  (verse  20),  is  His  power  to 
judge.    This  is  His  prerogative,  no  less 


than  the  raising  of  the  dead:  and  indeed 
this  latter  is  in  order  to  the  former.  The 
judicial  office  has  been  committed  to 
Christ,  in  this  matter  the  Father  works 
entirely  by  Him:  for  the  Father  in  His 
own  i^erson  judgeth  no  man,  &c.  All  men. 
Observe  the  universality  of  the  application. 
All  men  shall  honor  the  Son,  either  wil- 
lingly, being  justified  by  faith,  or  unwil- 
lingly, exj^eriencing  the  wrath  of  the  Judge. 
Should  honor  the  Son,  even,  &c.  "  Is  there 
not  here,"  says  Prof.  Stuart,  "  an  equality 
of  power  and  honor  ascribed  to  the  Father 
and  Son?  It  is  perfectly  plain,  that,  so 
far  as  the  'committing  of  judgment  to  the 
Son'  is  concerned,  it  must  be  to  the  Medi- 
atorial Person,  to  one  who,  in  respect  to 
office,  is  subordinate  to  God.  But  so  far 
as  qualifications,  requisite  to  perform  the 
duties  that  commitment  requires,  are 
concerned,  the  Saviour  is  Divine,  and  the 
honor  to  be  claimed  by  Him,  the  same 
with  that  which  the  Divinity  claims. 
IMultitudes  of  prophets,  as  commissioned ' 
by  God,  have  borne  His  messages  of  mercy 
and  judgment  to  His  people,  but  to  whom 
among  them  all  did  He  grant  the  privi- 
lege of  being  honored,  as  Himself?" 

24.  Verily,  verily.  I  say  unto  you,  pHe  that  heareth 
my  word,  and  believeth  on  him  that  sent  me,  hath 
everlasting  life,  and  shall  not  come  into  condemnation, 
qbut  is  passed  from  death  unto  life. 

Piii.  16, 18,  Vi.  40,  47,  viii.  51  and  xx.  31.    41  John  iii.  14. 

Verily,  verily.  The  usual  formula  of  sol- 
emn confirmation.  Heareth  denotes  not 
only  the  outward  act  of  hearing,  but  re- 
ceiving the  word  in  power.  Believeth. 
Faith  is  coupled  with  hearing,  and  hear- 
ing is  put  first,  for  "faith  cometh  by  hear- 
ing, and  hearing  by  the  word  of  God." 
On  him  that  sent  me.  On  the  Father,  who, 
in  the  plan  of  redemption,  is  represented 
as  "sending"  His  Son  to  save  men.  (John 
iii.  17.)  Hath  everlasting  life.  Our  Lord 
does  not  use  the  future,  but  the  j^resent. 
He  does  not  say,  "shall  have,"  but  "haih." 
The  future  indeed  is  implied  in  the  pres- 
ent, but  such  have  it  even  now — they  have 
now  the  germ  which  shall  be  developed 
into  that  immortal  plant.  Faith  in  God 
who  sent  His  Son  is  here  represented  as 
being  connected  with  everlasting  life.  (See 
on  jii.  15,  16,  36.)  But  there  can  be  no 
faith  in  Him  who  sent  His  Son,  without 
faith  also  in  Him  who  is  sent.    The  very 


CHAPTER   V, 


491 


essence  of  beuc.  in  the  Father  is,  that  He 
sent  the  Son.  And  shall  not  come,  &c.  The 
same  truth,  presented  in  the  preceding 
clause  of  the  verse,  is  thus  expressed,  ac- 
cording to  John's  custom,  negatively.  Tlie 
meaning  is,  that  the  believer,  having 
passed  from  death  unto  life,  sliall  not  come 
into  tliat  state  of  final  condenanation,  in 
which  tliosc  who  are  impenitent  and  un- 
believing will  be  found  at  the  last  day. 

25.  Verily,  verily,  I  say  unto  you,  The  hour  is  coming, 
and  now  is,  when  'the  dead  shall  liear  the  voice  ol'  the 
Son  of  God:  and  they  that  hear  shall  live. 

rVerse  28  ;  Eph.  ii.  1,  5  and  v,  14 ;  Col.  ii.  13. 

Verily,  verily.  (See  on  verse  24.)  Even 
at  the  moment  Jesus  was  speaking.  He 
was  able  to  give  si^iritual  life  to  dead  souls. 
He  has  been  doing  this  work  ever  since 
that  hour.  We  do  not  see  the  dead  souls 
arise,  but  Jesus  does.  And  they  that  hear, 
&c.  How  unspeakably  encouraging  is 
this  declaration !  We  cannot  be  more  in- 
sensible than  the  "  dead,"  yet  even  they 
shall  hear.  Such  hearing  is  meant  as  in- 
cludes reception,  belief,  obedience. 

26.  For  as  the  Father  hath  life  in  himself,  so  hath  he 
given  to  the  Son  to  have  life  in  himself:  27.  Audshath 
Siven  him  authority  to  execute  judgment  also,  'because 
be  is  the  Son  of  man. 

8  Verse  22;  Acts  x.  42  and  xvii.  31.    'Dan.  vii.  13, 14. 

The  Father  hath  life  in  himself,  it  belongs 
to  His  nature,  He  has  received  it  of  no 
one,  it  is  an  essential  attribute  of  His 
necessarily  existing  nature.  He  so  has 
life,  that  He  can  impart,  withdraw  and  re- 
store it  to  whomsoever  He  pleases.  Now, 
the  Son  is  said  to  have  "  life  in  himself;" 
that  is,  the  Son  is  a  jiossessor  of  indepen- 
dent existence.  He  is  equally  with  the 
Father  the  possessor  of  that  independent 
existence,  and  that  power  of  giving  exist- 
ence, which  is  one  of  the  grand  charac- 
teristics of  Divinity.  So  hath  he  given,  &c. 
It  will  be  observed  the  expression  is  not 
the  Father  hath  given  to  the  Son  life  in 
Himself,  but  He  has  given  to  the  Son  "  to 
have  life  in  liim.se] f."  The  word  "give "  is 
often  used  in  Scripture  as  equivalent  to 
"  appoint."  The  appointment  of  the  Son 
to  be  the  Messiah  is  repeatedly  expressed 
by  this  word.  (Isa.  Iv.  4 ;  chap.  iii.  16.) 
The  Father  has  appointed  the  Son  to  liave, 
or  hold,  life  in  Himself.  The  word  "  given  " 
does  not  seem  to  refer  to  the  life  itself,  but 
to  the  manner  of  having  or  holding  it.  The 
Father,  as  the  head  of  the  Mediatorial 


economy,  appoints  the  Son  to  hold  and 
exercise  that  independent  power  of  confer- 
ring life,  which  is  the  characteristicproper- 
ty  ofthat  divinity  of  which  they  are  equally 
po.ssessed.  The  idea  seems  materially  the 
same  as  when  it  is  said  that  "  it  pleased 
the  Father  that  in  Him  should  all  fullness 
dwell."  That  the  words  refer  to  a  Divine 
appointment,  having  a  reference  to  the 
Mediatorial  economy,  is  obvious  from 
what  follows:  And  hath  given  him  authority 
to  exercise  judgment  also — to  pass  and  exe- 
cute final  sentence  on  all  intelligent 
beings.  Because,  &c.  The  final  judgment 
is  to  be  performed  by  the  JNIessiah,  not 
only  because  He  is  the.  only  begotten  Son 
of  God,  partaking  of  the  Divine  nature, 
but  also  because  He  is  the  Son  of  man, 
and  holds  a  peculiar  relation  also  to  the 
human  race.  How  interesting  the  thought, 
that  the  Saviour  and  the  Judge  of  men, 
while  on  the  one  hand  He  is  keenly 
alive  to  the  honor  of  God,  has,  also,  on  the 
other  hand,  a  most  tender  sympathy  for 
human  beings. 

23.  Marvel  not  at  this:  for  the  hour  is  coming-,  in  the 
whicli  all  that  are  in  the  graves  shall  hear  his  voice, 
2!).  "And  shall  come  forth  ;  ^they  that  have  done  good, 
unto  the  resurrection  of  lile,  and  they  that  have  done 
evil,  unto  the  resurrection  of  damnatioc. 

"Isa.  XX vi.  19;  1  Thes.  iv.  IG;  1  Cor.  xv.  52.  ^Dan. 
xii.  2 ;  Matt.  xxv.  32,  33,  46. 

Marvel  not — be  not  surprised.  All  that 
are  in  the  graves,  &c.  In  verse  25  the  trans- 
action is  altogether  spiritual,  here  it  is 
altogether  physical.  All  the  actual  dead 
shall  hear  with  their  bodily  ears  the  very 
voice  of  the  Son  of  man,  and  shall  come 
forth  with  such  bodies  as  it  shall  please 
their  Creator  to  give  them  (1  Cor.  xv.  35- 
53),  and  soul  and  body  shall  re-unite  and 
stand  before  the  judgment-seat  of  Christ, 
to  receive  sentence  of  reward  or  condem- 
nation, according  to  the  deeds  done  in  the 
body.  (2  Cor.  v.  10  ;  Rev.  xxii.  12.)  They 
that  have  done  good,  &c.  All  shall  rise  to 
immortality,  but  not  all  to  the  same 
immortality.  They  that  rise  shall  be 
separated  into  two  classes,  and  it  is  their 
conduct  here  tliat  shall  determine  their 
separation  tJiere.  The  one  class — the  doers 
of  good — shall  rise  to  what  is  emphatically 
life  ;  the  other — the  practicers  of  evil — to 
that  which  is  worse  than  death.  (See  on 
chap.  iii.  16,  36  ;  Dan.  xii.  2 ;  Matt.  xxv.  31 ; 
Rev.  XX.  12,  13  ;  Titus  ii.  11-14. 


403 


JOHN. 


30.  Tl  can  of  mine  own  self  do  nothing :  as  I  hear,  I 
Judge:  and  my  judgment  is  just;  because  ^I  seek  not 
mine  own  will,  but  the  will  of  the  Father  which  hath 
sent  uie.  31.  "If  I  bear  witness*  of  myself,  my  witness 
is  not  true.  Si.  bThere  is  another  that  beareth  witness 
of  me ;  and  I  know  tliat  the  witness  which  he  witness- 
eth  of  me  is  true. 

jVerse  19.  ^Matt.  xxvi.  39  ;  chap.  iv.  34  and  vi.  38. 
■^ee  chap.  viii.  14 ;  Rev.  iii.  14.  bMatt.  Hi.  17  and  xvii.  5 ; 
chap.  vui.  18 :  1  John  v.  6,  7,  9. 

Do  nothing,  i.  e.,  apart  from  the  Father, 
or  in  any  interest  of  my  own.  (See  on 
verse  19.)  As  I  hear,  &c.  "  M}''  judgments 
are  all  anticipated  in  the  bosom  of  my 
Father,  to  which  I  have  immediate  access, 
and  by  me  only  responded  to  and  reflected. 
They  cannot,  therefore,  err,  as  I  live  for 
one  end  only,  to  carry  into  effect  the  will 
of  Him  that  sent  me.  If  I  bear  witness  of 
myself,  standing  alone,  and  setting  up  any 
separate  interest.  There  is  no  contradic- 
tion between  this  and  the  statement  in 
chap.  viii.  14,  on  which  see  notes.  Our 
Lord,  in  one  of  these  passages,  expresses 
what  was  to  be  admitted  as  true  in  the  ac- 
count of  men;  in  the  other,  what  His  testi- 
mony was  in-  itself.  There  is  another,  i.  e., 
the  Father,  as  is  plain  from  the  connec- 
tion. How  brightly  the  distinction  of  the 
Persons  shines  out  here  !  And  1  Jcnov:,  &c. 
This  is  the  Son's  testimony  to  the  Father's 
truth  (See  vii.  28,  viii.  26,  55.)  Thus  He 
cheered  His  spirit  under  the  cloud  of  hu- 
man opposition  which  was  already  gather- 
ing over  His  head. 

33.  Ye  sent  unto  John,  'and  he  bare  witness  unto  the 
truth.  34.  But  I  receive  not  te-stimony  Jroua  man : 
but  these  things  I  say,  that  ye  might  be  saved.  a5.  He 
was  a  burning  and  ^a  shining  light :  and  eye  were  will- 
ing for  a  season  to  rejoice  in  his  light. 

cChap.  i.  1.5.  19.  27,  32.  d2  Peter  i.  19.  'Matt.  xiii.  20 
and  xxi.  26 ;  Mark.  vi.  20. 

Ye  sent,  &c.  The  reference  is  to  chap.  i. 
19,  which  see.  But  I  receive  not,  &c.  That 
is,  "  John,  by  his  testimony,  added  noth- 
ing to  me  :  I  was  what  I  was,  and  /  a7n 
what  I  am,  before  John  testified  of  me,  and 
since."  But  these  things,  &c.  The  anxious 
desire  of  Jesus  that  His  hearers  might  be 
saved,  induced  Him  to  bring  distinctly  to 
view  the  testimony  of  John,  which 
was  happily  adapted  to  convince  them 
that  He  was  the  Messiah,  and  was  testi- 
mony of  which  they  could  easily  judge. 
The  words  burning  and  shining  are  not  used 
of  light  underived  or  independently  pos- 
sessed, but  of  that  which  is  lit  up  and 
shines  from  another  source.  Some  lights 
are  shining,  but  not  burning;  John  was 
Doth.  Burning  he  was  with  the  fire  of 
holy  zeal,  burning,  as  consumed  away  in 


His  Master's  service.  Ths  minister,  or 
private  Christian,  who  would  enlighten 
others,  must  be  a  shining  light  himself. 
And  if  he  would  afiect  others,  he  himself 
must  feel,  his  own  heart  must  burn  with 
holy  ardor.  Ayid  ye  were  ivilUng,  &c.  They 
were  the  living  examples  of  the  stony- 
ground  hearers.  They  received  the  word 
of  John  "  with  joy,"  but  they  rejoiced /or 
a  season,  having  "  no  root "  of  deep  convic- 
tion. It  is  our  privilege  to  "  rejoice  in  the 
Lord,"  but  it  is  exceedingly  dangerous  to 
make  comfort  a  ground  of  confidence,  un- 
less the  nature,  source  and  effects  of  that 
comfort  be  considered,  for  it  may  result 
entirely  from  ignorance  and  self-flattery 
in  a  variety  of  ways. 

36.  But  fl  have  greater  witness  than  thtif.  of.  John :  for 
the  Eworks  which  the  Father  hath  given  me  to  finish; 
the  same  works  that  I  do,  bear  witness  of  me,  that  the 
Father  hath  sent  me.  37.  And  the  Father  himself, 
which  hath  sent  me,  iihatli  borne  witness  of  me.  Ye 
have  neither  heard  his  voice  at  any  time,  'nor  seen  his 
.sliape.  38.  And  ye  have  not  his  word  abiding  in  you : 
for  whom  he  hath  sent,  him  ye  believe  not.  39.  ^SearcU 
the  Scriptures ;  for  in  them  ye  think  ye  have  eternal 
life:  and  'they  are  they  which  testify  of  me. 

U  John  V.  9.  riii.  2,  x.  25  and  xv.  24.  hMatt.  iii.  17  and 
xvii.  5:  chap.  vi.  27  and  viii.  18.  'Deut.  iv.  12;  chap.  i. 
18 ;  1  Tim.  i.  17 :  1  John  iv.  12.  ^isa.  viii.  20  and  xxxiv. 
16;  Lukexvi.  29;  verse  46;  Acts  xvii.  11.  >Deut.  xviii. 
15,  IS :  liuke  xxiv.  27 ;  chap.  i.  45. 

The  works  which  the  Father  hath  given,  &c. 
Jesus  n.ow  proceeds  to  describe  the  different 
ways  in  which  His  Father  witnessed  toHim. 
Mrst,  by  enabling  Him  to  do  miracles. 
Christ's  works  are  speaking  testimonies  of 
His  glory,  and  we  never  rightly  appreciate 
them  till  we  see  that  they  bear  witness 
that  the  Father  hath  sent  Him,  as  His 
own  Son,  to  be  the  Saviour  of  the  world. 

And  the  Father hath  borne  witness  of 

me.  Here  is  the  second  of  the  three  ways 
referred  to, in  verse  36.  His  Father  Him- 
self had  borne  witness  of  Him,  by  speak- 
ing from  heaven  at  His  baptism.  (See  2 
Peter  i.  17.)  Ye  have  neither  heard  his  voice, 
&c.  This  is  to  be  understood  as  a  proof 
of  their  ignorance  of  the  Father,  of  the 
knowledge  of  whom  they  so  much  gloried. 
And  inasmuch  as  they  might  object  that 
though  such  manifestations  w-ere  gone,  yet 
they  had  the  word  which  was  delivered  by 
the  ministry  of  Moses  to  their  fathers,  and 
in  them  to  their  successors  and  children, 
Christ  answers  that  it  was  not  "abiding  in 
them  " — had  not  its  due  place  with  them, 
since  they  believed  not  in  Him.  Search 
the  Scriptures,  &c.  Plere  is  the  third  of  the 
ways  mentioned  in  verse  36.    The  Father 


C  II  A  P  T  E  li  Y. 


493 


had  borne  witness  to  His  Son,  in  the 
Scriptures.  Search — read  carefully.  For 
in  them  ye  think.  It  is  a  sad  thing,  indeed, 
and  a  most  unprofitable  use  of  the  Scrip- 
tures, if  we  read  them,  as  tliese  Jews  did, 
only  to  form  opinions,  out  of  them.  In 
what  they  testify  concerning  Christ  and 
"  eternal  life  through  His  name,"  there  is 
no  place  for  opinion,  all  is  matter  of  faith, 
we  must  "believe  and  be  sure  "  that  He  is 
"the  Saviour  of  the  world."  Which  testifi/ 
of  me.  '"  If  we  -do  not,"  says  Cecil,  "  see  the 
golden  thread  through  all  the  Bible,  mark- 
ing out  Christ,  we  read  the  Scriptures 
without  the  key."     (Ps.  xxxvi.  9.) 

40.  ™  And  ye  will  not  come  to  me  that  ye  might  have 
life.— mi,  11  and  iii.  19. 

Life.  This  is  of  three  kinds.  1.  Life 
judicial — that  is,  pardon,  so  verse  24.  (See 
XX.  31 ;  1  John  v.  12.)  All  were  under  sin, 
condemned  to  die  the  second  death,  but 
in  Jesus'  hand  there  was  a  way  of  pardon 
open  and  free  to  them  all.  2.  Life  spirit- 
ual— that  is,  inward  holiness,  spoken  of  in 
verse  25.  (See  Col.  iii.  3;  Gal.  ii.  20.)  3. 
Life  of  glory — called  "eternal  life"  and 
"everlasting  life."  (Matt.  xxv.  46;  John 
iii.  16.)  Jesus  has  eternal  life  in  His  hand, 
ready  to  give  the  right  to  it,  the  foretaste 
of  it,  and  itself  in  due  time.  (Chap  x. ; 
Gal.  vi.  8.)  Ye  will  not  come,  &c.  This  is 
the  only  reason  Christ  here  assigns.  He 
traces  the  difficulty  to  their  willful  and 
guilty  rejection  of  Him.  How  will  sinners 
bear  the  reflection  in  eternity,  that  through 
folly,  pride,  ignorance,  they  tcouldnot  come 
to  Jesus  that  they  might  have  life ! 

41.  "I  receive  not  honour  from  men. 
"Verse  34 :  1  Thes.  ii.  6. 

Our  Lord  points  out  ne  reason  why  they 
were  unwilling  to  connect  themselves  with 
Him.  It  was  because  He  appeared  in  a 
style  which  crossed  their  prejudices,  tradi- 
tions and  carnal  desires,  because  He  dis- 
claimed human  honor,  and  made  Himself 
of  no  reputation,  and  took  upon  Him  the 
form  of  a  servant,  seeking  not  His  own 
glory  as  man,  nor  a  kingdom  which  is  of 
this  world,  but  the  glory  of  His  Father  in 
heaven, 

42.  But  I  know  you,  that  ye  have  not  the  love  of  God 
in  you.  43.  I  am  come  in  my  Father's  name,  and  ye 
receive  me  not :  if  anotlier  shall  come  in  his  own  name, 
him  will  ye  receive.  44.  "How  can  ye  believe,  which 
receive  honour  one  of  another,  and  seek  not  Pthe  lion- 
our  that  cometh  from  God  only  ? 

°xii.  43.    pKom.  ii.  29. 

/  know  you.  By  this  ray  Jesus  penetrates 


His  hearers' hearts.  Hemcansthis:  Iknovj 
the  Father  (verse  32),  and  Jfoio^y  that  you 
are  strangers  to  Him.  This  was  spoken 
by  .flim  most  compassionately.  They  were 
not  actuated  in  anything  which  they  did 
by  a  desire  to  promote  God's  glory.  Their 
ends  and  aims  were  all  selfish.  In  my 
Father's  name,  or  authority.  "There  is 
proof  that  under  a  profession  of  piety,  ye 
have  not  the  love  of  God  in  you,  for  if  you 
had,  you  would  receive  me  by  faith  as  sent 
by  Him,  with  credentials  so  clear  that 
they  cannot  be  reasonably  questioned. 
Yet  if  an  impostor  come  and  promise  you 
empire  and  earthly  glory,  him  ye  will  re- 
ceive." How  can  ye  believe,  &c.  Than  these 
words  what  can  be  a  stronger  proof  of  the 
believing,  here  spoken  of,  being  a  moral 
disposition  of  the  sublimest  kind,  since  our 
Lord  in  these  expressions  makes  it  imply, 
essentially,  both  the  most  heroic  derelic- 
tion, and  the  most  spiritual  preference, 
that  could  be  made  by  man  in  this  world? 
We  should  indeed  honor  all  men.  But  the 
excited  ambition  of  these  Jews,  unable  to 
gratify  itself  in  triumph  over  foreign  na- 
tions, exhausted  itself  in  exacting  and  ex- 
changing honors  with  each  other.  The 
honor  that  cometh  from  God  only  is  alone 
eternal,  enduring  with  our  immortal  exist- 
ence. 

43.  Do  not  think  that  I  will  accu.se  you  to  the  Father : 
qthere  is  one  that  accuseth  you,  even  Moses,  iti  whom  ye 
trust.  46.  For  had  ye  believed  Moses,  ye  would  have 
believed  me :  rfor  he  wrote  of  me.  47.  But  if  ye  believe 
not  his  writings,  how  shall  ye  believe  my  words? 

lEom.  ii.  12.  ^Gen.  iii.  15,  xii.  3,  xviii.  18,  xxii.  18  and 
xlix.  lu ;  Deut.  xviii.  15, 18 ;  chap.  i.  45 ;  Acts  xxvi.  22. 

Do  not  think,  &c.  "  It  is  not  necessary 
that  I  accuse  you,  for,  even  now,  Moses, 
in  Vv'hom  ye  trust,  your  great  lawgiver  and 
patron,  is,  as  it  were,  your  accuser  before 
God,  and  charges  you  with  being  regard- 
less of  him  as  well  as  of  me."  Had  ye  be- 
lieved Moses,  &c.  Here  Je-sus  presses  the 
Jews  with  this,  that,  if  they  did  believe 
the  writings  of  Moses  and  their  other 
Scriptures,  they  must  of  necessity  believe 
Him  also.  This  is  the  sense  of  the  New 
Testament  concerning  the  Old  Testament. 
Supposing  therefore  the  truth  of  the  New 
Testament,  the  Divine  authority  of  the  Old 
Testament  is  to  be  acknowledged.  (Luke 
X.  26,  xxiv.  27,  44;  Acts  xiii.  18,  x.  23,  xxiv. 
14,  xxvi.  27.)  But  if  ye  believe  not  his  writ- 
ings, &c.  "If  ye  do  not  really  believe 
what  your  honored  lawgiver  Moses  wrote 


494 


JOHN, 


— and  it  is  plain  that  you  do  not — it  is  not 
likely  that  you  will  believe  what  I  say." 
It  appears  that  our  Lord's  discourse  effec- 


tually confounded  the  Jews,  for  they  went 
away  without  replying;  a  proof  that  they 
had  nothing  to  say. 


1.  What  pool  was  at  Jerusalem  ?  2.  What  is  said  of  it  ?  3.  What  did  Jesas  say  to  the  man  who  had  an  infir- 
mity? 4.  What  was  the  man"s  reply  ?  5.  What  was  the  result?  6.  State  the  interview  between  the  Jews  and 
the  man  that  was  cured.  7.  Explain  verse  17.  8.  Also  verse  19.  9.  To  whom  is  all  judgment  committed  ?  10. 
Who  hath  everlasting  life  ?  11.  Whose  voice  shall  be  heard  by  all  that  are  in  the  graves  ?  12.  What  shall  occur 
when  it  is  heard  ?  13.  Had  Jesus  greater  witness  than  tliat  of  John  ?  14.  W^hat  is  said  about  searching  the  Scrip- 
tures?   15.  \Vhatissaidofthe"  writings"  of  Moses  and  the  "words"  of  Christ? 


CHAPTER  VI, 

1  Christ  feedeth  Hve  thouaand  men  with  five  loaves  and 
two  fishes.  15  'Thereupon  the  people  would  have  made 
him  king.  16  But  withdrawing  himself,  he  walked  on 
the  sea  to  his  disciples  :  26  reproveth  the  people  fl.ock- 
ing  after  him,  and  all  the  fleshly  hearers  of  his  word  : 
32  declareth  himself  to  be  the  bread  of  life  to  believers. 
66  Many  di.'iciplrs  depart  from  him.  68  J'eter  confess- 
eth  him.    70  Judas  is  a  devil. 

AFTER  4hese  things  Jesns  went  over  the  sea  of  Gali- 
lee, which  is  the  sen  of  Tiberias. 
.ailatt.  xiv.  15 ;  Mark  vi.  35 ;  Luke  ix.  10, 12. 

After  these  thin gs-anmdeHnite  expression, 
not  meaning  immediately  after  the  things 
mentioned  in  the  preceding  chapter.  The 
clause,  n'hich  is  the  sea  of  Tiberias  (literally, 
of  Tiberias),  is  added  probably  by  John, 
because  at  the  time  he  wrote  his  Gospel, 
this  sheet  of  water  was  more  generally 
known  to  the  people  of  other  countries  by 
this  name.  Our  Lord  went  to  a  private 
and  desert  i:)lace  near  Bethsaida. 

2.  And  a  great  multituile  followed  him,  because  they 
saw  his  miracles  wtiich  he  did  on  them  that  were  dis- 
eased. 

A  great  multitude — partly  of  Capernaites 
and  partly  of  passengers  to  the  approach- 
ing Passover  at  Jerusalem.  Followed  him. 
This  they  might  easily  do  by  going  round 
the  head  of  the  lake,  to  the  point  "wdiere 
Bethsaida  was.  Because  they  saiv,  &c.  The 
miracles  of  Christ  were  designed,  1.  To 
excite  inquiry.  2.  To  convince  men  that 
He  was  the  promised  Messiah.  3.  To 
teach  us  to  place  our  trust  in  His  power. 
4.  To  dispose  our  hearts  to  obedience. 
Surely,  if  we  really  believe  these  wonder- 
ful works,  we  cannot  but  desire  to  obey 
Him  who  is  thus  Lord  of  all  creatures,  and 
it  is  remarkable  that  as  faith  leads  to  obe- 
dience, so  there  is  nothing  like  obedience 
for  increasina;  faith. 


3.  And  Jesus  went  up  into  a  mountain,  and  there  he 
sat  with  his  disciples. 

Literally  "  into  the  mountain,"  so  desig- 
nated, either  because  it  was  the  one  moun- 
tain which  stood  there,  in  contradistinc- 
tion to  the  more  level  ground  composing 
the  district,  or  because  it  was  "  that  par- 
ticular hill"  to  which  our  Lord  was  in  the 
habit  of  going  when  He  visited  that  dis- 
trict. Dr.  Thomson  expressly  says  that 
there  is  a  "  bold  headland  "  here,  with  "  a 
smooth,  grassy  spot "  at  the  base,  "  capable 
of  seating  many  thousand  people."  There 
Jesus  sat,  as  teachers  do,  in  the  chair  of 
instruction ;  He  sat  as  one  having  authority 
— whoever  would,  might  come,  and  find 
Him  there.  He  sat  with  his  disciples,  con- 
descended to  take  them  to  sit  with  Him, 
to  put  a  reputation  upon  them  before  the 
people,  and  give  them  an  earnest  of  the 
glory  in  which  they  would  shortly  sit  with 
Him.     (See  Eph.  ii.  6.) 

4.  tAnd  the  passover,  a  feast  of  the  Jews,  was  nigh, 
tliev.  xxiii.  5,  7 ;  Deut.  xvi.  1 ;  chap.  ii.  13  and  v.  1. 

Our  Evangelist  accounts  in  part  for  the 
ready  assembling  together  of  such  multi- 
tudes of  people,  by  informing  us  that  the 
Passover,  a  feast  of  the  Jews  (as  he  ex- 
plains for  the  sake  of  his  Gentile  readers), 
was  nigh,  when  much  people  (xi.  5.5)  were 
gathered  together  from  the  various  vil- 
lages to  the  principal  cities  or  centers, 
previously  to  setting  out  for  Jerusalem. 

5.  cWhen  Jesus  then  lifted  up  his  eyes,  and  saw  a 
gi-eat  company  come  unto  him,  he  saith  unto  Philip, 
Whence  shall  we  buy  bread,  that  these  may  eat?  6. 
And  this  he  said  to  prove  him :  for  he  himself  knew 
what  he  would  do. 

cMatt.  xiv.  11 ;  Mark  vi.  35  •  Luke  ix.  12.  on  which  see 
notes. 


CHAPTER   VI, 


496 


Whence  shall  we  buy,  &c.  Let  us  not 
think  that  we  have  acted  as  the  followers 
of  Jesus,  if  we  have  sent  the  people  away 
in  want  of  the  common  necessaries  of  life, 
without  an  effort  on  our  part  to  supply 
their  wants.  To  prove  him,  i.  e.,  to  make 
trial  of  the  Apostle's  faith,  to  prove  what 
manner  of  trust  he  had  in  Him,  whom  he 
had  already  acknowledged  the  Messiah 
(John  i.  45.)  Philip  had  seen  our  Lord's 
miracles,  and  ought  to  have  trusted  Him 
for  supplying  all  that  was  wanted.  There 
was  in  him  a  certain  slowness  of  heart  to 
recognize  the  Godhead  of  the  Incarnate 
Son.  (See  xiv.  7-11.)  His  reply  at  this 
time  shows  that  he  dreamed  of  nothing 
less  than  of  a  dis])lay  of  miraculous  power. 
For  he  himself  knew,  &c.  "  Christ's  relief 
of  bodies,"  says  Baxter,  "  w^as  in  love  to 
bodies  and  souls.  Christ's  questions  were 
to  instruct  the  hearers,  and  not  Himself." 

7.  Philip  answered  him,  ^Two  hundred  penny-worth 
of  bread  is  not  sufficient  for  them,  that  every  one  of 
them  may  take  a  little.  8.  Oneof  his  disciples,  Andrew, 
Simon  Peter's  brother,  saith  unto  him,  9.  There  is  a  lad 
here,  which  liath  Ave  barley  loaves,  and  two  small 
fishes :  '■but  what  are  they  among  so  many  ?  10.  And 
Jesus  said.  Make  the  men  sit  down.  Now  there  was 
much  grass  i  u  the  place.  So  the  men  sat  down,  in  num- 
ber about  five  thousand. 

dSee  Num.  xi.  21,  22.    ^2  Kings  iv.  43. 

Two  hundred  penny-worth — a  sum  vari- 
ously estimated  from  $28  to  $30.  A  con- 
siderable quantity  of  bread,  yet  not 
enough,  Philip  thinks,  as  he  glances  at 
the  gathering  multitudes,  to  give  even  a 
taste  to  each.  There  is  not  so  much  as  a 
hint  of  his  trust  in  Divine  power.  "  When 
men  judge  by  sense  or  reason,"  says  an  old 
writer,  "  and  look  to  likelihoods  and  pro- 
babilities, and  not  to  Christ's  power,  they 
will  soon  be  at  their  wits'  end  in  extremi- 
ties, and  unable  to  answer  doubtful  cases, 
for  so  much  doth  this  answer  of  Philip 
teach." 

Andrew saith  unto  Mm,  &c.  As 

he,  as  well  as  Philip,  was  a  native  of  the 
district  of  Bethsaida,  where  all  these 
things  happened,  there  was  an  obvious 
propriety  in  his  speaking  and  giving  in- 
formation on  the  present  occasion.  John 
is  the  only  writer  who  mentions  that  these 
were  barley  loaves.  Barley  was  a  cheap 
kind  of  food  ;  much  used  by  poor  people. 
Fishes.  This  word  in  the  original  literally 
means  something  boiled,  i.  e.,  meat,  flesh, 
eaten  with  bread,  hence,  any  sauce  or  con- 
diment eaten  with  bread  to  give  it  a  relish 


or  flavor.  Fish  was  the  chief  dainty  of  the 
Athenians,  and  thus  the  word  came  grad- 
ually to  be  used  for  a  sauce  or  relish.  The 
fact  that  a  lad,  a  little  boy,  could  carry  all 
that  Andrew  mentions,  is  a  plain  proof 
that  the  loaves  could  not  have  been  large, 
nor  the  fish  of  great  size.  "  Idle  and  in- 
decent application  of  sentences  taken  from 
the  Scriptures,"  saysDr.  Johnson,  "such  as 
'  loaves  and  fishes,'  is  a  mode  of  merri- 
ment, which  a  good  man  dreads  for  its. 
profaneness,  and  a  witty  man  disdains  for 
its  easine.ss  and  vulgarity."  What  are 
they,  among  so  many  ?  The  order  of  the 
words  in  the  original  is  much  more  em- 
phatic :  But  these — what  are  they  for  so 
many  ?  Five  loaves  and  two  small  fishes 
are  more  than  enough  in  His  hands  who 
continually  multiplies  the  corn  of  the 
earth  a  hundred-fold.  Whoever  is  faith- 
ful in  adoring  and  praising  God  for  all  the 
benefits  He  does  us  by  the  ordinary 
methods  of  His  providence,  will  not  find 
his  faith  and  confidence  stagger  when  he 
stands  in  need  of  extraordinary  assistance. 
Make  the  men  sit  down,  recline,  as  was 
usual  at  taking  a  meal.  Christ  may  see  fit 
to  engage  His  people  in  what  seems  to 
them  strange  service,  and  to  give  them 
commands  that  seem  absurd  to  sense  and 
reason,  and  yet  give  a  good  account  of  all 
in  His  time.  And  it  is  a  commendation 
of  faith  that  it  obeys  His  precepts  without 
reasoning.  Now  there  was  much  grass,  &c. 
(See  on  verse  3.)  This  is  one  of  those 
graphic  touches  which  help  us  to  picture 
to  ourselves  the  scene.  So  the  men,  &c. 
Men  would  of  course  form  the  largest  pro- 
portion of  a  paschal  caravan,  as  it  was  only 
the  males  who  were  commanded  to  appear 
in  the  holy  city. 

11.  And  Jesus  took  the  loaves,  and  when  he  had  given 
thanks,  he  distriliuted  to  tlie  disciples,  and  the  disciples 
to  them  that  were  set  down,  and  likewise  of  the  fishes 
as  much  as  tliey  would.  12.  When  they  were  filled,  he 
said  unto  his  disciples.  Gather  up  the  fragments  that 
remain,  that  nothing  be  lost.  13.  Therefore  they  gath- 
ered them  together,  and  filled  twelve  baskets  with  the 
fragments  of  the  five  barley  loaves,  which  remained 
over  and  above  unto  them  that  had  eaten.  14.  Then 
those  men.  when  the.v  had  seen  the  miracle  that  Jesus 
did,  said.  This  is  of  a  truth  'that  Prophet  that  should 
come  into  the  world. 

fGen.  xlix.  10;  Deut.  xvili.  15,  18;  Matt.  xi.  3;  chap, 
i.  21,  iv.  19,  25  and  vii.  40. 

Giving  thanks  was  the  piety  of  His  human 
nature,  but  the  blessing  came  from  the  vir- 
tue of  His  Divine  nature.  We  ought  to 
give  thanks  for  our  food,  for  we  have  it 
from  the  hand  of  God,  and  must  receive  it 


490 


JOHN. 


uith  thanlcsgivlng.  (1  Tim.  iv.  4,  5.)  And 
the  disciples  to  them  that  ivere  set  dovm.  Here 
is  a  lively  emblem  of  the  work  which  a 
true  minister  of  the  New  Testament  is 
meant  to  do.  He  is  not  a  mediator  between 
God  and  man.  He  has  no  power  to  put 
away  sin,  or  impart  grace.  His  whole  busi- 
ness is  to  receive  the  bread  of  life  which 
his  Master  provides,  and  to  distribute  it 
among  the  souls  among  whom  he  labors. 
.He  cannot  make  it  soul-saving  or  life- 
giving,  to  any  one. 

When  they  ivere  filled.  They  had  come 
"taking  no  thought,"  for  three  days  at 
least,  of  "  what  they  should  eat,  or  what 
they  should  drink,"  only  anxious  to  hear 
the  Word  of  Life,  only  "  seeking  the  king- 
dom of  heaven,"  and  now  the  meaner 
things,  according  to  the  promise  of  the 
Saviour  (Matt.  vi.  33),  were  "added  unto 
them."  (Ps.  xxxvii.  3.)  Gather  up  the 
fragments,  &c.  Though  Jesus  was  able 
miraculously  to  furnish  any  amount  of 
food,  He  strictly  forbade  wastefulness.  We 
ought  to  be  neither  anxious  about  the 
future  (Matt.  vi.  25),  nor  regardless  of  those 
present  advantages  which  may  supply  our 
necessities  in  time  to  come. 

Filled  twelve  baskets,  &c.  This  is  an  extra- 
ordinary instance  of  our  Lord's  power. 
These  were  probably  large  baskets,  such 
as  were  usually  slung  from  the  shoulder. 
The  disciples  lost  nothing  by  giving  their 
services  for  the  good  of  others,  at  the  com- 
mand of  Christ.  There  was  a  basketful 
for  each  of  the  twelve,  after  all  they  had 
given  away.  This  is  of  a  truth,  &c.  This 
expresses  the  popular  expectation  of  the 
Messiah,  based  on  Deut.  xviii.  15-19.  " In 
this  matter  of  miracles,"  observes  an  ancient 
writer,  "  we  do  much  abuse  ourselves.  For 
whv  was  it  a  greater  miracle  that  our 
Saviour  once  turned  a  little  water  into 
wine,  than  every  year  in  so  many  vine 
trees  to  turn  that  into  wine  in  the  branch- 
es, which  being  received  at  the  root  was 
mere  water?  Or  why  was  it  more  won- 
derful for  Him  once  to  feed  five  thousand 
with  five  loaves,  than  every  year  to  feed 
the  whole  world,  by  the  strange  multpli- 
cation  of  a  few  seeds  cast  into  the  ground?" 

15  When  Jesus  therefore  perceived  that  they  would 
come  and  take  him  by  foree,  to  make  liim  a  king,  he 
departed  again  into  a  mountain  himself  alone. 

On  verses  15-21,  see  on  Matt.  xiv.  22-33. 


The  miracle  at  first  made  an  overwhelm- 
ing impression  upon  the  i:)eople.  Under 
the  dominion  of  earthly  expectations  re- 
garding the  Messiah,  they  wished  now  to 
take  Jesus  with  them  to  Jerusalem,  in 
order  to  make  Plim  a  king.  Observe,  1. 
The  Saviour's  omniscience — He  perceived. 
&c.  As  God,  He  possessed  a  perfect  and 
universal  knowledge  of  the  human  charac- 
ter in  all  its  depths  (ii.  25).  2.  The  Sa- 
viour's freedom  from  ambition — He  de- 
clined the  honor  which  they  sought  to  force 
upon  Him.  "  The  acceptance  of  an  earthly 
kingdom,"  says  Bishop  Horsley,  "  had  been 
inconsistent  with  the  establishment  of  His 
everlasting  Monarchy,  and  He  declined 
the  danger  of  popular  tumult  and  private 
assassination,  that  He  m.ight  die  in  the 
character  of  a  ci-iminal  by  a  judiciary  pro- 
cess and  a  public  execution."  (xii.  33.)  3. 
The  Saviour's  love  of  solitude.  How  often 
do  we  read  of  Him  being  alone  !  Solitude 
familiarizes  the  soul  with  God  and  Divine 
things,  elevates  the  mind  above  the  world, 
prepares  for  fresh  trials  and  sorrows,  and 
by  the  Divine  blessing  meetens  us  for  the 
heavenly  inheritance. 

16.  sAnd  when  even  was  now  come,  his  disciples  went 

dowQ  unto  the  sfa,    17.  Aiul  entered  into  a  ship,  i^nd 
went   over  tlie  sea  toward  Capernaum.      And  it  was 
now  dark,  and  Jc^us  was  not  come  to  them. 
sMatt.  xiv.  23;  Mark  vi.  47. 

When  even  vxts  now  come,  &c.  Rather, 
"And  when  the  evening  was  come, 
His  disciples  had  gone  down  to  the  sea, 
and  having  entered  the  ship,  were  going 
over  the  sea  to  Cai^ernaum."  It  ivas  now 
dark,  &c.  It  must  needs  be  dark  in  our 
souls  when  Jesus  does  not  come.  But 
why  does  infinite  love  delay  ?  May  it  not 
be  for  this  wise  and  gracious  purpose,  that 
in  the  obscure  night  of  our  afflictions  the 
failure  of  every  earthly  help  and  comfort, 
and  the  disappointment  we  thence  expe- 
rience may  serve,  as  the  dark  foil,  to  com- 
mend His  goodness  and  faithfulness,  and 
to  show  us  more  of  His  glory  ?  (Deut.  xi. 
6,  xxi.  3,  4;  Ps.  xxvii.  14;  Hab.  ii.  3.) 

18.  And  the  sea  arose  by  reason  of  a  great  wind  that 
blew. 

Arose — was  beginning  to  run  high.  A 
great  wind.  The  jjosition  of  this  lake, 
with  its  high  hills  on  either  side,  exposed 
it  to  sudden  and  violent  wind-storms. 
How  lively  an  image  of  the  Church  "  toss- 
ed with   waves "  did  that  ship  with  ita 


CHAPTER    VI, 


497 


little  company  present!  The  small  pro- 
gress effected,  in  spite  of  the  incest^unt 
labor,  and  the  opposition  continually  expe- 
rienced, as  well  as  the  storm  jjatiently 
sustained,  are  all  circumstancies  which 
suggest  their  own  interpretation. 

19.  So  when  thoy  had  rovvert  about  five  and  twenty  or 
tliirty  I'urlougs,  tliey  see  Jesus  waliving  on  the  sea,  aud 
dravving  nigh  unto  the  ship :  and  they  were  afraid. 

Five  and  twenty,  &c. — about  four  miles. 
They  were  detained  till  toward  morning 
by  the  storm.     They  see  Jesus,  &c.    But 
they  did  not  know  that  it  was  He.    It  was 
too  early  in  the  morning  for  them  to  see 
distinctly.     (Matt.   xiv.   25.)     How,   says 
the  querist,  was  this  miracle  performed  ? 
We  suppose  that  both  the  miracle  of  walk- 
ing the  sea  and  moving  the  ship  to  land 
(verse  21),  was  performed  just  as  a  writer 
moves  his  pen,  by  an  act  of  will — of  a  will 
supernaturally,  Divinely  powerful.  Gravi- 
tation, so  far  as  we  can  see,  is  the  imme- 
diate effect  of  the  Divine  volition  holding 
the  spheres  in  their  places.     That  same 
volition  could  hold  the  water  solid  be- 
neath the  feet  of  Jesus,  or  cause  His  body 
to  glide  over  the  undisturbed  surface.  And 
they  were  afraid.    Christ,  even  when  He 
comes  to  deliver  His  people  in  a  remarka- 
ble way,  may  be  mistaken,  and  even  mer- 
cies may  be  matter  of  fear  and  terror  to 
them.    It  is  acceptable  service  to    God 
to  oppose  faithless  fears  in  trial. 

20.  But  he  saith  unto  them.  It  is  I.  be  not  afraid.  21. 
Then  they  willingly  receive  him  into  the  ship:  and 
immediately  the  ship  was  at  the  land  whither  they 
went. 


realize  their  deliverance,  they  find  them- 
selves, by  the  mighty  power  of  their  Lord, 
at  land.  There  was  a  double  miracle:  the 
wind  ceased  suddenly,  and  they  arrived  at 
their  destination  presently.  This  manifold 
exercise  of  (Jhrist's  power  illustrates  the 
fullness  of  the  riches  of  His  grace  to  our 
souls,  and  assures  us  of  our  heavenly  rest, 
if  we  abide  in  the  shii>.  (See  1.29;  Jud6 
24;  Actsxvii.  31.) 

22.  11  The  day  following,  when  the  people,  which  stood 
on  the  other  side  of  the  sea,  saw  that  there  wa-s  none 
other  boat  there,  save  that  one  wliereinlo  his  disciplas 
were  entered,  and  that  Jesus  went  not  with  his  disci- 
ples into  the  boat,  but  that  his  disciples  were  gone  away 
alone :  2.i.  Howbeit  there  came  other  boats  Irom  Tibe- 
rias nigh  unto  ttie  place  where  t.'iey  did  eat  bread  after 
that  the  Lord  had  given  thanks :  21.  When  the  people 
therelbre  saw  that  Jesus  was  not  tlier«'.  ni-ither  his  dis- 
ciples, they  also  toolcshi^'pintraiHl  canir  toC  ipernaurn 
seeking  for  Jesus,  ij.  And  wlien  tlio\'  had  found  him' 
on  tlie  other  side  of  the  sea.  they  .said  unto  him,  Kabbi 
when  earnest  thou  hither  ? 


It  is  I,  &c.  This  utterance  by  One  who 
at  that  moment  was  "treading  upon  the 
waves  of  the  sea"  and  was  about  to  hush 
the  raging  elements  with  His  word,  what 
is  it  but  the  voice  which  cried  of  old  in  the 
ears  of  Israel,  seeking  to  "gather  them"  in 
the  days  of  Moses,  "  I  am."  "  I,  even  I,  am 
He!"  These  same  words  of  our  Lord, 
which  now  freed  the  disciples  from  fear, 
on  another  occasion  filled  the  hearts  of 
His  enemies  with  consternation,  (xviii. 
6;  Ex.  xiv.  20;  see  on  xxi.  7,  12.)  It  is  a 
sufficient  deliverance  to  the  Lord's  people, 
if,  when  they  are  in  greatest  extremities, 
they  be  delivered  from  slavish  fear.  Wil- 
lingly. As  they  had  before  dreaded  His 
approach,  so  now  they  are  eager  to  receive 
Him  on  board.  And  immediately,  &c.  (See 
on  verse  19.)    Before  they  had  time  to 

32 


The  people,  which  stood,  &c.  Not  the  whole 
multitude  that  had  been  fed,  but  only  such 
of  them  as  remained  over  night  about  the 
shore,  i.  e.,  on  the  east  side  of  the  lake,  for 
we  are  supposed  to  have  come,  with  Jesus 
and  His  disciples  in  the  ship,  to  the  west 
side,  Capernaum.    Saw  that  there  was  none, 
&c.    The  meaning  is,  the  people  had  ob- 
served that  there  had  been  only  one  boat 
on  the  east  side  where  they  were,  namely, 
the  one  in  which  the  disciples  had  crossed 
at  night  to  the  other,  the  west  side,  anvl 
they  had  also  observed  that  Jesus  had  not 
gone  on  board  that  boat,  but  His  disciples 
had   put  off  without  Him.    Howheit,  &c. 
This  parenthetical  and  express  mention 
of  the.se  "  other  boats,"  was  necessary  in 
order  to  explain  how  the  multitude 'had 
it  in  their  poAver  to  cross  the  sea  in  boats, 
when  they  went  to  the  western  side,  seek- 
ing for  Jesus.  These  boats,  in  their  passage 
up  the  lake,were  probably  by  the  same  wind 
which  was  contrary  to  the  disciples  (Mark 
vi.  48),  driven   near  to   the   place  where 
Jesus  had  fed  the  multitudes,  and  where 
those  of  the  people  who  had  kept  together 
still  remained.     Tiberias,  a  town  so-called 
in  honor  of  Tiberius  Caesar,  on  the  south- 
west part  of  the   Sea  of  Galilee.     Given 
thanks.     (See  on  verse  11.)     The  particu- 
larity with   which   this  is  here   noticed, 
shows  the  important  connection  of  this 
act  of  devotion   with   the  great  miracle 
which  followed. 

Took  shippinn,  &c.    Finding  that  Jesus 
was  not  there,    they    followed    Him   to 


498 


JOHN. 


Capernaum,  which  T»as  the  ordinary  place 
of  His  residence.  Rabbi,  wlien  earnest  thou 
hither  f  Hooker  says  on  this  question : 
"  The  disciples,  when  Christ  appeared  to 
them  in  a  far  more  strange  and  miraculous 
manner,  moved  no  question,  but  rejoiced 
greatly  in  that  they  saw.  For  why  ?  The 
one  sort  beheld  only  that  in  Christ  which 
they  knew  was  more  than  natural,  but 
yet  their  affection  was  not  rapt  therewith 
through  any  great  extraordinary  gladness : 
the  other,  when  they  looked  on  Christ, 
were  not  ignorant  that  they  saw  the  well- 
spring  of  their  own  everlasting  felicity  : 
the  one,  because  they  enjoyed  not,  dis- 
puted ;  the  other  disputed  not,  because 
they  enjoyed,     (xxi.  4-7,  xx.  28.) 

26.  Jesus  answered  them  and  said,  Verily,  verily,  I 
say  unto  yo\i.  Ye  seek  me,  not  because  ye  saw  the 
miracles,  but  because  ye  did  eat  of  the  loaves,  and  were 
filled. 

Jesus  did  not  satisfy  their  curiosity  by 
answering  their  inquiry,  but  proceeded  to 
unveil  their  hearts,  and  to  expose  the  sel- 
fish, earthly  motives  that  led  them  to  seek 
Him  so  earnestly.  They  did  so,  not  be- 
cause they  saw  in  His  miracles  the  eviden- 
ces of  His  being  "  that  Prophet  that  should 
come  into  the  world  (verse  14), but  because 
they  hoped  to  reap  temporal  advantages 
from  His  miraculous  power — "  loaves"  be- 
ing here  put  generically  for  all  the  tem- 
poral blessings  which  they  hoped  to  enjoy 
as  the  followers  of  a  personage  possessed 
of  such  miraculous  power.  Learn,  1.  Jesus 
is  not  pleased,  nor  can  He  be  deceived, 
with  the  fairest  show  of  respect  to  Him. 
2.  He  is  so  tender,  even  to  hypocrites,  that 
He  will  not  abruptly  put  them  away,  but 
deal  with  them  in  great  compassion.  3. 
The  true  difference  between  time-servers 
and  siijcere  professors  is  not  always  indi- 
cated by  their  outward  diligence.  (Ps. 
Ixxviii.  34-37  ;  Isa.  Iviii.  1,  2.)  4.  Christ, 
in  trying  men,  looks  not  only  to  their  dili- 
gence, but  chiefly  to  their  ends  and  prin- 
ciples. "  Holy  intention  is  to  the  actions 
of  a  man  that,  which  the  soul  is  to  the 
body,  or  form  to  its  matter,  or  the  root  to 
the  tree,  or  the  sun  to  the  world,  or  the 
fountain  to  the  river,  or  the  base  to  a 
pliiar." 

27.  Labor  hot  for  the  meat  which  perisheth,  but  hfor 
that  meat  which  endureth  unto  everlasting  life,  which 
the  Son  of  man  shall  give  unto  you  :  'for  him  hath  God 
the  Father  sealed. 


hVerse  54,  iv.  \A.  iMatt.  iii.  17  and  xvii.  5 ;  Mark  i.  11 
andix.  7;  Lukeiii.  22  and  ix.  35;  chap.  1.  33,  v.  37  and 
vui.  18 ;  Acts  li.  22 ;  2  Peter  i.  17. 

Labor  not,  &c.  This  prohibition  must 
not  be  understood  absolutely,  but  com- 
paratively. (See  2  Thes.  iii.  10.)  Our 
Lord's  meaning  is,  labor  not  in  the  first 
and  chief  place  for  earthly  things — they 
either  perish  in  our  hand,  or  we  perish 
ourselves  in  tho  midst  of  them.  It  la 
certain  that  our  salvation  must  be 
wrought  out,  something  must  be  done  for 
it;,  though  we  have  it  not  for  anything 
we  can  do.  We  must  "  sow  in  righteous- 
ness," before  we  can  "reap  in  joy."  It 
was  Naaman's  fault  that  he  thought  to  be 
cured  of  his  leprosy  by  sitting  still,  and  it 
is  our  folly,  and  will  be  our  misery,  too,  to 
dream  of  blessedness,  without  having  that 
fixith  which  evinces  its  existence  by  works. 
(Rom.ii.7;  Heb.iv.ll;  Jamesii.22.)  There 
.are  promises  in  the  Scriptures  to  help  our 
weakness,  but  none  to  overcome  our  will- 
fulness. (I-Ieb.  vi.  17,  18;  2  Cor.  vii.  1.) 
Which  endureth,  &c.  (Prov.  ix.  5  ;  Isa.  Iv. 
2.)  This  is  the  true  food  of  souls.  (See 
verse  51.)  From  the  sacrificial  death  of 
Christ  flows,  1.  Our  pardon,  in  which  the 
true  life  of  the  soul  begins.  2.  From  this 
flows  love,  which  is  the  mighty  agent  in 
giving  life  to  the  soul.  3.  From  this  flows 
purity,  which  is  strength.  We  are  strong 
in  proportion  to  its  increase,  because  we 
are  made  more  and  more  partakers  of  the 
Divine  nature.  Shall  give.  While  he  bids 
them  ^vork  for  this.  He  yet  promises  to 
give  it  to  them.  Heavenly  food  is  the  gift 
of  the  Son  of  man.  Scaled.  Among  the 
seals  put  upon  the  claims  of  our  Lord, 
were :  1.  The  impress  of  Divinity  on  His 
doctrine.  2.  Miracles.  3.  Fulfilled  pro- 
phecy. 4.  The  striking  events  of  His  cru- 
cifixion. 5.  The  seals  of  the  resurrection 
and  ascension  of  Christ,  of  both  which 
great  event.?  the  gift  of  the  Holy  Ghost 
was  the  public  confirmation. 

23.  Then  said  they  unto  him.  What  shall  we  do,  that 
we  misht  work  the"  works  of  God  ?  20.  Jesus  answered 
and  said  unto  them,  ^This  is  the  work  of  God,  that  ye 
believe  on  hiru  whom  he  hath  sent.— "^l  Jojan  iii.  23. 

Our  Lord  had  spoken  of  working  for 
something:  the  people  suppose  He  was 
recommending  to  them  some  legal  works, 
that  God  had  bidden  this  Prophet  to  pro- 
pose to  them  certain  additional  cere- 
monies ;  and  so  they  ask  what  these  might 


CHAPTER   VI. 


499 


be,  and  ask  apparently  with  a  readiness 
to  perform.  For  they,  hke  many  in  mod- 
ern times,  were  wiUing  to  do  some  things, 
hke  Herod,  after  hearing  John  the  Bap- 
■  tist,  were  wilhng  to  do  many  things,  pro- 
vided this  did  not  particularly  interfere 
with  that  whereon  their  hearts  were  set. 
This  is  (he  uvrk  of  God,  &c.  This  is  the 
same  as  saying,  "  this  is  the  first  and  great- 
est of  all  duties,  and  without  it  no  other 
duty  can  be  acceptable."  Faith  is  called 
"  the  work  of  God,"  for  three  reasons  : 
It  is  the  work  of  His  efficiency  (Eph.  i.  19 ; 
Col.  ii.  12),  the  work  of  His  commanding, 
and  the  work  of  His  approbation.  Be- 
lieving is  not  a  work  of  merit,  for  it  is  the 
beggar  coming  to  the  king  for  alms,  the 
criminal  suing  to  the  judge  for  mercy.  It 
is  no  easy  matter  for  a  man  to  believe. 
Such  an  one  must  not  only  receive  Christ 
as  a  Saviour,  but  as  a  Lord  too.  He  must 
renounce  all  to  have  Him  ;  he  must  take 
Him  on  His  own  terms.  He  must  deny 
the  world  and  all,  looking  beforehand 
what  it  will  cost  him.  (Eph.  i.  19  ;  Col.  ii. 
12.) 

30.  They  said  therefore  unto  him,  'What  sign  shewest 
thou  then,  that  we  may  see,  and  believe  thee  ?  what 
dost  thou  work  ?  31.  mOur  fathers  did  eat  manna  in 
the  desert,  as  it  is  written,  "He  gave  them  bread  from 
heaven  to  eat.  32.  Then  Jesus  said  unto  tliem.  Verily, 
verily,  I  say  unto  you,  Moses  gave  you  not  that  bread 
from  heaven,  but  my  Father  givetb  you  the  true  bread 
from  heaven.  33.  For  the- bread  of  Ciod  Ls  he  which 
Cometh  down  from  heaven,  and  giveth  life  unto  the 
world.  34.  oThen  said  they  unto  him,  Lord,  evermore 
give  us  this  bread. 

iMatt.  xil.  3S  and  xvi.  1 ;  Mark  viii.  11 ;  1  Cor.  i.  22. 
"Ex.  xvi.  15 ;  Num.  xi.  7 ;  Neh.  ix.  15 ;  1  Cor.  x.  3.  "Ps. 
Ixxviii.  24,  25.    "iv.  15. 

What  sign,  &c.  The  carnal  belief  in 
miracles  is  insatiable,  it  craves  miracle 
after  miracle.  Our  fathers,  &c.  Here  was 
an  intimation  that,  as  ]\Ioses  fed  their 
fathers  in  the  wilderness,  who  were  no  less 
than  six  hundred  thousand  persons,  with 
excellent  manna  from  heaven,  and  this 
for  forty  years  together,  they  had  more 
reason  to  believe  Moses  than  Christ. 
Moses  gave  you  not — Moses  did  not  give 
that  bread,  he  did  not  create  it :  nor  was  it 
living  bread  ;  it  would  not  give  life  to  the 
dead,  or  even  preserve  the  life  of  the  liv- 
ing. But  my  Father,  &c.  The  expression 
must  not  be  supposed  to  imply  actual  re- 
ception on  the  part  of  the  Jews.  It  rather 
means  "  giving"  in  the  sense  of  "offering" 
for  acceptance  a  thing  which  those  to 
whom  it  is  off'ered  may  not  receive.  "  It 
is,"  says  one,  "a  very  remarkable  saying, 


and  one  of  those  which  seems  to  me  to  prove 
unanswerably  that  Christ  is  God's  gift  to 
the  whole  world — that  His  redemption 
was  made  for  all  mankind — that  He  died 
for  all,  and  is  offered  to  all.  It  is  like  the 
famous  texts,  John  iii.  IG;  1  John  v.  11." 
Lord,  evermore  give,  &c.  Though  our  Sav- 
iour had  spoken  to  them  of  heavenly  food, 
they,  still  cleaving  to  earth,  cannot  com- 
prehend Him,  but  supposing  that  He  offers 
something  better  than  the  manna,  yet 
withal  earthly,  they  desire  to  be  always 
supplied  with  it :  as  the  Samaritan  woman, 
in  a  somewhat  parallel  conversation  asks 
Him,  "  Sir,  give  me  this  water,  that  I  thirst 
not,  neither  come  hither  to  drav,-."  (iv. 
15.) 

Si.  And  Jesus  said  unto  them,  Pl  am  the  bread  of  life : 
qhe  that  cometh  to  me  shall  never  hunger ;  and  he  that 
believeth  on  nie  shall  never  thirst. 

pVerses48,  58.    "Jiv.  14  and  vii.  37. 

Henceforward  it  is  "I"  "me"  through- 
out the  discourse.  The  bread  of  life  is  equi- 
valent to  "the  life-giving  bread."  Our 
Lord  here  affirms  that  He  is  the  author 
of  true  happiness,  that  He,  that  He  alone, 
can  make  men  truly  and  permanently 
happy.  Hunger  and  tliirst,  are  here  used 
figuratively  for  that  restless  and  dissatis- 
fied state  which  rises  out  of  the  want  of 
what  is  necessary  to  our  happiness — a 
sense  of  that  want — and  a  craving  desire 
to  have  that  w'ant  supplied.  That  is  the 
state  of  all  men  in  their  natural  condition. 
He  that  cometJi  to  me — relies  on  my  atone- 
ment as  the  only  expiation  of  guilt,  and 
imjilicitly  submits  to  my  authority  as  the 
great  Teacher  of  truth  and  holiness.  Shall 
never,  &c.  "  Every  one  that  believing 
comes  to  me  for  happiness  shall  obtain  it. 
After  having  tasted  the  happiness  which 
I  have  to  bestow,  he  will  not  expect  to 
find  it  anywhere  else.  He  will  find  in  me 
alone,  that  truth  which  will  satisfy  his 
understanding,  that  atoning  righteousness 
which  will  pacify  his  conscience,  that 
sanctifying  influence  which  will  transform 
his  character,  that  soul-satisfying  portion 
which  will  fill  his  heart." 

3fi.  rBut  I  said  unto  you,  That  ye  also  have  seerv  me, 
and  believe  not.— 'Verses  2(>,  64. 

Our  Lord  here  upbraids  them  because 
of  their  unbelief.  He  had  already  told 
them  (v.  38,  43),  and  now  He  repeats  the 
charge,  that  though  He  had  given  them 
every   proof,  even  ocular  demonstration, 


500 


JOHN. 


testifying  not  merely  to  faith,  but  unto 
sight?,  that  He  was  tli£  Sent  of  God,  yet 
they  would  not  believe. 

37.  sAU  that  the  Father  giveth  me  shall  come  to  me; 
and  >him  that  cometh  to  me  I  will  in  no  wise  cast  out. 

"V.  45.  Olatt.  sxiv.  24;  chap.  x.  28,  29;  2  Titus  ii.  19; 
1  John  ii.  lU. 

As  if  to  derive  consolation  to  His  own 
soul,  amidst  so  discouraging  an  aspect  as 
that  referred  to  in  the  preceding  verse,  the 
Saviour  adds,  All  that  the  Father,  &c.  (Rom. 
V.  11.)  If  our  Divine  Master  could  draw 
consolation  from  this  high  soui-ce,  surely 
the  weakest  of  His  servants  may  well  be 
l^ermitted  to  do  the  same.  Him.  Observe 
the  particularity  of  the  promise :  although 
our  Lord  began  the  sentence  with  "all," 
He  changes  the  person  in  that  portion  of 
it  which  He  intended  especially  for  the 
sinner's  heart,  and  says,  "him  that  cometh," 
&c.  It  is  the  soul  that  Jesus  would  have 
to  come.  Whosoever  and  whateverhe  be. 
though  he  may  long  have  been  the  most 
hardened  rebel,  though  he  may  be  the 
readiest  slave  of  Satan,  still  let  him  come, 
and  he  shall  find  a  blessed  welcome.  In 
no  wise,  -Ac.  Here  is  a  double  negative.  "  I 
Avill  not,  no,  I  will  not  cast  out."  None 
.shall  be  excluded  on  account  of  their  age, 
or  their  situation  in  life,  or  their  ignorance 
and  slowness  to  learn,  or  the  number, 
magnitude,  or  aggravation  of  their  sin,?. 
"  Tiiough  they  are  but  some,"  says  Bishoj) 
Beveridge,  "that  God  hath  elected,  yet 
His  promises  are  made  to  all  '  Come 
unto  me,  all  ye  who  are  weary,'  &c., 
'  Whosoever  believeth  in  him  shall 
not  perish,'  &c.  In  the  application  of 
which  and  the  like  promises,  we  must  not 
have  respect  to  the  eternity  of  God's  pur- 
■oose,  biri  to  the  universality  of  His  prom- 
ise. His  promises  are  made  to  all,  and 
therefore  all  are  bound  to  lay  hold  upon 
His  promises;  and,  as  we  are  to  receive 
His  promises,  so  are  we  also  to  obey  His 
precepts,  as  made  to  all.  So  that  in  all  our 
doings  the  will  of  God  is  to  be  followed, 
as  we  have  it  expres-sly  declared  to  us  in 
His  Word,  not  considering  whether  God 
elected  me  from  eternity,  but  whether  I 
obey  Him  in  time:  if  I  obey  Him  in  time, 
I  may  certainly  conclude,  that  He  elected 
me  from  eternity." 

3S.  For  I  came  down  from  heaven,  "not  to  do  mine 
own  will,  »tut  the  will  of  him  that  sent  me.  S9.  And 
this  is  the  Father's  will  which  hath  sent  me,  Jthat  of 
all  which  h&  bath  given  me  I  should  lose  nothing,  but 


should  raise  it  up  again  at  the  last  day.  40.  And  this  is 
the  will  of  him  that  sent  me,  "that  every  one  which 
seetli  the  Son,  and  believeth  on  him,  may  have  ever- 
lasting liie :  and  I  will  raise  him  up  at  the  last  day, 

"Matt.  xxvi.  ;w :  chap.  V.  30.    »iv.  34.    yx.  28,  xvii,  12 
and  xviii.  9.    ^Verses  27,  47,  54  ;  iii.  15, 16  and  iv.  14. 

Our  Lord  proceeds  to  confirm  His  pre- 
vious position,  by  saying  that  there  is  no 
opposition  between  Him  and  His  Father. 
For  would  be  better  translated  "  inasmuch 
as."  Came  down,  the  tense  of  the  verb  is 
perfect — have  come  doivn.  Not  to  do,  &c. 
The  "  Messenger  of  the  Covenant"  came 
down  from  heaven  to  do  the  will  of  the 
Father,  which  is  indeed  His  own  will,  for 
they  are  one.  (See  on  chap.  v.  30 ;  also 
Ps.  'xl.  9,  10,  with  Heb.  x.  5,  7.)  This  is  the 
Father^ s  vill,  &c.  This  verse  expresses 
more  distinctly  what  was  the  will  of  the 
Father.  It  refers  back  to  the  covenant 
brought  to  view  in  verse  37,  and  confirms 
its  merciful  provision  in  regaid  to  the  re- 
covery from  sin  and  death  of  those  who 
are  embraced  in  it.  Of  all,  &c.  A  refer- 
ence to  God's  amazing  love  in  choosing 
some  of  this  guilty  world,  who  should 
certainly  be  to  the  praise  of  His  glory. 
(See  xvii.  6 ;  Eph.  i.  5,  6.)  /  should  lose 
nothing — let  nothing  of  such  be  lost.  But 
should  raise  it  up  again.  The  neuter  "  it  " 
conforms  to  the  gender  of  ^  all,"  and  is  in 
like  manner  to  be  taken  in  a  collective 
sense  of  all  Christ's  people.  They  shall, 
though  they  die  in  this  world,  be  raised  up 
again  to  a  happy  state,  this  being  the  con- 
trast of  losing  nothing.  The  day  of  judg- 
ment is  called  the  last  day,  for  days,  weeks, 
months  and  years,  the  revolutions  which 
now  measure,  time  shall  then  be  swallow- 
ed up  in  an  unchangeable  eternity.  The 
saints  shall  be  forever  with  the  Lord.  (1 
Thes.  iv.  17.) 

That  every  one  which  seeth,  &c.  Our  Lord 
had  (verse  33)  referred  to  the  redeemed 
collectively,  as  being  given  to  Him  of  the 
Father,  and  as  being  made  partakers  of 
everlasting  life,  now  as  to  tli^r  souls,  and 
resurrection  life  hereafter  as  to  their  bodies. 
He  now  refers  to  the  redeemed  individually, 
pointing  to  that  whereby  they  come  to  be 
partakers  of  the  blessing,  faith  in  the  Son 
of  God.  "  Faith,"  says  Scougal,  "  hath  the 
same  place  in  the  Divine  life,  which  sense 
hath  in  the  natural,  being,  indeed,  noth- 
ing else  but  a  kind  of  sense  or  feeling  per- 
suasion  of  spiritual  things.     It  extends 


C HATTER   VI. 


501 


itself  unto  all  Divine  truths,  but  in  our 
lapsed  estate,  it  hath  a  peculiar  relation  to 
the  declaration  of  God's  mercy  and  recon- 
cileableness  to  sinners  through  a  Mediator, 
.  and,  therefore,  receiving  its  denomina- 
tions from  that  principal  object,  is  ordi- 
narily termed  faith  in  Jesus  Christ."  (xii. 
21 ;  Ileb.  xi.  27 ;  Matt,  xxvii.  55 ;  Luke  x. 
18 ;  chap.  xvii.  24 ;  Acts  iii.  1C> ;  lleb.  viii. 
6.)  "  Every  one,"  is  the  expression.  No 
one  can  say  he  is  excluded.  "  Seeing  and 
believing"  are  the  only  things  required. 
No  one  can  say  that  the  terms  are  too 
hard.  And  I  mil  raise,  &c.  (See  on  verse 
39.)  These  words  are  rejieated  in  order 
to  make  it  sure  that  the  glorious  resurrec- 
tion referred  to  will  take  place. 

41.  The  Jews  then  murmured  at  him,  because  he  said, 
I  am  the  bread  wliicli  came  down  frdm  heaven.  42.  And 
they  said,  "Is  not  tliis  Josiis,  Uie  son  of  .loseph,  wjiose 
father  and  mother  \vi'  V;nii\v?  how  is  it  then  that  he 
saith,  I  came  down  I'roni  Ijoiiven  ? 

"Matt.  xiii.  55  ;  MarJj.  vi.  3  ;  L,uiie  iv.  22. 

Murmured — muttered.  How  w  it  then,  &c. 
"  What  can  this  mean  ?  Do  we  not  know 
all  about  him — where,  when  and  of  whom 
he  was  born  ?  And  yet  he  says  he  came 
down  from  heaven."  (See  on  Matt.  xiii. 
55 ;  Luke  iv.  22.)  The  obscurity  of  Christ's 
temporal  birth  renders  the  greatness  of 
His  eternal  birth  incredible  to  carnal  men, 
as  the  majesty  of  His  Divine  being  has 
made  others  question  the  reality  of  His 
human  nature.  Reason  is  always  mis- 
taken wlien  it  pretends  to  judge  by  itself, 
or  to  make  the  senses  judges  of  the  mys- 
teries of  religion,  instead  of  having  recourse 
to  the  authority  of  the  Word  of  God. 

43.  Jesus  therefore  answered  and  said  unto  them, 
Murmur  not  among  yourselves.  44.  ^No  man  can  come 
to  me,  except  the  Father  wliich  hatli  sent  me  draw 
him  :  and  I  will  raise  him  up  at  the  last  day. 

liCant.  i.  4 ;  verse  65. 

"  The  point  of  our  Saviour's  reply  is," 
says  Luther,  "  that  all  dispute  about  His 
person  is  fruitless,  until  the  internal  sense 
of  want  is  experienced."  In  what  this  con- 
Bists,  we  are  told  (verses  45,  46),  you 
wish  to  subject  me  to  measure  and  square, 
and  judge  my  word  by  your  reason,  but  I 
say  unto  you,  that  is  not  the  right  way 
and  path — you  will  not  come  to  Him  till 
the  Father  opens  to  you  His  great  mercy, 
and  Himself  teaches  you  that  from  His 
fatherly  love  He  sent  Christ  into  the 
world."  Can  come — not  simply  come  out- 
wardly, but  with  the  heart.  "Drawing" 
is  tantamount  to  having  "  learined  of  the 


Father,"  in  verse  45.  But  it  is  not  every 
one  that  has  been  objectively  instructed 
by  the  preaching  of  the  Gospel  who  comes 
to  Christ ;  it  must  therefore  be  such  an  in- 
struction and  drawing  as  is  peculiar  to 
true  believers.  In  this  drawing,  which  is 
rendered  necessary  by  men's  ignorance,  as 
well  as  their  perversity  toward  God,  no 
violence  is  done  to  the  mental  or  the 
moral  powers  of  a  man,  but  the  influence 
of  God  is  harmonious  with  both,  and  re- 
news the  heart  in  such  a  manner  that  the 
penson  is  conscious  of  no  interruption  of 
his  own  free  choice  and  action.  God  draw- 
eth  with  His  Word  and  by  His  Spirit,  but 
man's  duty  is  to  hear  and  learn,  that  is  to 
say,  receive  the  grace  offered,  consent  to 
the  promises,  and  not  resist  the  God  that 
calleth.  And  I  mill  raise,  &c.  (Comp.  xvii. 
2 ;  see  on  verses  39,  40.)  The  pronoun 
"  I,"  is  emphatic.  Jesus  thus  reminds 
them  of  His  Divine  power. 

45.  =It  is  written  in  the  prophets.  And  tliey  shall  all 
be  taught  of  Ciod.  "JEvery  man  therefore  that  hath 
lieard,  and  hath  learned  of  the  Father  cometh  unto 
ine. 

■^Isa.  liv.  13 ;  Jer.  xxxl.  34 ;  Mi.  iv.  2 ;  Heb.  viii.  10  and 
X.  16.    dVerse  37. 

The  prophets — that  section  of  the  Old 
Testament  popularly  styled  tJie  prophets. 
The  quotation  is  probably  from  Isa.  liv.  13. 
Shall  all  he  taught,  &c.  This  teaching  is 
part  of  the  great  process  of  the  Father's 
drawing  to  Christ.  (See  on  verse  44.) 
Every  man  tfterefore,  &c.  We  here  learn,  1, 
That  faith  in  Christ  is  not  a  mere  notion 
or  belief,  but  sitch  a  belief  as  is  accompa- 
nied with  an  application  to  Him  for  all  the 
purposes  of  salvation.  (See  on  verse  37.) 
2.  The  reasonableness  of  faith.  It  is  not 
the  offspring  of  presumption  or  ignorance : 
it  flows  from  instruction,  from  Divine 
teaching.  3*  The  entire  importance  of  the 
Lord  Jesus.  We  here  see  that  all  the 
teaching  of  God,  both  in  the  revelation  of 
the  Word  and  in  the  work  of  His  Spirit,  is 
designed  to  make  us  feel  our  need  of 
Christ,  and  to  induce  us  to  desire  Him, 
and  repair  to  Him.  This  is  telling  us 
plainly  enough,  that  there  is  salvation  in 
none  other,  that  in  Him  all  fullness  dwells, 
that  He  is  all,  and  in  all. 

4f!  i-Not  that  anv  man  hath  seen  the  Father,  'save  he 
which  i^fof  (iod,  he  hath  seen  the  Father. 

ti.  IS  and  v.  37.  f  Matt.  xi.  27  ;  Luke  x.  22 ;  chap.  i.  IS, 
vii.  29  and  viii.  19. 

Not  that,  when  He  bade  them  hearken 


502 


JOHN, 


to  the  Father's  teaching,  He  would  have 
them  expect  any  personal  direction  from 
the  Father  to  believe  in  the  Son.  (See 
Rom.  X.  6, 8;  Deut.  xxx.  12, 14.)  God  who 
spake  in  time  past  unto  their  fathers  by 
the  prophets,  was  now  speaking  unto  them 
by  His  Son.  He  which  is  of  God — the  only 
begotten  Son,  W'hich  is  in  the  bosom  of 
the  Father,  He  hath  declared  Him.  As 
the  Son  sees  the  Father,  through  His  es- 
sential and  eternal  union  with  Him  (i.l4), 
so  do  we  see  the  Son  (verse  40),  through 
a  mystical  union  with  Him  by  faith.  And, 
as  we  see  the  Father  in  His  Son  (xiv.  9), 
so,  by  a  mystery  of  grace,  the  Father  seeth 
us  in  His  Son  likewise.  (Eph.  i.  1-7;  chap. 
xvii.  21.) 

47.  Verily,  verily,  I  say  unto  you,  bHb  that  believeth 
on  me  hiith  everlasting  life. 

giii.  16, 18,  38 ;  verse  40,  on  which  see  notes. 

Our  Lord  repeats,  with  solemn  affirma- 
tion, that  blessed  truth,  the  substance  of 
which  He  had  already  uttered  (verse  40), 
only  now  applying  it  directly  to  Himself. 
He  that  believeth.  Observe,  that  the  very 
foundation  of  all  that  follows,  is  Faith. 
Haih  everlasting  life,  because  he  hath  the 
present  right  to  it,  and  because  He  hath 
already  entered  upon  the  present  enjoy- 
ment of  that  Vr^hich  will  become  everlast- 
ing life  hereafter,     (xvii.  3.) 

48.  i"!  am  that  bread  of  life.  49.  'Your  fathers  did  eat 
manna  in  the  wilderness,  and  are  dead.  50.  ^This  is 
the  bread  which  cometh  down  from  heaven,  that  a  man 
may  eat  thereof,  and  not  die. 

tVerses  33,  35.    "Verse  31.    i^VersesSl,  58. 

lam  that  bread  of  life.  "You  did  jiot 
misapprehend  me,  when  you  thought  I 
appropriated  to  myself  the  appellation, 
"  the  true  bread,"  "  the  bread  from  heaven," 
"  the  bread  of  God.  I  am  that  life-giving 
bread,  I  am  the  procurer  and  bestower  of 
immortal  happiness."  The  Saviour  goes 
on  to  compare  or  contrast  Himself  with 
that  bread  which  the  Jews  were  accustom- 
ed to  call  "  the  bread  from  heaven,"  the 
manna.  There  is  one  great  difference  in 
the  parallels  :  the  manna  gave  but  a  tran- 
sient earthly  life,  this  true  manna  gives 
heavenly  and  eternal  life.  That  a  man 
may  eat,  &c.  This  clause  contains  the  rea- 
son why  this  bread  from  heaven  w^as  given 
to  man — as  a  remedy  and  preservative 
against  death,  both  spiritual  and  eternal. 
The  resurrection  of  the  body  to  a  condi- 
tion of  glory  and  blessedness  is  also  com- 
prised in  the  gift. 


51.  I  am  the  living  bread  'which  came  down  from 
heaven  :  if  any  man  eat  of  this  bread,  he  shall  live  for- 
ever: and  mtne  bread  that  I  will  give  is  my  flesh, 
which  I  will  give  for  the  life  of  the  world. 

liii.  13.    mKeb.  x.  5,  10. 

To  mark  the  importance  of  the  senti- 
ment in  verse  50,  our  Lord  repeats  it.  / 
am,  &c.  Eating  is  that  which  in  conse- 
quence of  the  natural  constitution  of 
things,  is  neeessary  to  our  deriving  the 
advantage  from  bread,  which  it  is  intend- 
ed to  communicate — that  is,  bodily  nour- 
ishment. To  "eat"  the  bread  of  life  is 
just,  by  the  faith  of  the  truth,  to  obtain  a 
personal  interest  in  the  blessings  of  Christ's 
salvation.  (See  on  verse  53.)  Aiid  the 
bread  that  I  uill  give,  &c.  The  "  flesh  "  of 
our  Lord  is  plainly  just  equivalent  to  His 
body,  or  Himself  as  embodied.  To  "give 
His  flesh,"  is,  to  devote  Himself  as  a  sacri- 
fice— voluntarily  to  lay  down  His  life. 
"The  world"  is  just  equivalent  to  man- 
kind, without  distinction,  Gentiles  as  well 
as  Jews,  and  "  to  give  his  flesh  for  their 
life,"  is  either  "  to  give  Himself,  to  devote 
Himself,  in  their  room — to  lay  down  His 
life  for  their  forfeited  life — to  give  His 
soul  as  a  ransom  for  their  souls — to  die  in 
their  room,  in  order  to  save  them  from  the 
death  which  they  deserved,"  or,  what 
comes  materially  to  the  same  thing,  "  to 
lay  down  His  life  in  order  to  obtain  life — 
happiness — for  them." 

52.  The  Jews  therefore  "strove  among  themselva"?, 
saying,  "How  can  this  man  give  us  his  llesh  to  eat  ? 

nvii.  43,  Ix.  16  and  x.  19.    "iii.  9. 

Some  of  the  hearers  see  clearly  that 
Christ  cannot,  in  the  literal  sense,  give 
His  "flesh"  as  food,  whilst  others  have 
more  correct  views  of  the  spiritual  nature 
of  this  food,  hence  there  is  a  conference 
as  to  the  real  meaning  of  the  word.  As 
Jesus  saw  that,  in  general,  it  was  not  com- 
prehension  but  candor,  which  they  needed, 
He  was  pleased  not  to  enter  into  any  fur- 
ther explanation,  but  (as  before,  at  verse 
44),  gravely  repeats,  with  stronger  assever- 
ation, what  He  had  before  said. 

.53.  Then  .lesus  said  unto  them,  Verily,  verily,  I  say 
unto  you,  Except  pve  eat  the  flesh  of  the  Son  of  man, 
and  d"r!nk  his  blood,  ye  have  no  life  in  you. 

pMatt.  xxvi.  2(i,  28. 

The  language  of  our  Lord  here  is  cer- 
tainly metaphorical,  but  it  is  founded  in 
truth,  and  designed  to  convey  an  impor- 
tant reality.  We  live  spiritually  by  the 
dying  of  the  Lord  Jesus,  and  the  allusion 
refers  to  His  Mediatorial  offering  for  our 


CHAPTER    VI. 


503 


sins,  and  teaches  us,  that  faith  is  necessary 
to  our  deriving  benelit  from  His  sacrifice. 
Tlie  resemblance  between  this  eating  and 
drinking,  and  the  exercise  of  faith,  whicli 
•  tliey  represent,  apjjears  in  four  things.  1. 
Appetite.  Tlie  Saviour  speaks  of  liunger- 
ing  and  thirsting  after  rigliteousness. 
Such  are  the  desires  which  all  believers 
feel  toward  the  Lord  Jesus.  2.  Applica- 
tion. In  eating  there  is  an  actual  ref  ep- 
tion  of  the  food  into  the  animal  system, 
and  in  believing  we  receive  Christ  Jesus 
the  Lord.  3.  Satisfaction.  As  food  is 
essential  to  our  subsistence,  and  there  is 
immediate  gratification  in  receiving  it,  so 
the  reception  of  Christ  is  not  only  indis- 
pensable, but  free  and  delightful.  4. 
Nourishment.  This  is  the  design  and 
effect  of  food.  And  "  the  just  shall  live  by 
faith."  Blessed  Jesus  !  Thy  flesh  is  meat 
indeed,  and  Thy  blood  is  drink  indeed ! 
Evermore  give  us  this  food. 

Though  the  Eucharist  liad  not  yet  been 
instituted,  yet  we  probably  have  the  idea 
of  it,  and  a  kind  of  anticipative  allusion  to 
it,  in  this  chapter:  though  we  may  not 
restrict  our  Lord's  words  solely  to  that 
holy  mystery.  The  whole  passage  in  fact, 
looks  at  the  passion  of  our  Lord.  (See 
verse  51.)  There  is  a  glancing  at  His 
heartless  betrayal.  (Verses  70,  71.)  There 
is  the  anticipation  of  His  atoning  sacrifice, 
allusion  to  His  cross  and  passion,  though 
not  yet  accomplished,  and  therefore,  to- 
gether with  it,  to  the  sacred  Supper,  as  the 
memorial  of  His  body  broken  and  His 
blood  shed,  for  the  life  of  our  souls,  and  as 
the  outward  sign  of  the  manner  in  which 
we  feed  on  Him  in  our  hearts  by  faith, 
with  thanksgiving,  as  a  public  profession 
of  our  inwardly  receiving  His  atonement, 
and  as  a  pledge  to  all  true  believers  of 
everlasting  life. 

51.  iWhoso  eateth  my  flash,  and  drinketh  my  blood, 
hatii  eternal  lilb,  and  I  will  raiso  him  up  at  the  last 
day.  .>5.  For  my  flesh  is  meat  indeed ;  and  my  blood 
is  "drink  indeed.  SC.  He  that  eateth  my  flesh,  and 
drinketh  my  blood,  '•dwelleth  in  me,  and  I  in  him.  57. 
As  the  living  Father  hath  sent  me,  and  I  live  by  the 
Father,  so  he  that  eateth  me,  even  he  shall  live  by  me. 
58.  sThis  is  that  bread  which  came  down  from  heaven : 
not  as  your  fathers  did  eat  manna,  and  are  dead:  he 
that  eateth  of  this  bread  shall  live  for  ever.  59.  These 
thine^  said  he  in  the  synagogue,  as  he  taught  in  Caper- 
namn. 

qVerses  27, 40,  63,  iv.  14.  'l  John  iii.  24  and  iy.  15,  16. 
•Verses  49,  50,  51. 

Whoso  eateth,  &c.  The  preceding  verse 
declares  the  necessity  of  this  spiritual  food. 


to  the  acquisition  of  eternal  life.  This  verse 
realhrms  the  promise  made  in  verse  40,  on 

which  see  notes.     Meat  indeed drink 

indeed,  i.  e.,  truly,  really  in  the  very  highest 
sense.  "In  all  ages,"  says  Latimer,  "the 
devil  hath  stirred  up  some  light  heads  to 
esteem  the  sacraments  lightly,  or,  to  be 
empty  and  bare  signs."  "  The  real  presence 
of  Christ's  most  blessed  body  and  blood," 
observes  Hooker,  "  is  not  to  be  sought  for 
in  the  sacrament,  but  in  the  worthy  re- 
ceiver of  the  sacrament."  Dwelleth  in  me, 
&c.  _  As  the  branches  are  very  members 
of  the  vine,  so  are  believers  of  the  Lord 
Jesus.  This  is  the  secret  of  their  life. 
They  have  eternal  life  because  they  are 
partakers  of  Christ,  because  they  are 
legally  and  spiritually  united  to  Him  who 
is  "the  Prince  of  life."  (See  Eph.  iii.  17; 
Col.  i.  27;  Rom.  viii.  9-11;  Gal.  ii.  20;  also 
1  John  iii.  24,  iv.  13,  15, 16.) 

The  expression  the  living  Father  is  plainly 
equivalent  to  "the  life-giving  Father,  the 
possessor  and  communicator  of  all  life  and 
happiness,  the  source  and  fountain  of  ex- 
istence, intelligence,  activity  and  enjoy- 
ment." Hath  sent  me,  &c.  It  is  plain  that 
Christ  here  speaks  of  Himself  as  Mediator. 
The  general  thought  in  this  verse,  seems 
to  be  this:  the  intimate  connection  be- 
tween believers  and  the  Saviour  is  so  close, 
as  that  His  life  secures  their  life  (see  xiv. 
19),  and  He  illustrates  this  thought  by 
comparing  the  connection  which  subsists 
between  believers  and  Him,  to  the  connec- 
tion which  subsists  between  Him  and  His 
Father,  and  the  security  which  their  con- 
nection with  Him  affords  for  their  life,  to 
the  security  which  His  connection  with 
the  Father  affords  for  His  life.  (1  Cor.  xi. 
3,  iii.  23.)  This  is  that  bread,  &c.  This  is 
a  sort  of  summing  up  of  the  whole  dis- 
course, on  which  let  this  one  further  re- 
mark suffice:  that  as  our  Lord,  instead  of 
softening  down  His  figurative  sublimities, 
or  even  putting  them  in  naked  phraseology, 
leaves  the  great  truths  of  His  person  and 
office,  and  our  participation  of  Him  and 
it,  enshrined  for  all  time  in  those  glorious 
forms  of  speech,  so  when  we  attempt  to 
strip  the  truth  of  these  figures,  figures 
though  they  be,  it  goes  array  from  us,  like 
water  when  the  vessel  is  broken,  and  our 
wisdom  lies  in  raising  our  own  spirit,  and 


504 


JOHN, 


attuning  our  own  ear  to  our  Lord's  chosen 
modes  of  expression, 

60.  If  'Many  therefore  of  his  discipl&s,  when  they  had 
heard  thU,  said,  This  is  a  hard  saying,  who  can  hear  it  ? 

tVerse  W ;  Matt.  li.  6. 

Disciples.  By  this  word  here  are  meant 
the  persons  who  had  lately  attended  on  the 
instructions  of  Jesus,  though  their  hearts 
had  not  become  attached  to  Him.  A  hard 
saying — an  address  hard  to  be  understood 
and  believed.  This  is  a  strange  way  of 
speaking,  thought  they,  that  a  mere  man, 
whose  father  and  motheV  we  know,  should 
tell  us  that  He  has  come  down  from  heaven 
(verses  41,  42),  and  that  He  can  give  us 
His  flesh  to  eat.  Who  can  hear  it  ?  Who 
can  stop  and  listen  to  this?  It  seemed 
to  them  literally  absurd.  They  conclude 
Him  beside  Himself  (x.  20).  The  words 
of  eternal  truth  are  hard  sayings,  but  they 
are  such  only  to  those  who  have  a  hard 
heart.  The  most  saving  words  are  not  to 
all  persons  words  of  salvation.  The  school 
of  Christ  is  not  to  all  His  disciples  a  school 
of  light  and  truth.  It  is  to  every  one  of 
us  such  as  our  heart  is,  because  the  heart 
itself  is  this  school. 

61.  When  Jesus  knew  in  himself  that  his  disciples 
murmured  at  it,  he  said  unto  them.  Both  this  oti'end 
you? 

Knew  in  himself.    By  giving  them  this 

proof  that  He  knew  their  hearts,  Jesus 

also  proved  that  He  was  God.    It,  i.  e., 

what  He  had  declared,  that  He  had  come 

down  from  heaven,  and  that  in  order  to 

have  life,  they   must  eat  His  flesh  and 

drink  His  blood.     Doth  this  offend  you? — 

does  it  prove  a  stumbling-block  to  j-ou  ? 

62.  'iWhat  and  If  ye  shaU  see  the  Son  of  man  ascend 
up  where  he  was  before  ? 

"iii.  13;  Mark  xvi.  19;  Acts  i.  9;  Eph.  iv.  8. 

The  first  thing  that  the  Jews  "  murmur- 
ed "  about,  was  our  Lord's  saying  that  He 
"  came  down  from  heaven ;"  the  second 
thing,  that  He  would  "give  them  His  flesh 
to  eat."  Instead  of  humoring  them  in  their 
objections  by  lowering  His  tone,  or  quali- 
fying His  expressions,  Jesus  dares  their 
further  offense  by  adverting  to  a  greater 
mystery  respecting  Himself,  to  a  truth 
still  more  difticult  to  their  carnal  concep- 
tions. He  asks  them  what  they  would 
think  if  they  saw  His  body  "ascending 
up "  into  heaven.  Even  then,  after  His 
ascension,  they  would  have  to  "eat  his 
flesh  and  drink  his  blood,"  if  they  desired 


eternal  life.  What  would  they  think  of 
that  ?  Would  they  not  find  it  even  more 
difficult  to  receive  and  believe  ? 

63.  lit  is  the  spirit  that  quickeneth,  the  flesh  profiteth 
nothing:  the  words  that  I  speali  unto  yon,  tliey  are 
spirit,  and  they  are  hfe. — ^2  Cor.  iii.  0. 

Our  Lord  here  further  reproves  them 
for  that  carnal  interpretation  which  they 
put  ui:)on  His  spiritual  sayings.  Even  if 
it  were  possible  for  them  to  jpartake  of  the 
literal  flesh  of  the  Lord,  it  would  profit 
them  nothing,  seeing  it  is  the  spirit  alone 
that  quickeneth,  the  flesh  to  that  end  con- 
tributeth  nothing.  (Comp.  Rom.  i.  3,  4 ;  1 
Peter  iii.  18.)  All  the  quickening  power 
ascribed  to  oiir  Lord's  flesh,  or  human  na- 
ture, flows  from  His  Godhead,  to  which  it 
is  united.  The  icords  that  I  speak,  &c.,  that 
is,  the  words  that  I  have  now  spoken, 
concerning  eating  of  my  flesh,  are  to  be 
understood  in  a  spiritual  sense  of  a  spirit- 
ual eating  and  drinking,  and  by  that 
means,  and  that  only,  a  true  eternal  life  is 
to  be  obtained.  "  We  should,"  says  Leigh- 
ton,  "  aspire  to  know  the  hidden  rich 
things  of  God,  that  are  wrapped  up  in  His 
ordinances.  We  stick  in  the  shell  and 
surface  of  them,  and  seek  no  further ;  that 
makes  them  unbeautiful  and  unsavory  to 
us ;  and  that  use  of  them  turns  them  into 
an  empty  sound."  (Verse  39  ;  Jer.  xxxi. 
33;  1  Peter  i.  10-12,  iii.  21.) 

64.  But  Jthere  are  some  of  you  that  believe  not.  For 
'Jesus  Ivnew  from  the  beginning  who  they  were  that 
believed  not,  and  who  should  betray  him.  65.  And  he 
said.  Therefore  ^said  I  unto  you,  that  no  man  can  come 
unto  me,  except  it  were  given  unto  him  of  my  Father. 

yVerse  30.    Hi.  24,  26  and  xiii.  11.    ^Verses  44,  45. 

There  are  some  of  you,  &c.  "  I  know  that 
some  of  you — that  many  of  you — notwith- 
standing your  professions,  do  not  really 
believe  me  to  be  a  Divine  messenger,  for 
you  are  not  disjiosed  to  receive  as  true 
whatever  I  declare  to  be  so ;  you  receive 
my  doctrine  only  so  far  as  it  coincides 
with  your  preconceived  opinions."  For 
Jesus  knew,  &c.  He  was  never  imposed 
upon.  When  He  called  Judas  to  be  an 
Apostle,  He  knew  that  He  would  be  the 
traitor.  Therefore  said  I  unto  you.  For 
this  reason  I  told  you  (verse  44)  that  no 
man  can  come  unto  me,  &c.,  because  I  know 
that  the  prejudices  of  corrupt  nature  lie 
strongly  against  me  and  my  doctrine,  and 
that  nothing  but  Divine  grace  will  subdue 
them.  The  degree  of  men's  depravity— 
their  moral  impotency  in  their  fallen  state 


CHAPTER  VI. 


605 


— is  such,  that  they  cannot  come  to  Christ  as 
a  Saviour,  until  the  Father  has  given  them 
grace.  It  cannot  he  doubted  tliat  the  doc- 
trine of  this  verse  has  often  furnished  un- 
believer's with  an  excuse  for  not  coming  to 
Christ.  His  reason  for  declaring  it,  liow- 
ever,  was  that  He  miglit  convince  man  of 
his  danger  and  helplessness,  and  many 
have  been  alarmed  from  hearing  it,  and 
have  been  led  to  cry  out, "  What  shall  I  do 
to  be  saved  ?"  See  verse  40,  from  which  it 
is  plain  that  it  is  the  revealed  will  of 
Christ  that  every  one  who  hears  the  Gos- 
pel should  come  to  Him  for  life. 

66.  bFrom  that  time  many  of  hLs  disciples  went  back, 
and  walked  no  more  with  him.— t Verse  GO. 

The  word  disciple  means  learner.  It  was 
applicable  to  the  followers  of  Christ,  be- 
cause they  were  taught  by  Him.  It  does 
not  imply  of  necessity  that  those  to  whom 
it  was  given  were  real  Clu'istians,  but 
simply  that  they  were  under  His  teaching, 
were  professed  learners  in  the  school  of 
Jesus.  The  Son  of  God,  did  not  escape 
giving  offense  to  many  of  His  disciples. 
Even,  therefore,  though  very  many  shrink 
back  from  a  pure  doctrine,  it  is  not  right 
to  suppress  it.  "  None,"  says  Gurnall, 
"  will  have  such  a  dreadful  parting  with 
the  Lord  at  the  last  day,  as  will  those, 
who  by  profession  went  half  way  with 
Him,  and  then  left  Him."  (1  Peter  ii. 
20-22.) 

67.  Then  said  Jesus  unto  the  twelve,  Will  ye  also  go 
away?  68.  Then  Simon  Peter  answered  him.  Lord,  to 
wMt)m  shall  we  go?  thou  hasf^the  words  ofeternal  lile. 
69.  dAnd  we  believe  and  are  sure  that  thou  art  that 
Christ,  the  Son  of  the  living  God. 

oActs  V.  20.  JMatt.  xvi.  IG;  Mark  viii.  29;  Luke  ix. 
20 ;  chap.  i.  49. 

When  the  multitude  went  awaj'',  and 
walked  no  more  with  Him,  the  Good  Shep- 
herd was  grieved,  for  He  never  yet  saw  a 
lost  sheep  running  on  to  destruction  but 
His  heart  bled  for  it.  But  when  His  own 
believing  disciples  were  in  danger  of  being 
led  away,  Pie  speaks  to  them,  and,  as  we 
may  well  suppose,  in  a  tone  of  tenderest 
affection.  Will  ye  also,  &c.  "  Will  ye  whom 
I  have  chosen,  washed,  sanctified  and  filled 
with  hopes  of  glory,  will  ye  also  go  away?" 
Observe,  Christ  keeps  His  disciples  from 
backsliding  by  putting  this  question  to 
them.  The  words  went  to  the  heart  of 
the  frank  and  generous  Peter,  and  drew 
from  him  (on  behalf  of  the  rest  as  well  as 
himself)  this  earnest  declaration :  Lord,  to 


whom  shall  we  go,  <kc.  Three  reasons  are 
here  given  why  the  believer  cleaves  to 

Christ.     1.  To  whom go.     None  of 

the  founders  of  religions,  or  philosophies, 
or  priesthoods,  can  fill  His  place.  2.  Thou 
hast  the  words,  &c.  To  unconverted  minds 
the  words  of  Christ  are  hard  sayings  (verse 
(30),  to  His  own,  thej'  are  tried  words — 
words  of  eternal  life.  The  very  thing  that 
drives  the  world  away  from  Chri.st,  draws 
His  own  disciples  closer  and  closer  to  Him. 
3.  We  belici'e  and  are  sure,  &c.  It  is  this 
that  rivets  the  believing  soul  to  Christ — 
the  certain  conviction  He  is  a  Divine  Sa- 
viour. We  believe  and  are  sure  that  He 
is  the  Son  of  the  living  God,  and  therefore, 
we  know  that  He  is  a  sufficient  surety  for 
us.  To  whom  else  can  we  go  fOr  imrdon? 
To  whom  else  for  a  new  heart?  To  whom 
else  for  a  title  to,  and  meetness  for,  the 
inheritance  of  heaven  ? 

70.  Jesus  answered  them.  'Have  I  not  chosen  you 
twelve,  and  fono  of  you  is  a  devil?    71.  He  spake  of 

Judas  Iscari' It   Ihf  son  of  Simon:  for  he  it  was  that 
shoiild  betrav  bini,  being  one  of  the  twelve. 
eLuke  vi.  13.    fxiii.  27. 

Our  Lord  intimates  to  Peter,  that  his 
charity  was  something  too  large  in  promis- 
ing so  much  for  them  all,  for  there  was  one 
traitor  among  them,  of  whose  perfidious- 
ness  He  now  gives  them  warning.  Chosen, 
selected  to  be  my  Apostles,  and  to  enjoy  a 
more  intimate  acquaintance  with  me.  A 
devil.  The  disposition  of  Satan,  as  the  ad- 
versary of  Christ,  might  well  be  said  to 
have  been  possessed  by  Judas.  The  best 
thing  corrupted  is  worst.  A  bad  man  is 
the  worst  of  all  creatures,  a  bad  Christian 
the  worst  of  all  men,  a  bad  professor  the 
worst  of  all  Christians,  a  bad  minister  the 
worst  of  all  professors.  Judas  Iscariot. 
(See  on  Matt.  x.  4;  Luke  vi.  16.)  Should 
betray  him,  literally,  was  about  to  betray  him, 
for  it  was  he  who  at  that  time  began  to 
harbor  this  execrable  purpose.  Being  one 
of  the  twelve.  How  much  is  implied  in  this 
short  sentence.  It  is  a  very  solemn  irony. 
One  of  those  who  witnessed  his  Master's 
miracles,  heard  His  discourses,  companied 
with  Him,  walked  with  Him,  sat  with  Him 
in  the  fishing-boat  on  the  Galilean  Sea, 
sat  at  His  frequent  board — what  a  fit'd  was 
here!  From  that  height  of  favor  to  this 
depth  of  degradation !  Numbered  with  the 
twelve,  by  base  and  heinous  transgressions 


506 


JOHN, 


Judas  fell,  that  he  might  go  to  his  own  place. 
(Acts  i.  17,  21.)  As  he  stood  so  well  in  the 
esteem  of  his  fellow-Apostles,  as  to  be  in- 
trusted with  the  bag  containing  their  little 


all,  we  ought  not  to  solace  ourselves  with 
the  thought  that  the  best  of  men  approve 
us,  if  our  hearts  are  conscious  that  we  do 
•not  love  the  Saviour. 


1.  Why  did  the  multitude  follow  Jesus  ?  2.  Where  did  He  go  ?  3.  State  the  particulars  of  the  miracle  of  feed- 
ing the  multitude.  4.  What  did  Christ  do  when  the  people  proposed  to  make  Him  a  king  ?  5.  What  did  He  say 
to  His  disciples  as  He  walked  on  the  sea  ?  6.  Explain  verse  27.  7.  What  is  said  of  the  "  bread  fiom  heaven  ?  " 
8.  'Who  is  the  bread  of  life  ?  9.  Will  Christ  in  any  wise  cast  out  those  who  come  to  Him  ?  10.  How  are  wo  to 
understand  verse  44  ?  11.  How  verses  48-58  ?  12.  What  did  Jesus  say  to  the  twelve  ?  13.  What  did  Peter  reply  ' 
14.  What  is  said  about  Judas  ? 


CHAPTER  VII. 

1  Jesus  reprovcth  the  ambition  and  boldness  of  his  kins- 
men.  10  goeth  up  from  Galilre  to  the  feast  of  taber- 
nacles: 14  tracheth  in  the  temple.  40  Divers  opinwns 
of  him.  amona  the  people.  45  The  Pharisees  are  angry 
thai  their  officers  took  him  not,  and  chide  with  JSico- 
de.musfor  taking  his  part. 

AFTER  these  things  Jesus  walked  in  Galilee :  for  he 
would    not   walk  in  Jewry,  ^because  the  Jews 
sought  to  kill  him.— "v.  16, 18. 

The  Saviour  went  about  from  place  to 
place  in  Galilee,  preaching  and  working 
miracles,  as  was  His  custom.  (Acts  x.  38.) 
Although  ministers  and  private  Christians 
may  be  secluded  from  many  places  and 
parts  of  their  calling,  yet  they  have  no 
warrant  to  be  idle,  but  ouglit  still  to  be 
doing  good.  Jewry.  This  term  is  retained 
in  this  place  alone  from  the  olde.st  Eng- 
lish translation.  It  signifies  a  place  or 
quarter  where  Jews  reside.  Because  the 
Jews,  &c. — meaning  principally  their  rulers. 
(See  verse  13.)  Though  Jesus  might  other- 
wise, by  supernatural  means,  have  secured 
Himself  from  the  effects  of  malice,  He  was 
pleased  to  choose  this  ordinary  method. 
For  there  is  a  manifest  economy  in  the 
Divine  dispensations,  which  teaches  us 
that  where  ordinary  means  suffice,  we  are 
not  to  look  for  extraordinary  supplies. 
Faithful  ministers  may  for  a  time  with- 
draw themselves  from  personal  danger, 
yet  they  should  not  do  this  out  of  a  slavish 
fear,  but  should  use  this  means  of 
self-preservation  as  a  duty  warranted  by 
Christ's  example. 

2.  bNow  the  Jews'  feast  of  tabernacles  was  at  hand. 
tLev.  xxiii.  34. 

The  feast  of  tabernacles  was  one  of  the 


three  great  annual  feasts  which  every  Jew 
was  required  to  attend  at  Jerusalem.  It 
is  here  noticed  by  the  Evangelist  as  the 
Jews'  feast,  for  the  sake  of  His  Gentile 
readers.  It  was  celebrated  in  Autumn, 
from  the  15th  to  the  23d  of  Tisri  (October), 
the  23d  being  the  chief  day  of  the  feast 
(Lev.  xxiii.  34-42;  John  vii.  37.)  It  com- 
memorated the  sojourning  of  the  Israelites 
in  the  wilderness,  and  is  a  lively  emblem 
of  the  sweet  issue  of  the  wandering  of  the 
godly,  when  they  shall  enter  out  of  the 
wilderness  of  this  world  into  their  heaven- 
ly Canaan.  It  was  intended  also  as  the 
feast  of  the  ingathering  of  all  the  fruits  of 
Autumn,  by  Avhich  it  was  testified  tl^at 
present  mercies  had  not  produced  forget- 
fulness  of  former  trials. 

3.  'His  brethren  therefore  said  unto  him,  Depart 
hence,  an(l,go  into  Judea,  that  thj-  disciples  also  may 
see  the  works  that  thou  doest.  4.  For  titere  is  no  man 
that  doeth  any  thing  in  secret,  and  he  himself  soeketh 
to  be  known  openly,  dif  thou  do  these  things,  show  thy- 
self to  the  world. 

cMatt.  xii.  4G ;  Mark  iii.  31 ;  Acts  i.  14.    ^xviii.  20. 

His  brethren,  i.  e.,  His  natural  brethren. 
(See  on  Matt.  xii.  47,  xiii.  55.)  Among  the 
Jews  kinsmen  in  various  degrees  were 
called  brethren.  Depart  hence,  &c.  The 
worldly  spirit  which  this  address  reveals, 
is  much  to  be  noticed.  They  were  far 
from  entertaining  just  views  of  the  nature 
of  Christ's  mission,  and  were  too  much 
actuated  by  low  and  unworthy  motives  in 
urging  Christ  to  make  a  public  avowal  of 
His  claims  to  the  Messiahship,  as  here  re- 
lated. They  manifested  too  little  of  that 
goodness    which  seeks  "  the  honor  that 


CHAPTER    VII, 


507 


Cometh  from  God  only."  (v.  44.)  As 
little  did  they  know  of  that  heavenly 
method  which  our  Saviour  was  at  ""Jiis 
very  time  pursuing — in  gathering  together 
the  outcasts,  and  bringing  home  the  wan- 
derers from  the  fold,  extending  His  king- 
dom upon  earth  by  methods  which  seemed 
to  men  foolishness,  building  up  His  Church 
out  of  the  "  base  things  of  the  world,  and 
things  which  are  despised,  yea,  and  things 
which  are  not."  (1  Cor.  i.  28.)  They  were 
ambitious  of  human  honor,  and  thought 
all  lost  which  was  done  in  secret.  (See  on 
verse  5.)  Shoiv  thyself  to  the  world.  "  The 
world," observes  an  ancient  writer,  "is  the 
great  theater  on  which  men  act  a  part ; 
but  behind  the  scenes  they  may  be  seen 
in  their  proper  persons,  without  any  stud- 
ied appearances.  Our  domestic  behavior 
is  therefore  the  main  test  of  our  virtue 
and  good  nature."  (1  Sam.xv.30,xix.  9, 10.) 

5.  For  ^neither  did  his  brethren  believe  in  him. 
eMark  iii.  21. 

(See  on  verse  4.)  This  cannot  be  taken 
universally  of  our  Lord's  kindred,  for  three 
of  His  kinsmen,  at  least,  were  found  in  the 
nmnberof  His  Apostles — Simon,  and  Jude, 
and  James  the  Less,  who  is  expressly  called 
the  Lord's  brother.  This  is  a  very  sur- 
prising announcement,  but  it  is  very  in- 
structive. 1.  It  favors  the  truth  of  Christi- 
anity. Had  all  our  Lord's  relations 
recommended  and  followed  Him,  His  case 
mi^ht  have  looked  human  and  sus])icious. 
2.  It  shows  us  what  evidence  may  be  re- 
sisted, and  what  means  may  be  rendered 
ineffectual,  by  the  depravity  of  human 
nature.  3.  It  proves  that  none  will  be 
saved  by  mere  relationship.  It  is  a  mercy 
to  have  pious  connections :  but  religion  is 
a  personal  thing,  and  if  we  refuse  to  tread 
in  their  steps  the  blessing  will  be  turned 
into  a  curse — wliilst  they  are  admitted  into 
the  kingdom  of  God,  we  ourselves  shall  be 
shutout.  Believe  m  him.  "  Observe,"  says 
Wordsworth,  "  the  imperfect :  they  were 
not  believing  in  Him  ;  they  were  not  stead- 
fast in  faith.  They  had  made,  as  it  were, 
'  an  act  of  faith '  at  Cana,  there  they  (ii.  11) 
'  believed '  when  they  saw  His  miracles, 
but  it  had  not  ripened  into  a  habit." 

6.  Then  Jesus  said  unto  them,  fMy  time  is  not  yet 
come :  but  your  time  is  always  readv. 
fii.  4  and  viii.  20  ;  verse  8,  30. 

Great  as  is  the  want  of  respect  shown  in 


the  words  of  His  brethren,  the  reply  of 
Christ  displays  tlie  wonted  character  of 
elevation.  My  time,  &c.,  a  suitable,  proper 
time  for  me  to  be  going  up  to  the  festival. 
His  time  forgoing  was  not  while  the  roads 
were  thronged,  and  there  was  a  concourse 
of  the  people,  but  privately,  when  the  way- 
was  comparatively  clear,  lest  the  hostility 
of  His  enemies  should  break  forth  ])rema- 
turely.  (See  on  verses  7,  8.)  We  must  be 
extremely  careful  not  to  anticipate  God's 
appointed  time,  especially  in  undertaking 
the  more  eminent  and  remarkable  actions. 
The  Christian,  who  is  desirous  to  perform 
the  will  of  God,  waits  till  He  is  pleased  to 
make  it  known  to  him,  and  then  makes  it 
the  spring  of  all  his  activities.  But  your 
time,  &c.,  any  time  was  suitable  for  them. 
There  were  no  special  reasons  in  respect 
to  them  for  preferring  one  time  to  another. 
The  world  could  not  hate  them,  or  show 
any  hostility  to  them,  for  they  had  given 
it  no  cause.  What  absurdity  and  madness 
mark  those,  who  because  they  imagine 
that,  in  regard  to  securing  salvation,  their 
"  time  is  always  ready,"  waste  the  passing 
and  precious  days,  and  months,  and  years. 

7.  5The  world  cannot  hate  you,  but  me  it  hateth,  tbe- 
cause  I  testily  of  it,  that  the  works  thereof  are  evil, 
sxv.  19.     hjii.  19. 

The  world — to  which  (verse  4)  ye  so  am- 
bitiously bid  me  show  myself.  Cannot 
hate  you.  The  immediate  relatives  of  Je- 
sus were  not  so  different  from  other  men 
in  religious  respects,  as  to  be  exposed  to 
their  ill  will.  But  me  it  hateth,  &c.  The 
true  reason  of  the  enmity  of  many  of  the 
Jews  against  Christ  is  here  distinctly  in- 
dicated. That  adultery,  covetousness  and 
hypocrisy  were  rife  and  common  among 
the  leading  Pharisees,  is  evident  from 
many  exi:)ressions  in  the  Gospels.  It  was 
our  Lord's  witness  against  these  darling 
sins  that  enraged  His  enemies.  (See  iii. 
19-21.)  W'hatever  be  the  hazard,  Christ's 
servants  are  bound,  in  their  stations,  to 
bear  testimony  against  the  evil  practices 
of  the  world.  Whatever  pretenses  of  zeal 
persecutors  of  Jesus  and  His  followers 
may  have,  yet  the  true  cause  of  their  hos- 
tility is  the  opposition  that  is  made  to  their 
wickedness  and  hypocrisy. 

8  Go  ye  up  unto  this  feast :  I  go  not  up  yet  unto  this 
feast  ifor  my  time  is  not  yet  full  come.  9.  When  he 
had  said  these  words  unto  them,  he  abode  slill  in  Gali- 
lee.—'viii,  20 ;  verse  0. 


JOHN, 


Christ  bade  them,  for  the  reason  stated 
in  the  preceding  verse,  go  np  at  once,  if 
they  would,  with  all  the  bustle  and  ex- 
citement of  the  public  journey.  As  for 
Himself,  He  said,  for  my  time  is  not  yet  full 
come,  i.  e.,  was  not  fully  completed.  Tho- 
luck  says  on  these  verses :  "  At  other  times 
Jesus  invariabl-s*  appeared  at  the  beginning 
of  the  feast ;  here  He  declares  that  he  will 
not  yet  go  to  this  feast,  because  the  proper 
time  had  not  yet  come  ;  if  He  came  unex- 
pectedly, and  did  not  appear  until  in  the 
midst  of  the  feast,  the  disturbance  would 
be  less.  That  the  fear  of  disturbance 
was  not  groundless,  is  seen  in  the  picture 
given  us  of  the  state  of  feeling  at  Jeru- 
salem." 

10.  H  But  when  his  brethren  were  gone  up,  then  went 
he  also  up  unto  the  feast,  not  openly,  but  as  it  were  in 
secret. 

When  his  brethren,  &c.  (See  on  verses 
6-9.)  Then  ivent  he,  &c.  Jesus  attended 
the  Jewish  feast,  according  to  the  com- 
mand of  God.  (Ex.  xxiii.)  Being  made 
under  the  law,  He  showed  a  punctual 
obedience  to  the  law,  and  fulfilled  it  in 
His  own  person.  Not  openly.  Not  with 
the  ordinary  pilgrim  caravans  by  the  ordi- 
nary route  on  the  east  side  of  Jordan.  As 
it  li'ere  in  secret—not  by  any  actual  conceal- 
ment, but  informing  no  one  except  His 
Apostles,  and  taking  the  cross  route  through 
Samaria.  This  private  method  of  going 
was  adopted  rather  for  fear  of  giving  of- 
fense, than  of  receiving  injury.  If  the 
work  of  God  be  done  effectually,  it  is  best 
done  when  done  with  least  noise.  The 
kingdom  of  God  need  not  come  tntlt  ob- 
servation. (Luke  xvii.  20.)  We  may  do 
the  work  of  God  privately,  and  yet  not  do 
it  deceitfully. 

11.  Then  ithe  Jews  sought  him  at  the  feast,  and  said, 
\Vhereislie?  12.  And  iithere  was  much  murmuring 
among  the  people  concerning  him :  for  isome  said,  He 
is  a  good  man  :  others  said,  Nay,  but  he  deceiveth  the 
people.  13.  Howbeit  no  man  spake  openly  of  him  mfbr 
fear  of  the  Jews. 

ixi.  5G.  k;x.  Ifi  and  x.  19.  'Matt.  xxi.  46 ;  Luke  vii.  16 ; 
■ihap.  vi.  14 :  verse  40.    mix.  22,  xii.  42  and  xLx.  38. 

Where  is  hef  The  Jeics,  perhaps  from 
hatred,  forbore  to  name  Him.  There  was 
much  murmuring,  or  private  discussion 
among  the  multitude,  on  the  point  whether 
He  were  even  a  good  man,  or  deceiver  of 
the  people.  "  Censure  no  man,"  says  one, 
"detract  from  no  man,  praise  no  man  be- 
fore his  face,  traduce  no  man  behind  his 
back.      Observe  thyself  as  thy  greatest 


enemy,  so  shalt  thou  become  thy  greatest 
friend."  (viii.  4 ;  Rom.  i.  30.)  The  record 
here  made  of  the  various  impressions  of 
the  i^eople  in  reference  to  our  Lord,  shows 
the  impartial  fidelity  of  the  sacred  histo- 
rian, and  affords  a  fair  jaresumption  of  his 
veracity.  For  fear  of  the  Jews— of  the  Jew- 
ish rulers,  whose  policy  at  this  time  was 
to  slight  Jesus,  to  treat  Him  with  con- 
tempt, in  the  vain  hope  that  the  popular 
excitement  regarding  Him  would  die  out. 
Fear  is  the  main  rock  upon  which  most 
men  split  their  faith,  their  honor,  and 
their  integrity.  Concession  of  principle 
has  been  in  every  age  the  bane  of  good 
men,  and  the  policy  of  bad. 

14.  1  Now  about  the  midst  of  the  feast  Jesus  went  up 
into  the  temple,  and  taught.  15.  "And  the  Jews  mar- 
velled, saying,  How  knoweth  this  man  letters,  having 
never  learned? 

°Matt.  xiii.  54 ;  Mark  vi.  2 ;  Luke  iv.  22 ;  Acts  ii.  7. 

About  the  midst  of  the  feast.  (See  on  verses 
8,  9.)  Went  up  into  the  temple,  &c.  Hence- 
forward in  Judea  and  Galilee,  Jesus  could 
only  show  Himself  in  safety  by  suddenly 
stepping  into  a  great  assemblage  of  the 
people,  and  exercising  His  ministry  there. 
In  such  situations,  the  spirit  of  reverence 
which  animated  many  of  the  people  toward 
Iliin,  still  for  a  while  sheltered  Him  against 
His  enemies.  Letters,  learning.  (Acts  xxvi. 
24.)  Having  never  learned — at  any  rabbinical 
school;  as  Paul  under  Gamaliel.  These 
rulers  knew  well  enough  that  He  had  not 
studied  under  any  human  teacher — an  im- 
liortant  admission  against  ancient  and 
modern  attempts  to  trace  our  Lord's  wis- 
dom to  human  sources.  Probably  His 
teaching  on  this  occasion  was  expository, 
manifesting  that  unrivaled  faculty  and 
depth  which  in  the  Sermon  on  the  Mount 
had  excited  the  astonishment  of  all. 

16.  Jesus  answered  them,  and  said,  "My  doctrine  is 
not  mine,  but  his  that  sent  me.  17.  If  any  man  will  do 
his  will,  hesliall  know  of  the  doctrine,  whether  it  be 
of  God,  or  whether  I  speak  of  myselt 

"iii.  11,  viii.  28,  xiu  49  and  xiv.  10,  24.    pviii.  43. 

My  doctrine — my  teaching.  Is  not  mine — 
is  not  mine  alone.  His  that  sent  me.  As 
much  as  to  say,  "  I  do  not  proceed  upon 
any  autliority  or  power  distinct  from  that 
of  my  Father:  my  plans  and  actions  are 
inseparable  from  His,  my  doctrine,  works 
and  glory  are  His,  and  His  are  mine."  The 
great  truth  of  Christ's  own  inseparable  and 
mysterious  union  with  God  the  Father  is 
here  once  more  pointed  at.    If  any  man 


CIIxVPTER    VII 


509 


will,  &e.  If  any  man  slncereh/  wish  to  per- 
form the  will  of  God,  he  shall  discover  the 
Divine  original  and  descent  of  the  doctrine 
the  Saviour  taught.  The  knowledge  in 
question  is  not  in  the  first  instance  sus- 
pended upon  the  cordial  voluntary  per- 
formance of  God's  will,  but  purely  upon 
the  purpose  to  perform  it  when  once  dis- 
covered, a  qualifying  condition  for  this 
great  gift  of  knowledge,  much  more  mer- 
ciful, because  much  more  limited.  "  As 
the  exijansion  of  air,  that  is  about  us,  doth 
not  preserve  life,  but  that  part  which  we 
breathe  in,  so  ^'tis  not  the  comjmss  of  our 
knowledge  and  belief  (though  it  were 
equal  to  the  whole  revealed  will  of  God) 
that  is  vital  to  the  soul,  but  that  which  is 
practiced  by  us." — Bates.  "The  way  to  judge 
of  religion  is  by  doing  of  our  duty:  and 
theology  is  rather  a  divine  life  than  a 
divine  knowledge No  man  under- 
stands the  Word  of  God,  as  it  ought  to  be 
understood,  unless  he  lays  aside  all  affec- 
tions to  sin." — Jeremy  Taylor.  "  If  it  be 
certain  that  the  unfeigned  desire  to  serve 
God  is  necessarily  attended  by  a  knowl- 
edge of  His  truth  in  Christ,  it  must  be 
equally  certain,  by  strict  and  inevitable 
consequence,  that  a  rejection  of  the  faith, 
or,  by  similar  reasoning,  a  disparagement 
of  the  faith,  or  a  neglect  of  the  faith,  or  a 
carelessness  about  its  influences,  its  ad- 
vancement, its  perpetuation — must  arise 
from  an  absence  of  solicitude  to  please 
God  in  His  chosen  form,  or  any  God  in  any 
form — that  is,  from  a  radical  atheism  of 
the  heart." —  William  Archer  Butler. 

18.  iHe  that  speaketh  of  himself  seeketh  his  own 
glory :  but  he  that  speketh  his  glory  that  sent  him,  the 
same  is  true,  and  no  unrighteousness  is  in  him.  19. 
'Did  not  Moses  give  you  the  law,  and  yet  none  of  you 
keepeth  the  law?  ^Why  go  ye  about  to  kill  me?  20. 
The  people  answered  and  said,  'Thou  hast  a  devil :  who 
goeth  about  to  kill  thee  ? 

qv.  41  and  viii.  50.  rEx.  xxiv.  3;  Deut.xxxiii.  4;  chap, 
i.  17;  Acts  vii.  38.  »Matt.  xii.  14;  Mark  iii.  ti;  chap.  v. 
16, 18,  X.  31,  39  and  xi.  53.    'viii.  48,  52  and  x.  20. 

He  that  speaketh,  &c.  If  I  sj^eak  so  as  to 
procure  my  own  glory — to  gratify  vanity, 
or  secure  and  promote  any  worldly  inter- 
est, then  reject  me  as  a  false  prophet.  But 
if  I  act  only  to  promote  the  glory  of  God, 
to  induce  all  men  to  love  and  obey  Him, 
you  cannot  help  acknowledging  me  at 
least  for  a  true  prophet,  and  if  you  add  to 
this  the  proofs  which  I  have  given  you  of 
my  mission  and  power,  you  must  acknow- 
ledge me  as  the  mighty  power  of  God,  and 


the  promised  Messiah.  Bui  he  that  seeketh, 
&.C.  Consider  this  in  connection  with 
V,  44.  I'he  same  is  true.  Here  our  Lord 
attributes  to  a  character  thus  free  from 
self-seeking,  the  predicates  of  truthfulness 
and  of  moral  purity.  Did  not  Moses,  &c.  The 
hearers  are  designated  as  those  who  do 
not  make  even  the  doing  of  the  will  of 
God  their  law,  entirely  in  accordance  with 
V.  45,  al.so  viii.  37.  As  a  proof  of  this, 
the  extremest  transgression  of  the  iaw  is 
adduced,  the  murderous  designs  of  the 
officials,  but  the  multitude  of  those  who 
are  at  the  feast,  regard  this  susijicion  as  so 
extravagant,  that  they  attribute  it  to  the 
inspiration  of  the  spirit  of  lies.  In  viii. 
48,  there  probably  lies  a  retrospective  re- 
ference to  this  reproach. 

21.  Jesus  answered  and  said  unto  them,  I  have  done 
one  work,  and  ye  all  marvel.  22.  "Moses  therelbre 
gave  \into  you  circumcision,  not  because  it  is  of  Moses, 
ibut  of  the  fathers,  and  ye  on  the  sabbath  day  circum- 
cise .a  man.  23.  If  a  man  on  the  sabbath  day  receive 
circumcision, that  the  law  of  Moses  should  not  be  broken 
are  ye  angry  at  me,  because  .vl  have  made  a  man  every 
whit  whole  on  the  sabbath  day  ?  24.  'Judge  not  accord- 
ing to  the  appearance,  but  judge  righteous  judgment. 

"Lev.  xii.  .3.  J^Cien.  xvii.  10.  jv.  S,  9,  16.  ^Deut.  i.  16, 
17 ;  Prov.  xxiv.  23 ;  chap.  viii.  15 ;  James  ii.  1. 

Our  Lord  proceeds  further  to  show  the 
unreasonableness  of  the  ojiposition  of  His 
enemies.  "  Work"  is  a  term  by  Avhich  our 
Evangelist  very  frequently  names  the 
miracles,  and  it  is  eminently  significant. 
(See  X.  25,  32,  38,  xiv.  11,  12,  xv.  24,  also 
iNIatt.  xi.  2.)  "  The  wonderful  is,  in  His 
eyes,  only  the  natural  form  of  working  for 
Him,  who  is  dwelt  in  by  all  the  fullness  of 
God:  He  must,  out  of  the  necessity  of 
His  higher  being,  bring  forth  these  works, 
greater  than  man's.  They  are  the  peri- 
phery of.that  circle  whereof  He  is  the  cen- 
ter. The  great  miracle  is  the  Incarnation  ; 
all  else,  so  to  speak,  follows  naturally  and 
of  course.  It  is  no  wonder  that  He  whose 
name  is  vmnderful,  does  works  of  wonder, 
the  only  wonder  would  be,  if  He  did  them 

not These  mirades  are  the  fruits 

after  its  kind  which  the  Divine  tree  brings 
forth,  and  may,  with  a  deep  truth,  be  styl- 
ed works  of  Christ,  with  no  further  addi- 
tion or  explanation."  (P.s.  Ixxii.  18,  civ.  21.) 
One  uvrk.  The  reference,  is  to  the  healing 
of  the  impotent  man  on  the  Sabbath. 
(v.  8,  9.)  Moses  therefore,  &c.  The  M'ord 
"  therefore"  should  stand  in  the  preceding 
verse,  as  having  reference  to  the  work 
there  alluded  to,  so  that  the  last  clause  of 


510 


JOHN. 


that  verse  would  be  as  follows :  "  And  ye 
all  therefore  (on  account  of  it)  marvel." 
The  argument  of  the  Saviour  is :  "  If,  or, 
inasmuch  as,  a  man  may  be  circumcised 
on  the  Sabbath  day,  without  the  Sabbath 
being  thereby  broken,  it  is  unreasonable 
in  you  to  be  angry  with  me,  if,  in  place  of 
wounding  by  circumcision,  I  have  made  a 
man  perfectly  well,  and  thus  the  more 
capable  of  enjoying  the  promised  rest. 
Are  ye  angry  at  me  because  I  have  done 
upon  a  man  a  work,  not  of  the  ceremonial 
law,  but  of  mercy,  by  making  him  alto- 
gether sound  on  the  Sabbath  day  ?" 

"Judge  not,  &c.  Judge  not  the  deed  I 
did  according  to  the  appearance.  It  was 
done  on  the  Sabbath,  but  it  was  an  act  of 
necessity  and  mercy,  and  therefore  an  act 
as  lawful  to  be  done  as  circumcision,  which 
you  yourselves  perform  on  the  Sabbath 
day.  Judge  fair,  and  just,  and  righteous 
judgment.  Man,  who  sees  not  the  heart, 
ought  to  be  very  cautious  in  judging  his 
brother.  It  is  unjust  to  form  our  judg- 
ments upon  the  outward  appearance  of 
any  action,  or  by  the  love  or  hatred  we 
bear  toward  the  person  who  has  done  it. 
To  judge  uprightly  and  justly  we  must 
love  justice :  and  since  our  love  for  it  is 
but  small,  let  us  never  judge  but  when  it  is 
absolutely  necessary,  and  let  us  then  do  it 
with  fear  and  caution. 

25.  Then  sairt  some  of  them  of  Jerusalem,  Is  not  this 
he,  whom  the}'  seek  to  kill?  26.  But  lo,  he  speaketh 
boldly,  and  they  say  nothing  unto  him.  ^Dq  the  rulers 
know  indeed  that  this  is  the  very  Christ?  27.  •'How- 
beit  we  know  this  man  whence  he  is  :  but  when  Christ 
Cometh,  no  man  knowetli  whence  he  is. 

averse  48.    ''Matt.  xiii.  53 ;  Mark  vi.  3 ;  Luke  iv.  22. 

Is  not  this  he,  whom  they  seek  to  MlJ^f  Why 
do  they  not  do  it  ?  Who  hinders  them  ? 
They  say  they  are  determined  to  get  Him 
out  of  the  way,  and  yet,  lo,  he  speaketh 
boldly,  &c.  Here  two  things  are  slyly  in- 
sinuated, to  exasperate  the  rulers  against 
Christ.  1.  That  by  conniving  at  His 
preaching,  they  brought  their  authority 
into  contempt.  Must  a  man  that  is  con- 
demned by  the  Sanhedrim  be  permitted  to 
speak  boldly,  without  a  check?  2.  That 
by  the  course  they  were  pursuing  they 
were  bringing  their  judgment  into  suspi- 
cion. Do  they  know  indeed  that  this  is  the 
very  Christ?  If  so,  if,  as  would  seem  from 
their  utter  remissness,  tliey  have  under- 
gone some  change  of  purpose  or  opinion, 


and  are  coming  round  to  acknowledge  and 
adopt  Him,  how  came  they  to  change 
their  minds?  What  new  discovery  have 
they  made?  Hoirbeit  we  know,  &c.  (See 
on  next  verse.)  There  was  a  notion  pre- 
valent that  the  Messiah's  origin  would  be 
veiled  in  obscurity,  and  that  He  would 
burst  suddenly  upon  an  astonished  world. 
Observe  the  unreasonableness,  inconsis- 
tency, self-contradictions  of  these  men 
who  were  not  willing  to  believe  in  Jesus, 
though  they  say  here,  "  We  know  this 
man  whence  He  is,"  they  say  elsewhere, 
"  As  for  this  fellow  we  know  not  from 
whence  he  is."     (ix.  29.) 

28.  Then  cried  Jesus  in  tlie  temple  as  he  taught, .say- 
ing, cYe  both  know  me,  and  ye  know  whence  I  am : 
and  <il  am  not  come  of  myself,  but  he  that  sent  me  "is 
true,  fwhom  ye  know  not.  29.  But  bI  know  him,  for  I 
am  from  him,  and  he  hath  sent  me. 

cvili.  14.  <iv.  4a  and  viii.  42.  ev.  32  and  viii.  26 ;  Rom. 
iji.  4.    fi.  18  and  viii.  55.    eMatt.  xi.  27  ;  chap.  x.  15. 

^Yied  Jesus,  with  a  loud  voice,  consequent- 
ly with  special  emphasis,     (vii.  37,  xii.  44.) 
In  His  words,  as  in  viii.  14,  23,  the  majesty 
and  the  indignation  of  a  king  whom  his 
subjects  refuse  to  recognize,  find  utterance. 
Christ  raises  His  voice,  to  teach  His  min- 
isters that  it  is  a  dishonor  to  Divine  truth 
to  preach  it  in  a  timorous  manner.     Ye 
both  knoio  "me,  &c.    These  words  may   be 
taken  as  declaring  them  to  know  Christ, 
and  yet  to  be  ignorant  of  Him,  in  ditferent 
respects.    They  knew  Him  and  whence 
He  was,  as  man  (though  even  in  that  they 
erred  if  they  supposed  Him  to  be  the  car- 
penter's son),  yet  they  knew  not  the  Father 
nor  Him,  as  God,  proceeding    from   the 
Father,  and  sent  by  Him.  He  that  sent  me  is 
true.    1  am  no  unauthorized  person,  but  I 
have  a  commission.    The  matter  here  im- 
pressed on  them  is  the  genuineness,  the  reality 
of  the  fact,  that  Jesus  tvas  sent,  and  there  was 
One  irho  sent  Him.      True — objectively,  not 
subjectively,  "really  existent,"  not  "truth- 
ful," which  the  word  here  rendered  true 
will  not  bear.    But  I  know  him,  &,c.    Jesus 
adds,  that  He  was  comforted  in  this,  that 
whatever  they  thought  of  Him,  yet  He 
knew  that  He  was  sent  from  the  Father, 
and  however  they  knew  not  the  Father, 
yet  He  knew  Him,  as  being  from  Him,  and 
sent  by  Him  into  the  world. 

30.  Then  hthey  sought  to  take  him :  but  'no  man  laid 
hands  on  him,  lieeause  his  lio\ir  was  not  yet  con)e.  31. 
And  kmaiiy  of  the  people  I)  dieved  on  him,  and  said, 
When  Christ  conieth,  will  he  do  more  miracles  than 
these  which  this  ??ifm  hath  done  ? 


CHAPTER   VII. 


Sll 


•"Mark xi. IS;  Luue  xix. 47anclxx.  19;  verse  19;  chap, 
Viii.  37.  'Ver.se -14;  clmp.  viii.  a).  tMatt.  xii.  IKJ;  chap. 
iii.  'I  and  viil.  30. 

The  enemies  of  Jesns  seem  to  have  been 
greatly  exasperated  by  what  had  been  said 
.  (verses  25-27,  on  which  see  notes),  prob- 
ably also  by  the  emphatic  declaration  which 
He  had  made  of  His  having  come  from  God 
as  His  accredited  messenger.  Bui  no  man 
laid  hands,  &c.  He  laid  invisible  hands  on 
their  power,  for  it  is  He  who  hath  said  to  the 
sea,  "  Hitherto  shalt  thou  come  and  no  far- 
ther." "The /(0«r  here,  means  the  grand  point 
of  time  in  the  life  of  our  Lord,  the  time  of 
His  passion  and  death,  (xvii.  1.)  Learn, 
1.  That  Christ's  sufferings  were  undergone 
voluntarily.  He  did  not  go  to  the  cross 
because  He  could  not  help  it.  2.  That 
nothing  can  hurt  God's  people  except  and 
until  He  2)ermits.  Then  let  them  work  on 
confidently.  They  are  immortal  till  their 
work  is  done.  (Ps.  xxxi.  15.)  Believed  on 
him,  expressed  a  conviction  that  He  was 
the  Messiah.  When  Christ  comcth,  &c.  The 
word  "more"  probably  means  not  only 
more  in  number,  but  "greater"  in  charac- 
ter. The  question  raised  by  these  people 
was  a  fair  and  reasonable  one,  "What 
greater  evidence  could  any  one  give  that 
He  is  the  Christ,  than  this  man  has  given? 
He  could  not  work  greater  miracles,  even 
if  He  worked  more  numerous  ones.  What 
are  we  waiting  for?  Why  should  we  not 
acknowledge  this  man  as  the  Christ?" 

32.  IF  The  Pharisees  heard  that  the  people  murmured 
such  thhigs  concerning  him,  and  the  Pharisees  and  the 
chief  priests  sent  oihcers  to  take  Iiim.  S3.  Then  said 
Jesus  unto  them,  lYct  a  httle  wliile  am  I  with  you,  and 
t/ieni  go  unto  him  that  .sent  me.  31.  Ye  msliall  seeli 
me,  and  sliall  not  tind  iiic:  and  where  I  am,  ttdlhcr  ye 
cannot  come. 

ixiii.  33  and  xvi.  16.  "Hos.  v.  6;  chap,  vili  21  and  xili. 
33. 

Heard.  Though  these  bystanders  had 
not  the  nerve  to  apprehend  Jesus,  they 
had  the  spirit  to  carry  the  news  of  His 
preaching,  and  its  effects  to  these  Phari- 
sees. Officers — the  beadles  or  attendants 
of  the  Sanhedrim.  Jesus  had  no  enemies 
so  watchful  for  evil  against  Him  as  the 
most  outwardly  religious  people  among  the 
Jews.  To  take  him.  Bloody  and  violent 
persecution  is  the  last  refnge  Of  hypocrites. 
When  Satan  and  his  instruments  come  to 
this,  it  is  an  evidence  that  they  are  vexed 
and  at  their  last  gasp.  Yet  a  little  u'hile. 
Scarcely  half  a  year  elapsed  before  the 
Passion.      I   go    imto   him    that    sent    me. 


The  idea  of  His  Divine  mission  is 
ever  prominent  with  the  Saviour.  His 
followers  are  here  taught  that  they  should 
be  so  familiar  with  thoughts  of  mortality, 
that  they  may  willingly  obey  the  sum- 
mons to  depart  whenever  it  may  come. 
Ye  shall  seek  me,  &c.  In  the  days  Of  their 
distress  they  would  in  vain  seek  the  Mes- 
siah, who  had  been  among  them  and  been 
rejected  bj^  them.  The  expression  seems 
to  designate  a  seeking  of  aid  when  tlie 
right  time  has  passed  away.  (Comp.  Amos 
v.  11,  12,  viii.  12;  Prov.  i.  28;  Hos.  ii.  7; 
Isa.  Ixv.  1.  Where  I  am — that  is,  in  God's 
presence.  "The  present  tense,"  says  Al- 
ford,  "  is  used  in  the  solemn  sense  of  chap, 
iii.  13  and  chap.  i.  18,  to  signify  essential 
truth."  Thither  ye  cannot  come — that  is,  so 
long  as  they  continued  in  their  present 
temper,  and  refused  to  believe  in  Him, 
they  could  not  come.    (See  viii.  21,  22,  24.) 

33.  Then  said  the  Jews  among  themselves,  Whither 
will  he  go,  that  we  shall  not  find  him  ?  will  ho  go  unto 
the  dispersed  among  the  Ctontiles,  an''  teach  the  Gen- 
tiles? 3(i. What  mfflfincr  of  saj'ingistliis  that  he  said,  Ye 
shall  seek  me,  and  shall  not  lind  me:  and  where  I  am, 
thither  ye  cannot  come? 

nLsa.  xi.  12 ,  James  i.  1 ;  1  Peter  i.  1. 

]Miither  ivill  he  go,  &c.  Instead  of  mak- 
ing use  of  Christ's  admonition,  these  wick- 
ed men  carped  at  His  expressions,  wonder- 
ing what  He  meant  bj^  them,  or  if  His 
intention  was  to  leave  them  and  go  where 
those  Jews  abode  who  were  scattered 
among  the  Gentiles,  and  living  in  Gentile 
countries.  What  manner,  &c.  The  Jews 
were  not  able  to  get  over  the  enigmatical 
saying  of  Jesus  in  verse  34.  It  was  as  if 
they  dimly  felt  that  the  words  implied 
some  grave  mystery  in  reference  to  them- 
selves. Men  betray  their  corrupt  disposi- 
tions, when  they  cavil  at  doctrine  as  ob- 
scure, and  yet  never  come  to  Christ  or  the 
means  He  has  appointed  for  its  elucida- 
tion. 

37.  "In  the  last  day,  that  great  day  of  the  feast,  Jesus 
stood  and  cried,  saying,  pif  any  man  thirst,  let  him. 
come  unto  me,  and  drink. 

oLev.  xxiii.  30.    Pisa.  Iv.  1 ;  chap.  vi.  35 ;  Bev.  xxii.  17. 

Christ  returns  no  answer  to  their  mali- 
cious carjjing,  but  makes  this  large  ofier  to 
them  all.  This  feast  was  the  feast  of  taber- 
nacles. (See  on  verse  2.)  On  the  last,  or 
eighth  day  of  this  feast,  the  ceremonies 
performed  were  characterized  by  more 
than  ordinary  impressiveness  and  solemn- 
ity. Opportunities  should  be  the  more 
carefully  improved,  because  they  are  so 


513 


JOHN 


soon  likely  to  pass  away.  E^-ery  day 
with  us  is  as  our  last  day.  (xii.  35,  36  ;  1 
Cor.  XV.  31.)  Jesus  stood,  perhaps  elevated 
above  the  dense  multitude  around  Him, 
most  of  whom  had  refused  to  hear  Him 
during  the  days  that  had  gone.  Ch-ied,  said 
with  mucli  emphasis  and  earnestness. 
There  must  have  been  something  exceed- 
ingly solemn  in  that  attitude,  and  that 
voice.  He  "  stood,"  wdiere  all  might  see  : 
He  "  cried,"  that  all  might  hear.  The  truth 
of  God  ought  to  be  proclaimed  with  cour- 
age, fervency,  and  zeal.  If  any  man  thirst, 
&c.  It  was  doubtless  in  allusion  to  the 
pious  ceremony  they  had  witnessed  day 
by  day  for  the  last  seven  days,  that  our 
blessed  Lord  now  calls  and  invites  almost 
in  the  words  of  their  prophet.  (See  Isa. 
Iv.  1,  2.)  The  invitation  is  universal — 
"any  man," — it  extends  to  all  persons  with- 
out distinction  of  nation  or  of  privilege, 
without  respect  to  previous  character,  Jew 
and  Gentile,  bond  and  free,  high  and  low, 
rich  and  poor,  the  morally  correct,  and  the 
vicious  and  abandoned,  all  who  desire  the 
salvation  of  the  gospel.  To  "  thirst,"  is  to 
supremely  and  sincerely  desire  the  bless- 
ings which  are  proposed — under  dissatis- 
*  faction  with  the  world  and  its  enjoyments, 
to  long  for  happiness  in  the  favor  of  God. 
Let  him  come  unto  me,  &c.  To  "come"  to 
Christ  is  to  believe  in  Him.  The  foith  re- 
quired is  that  act  of  the  heart  and  mind 
which  corresponds  with  the  act  of  drink- 
ing. Just  as  the  weary  traveler  assuages 
his  thirst  from  the  cool  stream,  feeling  that 
he  must  do  this  or  perish,  so  the  sinner 
must  look  to  Christ,  and  receive  Him,  and 
rest  upon  Him  alone  for  the  salvation 
which  He  needs.  The  exceeding  appro- 
priateness of  the  representation  here  made 
of  the  blessings  of  the  gospel-covenant 
under  the  emblem  of  water,  will  be  more 
clearly  perceived,  by  the  transfer  of  our- 
selves in  imagination  to  the  regions  of  the 
East,  in  which  the  nature  of  the  climate, 
and  the  general  aspect  of  the  country,  re- 
quire numerous  fountains,  not  only  to 
assuage  the  thirst  of  the  inhabitants  under 
the  intense  heat  of  the  sun,  in  a  cloudless 
sky,  but  to  refresh  them  by  the  verdure, 
shade  and  coolness  which  they  produce. 

38.  <iHe  that  believeth  on  me,  as  the  scrii)ture  hath 
said,  'out  of  his  belly  shall  flow  rlvere  of  living  water. 


39.  ("Eiit  this  spake  he  of  tlie  Spirit,  which  they  that  be- 
lieve on  liim  should  receive:  for  the  Holy  Ghost  was  not 
yet  [/iccn,  because  tliat  Jesus  was  not  yet  tglorified. ) 

iDeut.  xviii.  15.  rProv.  xviii.  4;  Isa.  xii.  Sand  xliv. 
3:  chap.  iv.  14.  "Isa.  xliv.  3;  Joel  ii.  'iS;  chap.  xvi.  7 ; 
Acts  ii.  17,  33,  38.    'xii.  16  and  xvi.  7. 

Believeth  on  me.  (See  on  verse  37.)  As 
the  Scripture  hath  said.  Who  does  not  re- 
cur at  once  to  such  passages  as  Isa.  xii.  18, 
xliv.  3,  Iviii.  11 ;  Joel  iii.  18  ;  Ezek.  xlvii. 
1-12  ?  Shall  flow.  "  To  this  day,"  says  a 
modern  traveler,  "there  exists  a  spring 
in  the  heart  of  the  Temple  rock,  from 
which  flows  the  living  water  into  the  two 
pools  of  Siloam,  whence  (as  at  this  time) 
the  water  was  brought  to  the  temple  ser- 
vice." So  from  out  the  hearts  of  the  be- 
lievers in  Christ  should  issue  those  fruits 
of  the  Sj^irit,  which  in  their  nature,  influ- 
ences and  effects,  whether  as  regards  them- 
selves, or  those  around,  or  the  world  at 
large,  may  well  be  likened  to  "living 
water."  Genuine  religion  is  something 
more  than  a  notion ;  it  does  not  consist  in 
a  dormant  creed,  or  a  dead  confidence, 
but  it  is  active,  it  is  a  principle,  full  of  life, 
energy  and  influence.  They  that  believe. 
By  faith  we  lay  hold  of  Christ  in  the 
Word,  and,  through  our  union  with  Christ, 
we  obtain  the  Spirit.  Always  according 
to  the  measure  of  the  Spirit,  and  accord- 
ing to  the  measure  of  faith,  is  the  measure 
of  Christ  in  us.  (vi.  35,  36  ;  Gal.  iii.  14.) 
Holy  Ghost  nxis  not  yet  given.  All  the  good 
ever  before  this  was  owing  to  His  influ- 
ences, but  He  had  not  been  shed  forth  in 
that  plentiful  measure,  in  those  copious 
streams,  as  inaugurating  a  new  era,  as  ful- 
filling the  prophecies  referred  to.  (See  on 
verse  38 ;  see  also  xiv.  26,  xii.  16,  xvii.  5  ; 
Luke  xxiv.  26;  1  Peter  i.  11;  Phil.  ii.  6- 
11.)  Jesus  xoas  not  yet  glorified.  The  word 
"  glorified "  is  here  used  advisedly,  to 
teach  the  reader  not  only  that  the  departure 
of  Christ  to  the  Father  was  indispensable  to 
the  giving  of  the  Spirit,  but  that  this  illus- 
trious Gift,  direct  from  the  hands  of  the 
ascended  Saviour,  was  God's  intimation  to 
the  world  that  He  whom  it  had  cast  out, 
crucified  and  slain,  was  "  His  elect,  in 
whom  His  soul  delighted,"  and  that  it  was 
through  the  smiting  of  that  Rock  that  the 
waters  of  the  Spirit — for  which  the  Church 
was  waiting,  and  with  pomp  at  the  Feast 
of  Tabernacles  proclaiming  its  expectation 
— had  gushed  forth  upon  a  thixsty  world. 


CHAPTER   YII 


813 


40.  7  Many  of  the  people  therefore,  when  they  heard 
this  sayinK,  said,  Of  a  truth  this  is  "the  Proplu't.  -41. 
Others  said,  iTh is  is  the  Christ.  But  some  s;iiU,  Shall 
Christ  come  Jout  of  Gahlee?  -12.  'Hatli  not  the  Scrip- 
ture said,  That  Christ  eometli  of  the  sefd  cif  David,  and 
out  of  tlie  town  of  Bethlehem,  »\vliert'  David  was  ?  43. 
So  Hhere  was  a  division  amons  tlie  people  because  of 
him.  44.  And  csoine  of  tlioni  would  have  taken  him, 
■but  no  man  laid  liauds  on  him. 

"Deut.  xviii.  1.5.  is;  cliap.  i.  21  and  vi.  14.  »iv.  42  and 
vi.  (;9.  J  Verse  •'52:  i.  40.  >Ps.  cx.\xii.  11:  Jer.  xxxiii.  5; 
Mi.  V.  2;  Matt.  ii.  .S;  Luke  ii.  4.  »1  Sam.  xvi.  1.  4. 
>> Verse  12 ;  xix.  G  and  x.  19.    «Verse  30. 

Many  people  were  there,  and  they  ex- 
pres.sed  different  opinions  concerning 
Jesus.  The  Prophet,  or  the  messenger  that 
was  to  be  sent  before  Christ,  to  prepare 
His  way.  (Mai.  iii.  1.)  The  Christ,  or  th'e 
Messiah.  Another  party  objected  to  this 
belief.  They  imagined  that  Jesus  had 
been  born  in  Galilee,  though  He  had  only 
been  brought  up  there,  and  they  did  not 
know  that  He  was  of  the  family  of  David. 
So  there  ivas  a  division,  &c.  Christ's  own 
prophecy  began  already  to  be  fulfilled, 
that  He  came  to  send  division  upon  earth. 
(See  Luke  xii.  51 ;  ICor.  xiv.33;  also  chap. 
ix.  16,  X.  19  and  xii.  42.)  An  ancient  writer 
says:  "In  all  quarrels  and  contentions 
about  truth,  the  Church  is  the  gainer ;  they 
stir  up  more  diligent  inquiries,  bring  forth 
more  judicious  resolutions;  heresies  are 
but  the  tile  and  furnace  of  truth,  making  it 
shine  more  clearly.  Vehement  shakings 
make  the  deeper  rootings.  We  have  no 
truths  so  settled  as  those  that  have  been 
most  violently  opposed."  (See  1  Cor.  xi. 
19,  XV.  12.)  And  yet  it  is  said  there  should 
be  division  of  opinion  concerning  Christ, 
and  that  the  seamless  robe  of  His  doctrine 
should  be  rent  into  so  many  different 
pieces,  and  that  endless  sects  and  schisms 
should  mar  and  mutilate  the  faith  once 
delivered  to  tlie  saints.  As  there  is  but 
"one  body,  and  one  spirit,  and  one  hope 
of  our  calling,  one  Lord,  one  faith,  one 
baptism,  one  God  and  Father  of  us  all,  we 
should  ever  pray  and  labor,  and  labor  and 
pVay,  that  all  who  profess  and  call  them, 
selves  Christians  may  be  led  into  the  way 
of  truth,  and  hold  the  faith  in  unity  of 
Spirit,  in  the  bond  of  peace,  and  in  right- 
eousness of'. life.  And  some  of  them  tvould, 
&c.     (See  on  verse  30.) 

4-5.  1  Then  came  the  oflHcers  to  the  chief  priests  and 
Pharisees,  and  they  said  unto  them.  Why  have  ye  not 
brought  him  ?  4'i.  The  offlcers  answered,  JXever  man 
spake  like  this  man.  47.  Then  answered  them  the 
Pharisees,  Are  ye  also  deceived?  48.  'Have  any  of  the 
rulei-s  or  of  the  Pharisees  believed  on  him?  49.  But 
this  people  who  knoweth  not  the  law  are  cursed. 

dMatt.  vii.  29.  exii.  42;  Acts  vi.  7;  1  Cor.  i.  20,  26  and 
11.8. 

33 


Then  cami''  the  officers,  who  were  dispatch- 
ed, as  narrated  in  verse  32,  and  who  were 
obliged  to  make  their  official  return  to  the 
rulers,  the  Sanhedrim,  under  whose  orders 
they  were  acting.  Brought  him.  He  was 
clearly  to  be  arraigned  for  trial.  These 
men  would,  if  possible,  have  anticipated 
the  "liour"  of  His  death.  Never  man  spake, 
ikc.  The  officers  confess  that  they  have 
been  held  back  from  any  act  of  force  by 
the  transcendent  power  of  Christ's  words. 
The  conviction  forced  itself  upon  them,  in 
spite  of  their  readiness  to  believe  to  the 
contrary,  that  He  was  something  more 
than  man,  that  there  was  something  super- 
human about  Him.  Jesus,  in  the  commu- 
nication of  truth,  showed  that  there  was 
One  in  the  tabernacle,  greater  than  the 
tabernacle.  He  gave  demonstration  that 
a  more  than  human  voice  spake,  and  a 
more  than  human  mind  poured  forth  its 
wisdom.  Ino  human  orator  can  be  named, 
whose  eloquence  has  produced  effects 
which  equal  those  that  followed  His,  either 
in  persuading,  or  in  confounding,  in  com- 
forting, confirming  or  conciliating  the 
hearts  of  mankind,  and  in  subduing  them 
by  its  astonishing  exhibitions  and  irresist- 
ible charms.  "What  He  said  attested  that 
in  Him  were  hidden  all  the  treasures  of 
wisdom  and  knowledge,  that  in  Him  dwelt 
all  the  fullness  of  the  Godhead  bodily. 

Are  ye  also  (as  well  as  the  multitude)  de- 
ceived?  Have  any  of  the  rulers,  &c.  "Rulers" 
was  th-e  general  name  for  the  members  of 
the  Sanhedrim.  This  question  was  asked, 
not  to  procure  information,  whether  any 
of  the  principal  men  had  acknowledged 
Jesus  as  the  Messiah,  but,  as  containing  a 
satisfactory  reason  why  those  officers 
should  not  allow  themselves  to  be  influ- 
enced in  His  favor  ?  Are  you  wiser  than 
they?  They  thought  to  carry  the  matter 
by  the  weight  of  authority.  Great  men 
are  not  olv.ays  wise.  (1  Cor.  i.  27 ;  see 
chap.  xii.  42.  Yet  even  in  this  council 
there  was  a  Nicodemus  (verse  50).  But 
this  people,  literally,  "multitude,"  meaning 
the  ignorant  rabble,  who  knoweth  not  the  law, 
i.  e.,  by  school  learning,  which  only  sub- 
verted it  by  human  traditions,  are  cursed 
— a  cursed  i^et  (a  kind  of  swearing  at  them, 
out  of  mingled  rage  and  scorn.)  "What 
availeth    knowledge  without  the  fear  of 


514 


JOHN. 


God  ?  An  humble  ignorant  man  is  better 
than  a  proud  scholar  who  studies  natural 
things,  and  knows  not  himself.  The  more 
thou  knowest,  the  more  grievously  thou 
Shalt  be  judged.  Many  get  no  profit  by 
their  labor,  because  they  contend  for 
knowledge  rather  than  for  holy  hfe  ;  and 
the  time  shall  come,  when  it  shall  more 
avail  thee  to  have  subdued  one  lust,  than 
to  have  known  all  mysteries."  (Ps.  cxix. 
97-104. 

50.  Nicodemus  saith  unto  them,  ('he  that  came  to  Je- 
sus by  night,  being  one  of  them,)  51.  pDoth  our  law 
Judgpnnv  man.  helbre  it  hear  him,  and  know  what  he 
doeth  ?— Uii.  2.    eDeut.  i.  17,  xvii.  8,  &c.,  and  xix.  13, 

When  Nicodemus  had  but  little  faith, 
he  "  came  to  Jesus  by  night" — he  durst  not 
openly  appear  for  Christ,  but  afterward,  as 
he  grew  in  grace  and  knowledge  of  Christ, 
so  he  grew  in  courage  for  Him.  At  this 
time,  though  alone  and  altogether  unsup- 
ported in  that  formidable  assembly,  he  is 
not  deterred  from  doing  his  duty.  Doth 
mir  laiv,  &c.  Soft  as  these  words  are, 
there  is  a  severe  sting  in  them.  This 
question  confounded  these  unjust  judges, 
and  for  the  present  prevented  the  accom- 
plishment of  their  design.  Judge,  con- 
demn. The  chief  men  had,  by  their  man- 
ner of  speaking,  denounced  Jesus  as  a  de- 
ceiver. Before  it  hear  him,  &c.  (See  Deut. 
xix.  15-18;  Lev.  xix.  15,  16.)  "Men's 
moral  probation,"  says  Bishop  Butler, "  may 
be,  whether  they  will  take  due  care  to 
inform  themselves  by  partial  considera- 
tion ;  and,  afterward,  whether  they  will 
act,  as  the  case  requires,  upon  the  evidence 
which  they  have.  And  this,  we  find  by 
experience,  is  often  our  probation  in  our 
temporal  capacity."     (Num.  xxii.  20,  21. 

52.  They  answered  and  said  unto  him,  Art  thou  also 
.  of  Galilee?  Search,  and  look :  for  tout  of  Galilee  ariseth 


no  prophet.    53.  And  ev'eiy  man  went  unto  his  own 
house. 
.  klsa.  ix.  1,2;  Matt.  iv.  15 ;  chap.  i.  46 ;  verse  41. 

They  knew  that  Nicodemus  was  not  of 
Galilee,  but  they  meant  to  ask  whether /je 
also  had  become  a  follower  of  the  despised 
Galilean.  Out  of  Galilee,  &c.  Now  Galilee 
had  produced  four,  or,  perhaps,  five  great 
prophets,  as  Jonas  (2  Kings  xiv.  25),  Na- 
hum,  Habakkuk,  Amos,  and,  as  some  in- 
deed maintain,  Elisha.  Hence  several 
commentators  attribute  this  false  assertion 
to  the  ignorance  or  forgetfulness  of  the 
priests,  or  the  hurry  of  anger.  Their  falsi- 
fication of  historic  facts  is  what  might  be 
expected  from  men  who  did  not  hesitate 
to  employ  false  witnesses  (Matt.  xxvi.  59, 
60;  Mark  xiv.  55-57)  in  order  to  compass 
the  death  of  Jesus, 

And  every  man  went  unto  his  aim  house, 
some,  perhaps,  like  Ahab,  to  eat  and  to 
drink,  some  to  suffer  the  condemnation  of 
a  guilty  conscience,  and  some,  it  is  to  be 
hoped,  like  Elijah  (1  Kings  xviii.  41,  42), 
to  cast  themselves  down  before  the  Lord, 
and  wisely  consider  of  His  doing.  Quiet- 
ness under  one's  own  roof,  and  quietness 
in  our  own  conscience  (viii.  9)  are  two 
substantial  blessings,  which  whoever  bar- 
ters for  show  and  pomp  will  find  himself 
a  loser  by  the  exchange.  Abroad  we  must 
more  or  less  find  tribulation,  yet,  as  long 
as  our  home  is  a  secure  and  peaceful 
retreat  from  all  the  disappointments  and 
cares,  which  we  meet  with  within  that 
great  scene  of  vexation,  the  world,  we 
may  still  be  tolerably  happy  ;  but,  if  that 
which  should  be  our  main  sanctuary  from 
uneasiness  becomes  our  principal  dis- 
quietude, how  great  must  our  uneasiness 
be!  (2  Sam.  vi.  20;  Prov.  iii.  33;  Luke 
ix.  58.)    • 


1.  Why  would  not  Jesus  walk  in  Jewry  ?  2.  What  feast  was  at  hand  ?  3.  Describe  it.  4.  What  did  our  Lord's 
brethren  say  to  Him  ■?  5.  What  was  His  reply?  6.  Where  did  Jesus  teach?  7.  What  was  the  effect  of  His 
teaching  ?  8.  How  may  we  know  of  the  doctrine,  whether  it  be  of  God  ?  9.  How  did  Jesus  answer  the  accusa- 
tion that  He  had  a  devil  ?  10.  Why  did  not  His  enemies  lay  hands  on  Him  ?  11.  What  did  Tesus  cry  on  the  last 
day  of  the  feast?  12.  What  did  He  mean  by  "  living  water  ?"  13.  What  report  of  Christ  did  the  officers  make  to 
the  chief  priests  and  Pharisees  ? 


CHAPTER   VIII, 


51B 


CHAPTEE  YIII. 

I  Christ  deJiverrih  the  woiiurn  taken  in  iulalter}/.  12  H^ 
liixachtth  hiinseifl/ic  liiihl  of  the  wurLcl,  and  justiflclh 
hiti  tlttrlrine:  :»  oiiKii'crcth  the  Jews  tluU  huaslfxl  of 
AbmJMtn,   59  and  con  cri/rth  himxclf/rom  t/teir  crutKy. 

JESUS  went  unto  the  Mount  of  Olives.  2.  And  early 
in  ti»e  morning  he  came  again  into  tlie  temple,  and 
all  the  people  came  unto  him,  ami  lie  sat  down,  and 
taught  them. 

The  first  verse  should  have  closed  chap- 
ter viii.  On  the  evening  of  the  last  daj'  of 
the  feast  of  tabernacles,  while  all  the  peo- 
ple "  went  unto  their  own  houses,"  Jesus, 
who  had  no  home  to  go  to,  went  to  the 
Mount  of  Olives,  where  it  is  not  unlikely 
he  spent  the  night  in  solitary  devotion. 
Early  In  the  morning,  &c.  This  was  redeem- 
ing the  time — this  was  diligence  in  His  busi- 
ness, this  was  doing  good  to  all,  as  He  had 
opportunity.  It  is  a  certain  sign  that  our 
hearts  are  set  ui^on  a  work,  when  the 
thoughts  of  it  cause  sleep  to  depart  from 
us,  and  we  awake  readily,  constantly,  and 
early,  to  the  performance  of  it.  "What  is  a 
slothful  sinner  to  think  of  himself  when 
he  reads  concerning  the  Holy  Jesus,  that 
"  in  the  morning,"  &c.  (Mark  i.  35.)  Jesus 
chose  so  early  an  hour  that  He  might  have 
an  opportunity  of  once  more  addressing 
His  countrymen,  before  they  left  Jerusa- 
lem to  retire  to  their  respective  homes. 
All  the  people — a  great  crowd.  iSat  down — 
the  ordinary  attitude  of  teaching  among 
the  Jews. 

3.  And  the  scribes  and  Pharisees  brought  unto  him  a 
woman  taken  in  adultery;  and  when  they  had  set  her  in 
theniid>^t,  A.  They  say  unto  him.  Master,  this  woman 
was  taken  in  adultery,  in  the  very  act.  ■'>.  »Now  Mose.s 
in  the  law  CDmmanded  us,  that  such  should  be  stoned  : 
but  what  sayest  thou  ?— »Lev.  xx.  10;  Deut.  xxii.  22. 

Brought  vnto  him  a  u'oman,  &c.  The  ob- 
ject in  bringing  her  was  insidious,  and 
might  be  two-fold,  according  to  the  event. 
If  our  Saviour  had  condemned  her.  He 
might  be  said  both  to  have  usurped  a  civil 
jurisdiction,  and  to  have  sanctioned  a 
breach  of  the  Sabbath,  and  if  He  had  re- 
fused to  condemn  her,  He  might  be  said 
to  have  countenanced  the  crime.  Adul- 
tery— a  work  of  darkness  (Job  xxiv.  15; 
Prov.  vii.  7.  See  also  Matt.  v.  27,  28  and 
xix.  18  ;  Mark  x.  19  ;  Luke  xvi.  18,  xviii. 
20  ;  Rom.  ii.  22  ;  James  ii.  11  ;  Rev.  ii.  22.) 
"  Where  the  law  of  Moses  is  referred  to," 
says  ScoU,  "the  word  'adultery'  always 
supposes  the  woman  to  be  the  wife  of 
another  man,  and  never  denotes  the  case 


of  a  married  man  lying  with  a  woman, 
neither  married  nor  betrothed  to  another. 
But  the  Kew  Testament  rule  considers  this 
also  as  adultery."  In  the  midst  of  the  peo- 
ple who  were  then  in  attendance  upon  His 
teaching.  They  say  ■unto  him,  Master,  &c. 
Observe  how  the  hypocrisy  of  these  Phar- 
isees was  gilded  over  with  an  appearance 
of  sanctity :  they  pretended  to  be  great 
lovers  of  chastity,  and  haters  of  unclean- 
ness,  but  all  this  was  done  only  to  tempt 
Christ,  (verse  G.)  Thus  a  smooth  tongue 
and  a  false  heart  often  accompany  one 
another.    Now  Moses  in  the  law  commanded 

us,    etc but    what    sayegt    thou  f 

"Thou  who  preteudest  to  have  an  author- 
ity greater  than  that  of  Moses" — referring 
probably  to  Matt.  v.  21,  22,  27,  28,  31,  32, 
xii.  8,  xix.  9.  Should  be  stoned.  (See  Deut. 
xxii.  24.)  Or,  the  "  command  "  referred 
to,  may  have  been  the  ancient  gloss  of  the 
scribes  on  Lev.  xx.  10,  which  only  declares 
that  the  guilty  parties  shall  "  be  put  to 
death,"  without  specifying  how.  This 
modeof  punishing  adultery  appears,  how- 
ever, to  be  alluded  to  in  Ezek.  xvi.  38,  40. 

6.  Thistheysaid,tennptinghim,  that  the}-  mis;hthp.ve 
to  ucjiuse  him.  But  Jesus  stooped  down,  and  with  hif 
finger  wrote  on  the  gi-ound  «.v  though  fii  hi  uril  Ihi  >ii  not. 
7.  So  when  they  continued  asking  him,  lie  lirte<i  up 
himself,  and  said  unto  them,  'lie  that  is  without  sin 
among  you,  let  hina  first  cast  a  stone  at  her.  8.  And 
again  he  stooped  down,  and  wrote  on  the  ground.  9. 
And  they  which  heard  if,  'being convicted  by //«  iroivn 
conscience,  went  out  one  by  one,  beginning  at  the  ekle.st, 
civ'H  untt)  the  la.st:  and  Jesus  was  left  alone,  and  the 
woman  standing  in  the  midst. 

iiDeut.  xvii.  7 ;  Rom.  ii.  1.    ■^Rom.  ii.  22. 

Tempting  him.  (See  on  verse  4.)  Wrote  on 
the  ground,  marked  on  the  ground,  per- 
haps, without  writing  any  words.  "  Of 
such  power,"  says  one,  "  was  that  writing, 
that  each  of  them  knew  it  to  contain  his 
own  sins."  (iv.  29  ;  Mark  xiv.  19.)  Jesus 
wished,  by  this  symbolical  action,  which 
was  common  among  the  Jews  and  wise 
men  of  old,  to  show  that  He  would  not  be 
drawn  into  useless  disputes.  He  thus  also 
drew  away  the  attention  of  the  people 
from  the  woman  to  Himself,  and  prepared 
them  for  the  very  appropriate  and  solemn 
remark  which,  as  He  sat  or  stood  erect,  He 
was  about  to  make.  He  that  is  rcithoui  sin, 
&c.  Our  Lord  did  not  mean  that  no  man 
ought  to  act  as  judge  or  witness  in  a  crim- 
inal cause,  who  is  not  wholly  exempt  from 
sin  in  his  own  conduct,  because  that  would 


516 


JOHN. 


disannul  civil  government,  which  is  "  the 
ordinance  of  God."  (See  on  verse  10,  11.) 
"  Before  thou  reprehendest  another,"  says 
an  ancient  writer,  "take  heed  thou 
art  not  culpable  in  what  thou  goest  about 
to  reprehend.  He  that  cleanses  a  blotAvith 
blotted  fingers,  makes  a  greater  blur." 
(Ps.  1.  16,  17  ;  Rom.  ii.  17-22.)  "  It  is  the 
will  of  God,"  says  another,  "  that  those 
Avho  punish  sin  in  others  should  be  sensi- 
ble of  their  own  failings,  and  that  the  sense 
of  their  own  sins  make  them  tender  to- 
ward others." 

And  they  vhicli  heard  it,  &.C.  These  men 
seemed  righteous,  and  desired  to  be  so  ac- 
counted ;  but  our  Lord  could  *'  a  tale  un- 
fold," and  of  this  thej'  seemed  conscious, 
and  thought  it  prudent  to  retire.  And  so 
they  did,  one  and  all,  from  the  most  case- 
hardened  old  scribe  down  to  the  most  for- 
ward young  Pharisee  :  while  .Jesus  resum- 
ed His  former  occupation,  giving  them 
thus,  with  generous  consideration,  an  op- 
portunity of  retreating  with  the  less  con- 
fusion. Thus  were  these  ashamed  and 
confounded  that  sought  after  His  soul  to 
destroy  it ;  thus  were  they  turned  back- 
ward and  put  to  confusion  that  wished 
Him  evil.     (Ps.  xl.  14,  Ixx.  2.) 

Learn,  1.  That  we  are  not  always  obliged 
to  answer  those  who  have  a  design  to  en- 
snare us.  We  may  evade  it  bj'  some  inno- 
cent artifice,  and  such  is  never  wanting 
when  we  keep  our  hearts  open  to  the 
Spirit  of  God.  2.  That  every  conviction 
of  conscience  is  not  saving,  nor  is  every 
one  in  a  state  of  grace  Avhose  conscience 
finds  the  edge  of  the  word  to  make  him 
ashamed  of  sin.  3.  That  it  is  sure  evidence 
of  an  unsound  aAvakening  of  conscience 
when  men's  convictions  make  them  flee 
fiom  Christ,  and  shun  either  His  future 
convictions  or  comforts.  4.  That  we  ought 
not  to  be  ashamed  to  confess  we  have  been 
iu  the  wrong.  It  is  but  owning  what  we 
need  not  be  ashamed  of,  that  we  now  have 
more  sense  than  M'e  had  before,  to  see  our 
error,  more  humility  to  acknowledge  it, 
and  more  grace  to  correct  it.  5.  That  all 
the  plots  of  wicked  men  against  Christ  will 
at  last  tend  to  their  own  visible  and  open 
shame.  6.  That  it  is  both  prudent  and 
charitable  to  give  persons  an  opportunity 
to  extricate  themselves,  without  noise  and 


confusion,  out  of  a  business  in  which  they 
have  n.shly  engaged  themselves  through 
passion. 

10.  When  Jesus  had  lifted  up  himself,  and  saw  none 
but  tlie  woman,  he  said  unto  her,  Woman,  where  are 
those  thine  accusers?  hath  no  man  condemned  thee ? 
11.  JSlie  said,  3So  man,  Lord,  And  Jesus  said  unto  her, 
JNeitlier  do  I  condemn  thee:  go,  and  tsin  no  more. 

liLuke  ix.  66  and  xii.  14 ;  chap.  iii.  17.    ^v.  24. 

,  Saw  none  but  the  woman.  The  accusers, 
conscience-stricken,  had  departed  (Rom. 
ii.  1,  16-24),  and  of  those  concerned  in  that 
conference,  none  remained  but  He  whom 
the  accusers  would  in  mockery  have  made 
a  judge,  and  she  whom  from  no  hatred  to 
her  crime  they  had  accused.  These  were 
surrounded  by  a  group,  probably,  of  the 
disciples  and  such  of  the  people  as  might 
have  been  listening  to  His  teaching  M'hen 
this  unseemly  interruption  occurred.  And 
in  their  hearing  and  in  their  midst.  He 
says:  Woman, irhere  are  those  thine  accusers? 
Hath  no  man  condemned  theef  &c. 

"  It  seems  to  have  essentially  belonged  to 
our  Lord's  mission,"  says  one,  "  not  to  act 
judicially  in  any  respect."  "  I  am  come," 
says  Pie,  "  not  to  judge  the  world,  but  to 
save  the  world."  His  business  was  exclu- 
sively moral,  not  judicial.  Hereafter  He 
was  to  come  as  a  judge.  As  incarnate,  and 
a  sojourner  on  earth,  He  was  to  perform 
the  office,  not  of  a  judge,  but  of  a  Saviour, 
He  therefore  in  the  case  of  the  woman 
confines  Himself  to  the  gracious  purpose, 
for  which  He  had  become  man.  But  He 
does  this  in  such  a  manner,  as  to  put  the 
moral  bearing  of  the  case  out  of  all  x^ossi- 
bility  of  doubt :  for  to  His  w^ords  of  mercy 
He  adds  those  of  weightiest  admonition — 
Go,  and  sin  no  more.  Here  our  Lord  guards 
His  leniency  against  the  slightest  shadow 
of  misconception.  He  tells  her  she  had 
sinned;  and  this  was  to  say  everything. 
David's  confession  (which  afterward  ex- 
pressed itself  at  large  in  Ps.  Ii.)  was  con- 
fined in  the  first  instance  to  these  strong 
words :  "  I  have  sinned  against  the  Lord." 
Full  as  his  heart  at  the  moment  was,  this 
simple  acknowledgment  did  justice  to  his 
feelings.  In  tiiith,  the  term  sin  in  Holy 
Scripture  is  replete  with  meaning.  It  is 
the  oppo.site,  the  contradictory  to  God's 
pure  and  perfect  nature;  and  therefore,  if 
not  subdued  and  expelled,  the  pledge  of 
endless  misery  to  its  victim.  Sin  no  more, 
was  therefore  at  once  the  deepest  accusa- 


CHAPTER    VIII. 


617 


tion,  and  the  most,  awful  warning.  It  was 
to  tell  her,  that  she  had  done  infinitely 
more  than  expose  herself  to  the  being 
stoned  to  death;  that  she  had  exposed 
herself  to  the  infinitelj'  more  dreadful 
judgment  of  God;  but  that  she  had  now 
further  time  of  trial,  on  her  use  of  which 
must  depend  whether  her  present  escape 
would  be  a  gain,  or  an  aggravation,  (v.  14; 
Luke  xii.  14  and  xviii.  13.) 

12.  Then  spake  Jesus  again  unto  tliem,  saying,  fl  am 
the  light  of  llic  world  :  lie  that  tbllowetli  me  shall  not 
walk  in  darkness,  but  shall  liiive  the  light  oriilie, 

fi.  4,  5,  9,  iii.  19,  ix  5  and  xii.  35,  30,  46. 

As  it  was  early  morning  when  the  Lord 
returned  to  the  temple,  it  is  probable  that 
He  borrowed  the  image  of  the  sun,  which, 
we  may  well  imagine,  was  coming  forth 
out  of  his  chamber  in  the  east.  (See  Isa. 
xlii.  6,  xlix.  6.)  How  fitly  does  light  re- 
present Christ.  1.  It  is  the  first  object  of 
sight,  and  Jesus,  who  is  "  God  over  all, 
blessed  forever,"  is  the  prime  object  of  the 
understanding.  2.  All  things  are  seen  by 
light,  and  it  by  itself.  Thus  is  Christ 
among  spiritual  things  (Eph.  v.  13).  3. 
As  light  makes  all  other  things  that  are  in 
themselves  visible  to  become  actually 
visible,  so  by  the  words  of  this  substantial 
Word,  Jesus  Christ,  all  things  in  religion 
are  tried  and  discovered.  (Isa.  viii.  20.)  4. 
Light  visits  many  impure  places,  and  yet 
remains  most  pure  and  undefiled.  So 
Christ  sees  and  takes  notice  of  all  the 
enormities  and  sinful  pollutions  in  the 
world,  yet  He  is  never  stained  by  them  in 
the  least  degree.  His  precious  blood  is  a 
fountain  opened  for  sin  and  uncleanness ; 
sinners  are  purilied  by  it,  and  it  is  not  de- 
filed by  them.  5.  The  light  of  the  sun  is 
neither  parted  nor  diminished,  by  being 
imparted  to  many  people  and  nations  that 
behold  it  at  one  time,  nor  is  the  righteous- 
ness of  Christ,  who  is  the  Sun  of  Right- 
eousness (Mai.  iv.  2),  either  lessened  to 
Himself,  or  to  individual  believers,  by 
many  partaking  of  it  at  once  ;  it  is  wholly 
conferred  upon  each  one  of  them,  and  re- 
mains whole  in  Himself.  6.  The  sun  has 
a  vivifying  power.  So  Christ  is  at  once 
the  light  and  the  life  of  men.  (John  i.  4.) 
7.  As  darkness  disappears  before  the  sun, 
so  it  was  Christ's  arising  in  the  world  that 
made  the  day  break  and  the  shadows  fly 
away.    The  types  and  shadows  of  the  law 


were  then  abolished.  It  was  His  light 
that  dispelled  the  mists  of  ignorance  and 
idolatry,  and  He  also  delivers  the  soul 
from  the  night  of  sin  and  misery  produc- 
ed by  it.  He  that  foUoicdh  me — believes 
the  truth  with  regard  to  Christ  as  the 
light  of  the  world — the  Saviour  of  men. 
Shall  have  the  Ihjht  of  life — tlie  knowledge, 
holiness  and  happiness  which  Jes^us  com- 
municates. Continued  faith  is  the  ap- 
pointed means  of  the  continued  enjoyment 
of  the  Christian  salvation. 

13.  The  Pharisees  therefore  said  unto  him,  cThoa 
bearest  record  of  thyself:  thy  recor<l  is  not  true.  14. 
Jesus  answered  and  said  unto  them.  Tliou^'h  I  bear 
record  of  myself,  yet  my  record  is  true:  Iot  I  know 
whence  I  came,  and  whither  I  go,  liut  'ye  cannot  tcil 
whence  I  came,  and  whither  I  go.  15.  iVe  judge  after 
the  flesh,  ki  judge  no  man.  lU.  And  yet  if  1  judge,  my 
judgment  is  true :  for  'I  am  not  alone,  but  I  and  tlie 
Father  that  sent  me.  17.  "'It  is  also  written  in  your 
law,  that  the  testimony  of  two  men  is  true.  18.  I  ara 
one  that  bear  witness  of  myself,  and  "the  Father  that 
sent  me  beareth  witness  of  me. 

fv.  31.  hvii.  2S  and  ix.  29.  'vii.  24.  kiii.  17,  xii.  47  and 
xviii.  3f;.  'Verse  29,  xvi.  32.  mDeut.  xvii.  G  and  xix.  15 ; 
Matt,  xviii.  16 ;  2  Cor.  xiii.  1 ;  Heb.  x.  28. 

Jesus  had  shown  that,  although  He 
dealt  in  mercy  with  the  sinner  (verse  11), 
He  yet  did  not  give  His  followers  encour- 
agement to  continue  in  sin,  any  more 
than  the  light  gives  encouragement  to 
deeds  of  darkness  (verse  12) ;  this  the 
Pharisees  called  bearing  witness  of  Him- 
self. Not  true — or,  not  valid,  alluding  to 
the  rule  laid  down  in  Deut.  xix.  15,  also 
probably  to  Christ's  own  words,  (v.  31.)  / 
krtoio  ivhence  I  came,  &c.  I  speak  from  my 
own  certain  knowledge,  and  have  already 
shown  that  I  come  with  a  Divine  com- 
mission, and  therefore  you  ought  to  admit 
ray  testimony,  for  the  most  evident  demon- 
strations of  my  Divine  origin  have  been 
given  you,  both  in  the  nature  of  my  doc- 
trine and  in  the  miracles  which  I  have 
wrought  among  you,  but  ye  are  so  perverse, 
that  as  often  as  I  have  hinted  or  declared 
it,  ye  know  not  from  whence  I  come,  and 
whither  I  am  going.  After  the  flesh,  accord- 
ing to  the  maxims  of  flesh  and  sense.  I 
judge  no  man,  i.  e.,  I  descend  not  to  the 
low  level  of  human  judgments,  of  man 
upon  man,  or,  I  judge  no  man  as  yet,  that 
function  of  my  Messianic  office  being  re- 
served for  the  future.  But  if  I  should 
judge,  my  judgment  is  true  and  right,  for  / 
am  not  alone,  mj'  consciousness  is  illumi- 
nated b}'  the  Divine  consciousness  of  the 
Father.  I  do  not  bear  witness  alone  of 
myself  in  what  I  say,  but  I  and  the  Father 


61S 


JOHN 


that  sent  me,  as  we  are  in  other  resjiects 
inseparably  united,  do  evidently  concur  in 
the  testimony  that  I  give.  Written  in  your 
lavj,  ttc.  (Deut.  xvii.  6  and  xix,  15.)  I  am 
one  that  hear  vAmess  of  myself,  in  a  fact,  the 
truth  of  which  I  cannot  but  certainly 
know,  and  the  Father  that  sent  me  is  another, 
who  also  bears  His  testimony  to  me, 
tliereby  asserting  the  truth  of  every  doc- 
trine I  teach,  and  the  justice  of  every 
sentence  I  might  pass. 

19.  Then  said  they  unto  him.  Where  is  thy  father? 
Jesus  answered,  oYe  neither  know  me,  nor  my  Fatlier : 
Pit' ye  had  Ijnown  me,  ye  sliould  liave  known  my  Father 
also.— "Verse  55 ;  xvi.  3.    pxiv.  7. 

The  question  of  the  Jews,  Where  is  thy 
Father  f  was  probably  asked  in  a  sneering 
and  sarcastic  tone.  If  ye  had  knovm  me, 
tliat  I  was  the  image  of  the  Father  (Heb. 
i.  3),  and  sent  of  Him  into  the  world,  ye 
should  have  known  my  Father  also.  It  is  here 
taught  that  ignorance  of  Christ  and  igno- 
rance of  God  are  inseparably  connected. 
The  man  who  thinks  he  knows  anything 
rightly  of  God  while  he  is  ignorant  of 
Christ  is  completely  deceived. 

20.  Tliese  words  spake  Jesus  in  qthe  treasur.v,  as  lie 
taught  in  the  temple:  and  mo  man  laid  hands  on  him, 
for  »l)is  i)our  was  not  yet  come. 

«Mark  xii.  41.    'vii.  30.    »vii.  8. 

Tliese  irords,  &c.  This  sentence  seems 
meant  to  mark  a  pause  or  break  in  the  dis- 
course, and  to  show  also  how  publicly  and 
openly  our  Lord  j^roclaimed  His  Messiah- 
ship.  The  treasunj  was  a  certain  jiart  of 
the  women's  court,  where  the  chests  were 
placed  for  receiving  tlie  oflferings  of  tliose 
who  came  to  worship,  and  consequently  a 
place  of  great  concourse.  See  how  exact, 
how  circumstantial  is  our  Evangelist!  Ko 
man  laid  hands,  &c.     (See  on  vii.  30,  8.) 

21.  Then  said  Jesus  .again  unto  them,  T  go  my  way, 
and  'ye  sliall  seek  me,  and  "shall  die  in  your  sins: 
wliither  I  go,  ye  cannot  come. 

tvii.  34,  xiii.  33.    "Verse  24. 

Under  the  name  of  "departing"  (or  as 
the  word  is  here  rendered,  "going  His 
way  ")  our  Saviour  speaks  of  His  approach- 
ing death  and  re.surrection,  thus  indicating 
that  submission  to  death  was  the  act  of 
His  own  free  will.  Die  in  your  siiis,  re- 
peated in  verse  24,  and  explained  by  our 
Lord  Himself.  Wliither  I  go,  &c.  As  if 
Jesus  had  said,  "  I  go  to  my  Father,  if  He 
were  your  Father  also,  then  you  might 
follow  me:  but  since  you  have  received 
the  spirit  of  the  world  (see  verse  23),  as 
long  as  you  are  governed  by  this  spirit,  ye 


cannot  come  where  I  go."  Let  those  who 
above  all  things  love  the  world,  consider 
this,  and  tremble. 

22.  Then  said  tlie  Jews,  Will  he  kill  himself?  because 
he  saitli,  Wliither  I  go,  ye  cannot  come.  23.  And  he 
said  unto  them,  ^Ye  are  from  beneath,  I  am  from 
above:  yyeareof  this  world,  i  aiu  not  of  tliLs  world. 
24.  'I  said  tlierefore  unto  you,  that  ye  shall  die  in  your 
sins  :  "lor  if  ye  believe  not  that  I  am  he,  ye  shall  d"ie  in 
your  sins. 

»iii.  31.  jxv.  19,  xvii.  IG;  1  Juhu  iv.  5.  «Verse  21. 
■■Mark  xvi.  16. 

117//  he  kill  himself  f    The  Jews  seem  to 
have  regarded  this  as  a  not  uncommon 
termination  to  the  career  of  disappointed 
adventurers.     The  case  of  Ahitophel  (2 
Sam.  xvii.  23)  and  others  will  occur  to  the 
reader.    They  did  not  venture  to  put  this 
question  to  the  Lord  Himself,  but  consult- 
ed with  each  other  cm  the  subject.     He 
knew  their  thoughts,  and  by  His  reply 
showed  that  He  had  alluded  to  His  death. 
Ye  are  from  beneath,  earthly,  not  spiritual 
in  your  dispositions  and  purposes.    /  am 
from  above — from  heaven,  and  my  exposi- 
tion and  aims  correspond  to  my  origin. 
(See  Col.  iii.  2.)     Let  us  not  flatter  and  de- 
ceive ourselves  with  vain  ajipearances  of 
superficial   piety,   which    float  ujjon  tiie 
surface  of  our  souls,  but  be  assured  that  if 
we  find  tliem  chiefly  fixed  upon  this  world, 
or  any  creature  in  it,  we  may  stand  "gaz- 
ing" with  "the  men  of  Galilee,"  we  may 
contemplate  and  admire  the  ascension  of 
our  Saviour,  but  all  in  vain;  whither  He 
goes,  we  cannot  follow  Him.     I  said  there- 
fore unto  you.  Chi'ist  points  out  the  reason 
and  ground  of  His  sad  sentence — their 
corrupt  and  earthly  disposition — and  inti- 
mates that  this  is  also  a  cause  of  their  ig- 
norant mistake  of  their  own  danger.     "If 
ye  believe  not,"  &c.    There  is  a  merciful 
"if."     Ye  shall  die  in  your  sins,  that  is,  un- 
less renewed  by  the  grace  of  God,  ye  shall 
die  in  the  guilt  of  your  sins,  under  the 
l)ower,  and  undergoing  the   punishment 
of  your  sins.    Though  our  Lord  is  now 
upon  one  particular  subject,  unbelief,  He 
yet  uses  the  plural  "your  sins,"  as  hinting 
the  manifold  consequences,  the  number 
of   sins  and  sorrows  in  which   unbelief 
would  leave  them  tied  and  bound,  the 
brood  of  errors  bound  up  in  that  one  preg- 
nant mischief  unbelief.     (See  chap.   iii. 
16-18,  V.  24,  25,  also  xii.  46-48.)     For  if  ye 
believe  not,  &c.    As  the  moral  change  which 
they  needed  could  only  result  from  the 
belief  in  Him  as  the  Messiah,  their  rejec- 


CHAPTER    VIII 


819 


tion  of  Him  proved  the  truth  of  His  decla- 
ration, that  they  would  die  in  their  sins, 
and  this  is  here  distinctly  affirmed.  That 
lam  he.  The  italic  word  he  is  unnecessarily 
■  supplied  hy  the  translators.  The  enemies 
of  Christ  knew  well  enough  what  He 
meant. 

2).  Thon  said  they  unto  him.  Who  art  thou  ?  And 
Jesus  saith  unto  them,  Even  tfif,  xanw  tliut  I  said  unto 
you  from  the  beginning.  2U.  I  have  many  things  to 
say  and  to  judge  of  you  :  but  Hie  that  sent  me  is  true, 
and  ci  speak  to  the  world  those  thinijs  which  I  have 
heard  ol  him.— ''Vii.  28.    "^iii.  32,  xv.  15. 

Even  the  sarrie,  &c.  The  Avords  "the 
same,"  are  unnecessarily  supplied  in  our 
common  version,  and  doubtless  arose  from 
a  wrong  translation  of  the  word  rendered 
from  the  beginning,  and  the  verb  "  said," 
which  does  not  refer  so  much  to  what  is 
once  spoken  or  said,  as  to  general  speech 
or  discourse.  In  the  original,  the  word 
rendered  even,  is  so  collocated  as  to  belong 
to  the  verb.  The  conjunction  that,  in  our 
English  translation  is  in  the  original  a  pro- 
noun, and  should  be  rendered  ivhat  or  that 
lukich.  The  translation  should  therefore 
he:  first  of  all  {i.  e.,  in  very  truth),  what  I 
am  also  saying  unto  you,  i.  e.,  the  very  per- 
son I  have  ever  declared  myself  to  be,  or, 
as  Alford  says,  "in  very  deed  the  same 
which  I  speak  inito  you."  /  have  many 
things  to  say,  &c.  As  if  our  Lord  had  said, 
you  require  me  to  speak  and  to  pronounce 
about  myself,  but  I  have  rather  for  the 
present  to  speak  and  to  pronounce  con- 
cerning you.  Again  Christ  appeals  to  His 
Divine  mission,  showing  that  He  has  the 
highest  authority  for  what  He  does. 

27.  They  understood  not  that  lie  spake  to  them  of  the 
Father.  28.  Then  said  Jesus  unto  them.  When  ye  have 
"ilifted  up  the  Bon  of  man,  nhen  shall  ye  know  that  I 
am  he,  and  'thcU  I  do  nothing  of  myself,  but  pas  my 
Father  hath  taught  me,  I  speak  these  things.  29.  And 
the  that  sent  me  is  with  me  :  'the  Father  hath  not  left 
nae  alone,  kfor  I  do  always  those  things  that  please 
him. 

"iiii.  14,  xii.  32.  eRora.  i.  4.  'v.  19, 30.  riii.  11.  hxiv.  10, 
11.    > verse  IG.    ^iv.  M,  v.  30,  vi.  38. 

They  understood  not,  &c.  Some  of  them, 
for  it  is  scarcely  possible  to  suppose  that 
they  could  all  be  so  stupid,  did  not  under- 
stand who  it  was  that  our  Lord  referred  to 
when  He  spake  of  Him  who  sent  Him. 
Wheyi  ye  have  lifted  up,  &c. — a  reference  to 
our  Lord  s  crucifixion,  (xii.  32, 33.)  This 
is  a  prediction  that,  after  His  crucifixion, 
many  of  those  who  had  taken  an  active 
part  in  it  should  come  to  be  persuaded 
that  He  was  indeed  the  Messiah.  But  as 
my  Father,  &c.     "  Christ,"  as  one  has  re- 


marked, "  has  taught  us  to  say,  '  Our 
Father,'  a  form  of  speech  which  He  never 
used  Himself  Sometimes  He  calls  Him 
'The  Father,'  sometimes  'My  Father,' 
sometimes  '  Your,'  but  never  '  Our.'  He 
makes  no  such  conjunction  of  us  to  Him- 
self, as  to  make  no  distinction  between  us 
and  Himself;  so  conjoining  us  as  to  dis- 
tinguish, though  so  distinguishing  as  not 
to  separate  us."  (See  chap.  xx.  17.)  The 
Father  hath  not  left  me  alone.  See  on  verse 
16.)  For  I  do  always,  &c.  "In  everything 
I  conform  myself  to  the  Father's  will." 
Whatever  opinion  men  might  form  of  His 
doctrines  or  His  conduct.  He  knew  that  in 
all  He  said,  and  all  He  did,  He  was  the 
Father's  elect  servant,  upheld  and  delight- 
ed in  by  Him — "  His  beloved  Son  in  whom 
He  was  well  pleased." 

30.  As  he  spake  these  words,  'many  believed  on  him. 
H'ii.  31,  X.  42,  xi.  4.5. 

Many  believed  Him  to  be  the  Messiah. 
With  some,  as  the  following  context  shows, 
this  was  a  transient  impression,  which  was 
soon  displaced  by  unbelief  and  open  op- 
position. Their  hearts  were  warmed  for  a 
little  time  with  the  Saviour's di-scourse,  but 
like  the  stony-ground  hearers  (Matt.  xiii. 
20,  21),  they  had  no  root  in  themselves, 
and  dured  only  for  a  while.  In  the  case 
of  others,  their  faith  was  but  weak,  and, 
therefore,  though  their  hearts  had  been 
strongly  impressed,  yet  there  M'as  need 
that  such  impressions  should  be  strength- 
ened, which  the  wisdom  of  Christ  effected, 
by  turning  His  discourse  especially  to 
them. 

31.  Then  said  Jesus  to  those  Jews  which  believed  on 
him,  If  ye  continue  in  my  word,  tfien  are  ye  my  dis- 
ciples indeed ;  32.  And  ye  shall  know  the  truth,  and 
mthe  trutti  shall  make  you  (ree. 

mRom.  vi.  14, 18,  22  and  viii.  2 ;  James  i.  2.5  and  ii.  12. 

Continue  in  my  word,  be  steadfast  in  ad- 
hering to  my  doctrine.  We  must  not  "de- 
spise the  day  of  small  things."  (Zech.  iv. 
10.)  But  we  must  not  forget  that  to  begin 
is  one  thing,  and  to  go  on  is  quite  another. 
Patient  continuance  in  well-doing  is  the 
only  sure  evidence  of  grace.  (See  xv.  9  ; 
Luke  xxii.  28;  Col.  i.  23.)  Di.sciples  in- 
deed, i.  e.,  my  true  followers.  Ye  shall 
know  the  truth,  ye  shall  have  a  right  di.s- 
cernment  of  what  is  true,  concerning  my- 
self, my  nature,  my  mission,  and  my  gos- 
pel, and  you  will  inwardly  feel  this  truth. 
(See  Ps.  cxix.  113,  131,  165;  comp.  vii.  17.) 


520 


JOHN. 


And  the  truth,  this  truth,  shall  make  t/ou free. 
"  It  will  give  you  spiritual  liberty — freedom 
from  the  fetters  of  ignorance,  error,  guilt, 
and  depravity :  in  plain  words,  it  will 
make  you  wise,  good,  and  happy — it  will 
invest  you  with  a  freedom  incomparably 
superior  to  any  which  man  can  bestow  on 
man — a  freedom  which  will  end  in  "  the 
glorious  liberty  of  the  children  of  God." 
To  this  priceless  boon  Coivptr  thus  beauti- 
fully refers : 

"  But  there  is  yet  a  liberty,  unsung 
By  poets,  and  by  senators  unpraised, 
VVhich  monarchs  cannot  grant,  nor  all  tbe  powers 
Of  earth  and  hell  confederate,  take  away  : 
A  liberty  which  persecution,  fraud. 
Oppression,  prisons,  have  no  power  to  bii<d. 
Which  whoso  tastes  can  be  enslaved  no  more, 
'Tis  liberty  of  heart,  derived  from  heaven, 
Bought  with  His  blood,  who  gave  it  to  mankind, 
And  sealed  with  the  same  token." 

3.?.  They  answered  him,  "We  be  Abraham's  seed,  and 
were  never  in  bondage  to  any  man:  how  sayestthou, 
ye  shall  be  made  free  ?  34.  Jesus  answered  them,  Ver- 
ily, verily,  I  say  unto  you,  "Whosoever  committeth  sin 
is  the  servant  of  sin.  35.  And  rthe  servant  abideth  not 
iu  the  house  forever :  but  the  Son  abideth  ever.  oG.  ^ilf 
the  Son  therefore  shall  make  you  free,  ye  shall  be  free 
indeed.  37.  I  know  that  ye  are  Abraham's  seed,  but 
'ye  seek  to  kill  me.  because  my  word  hath  no  place  in 
you.  38.  'I  speak  that  which  I  have  seen  with  ray 
Father:  and  ye  do  that  which  ye  have  seen  with  your 
father. 

"Lev.  XXV.  42 :  Matt.  iii.  9,  verse  .■».  "Rom.  xvi.  16,  in : 
2  Peter  ii.  19.  pGal.  iv.  30.  qRom.  viii.  2;  Gal.  v.  I.  ^vii. 
19,  verse  40.    "iii.  32,  v.  19,  30,  xiv.  10,  24. 

We  he  Abraham^s  seed,  and  therefore  not 
servants,  but  freemen.  Let  us  beware  of 
trusting  in  the  flesh,  and  as  little  let  us 
presume  that  we  are  blameless,  because 
sentence  against  our  evil  works  may  not 
have  been  executed  speedily.  Delay,  as 
in  the  case  of  the  unbelieving  Jews,  may 
only  result  in  the  more  terrible  destruc- 
tion. Were  never  in  bondage,  &c.  The  Jews 
did  not  take  our  Lord's  words  in  the  sense 
He  meant,  but  let  the  sentence  be  taken 
in  their  own  sense,  and  a  more  absurd  re- 
action of  pride  is  not  easy  to  be  imagined. 
"  Never  in  bondage  to  any  man  !"  What ! 
had  they  not  the  Roman  governor,  with  a 
division  of  the  imperial  guards,  in  their 
metropolis?  To  the  latter  part  of  their 
boastful  question  our  Lord  calmly  replies  : 
Whosoever  committeth  sin,  i.  e.,  liveth  in  the 
commission  of  sin.  The  verb  is  in  the 
continuous  present,  expressing  -n^hat  is 
persistently  done.  (See  1  John  iii.  8 ; 
Matt.  vii.  23.)  Is  the  servant  of  sin,  i.  e.,  the 
bond-servant,  or  sla^w  of  it,  for  the  ques- 
tion is  not  about  free  service,  but  who  are 
in  bondage.  (See  2  Peter  ii.  19;  Rom.  vi. 
16.)  The  great  truth  here  expressed  was 
not  unknown  to  heathen  moralists,  but  it  ; 


was  applied  only  to  vice,  for  they  were 
total  strangers  to  what  in  revealed  religion 
is  called  sin.  "  Every  man  in  his  natural 
state  yields  himself  unto  sin.  All  his 
senses,  members  and  faculties,  are  its 
handmaids  and  ministers.  The  eye 
watches  for  it,  the  ear  listens  to  it,  the 
tongue  pleads,  and  the  hands  toil  for  it. 
Fancy  is  the  painter  that  draws  its  picture, 
memory  is  the  recorder  that  keeps  its  se- 
crets, the  will  is  its  charioteer  that  drives 
furiously  through  all  restraints,  the  pas- 
sions and  appetites  are  the  providers  that 
hunt  for  its  prey.     (Rom.  vi.  15-23.) 

And  the  servant  abideth  not,  &c.  What- 
ever a  man  may  boast  himself,  whatever 
his  parentage,  whatever  his  privileges,  the 
commission  of  sin  undoes  him.  The  son 
of  Abraham  becomes  the  servant  of  sin. 
He  is  thereby  degraded  from  a  state  of 
sonship  to  a  state  of  servitude.  He  is  no 
longer  the  heir,  but  a  servant.  Not  now 
Isaac  who  shall  inherit,  but  Ishmael,  who 
is  cast  out.  For  the  Lord  was,  beyond  all 
doubt,  referring  to  that  allegory,  that  typi- 
cal teaching  of  these  Scripture  characters, 
which  Paul  in  his  Epistle  to  the  Galatians 
more  largely  sets  forth.     (Gal.  iv.  21-31.) 

If  the  Son  therefore,  &c.  "  If  I,  the  Sou  of 
God,  make  you  free,  in  the  sense  of  deliv- 
ering you  from  the  guilt,  burden  and  do- 
minion of  sin,  then  you  will  be  free, 
indeed!"  This  was  the  freedom  that  He 
wished  them  to  obtain  from  Him,  -^'hose 
peculiar  office  and  privilege  it  is  to  enfran- 
chise forever  all  who  come  to  Him. 
Liberty,  like  this,  is  the  portion  of  all  true 
Christians  in  the  day  that  they  flee  to 
Christ  by  faith,  and  commit  their  souls  to 
Him.  That  day  they  become  free  men, 
in  reality,  indeed.  (See  Luke  i.  12  ;  Rom. 
viii.  1-4  ;  Phil.  ii.  15.)  Liberty,  like  this,  is 
their  portion  forevermore.  Death  cannot 
stop  it.  The  grave  cannot  even  hold  their 
bodies  for  more  than  a  little"  season. 
Those  whom  Christ  makes  free  are  free  to 
all  eternity.  Let  us  never  rest  until  we 
have  some  personal  experience  of  this  free- 
dom ourselves.  Without  it  all  other  free- 
dom is  a  worthless  privilege.  Free  speech, 
free  laws,  political  freedom,  commercial 
freedom,  national  freedom — all  these  can- 
not smooth  down  a  dying  pillow,  or  disarm 
death  of  his  sting,  or  fill  our  consciences 


CHAPTER   VIII. 


521 


with  peace.  Nothing  can  do  that  but  the 
freedom  wliich  Christ  alone  bestows.  He 
gives  it  freely  to  all  who  seek  it  humbly. 
Then  let  us  never  rest  until  it  is  our  own. 
■  I  know  Uiat  ye  are  Abruha)n''s  seed — literal 
descendants.  Our  Lord  thus  reverts  to 
their  boast  in  verse  33,  and  He  is  about  to 
convict  them  of  that  sinfulness  which  He 
laid  to  their  charge  in  verse  34.  This  He 
does  distinctly  in  verse  40.  Ye  seek  to  kill 
me,  etc.  It  is  a  dismal  omen  when  a  per- 
son is  regardless  of  the  truth  of  God,  it  is 
more  so  to  be  provoked  against  it,  but  to 
persecute  and  endeavor  to  destroy  those 
who  preach  it,  is  the  last  degree  of  per- 
verseness  and  obstinac)'.  With  my  Father, 
that  is,  God.  }yith  your  father,  that  is,  Sa- 
tan. (See  verse  44.)  As  if  Jesus  had 
said.  While  the  instuctions  which  I  com- 
municate are  in  perfect  accordance  with 
the  will  of  my  Father,  you  act  in  accord- 
ance with  the  will  of  Satan,  in  disliking 
and  rejecting  my  instructions.  In  respect 
to  character,  my  Father  and  your  father 
are  entirel}'  opposite,  just  as  I  and  you  are 
entirely  opposite.  Jesus  was  thus  grad- 
ually bringing  theni  to  see  that  He  regard- 
ed them  as  exceedingly  sinful,  and  utterly 
opposed  to  God,  and  resembling  the  evil 
one. 

39.  They  answered  and  said  unto  him, 'Abraham  is 
our  father.  Jesus  saith  unto  them,  "If  ye  were  Abra- 
ham's childx-en,  ye  would  do  the  works  of  Abraham. 
40.  »But  now  ye  seek  to  kill  me,  »  man  that  hatli  told 
you  the  truth,  jwhieh  I  have  heard  of  God :  this  did  not 
Abraham. 

<Matt.  iii.  9;  verse  .3.3.  "Bom  li.  28  and  ix.  7;  Gal.  iii. 
V,  29.    » Verse  37.    jVerse  26. 

Abraham's  children,  in  the  sense  in  which 
Paul  subsequently  employed  this  expres- 
sion (Rom.  iv.  11,  12,  ix.  7,  8),  as  denoting 
Abraham's  spiritual  seed,  or  those  of  like 
spirit  and  temper  with  him.  Ye  iconld  do 
the  works  of  Abraham,  ye  would  imitate  his 
character  and  ready  obedience  to  God. 
Mark  how  our  Lord,  who  elsewhere  bases 
everything  like  His  Apostle  Yan], upon  faith, 
here  lays  also  stress,  like  James,  upon 
the  evidence  of  works !  BtU  noiu  ye  seek, 
&c.  "  In  this  passage,  as  in  verse  37,"  says 
Thohick,  "  the  lust  of  murder  is  character- 
ized further  by  a  reference  to  its  motive  ; 
only  through  this  motive  does  it  attain  to  the 
character  of  the  diabolical." 

41.  Ye  do  the  deeds  of  your  father.  Then  said  they 
to  him.  We  be  not  born  of  fornication,  .we  have  one 
Father,  et^en  CJod. 

'Isa.  Ixiii.  16  and  liv.  8;  Mai.  i.  6. 


Ye  do  the  deeds,  &c.  Ye  act  as  under  the 
influencte  of  the  devil  as  your  true  father, 
and  in  communion  and  concert  with  him, 
a  very  sure  evidence  that  ye  are  not  the 
genuine  and  believing  children  of  Abra- 
ham. Fornication  is  most  probably  not 
to  be  taken  literally,  but  as  denoting  idol- 
atry, which  is  frequently  in  the  Prophets 
called  fornication  or  adultery.  (See  for 
instance  Jer.  ii.  1-20  and  iii.  1-3.)  They 
labor  to  prove  that  they  were  not  born  in 
an  idolatrous  state,  but  in  the  true  Church, 
nor  were  idolaters  themselves,  but  wor- 
shiped God  according  to  His  word,  and 
therefore  were  His  children. 

42.  Jesus  said  unto  them,  "If  God  were  your  Father, 
ye  would  love  me :  t>for  I  jjroceeded  forth  aiid  came  from 
God,  i^neither  came  I  of  myself,  but  he  sent  me.  43. 
<i\Vli\'  do  ye  not  understand  my  speech  ?  even  because 
3e  cannot  hear  my  word.  44.  eYe  are  of  i/oiu- father 
tlie  devil,  and  the  lusts  of  your  father  ye  will  do;  he 
was  a  murderer  from  the  beginning,  and  fabode  not  in 
the  truth,  because  there  is  no  truth  in  him.  When  he 
speaketh  a  lie,  he  speaketh  of  his  own  :  for  he  is  a  liar, 
and  the  father  of  it.  45.  And  because  I  tell  you  the 
truth,  ye  believe  me  not.  46.  Which  of  you  convinceth 
me  of  sin  ?  And  if  I  say  the  truth,  why  do  ye  not  be- 
lieve me  ?  47.  eHe  that  is  of  God  heareth  God's  words : 
ye  therefore  hear  them  not,  because  ye  are  not  of  God. 

»1  John  V.  1.  i^xvi.  27  and  xvii.  8,  2.5.  cv.  43  and  vii. 
2S,  29.  dvii.  17.  'Matt.  xiii.  38 ;  1  John  iii.  8.  fJude  6. 
ix.  26,  27 ;  1  John  iv.  6. 

If  God  were  your  Father,  &c.  Can  God 
be  your  Father,  who  reject  Him  whom  He 
sent?  For  I  proceeded  forth,  &.e.  The  full 
sense  is,"  I  proceeded  forth  (from  God)  and 
am  come  into  the  world  (as  His  Legate). 
The  former  part  of  the  expression  has 
reference  to  the  character  of  Jesus  as  the 
eternal  Son  of  God;  the  latter  to  His  char- 
acter as  Legate  and  Mediator.  Neither  came 
I  of  myself,  &c.,  i.  e.,  without  being  com- 
missioned and  sent  of  God.  (See  on  v.  43, 
vii.  28,  29.)  My  speech — my  discourse.  Be- 
cause ye  cannot  hear  my  word.  "  Ye  cannot 
hear,  ILsten  to,  accept  my  doctrine,  there  is 
another  relish  of  things  with  you,  it  can- 
not enter  into  you."  (See  verse  37.)  "The 
grossness  of  our  apprehensions  in  spiritual 
things,  and  our  many  mistakes  which  we 
make  about  them,"  says  an  old  writer, 
"proceed  from  those  dull  and  fogey  steams 
which  rise  up  from  our  foul  hearts,  and 
becloud  our  understandings."  (See  on 
vii.  17.) 

The  lusts  of  your  father  ye  will  do.  "  Sa- 
tan," observes  Fuller,  "hath  no  impulsive 
power ;  he  may  strike  fire,  till  he  be  weary 
(if  his  malice  can  weary) ;  except  man's 
corruption  brings  the  tinder,  the  match 
cannot  be  lighted.     (Acts  v.  4;  James  i. 


JOHN. 


13-16.)  He  was  a  murderer,  &c.  That  the 
devil  was  their  spiritual  father,  Christ 
proves  in  general  from  their  imitating  of 
him  and  being  actuated  by  him.  Here  we 
have  a  plain  declai-ation  of  the  personality 
of  Satan,  if  we  adopt  the  Unitarian 
hypothesis  of  substituting  the  principle  of 
evil  for  the  devil,  how  utterly  inexplicable 
is  the  representation  here  made !  When 
he  speaketh  a  lie,  &c.  Not  only  was  Satan 
a  murderer,  inspiring  hate,  anger,  malice, 
murder,  inspiring  these  Jews  to  slay 
Jesus  even  as  he  urged  Cain  to  kill  his 
brother,  but  he  is  ako  a  liar;  this  is  his 
state,  his  condition,  his  nature,  because 
there  is  no  truth  in  him.  When  he  utters 
falsehood,  it  is  not  as  a  thing  alien  to  his 
nature,  with  shame  and  blushing,  as  one 
whose  heart  is  not  yet  altogether  harden- 
ed, or  his  conscience  seared,  but  as  a  thing 
proper  to  his  evil  nature,  glorying  in  his 
shame,  crying,  "  evil,  be  thou  my  good." 
Such  is  Satan,  a  liar,  and  the  father  of  lies, 
and  so  the  father  of  all  liars — of  all  who 
love  falsehood  and  hate  the  truth. 

And  because  I  tell  you  the  truth,  &c.  Mon- 
strous disaffection  of  men's  hearts  to  divine 
truths,  even  because  they  are  truth,  and 
because  they  are  divine!  Which  of  you 
convinceth  me,  &c.  The  interrogation  is 
equivalent  to,  "  Who  of  you  impeaches  my 
testimony,  by  convincing  me  of  any  sin?" 
(See  xviii.  23.)  "Do  not,"  says  Jerome, 
"arm  thyself  with  that  vulgar  and  trivial 
saying,  '  it  suffices  me  that  my  conscience 
is  clear,  and  I  care  not  what  all  the  world 
says:'  thou  must  care  what  the  world  says 
and  thinks.  Christ  Himself  had  that  re- 
spect, even  toward  the  scribes  and  Phari- 
sees." (Acts  xxi.  20-24;  2  Cor.  i.  12, 17, 18.) 
The  expression,  "  to  be  of  God,"  is  only  a 
short  elliptical  expression  for  being  born 
or  begotten  of  Him.  "You  therefore  re- 
ceive not  His  words,  because  you  are  not 
born  of  God."  The  plain  reason  why  men 
do  not  believe  the  truth,  is  that  they  do 
not  like  it. 

48.  Then  answered  the  Jews,  and  said  unto  him.  Say 
we  not  well  that  thou  art  a  Samaritan,  and  i>ha.st  a 
devil?  49.  Jesus  answered,  I  have  not  a  devil  •  but  I 
honour  my  Father,  and  ye  do  dishonour  me.  5n  And 
■I  seek  not  mine  own  glory :  there  is  one  that  se'eketh 
andjudgeth.  51.  Verily,  verily,  I  say  unto  you.  tlfa 
man  keep  my  saying,  he  shall  never  see  death.  .52.  Then 
said  the  jews  unto  him.  Now  we  know  that  thou  hast 
a  devil.  'Abrahaiji  is  dead,  and  the  prophets,  and  thou 
sayest.  If  a  man  keep  my  saying,  he  shall  never  taste 
of  death.    .53.  Art  thou  greater  than  our  father  Abra- 


ham, which  is  dead  ?  and  the  prophets  are  dead :  whom 
niakest  thou  thyself? 

hvii.  20  and  x.  20;  verse  52.    'v.  41  and  vii.  18.    ^v.  24 
and  xi.  2ii.    iZech.  1.  5 ;  Heb.  xi.  13. 

To  call  our  Lord  a  Samaritan,  was  to  give 
Him  the  most  contemptible  and  odious  of 
all  names.  It  was  especially  to  reproach 
Him  as  an  enemy  of  the  holy  nation,  and 
they  not  only  give  Him  this  name,  but 
affirm  that  He  richly  deserved  it— say  ve 
not  ivell  f  "  Is  it  any  reproach  ?  Who,  but 
a  sworn  foe  of  our  nation,  could  have  rep- 
resented us,  free-born  Israelites,  as  slaves? 
us,  the  seed  of  Abraham — us,  the  children 
of  God — as  the  children  of  the  devil?" 
But,  as  if  no  malignity,  however  great,  in 
connection  with  a  sane  mind,  could  have 
induced  a  person  to  cast  out  such  oppro- 
brious imputations,  they  represent  Him  as 
a  demoniac,  as  well  as  a  Samaritan.  I  have 
not  a  devil.  Though  Christ  used  some 
sharpness  in  reproving  the  Jews,  yet  He 
answers  with  wonderful  mildness  and 
meekness  when  He  refers  to  the  reproaches 
cast  upon  Him.  In  any  instance  of  injus- 
tice or  oppression  to  which  we  may  be 
exposed,  let  us  endeavor  to  imitate  our 
Master's  patience  and  forbearance,  to  be 
ready  rather  with  the  soft  answer  that 
turneth  away  wrath,  than  with  those 
grievous  words  which  stir  up  anger.  1 
honor  my  Father — H-e  honors  the  Father  in 
attributing  all  that  is  divine  in  Himself  to 
Him,  and  vindicating  J/im  from  all  pater- 
nity to  them.  Ye  do  dishonor  me — in  attri- 
buting my  divinity  to  the  devil.  There  is 
one  that  seeketh.,  i.  e.,  '"that  seeketh  my 
glory,"  requiring  "all  men  to  honor  the 
Son,  even  as  they  honor  the  Father,"  and 
giving  to  Him  (vi.  37)  such  as  will  j'etcast 
their  crowns  before  His  throne,  in  whom 
He  "shall  see  of  the  travail  of  his  .soul,  and 
be  satisfied."  (Isa.  liii.  11.)  Keep  my  say- 
ing— my  whole  doctrine — hold  it  fast  as 
the  rule  of  life.  Having  asserted  His  own 
nature  as  God's  Son,  Jesus  now  concen- 
trates into  one  sentence  the  object  of  His 
mission  as  Son,  eternal  life  to  all  who  accept 
Him.  Nei^er  see  death — even  in  dying  he 
shall  not  die  but  live.  (See  v.  12,  vii.  37, 
38;  comp.  vi.  50,  54,  57,  58.)  Nov}  tve  knom 
that  thou  hast  a  deinl.  Previously  they  had 
spoken  with  some  doubt  (veVse  48),  but 
noiv  to  Jesus'  solemn  assertion  (verse  51), 
they  oppose  this  declaration.     Art  thou 


C 11  A  P  T  E  R  ^'  1 1 1 . 


523 


greater  than  our  father  Ahraham,  &.c.  They 
misunderstood  our  Lord's  words,  as  if  He 
meant  a  freedom  from  temporal  death, 
and  promised  a  privilege  which  neither 
Abraham  nor  the  prophets  enjoyed. 

54.  Jesua  answered,  ™If  I  honour  myself,  my  honour 
is  nuthiii;;:  "it  is  my  Father  that  hoiioureth  me ;  of 
whom  ye  say,  that  lie  is  your  GotI :  5'>.  Yet  "ye  have 
not  known  him,  hut  I  know  him :  and  if  I  should  say, 
I  kn(jw  him  not,  I  shall  he  a  liar  like  unto  you  :  but  I 
Icnow  him,  and  keep  his  saying.  .5t5.  Your  father  Abra- 
ham prejoiced  to  see  my  day  :  land  he  .saw  it,  and  was 
elivJ.  .'57.  Then  said  the. Tews  unto  him,  Thou  art  not  yet 
nfty  years  old,  and  hast  tliou  seen  Abraham? 

my.  .SI.  "V.  41,  xvi.  14,  xvii.  1:  Acts  iii.  13.  "Vii.  28, 
29.    pLuke  x.  24.    qHeb.  xi.  13. 

Jt  is  viy  Father,  &c.  As  the  Jews  had  in- 
quired before,  "Where  is  thy  Father?" 
Jesus  now  adds  this:  "God  is  my  Father, 
and  Him  who  is  indeed  my  Father,  ye 
vainly  boast  to  be  your  God.  Ye  profess 
to  know  Him,  but  in  works  ye  deny  Him, 
But  I  know  Him,  and  in  that  special  sense 
in  which  I  alone  can  say  this  (see  chap.  i. 
18),  even  as  a  Son  with  His  Father:  and 
if,  in  deference  to  your  clamor,  I  were  to 
waive  this  my  just  claim  and  prerogative, 
I  should  be  lowering  myself  to  your  level, 
the  teacher  of  truth  would  become  the  son 
of  falsehood.  How  then  can  I  give  up  my 
claim  to  be  the  Son  of  God,  though  it  ex- 
pose me  to  your  unreasonable  charge  of 
blasphemy,  to  your  murderous  attempts 
upon  my  life?  For  indeed  I  know  Him 
in  a  sense  in  which  neither  ye  nor  any 
man  can  know,  and  I  keep  His  saying, 
which  ye  might  do  but  will  not.  Yea,  in 
this  my  claim,  I  am  only  carrying  out  His 
instructions,  doing  His  will,  fulfilling  His 
pleasure.  I  keep  His  saying,  as  I  am  urging 
you  to  keep  mine."  (See  verse  52.)  Your 
Jathcr  Ahraham  rejoiced  to  see  my  day.  By 
"  my  day,"  we  are  to  understand  the  time 
of  Christ's  incarnation  or  appearance  on 
earth.  Our  Lord  expresses  yet  more  dis- 
tinctly that  very  thing  which  was  so  ofien- 
sive  to  these  Jews,  His  superiority  over 
Abraham.  Abraham  received  prophecies 
in  regard  to  the  Messiah  (Gen.  xvii.  10, 
xviii.  IS,  xxii.  l(j,  &.C.),  and  from  these  pro- 
ceeded his  rejoicing.  He  rejoiced  at  the 
l)rospect  of  that  at  the  realizati<jn  of  which 
those  who  boasted  to  be  his  sons  were  so 
enraged.  (See  Heb.xi.  13-16.)  There  was 
no  true  joy  under  the  Old  Testament,  but 
only  in  the  hope  of  the  coming  of  Christ. 
The  piety  of  the  patriarchs,  prophets  and 
other  holy  persons  before  the  incarnation, 


consisted  in  desiring,  jiraying  and  looking 
for  the  Saviour  who  was  to  be  born,  and 
in  earnestly  striving  to  have  a  share  in  the 
favor  and  blessing  of  His  coming. 

Tliou  art  not  yet  fifty  years  old,  &c.  Thou 
hast  not  seen  half  a  century,  much  less 
the  many  centuries  since  tlie  day  in  whicli 
Abraham  lived.  Some  have  inferred  from 
these  words  that  Jesus  seemed  premature- 
ly old,  either  from  the  marks  of  endurinjj 
sorrow  in  His  features,  or  from  His  appar- 
ent i)recocious  maturity  of  mind.  He  was 
not  yet  thirty-three,  and  the  Jifty  here 
named  is  simply  an  even  sum  to  measure 
otr  the  intervening  centuries.  Hast  thou 
seen  Abraham  f  as  thou  must  have  done,  if 
Abraham  has  seen  thee.  By  such  a  per- 
version of  the  plain  import  of  His  words, 
they  seek  to  convict  Him  of  an  absurdity, 
such  as  no  sane  man  could  have  uttered. 
Nothing  short  of  a  willful  misunderstand- 
ing could  have  led  them  to  suppose  that 
by  the  term  "  my  day,"  Jesus  intended  to 
convey  the  idea  of  His  actual  abode  on 
earth  dux-ing  the  patriarch's  lifetime. 
They,  however,  in  trying  to  exaggerate 
His  words  into  absurdity,  really  elevate 
them  into  a  higher  truth. 

58.  Jesus  said  unto  them.  Verily,  verily,  I  say  unto 
you.  Before  Abraham  w:is,  rl  am. 

■■E.x.  iii.  14 ;  Isa.  xliii.  13 ;  chap.  xvii.  5,  24 ;  Col.  i.  17 : 
Bev.  i.  8. 

When  Christ's  enemies  were  enraged  at 
His  speech.  He  gently  seeks  to  draw  them 
to  the  consideration  of  His  Divinity,  that 
thus  they  might  be  pacitied.  Verily,  verily. 
(See  on  verse  34.)  Before  Abraham  vms,  I 
am.  The  sentence  is  at  variance  with 
the  laws  of  grammar,  the  present  time  is 
represented  as  preceding  tlie  past.  From 
this  apparent  confusion,  there  is  no  possi- 
bility of  extricating  the  words,  but  by  the 
sublime  and  mysterious  doctrine  of  the 
immutable  existence  of  the  sj^eaker  in  His 
superior  nature.  "I  am"  is  the  name  of 
God,  and  it  imports,  that  in  His  existence 
the  distinctions  of  past,  present,  and  to 
come,  have  no  place.  Hence  our  Lord 
did  not  saj'  I  vxis  before  Abraham,  for  in 
this  manner  an  angel  might  have  spoken 
of  himself,  but  I  am,  intimating  that  in 
reference  to  His  duration,  the  two  thousand 
years  which  had  elapsed  since  the  days  of 
the  patriarch  were  annihilated.  (See  2 
Peter  iii.  8  ;  Ps.  cii.  26,  27,  also  on  verse  59.) 


524 


JOHN. 


59.  Then  Hhey  took  up  stones  to  cast  at  him :  but 
Jesus  liid  hhiisplf.  and  went  out  of  the  temple,  'going 
llirough  tUe  midst  ot'tliem,  and  so  passed  by. 

•X.  31,  39  and  xi.  38.    'Luke  iv.  30. 

Our  Lord's  answer  (verse  581,  signified 
eternal  existence,  which  is  nothing  short 
of  a  claim  to  Divinity  (see  Ps.  xc.  2,  and 
chap.  xvii.  5),  the  Jews  therefore  take  up 
stones,  some  probably  lying  about  in  that 
outer  court  of  the  temple  for  the  purpose 
of  building  or  repairs,  and  proceed  to  exe- 
cute upon  Him  the  punishment  for  the 
crime  of  blasphemy.  "  Satan's  kingdom," 
says  an  old  writer, "  stands  upon  four  props 
especially  :  railing  (v.  48);  hypocrisj"^  (v.  53, 
Our  father  Abraham);  sophistry  (v.  52) — 
construing  that  of  death  natural,  which 
Christ  uttered  of  eternal ;  tyranny  (v.  59); 
when  reason  failed,  they  came  to  violence. 


(James  iii.  14,  16)."  Hid  himself,  &c.  He 
who,  when  His  hour  was  come,  yielded 
Himself  as  a  sheep  to  His  shearers,  and 
was  led  as  a  lamb  to  the  slaughter,  now, 
inasmuch  as  His  hour  was  not  yet  fully 
come,  withdraws  Himself  awhile  from 
their  ungovernable  fury :  retired  probably 
at  once  into  the  surrounding  multitude, 
and  so  was  lost  in  the  crowd,  and  depart- 
ing unobserved  amongst  the  stream  of 
people,  for  this  time  escaped  the  fury  of 
His  enemies.  "  It  is,"  says  Bishop  Taylor, 
"an  office  of  prudence  to  serve  God  so  that 
we  may  at  the  same  time  preserve  our 
lives  and  our  estates,  our  interest  and 
reputation,  for  ourselves  and  our  relations, 
so  far  as  they  can  consist  together."  (Matt. 
ii.  13,  X.  23.) 


1.  Where  did  Jesus  go  ?  2.  "Who  was  brought  before  Him  ?  3.  What  disposition  was  made  of  her  case  ?  4, 
W^bat  was  our  Lord'sanswer  to  the  charge  of  bearing  record  of  Himself?  5.  What  did  He  reply  to  the  question, 
"  Where  is  thy  Father  ?"  6.  W^hy  did  no  man  lay  hold  on  Him  ?  7.  State  the  reply  of  Christ  to  the  question. 
"Who  art  thou?"'  8.  W^hoisthe  servant  of  sin?  9.  Who  are  "free  indeed?"  10.  What  did  Jesus  say  to  the 
claim,  "  Abraham  is  our  father  ?"  11.  In  what  sense  shall  the  man  who  keeps  Christ's  saying  never  see  death  ? 
12.  What  is  said  of  Abraham  seeing  the  day  of  Christ's  appearing?    13.  Explain  verse  58. 


CHAPTER  IX. 

1  Tfie  man  that  icas-  born  blind  rrMored  to  siphl.  8  I£e  is 
brought  to  the  Pharisees.  13  Tluy  are  offended  at  it, 
and  excommunicate  him  :  35  but  lie  u-  received  of  Je- 
sus, and  confesseth  hiin.  39  Who  they  are  wfujm 
Christ  enlighieneth. 

AND  as  Jemts  passed  by,  he  saw  a  man  which  was 
blind  from  his  birth. 

In  the  interval  bet'^\-een  the  occurrence 
with  which  the  preceding  chapter  closed, 
and  the  event  here  narrated,  with  its  ap- 
pended discourse,  those  events  took  place 
recorded  in  Luke  x.  25-42,  xi.  1-24.  Our 
Lord  appears  to  have  returned  again  to 
the  city  (on  the  supposition  that  He  had 
left  it  temporarily,  for  the  reason  given  in 
viii.  59),  and  resumed  His  public  instruc- 
tion. The  rage  of  His  enemies  had  so  far 
subsided,  or  their  prudence  had  so  resum- 
ed its  control  of  their  actions,  as  to  render 
it  safe  for  Him  to  appear  again  in  public. 

Passed  by,  i.  e.,  passed  along  through  the 
city.  Blind  from  his  birth.  The  sad  history 
of  this  man  may  have  been  already  fa- 


miliar to  the  disciples,  as  he  was  evidently 
a  well-known  beggar  in  Jerusalem,  one 
with  whose  story  many  were  acquainted 
(verse  8),  or  it  may  have  been  one  of  his 
ways  of  stirring  pity  and  compassion  in  the 
passers-by,  to  announce  that  his  calamity 
reached  back  so  far,  and  thus  it  may  have  • 
come  to  the  knowledge  of  the  disciples, 
and  proved  the  occasion  of  their  question. 
More  of  our  Saviour's  miracles  are  record- 
ed as  having  been  wrought  on  blindness 
than  on  any  other  form  of  human  in- 
firmity. The  minute  and  particular  records 
of  His  cures  wrought  on  blindness  are 
four  in  number.  (See  Matt.  ix.  27-31; 
Mark  viii.  22-26;  Matt.  xx.  29-34;  Mark 
X.  46-52  ;  Luke  xviii.  35-43.)  Indeed,  the 
record  may  be  said  to  extend  to  six  cases 
in  all.  (See  Matt.  xii.  22  and  xxi.  14.)  In 
like  manner  the  Prophet  Isaiah  "will  be 
found  to  hint  at  the  recovery  of  sight  to 
the  blind,  more  frequently  than  to  any 


CHAPTER   IX, 


533 


other  act  of  mercy,  symbolical  of  the  Day 
of  Christ.  (Sec  Isix.  xxix.  IS,  xxxii.  3, 
XXXV.  5,  xlii.  7.) 

2.  And  his  disciples  asked  him,  saying,  Master,  "Who 
did  sin,  tliis  man,  or  his  parents,  that  be  was  born 
blind  ?—» Ver.se  3-1. 

In  the  judgment  of  some  commentators, 
the  belief  of  a  metempsychosis;  accord- 
ing to  others,  the  belief  of  a  prc-existence 
of  souls  ;  according  to  others  still,  a  belief 
of  the  possibility  that  the  embryo  could 
pin,  is  to  be  imputed  to  the  disciples. 
''But,"  says  Tholuck,  "it  is  doubtful 
•whether  we  have  good  reason  for  sup- 
posing such  opinions  to  be  current  among 
the  people.  It  seems  to  us  that  verse  34 
puts  us  on  the  track  to  the  true  view. 
The -Pharisees,  in  that  verse,  say  that  the 
man  was  '  altogether,^  and  consequently,  in 
soul  and  body,  '  born  in  sins.'  As  among 
us,  the  people  have  the  phrase,  '  such  a 
man  was  born  with  a  mark  on  him,'  may 
not  this  (though,  indeed,  not  clearly  ex- 
pressed), have  been  the  meaning  of  the 
disciples  ?" 

3.  Jesus  answered,  Neither  hath  this  man  sinned, 
nor  his  paniits :  i-but  that  tlie  worlv3  of  God  sliould  Ije 
made  niunilest  in  him.— I'xi.  4. 

Our  Lord  does  not  deny  that  this  man 
and  his  parents  had  sinned,  but  that  they 
had  sinned  as  the  cause  of  his  being  born 
blind.  He  thus  turned  away  His  disci])les 
from  that  most  harmful  practice  of  diving 
down  with  cruel  surmises  into  the  secrets 
of  other  men's  lives,  and,  like  the  friends 
of  Job,  guessing  for  them  hidden  sins  in 
explanation  of  their  unusual  sufferings. 
"  Wise  men,"  says  Cecil,  "  will  regard  the 
entrance  of  evil  as  a  man  views  a  fire, 
already  begun  in  his  house.  It  is  now  too 
late  to  ask, '  How  came  this  ?'  or, '  Whence 
did  the  fire  begin?'  His  single  question 
will  be,  how  he,  and  his  family,  and  his 
property,  can  be  secured."  (Gen.  xix.  17  ; 
Luke  xiii.  23,  24.)  But  that  the  works,  &c. 
This  blindness,  Jesus  would  say,  is  the 
chastening  of  no  peculiar  sin  on  his  own 
part,  or  on  his  parents.'  He  here  asserts 
the  high  end  for  which  suffering  is  some- 
times permitted  in  the  world,  namely,  for 
the  benefit  of  the  individual,  and  for  the 
manifestation  of  the  glorious  works  of  God. 
(See  xi.  3,  4.) 

4.  fl  must  work  the  works  of  him  that  sent  me,  while 
it  is  day :  the  night  cometh  when  no  man  can  work.  .5. 
As  long  as  I  am  in  the  world,  ^l  am  the  light  of  the 
world. 


"iv.  .^4,  V.  19,  ."jr.,  xi.  0,  xii.  33  and  xvii.  4.  Ji.  .5,  9,  iii.  19, 
viii.  12  and  xii.  a-j,  4ii. 

Our  Lord  proceeds  to  heal  this  poor 
blind  man.  The  malice  of  His  enemies 
will  soon  bring  His  day  to  a  close,  will 
shortly  bring  on  the  night  that  shall 
shut  in  His  day  for  going  about  doing 
good.  Had  the  Son  of  man  His  set  and 
appointed  time?  His  words  here  may 
enforce  to  us  the  solemn  admonition, 
"  Whatsoever  thy  hand  findeth  to  do,  do  it 
with  thy  might,  for  there  is  no  work,  nor 
device,  nor  knowledge,  nor  wisdom  in  the 
grave,  whither  thou  goest."  As  long  as  1 
am  in  tlie  uorld,  &c.  Thus  Jesus  hints 
that  He  will  not  be  in  the  world  long,  and 
He  will  let  His  light  shine  before  men  all 
the  days  of  His  appointed  time. 

R.  V/hen  he  had  thus  spoken,  'he  spat  on  the  ground, 
and  made  clay  of  tlie  spittle,  and  he  anointed  the  eyes 
of  the  blind  man  with  the  clay. 

cMark  vii.  33  and  viii.  23. 

The  clay  and  the  spittle  were  only  conduc- 
tors, not  in  themselves  needful,  but  which 
Jesus  willingly  assumed  to  be  the  chan- 
nels for  the  conveying  of  His  power,  for 
we  observe  at  other  healings  of  the 
blind  no  intervention  of  such  means  find- 
ing place.  (Matt.  xx.  30-34.)  "  Probably," 
says  Trench,  "  the  reasons  which  induced 
the  use  of  these  means  were  ethical,  it  was, 
perhaps,  a  help  for  the  weak  faith  of  the 
man  to  find  that  something  external  was 
done."  At  all  events,  Christ  magnified 
His  i30wer  in  making  a  blind  man  to  see 
by  that  method  which  one  would  think 
more  likely  to  make  a  seeing  man  blind. 

7.  And  said  unto  him,  Go,  wash  fin  the  pool  of  Siloam, 
which  is  by  interpretation.  Sent.  sHe  went  his  way 
therefore,  and  washed,  and  came  seeing. 

f  Neh.  iii.  15.    b2  Kings  v.  10, 14. 

Wash — the  eyes  only.  The  pool  of  Siloam 
is  a  small  pond,  in  an  oblong  form,  at  the 
lower  end  of  the  valley  of  Jehoshaphat, 
overlooked  by  the  wall  of  Mount  Zion. 
Its  sides  are  built  up  with  stones,  and  a 
column  stands  in  the  middle,  indicating 
that  a  chapel  was  once  built  over  it.  It  is 
in  length  fifty-four  feet,  by  eighteen  in 
breadth.  It  is  fed,  probably,  by  Avater 
from  the  temple  mount.  By  interpretation, 
Sent.  Jesus  selected  this  pool  because  its 
name  was  significant.  As  Christ  Himself 
is  the  fountain,  sent  from  God,  by  which 
our  nature  is  purified,  so  Siloam  is  the 
fountain,  sent  from  the  mount  of  God's 
temple,  by  whuh  the  man  is  washed  from 


JOHN. 


both  his  blindness  and  his  clay.  The  man 
was  seiU  by  the  Sent  to  the  Sent.  He  went 
his  way — of  course  conducted  by  some  one 
to  the  pool.  How  implicit  his  faith !  How 
prompt  his  obedience !  (2  Kings  v.  10-14.) 
Came  seeing,  returned  to  all  appearance  to 
his  own  house,  it  does  not  seem  that  he  came 
back  to  the  Lord.  The  immediate  power 
of  using  the  eyes  was  no  small  part  of  the 
miracle.  When  people  recover  sight  now 
after  surgical  operations,  it  requires  a  con- 
siderable time  to  learn  the  use  of  the 
newly  acquired  sense.  "What,"  says  an 
ancient  writer,  "did  this  man  think  when 
his  eyes  were  now  first  given  him !  What 
a  new  world  did  he  find  himself  come 
into !  how  did  he  wonder  at  heaven  and 
earth! Lo,  thus  shall  we  be  affect- 
ed, and  more,  when  the  scales  of  our  mor- 
tality being  done  away,  we  shall  see  as  we 
are  seen,  when  we  shall  behold  the  bless- 
edness of  that  other  world!  Let  us  be 
obedient  to  Christ  in  the  use  of  the  means 
He  prescribes,  and  however  simple,  Ave 
shall  find  them  effectual  for  good." 

8.  U  The  neighbours  therefore,  and  they  which  before 
had  seen  him  that  he  was  blind,  said,  Is  not  this  he  that 
sat  and  begged  ?  9.  Some  said,  This  is  he:  others  said. 
He  is  like  him:  but  he  said,  latnlie.  10.  Therefore 
said  they  unto  him.  How  were  thine  eyes  opened  ?  11. 
He  answered  and  said,  I'A  man  that  is  called  Jesus, 
made  clay,  and  anointed  mine  eyas,  and  said  unto  me. 
Go  to  the  pool  of  Siloam,  and  wash:  and  I  went  and 
washed,  and  I  received  sight.  12.  Then  said  they  unto 
him.  Where  is  he?  He  said,  I  know  not.  13.  They 
brought  to  the  Pharisees  him  that  aforetime  wii.s  blind. 
14.  And  it  was  the  'sabbath  day  when  Jesus  made  the 
clay,  and  opened  his  eyes. 

Inverses  fl.  7.  i  v.  9,  16 :  Matt.  xii.  1, 14 ;  Mark  ii.  23, 23  ; 
Luke  vi.  1,  U  and  .\iii.  10, 17. 

Begged — the  man  was  very  poor  as  well 
as  blind.  Some  said,  This  is  he,  &c.  To  ex- 
plain these  doubts  and  questionings,  re- 
specting the  man's  identity,  it  has  been 
Avell  observed,  that  the  opening  of  the 
eyes  must  have  altered  the  character  of 
the  whole  countenance.  "  The  miraculous 
cures  of  God,"  says  Bishop  Hcdl,  "  work  a 
sensible  alteration  in  men,  not  more  in 
their  own  apprehension,  than  in  the  judg- 
ment of  others."  I  am  he.  The  man  when 
he  heard  people  doubting  his  identity  and 
looking  at  him  with  hesitation,  says,  "I 
assure  you  that  I  am  he  who  used  to  sit  at 
the  temple-gate  and  beg."  No  truths  have 
received  so  full  proofs  as  those  that  have 
been  questioned.  Said  unto  me,  Go  to  the 
pool  of  Siloam,  &c.  It  is  observed  by  the 
learned  that  our  Saviour  for  the  most  part 
never  cured  any  man,  but  He  straight  en- 


joined him  some  duty,  as  to  the  lepers, 
"  Go  show  yourselves  unto  the  priests,"  to 
another,  "Give  God  praise,"  to  a  third, 
"Sin  no  more."     (iv.  50,  v.  11,  vi.  10.) 

And  I  went  and  washed.  The  soul  is  con- 
stituted to  see  through  the  body ,  as  through 
its  glass ;  and  that  glass  at  present  is  very 
dark;  but  when  once  that  glass  shall  come 
to  be  brightened,  so  soon  as  the  soul  shall 
be  discharged  from  the  grossness  of  fiesh, 
and  the  cloud  of  passion,  and  the  stains  of 
sin,  it  will  need  no  other  elevation  to  be- 
hold the  face  of  God,  no  other  capacity  to 
comprehend  all  the  treasures  of  wisdom, 
no  other  strength  to  bear  the  weight  of 
Eternal  Glory.  (1  Cor.  xiii.  12.)  There  is 
one  minute  feature  in  this  simple  story, 
which  it  may  be  well  to  observe.  The  man 
speaks  only  of  the  clay,  not  of  what  was 
mingled  with  it.  For,  being  blind,  he  could 
not  see  what  our  Lord  did,  he  could  only 
feel  what  He  applied.  This  little  coinci- 
dence is  a  great  mark  of  truth.  It  is  one 
which  could  not  come  by  design.  It  may 
also  be  observed,  that  the  man's  answer, 
"I  know  not,"  to  the  question,  "Where  is 
He?"  proves  how  impossible  was  any  col- 
lusion, how  little  the  Lord  sought  honor 
from  man.  It  iras  the  sabbath,  &c.  The 
mention  just  at  this  place  of  the  day  on 
which  the  healing  was  accomplished, 
seems  inserted  as  the  explanation  of  their 
having  found  it  necessary  to  bring  the  case 
before  their  ecclesiastical  rulers — the  Phari- 
sees. 

15.  Then  again  tbe  Pliarisees  also  a.sked  him,  how  he 
had  received  his  sight.  He  said  unto  them.  He  put 
clay  upon  mine  eyes,  and  I  washed,  and  do  see. 

Again  the  man  is  interrogated :  this  time 
officially,  and  with  a  view  to  making  him 
criminate  himself,  or  at  the  least  i^nplicate 
and  injure  Jesus.  He  put  clay,  &c.  The 
man  mentions  only  the  clay ;  not  having 
been  able  to  see  how  the  Saviour  "  spat  on 
the  ground,  and  made  clay  of  the  spittle." 
This  statement  furnishes  proof  of  the 
accuracy  of  the  narrative. 

IB.  Therefore  said  some  of  the  Pharisees,  This  man  is 
not  of  God,  because  he  keepeth  not  the  sabbath  day. 
Others  said,  JHow  can  a  man  that  Is  a  sinner  do  such 
miracles?  And  kthere  was  a  division  among  them.  17. 
They  say  unto  the  blind  man  again,  What  sayest  thou 
of  hini,  that  he  hath  opened  thine  eyes?  He  said,  'He 
is  a  prophet.  18.  But  the  Jews  did  not  "believe  con- 
cerning him,  that  he  had  been  blind,  and  received  his 
sight,  until  they  called  the  parents  of  him  that  had  re- 
ceived his  sight.  19.  And  they  a-sked  them,  saying.  Is 
this  your  soil,  who  .ve  say  wa-s  born  blind?  how  then 
doth  he  now  see?  20.  His  parents  answered  them  and 
said.  We  know  that  this  is  our  son,  and  that  he  was 
born  blind :    21.  But  by  what  means  he  now  seeth,  we 


CHAPTER   IX 


537 


know  not,  or  who  hath  opened  hLs  eyes,  we  know  not : 
he  is  o!  age,  u-sk  him:  he  shall  speak  for  himself,  ii. 
These  woriLt  spake  his  parents,  beiuiuse  »they  feared 
the  Jews  :  for  the  .lews  had  agreed  already,  that  if  any 
man  did  confess  that  he  was  Christ,  he  "should  be  put 
out  of  the  synagogue.  23.  Therelore  said  his  parents. 
He  is  of  age ;  asti  him. 

J Verse  Xi,  iii.  2.  tvii.  12,  43  and  x.  19.  Uv.  19  and  vi. 
•14.  ""Luke  xvi.  31.  ivii.  13,  xii.  42  and  xix.  38;  Acts  v. 
13.    oVerse  34  ;  xvi.  2. 

This  man  is  not  of  God,  &c.  Not  a  word, 
it  will  be  observed,  about  the  miracle,  not 
a  word  about  the  mercy,  not  a  word  about 
the  good  done,  not  a  word  about  the  pow- 
er shown.  Their  little  minds  seem  fixed 
only  upon  the  ima<rinury  transgression. 
This  appears  to  have  been  the  opinion  and 
sentence  of  the  majorit  J'.  Others  said,  &c. 
Men  think  difi'erently  of  the  same  thing, 
because  the  state  of  their  minds  is  differ- 
ent,    (vii.  40,  41.) 

"  There  is,"  says  Bishop  Hall,  "  no  word, 
or  action,  but  may  be  taken  with  two 
hands,  either  with  the  right  hand  of  char- 
itable construction,  or,  the  sinister  inter- 
pretation of  raahce  and  suspicion  :  and  all 
things  do  succeed  as  they  are  taken.  To 
construe  an  evil  action  well,  is  but  a  pleas- 
ing and  profitable  deceit  to  myself;  but  to 
misconstrue  a  good  thing  is  a  treble  wrong 
— to  myself,  the  action  and  the  author." 
(Rom.  xiv.  10.)  What  sayrst  thou  of  him, 
&c.  As  they  could  not  get  him  to  deny 
that  Jesus  had  opened  his  eyes,  they  hoped 
to  be  able  to  extort  from  him  some  state- 
ment derogatory  to  his  Benefactor,  some- 
thing which  might  give  some  supposed 
color  to  their  monstrous  position : — 
"Through  the  prince  of  the  devils  casteth 
He  out  devils."  He  isaj)rophet — a  prophet 
at  least.  This  was  what,  at  the  first  blush, 
he  supposed  Him  to  be.  He  could  be 
nothing  short  of  this.  That  was  what  the 
Samaritan  woman  at  first  perceived  Him 
to  be  (iv.  19.)  Afterward  (verses  35-38), 
like  her,  he  believed  and  confessed  Him 
to  be  the  Messiah,  the  Christ,  the  Son  of 
God.  God  has  promised  "  to  him  that 
hath  shall  be  given."  Those  who  follow 
the  convictions  of  their  consciences  shall 
receive  more  grace. 

Is  this  your  son,  &c.  Failing  in  their 
attempt  to  draw  out  something  from  the 
man,  on  which  they  could  legally  convict 
Jesus,  they  seek  to  impair  his  testimony, 
by  denying  that  he  had  ever  been  blind. 
How  ungenerous  was  the  conduct  of  the 
beggar's  parents !    They  showed  no  grati- 


tude for  the  benefit  conferred  upon  their 
son,  nor  were  they  willing  to  run  any  risk 
in  order  to  shield  their  own  offspring  from 
disgrace,  but  left  him  to  stand  alone 
against  the  host  of  his  enemies.  They 
sought  to  escape  disgrace,  but  they  have 
incurred  the  deepest.  Fut  out  of  the  syna- 
gogue, be  excommunicated.  The  Jewish 
excommunication  was  a  severe  punish- 
ment. There  were  three  degrees  of  it. 
The  first  excluded  the  person  from  inter- 
course with  the  people,  even  with  his  own 
family,  for  the  space  of  thirty  days,  he  was 
not  allowed  to  approach  a  Jew  at  a  dis- 
tance nearer  than  four  cubits.  If  he  gave 
no  signs  of  penitence,  the  time  could  be 
doubled,  aad  even  trebled.  The  second 
separated  the  person  from  all  sacred  meet- 
ings, was  accompanied  with  dreadful 
curses,  and  forbade  all  intercourse  with 
others.  The  third  was  .still  severer,  and 
was  regarded  as  a  final  and  total  exclusion 
of  the  person  from  the  community. 

24.  Then  again  called  they  the  man  that  was  blind, 
and  said  unto  him.  Give  God  the  praise  :  we  know  that 
this  man  is  a  sinner. 

This  they  said,  not  wishing  him  to  own 
even  to  the  praise  of  God,  that  a  miracle 
had  been  wrought  upon  him,  but  to  show 
more  regard  to  -the  honor  of-  God  than 
ascribe  any  such  act  to  one  who  was  a 
sinner. 

25.  He  answered  and  said.  Whether  he  be  a  sinner  or 
no,  I  know  not:  one  thing  I  know,  that,  whereas  I  was 
blind,  now  I  see. 

Not  that  the  man  meant  to  insinuate 
any  doubt  in  his  own  mind  on  the  point 
of  His  being  "a  sinner,"  but  as  his  opinion 
on  such  a  point  would  be  of  no  conse- 
quence to  others,  he  would  speak  only  to 
what  he  huw  as  fact  in  his  own  case.  The 
corporeal  change  with  which  this  poor  man 
had  been  blessed,  is  the  spiritual  experience 
of  every  real  Christian — he  was  blind,  but 
now  he  sees.  And  like  him  too  the  Christ- 
ian may  know  it.  Observe  a  resemblance 
in  the  limitation  of  the  knowledge  itself — 
it  extends  to  "  one  thing,"  but  this  is  the 
main  thing,  and  to  know  this  is  to  know 
enough.  It  is  not  necessary  to  know  the 
precise  time  of  the  change,  any  more  than 
it  is  necessary  to  know  precisely  when  the 
day  begins,  in  order  to  know  that  it  is 
dawn — it  is  day.  Neither  is  it  necessary 
to  be  able  to  know  the  particular  instrur 
mentality  employed,  whether  an  afflictive 


528 


JOHN. 


event,  or  a  good  book,  or  the  admonition 
of  a  friend,  or  the  preaching  of  the  word. 
The  manner  of  conversion  is  very  diifer- 
ent.  In  some  cases  it  is  more  sudden,  in 
others  more  slow.  The  Lord  addresses 
one  man  iu  thunder,  He  whispers  to  an- 
other in  a  small  still  voice. 

I  know,  &c.  Eemark  what  a  confidence 
this  man  derived  from  the  consciousness 
of  this  onething.  These  unbelievers  wish- 
ed and  endeavored  to  confound  him,  but 
their  questions  and  their  cavils  liad  no 
weight  with  him.  He  had,  he  felt,  one  in- 
vincible, undeniable  argument — "this," 
says  he,  "  is  sufficient  for  me.  I  know 
what  He  has  done  for  me,  and  can- 
not be  mistaken."  So  he  that  believeth 
hath  the  witness  in  himself.  Like  this 
man,  has  a  satisfaction  derived  from  ex- 
perience. He  has  received  the  truth  in 
the  love  and  efficiency  of  it.  He  has  felt 
its  power  and  blessedness.  He  has  a  cer- 
tainty, out  of  which  he  can  neither  be 
laughed  nor  reasoned.  This  qualifies  him 
for  dealing  with  others  in  Divine  things. 
It  excites  his  zeal,  and  enables  him  to 
speak  with  earnestness,  because  he  can 
speak  Avithout  hesitation. 

2fi.  Then  sakl  thoy  to  him  asain,  What  did  lio  to  tlioe? 
how  opened  lie  tliiue  eyes?  27.  IIi'  iuiswci-cil  tln'in,  I 
liiive  told  you  a\re;idy,  and  ye  did  not  ln'ur  :  whiTelore 
would  ye  hear  it  again  ?  will  ye  also  be  his  disciples? 

Said  they again — proceeding, 

apparently,  to  cross-question  him,  in  order 
to  detect  some  refutation  of  the  miracle. 
This  cross-questioning  the  man  indig- 
nantly and  sarcastically  declines.  He 
refers  them  to  his  explicit  narrative  in  his 
former  examination,  which  they  endeavor- 
ed to  slight,  and  he  ironically  imputes 
their  zealous  questioning  to  a  desire  to 
become  His  disciples.  The  keenness  with 
which  skeptics  scrutinize  the  Gospel  often 
surpasses  the  earnestness  of  its  believing 
students.  And  it  is  a  striking  tiict  that 
critical  attacks  have  stimulated  Christian 
scholars  to  a  profounder  study  of  the 
Word  of  God,  and  have  thus  resulted  in  a 
truer  understanding  of  its  depths  of  mean- 
ing, and  clearer  demonstrations  of  its  in- 
finite truth. 

I  have  told  you  already  ....  wherefore 
vmdd  ye  hear  it  agam  ?  Infidelity  can  only 
go  round  and  round  the  same  topics  in  an 
eternal  circle,  without  advancing  one  step 


further.  It  produces  no  new  forces,  it 
only  brings  those  again  into  the  field 
which  have  been  so  often  baffled,  maimed 
and  disabled,  that,  in  pity  to  them,  they 
ought  to  be  dismissed  and  discharged  from 
any  further  service.  (Acts  xix.  28,  34.) 
Ty^i!7^  ye  also  (as  well  as  I,  and  others  to 
whom  I  have  told, the  circumstances  of 
my  cure)  he  his  disciples?  The  emphasis 
given  in  the  original  to  the  pronoun  ye, 
opposes  with  the  keenest  irony  the  refer- 
ence here  made  to  their  discipleship,  to  the 
judgment  which  in  verse  24  they  declared 
themselves  to  have  formed  in  regard  to  the 
character  of  Jesus.  If  this  were  truly  a 
legal  court,  it  may  be  doubted  whether 
the  man  did  not  commit  a  faulty  disre- 
spect, for  which  the  want  of  self-respect  in 
the  court  furnishes  no  full  excuse.  Yet, 
when  we  consider  that  he  was  a  poor,  un- 
cultivated mendicant,  we  can  excuse  this 
single  error  and  still  wonder  at  his  martyr- 
like constancy. 

28.  Then  they  reviled  him,  and  said,  Thou  art  his  dis- 
ciple, but  we  are  Moses'  disciples.  29.  We  know  that 
God  spake  unto  Moses :  as  for  this  fellow,  "-we  know  not 
from  wlieiice  lie  is. — 'viii.  14. 

The  man's  answer  stung  them  to  the 
quick.  They  felt  all  the  force  of  his  just 
irony.  They  were  too  conscious  of  deserv- 
ing all  that  it  implied.  They  withdrew  to 
the  shelter  of  authority,  from  whence,  as 
all  such  debaters  under  the  circumstances 
usually  do,  they  discharged  a  shower  of 
abuse,  and  loaded  him  with  undignified 
and  unmeaning  reproaches.  We  hioiu  that 
God  spake  unto  Moses,  &c.  Their  partiality 
here  was  inexcusable,  for  if  they  believed 
the  mission  of  Moses,  on  evidence  of 
miracles,  credibly  attested,  indeed,  but 
performed  two  thousand  years  before  they 
were  born,  it  was  much  more  reasonable, 
on  their  own  principles,  to  believe  the 
mission  of  Jesus,  on  at  least  equal  miracles, 
wrought  daily  among  them,  when  Ihey 
might,  in  many  instances,  have  been  eye- 
witnesses to  the  facts,  and  one  of  which, 
notwithstanding  all  their  malice,  they 
were  here  compelled  to  own,  or  at  least 
found  themselves  utterly  unable  to  dis- 
prove. We  know  not  from  whence  he  is — we 
know  not  the  source  whence  he  obtained 
His  commission,  nor  the  ground  of  His 
pretensions  to  be  sent  of  God. 

30.  The  man  answered  and  said  unto  them,  >Why 
herein  is  a  marvelous  thing,  that  ye  know  not  from 


CHAPTER    IX 


whoncp  lip  i'^,  and  yrthp  hath  openort  niinoeyes.  31. 
NoAV  we  know  Ih'.it 'lidil  licamli  imt  nuiiu'I-s:  but  if 
any  man  bo  a  worsliipiHT  ol'  (ioJ,  and  docth  his  will, 
him  he  iicarctli.  li'.'.  Since  the  world  bewail  was  it 
not  heard  thai  any  man  opened  the  eyes  ol'  one  that 
was  born  blind.  33.  "II  tins  man  were  not  of  (iod,  he 
could  do  nothing.  31.  They  answered  and  said  unto 
liiin,  vTliou  wast  altogether  born  in  sins,  and  dost  thou 
•  teach  us?    And  they  cu.sl  him  out. 

"iii.  10.  'Job  xxvii.  9  and  xxxv.  12;  Ps.  xviii.  41,  xxxiv. 

15  and  l.wi.  hs;  Prov.  i.  US,  xv.  '£)  and  xxviii.  !);  Isa.  i. 

15;  Jer.   xi.  11  anil  xiv.  12:  Kzek.   vhi.  13;  Mi.  iii.  4; 

Zech.  vil.  13.    uVersu  IG.    vVerse  2. 

• 

TJti;  man  answered,  &c.  This  man  shows 
not  only  a  spirit  of  downright,  and,  wliat 
we  should  almo.st  term  dogged  honesty, 
combined  with  great  boldness,  but  very 
considerable  shrewdness  and  sagacity. 
May  not  this  last  confirm  the  old  proverb, 
"  The  eyes  of  the  blind  see  best."  He  seems, 
moreover,  to  liave  already  received  some 
of  (he  spirit  of  wisdom  and  jialience,  which 
marked  the  conduct  of  the  Saviour,  in 
whose  cause  he  was  arraigned ;  for  he 
made  no  answer  whatever  to  their  per- 
sonal reviling  (verse  28),  but  only  vindica- 
ted the  honor  of  that  God  who  licardh  not 
sinners,  (viii.  48,  49;  Isa.  xxxvi.  21.)  Some 
have  unnecessarily  stumbled  at  the  words 
"  God  heareth  not  sinners."  Vain,  indeed, 
is  tlie  prayer  tliat  comes  from  a  divided 
heart.  Vain  the  petition  for  pardon, 
when  we  have  determined  not  to  part 
with  the  sin.  With  what  countenance 
can  we  ask  to  be  forgiven  for  any  sin  past 
when  wo  intend  to  go  and  act  that  bin 
over  again?  But  tliere  is  nothing  in 
these  wordj  to  deter  any  penitent  from 
prayer,  any  who  are  grieved  and  wearied 
with  the  burden  of  their  sins.  In  this 
sense  God  docs  hear  sinners.  "  lie  will 
regard  tlie  jji-ayer  of  the  destitute,  and 
not  despise  their  prayer."  Nay,  His 
ear  shall  be  attentive  to  the  prayer  of 
tliose  who  desire  to  fear  His  name.  (See 
Kch.  i.  11,  also  Jonah  ii.  1,  &c.,  and  Isa. 
xxvi.  8. 

Thou  wast  altogether  horn  in  sins..  They 
allude  to  the  man's  natural  defect,  and 
taunt  him  with  having  come  into  the 
world  with  the  penalty  of  sin  branded  on 
his  entire  person,  in  that  he  was  born 
blind.  They  forget  that  if  blindness  were, 
indeed,  the  sign  of  sin,  then,  to  remove 
blindness  proved  a  jrower  to  remove  the 
penalty  of  sin.  Dost  tJiou  teach  ^isf  The 
man's  clear  and  forcible  eloquence  is  met 
by  one  argument  alone,  namely, "  Thou  art 
a  sinner,  but  we  are  righteous;  thou  art 
34 


ignorant,  and  we  are  learned  in  the  Law  ; 
we  sit  in  Moses'  seat,  thou  art  the  blind 
follower  of  this  Galilean  deceiver."  So 
much,  then,  for  evidence,  as  a  means  of 
convincing  men  of  the  truth  of  Christiani- 
ty !  Here  had  been  a  judifial  inquiry, 
and  it  was  attended  with  this  result !  A 
change  of  heart,  not  more  light  in  such 
matters  is  the  thing  needed.  The  percep- 
tion of  truth  is  a  moral  rather  than  an 
intellectutil  act.  And  they  cast  him  out,  ex- 
communicated him,  not  only  thrust  him 
bodily  from  the  court-room,  but  from  the 
synagogue  and  temjjle,  and  from  all  wor- 
ship therein.  (Sec  on  verse  22.)  Thus  ho 
suflered  the  loss  of  all  things  for  his  Sa- 
viour's sake.  He  is  the  first  whose  name 
is  recorded  as  openly  disgraced  for  con- 
fessing Christ.  He  is  the  first  of  a  glorious 
train,  some  of  whom  sulfered  reproach, 
others  imprisonment,  and  others  death, 
because  they  would  not  deny  Je.sus.  line 
are  a.shamcd  of  Christ  before  the  world, 
how  does  the  conduct  of  this  poor  beggar 
condemn  us? 

35.  Jesus  heard  that  they  had  ca-st  him  out,  and  when 
lie  had  lound  him.  he  said  unto  him,  Dost  thou  believe 
on  itho  Son  ot  God  ? 

iMatt.  xiv.  33  and  xvi.  IG;  Mark  i.  1;  chap.  x.  3G ;  1 
John  V.  13. 

When  he  had  found  Mm.  By  accident? 
Not  very  likely.  Sympathy  in  that  breast 
could  not  long  keep  aloof  from  its  object. 
Dost  thou  believe  on  the  Sun  of  God?  A  ques- 
tion stretching  purposely  beyond  the  man's 
present  attainments,  in  order  the  more 
quickly  to  lead  him — in  his  present  teach- 
able frame — into  the  highest  truth.  The 
importance  of  this  question  may  be  infer- 
red from  the  character  of  the  inquirer,  and 
from  the  nature  of  the  case  itself.  Faith 
in  Christ  is  the  principle  of  all  religion. 
Without  it,  there  is  no  justification,  or 
sanctification,  or  consolation,  in  a  word,  no 
salvation.  "Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved." 

36.  He  answered  and  said.  Who  is  he.  Lord,  that  I 
might  believe  on  him?  37.  And  Jesus  said  unto  him, 
Thou  liast  botli  seen  him.and  yit  is  he  that  talketh  with 
thee.  38.  And  he  said.  Lord,  I  believe.  And  he  wor- 
shipped him.— jiv.  26. 

Who  is  he,  Lord,  &e.  His  reply  is  affirm- 
ative, and  believing  by  anticipation,  prom- 
ising faith  as  soon  as  Jesus  shall  say  who 
He  is.  "What  a  beautiful  exemplifica- 
tion," saysone,  "of  the  heavenward  tenden- 
cy of  a  mind  simple  and  truth-loving,  the 


530 


JOHN 


gu'leless  and  sincere,  as  the  doctrine  is 
f^tated  in  this  Gospel  at  i.  47,  iii.  21,  viii. 
47,  X.  16,  27."  Docility  opens  the  heart  to 
faith:  but  it  is  God  who  gives  both.  To 
desire  to  be  instructed  in  order  to  believ- 
ing, is  agreeable  to  the  j^rudence  which 
faith  itself  requires.  When  a  man  begins 
to  inquire  about  Christ,  and  asks  who  He 
is,  it  is  always  a  hopeful  symptom  of  his 
state  of  soul.  Tliou  hast  both  seen  him,  &c. 
AVe  should  carefully  notice  the  extraordi- 
nary fullness  of  the  revelation  which  our 
Lord  here  made  of  Himself  In  no  case 
but  this,  and  that  of  the  Samaritan  woman, 
do  we  find  Him  so  unreservedly  declaring 
His  own  Divinity  and  Messiahship.  So 
true  is  it  that  "the  meek  He  will  guide  in 
judgment,"  and  that  things  "hid  to  the 
wise  and  prudent  are  revealed  to  babes." 
And  he  said,  &c.  The  lowliness  and  yield- 
ing spirit  of  the  man  toward  Jesus,  is  in 
touching  contrast  with  the  defiant  bearing 
he  maintains  toward  the  leaders  of  the 
people.  He  had  been  gradually  brought 
into  that  state  of  humble  belief  in  the 
power  and  goodness  of  his  unknown  bene- 
factor, that  he  no  sooner  heard  the  precious 
and  important  truth  just  announced,  than 
his  heart  yielded  assent,  and  with  a 
simple  confession  of  faith.  Lord,  I  believe, 
he  prostrated  himself  before  the  Being, 
who  had  stooped  in  such  wondrous  con- 
descension to  one  of  his  low  and  miserable 
condition,  and  endowed  him  with  the  two- 
fold blessing  of  natural  and  spiritual  vision. 

39.  H  And  Jesns  said, 'For  jmlRment  I  ain  come  into 
tliis  world,  athat  tliey  wliicli  see  not  might  see,  and 
that  they  which  see  miglit  he  made  blind. 

'v.  22,  27;  see  iii.  17  and  xii.  47.  »Isa.  vi.  9,  10;  Matt, 
xiii.  13. 

The  meaning  is,  the  Gospel  should  make 
the  poor,  ignorant,  humble,  teachable,  who 
are  reckoned  to  see  nothing,  wise  and 
knowing  in  the  things  of  God,  but  that  it 
should  make  those  who  are  wise  in  their 
own  conceit,  know  less  than  they  did  be- 
fore. In  the  two  characters  of  the  Phari- 
sees, and  the  person  they  thus  cast  out,  we 
have  a  pattern  of  the  believer  and  the  un- 
believer, which  will  hold  true  to  the  end 


of  the  world:  where  the  temper  of  the 
Pharisee  is,  there  will  Christ  be  unknown 
or  rejected;  where  the  othertemjier  is, of 
the  man  that  was  born  blind,  there  will 
Christ  be  valued,  and  nowhere  else.  (See 
on  Luke  ii.  35.)  Let  us  seek  so  to  live 
that,  if  the  world  should  cast  us  out,  we 
may  be  found  of  Him  wh(jm  the  world 
crucified,  that,  having  followed  the  light 
of  His  truth  in  this  world,  we  may,  through 
His  own  merits  and  mediation,  have  with 
Him  the  Light  of  Life  in  the  everlasting 
glory  of  the  world  to  come.     (Ps.  xliii.  3.) 

40.  And  Home  of  the  Pharisees  which  were  with  him 
heard  these  words,  land  said  unto  him,  Are  we  blind 
also?  41.  Jesus  said  unto  them,  tit' ye  wtr^^  blind,  ye 
should  have  no  sin  :  but  now  ye  r^ay,  We  see,  therelore 
your  sin  remalneth.— '  Kom.  if.  19.    'xv.  22, 24. 

By  their  own  proud  boast,  "  We  sec,"  they 
cut  away  any  plea  of  ignorance  from  under 
their  feet.  And  so  their  sin  remained, 
witnessing  against  them.  And  so  long  as 
they  remained  in  that  state  of  willful  and 
proud  prejudice,  able  to  see  but  unwilling, 
they  were  in  a  state  of  sin,  which  was  in 
danger  of  increasing,  proceeding  to  more 
ungodliness,  even  to  the  killing  of  the 
Prince  of  Life.  Let  us  learn,  from  what 
the  Lord  here  teaches,  to  walk  according 
to  the  light  we  have,  to  do  faithfully  what 
we  know  of  our  duty.  This  is  the  way  to 
know  and  to  receive  more  of  His  good 
gifts.  "He  that  hath,  to  him  shall  be  given; 
and  he  that  hath  not,  from  him  shall  be 
taken  away  even  that  which  he  seemeth 
to  have."  If  we  would  prevent  any  fatal 
event  of  sins  flowing  from  ignorance,  we 
must  take  care,  that  our  ignorance  itself 
be  not  criminal:  and  that  it  will  not  be, 
if  our  hearts  be  sincerely  disposed  to  our 
duty,  and  if  we  u.se  moral  diligence  to 
know  it,  if  we  be  impartial,  humble  and 
honest,  and  have  that  concern  for  the 
knowledge  and  practice  of  our  duty,  that 
is  in  some  sort  proportionable  to  the  im- 
portance of  it.  The  more  we  know,  and 
the  better  we  understand,  the  more  severe- 
ly shall  we  be  judged,  unless  our  life  is 
more  holy. 


1.  What  did  our  Lord's  disciples  ask  Him  about  the  man  blind  from  his  birth  ?  2.  What  was  Hie  answer  ?  8 
Ktate  the  particulars  of  the  miracle  He  wrought.  4.  How  did  the  Pharisees  regard  this  miracle*  5.  What  did 
the  blind  man's  parents  say  to  them?  fi.  What  did  he  say  himself?  7.  What  did  the  man  who  had  been  blind 
Hay  when  he  was  reviled  ?  8.  What  did  Jesas  a.sk  him  after  he  had  been  cast  out?  9.  State  his  reply.  JO.  Explain 
verse  39. 


SHEEP    FOLLOWING    THEIR    SHEPHERD. 


CAMEL    GOING    THROUGH    A    NEEDLE'S    EYE, 


CHAPTER    X. 


531 


CHAPTER   X. 

1  ChrUt  i.i  the  door,  and  the  f/ood  shepherd.  19  Diverf 
ojtinlons  of  him.  24  Jiejnovith  by  his  luurks  that  he  is 
Chrixt  the  Son  of  (Jod  :  at  tscapelh  the  Jews,  40  and 
went  aiiain  beyond  Jordan,  where  many  believed  on 
him. 

Our  Lord  had  jntiniated  that  the  Phari- 
Kees,  though  they  tiiought  themselves  both 
clear-sighted  and  far-sighted  in  s]nritual 
matters,  were  indeed  blind,  and  therefore 
ill-fitted  for  the  ofiiee  of  teachers  of  relig- 
ion, into  which  they  had  intruded  them- 
selves (ix.  39-41.)  Now,  by  a  .sort  of  para- 
bolic representation.  He  makes  a  discrim- 
ination between  true  and  false  shepherds, 
and  shows  that  these  self-constituted 
guides  of  the  people  were  false  teachers 
and  unworthy  of  contidence. 

YERILY,  verily,  I  say  unto  yon,  He  that  entereth 
not  by  the  door  into  the  slieep-!old,  but  elimbeth 
up  some  other  way,  the  same  is  a  tliief  and  u  robber. 

The  sheep-fold  in  that  age  and  country, 
where  more  protection  against  beasts  of 
prey  was  needed  than  with  us,  was  very 
different  from  ours.  It  was  enclosed  with- 
in high  walls,  and  was  entered-by  a  door. 
This  door  was  kept  by  a  porter,  who 
would  of  course  ojien  it  to  none  but  those 
who  had  a  right  to  go  in.  Whoever  pre- 
tends to  feed  and  guide  the  flock  of  God, 
to  teach  and  instruct  His  people,  and  yet 
does  not  come  to  them  in  that  way  which 
God  has  appointed,  but  follows  the  method 
of  his  own  inventing,  according  to  his  own 
fancy  or  <;orrupt  inclination,  is  certainly, 
notwithstanding  any  pretenses  of  zeal  or 
authority,  an  enemy  and  a  hinderer  of 
man's  salvation.  Only  intending  to  ele- 
vate and  enrich  himself,  so  he  compasses 
that,  he  cares  not  how  many  souls  perish 
by  his  means,  or  through  his  neglect. 
Every  one  that  sincerely,  and  without 
worldly  designs,  intends  to  teach  and  in- 
struct men  in  the  way  of  salvation,  will 
proceed  by  that  method  only  wliich  God 
shall  think  fit  to  appoint,  and  will  submit 
entirely  to  His  directions. 

2.  Rut  liotliat  entoreth  In  by  the  door  is  the  shep- 
licril  (il  till-  siiccp.  ;f.  To  liini  Die  porter  openetli :  and 
tliu  sbci'ii  licar  liis  voipc  :  and  lie  callclli  his  own  slieop 
by  name,  and  leadetli  them  out.  4.  And  when  he  pnt- 
telli  forth  liis  own  sheep,  lie  Koet.'i  before  them,  and  the 
Blieep  follow  him,  for  they  know  his  voice.  5.  And  a 
straiiKer  will  they  not  follow,  but  will  flee  from  him, 
lor  tliey  l^now  not  the  voice  of  strangers.  0.  This  par- 
able spake  Jc^ns  imto  them,  but  thev  understood  not 
What  tilings  they  were  which  he  spake  unto  them. 

In  the  latter  part  of  tlie  allegory  or  par- 


able (v.  11,  14),  Jesus  styles  Himself"  the 
Good  Shepherd,"  but  here,  when  He  says, 
}ie  that  aitereth  in  by  the  door  is  tlie  sheplicrd 
of  the  sheep,  He  is  jirobably  speaking  of  an 
under-shepherd,  a  minister  of  the  Gospel. 
To  him  tlie  porter  openeth.  These  words 
might  signify,  generally,  that  to  such  a 
person  the  obstacles  that  stood  in  the  way 
of  his  becoming  an  overseer  of  the  flock 
of  Christ  are  removed  in  a  regular  niannei', 
and  he  is,  after  the  due  order,  ii^troduced 
as  a  shepherd  into  the  fold.  This  expli- 
cation goes  on  the  principle  that  the  ad- 
mission by  the  porter,  through  the  door 
into  the  fold,  refers  to  an  original  call  to, 
and  investiture  with  office  in  Christ's 
Church,  and  this  is  the  ordinary  mode  of 
viewing  the  figure.  But,  it  would  seem 
that  the  reference  here  is  not  to  an  ori- 
ginal call  to,  and  investiture  with,  a  new 
office,  but  to  the  ordinary  exercise  of  the 
functions  of  an  office  already  jiossessed. 
The  person  introduced  as  entering  by  the 
door  is  already  a  shepherd,  may  have  been 
long  a  shepherd,  and  is  here  represented 
as  performing  his  daily  work.  Ere  the 
sun  rises,  he  goes  to  his  much-loved  occu- 
pation. He  arrives  at  the  gate  of  the  fold. 
He  does  not  leap  over  the  wall.  He  finds 
no  difficulty  in  getting  admission — the 
I)orter  opens,  he  passes  through  the  gate, 
utters  the  pastoral  cry,  and  returns  again 
through  the  gate  followed  by  his  own 
flock,  whom  he  leads  out  and  feeds,  and 
when  night  comes  he  conducts  them  back 
again  to  the  fold. 

Taking  this  view  of  the  matter,  the 
natural  explication  of  the  allegory  seems 
to  be  "  the  genuine  pastor  performs  all  his 
duties  under  the  guidance  of  Divine  in- 
fluence, and  with  a  constant  regard  to  the 
mediation  of  the  Saviour  "  It  then  fol- 
lows, the  sheep  hear  his  voice,  i.  e.,  they  at- 
tend to — they  understand — they  believe 
His  doctrine,  not  because  it  is  his,  but  be- 
cause it  is  not  his,  but  his  and  their  Lord's. 
It  is  one  mark  of  a  genuine  Christian  pas- 
tor, that  real  Christians  cordially  approve 
of  his  teaching.  His  oim  sheep.  A  real 
shepherd,  according  to  Eastern  cu.stom, 
knowing  his  outi  fock,  calls  them  at  once 
by  their  names,  and  proves  his  relation  to 


ri-r.2 


J  o  11 N . 


them  by  so  doing.  Lmddh  them  out — from 
the  pen-fold  into  the  open  pasture,  verse 
9.  "  There  is  no  one  of  God's  fhildren," 
says  Bishop  Hall, "  whom  He  doth  not  both 
know  and  call  by  his  name.  What  a  com- 
fort is  this  to  a  poor  wretched  man  to 
think.  Here  I  walk  obscure  and  con- 
temptible upon  earth,  in  a  condition  mean 
and  despised  of  men,  but  the  great  God  of 
heaven  is  pleased  to  take  such  notice  of 
me,  as  even  from  heaven  to  call  me  bj'  my 
.  name,  and  to  single  me  out  for  grace  and 
salvation,  and  not  only  to  mention  my 
name  from  above,  in  the  gracious  offer  of 
His  ordinances,  but  to  write  it  in  the  eter- 
nal register  of  Heaven.  What  care  I  to 
be  inglorious,  yea,  causelessly  inftimous 
with  men,  whilst  I  am  thus  honored  by 
the  King  of  Glory?" 

He  goeth  before  them,  &c.  This  verse  is 
simply  a  continuation  of  the  description 
of  a  true  and  faithful  shepherd.  When- 
ever such  an  one  takes  his  flock  out  to 
pasture,  he  walks  before  them,  as  an  East- 
ern shepherd  always  does,  never  requiring 
them  to  go  where  he  does  not  first  go  him- 
self. (See  Num.  xxvii.  16,  17;  Ex.  iii.  1 ; 
Ps.  xxxiii.  2.)  Such  a  pastor  is  an  "  en- 
sample  to  the  flock" — the  sheep — the  truly 
pious,  those  who  are  taught  of  God,  and 
are  influenced  by  His  Spirit,  follow  him 
as  he  follows  Christ, /or  thei/  know  his  voire, 
they  know  that  what  he  says  corresponds 
with  what  Christ  is  saying  to  them  in  His 
Word,  and  with  what,  too.  He  is  working 
in  them  by  His  Spirit.  And  a  stranger  vill 
they  not  follow,  &c.  It  was  a  fact  well 
known  to  all  our  Lord's  hearers,  that  sheep 
accustomed  to  one  shepherd's  voice  would 
not  obey  a  stranger's  voice,  but  would 
rather  be  frightened  at  it.  Just  so  true 
Christians  have  a  spiritual  taste  and  dis- 
cernment by  which  they  distinguish  a 
false  teacher,  and  will  not  hear  him.  "  Ye 
have  an  unction  from  the  Holy  One,  and 
know  all  things."  (1  John  ii.  20.)  Poor 
and  illiterate  believers  often  illustrate  this 
in  a  very  extraordinary  way.  But  they 
understood  not,  &c.  So  dull  of  understand- 
ing were  they,  that  they  did  not  perceive 
the  point  or  application  of  this  illustration 
of  our  Lord. 

7.  Tlien  said  Jesus  unto  them  again,  Verily,  verily,  I 
say  unto  you,  I  am  the  door  of  the  sheep.  8.  All  that 
ever  came  before  me  are  thieves  and  robbers:  but  the 


sheep  did  not  hear  them.  9.  «I  am  the  door  :  by  me  if 
any  niau  enter  in,  he  shall  be  saved,  and  shall  go  in 
and  out,  and  tind  pasture,  lu.  The  thief  Cometh  not, 
but  lor  to  steal,  and  to  kill,  and  to  destroy.  I  am  come 
tliat  they  might  have  li^e,  and  that  they  might  have  it 
more  abundantly.— 'xiv.  ti;  iiph.  ii.  IS. 

Verily,  verily,  the  usual  formula  the 
Saviour  employs  when  anxious  to  impress 
a  very  solemn  truth  upon  His  hearers.  1 
am  the  door  of  tlie  sheep.  Jesus  here  de- 
clares that  lie  Himself  is  the  door  through 
whom,  and  by  faith  in  whom,  both  shep- 
herd and  shee])  must  pass,  if  they  would 
go  inside  God's  fold.  (See  on  verse  9.) 
The  "  sheep  "  here  spoken  of,  are  the  true 
people  of  God,  the  real  .servants  of  Chri.st. 
They  are  not,  therefore,  the  mingled 
throng  of  evil  and  good  that  are  found  in 
the  visible  Church  of  Christ  on  earth. 
They  are  the  "  Church  of  the  first-born, 
which  are  written  in  heaven" — the  mysti- 
cal body  of  Christ — the  "Lamb's  b^'ide." 
Their  place  of  safety — 'the  fold  which  shel- 
ters them,  where  they  can  rest  in  peace — 
which  surrounds  them  on  every  side — 
which  keeps  off  all  that  would  harm  them 
— is  the  everlasting  power  of  Jehovah. 

All  tlicd  ever  came  before  me,  &c.  They 
"came,"  they  were  not  sent.  The  refer- 
ence is  to  those  who  were  false  prophets, 
not  as  claiming  the  prerogatives  of  Mes- 
siah, but  as  pcrverters  of  the  peojile  fi'om 
the  way  of  life.  Thieves  and  robbers,  not 
true  shepherds,  careful  for  the  welfare  of 
the  flock,  but  intent  on  their  own  gain  and 
emolument.  (See  on  v.  1.)  TJie  sitcej}  did 
not  hear  them — the  instinct  of  their  divine- 
ly taught  hearts  preserving  them  from 
seducers,  and  attaching  them  to  the 
heaven-senl  prophets,  of  whom  it  is  said 
that  "  the  Spirit  of  Christ  was  in  them." 
(1  Peter  i.  11.)  If  for  a  while  any  of  them 
were  unhappily  deceived  or  led  astray, 
they  did  not  continue  in  that  error,  but 
repented  and  returned. 

I  am  the  door.  In  common  folds  there 
might  be  different  flocks  with  their  seve- 
ral .shepherds,  but  in  the  spiritual  fold  to 
which  Jesus  refers,  there  is  but  one  flock 
and  one  shepherd.  He  is  "the  door." 
(xiv.  6.)  The  expression  is  metaphorical. 
A  door  is  the  medium  of  passage,  and 
Jesus  stands  between  God  and  us.  He  is 
the  Mediator  of  the  new  covenant.  God 
comes  to  us  through  Him,  and  conveys  all 
His  blessings  to  us  bv  Him.     And  we  ap- 


ClIAl'TEli    X, 


533 


prouch  God  througli  Him.  By  vie — there 
is  salvation  in  none  other  than  in  Him, 
who  was  delivered  for  our  otl'enses,  and 
was  raised  aj^ain  for  our  justilieation.  In 
tha  Lord  alone  have  we  righteousness  and 
strength.  "  If  a»y  man  " — this  door  is  not 
for  righteous,  but  for  sinners — not  for 
those  who  need  no  salvation,  but  for  those 
who  do.  It  is  open  for  one  and  all  who 
apply  for  admittance.  Any  poor  sinner 
that  cries  sincerely,  and  knocks  heartily, 
shall  enter  in  and  be  saved.  It  is  as  good 
for  the  persecuting  Saul  as  for  the  loving 
John,  and  it  is  as  needful  for  John  as  for 
Saul.  It  stands  as  wide  for  the  penitent 
robber  expiring  on  the  cross  as  it  did  for 
the  inquiring  Nicodemus,  who  came  pri- 
vately to  Jesus,  and  Nicodemus  must  look 
at  it  as  steadily,  and  enter  it  as  humbly,  as 
the  ff^nitent  robber.  And  Avhat  are  the 
advantages  the  man  obtains  who  thus  en- 
ters in  ?  1.  Safety — he  sJiall  he  saved — saved 
from  the  curse  of  the  law,  the  wrath  to 
come,  the  roaring  lion  who  goeth  about 
seeking  whom  he  may  devour,  from  the 
king  of  terrors,  a  world  lying  in  wicked- 
ness, an  evil  heart  of  unbelief  in  depart- 
ing from  the  living  God — saved  in  the 
Lord  with  an  everlasting  salvation.  2. 
Liberty — he  shell  go  in  and  out.  Sheep, 
under  the  care  of  a  good  shepherd,  go  in 
at  night  for  i)rotection,  and  in  the  morn- 
ing go  out  for  food.  The  expression  de- 
notes that  what  is  done  for  the  Christian's 
safety,  does  not  compromise  his  liberty. 
He  knows  the  truth,  and  the  truth  makes 
him  free :  and  he  is  free  indeed — free  to  go 
wherever  he  j^leases  inlmmanuel'sland — 
free  to  partake  of  all  the  privileges  of  God. 
(See  Ps.  cxliii.  8;  Jer.  xxviii.  20.)  3. 
Plenty — and  find  pasture.  Said  one  who 
realized  this :  "  The  Lord  is  my  Shepherd, 
I  shall  not  want.  He  maketh  me  to  lie 
down  in  green  pastures,  he  leadeth  me  be- 
side the  still  waters."  So  Isaiah,  "  They 
shall  feed  in  the  ways" — the  ways  of  God's 
commandments,  ordinances  and  dispensa- 
tions. 

I  am  come  that  they  might  have  life,  &c.  It 
was  the  infinite  dignity  of  Christ's  person, 
which  derived  that  infinite  merit  on  His 
sacrifice,  whereby  it  became  an  equivalent 
to  the  infinite  demerit  of  our  sins.  Nay, 
of  such  an  infinite  value   and   worth  was 


His  sacrifice,  that  it  not  only  countervailed 
for  the  punishment  due  to  our  sins,  but 
did  abuntlantly  j)re])onderate  it ;  upon 
which  account  God  engaged  Himself,  not 
only  to  remit  that  punishment,  in  consid- 
eration of  it,  but  also  to  bestow  His  Spirit 
and  eternal  life  on  us  ;  both  which  are  as 
well  the  ])urchase  of  Christ's  blood,  as  is 
the  remission  of  our  sins.  For  God  might 
have  remitted  our  punishment,  without 
superadding  the  gift  of  His  Spirit  and 
eternal  life  to  it :  and  therefore,  since  in 
consideration  of  Christ's  blood,  He  hath 
superadded  these  gifts  to  the  remission  of 
our  punishment,  it  is  evident  that  Hia 
blood  was  equivalent  to  both  ;  that  is,  that 
it  was  not  only  a  valuable  consideration 
for  the  pardon  of  our  sins,  but  also  for  the 
assistance  of  His  Spirit,  and  our  eternal 
happiness.  (Heb.  ix.  13,  14  ;  Rom.  v.  15- 
21.)  We  have  life  more  abundantly  than 
Adam.  His  life  was  suspended  on  the 
fallible  will  of  man,  but  this  life  can  never 
be  destroyed;  because  Jesus  lives,  His 
people  shall  live  also.  Had  Adam  remain- 
ed innocent,  though  he  would  never  have 
died,  yet  must  he  have  experienced  a 
change  before  he  could  have  been  capable 
of  enjoying  the  blessedness  which  the 
poorest  Christian  expects,  for  flesh  and 
blood  cannot  inherit  the  kingdom  of  God. 
We  have  life  more  abundantly  than  the 
Jeuish  Church.  They  derive  their  life  from 
the  same  source  with  us,  and  it  was  essen- 
tially the  same  with  ours.  But  we  have 
it  more  plenteously  as  to  knowledge,  lib- 
erty and  enjoyment.  Christians  are  not 
satisfied  without  increase  in  the  Divine 
life.  More  is  desirable.  More  is  attain- 
able. Vital  religion,  though  imperfect,  is 
growing  and  progressive.  Under  the  in- 
fluences of  the  Holy  Spirit,  we  go  from 
strength  to  strength  in  our  course,  and 
are  renewed  day  by  day  in  our  experience. 

II.  ''I  am  the  sood  sheplierd  :  the  good  shepherd  giv- 
eth  liis  li'e  for  the  sheeji.  V2.  But  lie  that  is  a  liireHiig, 
and  not  the  shepherd,  whose  own  the  sheep  are  not, 
seeth  the  wolf  coming,  and  'Uavetli  llie  sheep,  and 
fleeth,  and  the  wolf  catchetli  them,  and  scattereth  the 
sheep.  13.  Thehirelingfleeth, because lieisujihireling, 
and  careth  not  for  the  sheep. 

f'Isa.  .xl.  II :  Ezek.  xxxiv,  r2,  23  and  xxxvii.  24:  Heb. 
xiii.  20 ;  1  Peter  ii.  25  and  v.  4. 

How  endearing  is  the  relation  in  wliich 
Jesus  stands  to  us  !  The  very  figure  under 
which  He  describes  His  office  (that  of 
Shepherd),  and  the  title  which  He  claims 


BM 


JOHN. 


so  justly  to  Himself  (the  good  Shepherd), 
are  peculiarly  winning  and  attractive,  and 
His  own  immediate  hearers  would  proba- 
bly see  still  more  of  this  tender  and  win- 
ning character  in  His  words  than  we 
generally  perceive  in  them.  In  that 
country  the  flock  is  often  assailed  by  the 
wolf  and  other  bcixsts  of  prey,  and  from 
its  rocky  and  precipitous  surface,  there  is 
especial  need  of  care  and  tenderness  in 
conducting  the  flock  from  one  pasture  to  an- 
other, so  that  there  is  more  need  than  with 
us  for  skill,  courage  and  fidelity  on  the  part 
of  the  shepherd.  Our  Lord  intimates  that 
He  was  prepared  to  encounter  every  peril, 
nay,  even  to  lay  down  His  life  in  behalf 
of  tiie  flock.  He  would  not  flee  (as  a 
hirelin-  might  d!o)  when  He  should  see 
the  wolf  coming,  He  would  not  leave  the 
sheep  to  be  the  prey  of  their  enemy  ;  He 
would  stand  in  the  gap  and  meet  the  foe, 
and  even  lay  down  His  life  for  those 
whom  He  had  not  only  received  in  charge 
from  the  Father,  but  also  possessed  as 
His  own.  (See  on  verse  15.)  He  knew 
that  if  He  would  be  their  Shepherd,  He 
must  bleed  and  die.  And  how  did  He 
redeem  the  pledge  which  He  then  gave? 
What  say  the  Scriptures?  "All  we,  like 
sheep,  have  gone  astray  :  we  have  turned 
every  one  to  his  own  way,  and  the  Lord 
hath  laid  on  him  the  iniquity  of  us  all." 
What  says  Christ  Himself?  "The  good 
shepherd  giveth  his  life  for  the  sheep." 
And  all  this  He  suftered,  not  complain- 
ingly,  but  with  inexpressible  alacrity  and 
pleasure — "I  delight  to  do  thy  will."  "How 
am  I  straitened  till  it  be  accomplished!" 
Nor  was  this  all.  After  redeeming  them 
by  His  blood,  Jesus  has  to  search  and  find 
them,  and  bring  them  from  their  wander- 
ings into  His  fold.  (Luke  xv.  3-7.)  And 
when  restored,  He  grants  them  rest  as 
well  as  food.  He  recalls  them  when  wan- 
dering, defends  them,  and  kindly  and 
tenderly  accommodates  Himself  to  their 
age  and  weakness.  Ho  has  2:)repared  a 
better,  a  heavenly  country,  to  receive 
them.  There  is,  indeed,  a  dark  valley  to 
pass,  before  they  can  enter  it.  But  it  is 
safe,  and  short,  and  their  Shepherd  is  with 
them  there,  and  His  rod  and  His  staff  will 
comfort  them. 
14.  I  am  the  good  shepherd,  and  iiknow  my  aher)-,,  and 


am  known  of  mine.    15.  »As  the  Father  knoweth  me, 
even  so  know  I  the  Father  :  'and  I  lay  down  my  lite 
lor  the  sheep. 
^■Z  Tim.  ii.  19.    eMatt.  xi.  27.    'xv.  13. 

lam  the  good  shepherd.  (See  on  verse 
11.)  Between  these  verses  and  verse  13, 
there  is  a  very  marked  antithesis.  The 
good  hhepherd  is  opposed  to  the  hireling. 
The  words  I  know  my  sheep,  to  cureth  not  for 
the  sheep;  Hay  down  my  life  for  the  sheep,  to 
fieeth.  The  words  am  known  of  mine,  refer 
to  the  same  thing  as  knowJiis  voice,  in  verse 
4.  Jesus  has  an  affectionate  regard,  or 
love,  for  His  flock,  and  He  is  known  and 
lovod  by  them  as  their  Saviour  and  Friend. 
Observe  how  He  first  kno^rs  them,  and 
afterward,  in  like  manner,  they  know  Him. 
(Gal.  iv.  9.)  He  knows  them  every  one. 
He  knows  them,  like  Moses  (Ex.  xxxiii. 
12,  17),  "  by  name."  And  they  know  Him 
— know  His  voice  and  follow  Him,  trust- 
ing in  Him,  whithersoever  He  leads  or 
bids. 

As  the  Father  knoweth  me,  &c.  It  is 
generally  believed  that  this  sentence  ought 
to  be  read  in  close  connection  with  tho 
last  verse,  and  without  any  full  stop  be- 
tween. The  meaning  would  then  be  that 
the  mutual  knowledge  and  communion  of 
Christ  and  believers  is  somewhat  the 
same  in  kind  with  that  which  subsists 
•between  the  Father  and  the  Son.  Some, 
however,  understand  the  sentence  as 
though  Jesus  would  say,  "The  ofiice  of 
mediating  between  God  and  man  is  fitly 
committed  to  mo,  who,  being  in  my  own 
Person,  God  and  man,  have  communion 
in  knowledge  and  nature  with  both,  and 
unite  both  natures  in  myself.  On  the  one 
tide,  "as  the  Father  knoweth  me,  even  so 
know  I  the  Father;"  on  the  other,  "I 
know  my  sheep,  and  am  known  of  mine 
(verse  14),  knowing  the  perfections  of  the 
Godhead,  and  being  touched  with  a  feel- 
ing of  the  infirmities  of  the  manhood,  I 
alone  am  qualified  to  mediate  between 
the  Father  and  His  flock.''  Hay  donn  my 
life  for  the  sheep.  He  had  not  done  so  then, 
but  He  was  going  to  do  so  very  soon.  It  was 
in  His  mind — His  fixed  and  settled  pur- 
pose. He  came  to  give  His  life  a  ransom 
for  many,  an  atoning  sacrifice  for  their 
sins — to  die  in  their  place,  to  redeem  them 
from  sin  and  death,  and  nothing  could 
lead  Him  to  draw  back,  because  nothing 


CHAPTER   X, 


635 


else  could  save  His  sheep.  A  candid  in- 
terpretation of  the  words  "  for  the  sheep," 
ought  to  go  far  to  establish  the  special  re- 
lation of  the  vicarious  death  of  Christ  to 
the  Church. 

10.  And  cother  sheep  I  have,  which  are  not  of  this 
fold:  them  iilso  must  I  brmg,  and  tliey  sliall  hear  my 
voice, ''and  tliere  shall  be  one  lold,  artcZ  one  shepliera. 

slsa.  Ivi.  S.  ''Ezek.  xxxvii.  2-;  Kph.  ii.  14;  1  Peter 
ii.  'SX 

Jesus  soars  beyond  that  narrow  space  to 
which  these  iseltish  ones  would  confine  all 
benelit.  With  prophetic  eye  He  views 
other  sheep  on  distant  hills,  in  distant 
times,  not  of  this  but  of  many  another 
fold  yet  to  be  collected,  and  enjoy  the  love 
and  care  of  the  Good  Shepherd.  He  means 
the  perishing  Gentiles,  a/rrac/y  His"  sheep" 
in  the  love  of  His  heart  and  the  purpose 
of  His  grace  to  "  bring  them  "  in  due  time. 
This  is  one  of  the  encouragements  to  mis- 
sionary exertion  amid  abounding  iniquity. 
The  work  by  which  a  sinner  is  brought  to 
God  is  God's  alone,  yet  sinful  man  may  bo 
the  instrument  in  His  hand.  They  shall 
hear  my  voice.  This  is  a  prophecy  and  a 
promise  combined.  From  these  words 
which  Jesus  spake  npon  earth,  we  cannot 
doubt  that  He  is  still,  as  Intercessor  above, 
as  mindful  of  those  who  have  not  yet 
entered  into  the  fellowship  of  His  Church. 
Although  livi)ig  in  ignorance  and  sin,  they 
are  dear  to  Him  as  persons  for  whom 
Ho  shed  Hio  blood.  He  looks  forward  to 
their  conversion  as  the  reward  of  His  suf- 
ferings, and  it  is  owing  to  His  appearance 
ill  their  behalf  that  the  Holy  Spirit  is  sent 
to  "  open  their  eyes,  and  to  turn  them 
from  darkness  to  light,  and  from  the 
power  of  Satan  unto  Gou,  that  they  may  re- 
ceive forgiveness  for  their  sins,  and  inheri- 
tance among  them  which  are  sanctified  by 
faith."     (Acts  xxvi.  18.) 

And  there  shall  he  one  fold,  and  one  shep- 
herd. This  denotes  the  result  of  the  pre- 
ceding collection  of  the  i-hccp  from  differ- 
ent quarters.  The  word  rendered  fold,  is 
here,  literally,  flock.  This  passage  em- 
braces in  its  merciful  promise  and  pro- 
visions of  grace,  the  great  family  and 
household  of  the  faith  included  in  the 
covenant  of  the  Father  with  His  Son, 
whatever  may  be  the  minor  diversities  of 
belief  and  practice,  which  occasion  their 
formation  into  separate  religious  commu- 


nities and  brotherhoods.  There  is  in 
reality  but  one  faith,  one  baptism,  and  one 
Saviour.  We  must  be  careful  not  to  make 
this  one  Church  either  too  narrow  or  too 
broad.  We  make  it  too  narrow,  when, 
like  the  Jews  and  the  Papists,  we  ex- 
clude any  believer  who  does  not  belong  to 
our  particular  fold.  We  make  it  too 
broad  when  we  include  every  professing 
Christian,  whether  he  hears  Christ's  voice 
or  not.  It  is  a  flock  of  "sheep."  "One 
flock,  one  Shepherd."  Things  are  now 
tending  to  this  consummation  among  all 
them  that  love  the  Lord  Jesus  Christ  in 
sincerity,  and  one  day  the  bright  vision 
of  unity,  too  bright,  perhaps,  for  earth, 
shall  be  all  fulfilled. 

17.  Therefore  doth  my  Father  love  me.  'because  I  lay 
down  my  lHo,  that  I  might  take  it  again,  is.  No  man 
tal^eth  it  from  me,  but  I  lay  it  down  ol  myself.  I  have 
power  to  Iny  It  down,  and  I  lihave  jiower  to  take  it 
.•>!:cain.  'This  commandment  have  I  received  of  my 
Father. 

'Isa.  liii.  7,  S:  Heb.  ii.  9.  "'ii.  19.  'vi.  38  and  xv.  10; 
Acts  ii.  21,  32. 

Any  one  has  power  to  lay  down  his  own 
life.  Any  one  who  will,  may  kill  himself. 
(Chap.  viii.  22.)  But  Christ  says,  "I  have 
power  to  lay  it  down,"  in  such  sense,  that 

no  one  can  do  it  against  His  will He 

alone  has  the  disposal  of  His  life,  which  is 
not  true  of  us.  (1  John  iii.  16.)  Since,  as 
a  sacrifice  (Lev.  i.  3),  Christ  was  to  be  in- 
nocent, and  yet  to  undergo  the  punish- 
ment of  our  sin.  He  could  not  be  the  one, 
and  do  the  other,  without  His  own  free 
consent  and  approbation.  (Matt.  xx.  28; 
Gal.  i.  4;  Titus  ii.  14.)  This  is  the  thing 
which  renders  His  love  more  worthy  of 
our  gratitude  and  love.  He  was  sacrificed, 
because  He  was  willing  to  be  sacrificed, 
and  He  was  willing  out  of  love  to  us,  and 
out  of  obedience  to  His  Father. 

This  commandment,  &c.  The  reference 
is,  we  think,  to  the  whole  commission 
given  to  the  Son  as  the  Good  Shepherd, 
the  appointed  Saviour.  (See  vi.  38.)  The 
" potrer"  referred  to,  denotes  the  power 
which  Jesus  essentially  possessed,  and  on 
account  of  the  possession  of  which,  He  was 
qualified  for  the  work  to  which  He  was 
appointed,  and  to  which  He  never  would 
have  been  appointed  had  He  not  been  thus 
qualified.  "It  is,"  says  an  old  writer,  "a 
greater  miracle  to  convert  a  sinner,  than 
to  raise  one  from  the  dead ;  and,  in  eflTect, 


536 


JOHN, 


the  salvation  of  a  sinner  is  a  far  greater 
work  of  God,  than  the  creation  of  the 
world ;  wherefore,  we  ought  only  for  this 
end,  to  see  what  the  one  and  the  other 
cost  Him.  The  creation  of  the  world  cost 
Him  only  a  word.  'He  said,  and  all  things 
were  made:  He  commanded,  and  all 
things  were  created;'  but  the  salvation 
of  men  cost  Him  far  dearer  than  words ; 
they  cost  Him  both  His  blood  and  His  life. 
Does  not  Jesus  Christ  Himself  sufficiently 
signify  to  us,  of  how  great  value  it  is,  in 
the  sight  of  God,  to  employ  ourselves  in 
the  salvation  of  souls,  when  He  says  in 
John,  It  is  for  tftis  reason  that  my  Father 
loves  me,  because  I  laid  down  my  life?  S. 
Thomas  (Aquinas)  marks  very  well,  'He 
says  not  tluit  His  Father  loves  Him,  be- 
cause by  Him  all  things  were  created,  but 
only  that  His  Father  loves  Him,  because 
He  lays  down  His  life.'  And  wherefore 
does  He  give  His  life,  but  to  save  men? 
Wliereby  we  may  consequently  see,  that 
nothing  is  more  jjleasing  to  God,  than  to 
labor  for  the  salvation  of  souls."  So  ends 
the  discourse  of  the  good  Shepherd.  -  The 
whole  subject  should  kindle  and  confirm 
in  us  these  two  feelings:  hearty  love  to- 
ward and  confidence  in  Him,  who  sets 
Himself  forth  to  us  under  this  touching 
similitude,  and  continual  carefulness  to 
prove  ourselves  His  true,  faithful,  loving 
and  obedient  sheep.  How  many  since 
this  discourse  was  written  have  felt  as  they 
read  it,  "Truly  this  was  the  Son  of  God! 
How  precious  are  His  words!  How  sweet 
are  His  promises!  May  the  Heavenly 
Shepherd  own  me  as  His  sheep  at  the  last 
day!" 

ml9.  There  was  a  division  therefore  again  among  the 
Jews  for  tlie-it-  sayings.  20.  And  many  of  them  said, 
"He  hath  a  devil,  and  is  mud,  why  hear  ye  him?  "1. 
Others  said.  These  are  not  tlie  words  oi  him  that  halli 
a  devil.  Can  a  devil  lopen  tlie  eyes  of  the  blind?  2:^. 
H  And  it  was  at  Jerusalem,  the  least  of  the  dedication, 
and  it  was  winter.  23.  And  Jesus  walked  in  the  temple 
rill  Solomon's  porch.  24.  Then  came  the  Jews  round 
about  him.  and  said  unto  him,  How  long  dost  thou 
make  us  to  doubt?  If  thou  be  the  Clirist,  tell  us 
plainly. 

invii.  -13  and  ix.  td.  "vii.  20  and  viii.  48.  52.  "Ex.  iv.  11 ; 
Ps.  xciv.  y  and  cxlvi.  8.  Pix.  G,  7.  32,  33.  'Acts  iii.  11 
and  v.  12. 

The  audience  are  not  all  one  willfully 
opposing  mass.  As  at  ix.  16  and  vii.  43, 
there  is  a  division.  But  the  opposers  are 
many,  and  the  susceptible  are  only  others. 
He  hath  a  devil,  &c.  When  our  Lord  either 
gave  evidence  of  supernatural  knowledge, 
or  delivered  doctrines  of   extraordinary 


sublimity,  the  resource  of  His  sinful  hear- 
ers was  to  ascribe  His  words  to  demonia- 
cal possession.  On  this  occasion  they  call 
Him  mad.  It  was  the  charge  which  Festus 
brought  against  Paul.  (Acts  xxvi.  24.) 
Let  not  the  followers  of  Christ  be  surprised 
if  they  should  be  spoken  of  as  their  Master 
was.  They  can  scarcely  meet  with  a  worse 
reception  than  being  accused,  1.  Of  having 
the  spirit  of  evil.  2.  Of  being  mad.  3. 
Of  being  not  worth  hearing.  Others  said, 
&c.  Among  these  probably  were  Gama- 
liel, Nicodemus  and  Joseph  of  Arimalhea. 
They  defend  Him  on  the  score  both  of 
His  words  and  works.  They  argue  that 
the  calm,  solemn,  loving,  God-glorifying 
language  just  used,  was  the  opposite  to 
that  which  might  be  expected  of  a  demo- 
niac, and  that  no  devil,  however  power- 
ful, could  work  such  a  miracle  as  to  open 
the  eyes  of  the  blind. 

Tlie  feast  of  the  dedication.  This  was  the 
name  of  the  festival  of  eight  days,  occur- 
ring in  the  month  Kislen,  corresponding 
to  our  December,  instituted  by  Judas 
Maccabaius  in  commemoration  of  the  pu- 
rifying of  the  temple,  after  its  profanation 
by  the  cruel  and  impious  Antiochus  Epiph- 
unes  about  one  hundred  and  sixty-five 
years  before  the  coming  of  the  Lord,  and 
the  renewal  of  the  temple  worship.  The 
Evangelist  tells  us  it  was  at  Jerusalem, 
because  unlike  those  great  festivals 
which  might  be  held  at  Jerusalem  only, 
this  might  also  be  celebrated  in  other 
parts,  and  he  tells  us  that  it  was  irintcr,  in 
order  perhaps  to  explain  why  our  Lord 
should  be  found  in  that  particular  part  of 
the  temple  mentioned  in  the  next  verse. 

Solomon''s  porch.  It  looked  toward  the 
East,  and  is  therefore  called  byJoscphus, 
the  Eastern  porch.  It  appears  that  several 
porticos  or  piazzas  were  erected  round  the 
temple,  in  which  persons  might  walk,  and 
the  doctors  and  other  masters  might  com- 
municate oral  instruction  to  their  follow- 
ers, sheltered  from  the  inclemency  of  the 
weather.  By  some  this  porch  was  called 
"Solomon's,"  not  as  having  been  built  hy 
him,  but  as  standing  in  the  same  place, 
and  erected  chiefly  of  materials  (supplied 
by  the  ruins  of  Solomon's  portico.  The 
Jews,  probably  the  Pharisees,  and  parlicu- 
litrlv    members   of  the   Sanhedrim.     The 


CHAPTER  X . 


537 


sequel  shows  tliat  impure  motives  alone 
prompted  the  question.  Make  us  to  doubt, 
literally,  keep  ris  in  excitement,  not  knowing, 
&c.  2(:;;— as  if  indeed  He  had  never  told 
and  shown  them.  (See  v.  ]9,  viii.  36,  5G, 
58.)     Plainly— openly,  expressly. 

25.  Jesus  aiiswere  1  thom,  I  told  you,  and  ye  believed 
not:  "the  works  tluit  I  do  in  my  Father's  name,  they 
bear  witness  ol'  nic  lid.  But  <ye  believe  not,  because  ye 
are  not  oi'  ray  sheep,  as  I  said  unto  you. 

•Verse  o»,  iii.  2  and  v.  3(j.    'viii.  47 ;  1  John  iv.  6. 

Hold  you,  that  is,  I  am  the  Christ.  And 
ye  believed  not:  and,  for  but.  They  pre- 
tended that  they  only  doubted.  Jesus 
tells  them  they  did  not  belie^•c.  ''  Skep- 
ticism in  religion,"  as  Matthew  Henry  says, 
"is  no  better  than  infidelity."  "The  evi- 
dence of  religion,"  remarks  BisJiop  Butler, 
"not  appearing  obvious,  may  constitute 
one  particular  part  of  some  men's  trials 
in  the  religious  sense,  as  it  gives  scope  for 
a  virtuous  exercise,  or  vicious  neglect  of 
their  understanding,  in  examining  or  not 
examining  into  that  evidence.  There 
seems  to  be  no  possible  reason  to  be  given 
why  we  may  not  bo  in  a  state  of  moral 
probation,  with  regard  to  the  exercise  of 
our  understanding  upon  the  subject  of  re- 
ligion, as  we  are  with  regard  to  our  be- 
havior in  common  affairs.  TJie  v:orks — 
which  even  might  have  convinced  those 
who  do  not  believe  words.  Of  me — that  I 
am  the  Christ. 

Ye  are  not  of  my  sheep.  Our  Lord  refers 
again  to  the  allegory  He  had  recently  de- 
livered of  the  shei:)herd  and  his  sheep. 
Ye  believe  not.  Need  we  wonder  that  they 
did  not  believe  in  Him,  who  would  not  even 
/lear  Him?  That  is,  hear  Him  with  any 
patience,  with  any  readiness  to  believe, 
with  any  freedom  from  2:)rejudice  and  teach- 
ableness of  spirit,  any  docility  of  mind. 
(See  chap.  viii.  43.)  *'  That  they  were  not 
of  His  sheep,  was  proved  by  their  unbe- 
lief. The  want  of  faith  in  the  doctrines 
of  Christ,"  says  an  eminent  theologian, 
"arisesout  of  want  of  faith  in  the  Teacher, 
and  the  want  of  faith  in  the  Teacher  arises 
out  of  want  of  faith  in  His  credentials,  and 
want  of  faith  in  these  arises  out  of  their 
not  being  rightly  apprehended,  and  want 
of  right  apprehension  arises  out  of  want 
of  right  examination,  and  want  of  right 
examination  arises  out  of— it  can  arise  out 
of  nothing  else — some  modification  of  im- 
moral principle,   profligacy,  thoughtless- 


ness, or  pride — the  pride  of  worldly  dis- 
tinction, or  of  wLsdom,  or  of  self-righteous- 
ness. It  is  unbelief  in  the  first  of  these 
phases,  to  which  our  Lord  refers  here, 
and  He  traces  it  to  its  true  cause." 

27.  "My  sheep  hear  my  voice,  and  I  know  them,  and 
they  Ibllow  me  :— "Verses  4, 14. 

My  sheep  attend  to,  they  believe  they 
obey  me.  (See  verse  3.)  And  they  follow 
me — they  acknowledge  me  as  their  Leader, 
their  Teacher,  their  Exemplar — they  take 
the  course  I  point  out  to  them,  and  not 
only  point  out  to  them,  but  in  which  I  go 
before  them.  Such  is  the  character  and 
conduct  of  my  sheep.  Such  is  not  your 
character  and  conduct.  And  I  know  them. 
"  I  know  who  are  sincere  believers  in  me, 
and,  knowing  who  are  my  sheep,  I  know 
who  are  not  my  sheep — and  I  know  that 
ye  are  not  of  my  sheep." 

2S.  And  I  (jive  unto  them  eternal  life,  and  'they  shall 
never  perisli.  neither  shall  any  »k(»  pluck  them  out  of 
my  hand.  29.  yJIy  Fiithrr.  ■wliich  pave  tfuni  me.  is 
greater  than  all,  anil  no  /?(((;i  is  able  to  pluck  /lit  in.  out 
of  my  Father's  hand.     oU.  -I  and  mi/  Father  are  one. 

=:vi.'37,  tvii.  n,  12  and  xviii.  9.  yxiv.  2S.  'xvii.  2,6, 
&c.    "xvii.  11,  22. 

Only  one  thing  further  our  Lord  now 
tells  us  concerning  His  sheep;  concerning 
His  dealings  with  them,  but  it  is  the  crown- 
ing mercy.  J  give  iinto  them  eternal  life. 
And  because  they  were  exposed  to  danger, 
"  sheep  in  the  midst  of  wolves,"  He  adds, 
and  they  sh(dl  never  perish.  They  shall  not 
perish  forever.  They  shall  not  be  cast 
into  that  "outer  darkness."  They  shall 
not  enter  into  the  misei'able  portion  of 
those  "to  whom  is  reserved  the  blackness 
of  darkness  forever."  And  because  their 
"  adversary,  the  devil,  as  a  roaring  lion 
walketh  about,  seeking  whom  he  may  de- 
vour," and  his  angels  are  ever  seeking  the 
destruction  of  the  sheep,  and  some  un- 
happy men  lend  themselves  also  to  be 
agents  in  such  soul-murder.  He  adds  yet, 
neither  shall  any,  whether  man  or  devil, 
pluck  them  out  of  my  hand.  Here  He  is 
glancing  at  the  final  security  of  His  flock. 
Observe  how  He  connects  them  witli  Him- 
self, their  safety  with  His  hand.  They  are 
in  His  hand,  whence  it  is  impossible  to 
pluck  them.  How  vivid  it  is!  the  hand 
which  is  the  emblem  of  power  aiid  of  pro- 
tection. And,  as  though  His  own  word 
were  not  enough,  and  to  show  His  perfect 
correspondence  and  union  w'ith  the  Father, 
though  He  is  yet  on  earth.  He  adds  :     My 


538 


JOHN. 


Father,  which  gave  them  me,  is  greater  tluin  all. 
He  is  greater  than  their  foes.  He  is  omni- 
potent. "  If  God  be  for  us,  wlio  can  be 
against  us?"  And  no«<^,  wliether  manor 
devil,  is  able  to  pluck  them  out  of  my  Father's 
hand.  If  tliey  are  in  my  hand,  then  they 
are  in  His  hand. 

Having  thus  made  His  power  to  be  the 
same  with  His  Father's,  our  Lord,  lest  His 
hearers  should  wonder  at  this,  shows  them 
the  reason  why  He  said  so,  adding  im- 
mediately,/awd  my  Father  are  one — one  in 
essence, and  therefore  one  in  power,  wliich 
otherwise  could  not  be.  For,  if  He  was 
inferior  to,  or  ivny  way  different  from.  His 
Father  in  His  Essence,  He  must  needs  be 
so  in  His  power  too  ;  and  therefore  the 
occasion  of  His  uttering  these  words  suf- 
ficiently demonstrates  that  to  be  His  mean- 
ing in  them.  (Chap.  xiv.  11,  xv.  24  ;  Deut. 
vi.  4.)  And  yet  He  speaks  of  Himself  and 
the  Father,  as  two  distinct  persons,  and 
He  names  Himself  first,  because  speaking 
here  of  His  Divine  Essence,  wliich  is  the 
s.ime  in  both,  it  is  no  matter  which  is 
nuned  first,  there  being  no  such  thing,  in 
that  respect,  as  first  and  last  between 
them,  for  they  are  both  one  and  the  same 
Eternal  God.     (Chap.  i.  1,  2,  xvi.  3.) 

31.  Then  HVie  Jews  took  up  stones  afrain  to  stone  him. 
3'J.  Jesus  answered  them,  Many  good  works  have  I 
showed  you  from  my  Father,  lor  whicli  of  those  works 
do  ye  stone  me?  33.  The  Jews  answered  him,  saying. 
For  a  good  worlv  we  stone  tliee  not,  but  lor  blasphemy, 
and  because  tiiat  tiiou.  being  a  man,  'mukest  tliyselt' 
God.  31.  Jesus  aiH-v.Ti'd  them,  ''Is  it  not  wr;tten  in 
your  law,  I  said.  Ve  are  gods?  oo.  If  he  called  them  gods, 
»unto  whom  the  word  of  Ciod  came,  and  the  scripture 
oannot  be  broken:  i'i.  Say  ye  of  him,  fwhom  the 
Father  hath  sanctified,  and  -sent  into  the  world,  Thon 
blasphemest;  ''oecause  I  said,  I  am  'the  Son  of  God? 
37.  klf  I  do  not  the  works  of  my  Father,  believe  me 
nut.  3s.  But  if  I  do.  tliough  ye  believe  not  me,  'believe 
the  works:  that  ye  may  know,  and  believe,  mthat  the 
Father  /.t  in  me.  and  I  In  him. 

bviii.  59.  tv.  18.  riPs.  Ixx.xii.  6.  «Rom.  xlii.  1.  fvi.  27. 
rtll.  17,  v.  m.  37  and  viii.  «i.  iiv.  17,  18;  verse  .30.  iLnke 
i.  3.>;  chap.  ix.  35,  37.  t.xv.  24.  iv.  36  and  xiv.  10,  U.  mxiv. 
10, 11  and  xvii.  21. 

Took  up,  literally,  bore  in  the  hand.  They 
held  the  stones  in  readiness  to  throw  at 
Him.  Again.  (See  viii.  39.)  The  stones 
were  in  all  probability  large  blocks  lying 
hard  by  for  the  repairs  of  the  temple. 
"  Behold,"  says  Augustine,  "the  Jews  un- 
derstood what  Arians  do  not  understand." 
Jesns  answered,  &c.  Our  Lord  might  have 
commanded  fire  to  descend  from  heaven, 
and  consume  them  for  their  sin,  but  He 
replies  by  putting  a  very  touching,  melting 
question,  one  would  think  enough  to  move 
them.     Observe,  1.  His  reorks.     He  came  i 


into  the  world  not  to  live  a  life  of  idleness 
and  ease,  but  to  work.  2.  Their  quality — 
"good  works."  His  works  were  works  of 
mercy  and  power.  Either  consideration 
should  have  weighed  witli  these  men  who 
were  the  subjects  of  such  works.  The 
mercy  of  them  appealed  to  their  sense  of 
gratitude,  the  power  of  them  to  their  sense 
of  justice.  The  former  showed  how  He 
had  felt  for  these,  the  latter  how  He  had 
proved  His  claim.  Notice  that  Jesus  does 
not  shrink  from  His  statement  in  verse 
30.  3.  Their  number.  "Many."  His  ene- 
mies acknowledge  this.  "This  man  doeth 
many  miracles."  His  miracles  tended  to 
confirm  one  another.  We  have  many  re- 
corded, but  the  half  is  not  told  us.  (See 
xxi.  25.)  There  is  enough  to  assure  us 
that  He  is  the  Son  of  God.  4.  Their  mani- 
festation— "have  I  showed  you."  These 
vile  creatures  who  attempted  to  stone  Him 
had  been  eye-witnesses  of  many  of  His 
wonderful  works.  They  were  shown,  not 
for  ostentation,  but  for  conviction.  5.  Their 
appointment — "from  my  Father."  As 
Mediator,  He  acted  as  the  Father's  ser- 
vant. They  were  works  out  of  the  ordi- 
nary course  of  nature,  above  the  power 
of  a  mere  man  to  perform.  For  these  good 
works  they  ought  to  have  admired,  loved 
and  received  Christ,  but  how  different  was 
the  conduct  they  evinced !  How  deep  and 
dark  the  depravity  of  man !  Jesus  is  still 
stoned  in  His  religion.  His  cause,  and  His 
j^eople.  An  injury  done  to  them  He  con- 
siders as  done  to  Himself.  "If  in  the  hour 
of  prosperity,  our  hearts  should  be  lifted 
up,  or  in  the  day  of  adver.sity  depressed, 
if  we  should  murmur  that  our  good  deeds 
are  treated  with  contempt,  and  our  benev- 
olence returned  with  ingratitude,  let  ua 
fix  our  eyes  on  the  cross  of  Christ,  and 
tremble  and  repent."  (See  Ps.  cix.  1-4 ; 
Gal.  vi.  9.) 

For  a  good  u-ork  we  stone  thee  not,  &c.  Ob- 
serve how  exactly  our  blessed  Lord's  true 
meaning  was  apprehended  by  these  sinful 
men,  namely,  that  He  is  of  one  svbstance 
with  the  Father.  Clear-sighted  enough  were 
they  to  see  in  His  words  the  assertion  of 
that  sublime  truth  which  modern  unbe- 
lievers have  professed  themselves  unable 
to  discover  there.  For  blasphemy — whose 
legal  punishment  was  stoning.  (Lev.  xxiv. 


CHAPTER    X 


539 


11-1(5.)  Thou,  being  a  man,  i.  e.,  a  man  only, 
nuikcst  thyself  God.  Twice  before  they  under- 
etood  lliui  to  advance  the  same  claim,  and 
both  times  they  prei)ared  themselves  to 
avenge  what  they  took  to  be  the  insulted 
honor  of  God,  as  here,  in  the  way  directed 
by  their  law.  (v.  18,  viii.  59.)  Would  not 
Christ  have  corrected  them  in  a  point  of 
such  unspeakable  moment,  if  they  had 
really  mistaken  His  meaning?  Would  He 
not,  like  Paul  and  Barnabas  at  Lystra,  have 
disavowed  with  horror  and  indignation  all 
pretensions  to  Divinity,  had  He  not  in 
deed  and  in  truth  been  Divine?  Would 
He,  like  impious  Herod,  have  acquiesced, 
remarkable  as  He  was  in  meekness  and 
lowliness  of  heart,  in  the  supposed  arro- 
gation  of  deity,  if  He  had  not  been  God 
and  man  in  One  Person?  ( John  i.  19-23; 
Acts  xii.  22,  23;  Rev.  xix.  10.) 

Is  it  not  icritten  in  your  law,  &c.  The  term 
"law,"  here  as  elsewhere  in  this  Gospel,  is 
not  to  be  restricted  to  the  five  books  of 
Moses,  but  comprises  the  whole  of  the  Old 
Testament  Scriptures.  In  this  answer, 
which  is  a  conclusion  from  the  less  to  the 
greater,  Jesus  shows,  1.  That  His  claim  is 
perfectly  sustained  by  the  Old  Testament, 
that  the  term  God  is  and  may  be  extended 
down  froTTi  God  to  one  "being  a  man,"  so 
that  it  is  no  blasphemy  to  sujjposc  that  it 
includes  His  human  person.  But,  2.  He 
has  a  supernatural  claim  to  the  Divine,  run- 
ning upward  they  know  not  how  high.  3. 
His  works,  performed  in  unison  with  Ilis 
words,  authenticate  from  God  whatever 
claims  He  presumes  to  make.  If  his  works 
are  from  God,  then  His  words  are  from  the 
Fatlur.  And,  then.  His  Sonship  is  demon- 
strated. Thus  does  this  argument  furnish 
a  bridge  for  these  Jews  to  admit  His  Di- 
vinity. Nothing  but  their  unchanging  pre- 
ference for  a  human  hero-Messiah  prevents 
their  ascending  the  bridge  He  presents 
with  the  step  of  a  firm  faith.  When  mag- 
istrates and  judges  are  in  Scrii^ture  called 
gods,  the  Holy  Spirit  always  adds  some- 
thing, which  exckides  them  from  a  true 
Divinity,  as  that  "they  shall  die  like  men" 
(Ps.  Ixxxii.  6),  or  they  are  "  rulers  of  the 
people."  (Ex.  xxii.  28.)  Whereas,  when 
Christ  is  called  God,  it  is  either  with  some 
epithet  belonging  to  the  Supreme  God,  as 
"God  over  all"  (Rom.  ix.  5),  "the  great 


God  "(Titus  ii  13),  "the  true  God"  (1  John 
V.  20),  or  with  addition  of  some  operation 
proper  to  God,  as  when  it  is  said,  "  The 
Word  was  God,  and  all  things  were  made 
by  Him.  (John  i.  ],  3.)  Unto  whom  the 
word  of  God  came.  This  refers  probably  to 
their  commission  as  judges,  which  being  in 
conformity  with  the  requisitions  of  the 
Mosaic  law,  was  ordained  of  God.  This 
establishes  the  point  of  comparison  be- 
tween them  and  Jesus,  whom  the  Father 
had  consecrated  to  the  work  whereunto 
He  had  been  sent.  The  Scripture  cannot  be 
broken,  i.  e.,  loosed,  or  untied.  This  is  a 
decisive  testimony  of  our  Lord  to  the  Di- 
vine inspiration  of  the  Old  Testament. 

Whom  the  Father  hath  sanctijied.  Let  it 
be  noted,  that  Jesus  does  not  say,  "of  Him, 
whoni  God  hath  sanctified,"  but  "of  Him, 
whom  the  Father  hath  sanctified,"  intima- 
ting that  His  original  claim  to  have  God 
for  His  Father  was  not  because  He  was 
sanctified  by  God,  that  is,  chosen  and  set 
apart  to  the  office  assigned  Him,  and  so 
sent  into  the  world,  but,  contrariwise, 
that  by  God,  already  His  Father,  He  was 
sanctified  and  sent  into  the  world.  Sent 
into  the  v:orld.  It  may  be  said  of  every  man, 
that  God  "sent  him  into  the  world."  It 
is,  however,  not  said  in  Scripture  of  any 
other  man  except  our  Lord,  but  of  Him 
frequently.  "  To  eend,"  applied  to  rational 
creatures,  presupposes  a  capacity  of  being 
sent,  as  moral  agents,  and  to  "send  into 
the  world"  in  tliis  sense,  evidently  im- 
plies pre-existence.  (vi.  3G-40,  xvi.  25-30, 
verses28-30;  1  Tim. i.  15, 1(5;  verselo;  Heb. 
ii.  10-15.)  If  I  do  not  the  icorks  of  my  Father, 
&c.  What  are  the  Jews  to  believe?  That 
He  is  "the  Son  of  God,"  a  conception 
whose  purport  is  unfolded  in  verse  38;  see 
also  verse  25.  This  they  were  to  regard 
Him  as  being,  and  to  believe  therefore  in 
His  word,  and  in  the  impression  which  it 
produces,  (viii.  43.)  If  they  cannot,  how- 
ever, dispense  with  the  mediation  of  some- 
thing which  addresses  the  eenses.  His 
works  can  furnish  testimony,  corresi:>ond- 
ing  to  chap.  xiv.  10, 11.  These  can  lead  to 
an  acknowledgment  that  Christ  works  in 
unity  with  the  Father.  (Comp.  v.  19,  30.) 
That  the  Father  is  in  me,  and  I  in  him.  "  By 
these  words,"  says  Bloomfield,  "our  Lord 
meant  communion  of  mind  and  equality  of 


540 


JOHN 


power.  It  is  plain  that  the  Jews  cleai-Iy 
understood  that  He  claimed  and  ascribed 
to  Himself  the  attributes  of  Godhead,  and 
made  Himself  equal  with  the  Father." 
Such  language  can  iiever  be  reconciled 
with  the  views  of  Socinians. 

39.  nTlierefore  they  sought  .again  to  take  him,  but  he 
escaped  out  of  their  hand,  40.  And  went  away  again 
bevi)nil  Jordan  into  tlie  iilace  "where  Jolin  <at  first  bap- 
tized, and  there  he  abode.— "vii.  30,  44  and  viii.  59.    oi.  26. 

Reason  and  argument,  mercy  and  mir- 
acle. Divine  power  and  Divine  goodness, 
all  were  lost  upon  the.se  men,  whose  hearts 
were  harder  than  the  stones  which  they 
held  in  their  hasty  hands.  Again  they  at- 
tempted with  murderous  hearts  and  im- 
pious hands,  to  lay  hold  on  the  Prince  of 
Life.  But,  for  that  His  hour  was  not  yet 
come,  again  He  exerts  His  Divine  power 
(see  viii.  59),  and  by  a  miraculous  exertion 
of  it  again  escapes  their  liand,  preserving 
for  the  present  that  life  which  now  they 
took  in  intent,  as,  by  and  bye,  in  reality. 
Beyond  Jordan — to  the  department  of  Herod 
Antipas,  to  Bethany,  in  fact,  in  the  district 
in  which  John  had  commenced  his  min- 
istry, and  had  uttered  the  testimony  given, 
i.  19,  &c.  How  long  the  Saviour  remained 
here,  depends  on  the  time  we  allow  for 
His  staying  in  Ephraim  (xi.  54),  from 
whence  He  journeyed  to  the  passover. 
His  operations  were  interrupted  by  the 
message  from  the  family  of  Lazarus. 

41.  And  many  resorted  nnto  him,  and  said.  John  did 
no  miracle:  rbut  all  thing  j  that  John  spake  of  this  man 
were  true.— Piii.  30. 

Many  came  to  Jesus,  to  listen  to  His  in- 
structions, and  to  be  healed  of  their  infir- 


mities. JoJtn  did  no  miracle.  Here,  a  very 
important  testimony  against  those  who 
would  explain  the  miracles  of  Jesus  as 
fables,  springing  from  the  morbid  love  of 
marvels,  is  found  in  the  observation,  that 
the  Baptist,  though  it  might  certainly  be 
looked  for  from  him  as  a  prophet,  i:»erform- 
ed  no  miracle.  It  has  been  well  said  of 
John,  that,  "performing  no  miracle,  he  was 
himself  a  miracle  through  all  future  ages. 
Though  he  did  no  miracle,  while  so  many 
far  less  distinguished  saints  accomplished 
many,  yet  no  saint  exists  in  whose  person, 
and  for  whose  sake,  so  many  miracles  were 
vouchsafed." 

42.  qAnd  m.any  believed  on  him  there. 
4viii.  30  and  xi.  45. 

Delightful  and  refreshing  is  it,  amid  the 
many  examples  of  the  "contradict ion  of 
sinners"  (Heb.  xii.  3),  to  meet  with  the 
many  brief  notices,  such  as  this,  of  the 
Church's  early  increase.  Silently  and 
calmly  in  the  despised  Galilee,  in  the  hated 
Samaria,  in  the  parts  beyond  Jordan,  at 
Bethany,  in  the  hostile  capital  itself — si- 
lently and  secretly  are  the  living  stones 
found  to  have  been  wrought  into  beauty 
by  the  hand  of  the  Divine  Artist,  whereby 
tJiat  came  to  pass  in  respect  of  God's  spir- 
itual temple  which  had  been  exhibited  in 
type  in  the  construction  of  His  material 
temple — "the  House,  when  it  was  in  build- 
ing, was  built  of  stone  made  ready  before 
it  was  brought  thither:  so  that  there  was 
neither  hammer  nor  ax,  nor  any  tool  of 
iron  heard  in  the  house  while  it  was  in 
building."     (1  Kings  vi.  7.) 


1.  Wh.-it  is  said  of  the  sheep-fold  ?  2.  Who  is  the  door  of  the  sheep  ?  3.  What  is  said  of  any  man  entering  in  by 
the  door  ?  4.  Who  is  the  good  Shepherd  ?  5.  Why  is  Christ  the  good  Shepherd  ?  6.  What  does  the  Saviour  say 
of"  other  sheep?"  7.  Wh.at  effect  had  these  sayings  on  the  Jews?"  8.  What  did  the  Jews  ask  Jesus?  9.  What 
was  Itis  answer  ?  10.  What  did  Ho  say  when  they  threatened  to  stone  Him  ?  11.  Where  did  He  go  when  He 
escaped  from  their  hands  ?    12.  What  occurred  there  7 


CHAPTER   XI, 


541 


CHAPTER  XI. 

1  Christ  rni^rth  TMznrua,  four  linya  buried.  45  Many 
Jfw<  hrlirvc  47  T kr  liiijli  priexl.i  (ind  l'harisef.i(iiUlif:r 
a  coiuifil  npniiixt  t'lirixt.  4:)  C'aiajjha.i  pru/j/iexietli, 
31  Jrsu:  hill  liiiii.'.'!/.  ■>)  At  I  hi:  passover  t/icy  enquire 
aj'txr  Itim,  and  lay  wait/or  him. 

"  The  question,"  says  Dr.  Wordsworth, 
"why  the  raising  of  Lazarus,  rehited  in 
this  chapter,  is  not  described  by  tlie  three 
EvangeUsts  %A'ho  wrote  before  John,  may 
be  a  ])erp!exiug  one  to  tlio.se  who  do  not 
arlvnowk'dge  that  all  the  Gospels  are  ]yat 
one  Gos[H'l,  that  they  are  all  from  One 
p]verlasling  Spirit,  who,  when  He  was  in- 
spiring I\Iatthcw,  Jorehnew  that  He  would 
also  insj)ire  John,  and  when  He  wrote 
some  things  by  the  first  three  Evangelists, 
knew  ivhal  He  would  write  by  the  fourth 
and  last.  But  they  who  believe  that  this 
was  the  case,  are  not  staggered  here. 
They  do  not  read  the  Sermon  on  the 
Mount  in  John,  but  in  Matthew.  But 
they  read  other  Divine  discourses  of  our 
blessed  Lord,  in  John,  concerning  the 
highest  mysteries  of  the  truth,  which  they 
do  7iot  read  in  any  of  the  other  three,  and 
they  expect  to  find  Divine  works  also  in 
John's  Gospel  which  they  do  not  find  re- 
corded in  them.  The  Holy  Spirit  doubt- 
less exercised  His  Divine  infuience  over 
the  minds  of  the  Evangelists,  not  only  by 
suggestion  and  dictation,  but  also  by  re- 
straint. He  inspired  them  not  only  in 
what  they  wrote,  but  in  what  they  did  not 
write.  There  is  inspiration  in  their 
silence." 

Bayle  observes  o' Spinoza,  "  I  have  been 
assured  that  he  saitl  to  his  friends,  that  if 
he  could  be  convinced  of  the  reality  of  the 
resurrection  of  Lazarus,  he  would  dash  to 
pieces  his  entire  system,  and  would  em- 
brace, without  reluctance,  the  ordinary 
faith  of  Christians."  And  wherefore  was 
it  that  the  Jewish  philosopher  believed 
not  this  narrative?  When  we  consider 
the  place,  the  time,  the  circumstances,  and 
the  singular  publicity  of  the  miracle,  it 
really  seems  to  require  more  credulity  to 
deny  it  than  to  believe  it.  The  difficulties 
of  disbelieving  it  are  far  greater  than  those 
of  believing  it.  "If  all  the  circumstances 
do  not  establish  the  truth  of  the  miracle," 
says  Tittman,  the  German  commentator, 
■'  there   is   no   truth  in    historv."     "  It  is 


more  largely  recorded  than  any  other  of 
Christ's  miracles,"  remarks  Matthew  Henry, 
"  not  only  because  there  are  so  many  cir- 
cumstan'ces  in  it  so  very  instructive,  and 
the  miracle  itself  is  so  very  great  a  proof 
of  His  mission,  but  because  it  was  an 
earnest  of  that  which  was  to  be  the  crown- 
ing proof  of  all— Christ's  own  resurrec- 
tion." 

"XJOW  a  certain  man  was  sick,  named  Lazarus,  of 
1  ^  Betliany,  tlie  town  of  "Mary  and  her  sister  Mar- 
tha.—"Luke  X.  38,  39. 

Now.  In  the  original  but,  to  show  why 
the  privacy  of  our  Lord  was  interrujjted, 
and  He  deemed  it  proper  to  return  again 
into  Judea.  Lazarus  is  not  mentioned  by 
the  other  Evangelists :  his  name  occurs  for 
the  first  time  in  this  passage.  Lazarus,  or 
rather  Eieazar,  which  is  the  same  word, 
and  which  occurs  twenty  or  thirty  times 
in  the  Old  Testament,  first,  in  Ex.  vi.  25, 
denotes  one  "  whom  God  aids."  It  mxiy 
be  inferred  from  many  things,  that  Laz- 
arus was  the  younger,  and  his  sisters  older. 
'Bethany,  a  village  on  tne  eastern  declivity 
of  the  Mount  of  Olives.  The  town  of  Mary 
&c. — the  i)lace  where  they  lived.  It  was 
thus  distinguished  from  the  Bethany  of 
His  baptism  and  retirement.  It  will  be 
observed  that  the  Evangelist  presumes  his 
readers  to  be  acquainted  with  this  family; 
he  subsequently,  indeed,  designates  Mary 
more  particularly  ;  he  has  also  placed  her 
name  first,  yet  so  as  to  show  that  he  sup- 
poses her  work  of  love  to  which  he  al- 
ludes, already  known.  It  seems  that  Mar- 
tha was  the  elder  sister,  verse  5, 19.  Both 
these  pious  sisters  were  affectionately  at- 
tached to  our  Lord,  and  although  the  elder 
manifested  her  aflfection  by  her  constant 
and  unwearied  services  for  Him,  and  the 
younger  by  sitting  at  His  feet  (Luke  x. 
38-42),  there  can  be  no  doubt  that  each 
was  equally  the  object  of  our  Saviour's 
love,  and  preparing,  though  by  a  different 
education,  for  His  kingdom  and  glory. 

2.  tilt  was  that  Mary  which  anointed  the  Lord  with 
ointment,  and  wiped  his  feet  with  her  hair,  whose 
brotlier  Lazarus  was  sick. 

bMatt.  xxvi.  7;  Mark  xiv.  3;  chap.  xii.  3. 

That  Mary.  This  note  of  distinction  is 
added,  lest  any  might  mistake  her  for  one 
of  those  other  Marys  mentioned  in  the 
Gospels.    John  proves  her  pious  affection 


642 


JOHN, 


toward  Jesus  at  the  present,  as  he  else- 
where proves  the  traitor's  disloyalty,  by  a 
subsequent  act.  (xii.  3.)  By  one  marked 
act,  either  good  or  bad,  one  may  become 
forever  notable.  Which  anointed,  &c.  (See 
on  Matt.  xxvi.  7-13 ;  Mark  xiv.  3,  &c.) 
Not  merely  by  her  brother's  restoration 
was  Mary  first  stimulated  to  such  a  work. 

3.  TliPre'bre  his  sisters  sent  unto  him,  saying.  Lord, 
beiio.d,  ^Lie  whom  tiiou  lovedt  is  siclj.— >^Phll.  ii.  26,  27. 

Behold,  &c.  "  This  was  a  very  short 
letter,"  says  Bishop  Patrick,  "and  their 
grief  perhaps  would  not  allow  them  to 
write  a  longer.  Oh,  how  great  power  was 
there  in  these  few  words  !  They  say  no 
more  to  move  Him.  He  could  not  choose 
but  go,  when  He  heard  this  charming 
word,  he  whom  thou  lovcst  is  sick.  He  who 
loves  needs  but  know,  this  suffices.  The 
Bisters'  strong  affection  for  their  brother 
here  appears.  In  sickness  we  should  im- 
plore the  aid  and  presence  of  Jesus.  He 
only  can  restore  us  and  our  friends :  He 
only  can  cheer  us  with  the  hope  of  a 
blessed  resurrection. 

4.  Wlien  Jesus  heard  that,  he  said.  This  sickness  Is 
not  uiuo  death,  ''but  lor  tlie  gloi-y  of  God,  that  the  Hon 
ol'God  might  be  gloritied  thereby.— <iix.  3;  verse  40. 

He  said,  that  is,  to  the  person  who 
brought  the  tidings,  that  he  might  bear 
back  the  reply  to  Mary  and  IMartha.  Not 
unto  death.  The  expression,  in  the  original, 
is  not  designed  to  exclude  altogether  the 
idea  of  dying,  but  (as  the  words  "  but  for 
the  glory  of  God"  show)  the  remaining  in 
death.  The  dying,  however,  was  to  prove 
only  the  means  to  the  glory  of  God,  and 
of  the  Sun  of  God.  (See  on  ix.  3.)  Verse 
11  shows  that  Jesus  knew  of  the  death  of 
Lazarus.  But  for,  i.  e.,  for  the  sake  of,  the 
glory  of  God,  &c.  The  raising  of  Lazarus 
from  the  dead  opened  the  eyes  of  the  peo- 
ple to  the  truth  of  our  Lord's  claim  to  the 
Messiabsjiip,  more  than  any  other  miracle 
which  He  had  performed.  (See  verse  45  ; 
also  xii.  9, 10, 11, 17.)  But  so  intimate  and 
essential  was  the  union  between  Him  and 
the  Father,  that  the  glory  of  the  one  was 
that  also  of  the  other.  Hence,  the  glory 
of  b^th  Father  and  Son  is  represented  as 
resulting  from  this  event  of  Lazarus'  sick- 
ness, (verse  23  and  xiii.  31.)  "  Taught  of 
God,"  says  O'cil,  "  we  should  view  our 
losses,  sickness,  pain,  and  death,  as  the 
several    trying  stages,  by  which  a    gocd 


man,  like  Joseph,  is  conducted  from  a  tent 
to  a  court,  sin  his  disorder,  Christ  his  phy- 
sician, pain  his  medicine,  the  Bible  his 
support,  the  grave  his  bed,  and  death  it- 
self an  angel,  expressly  sent  to  release  the 
worn-out  traveler,  or  crown  the  faithful 
soldier.     (Ps.  Ixxi.  18,  cxviii.  18.)" 

5.  Now  Jesus   loved   Martha,   and    her  sister,   and 
Lazarus. 

What  a  picture !  one  that  in  every  age 
has  attracted  the  admiration  of  the  whole 
Christian  church.  No  wonder  that  those 
miserable  skeptics  who  have  carped  at  the 
ethical  system  of  the  Gospel,  as  not  em- 
bracing i^rivate  friendships  in  the  list  of 
its  virtues,  have  been  referred  to  the 
Saviour's  peculiar  regard  for  this  family  as 
a  triumphant  refutation,  if  such  were  need- 
ed. They  were  wont  to  receive  Jesus  at 
their  house.  God  is  well  jileased  when 
the  doors  of  hospitality  are  freely  opened 
to  the  poor  and  needy  and  persecuted,  for 
His  Name's  sake.  (See  Gen.  xviii. ;  1  King-s 
xvii.  9 ;  2  Kings  iv.  8 ;  IMatt.  x.  41 ;  Acts 
xvi.  15.) 

fi.  When  he  had  heard  therefore  that  he  was  sick,  «he 
abode  two  days  still  In  the  same  place  wliere  he  was. 
'(Jliap.  X.  40. 

Two  diojs  still,  &c. — at  least  twenty-five 
miles  off.  Jesus  did  not  reach  Bethany 
till  Lazarus  had  been  four  days  in  the 
grave.  (Verse  17.)  Lazarus  must  there- 
fore have  been  at  his  last  extremity  when 
the  sisters  sent  to  Christ.  Jesus  saw  rea- 
sons for  suffering  Lazarus  to  remain  so 
long  dead.  Thus  He  would  be  the  more 
abundantly  glorified  by  his  final  restora- 
tion to  life,  for  it  should  seem  less  difficult 
to  restore  to  life  the  recently  dead,  than 
those  in  whom  the  process  of  corruption 
has  commenced.  It  may  also  have  been 
part  of  His  design  to  allow  thegrief  of  the 
sisters  for  the  loss  of  their  brother  to  reach 
its  height,  so  that  the  relief  He  meant  to 
bring  might  make  the  more  abiding,  and 
therefore  more  salutary, impression,  acting 
thus  after  the  manner  of  our  Heavenly 
Father,  who  often  aflbrds  the  first  relief  in 
the  moment  of  greatest  sorrow  and  ex- 
temest  need.  (See  iv.  47-49  ;  l\Iark  v.  24- 
25.) 

7.  Then  after  that  safth  he  1o  Jiia  disciples.  Let  us  ero 
into  Jndea  a,s;ain.  8.  Mis  disciples  say  nnto  liim.  Mas- 
ter,'the  .Tows  of  late  souorlit  to  stone  thee,  and  goe.st 
thou  thitlier  again?  9.  Jesus  answered,  Are  there  not 
twolV(>  liimrs  in  theday  ?  slf  any  man  walk  in  theday, 
he  stnnililetli  not,  because  he  seeth  the  light  of  this 
world.  10,  But  hjf  a  man  walk  in  the  night,  he  stuial>- 
leth,  because  there  is  no  light  in  him. 

<x.  31.    rix.  4.    kxii.  35. 


C  II  ATT  Eli    XI 


643 


AJier  thai — when  tho  period  both  of  wait- 
ing and  duty  had  expired.  Our  Lord 
moves  by  the  clock  of  His  Father's  time- 
keeping. Master,  the  Jeics  of  late,  &c.  It  is 
observable  that  our  Lord's  delay(ver3eG)  in 
going  to  Bethany  seems  to  have  occasion- 
ed no  surprise  to  the  disciples,  though  they 
were  indeed  surprised,  as  this  verse  shows, 
at  His  afterward  proposing  to  go.  They 
even  remonstrate  with  Him  against  it. 
That  which  is  here  done  by  our  Divine 
Master,  in  order  to  raise  a  dead  person, 
teaches  His  ministers  that  notliing  ought 
to  hinder  them  from  using  their  utmost 
endeavors  to  raise  those  souls  which  God 
either  particularly  intrusts  or  providen- 
tially recommends  to  their  care. 

Are  there  not  twelve  hours  in  the  day?  He 
that  expects  to  look  back  hereafter  with 
satisfaction  upon  past  years,  must  learn  to 
know  the  present  value  of  single  minutes, 
and  endeavor  to  let  no  particle  of  time 
fall  useless  to  the  ground.  (Luke  xix.  13.) 
"A  chief  part  of  David's  arithmetic  in 
numbering  our  days,"  says  Gurnall,  "  lies 
in  tliat  which  we  call  division,  to  cast  the 
account  of  this  our  short  life,  so  as  to 
divide  the  whole  little  sum  thereof  into 
the  several  portions  of  time,  due  for  the 
performing  of  every  duty  in.  (Gen.  xlvii, 
9 ;  Ps.  xc.  12.)  If  any  man  loalk  in  the  day, 
&c.  The  Lord's  answer  is  addressed  not 
so  much  to  the  direct  question  of  His  dis- 
ciples, as  to  the  state  of  mind  which 
prompts  that  question.  The  whole  is 
this:  There  is  no  danger  to  men  who 
walk  w^hile  the  light  lasts,  the  danger  is 
only  after  the  sun  has  set,  and  when  dark- 
ness has  come  on.  Then  iiideed  a  man 
may  stumble,  because  he  has  no  light 
which  shall  supply  the  j^lace  of  the  natural 
luminary  which  has  departed.  But  as  for 
me,  it  is  still  broad  daylight  with  me.  My 
.  day  is  not  j'et  come  to  its  close.  I  can  still 
see  my  way  clearly.  And  as  for  you,  for 
doubtless  they  had  hinted  also  danger  to 
themselves  (see  verses  12,  16),  when  they 
intimated  danger  unto  Him,  fear  not. 
Your  safety  is  bound  up  in  mine. 

11.  These  things  said  he ;  and  after  that  he  saith  unto 
them.  Our  friend  Lazarus  'sleepeth  but  I  go,  that  I  may 
awake  hnu  out  of  sleep. 

'Deut.  xxxi.  16;  Daa.  xii.  2;  Matt.  ix.  24;  Acts  vil. 
60;  1  Cor.  xv.  18,  51. 

Jesus  here  breaks  the  fact  that  Lazarus 
is  dead  to  His  disciples.    He  does  it  in 


words  of  matchle.ss  beauty  and  tenderness. 
The  announcement  would  be  more  liter- 
ally rendered,  "  Lazarus,  the  friend  of  us, 
has  been  laid  asleep."  Lazarus  had  shown 
them    kindness,     as    well    as     Himself. 
"Sleepeth"  means,  "is  dead."     (See  Luke 
viii.  41,  42,  49-53.)     It    is    a    gentle  and 
pathetic  way  of  expressing  the  most  pain- 
ful of  events  that  can  befall  man,  and  a 
most  suitable    one,    when  we   remember 
that  after  death  comes  resurrection.     In 
dying    we    are    not     annihilated.      Like 
sleepers,  we  lie  down  to  rise  again.    The 
Christian,  however,  is  the  only  one  who 
can  truly  regard  death  as  a  sleep— that  is, 
as  a  healthy,  refreshing  sleep,  which  can 
do  him  no  harm.     The  idea  of  a  man  be- 
ing awakened  out  of  the  sleep  of  death 
was  not  confined  to  Christianity,  it  is  to  be 
found    also    in    the    Old  Testament,  and 
among  the  Jews.    Even  to  a  more  culti- 
vated Paganism  it  was  not  altogether  un- 
known.    But  how  different  the  qnietus  or 
repose  some  of  their  sublime  philosophers 
hoped  for,  to  that  which,  through  Christ, 
the  simplest  believer  now  may  be  .sure  of. 
Each  one  of  Christ's  believing  people  is 
His  "  friend."  He  is  the  "  friend  of  Christ" 
even  after  he  is  dead.     The    expression 
"our,"  attached    to    friend,    teaches   the 
beautiful  lesson  that  every  friend  of  Christ 
is  or  should    be    the    friend  of   all  true 
Christians.     Believers  are  all  one  family 
of  brothers  and  sLsters,  and  members  of 
one  body.     I  go  that  I  may  awake  him,  &c. 
These  words  proclaim  Christ's  deliberate 
intention  and   purpose  to    raise   Lazarus 
from  the  dead.    He  boldly  challenges  the 
attention  of  the  disciples,  and   declares 
that  He  is  going  to  Bethany  to  restore  a 
dead  man  to  life.     Never  was  bolder  de- 
claration made.     None  surely  would  make 
it  but  One  who  knew  that  He  was  very 
God.    "  There    seems  to   me,"    says   Dr. 
Arnold,  "to  be    contained  in   these   fev/ 
words  one  of  the  most  powerful  charms  in 
the  world,  to  lull  the  bitterness  of  death, 
and  to  make  us  anxious  to  become  .such, 
as  that  we  may  humbly  venture  to  apply 
them  to  ourselves.     (Rom.  viii.  1.)" 

12.  Then  said  his  disciples,  Lord,  if  hesle^p  iie  sliall 
do  well.  13.  Howbcit  Jesus  spake  of  his  death  :  bat  they 
thought  that  he  had  spoken  of  taking  of  rest  in  sleep. 
14.  Then  said  Jesus  unto  them  plainly,  Lazarus  la 
dead. 

The  disciples  seem  to  have  misinterpret- 


544 


JOHN 


ed  the  words  in  verse  4,  of  a  promise  tliat 
Lazarus  sliould  recover  from  his  sickiu'ss, 
and  hence  tliey  regarded  tlie  declaration 
in  verse  11  as  referring  to  natural  and  re- 
freshing rest  indicating  his  speedy  restor- 
ation to  he;-ilth.  Sliall  do  well,  literally, 
shall  be  saved  from  death,  i,  e.,  shall  recover 
his  health.  Hoirbeit  Jesus  spake,  &c.  In 
order  that  the  omniscience  of  Jesus  may 
not  be  questioned,  the  Evangelist  ex- 
pressly declares  that  He  referred  to  the 
death  of  Lazarus,  although  His  disciples 
so  misconceived  the  meaning  of  His  word^. 
This  is  rendered  still  more  certain  in  ver.  14, 
where  Jesus  announces  in  plain  terms  the 
death  of  Lazarus,  which  He  could  have  ob- 
tained from  no  human  source.  Then  said 
Jesus  nnto  them  plairdy.  It  is  the  way  of 
the  Scriptures,  after  hard  things,  to  join 
other  things  that  are  plain.  iMzarus  is 
dead.  lie  is  dead  in  respect  of  me,  as  I 
am  a  man,  he  sleeps  in  my  bosom,  as  I  am 
the  living  God. 

15.  And  I  am  glad  foryoursakes  that  I  was  not  there, 
to  tlie  intent  ye  may  believe,  nevertheless  let  us  go  unto 
him. 

We  are  said  to  beUeve,-when  faith  has  its 
increase  in  our  souls,  as  well  as  its  first 
beginning.  Here  we  see,  1.  Not  only  that 
our  Saviour  is  alive  to  the  welfare  of  His 
disciples,  but  that  there  is  nothing  He  is 
so  much  concerned  to  promote  in  them  as 
their  faith.  2.  That  the  Saviour  can  ac- 
complish His  purposes  in  a  manner  pecu- 
liarly His  own.  All  the  friends  of  Lazarus 
would  have  supposed  that  as  soon  as  ever 
He  was  informed  of  his  affliction.  He 
shoidd  have  hastened  to  the  scene  of  dis- 
tress, and  at  least  have  expressed  His  sym- 
pathy. But  hear  Him  :  "Ail  has  been  jtro- 
per  and  necessary.  I  know  what  I  have 
done,  and  why  I  have  done  it.  I  know  it 
now,  and  you  will  know  it  soon.  Then 
you  will  be  glad  with  me.  Then  you  will 
see  that  it  was  far  better  that  Lazarus 
should  be  raised  from  the  dead  after  he 
liad  lain  in  the  grave  four  days,  than  have 
been  only  recovered  from  a  bed  of  sick- 
ness." Thus  Jesus  brings  the  blind  by  a 
way  that  they  know  not.  Nevertheless  let 
us  go  nnto  him — not  to  them,  but  to  him — 
not  to  the  sisters,  but  to  the  brother. 
"Lazarus  is  dead, and  it  would  be  too  late 
for  you,  but  not  for  me.  Your  extremity 
is  my  opportunity."    Jesus  is  never  too 


confident  in  His  resources,  nor  too  late  in 
His  movements.  Let  Christ's  all-suffi- 
ciency encourage  us  with  regard  to<jthers. 
Let  those  who  in  doing  good  meet  with 
unlikely  materials  to  work  upon,  let  min- 
isters who  seem  only  preaching  many  of 
their  hearers  into  impenitence,  let  parents 
whose  hearts  are  bleeding  over  ungodly 
children,  think  of  Him  who  was  taking 
this  seemingly  useless,  but  really  success- 
ful journey,  and  never  abandon  their  en- 
deavors or  hoi:)e. 

16.  Then  said  Thomas,  which  is  called  Didymus.  unto 
his  I'ellow  disciples.  Let  us  also  go,  JtUat  we  may  die 
with  him.— .'liuke  xxii.  23. 

Thomas  is  always  distinguished  by  the 
name  of  Didymus,  that  is,  two-fold  ;  to 
show,  say  some,  the  twins,  struggling  in 
him,  of  faith  and  unbelief,  of  flesh  and 
spirit,  (xx.  24,  "^5;  Gen.  XXV.  22.)  What 
our  Saviour,  in  saying  that  Lazarus  was 
dead,  and  lam  glad,  &c.,  urged  expressly 
for  an  encouragement  of  their  faith, 
Thomas's  reasoning  turned  immediately 
into  an  argument  of  distrust ;  as  is  appar- 
ent from  what  he  said  to  his  fellow  dis- 
ciples upon  this  occasion.  Let  us  also  go, 
that  v:e  may  die  with  him.  When  he  saw 
his  Master  resolved  to  go,  he  wound  up 
all  into  this  sort  of  rea'^^oning  despair — 
"  Lazarus  is  dead,  and  all  his  pains  and 
fears  are  over  :  and  better  it  were  for  us, 
if  ours  were  so  too.  The  Jews'  malice  is 
bent  upon  the  destruction  of  us  all ;  and  if 
our  Master  could  not  save  His  principal 
friend  from  death,  what  hope  is  there  of 
His  saving  us?  Let  us  go  then  and  meet 
our  doom  as  patiently  as  we  can."  (Verses 
7,  8.) 

John  in  but  three  instances  furnishes  us 
with  traits  of  this  disciple  ;  namely,  here 
and  in  xiv.  5,  and  in  xx.  24,  &c.,  but  they 
are  in  such  harmony  as  to  furnish  a  pic- 
ture of  character.  Intellectual  reflection 
predominates  in  this  disciple,  immediate- . 
ness  of  self-surrender  and  of  trust  was  in 
defect,  here,  consequently  he  is  unable  to 
lift  himself  up  to  Christ's  word  ;  he  gives 
proof,  indeed,  of  some  devotion,  as  for 
love  of  Him  he  will  not  shrink  from  death, 
but  he  shows  faint-heartedness  enough  to 
doubt  whether  their  lives  will  be  saved. 

17.  Then  when  Jesus  came,  he  found  that  he  had  lain 
in  th"^  grave  four  d:ivs  alroad.v.  18.  Now  Bothan.v  wa.s 
nigh  unto  Jeru'^alem.  atinut  fifteen  furlongs  off:  19. 
And  many  ol  the  Jiws.  caiiiu  lo  Martha  and  Mary,  to 


CHAPTER   XI 


545 


comfort  them  concerning  their  brother.  20.  Then 
Martha,  as  soon  ,  8  she  heard  that  Jesus  was  coming, 
went  and  met  liim  :  but  Mary  sat  sti/l  in  tlie  liouse.  ^i. 
Tlien  said  Martlia  unto  Jesus,  Lord,  if  tliou  hailst  been 
here,  my  brotlier  liad  not  died.  SJ,.  But  I  know,  lliut 
even  now,  ^whatsoever  thou  wilt  ask  of  God,  God  will 
give  it  thiit.—^ix.  31. 

Had  lain  hi  Ihe  grave  four  days.  Martlia 
and  Mary  had  not,  probably,  ventnred  to 
send  to  the  Lord  lor  lielj),  till  the  sick- 
ness of  their  brother  had  assumed  a  most 
alarming  character,  and  he  had  most 
likely  died  upon  the  same  day  that  the 
messenger  announcing  his  illness  had 
reached  the  Lord,  else  he  would  scarcely 
have  been  four  days  in  his  grave  when 
Jesus  came.  Fifteen  furlongs  o/^— about 
two  miles.  Many  of  the  Jews,  &c.  The 
nearness  to  Jerusalem  is  mentioned  to 
explain  why  so  many  Jews  were  present. 
The  number  that  had  come  suggests  that 
the  family  of  Bethany  was  held  in  high 
esteem.  Thereby  the  miracle  was  plenti- 
fully witnessed  and  published.  Few  of 
these  comforters  sympathized  with  the 
Christian  hopes  of  these  sisters.  But  the 
true  Comforter  was  on  His  way.  Jesus 
visits  His  "faithful  among  the  faithless." 

Then  Martha,  as  soon  as  site  heard,  &c. 
The  burial  over,  according  to  the  custom 
of  the  Jews,  the  sorrowing  sisters  were 
within,  surrounded  by  sympathizing 
friends,  and  fulfilling  the  days  of  their 
mourning.  At  length,  but,  alas!  how 
much  too  late,  they  hear  the  clamor  of  the 
approaching  multitude,  that  Jesus,  attend- 
ed by  His  disciples,  is  drawing  near  the 
town,  Martha,  who,  even  in  the  extremity 
of  her  sorrow,  is  still  the  same  energetic 
being  that  she  ever  was,  hastens  forth  to 
meet  Him,  while  Mary,  absorbed  in  grief 
(how  true  to  nature  is  the  narrative),  sat 
still  in  the  house.  The  undesigned  coinci- 
dence (See  Luke  x.  38-42)  marks  the 
identity  of  character  and  the  truthfulness 
of  the  Evangelist.  Quietness  before  God 
is  one  of  the  most  difficult  of  all  Christian 
graces,  to  sit,  where  He  places  us,  to  be 
what  He  would  have  us  to  be,  and  this  as 
longas He  pleases,  (xiii.37;  Gen.  xxiv.  48.) 
The  sisters,  both  of  them,  though  so 
different  in  their  turn  of  mind,  greet 
Jesus  with  the  same  pathetic  salutation. 
Lord,  if  thou  hadst  been,  &c.  (See  verse 
32.)  How  truly  the  heart,  when  deeply 
moved,  is  the  same  in  all — and  how  much 
all  grief  is  alike !  In  this  address,  1.  There 


is  the  feeling  that  the  event  might  have 
been  otherwise.  "  If  thou  hadst,"  &c.  Both 
•  were  pious  women,  yet  both  betrayed  the 
weakness  of  their  faith.  (Verse  39.)  Were 
they  not  aware  that,  though  He  was  not 
there,  yet,  if  He  had  so  ordered  it,  and 
but  spoken  the  word,  their  brother  would 
not  have  died?  We  must  look  beyond 
second  causes  to  Him  who  is  the  first 
Cause  of  all  things.  We  should  believe 
and  be  sure  that  the  circumstances  which 
we  regret  as  the  occasion  of  our  afllictiou 
are  but  the  appointed  means  of  bringing 
about  what  He  determines,  and  what, 
without  them  equally  well  as  with  them, 
He  might  accomplish.  If  evil  come  upon 
us,  if  our  brother  die,  it  is  not  because  this 
or  that  accident  prevented  relief;  it  is  not 
because  He  was  not  there  in  time,  but  be- 
cause it  was  His  will.  2.  There  may  be 
somewhat  of  the  feeling  that  the  event 
sltoidd  have  been  otherwise.  When  our 
friends  are  removed  by  death,  we  should, 
as  Christians,  remember  that  God  may 
have  many  purposes  in  view  with  which 
we  may  be  unacquainted,  which,  indeed, 
we  could  not  as  yet  comprehend,  and  rest 
in  the  assurance  that  all  things  will  work 
together  for  our  good.  3.  There  is  appar- 
ent a  sincere,  though  melancholy  satisfac- 
tion in  meeting  with  Jesus  at  last.  He 
had  not  come  so  soon  as  they  expected 
and  desired,  still  He  is  come  for  good, 
and  gratefully  do  they  receive  Him. 
Happy  will  it  be  for  us,  if  in  like  circum- 
stances we  are  enabled  to  feel  as  these 
sisters  felt,  and  to  meet  our  Saviour's  gra- 
cious advances  as  they  did. 

But  I  know,  that  even  now,  &c.  Martha's 
faith,  though  still  imperfect,  rises  im- 
measurably in  degree  between  the  utter- 
ances of  these  two  sentences.  (See  verse 
21.)  In  the  first  she  appears  to  believe 
that  all  was  lost;  in  the  second,  she  has 
already  attained  to  the  conviction  that  the 
prayer  of  Christ  would  be  undeniable,  she 
wants  but  one  step  more,  viz.:  that  the 
will  of  Christ  was  as  omnipotent  as  His 
prayer,  and  her  belief  would  be  perfected  ;! 
and  even  this  advancement  was  not  long| 
withheld.  i 

2S.  .Tpsus  saitb  inito  hor,  Thv  brother  shall  rise  aKain.| 
24.  Martha  saith  unto  him.  U  know  that  he  shall  rise 
again  in  the  resurrection  at  the  last  day.  ' 

■Luke  xiv.  14  ;  chap.  v.  29.  i 


64« 


JOHN 


As  Jesus  did  not  declare  when  her 
brother  should  rise,  nor  that  He  Himself 
would  bring  him  to  life,  Martha  regarded 
His  words  only  as  a  source  of  consolation, 
arising  out  of  the  doctrine  of  the  resurrec- 
tion. She  cannot  believe  that  they  mean 
more  than  that  he,  with  all  other  faithful 
Israelites,  will  stand  in  his  lot  at  the  last 
day.  This,  at  any  other  time,  she  would 
be  fur  from  being  disposed  to  undervalue ; 
but  now  it  seems  to  her  so  remote,  while 
her  loss  is  altogether  recent.  Hence,  with 
a  slight  movement  of  impatience  at  com- 
fort that  so  little  met  the  present  longings 
of  her  heart,  which  were  to  have  her 
brother  now,  she  answers,  I  know  that  he 
shall  rise,  &c. — words  which  indicate  the 
common  faith  of  the  Jews  of  her  day  in 
the  resurrection  of  the  body,  on  the  clos- 
ing day  of  this  world's  history.  But  see 
how  the  Lord  proceeds  to  instruct  and  to 
elevate  her  mind,  how  graciously  He 
bears  with  this  passing  fretfulness,  how 
tenderly  he  touches  these  still  open 
wounds,  how  He  leads  her  from  grieving 
over  her  brother,  to  believe  yet  more 
fully  in  her  Saviour,  how  he  raises  her 
from  dwelling  upon  Lazarus  dead,  to  re- 
pose implicitly  in  Him  who  is  the  Lord 
of  life,  how  He  diverts  her  from  thinking 
only  of  a  remote  and  general  resurrection, 
to  confide  in  Him  who  is  even  at  this 
present  the  Resurrection  and  the  Life. 

25.  Jesus  said  unto  her,  I  ™am  the  resurrection,  and 
the  "life :  "he  that  believeth  in  me,  though  he  were 
dead,  vet  shall  he  live :  2fi.  And  vs-hoioever  liveth  and 
believeth  in  me  shall  never  die.     Believest  thou  this? 

mv.  21  and  vi.  39,  40.  "i.  4,  vi.  35  and  xiv.  6  :  Col.  iii.  4  ; 
1  John  i.  1,  2  and  v.  11.    "ill.  36 :  1  John  v.  10,  &c. 

This  is  the  only  true  comfort  in  respect 
to  the  future  state.  He  is  the  only  true 
Comforter,  who  can  speak,  not  merely  of 
the  immortality  of  the  soul,  and  of  the 
resurrection  of  the  body,  but  of  Himself  as 
the  life  of  the  immortal  soul,  and  the 
quickener  of  the  risen  body,  the  first  be- 
gotten from  the  dead,  the  tirst  fruits  of 
them  that  sleep.  Christ  is  the  resurrection 
and  the  life,  1.  As  He  is  the  announcer 
of  the  doctrine.  It  is  a  truth  of  pure  rev- 
elation. The  book  in  which  it  is  contained 
is  called  "the  Word  of  Christ."  2.  As  He 
aflFords  the  pledge.  He  passed  through 
the  regions  of  the  dead,  and  reached  the 
crown  that  He  now  wears.  And  there  is 
a  union  between  Him  and  His  people,  be- 


cause He  lives,  they  shall  live  also.  3.  As 
He  procures  the  privilege.  Jesus  has  re- 
deemed our  whole  nature,  and  the  body 
being  ransomed,  as  well  as  the  spirit,  by 
no  less  a  price  than  His  own  blood,  shall 
be  equally  claimed,  and  renewed,  and 
glorified.  4.  As  He  is  the  Pattern.  He 
"shall  change  our  vile  body,  that  it  may 
be  fashioned  like  unto  His  glorious  body." 
He  that  believeth  in  me,  &c.  Here,  as  often 
in  our  Lord's  words,  the  temjjoral  death  is 
taken  no  account  of,  but  quite  overlooked, 
and  the  believer  in  Him  is  contemplated 
as  already  lifted  above  death,  and  made 
partaker  of  everlasting  life.  (John  vi.  47.) 
The  deceased  Christian,  since  he  believed 
in  Jesus,  while  he  lived,  is  not  to  be  prop- 
erly accounted  among  the  dead  now,  for 
his  soul,  his  better  part,  is  now  alive,  and 
his  dead  body  shall  live  again,  as  soon  as 
Jesus  shall  call  for  it.  The  power,  which 
Christ  here  asserts,  in  regard  to  a  two-fold 
death,  one  of  the  body,  and  another  of  the 
soul,  furnishes  full  and  clear  proof  of  His 
equality  with  the  Father.  Believest  thou 
this?  "  Believest  thou  that  it  is  I  who  am 
this  Lord  of  life  and  death  ?  Does  thy 
faith  in  the  Divine  verities  of  the  resurrec- 
tion and  eternal  life  after  death  center  in 
me?"  It  is  neither  the  certainty,  nor  the 
goodness,  nor  the  greatness  of  anything, 
but  the  lively  faith  which  we  have  of  it 
imjilanted  in  our  souls,  that  will  make  us 
seek  and  labor  for  it. 

27.  She  saith  unto  him,  Yea,  Lord :  pI  believe  that 
thou  art  the  Christ,  the  Son  of  God,  which  should  come 
into  the  world. 

pMatt.  XV.  16 ;  chap.  iv.  42  and  vi.  14,  69. 

"Yea,  Lord,  I  believe.  I  have  believed 
it,  in  spite  of  my  petulance,  all  along.  I 
believe  it  now  more  than  ever.  I  trust 
Thee  after  this  my  loss  even  more  than 
before.  I  have  not  lost,  but  rather  in- 
creased my  sure  confidence  in  Thee." 
"  Her  answer,"  says  an  old  writer,  "  may 
seem  irrelevant:  He  questions  her  about 
the  resurrection,  she  professes  her  faith  in 
His  incarnation.  No',  she  speaks,  like  a 
right  believer :  yield  thy  faith  to  that 
great  work  of  His  birth  and  incarnation, 
thou  wilt  never  shrink  from  the  hardest 
truths  and  most  improbable,  as  this  one 
was,  a  dead  man's  resurrection." 

28.  And  when  she  had  so  said,  she  went  her  way, 
qand  called  Mary  her  sister  secretly,  saying.  The  Master 
is  come,  and  calleth  for  thee.  29.  'As  soon  as  she  heard 
that,  she  arose  quickly,  and  came  unto  him.    30.  Now 


CHAPTER    XI 


54-? 


Jesus  was  not  vot  come  Into  the  town,  h>it  was  in  that 
pliioc  whiwc  ^tai-rnii  nii'l  liiiii.  :U.  "The  Jews  then 
which  wiTi'  Willi  hrr  in  the  lumsc,  and  <-omlbrte(l  her. 
when  tl lev  saw  Jlary,  tluitslie  rus('  up  hastily,  ami  went 
out.  (bllowcU  lier.  saying,  ahe  goeth  unto  the  grave  to 
weep  there. 

.  11  Thes.  V.  U  ;  Heb.  ili.  12.  'Ps.  xxvii.  8  and  cxix.  59, 
60.    'Verse  19. 

She  went  her  u-ay,  &c.  Jesus  may  have 
directed  her  to  go.  Or  Martha  may  have 
understood  the  turn  which  the  conversa- 
tion had  taken,  as  a  call  for  the  presence 
of  her  sister,  whom  she  may  have  regarded 
as  better  able  to  answer  the  searching 
qne.stions  of  Jesus,  and  as  likely  to  take  a 
deep  interest  in  the  subjects  upon  which 
she  was  herself  receiving  instruction. 
Secretly — so  that  she  might  enjoy  a  more 
private  and  uninterrupted  interview  with 
Jesus,  than  if  she  should  openly  announce 
His  presence  in  the  hearing  of  the  Jews 
who  were  with  her.  Jl/as/n*  means  literally 
teacher,  and  was  a  title  which  He  claimed 
for  Himself.  (See  Matt,  xxiii.  8,  10.)  Call- 
ethfor  thee.  It  is  not  actually  recorded  that 
our  Saviour  asked  for  Mary.  That  He 
"called  her,"  we  learn  from  these  words 
of  her  sister.  In  this  waj',  many  little 
circumstances,  perhaps  unsuspected  by 
careless  readers,  are  revealed  both  in  the 
Old  and  New  Testaments.  She  arose  from 
her  posture  of  grief.  (See  verse  20.)  Quick- 
ly, being  incited  to  haste  by  the  love  which 
she  bore  her  Lord,  and  by  the  hopeful, 
cheerful  expression,  which  appeared  in 
^Martha's  tone  and  countenance.  But  icas 
in  that  place,  &c.  Jesus  had  not  entered 
the  village.  Why  was  this?  Was  it  that 
He  desired  to  avoid  display?  According 
to  the  ordinary  view,  it  was  simply  be- 
cause of  the  fact  that  the  place  of  sepul- 
ture was  outside  of  the  village,  and  this 
view  is  favored  by  verse  31.  When  they 
saw  Mary,  &c.  The  Orientals,  to  tliis  day, 
repair  frequently,  as  in  ancient  times,  to 
the  graves  of  their  loved  ones.  "  For  three 
days  the  grave  of  the  dead  is  visited."  As 
Mary  hastens  to  the  vicinity  of  the  place 
of  burial,  the  Jews  who  were  present 
(verse  19)  suppose  that  she  is  about  to  per- 
form that  duty,  and  hasten  after  her. 

32.  Then  when  Mary  was  come  where  Jesus  was,  and 
saw  him.  she  fell  down  at  his  feet,  saying  unto  hini, 
•Lord,  if  thou  hadst  been  here,  my  brother  had  not  died. 

'Verse  21,  on  which  see  notes. 

The  same  faith  in  Christ,  as  being  "the 
Son  of  God,"  which  Martha  at  fuller 
length  expressed  by  her  words,  Mary  more 


concisely  declared  by  her  act  of  adoration; 
She  utters,  like  Martha,  her  double  note 
of  sorrow  over  ivhat  is,  and  what,  alas!  as 
she  thinks,  might  have  been,  but,  unlike 
Martha,  she  utters  no  saving  clause  of 
hope.  (Verse  22.)  Grief  has  choked  her 
utterance,  and  overmastered  her  soul. 
How  apt  W'e  are,  in  seasons  of  affliction,  to 
waste  our  time  and  our  thoughts  in  dwell- 
ing on  second  causes,  on  that  fruitful,  yet- 
most  unfruitful,  monosyllable,  "  if!"  HoW 
much  better  wOuld  our  time  and  thoughts 
be  employed  in  meditating  on  Holy  Scrip- 
ture, and  especially  in  remembering  for 
our  comfort,  that  when  we  are  found  in 
the  path  of  duty,  however  dark  or  crooked 
that  path  may  be,  we  can  never  with  any 
truth  complain,  If  thou  hadst  been  Jiere! 
(Ps.  Ixxiii.  21-25.) 

33.  When  Jesus  therefore  saw  her  weeping,  and  the 
Jews  also  weeping  which  came  with  her,  he  "groaned 
in  the  spirit,  and  was  troubled,  34.  And  said.  Where 
have  ye  laid  him  ?  They  said  unto  him.  Lord,  come 
and  see.— "Heb.  iv.  10  aud  v.  7,  8. 

Saiv  her  weeping.  No  more  effectual,  no 
more  mighty  prayer,  than  are  our  tears. 
Tears  brought  to  .pass,  what  words  could 
not,  that  Jesus  was  troubled  in  His  spirit. 
(Ps.  Ivi.  3,  xxxix.  13;  1  Sam.  i.  10, 13;  Luke 
vii.  38,  44.)  He  groaned  in  the  spirit,  and 
was  troubled,  was  filled  with  painful  emo- 
tion. He  sympathized  deeply  with  these 
afflicted  sisters,  for  He  possessed  all  the 
tender  sensibilities  of  human  nature. 
Wliere  have  ye  laid  him  f  Jesus  asks  the 
initiatory  question  in  relation  to  His  won- 
drous work,  not  of  course  as  needing  the 
information,  but  in  accordance  with  the 
conversational  customs  of  the  East,  and  as 
leading  the  way  to  the  invitation.  All 
through  we  may  observe  the  absence  of 
all  haste,  the  shrouding  and  obscuring  of 
Deity  in  humanity,  till  the  due  moment 
come,  when  the  clouds  give  way,  and  the 
Divine  Sun  breaks  forth  shining  in  His 
strength.  Come  and  see.  It  was  important 
that  Christ  should  avoid  any  appearance 
of  collusion,  or  deceit,  which  the  Phari.sees 
of  those  days,  and  the  iniidels  of  future 
ones,  might  have  urged  against  Him,  had 
He  gone  directly  to  the  sepulchre.  This 
is  wholly  precluded  by  the  earnest  desire 
of  His  friends  to  show  Him  the  way  thereto. 

35.  Tjesus  wept. 

'Job  XXX.  2.5:  Luke  xix.  41 ;  Heb.  ii.  16. 

Is  it  for  nothing  that  the  Evangelist, 


0-18 


JOHN. 


some  sixtij  years  after  it  occurred,  holds  up 
to  all  ages  with  such  touching  brevity  the 
sublime  spectacle  of  the  Sou  of  God  in 
tears?  What  a  seal  of  His  perfect  oneness 
with  us  in  the  most  redeeming  feature  of 
our  stricken  humanity?  But  was  there 
nothing  in  those  tears  beyond  sorrow  for 
human  suffering  and  death?  Could  these 
effects  move  Him  without  suggesting  the 
causef  Who  can  doubt  that  in  His  ear 
every  feature  of  the  scene  proclaimed  that 
stern  law  of  the  kingdom — "The  wages  of 
sin  is  death,"  and  that  this  element  in  His 
visible  emotion  underlay  all  the  rest?  0 
what  a  friend  is  this !  What  a  brother, 
yea,  and  far  more  than  a  brother,  and  how 
confidently  may  we  come  to  Him,  as  Chris- 
tian mourners,  in  every  season  of  trial. 
Our  complaints,  our  regrets,  our  expostu- 
lations, our  very  remonstrances  almost, 
and  upbraidings,  may  all  be  expressed  to 
Him.  The  weeping  of  Christ  shows  us 
that  it  is  not  sinful  to  sorrow.  It  also 
shows  us  that  deep  feeling  is  not  a  thing 
of  which  we  need  be  ashamed.  To  he  cold 
and  stoical  and  unmoved  in  the  sight  of 
sorrow  is  no  sign  of  grace.  There  is  nothing 
unworthy  of  a  child  of  God  in  tears. 

:5fi.  Then  said  the  Jew=,  Bphold  how  he  loved  him! 
37.  And  some  oftliein  said,  Could  not  this  man,  "Wliich 
opened  tlie  eves  of  tliehiind,  have  caused  that  even  this 
mansliould  hot  have  died?  38.  Jesus  therefore  again 
groaning  in  himself  cometh  to  the  grave.  It  lyas  a 
cave,  and  a  stone  lav  upon  it.  39.  Jesus  said,  Take  ye 
away  the  stone.  Martlia.  tlie  sister  of  him  that  was 
dead,  saith  unto  him.  Lord,  bv  this  time  he  stinketh: 
for  he  hath  been  dra(J  lour  days.  40.  Jesus  saitli  unto 
her.  Said  I  not  unto  thee,  that,  if  thou  wouldest  believe, 
thou  shouldest  ^see  tlie  glory  of  God? 

"ix.  G.    31  Verses  4,  23. 

The  exclamation,  Behold  hov)  he  loved 
him,  was  made  by  some  of  the  Jews  pre:^- 
ent,  who  were  moved  to  good  will  by  this 
lively  sympathy  of  the  Lord  with  the  sor- 
rows of  those  around  Him.  Others,  per- 
haps, invidiously  said,  Could  not  this  man, 
&c.  He  weejis  over  this  calamity  now, 
but  could  He  not  have  hindered  it?  (See 
ix.)  Again  groaning.  As  before.  (Verse 
33.)  It  is  not  improbable  that  Jesus,  who 
before  groaned  in  Himself  for  compas.sion 
of  their  tears,  now  groaned  for  their  in- 
credulity. Nothing  could  so  afflict  the 
Saviour  of  men,  as  the  sins  of  men.  It  was 
a  cave,  &c.  The  Jewish  sepulchres  con- 
sisted of  subterraneous  caves  hewn  out  in 
the  rock,  or  (as  in  so  rocky  and  cavernous 
a  country  as  Judea)  shaped  into  proper 
form,  with  a  foramen,  closed  with  a  huge 


stone,  instead  of  a  door.  This  stone  was 
called  gcla;,  the  roller.  The  corpses  were 
placed  in  repositories  hollowed  out  on  the 
sides  of  the  cave.  And  a  stone  lay  tipon  it. 
The  particle  rendered  "  upon,"  should  be 
rendered  at,  again.st,  for  the  Jewish  tombs 
opened  on  the  side. 

Take  ye  away  the  stone,  &c.  "  The  dead 
man  beneath  the  stone,"  says  Augustine, 
"  is  the  guilty  sinner  under  the  law.  (Gal. 
iii.  21,  22.)  The  letter,  that  killeth,  is  the 
.stone,  that  keeps  us  down."  "  Remove," 
He  says,  "/7ie  stone."  Take  away  the  dead 
weight  of  the  Law.  Preach  the  grace  of 
the  Gospel.     (Ex.  xxxi.  18;  2  Cor.  iii.  6.) 

Martlia saith  unto  him,  &c.  He  who 

has  studied  the  human  heart,  he  who  has 
studied  his  own  heart,  will  not  regard  as 
strange  things  those  rapid  changes  of  feel- 
ing, and  quick  flows  and  ebbs  of  faith,  in 
any  one,  much  less  in  one  so  susceptible  to 
instant  impression  as  Martha.  But  Jesus 
reminded  her  that  He  had  already  in  effect, 
perhaps  in  the  conversation  He  held  with 
her  when  she  went  out  to  meet  Him,  told 
her  that  if  she  would  believe,  she  should 
behold  the  glory  of  God.  At  these  words, 
faith  once  more  gushed  up  in  her  heart, 
like  a  spring  of  water,  and  the  Redeemer 
was  no  longer  obstructed  by  her  unbelief. 
See  the  glory  of  God.  See  here  the  connec- 
tion between  faith  and  sight.  We  believe 
first,  and  then  see. 

41.  Then  they  took  away  the  stone  from  the  place 
where  the  dead  was  laid.  And  Jesus  liitpd  up  /us eyes, 
and  .said,  Fatlier,  I  tliarik  thee  tliat  tlinu  liast  heard 
me.  42.  And  I  knew  that  thou  hearest  me  always  :  but 
ybecause  of  the  people  which  stand  by  I  said  (<,  that 
they  may  believe  that  thou  hast  sent  me.— Jxii.  30. 

Then  they  took  away  the  stone,  &c.  What 
man  can  do,  man  must  do,  or  God  will 
never  interfere  to  effect  what  man  is  un- 
able to  perform.  Lifted  up  his  eyes.  We 
have  no  other  recorded  instance  of  a 
prayer  offered  by  Jesus  previous  to  His 
performance  of  a  miracle.  The  design 
would  seem  to  have  been  to  prevent  those 
present  from  inferring  that  He  raised 
Lazarus  by  any  act  of  His  own  dissociated 
from  the  Father,  or  that  in  this,  as  well  as 
in  every  .other  proof  which  He  gave  of 
His  Divine  mission,  He  was  not  acting  in 
submission  to  the  will  and  purpose  of  Him 
who  sent  Him.  Father,  I  thank  thee,  &c. 
"  I  praise  Thee,  O  Father,  that  Thou  hast 
always  heard  my  secret  prayers,  and    I 


CHAPTER   XI. 


540 


know  that  Tliou  icnlt  always  hear  thciu, 
but  now  I  pray  aloud  on  account  of  the 
people  which  stand  by,"  &c. 

43.  Atid  when  lie  thus  had  spoken,  he  cried  with  a 

loud  voice,  Lazarus,  coiiie  Ibrtli.    -11.  And  b^^  tliat  Wius 

■  dead  came  Ibrth,  bound  li.ind  and  loot  with  grave- 

clotlie.s,  and  ^his  lace  was  hound  about  with  a  napkin. 

Jesus  saitU  uuto  them,  Loose  iiim,  and  let  Uim  go. 

•XX.  7. 

Willi  a  loud  voice — as  was  not  His  ordi* 
nary  custom.  This  was  in  order  to  call 
the  attention  of  the  entire  multitude  to 
the  act  demon.strating  His  miraculous  in- 
tention, and  to  furnish  i\  powerful  emblem 
of  the  mighty  call  by  which  He  will  sum- 
mon the  nations  of  the  dead  to  the  resur- 
rection. Come  forth.  It  is  spoken,  it  is 
done ;  nature  hears  His  voice,  and  con- 
fessing her  Author  instantly  obeys  the 
dread  command.  (Ps.  cxlviii.  5.)  And  he 
that  was  dead,  &c.  By  a  power  Divine  the 
disembodied  spirit  was  fetched  back  from 
the  world  of  sj)irits,  reunited  to  the  body, 
fitted  for  its  habitation.  The  damage  done 
by  "decay's  effacing  fingers  "  already  re- 
paired, death's  work  undone,  corruption's 
hideous  task  retrieved  "in  a  moment,  in 
the  twinkling  of  an  eye."  Notice  the  pro- 
gressive stages  in  the  three  instances  re- 
corded in  the  Gospels  of  resurrection  from 
the  dead.  First  comes  the  daughter  of 
Jairus,  recently  departed;  then  the  wid- 
ow's son  at  Nain,  at  the  gates  of  the 
grave,  being  carried  to  his  burial ;  lastly, 
this  of  Lazarus,  rescued  even  from  corrup- 
tion. Bound  Jiand  and  foot,  <Scc.  Bandages 
were  often,  in  the  East,  bound  around 
each  limb  of  the  corpse.  These  bandages, 
however,  were  not  so  very  tight  as  en- 
tirely to  hinder  motion,  when  life  was 
restored  to  Lazarus.  Loose  him,  and  let 
Mm  go.  They  are  not  to  throng  him,  to 
pry  in  upon  the  awful  secrets  of  the  grave, 
to  ply  him  with  curious  questions,  but  let 
him  depart  in  peace — to  the  privacy 
which  is  most  healthful  for  soul  and 
body,  and  to  the  society  of  those  loving 
Bisters  who  may  best  minister  unto  him. 
Jesus  will  no  more  "loose  him  "  Himself 
than  "  roll  away  the  stone."  The  one  was 
the  necessary  preparation  for  resurrection, 
the  other  the  necessary  sequel  to  it.  The 
life-giving  act  alone  He  reserves  to  Himself. 
So  in  the  qui(;kening  of  the  dead  to 
epiritual    life,  human  instrumentality   is 


employed  first  to  prepare  the  way,  and 
then  to  turn  it  to  account. 

How  strikingly  simple,  how  truly  sub- 
lime, is  every  portion  of  this  im])ressive 
narrative  !  Wliat  absence  of  all  effort,  of 
all  display  I  It  was  no  greater  effort  for 
Jesus  to  pour  the  tide  of  life  anew  into 
the  stagnant  veins,  to  reanimate  the 
mouldering  frame,  to  call  that  tainted  and 
corrupted  corpse  back  from  the  sepulchre, 
than  in  the  garden  of  Gethsemane  to 
awaken  the  sleeping  Peter.  Most  con- 
vincing evidence  of  the  power  of  the  only- 
begotten  Son  of  God  I  A  single  word  from 
Him  is  sufficient  to  impart  spiritual  life  to 
a  soul  in  the  shadow  of  death,  natural  life 
to  a  body  amid  the  corruption  of  the 
grave,  and  life  fore\ertoall  the  genera- 
tions of  Adam  upon  the  resurrection  day. 
(See  V.  2G,  28,  29.) 

4".  Then  many  of  the  Jfws  which  came  to  JInry,  "and 
had  seen  tlie  things  wliicli  Jesus  did  hciiivCd  on 
him.  4i).  But  some  of  tlieni  went  (lieir  wiijs  to  tlie 
Pharisees,  and  told  tbeni  what  things  Jesus  iiad  done. 

"ii.  23,  X.  4::  and  xii.  II,  is. 

Which  came  to  Mary.  Sucli  as  come  to 
do  good  unto  the  godly  in  their  need  may 
readily  meet  with  more  good  by  this 
means.  Believed  on  him.  It  might  be  an- 
ticipated from  what  has  preceded,  that 
among  the  friends  of  the  family  there 
would  be  susceptible  hearts.  But  some  of 
them  went  their  ways,  &c.  Death  itself  more 
readily  yielded  to  the  power  of  Christ 
than  did  these  men's  infidelity.  (See  xii. 
37-41.)  Here  was  a  miracle  proving  and 
enforcing  a  solemn  parable.  (Luke  xvi. 
19.)  There  is  a  Lazarus  in  each  case. 
The  very  name  should  have  served  to  re- 
mind them  of  His  warning  word. 

47.  %  fcThon  g'^thered  the  chief  priests  and  the  Phari- 
sees a  coiuicii,  and  said.  What  do  we  ?  lor  this  man  do- 
eth  many  miracles.  48.  If  we  let  him  thus  alone,  all 
mm  will  believe  on  him,  and  the  Romans  shall  come 
and  take  away  both  our  place  and  nation.  40.  And  one 
of  them,  namrd  ^Caiaphas.  li^'lnpr  the  liiRh  priest  that 
same  year,  said  unto  tli<  ni.  Y<^  know  nothing  at  all,  .W. 
'Nor  consider  that  it  is  c.xpcflirnt  ior  us.  that  one  man 
should  die  for  the  prrple,  ;ind  that  the  whole  nation 
perish  not.  n\.  And  this  spake  he  not  of  liiniscll :  but 
being  high  priest  thnt  year,  he  prophesied  that  .lesus 
should  die  for  that  nation;  62.  And  fnot  (or  that  na- 
tion only,  chut  that  filso  he  should  gather  together  in 
one  tho  children  of  God  that  were  scattered  abroad. 

'Ps.  ii.  2;  Matt.  xxvi.  3:  Mark  xiv.  1;  Luke  xxii.  2. 
'Xii.  19;  Acts  iv.  Ifi.  dLnke  iii.  2:  ch.np.  xviii.  14:  Acts 
iv.  fi.  exviii.  14.  fisa.  xlix.  6:  1  John  ii.  2.  ex.  Hi :  Eph. 
ii.  14,  15,  16,  17. 

If  we  let,  him  thus  alove,  &c.  Ko  one 
could  now  deny  that  Jesus  had  Avronght 
many  miracles,  and  a  fear  was  expressed 
lest  this  crowning  act  of  power,  wrought 
so  near  Jerusalem,  and  upon  a  person  so 


550 


JOHN, 


well-known  as  Lazarus,  might  excite  the 
entliusiasm  of  the  people  in  our  Lord's 
favor,  and  lead  to  some  movement  which 
might  attract  the  attention  of  the  Romans 
and  occasion  the  loss  of  the  few  internal 
liberties  which  the  nation  had  been  per- 
mitted to  retain.  And  yet  the  Jews  did 
not  escape  what  they  dreaded;  nay,  in- 
deed, they  brought  it  upon  themselves,  by 
this  very  course.  It  is  ever  the  way  of 
those  who  rule  the  earth,  to  leave  out  of 
their  reckoning  Him  who  rules  the  uni- 
verse. (Ps.  xciv.  1-11.)  The  conduct  of 
the  Jewc  toward  Jesus  was  the  counter- 
part of  the  wicked  husbandman  in  the 
parable,  the  fulfillment  of  the  cruel  coun- 
sels of  Joseph's  brethren,  those  types  of  a 
worse  fratricide.  "As  they,  thinking  to 
defeat  the  purpose  of  God  concerning 
their  younger  brother,  help  to  bring  it  to 
pass,  so  the  Jewish  rulers  were  the  instru- 
ments to  fulfill  that  purpose  of  God  con- 
cerning Christ,  which  they  meant  to  bring 
to  nothing. 

Named  Caiaphas,  &c.  The  high  priest- 
hood, by  Divine  appointment,  was  to  con- 
tinue in  the  same  person  for  life,  but  the 
Romans  changed  the  high  priest  at 
pleasure,  and  made  the  office,  for  the 
most  part,  annual.  There  is  some  doubt 
whether  the  participial  clause,  "  but  be- 
ing high  priest,"  &c.,  is  to  be  regarded  as 
denoting  the  cause  or  occasion  of  what 
follows,  in  the  sense  of  inasmuch  as  he  ivas 
high  priest,  &c.,  or  as  a  simple  announce- 
ment that  Caiaphas  was  the  high  priest  on 
that  memorable  year.  The  latter  is  Tho- 
luck's  view,  the  former  that  of  Stier  and 
Olshausen.  Ye  know  nothing  at  all,  &c. 
An  expression  as  it  seems  of  displeasure 
and  impatience  with  the  council.  It  is 
expedient,  &c.  The  good  of  the  whole,  the 
preservation  of  our  nationality,  as  you 
confess,  from  Roman  despotism,  requires 
the  death  of  one,  innocent  or  not.  So  let 
all  pleas  in  behalf  of  His  piety  and  good- 
ness be  silenced.  For  us.  If  He  gains  the 
people,  we  know  that  neither  He  nor  the 
people  would  be  friends  to  us. 

Whole  nation  perish  not — by  the  Roman 
sword,  as  you  see  it  will,  if  this  man  pre- 
vails. Being  high  priest  that  year,  he  prophe- 
sied, &c.  A  Divine  interpretation,  truly, 
of  thUt  evil  man's  unsuspected  prophecy  ! 


The  meaning  of  Caiaphas  was  insincere, 

mean  and  timid.  The  meaning  of  the  Holy 
Ghost  his  words  was  awful,  mysterious 
and  Divine.  All  that  Caiaphas  intended  to 
say  clearly  amounted  to  this:  that  our 
Saviour's  destruction  must  any  how  be 
effected,  and  that  speedily.  His  argument 
was  that  the  death  of  One  would  thus  be 
productive  of  general  good — by  diverting 
from  the  nation  the  wrath  of  their  Roman 
masters.  But  his  speech  was  overruled 
by  a  higher  power,  and  the  words  which 
fell  from  his  lips^  proved  susceptible  of  a 
double  meaning ;  the  Holy  Ghost  deign- 
ing to  employ  even  this  sinful  organ  (as 
He  had  already  spoken  by  the  mouth  of 
Balaam),  to  convey  nothing  less  than  a 
wondrous  prophecy  concerning  the  pro- 
pitiatory nature  of  the  approaching  sacri-' 
fice  of  Christ's  death,  and  its  marvelous 
result  to  "  the  Israel  of  God  "  (Gal.  vi.  16) 
scattered  throughout  the  world,  not  only 
(that  is)  to  the  Jewish  nation,  but  to  the 
Gentile  as  well.  (1  John  ii.  2;  chap.  x. 
16.) 

53.  Then  from  tliat  day  forth  they  took  counsel  to- 
gether for  to  put  him  to  death. 

God's  overruling  Providence  is  a  power, 
which  veils  its  interference,  and  moves  to 
as  not  to  shock  the  tencr  of  man's  re- 
sponsible action,  in  the  course  of  trial  and 
duty.  (xix.  11.)  In  this  sense,  the  miracle 
of  raising  Lazarus  was  "for  the  glory  of 
God,  that  the  Son  of  God  might  be  glori- 
fied thereby."  (Verse  4.)  For  this  miracle 
prepared  the  way  for  our  Lord's  deatli; 
and  by  His  deatli,  the  Father  was  glorified 
(xvii.  1),  and  Christ  Himself  "entered into 
His  gloi'y."     (Luke  xxiv.  25.) 

54.  Jesus  iitherefore  walked  no  more  openly  among 
the  Jews,  but  went  thence  unfo  a  country  near  to  the 
wilderness,  into  a  city  called  'Ephraim,  and  there  con- 
tinued with  his  disciples. 

biv.  1,  3  and  vii.  1.    'See  2  Chron.  xiii.  19. 

Our  Tvord,  though  ready  to  be  offered, 
and,  when  His  hour  was  come,  "  led  as  a 
lamb  to  the  slaughter,"  would  not  now 
needlessly  expose  Himself  to  the  malice 
of  these  wicked  men.  As  His  good  works 
had  failed  to  convince  them,  He  retires. 
He  now  escapes  into  the  region  of  Jordan 
lying  north  of  the  Dead  Sea,  as  in  chap,  x., 
after  the  commotion,  He  went  to  Per;en. 
It  is  the  Divine  appointment  that  we 
should  decline  persecution,  till  a  necessity 
of  obeying  God,  or  charity  for  the  souls  of 


CHAPTERXI. 


551 


men,  oblige  us  to  ajipear.  Happy  the  coun- 
try which  ail'urds  a  retreat  to  the  Son  of 
God  persecuted.  But  more  hajipy  the 
heart  whiih  opens  itself  to  Ilim  while  the 
world  persecutes  Him,  which  adores  Him, 
which  is  wholly  t;:ken  up  with  Him,  which 
fills  itself  with  His  word,  which  is  nour- 
ished by  His  truth,  and  which  continually 
excites  and  quickens  its  foith  and  love  by 
meditating  upon  His  mysteries. 

55.  II  j  And  the  Jews'  passover  was  nigh  at  hand,  and 
miiny  wont  out  ol'  llie  country  up  to  Jerusalem  before 
the  passover,  to  purify  themselves.  56.  ki'hen  .sought 
tliey  for  Jesus,  and  spal;e  among  themselves,  as  they 
stood  in  the  temple,  Wliut  think  ye,  tliat  he  will  nut 
come  to  the  feast  ?  57.  Now  both  tlie  chief  priests  and 
the  Pharisees  had  given  a  co^iimandment,  that,  if  any 
man  knew  wliere  he  were,  he  sliould  show  it,  that  they 
might  take  him. 

JCiiap.  ii.  la,  V.  1  and  vi.  4.    ''Verse  8 ;  chap.  vii.  11. 

And  the  Jews'  passover  was  nigh  at  hand, 
&c.  While  the  Lord  was  hid(len  in  His 
retreat,  the  Jews  were  assembling  to  keep 
the  Passover  at  Jerusalem.  To  judge  from 
the  numbers  that  flocked  thither,  one 
would  have  supposed  that  they  were  a  very 
religious  people.  They  came  from  distant 
parts  of  the  country,  and  they  arrived  at 
an  early  period,  in  order  to  go  through 
various  purifications  and  washings  com- 
manded in  the  law,  but  they  did  not,  like 
David,  wash  their  hands  in  innocency, 
before  they  approached  the  altar  of  their 
God.  (Ps.  xxvi.  6.)  There  may  be  a  full 
attendance  at  the  house  of  God,  and  even 
at  the  Lord's  Supper,  while  there  are  but 
few  spiritual  worshipers.  Such  religious 
acts  obtain  for  those  who  perform  them  a 
name  to  live  among  men,  but  they  may  be 
performed  while  the  heart  is  dead  before 
God.  Never  were  the  Jews  in  a  more  dan- 
gerous state  than  when,  having  ceased  to 
worship    graven    images,  they  observed 


with  strictness  the  ceremonies  of  the  law. 

I'hcn  sought  they  for  Jesus,  &c.  2'hen 
or  therefore  in  consequence  of  the  fame 
of  Jesus,  especially  that  which  resulted 
from  His  great  miracle  at  Bethanj',  which 
could  not  but  have  been  noised  through 
the  whole  land.  What  think  ye,  &c. 
The  form  of  this  question  implies  the 
opinion  that  He  rather  would  come.  Our 
Lord,  on  a  former  occasion,  had  not  come 
up  to  the  Passover.  (See  John  vi.)  Hence 
there  was  room  for  some  doubt  whether 
He  would  come  now.  Noic  hollo  ....  priests 
....  F}iarisees,  &c.  This  verse  shows  the 
first  steps  which  had  been  taken  after  the 
session  of  the  council  which  adopted  the 
advice  of  Caiaphas  to  kill  Jesus.  A  general 
order  had  been  given  that  if  any  man 
knew  where  Jesus  was,  he  was  to  give  in- 
formation, that  He  might  be  apprehended. 
Probably  this  order  may  only  have  refer- 
red to  Jerusalem,  and  the  house  where  our 
Lord  might  lodge  when  He  came  to  the 
Passover,  if  He  did  come.  It  can  scarcely 
be  supposed  that  the  enemies  of  Christ 
could  be  ignorant  where  He  was  between 
the  miracle  of  Bethany  and  the  Passover, 
and  they  dared  not  perhaps  run  the  risk 
of  a  tumult  or  rebellion,  which  might  be 
caused  if  they  sent  into  the  rural  districts 
to  apprehend  Him. 

"  Let  us  even  now,"  says  an  old  writer, 
"show  the  Jews  rvhere  Christ  is.  Oh,  that 
they  would  hear  and  understand,  whoso- 
ever are  the  seed  of  those,  who  gave  com- 
mandment that  it  should  be  shown  them 
where  Christ  was!  Let  them  come  to  the 
Church,  out  of  the  Gospel  let  them  hear." 
(Ps.  xiv.  7.) 


1.  Who  was  sick  at  Bethany  ?  2.  What  did  the  sisters  of  Lazanis  do  7  3.  What  did  Jesus  say  to  His  disciples 
whoseemed  to  wonder  that  He  would  go  into  Judea  again?  4.  How  is  verse  15  to  be  understood?  5.  How  is 
Jesus  the  resurrection  and  the  life  ?  6.  What  did  Martha  and  Mary  say  to  Jesus  ?  7.  What  does  the  weeping  of 
Jesus  teach  us  ?  8.  How  was  Lazarus  raised  from  the  dead  ?  9.  What  was  the  effect  of  this  miracle?  10.  What 
did  Caiaphas  say?  11.  Did  Jesus  walk  any  more  openly  among  the  Jews?  12.  To  what  place  did  He  go  ?  13. 
What  does  His  e.xample  teach  ? 


652 


JOHN. 


CHAPTER  XII. 

1  Jesus  fxcuseth  Mary  annhithm  his  feet.  9  The  people 
flock  to  see  Lazarus.  10  The  hifih  priests  consult  to 
kill  him.  12  Christ  rid'thinto  JiiusaUm.  20  Greeks 
desire  to  see  Jes.is.  ^t  Jlr  faretdlrni  liisdtath.  37  7'he 
Jews  are  penrrnlly  I  l.nd,  d  :  -42  (/<  t.  iiuwi/  elite/  rulers 
believe,  but  do  ikjC  coiifexs  him  :  44  Iherejore  Jesus  call- 
eth  earnestly  for  conjcssion  of  faith. 

^I^HEN  Jesus,  six  days  before  tbe  passover  came  to 
_l  Bethany,  "where  Lazarus  was  which  had  been 
dead,  whom  he  raised  from  the  dead.— »xi.  1,  43. 

Then  connects  the  aiiproach  of  Jesus  to 
Jerusalem,  which  is  now  about  to  be  re- 
lated, with  this  excitement  in  regard  to 
the  question,  whether,  in  face  of  fsuch 
danger,  He  would  make  His  appearance 
at  the  paschal  feast.  The  verse  is  logic- 
ally connected  with  the  close  of  the  pre- 
ceding chapter.  Six  days  Icfcre  ilx  jmss- 
over,  i.  c,  on  the  sixth  day  before  it,  pro- 
bably after  sunset  on  Friday/  evening,  or 
the  commencement  of  the  Jewish  Sabbath 
preceding  the  Passover.  Bcihcny,  from 
which  unbelief  had  banished  Him,  but 
where  were  yet  faithful  hci^rts  and  loving 
hands  ready  to  minister  unto  Ilim,  tome, 
at  least,  that  had  not  bowed  the  knee  to 
Baal. 

2.  tiThere  they  made  him  a  supper,  and  Martha 
served:  but  Lazarus  was  cue  of  lljcm  that  sat  at  the 
table  with  him.— i  Matt.  xxvi.  G;  Marli  xiv.  3. 

Made  him  a  sitpjycr — to  show  respect  and 
affection  for  Jesus.  The  entertainment 
took  place  at  the  house  of  Simon  the 
leper.  (See  Matt.  xxvi.  G.)  We  should 
have  expected  from  the  traits  of  Martha's 
character,  given  in  cluq:).  xi.  and  in  Luke 
X.  38,  &c.,  that  she  would  attend  to  the 
domestic  arrangements.  Before  she  was 
"  cumbered  about  much  serving,"  now  she 
had  learned  the  lesson  from  the  Lord,  and 
we  read  here  that  she  simply  served.  So 
in  regard  to  Mary,  before  she  "sat  at 
Jesus'  feet  and  heard  His  word,"  now-, 
having  through  that  word  believed,  she 
makes  her  coistly  oblation,  the  fruit  of  her 
love,  treating  Him  "not  as  man,  but 
God."  (2  Peter  iii.  18.)  Martha  no  longer 
objects,  as  on  a  former  occasion  (Luke  x. 
40),  nor  makes  more  of  the  entertainment 
than  of  Him  who  was  imended  to  be 
honored  by  it.  But  Lazarus  iras  one  of 
them,  &c.  This  is  stated  as  evidence  of  his 
complete  restoration.  To  eat  and  drink 
I)roves  the  reality  of  a  corporeal,  as  dis- 
tinguished from  a  merely  spiritual  pres- 


ence. Sat  at  the  table  icith  him.  So  do  the 
righteous,  after  their  resurrection,  sit  down 
m  heaven  at  the  Marriage  Supper,  and  are 
"  forever  with  the  Lord." 

3.  Tbfii  took  'Mary  a  pound  of  ointment  of  spike- 
nard, \«ry  Lii^lly,  and  aiiuinted  the  leet  of  Jesus,  and 
W'piU  Lis  lie  Willi  hi-rhuir:  and  the  houi-,e  was  lilied 
witli  the  odour  of  the  ointment.  4.  Tlion  saitli  one  of 
]i':-.  disriples,  Judas  Iscariot,  Simon's  sun,  which  should 
betray  him,  5.  Why  was  not  tiiis  oiiitment  sold  for 
three  hundred  pence,  and  given  to  the  poor?  (J.  This 
lie  said,  not  that  he  cared  lor  the  poor,  l;ut  because  he 
was  a  tliief,  and  i^had  the  bag,  and  bare  what  was  put 
tlicrcin.  7.  Then  said  Jesus,  Let  her  alone :  against  the 
day  of  my  burying  liath  she  kept  this.  H.  Ft  r<  the  poor  al- 
ways ye  have  with  you  ;  but  me  ye  have  not  always. 

<Luke  X.  .38,  39;  chap.  xi.  2.  <i(Jhap.  xiii.  29.  'Matt, 
xxvi.  11 ;  Mark  xiv.  7. 

On  verses  3-8;  see  on  Matt.  xxvi.  G-13; 
Mark  xiv.  3-9. 

Then  took  Mary,  &c.  It  was  not  unusual 
to  connect  the  anointing  of  the  feet  with 
(he  ablutions  which  took  place  previous  to 
entertainments.  (Luke  vii.  46.)  Three 
Imndred,  denarii  or  pence,  are  worth  about 
S45.00.  The  price  of  this  oil  seems  con- 
clusively to  prove  that  the  family  were  in 
good  circumstances.  "The  Spirit  of 
heavenly  love,"  says  Bishop  Home,  "  was 
'  the  oil  of  gladness '  which  Jehovah  pour- 
ed 'without  measure,*  on  Him  who  is  the 
High  Priest  and  Head  of  His  Church.  In- 
sinuating and  healing,  comforting  and  ex- 
hilarating, it  is  diffused  from  Him  over 
His  Body  Mystical,  even  down  to  the 
least  and  lowest  members."  "  Of  His  full- 
ness have  we  all  received,"  and,  as  it  is 
said  of  Mary's  box  of  spikenard  in  the 
Ciosi^el,  TJie  liouse  is  fdled  uith  tlie  odour  of 
tlie  ointment.  Nor  did  the  dew  of  heaven,  in 
time  of  drought  ever  prove  more  refreshing 
and  benelicial  to  the  mountains  of  Judah, 
than  are  the  influences  of  Grace,  when  de- 
scending in  soft  silence  from  above  upon  the 
Church  in  the  Union  and  Communion  of 
which  God  hath  "  commanded  the  bless- 
ing, even  life  forevermore."  Oh,  come 
the  day  when  division  shall  cease,  and 
enmity  be  done  away  ;  when  the  tribes  of 
the  spiritual  Israel  shall  be  united  in  a 
bond  of  eternal  charity,  under  the  true 
David,  in  tbe  Jerusalem  which  is  above, 
and  saints  and  angels  shall  sing  this  lovely 
P.salm  together!  (Ps.  cxxii.  5-8  ;  see  also 
1  Cor.  i.  2,  3.) 

Given  to  the  poor.  (Deut.  xv.  11.)  Cov- 
etousness  and  irreverence  are  here  cover- 
ed under  the  cloak  of  benevolence.     This 


CHAPTER    XII, 


7ie  said,  <fce.  This  one  trait  of  Judas  un- 
locks his  soul  to  n  ghince,  whicli  renders 
clear  all  that  follows.  He  could  prevail 
upon  himself,  not  once  only,  but  repeated- 
ly, to  ])urloin  from  the  money  which  serv- 
ed at  once  for  the  wants  of  Jesus  and  for 
the  poor,  and  which  wassupjilied  entirely 
by  charity  (Luke  viii.  o),  and  yet  could 
present  himself  in  (he  presence  of  Jesus, 
and  was  so  hypocritical  withal,  as  to  wish 
to  seem  the  friend  of  the  poor  at  the  very 
time  he  was  robbing  the  poor.  Such  a 
man  had  already  smothered  conscience-  — 
such  a  man  had  no  longer  power  to  pray. 
Judas,  who  had  betrayed  his  trust,  soon 
after  betrayed  his  Master.  And  those 
who  are  entrusted  with  any  moneys  of 
others,  may  incidentally  learn  hence  to 
have  clean  hands  and  a  pure  heart,  to 
preserve  the  most  scrupulous  integrity  the 
less  likely  they  arc  to  be  called  to  account, 
to  be  the  more  ready  at  any  time  to  ren- 
der an  account,  and  the  easier  the  oppor- 
tunity to  defraud,  the  more  carefully  to 
guard  against  that  danger. 

Let  Iwr  alone,  &c.  "  It  is  not  sufficient  to 
carry  religion  in  our  hearts,  as  fire  is  car- 
ried in  flint  stones,  but  we  are  outwardly, 
visibly,  to  serve  and  honor  God,  and  that, 
too,  not  only  with  our  souls,  but  our 
bodies,  and  not  only  with  our  bodies,  but 
with  the  best  of  our  goods.  If  we  have 
anything  in  all  our  possessions  of  more 
value  and  price  than  another,  to  what 
should  we  convert  it,  rather  than  unto 
Him?  (Prov.  iii.  9;  2  Sam.  xxiv.  22-4; 
Mai.  i.  8.)  Against  the  day  of  my  burying, 
&c.  As  the  time  was  so  near  at  hand  when 
our  Lord's  dead  body  would  have  to  be 
anointed,  and  she  was  not  to  have  that 
privilege  even  after  the  spices  were 
bought  for  the  purpose  (Mark  xvi.  1),  He 
lovingly  regards  it  as  done  nmv.  Ho.w 
much  more  may  be  involved  in  an  act  of 
Christian  kindness  than  we  think!  Even 
to  give  a  cup  of  cold  water  out  of  love  to 
Christ,  shall  not  lose  its  reward.  The  poor- 
alway,i,  &c.  We  are  to  show  to  the  poor 
the  kindness  we  would  have  shown  to  the 
Lord  Himself,  had  He  been  with  Mary  at 
Bethany.  But  me  ye  have  not  always.  Soon 
He  was  to  be  withdrawn  from  them,  and 
they  should  see  Him  no  more.  The  time 
draweth  nigh.     Six  days  more,  and  they 


shall  see  Him  die  a  cruel  death.  No  more 
oi)portunity  of  testifying  love  to  His  per- 
son. Soon  He  is  to  be  laid  in  His  grave. 
Shall  He  reject  this  appropriate  anoint- 
ing? In  the  anticipation  of  that  awful 
hour,  how  welcome  this  tribute  of  a  full 
and  loving  heart,  this  offering  of  the  lav- 
i.-li  hand  which  owns  no  niggard  gill!  So 
a  gifted  poet  enjoins. 

"  Give  all  thou  canst,  liigh  Ilouvpii  rejects  the  lore 
Oi'  nicely  calculated  less  or  more !" 

0.  H  Many  people  of  the  Jews  therefore  knew  that  he 
was  tliere:  ami  they  came  not  for  Jesus'  sake  (jnlv.hut 
tliat  tliey  miLjht  see  I.azurns  also,  (whom  he  hart  raised 
Irom  the  dead.  Id.  ilJut  the  ehier  jiriests  consulted 
that  tliey  migln  put  Lazarus  also  to  death  ;  II.  I'Becau.se 
that  hy  reason  of  hini  many  of  the  Jews  went  away, 
and  believed  on  Jesus. 

fxi.  43,  44.    eLuke  xvi.  31.    hxi.  45,  v.  18. 

To  such  a  pitch  had  these  chief  priests 
come  of  diabolical  determination  to  shut  out 
(he  light  from  themselves,  and  quench  it 
from  the  earth  !  How  necessary,  in  many 
cases,  the  concurrence  of  the  will  is  toward 
the  production  of  faith,  daily  experience 
may  convince  us.  We  see  men  rejecting  the 
strongest  evidence,  when  ojiposed  by  in- 
terest, prejudice  and  passion,  and  accept- 
ing the  slightest  which  falls  in  with  them. 
The  best  arguments  in  the  world  avail 
nothing  on  one  side,  when  pride,  jileasure 
and  profit  are'engaged  on  the  other.  The 
chief  priests  consulted,  &c.  What  can  be 
done  with  such  people  as  the.se  chief 
priests?  Or,  what  effect  would  the  ap- 
pearance of  Christ  among  them  after  His 
resurrection  have  produced,  but  that  of 
provoking  fresh  blasphemies  and  fresh 
uisults  ?  (Verses  39,  40  ;  Rom.  x.  21 ;  Acts 
X.  4L) 

12.  'On  the  next  day  much  people  that  were  come  to 
the  feast,  when  they  heard  that  Jesus  was  coming  to 
Jerusalem,  13.  Took  branches  of  palni  trees,  and  went 
(orth  to  meet  him.  and  cried,  kllosanna:  Blessed  is  tlie 
KinKof  Israel  that  cometh  in  thcMiaine  of  the  Lord. 
14.  'And  Jesus,  when  he  had  found  a  yonnj;  a.ss,  sat 
thereon,  as  it  is  written,  15.  ini.>ar  not.  daughter  of 
Zion  :  behold,  thy  King  cometh,  sitting  on  an  ass's  colt. 
Ifi.  These  things  "understood  not  his  disciples  at  the 
first :  "but  when  Jesus  was  glorified,  i  then  rememberc  rt 
they  that  these  things  were  written  of  him.  and  ?/<«< 
they  had  done  these  things  unto  him.  17.  The  peop'.e 
therefore  that  was  with  him  when  he  called  Laiiarus 
out  of  his  grave,  and  raised  him  from  the  dead,  bare 
record.  18.  qFor  this  cause  the  people  also  met  him, 
for  that  they  heard  that  he  hsd  done  this  miracle, 
111.  The  Pharisees  therefore  said  among  themselves, 
'Perceive  ye  how  ye  prevail  nothing?  behold;  the 
world  is  gone  after  him. 

'Matt.  .xxi.  8  :  Mark  xi.  8  :  Luke  xix.  .^i.  3R,  <tc.  kPs. 
cxviii.  2.'5.  26.  'Matt.  xxi.  7.  "Zech.  ix.  9.  "Luke  xviii. 
3-1.    "vii.  39.    pxiv.  25.    qverse  11.    rxi.  47,  48. 

On  verses  12-19,  see  on  Matt.  xxi.  1-11, 
14-17  ;  Mark  xi.  1-11  ;  Luke  xix.  29-44. 

Next  day.  Jesus  is  supposed  to  have 
arrived  in  Bethany  on  the  evening  after 


554 


JOHN. 


the  Sabbath,  and  to  have  remained  there 
during  the  next  day.  Much  people.  At 
this  time  the  holy  city  was  already  filling 
with  the  crowds  of  people,  pilgrims,  who 
had  trooped  in  from  all  th-e  country  far 
and  near,  to  prepare  for  their  great  annual 
festival  of  the-  Passover.  Took  brayiches, 
&c.  It  was  customary  with  the  Jews,  at 
the  feast  of  the  tabernacles,  to  carry  about 
branches  of  palm  and  other  trees  in  their 
hands,  and  to  sing,  Hosanna,  "  Save  now,  I 
beseech  Thee."  (Ps.  cxviii.  25.)  Had  found 
a  young  ass,  &c.  Jesus  desired  to  declare 
Himself  the  King  of  Israel,  but  only  as 
the  King  of  peace,  He  selected,  therefore, 
the  animal  that  was  usually  ridden  in  time 
of  peace,  while  the  horse  was  reserved  for 
war.  (Hos.  xiv.  4 ;  Prov.  xxi.  31 ;  Jer. 
xvii.  25),  and  points  directly  to  that  pro- 
phecy (Zech.  ix.  9),  which  likewise  depicts 
the  Messiah  as  King  of  peace.  Our  Lord, 
it  is  particularly  noted,  rode  the  colt,  ac- 
cording to  the  prophecy,  not  the  parent 
animal  which  accompanied.  Having  seen 
the  humility  of  Zion's  King  in  His  first 
coming,  let  us  now  from  it  lift  up  our  eyes 
as  it  were  to  the  throne  of  Gorl,  and  con- 
sider how  He  shall  appear,  and  how  also 
it  shall  be  with  us,  at  His  second  coming. 
In  this  accepted  time  let  us  turn  to  Him 
in  penitence  and  faith,  who  once  came  to 
visit  us  in  great  humility. 

These  tilings  understood  not  his  disciples, 
&c.  While  the  miracle,  the  triumph,  and 
the  cross  are  passing  in  rapid  succession 
before  their  eyes,  they  are  confused  in 
their  perceptions.  But  when  all  are  past 
and  rise  up  as  one  whole  before  them,  when 
they  see  the  accordance  of  prophecy  and 
event,  as  taught  by  the  voice  of  the  risen 
Jesus  (Luke  xxiv.  25-35),  and  by  the  re- 
freshing power  of  the  quickening  Spirit 
(chap.  xiv.  26),  they  comprehend  the  en- 
tire symmetrical  plan.  Then  they  under- 
stand the  Christ,  and  thenceforward  are 
competent  to  herald  Him  forth  to  the 
world.  How  eminently  honest  and  satis- 
factory such  convictions  as  these !  how  en- 
tirely remote  from  all  enthusiasm  and 
deception!  (See  chap.  ii.  22;  also  Luke 
xxiv.  6-8.)  In  the  case  of  false  christs,  of 
false  religions,  the  faith,  or  rather  the 
credulity,  is  stronge.st  and  most  fanatical 
at  the  outset,  and  then  it  wanes,  and  grad- 


ually declines,  and  sometimes  ends  in  a 
strong  reaction,  and  in  an  immortal  hate : 
but  the  faith  of  the  disciples  was  the  grow- 
ing conviction  of  their  minds,  it  was  ever 
waxing  onward,  all  these  circumstances 
were  gradually  confirming  it,  here  a  little 
and  there  a  little  ;  it  was  as  the  shining 
light,  shining  more  and  more  unto  the 
perfect  day. 

T/ie  people  therefore bare  record. 

The  sentiment  is,  that  the  people  who 
were  eye-witnesses  of  the  miracle,  attested 
the  reality  of  its  performance,  and  thus 
frustrated  the  attempts  made  by  our  Lord's 
enemies  to  throw  discredit  upon  the  whole 
transaction.  The  world  is  gone  after  him, 
or,  as  we  say,  everybody,  a  form  of  hyper- 
bole common  in  almost  all  languages. 
"  And  now  began  to  work  the  greatest 
glory  of  the  Divine  Providence  :  here  was 
the  case  of  Christianity  at  stake.  The 
world  was  rich  and  prosperous,  learned 
and  full  of  wise  men,  the  Gospel  was 
preached  with  poverty  and  persecution, 
in  simplicity  of  discourse,  and  in  'demon- 
stration of  the  Spirit.'  ....  On  the  one 
side  there  was  the  scandal  of  the  Cross,  on 
the  other  the  patience  of  the  saints,  and 
what  was  the  event  ?  They  that  had  over- 
come the  world,  could  not  strangle  Christ- 
ianity. But  so  have  I  seen  the  sun  with 
a  little  ray  of  distant  light  challenge 
all  the  power  of  darkness,  and,  with- 
out violence  and  noise,  climbing  up  the 
hill,  hath  made  night  so  to  retire,  that  its 
memory^  was  lost  in  the  joys  and  spright- 
fulness  of  the  morning.  And  Christianity, 
without  violence  or  armies,  without  re- 
sistance   and     self-preservation,    without 

strength  or  human  eloquence, 

with  its  humility  and  meekness,  with 
toleration  and  patience,  with  obedience 
and  charity,  with  praying  and  dying,  did 
insensibly  turn  the  world  into  Christian, 
and  persecution  into  victory.  ^Matt.  xii. 
in,  20  ;  Rev.  xix.  16.)"— Bishop  Taylor. 

20.  1  Anrlthere  "v/pre  certain  Greeks  among  them 
'that  came  up  to  worship  at  the  feast. 
"Acts  xvii.  4.    U  Kings  viii.  41,  42;  Acts  viii.  27. 

These  "certain  Greeks"  were  probably 
of  those  Gentiles — of  whom  Cornelius  is 
a  specimen  (Acts  x.  1) — who  had  embraced 
the  truth  respecting  Jehovah,  the  only 
true  God,  as  taught  in  the  Jewi.sh  Scrip- 
tures, and  observed  what  were  termed  the 


CHAPTER  XII. 


555 


seven  Noachian  precepts  against  idolatry, 
profanity,  incest,  murder,  diahoncsty,  eat- 
ing blood  and  things  strangled,  and  allow- 
ing a  murderer  to  live — but  had  not  for- 
mally enrolled  themselves  among  the 
Jews.  lu  the  time  of  our  Lord,  this  seems 
to  liave  been  a  considerably  numerous 
class. 

21.  The  same  came  therefore  to  Philip,  "which  was 
of  Betlisaidii  of  Galilee,  unci  desired  him,  sayinii,  Sir, 
we  would  see  Jesus.  22.  Philip  conictli  ar.d  telletli 
Andrew  :  and  again  Andrew  and  Philip  tell  Jesus.  '23. 
And  Jesus  answered  them,  saying,  ^The  hour  is  come, 
that  the  Son  of  man  sliould  be  glorified. 

ui.  44.    ixiii.  32  and  xvii.  1. 

Bcthsaida.  There,  perhaps,  those  Greeks 
had  been  wont  to  lodge  on  their  journey 
to  Jerusalem.  Sir.  They  address  Philip 
thus,  with  sentiments  of  respect.  We  would 
see  Jesus.  "We  would  count  it  a  great 
favor  if  you  could  bring  us  into  His  pres- 
ence." This  desire  was  of  a  higher  char- 
acter than  Herod's.  (Luke  xxiii.  8.)  These 
men  from  the  West  represent,  at  the  end, 
what  those  from  the  East  did  at  the  begin- 
ning of  Christ's  life.  But  these  come  to 
the  cross,  as  those  came  to  the  cradle. 
Jesus  is  as  really  present,  though  in  a 
spiritual  and  invisible  manner  at  all  the 
sacred  festivals  appointed  by  God,  as  He 
was  at  the  Jewish  Passover.  PJiilip  cometh, 
&c.  Philip  first  consults  with  Andrew, 
apparently  through  a  doubt,  whether  it 
would  be  projier  to  bring  uncircumcised 
persons  into  the  presence  of  their  Master, 
after  the  inhibition  He  had  formerly  given 
them.  (IMatt.  x.  5,  6.)  Jesus  then  thought 
proper  to  declare  that  the  time  was  ap- 
proaching, when  there  was  to  be  no  differ- 
ence between  the  Jew  and  the  Greek;  but 
that  the  same  Lord  was  to  be  "  rich  unto 
all  that  call  upon  Plim,"  and  that  all  were 

to  be  "  One  in  Christ  Jesus." He 

seems  to  have  viewed  their  application  to 
be  admitted  into  His  presence,  as  an  earnest 
of  the  flowing-in  of  all  the  Gentiles  to 
Him.  TJie  hour  is  come,  said  He,  thai  the 
Son  of  man  should  be  glorified;  and,  if  His 
hearers  made  a  suitable  use  of  this  doctrine, 
they  may  have  been  instrumental  on  their 
return  home  in  disposing  the  hearts  of 
their  countrymen  to  receive  the  saving 
truths,  which  the  messengers  of  the  Gospel 
would  shortly  propose  to  their  acceptance. 
Thus,  we  find  in  the  Acts  of  the  Apostles 
and  in  the  Epistles,  that  the  Greeks  are 
frequently  mentioned  by  name  among  the 


heathen  converts,  as  having  embraced  the 
prollcred  mercy  of  God.  (Acts  xiv.  1,  xvi. 
1,  xvii.  4;  Gal.  ii.  3.) 

24.  Verily,  verily,  I  say  unto  you,  jExcept  a  corn  of 
wheat  fall  into  the  ground  and  die,  it  abidetli  alonej 
but  if  It  die,  it  bringeth  forth  much  fruit. 

Jl  Cor.  XV.  3G. 

From  our  Lord's  connecting  this  parable 
with  what  He  says  of  the  glorifying  of 
Himself  in  the  preceding  verse,  it  is  evident 
that  if  His  great  work  was  to  be  finished 
in  redeeming  the  lost,  and  bringing  many 
sons  and  daughters  unto  righteousness,  it 
could  alone  be  through  death.  In  death 
He  becomesthe  principle  of  ourlife.  AVhen 
Jesus  went  down  to  the  grave  He  went 
alone — He  by  Himself  "  endured  the  grief 
and  despised  the  shame  " — "  of  the  people, 
there  was  none  with  Him."  A  solitary 
being,  a  spectacle  to  men  and  angels,  He 
hung  for  a  brief  period  on  the  accursed 
tree,  and  then  disappeared  in  the  grave. 
Then  it  was  that  His  work  obtained 
its  full  reward.  He  rose  again,  like  the 
bright,  fresh,  green  blade  which  rises  from 
the  ground  where  the  corn  of  wheat  lay, 
telling  that  death  was  resolved  into  life ; 
and  when  at  length  the  harvest  time  shall 
come.  He  will  be  found  like  the  corn  of 
wheat  which  has  passed  through  its  stages, 
first  the  blade,  then  the  ear,  then  the  full 
corn  in  the  ear,  to  be  no  longer  "alone," 
but  to  have  brought  forth  "much  fruit." 

A  grain  of  corn,  as  is  well  known,  mul- 
tiplies by  yielding  other  grains  like  itself. 
If,  therefore,  Jesus  be  compared  to  seed, 
and  He  be  sown  to  multiply,  He  will  pro- 
duce others  like  Himself.  If  barley  be 
sown,  barley  comes  up,  if  wheat  be  sown, 
wheat  appears,  if  Christ  be  sown.  Chris- 
tians are  brought  forth.  They  are  predes- 
tinated to  be  conformed  to  Him ;  and  as 
"they  have  borne  the  image  of  the  earthy, 
they  must  also  bear  the  image  of  the 
heavenly."  Here,  indeed,  the  likeness  is 
not  complete — but  it  will  be  perfect  in  due 
time.  There  is  one  thing  here  which  will 
afford  the  benevolent  mind  a  delicious 
pleasure — the  largeness  of  the  crop — "much 
fruit."  Jesus  is  leading  "  many  sons  unto 
glorj',"  and  when  He  has  collected  them 
all  together,  they  will  be  found  "  a  great 
multitude  which  no  man  can  number,  of 
all  nations  and  kindreds  and  people  :.nd 
tongues." 


556 


JOHN, 


25.  'He  that  loveth  his  life  shall  lose  it,  and  he  that 
hatctli  his  lile  in  this  world  shall  keep  it  unto  life 
eternal. 

^Matt.  X.  29  and  xvi.  25;  Mark  viii.  i',;  Luke  ix.  24 
and  xvli.  33. 

Jesus  applied  to  His  disciples  the  gen- 
eral rule,  that,  if  a  person  should  love  life 
on  earth  so  much  th;it  he  would  not  part 
with  it  for  His  sake,  he  would  lose  eternal 
life,  and  that,  if  a  person  should  love  Him 
more  than  life  on  earth,  so  as  to  be  willing 
to  expo.se  himself  to  death  for  the  sake  of 
the  Saviour,  he  would  secure  life  eternal. 
(See  notes  on  the  i^arallel  jiassages  referred 
to.)  So  far  was  Christ  from  all  customary 
and  popular  methods  of  courting  and  com- 
plimenting those  who  came  to  Him,  in 
order  to  make  proselytes,  that  His  usual 
practice  was  rather  to  repel  them,  at  least 
for  a  time,  that  they  might  have  leisure  to 
examine  their  motives,  and  to  count  the 
cost  of  following  a  rejected  Master  and  a 
persecuted  religion.  This  is  not  what  an 
impostor  would  have  done.  (vi.  15, 25, 2G; 
Luke  viii.  4,  5,  xiv.  25-33.) 

26.  If  any  man  serve  me,  let  him  follow  me,  and 
•where  I  am,  there  shall  alsn  my  servant  lie:  if  any 
man  serve  me,  him  will  mi/  Fatlier  honour. 

»xiv.  3  and  xvii.  24 ;  1  Thes.  iv.  17. 

Jesus  here  claims  the  same  absolute 
Bubjection  to  Himself,  as  the  law  of  men's 
exaltation  to  honor,  as  He  yielded  to  the 
Father,  The  clause,  if  any  man  serve  me, 
(i.  e.,  would  enter  into  my  service),  is  twice 
expressed,  first  with  the  duty,  and  then 
with  the  promise.  Follow  me — imitate  my 
example,  and  endure  suffering  and  even 
death  itself,  to  promote  that  cause  for 
which  I  am  about  to  lay  down  my  life — 
this  is  his  duty  and  his  interest.  Honour 
— reward  gloriously.  These  words  were 
remarkably  fulfilled  in  the  death  of  Ste- 
phen, the  first  martyr. 

27.  fcNow  is  my  soul  troubled,  and  what  shall  I  say  ? 
Father, save  me  from  this  hour:  <-but  for  this  cause 
came  I  unto  this  hour. 

i-Matt.  xxvi.  as.  31 ;  Luke  xii.  50;  chap.  xiii.  21.  cLuke 
xxii.  53 ;  chap,  xviii.  37. 

Now  is  my  soul  troubled,  &c.  This  sen- 
tence implies  a  sudden,  strong  mental 
agony  which  came  over  our  Lord,  troub- 
ling, distressing,  and  harassing  Him. 
AVhat  was  it  from  ?  Not  from  the  mere 
foresight  of  a  painful  death  on  the  cross, 
and  the  bodily  sufi"ering  attending  it.  No 
doubt  human  nature,  even  when  sinless, 
naturally  revolts  from  pain  and  suffering. 
Yet  mere  bodily  pain  has  been  endured 
for  weeks  by  many  a  martyr  without  a 


groan  or  a  murmur.  No !  it  was  the 
weight  of  the  world's  imputed  sin  laid 
upon  our  Lord's  head,  which  pressed  Him 
downward,  and  made  Him  cry,  "  now  is 
my  soul  troubled."  Let  us  notice  here  the 
reality  of  Christ's  substitution  for  us.  Ho 
was  made  "  a  curse  "  for  us,  and  sin  for  us, 
and  He  felt  it  for  a  time  most  deeply.  (GaL 
iii.  13;  2  Cor.  v.  21.) 

And  what  shall  I  say,  &c.  The  Saviour 
speaks  as  one  in  a  strait,  as  if  struggling 
between  inclination  and  conviction.  His 
feeling  and  His  work.  There  is  no  real 
difllculty  here.  He  was  human  as  well  as 
Divine,  and  the  Godhead  did  not  absorb 
the  humanity,  or  change  its  attributes. 
The  Word  was  made  flesh,  and  had  all  the 
passions  and  infirmities  of  our  nature,  sin 
only  excepted.  But  suffering  in  itself  can 
never  be  agreeable  to  our  nature — for  then 
it  would  be  no  longer  suffering.  If  there- 
fore we  submit  to  it,  it  is  not  from  pleasure, 
but  for  some  reason  or  purpose.  This  re- 
luctance, instead  of  being  inconsistent  with 
submission,  serves  to  enhance  it,  and  is 
even  necessary  to  it.  There  is  no  resigna- 
tion in  giving  up  what  we  do  not  value. 
In  our  Saviour's  mode  of  expressing  His 
acquiescence  in  the  event,  observe  two 
things  concerning  His  death  :  1.  It  was 
not  casual :  For  .  this  cause,  &c.  It  was 
written  in  the  volume  of  the  book.  It 
was  a  covenant  transaction.  He  assumed 
a  body  and  entered  our  world  for  the  very 
design.  He  became  incarnate  to  die.  2.  It 
was  voluntary :  Came  I  unto  this  hour. 
He  was  not  compelled  or  deceived  into  the 
business,  but  as  it  was  foreappointed,  so 
He  foreknew  and  foresaw  it,  and  acted 
from  independence  and  choice.  He  loved 
us  and  gave  Himself  for  us. 

23.  Father,  glorify  thy  name.  "iThen  came  there  a 
voice  from  heaven,  xai/iiip,  I  have  both  glorified  it,  and 
will  gloriiy  U  again.— iiMatt.  iii.  17. 

Glorify  thy  name.  As  if  Jesus  had  said, 
"  If  my  sufferings  will  be  for  Thifie  honor, 
let  them  fall  upon  me,  regardless  of  my 
feelings."  Did  He  then  question  this? 
By  no  means.  His  language  is  rather  the 
expression  of  confidence.  "  I  know  that 
my  death  will  infallibly  and  infinitely  ad- 
vance Thy  praise,  and  therefore  I  cheer- 
fully bow  to  Thy  pleasure."  Inthe  scheme 
of  redem])tion  through  the  Cross  of  Christ, 
the   brightest  form  of   the    Divine   glory 


CHAPTER    XII 


557 


tfhines.  Then  came  there  a  voice,  &c.  Thrice 
\v;ls  the  Divine  voic-c  lieard  from  heaven  : 
first,  ut  our  Lord's  baptism,  when  He 
seems  to  liave  been  si^ecially  designated 
to  His  Priestly  office  :  next  at  His  transfig- 
uration, -svlien,  Ijy  the  departure  of  Moses 
and  Elijah,  He  was  discovered  as  tlie  great 
I'ruplut  of  His  people  :  lastly,  on  the  i)res- 
eut  occasion,  when  He  is  not  only  reveal- 
ed to  Zion  as  her  King,  and  beholds  the 
first  fruits  of  those  Gentiles  who  should 
hereafter  press  so  largely  into  His  kingdom, 
but  is  invested,  although  in  mockery,  with 
all  the  insignia  of  royalty,  and  wears  His 
title  ("  the  King  of  the  Jews  ")  upon  the 
very  cross. 

I  have  both  glorified  it,  &c.  Reference  is 
had  to  the  glorification  of  the  Father  in 
and  through  the  Son,  the  relation  between 
them  being  so  intimate  and  essential,  that 
the  glory  of  the  one  was  that  also  of  the 
other.  In  all  the  revelations  and  mani- 
festations of  the  invisible  God,  made  by 
Jesus  Christ,  especially  in  the  days  of  His 
incarnation,  the  Divine  name  had  been 
glorified,  and  thus  it  would  continue  to  be 
in  the  jierfected  results  of  the  redemptive 
economy  throughout  the  ages  of  eternity. 

I  have and  will,  has  a  tone  which 

comprehends  all  the  past  and  the  future. 

20.  The  people  therefore  that  stood  by,  and  heard  if, 
said  that  it  thundered :  others  said,  An  angel  spalie  to 
Uiia. 

Some,  who  stood  at  a  distance,  hearing 
only  a  sound,  said,  it  thundered,  others  who 
heard  an  articulate,  but  to  them  unintel- 
ligible voice,  said,  an  angel  spake  to  him. 
Not  concealing  the  doubts  of  the  people,  is 
an  evidence  of  John's  veracity.  If  the 
Evangelists  had  wished  to  deceive,  they 
might,  perhaps,  have  related  that  thunder 
was  a  voice  from  heaven  to  Christ,  but 
they  could  never  have  related  that  any 
said  that  a  voice  to  Christ  was  thunder. 
Here  is  a  refutation  of  rationalism. 

3X  Jesus  answered  and  said,  'This  voice  came  not 
because  ol'me,  but  lor  your  salies.— eChap.  xi.  42. 

This  voice  came  not,  &c.  That  is,  not  for 
my  sake,  as  though  I  needed  such  a  testi- 
mony from  heaven  for  my  own  satisfac- 
tion, but  for  your  sakes,  that  ye,  hearing  the 
voice,  may  believe  that  the  Father  hath  sent 
me.     (Comp.  chap.  xi.  42.) 

31.  Now  is  the  judgment  of  this  world :  now  shall  'the 
prince  oithis  world  be  cast  out. 

fJMatt.  xii.  29;  Luke  x.  18:  chap.  xiv.  30  and  xvi.  11 : 
Acts  x.xvk  18 ;  2  Cor.  iv.  4 ;  Eph.  li.  2  and  vi.  12. 


Now  is  the  judgment  of  this  world — the 
world  that  "crucified  the  Lord  of  glory  " 
(1  Cor.  ii.  8),  considered  as  a  vast  and  com- 
plicated kingdom  of  Satan,  breathing  his 
spirit,  doing  his  work  and  involved  in  his 
doom,  which  Christ's  death  by  its  hands 
irrevocably  sealed.  Now  shall  the  prince, 
etc.  How  differently  is  that  fast-approach- 
ing  "hour"  regarded  in  the  kingdoms  of 
darkness  and  of  light !  "  The  hour  of  re- 
lief from  the  dread  Troubler  of  our  peace 
— how  near  it  is !  Yet  a  little  moment  and 
the  day  is  ours !"  So  it  was  calculated  and 
felt  in  one  region.  "  Now  shall  the  prince 
of  this  world  be  cast  out,"  is  a  somewhat 
different  view  of  the  same  event.  Wo 
know  who  was  right.  Though  yet  under 
a  veil.  He  sees  the  triumphs  of  the  cross  in 
unclouded  and  transporting  light. 

32.  And  I,  nf  Ibe  lifted  up  from  the  earth,  will  draw 
•'all  7)ifuunto  me.  3:j.  'Tnis  he  said,  s.gni.'yinL;  what 
deat'i  lie  slioiiid  die. 

Eiii.  14  and  viii.  2S.    ''Rom.  v.  13  ;  Ueb.  ii.  9.    ixviii.  32. 

If  (or,  when)  I  be  lifted  up,  &c.  Christ's 
being  lifted  up  on  the  cross,  and  dying  the 
death  of  the  vile-st  malefactor,  was  done, 
as  we  are  expressly  told,  "by  the  deter- 
minate counsel  and  foreknowledge  of 
God,"  in  order  that  His  outward  condition 
might  fitly  correspond  with  His  real  state, 
as  being  made  a  curse  for  us,  that  we  might 
inherit  a  blessing.  Jesus  lifted  up  on  the 
cross  is,  in  oLher  words,  the  Lord  of  glory 
bearing  in  His  own  person  the  awful  curse 
due  to  our  sins,  and  yielding  Himself  up 
as  a  willing  victim  to  that  death,  which, 
through  eternity,  we  had  deserved  to  die. 
Will  draw  all  men  unto  me.  The  drawing 
here  intended,  if  it  may  not  altogether 
and  exclusively  be  understood  of  a  friendly 
attachment,  a  drawing  with  sweet  con- 
straint and  love,  must  certainly  be  viewed 
as  mainly  intending  that.  Our  Lord's  con- 
necting this  drawing  with  His  being  lifted 
up  or  crucified,  imports,  1.  That  such  must 
have  been  the  design  of  His  crucifixion. 
It  was  "  for  the  joy  that  was  set  before 
Him  " — the  joy ,  namely,  of  being  the  author 
of  eternal  redemption  to  all  that  should 
believe  on  His  name — for  that  joy  "he 
endured  the  cross,  despising  the  shame." 
2.  That  there  was  a  fitness  in  Christ's 
being  lifted  up  for  drawing  all  men  unto 
Him,  or  that  His  crucifixion  was  the  most 
■Apt,  powerful  and  eflTective  means  for  pro- 


558 


JOHN 


ducing  sucli  a  result,  a3  the  dniwiug  of 
men  to  Him.  3.  That  there  is  a  power 
going  along  with  Christ's  dying  on  the 
cross,  sufficient  absolutely  to  secure  the 
end  in  view. 

The  general  idea  which  the  passage 
embodies,  on  being  carefully  considered 
in  the  light  of  other  Scripture  declarations, 
will  be  found  to  imply  in  it  three  things : 
Christ's  making  all  men,  without  excep- 
tion, tlie  subjects  of  His  Mediatorial  gov- 
ernment. His  making  all  men,  without  ex- 
ception the  objects  of  the  invitations  of  His 
Gospel,  and  His  making  all  whom  the 
Father  has  given  Him — and  who  are  a 
vast  multitude,  Gentiles  as  well  as  Jews — 
men  of  all  ages,  conditions  and  characters 
— of  every  kindred,  and  people,  and 
tongue,  and  nation — partakers  of  the  bless- 
ings of  salvation.  All  these,  though  not 
in  the  saine  way,  our  Lord  draws  to  Him- 
self in  consequence  of  His  being  lifted  up 
from  the  earth.  It  is  right  to  remark  that 
the  word  men  is  a  supplement;  the  original 
words  are,  "I  will  draw  all  to  me." 

34.  The  people  answered  him,  *We  have  heard  out 
of  the  law,  that  Christ  abidetb  for  ever:  and  how  say- 
estthou,  Tlie  Son  of  inan  must  be  lifted  up?  who  is 
this  Son  of  man  ?  35.  Then  Jesus  said  unto  them.  Yet 
a  little  while 'is  the  light  with  you.  ™WaIk  while  ye 
have  the  light,  lest  darkness  come  upon  you :  for  nhe 
that  walketh  in  darkness  knoweth  not  whither  he 
goeth.  36.  While  ye  have  light,  believe  in  the  light, 
that  ye  may  be  "the  children  of  liglit.  These  things 
spake  J&sus,  and  departed,  and  pdid  hide  himself  from 
them. 

kPs.  Ixxxix.  36,  37  and  ex.  4 ;  Isa.  ix.  7  and  liii.  8 ;  Ezek. 
xxxvii.  25  ;  Dan.  ii.  44  and  vii.  14,  27  :  Mi.  iv.  7.  ivii.  38, 
ix.  4.  mJer.  xiii.  16;  Eph.  v.  8.  "xi.  10 ;  1  Johnii.  11. 
oLuke  xvi.  8 :  Eph.  v.  8 ;  1  Thes.  v.  5 ;  I  John  ii.  9,  10, 
11.    pviii.  59  and  xi.  54. 

Christ  abideth  forever.  "Christ"  is  but 
the  Greek  form  of  the  Jewish  word  Mes- 
siah, and  these  people  had  cherished  the 
interpretation  of  the  law,  that  is,  of  the  Old 
Testament,  that  the  Messiah  should  come, 
establish  a  kingdom,  and  reign  forever. 
The  question.  Who  is  this  Son  of  man?  in 
all  probability  means,  "Who,  and  what 
kind  of  a  person  dost  Thou  claim  to  be, 
calling  Thyself  the  Son  of  man,  and  yet 
talking  of  being  lifted  up  on  the  cro.ss? 
Dost  Thou  mean  that  one  and  the  same 
person  can  be  a  dying  person,  and  yet  also 
the  eternal  Christ?  Dost  Thou  claim  to  be 
the  eternal  Christ,  and  yet  talk  of  being 
lifted  up  on  a  cross  ?  Explain  this  apparent 
contradiction,  for  we  cannot  understand 
it."  It  is  just  the  old  story  over  again.  The 
Jews  could  not  and  would  not  understand 
that  Messiah  was  to  suffer  as  well  as  to 


reign,  to  die  as  a  sacrifice  as  well  as  to  ap- 
pear in  glory. 

Then  Jesus  said  unto  them,  &c.  Instead 
of  answering  the  cavils  of  the  people,  our 
Lord  gave  them  a  solemn  warning.  He 
saw  with  sorrow  that  they  were  wasting 
the  little  time  during  which  they  would 
enjoy  His  instructions.  He  exhorts  them 
to  make  a  faithful  use  of  His  pre.sence. 
(viii.  21.)  Darkness,  the  period  when  the 
salvation  is  no  longer  per.sonally  among 
them — the  result  of  which  is  that  the  foot- 
step is  no  longer  secure.  Children  of  light, 
used  also,  Luke  xvi.  8  (on  which  see  notes) 
a  Hebraistic  designation  of  the  relation  of 
dependence,  as  the  child  is  dependent  on 
the  mother.  Did  hide  himself  from  them,  is 
meant  to  designate  only  His  withdrawal 
from  public  labors.  Our  time  for  getting 
good  is  !5hort  and  limited,  let  us  take  heed 
that  we  make  good  use  of  it. 

37.  K  But  though  he  had  done  so  many  miracles  be- 
fore them,  yet  they  believed  not  on  him  :  3S.  That  the 
saying  of  Esaia-s  the  prophet  might  be  fulfilled,  which 
he  spake,  qL,ord,  who  hath  believed  our  report?  and  to 
whom  hath  the  arm  of  the  Lord  been  revealed  ?  39. 
Therefore  they  could  not  believe,  because  that  Esaias 
said  again,  40.  ■'He  hath  blinded  tlieir  eyes,  and  har- 
dened their  heart ;  that  they  should  not  see  with  their 
eyes,  nor  understand  with  their  heart,  and  be  converted, 
and  I  should  heal  them.  41.  «Tliese  things  said  Esaias, 
when  he  saw  his  glory,  and  spake  of  liim. 

qlsa.  liii.  1 ;  Kom.  x.  16.  flsa.  vi.  9, 10 ;  Matt.  xiil.  14, 
15.    sisa.  vi.  1. 

It  is  the  manner  of  this  Evangelist  alone 
to  record  his  own  reflections  on  the  scenes 
he  describes,  but  here,  having  arrived  at 
what  was  virtually  the  close  of  our  Lord's 
public  ministry,  he  casts  an  affecting 
glance  over  the  fruitlessness  of  His  whole 
ministry  on  the  bulk  of  the  now  doomed 
people.  That  the  saying  of  Esaias,  &c.  The 
prophecy  was  not  the  motive,  or  the  cause 
of  their  wickedness;  in  other  words,  the 
unbelief  of  the  Jews  did  not  happen  be- 
cause it  was  foretold,  but  it  was  foretold  as 
something  which  it  was  known  by  the 
Spirit  of  inspiration  would  take  place,  and 
which  actually  did  take  place,  precisely  as 
it  was  foretold.  Our  report,  our  instruction. 
The  arm  of  the  Lord  been  revealed.  This 
phrase  may  allude  to  the  habit  generally 
worn  by  the  Easterns,  and  especially  by 
persons  of  rank,  which  was  a  long  robe 
without  sleeves,  so  that  when  the  arm  was 
stretched  out  to  perform  any  action  re- 
quiring strength,  it  would  appear  uncovered. 
(Comp.  Isa.  liii.  1.)  In  this  connection  it 
seems  strongly  to  imply,  that  whenever 


C  HAPTER   XII, 


559 


true  faith  is  produced  in  the  mind,  it  is  to 
be  considered  as  the  ellect  of  a  divine 
energy.     (See  Eph.  i.  19  and  Col,  ii.  12.) 

They  could  not  believe,  not  from  want  of 
physical,  but  moral  abihty — they  would 
not.  If  a  man  willfully  shuts  his  eyes 
against  the  truth,  God  may  seal  those  rebel 
eyes  in  a  confirmed  blindness.  Because 
that  Esaias  said  again,  &c.  (See  on  Matt 
xiii.  10-15.)  It  is  evident  that  the  Evan- 
gelist was  far  from  intending  to  say,  that 
the  inability  to  believe  was  superinduced 
and  caused  in  order  that  the  prediction  of 
the  prophet  might  be  accomplished,  still 
less  that  the  miracles  in  question  were 
wrought  with  a  view  to  incredulity  on  the 
part  of  those  who  should  witness  them. 
We  are  to  suppose  that  the  fact  of  their 
unbelief  is  represented  to  bespeak  a  state 
of  mind  and  heart  which  rendered  them 
the  awful  examples  of  such  blindness  and 
insensibility  as  the  prophet  foretold. 

He  hath  blinded  their  eyes,  &c.  In  all 
ancient  languages,  especially  the  Hebrew, 
any  one  is  often  said  to  do  anything,  who 
tells,  narrates,  and  shows  a  thing  to  be,  or 
be  done,  and  thus  verbs  active  are  to  be 
understood  declaratively.  (Comp.  2  Kings 
i.  16.)  The  meaning,  therefore,  of  Isa.  vi. 
10,  is  this:  Go,  show  and  declare  to  the 
people  that  their  heart  is  heavy,  &c., 
equivalent  to,  "This  people's  heart  is 
gross,"  &c.  And  so  the  Sept.  have  ex- 
pressed it,  and  have  been  followed  by 
Matthew  and  Luke.  But  John  expresses 
it  simply,  "He  hath  blinded,"  &c.,  without 
adding  ivlio  has  done  so,  which  may  be  un- 
derstood from  Isaiah,  for  he  who  is  taxed 
with  blindness  must  be  the  author  of  his 
blindness. 

These  things  said  Esaias,  &c.  These  words, 
when  compared  with  the  place  in  which 
the  prophecy  occurs,  are  a  direct  testimony 
to  the  Divinity  of  our  blessed  Lord.  Isaiah 
has  a  vision  of  the  Lord  in  His  glory. 
How  divinely  glorious  it  was ! — "the  smoke, 
the  hearing  unutterable  mysteries,  the  be- 
holding the  Seraphim,  the  lightning  which 
leapt  from  the  throne,  against  which  those 
powers  could  not  look."  But  the  main 
point  in  Isaiah's  heavenly  vision  is,  that 
there  he  had  a  glimpse  of  the  glory  which 
Christ  had  with  His  Father  before  the 
world  was.    It  was   Christ's  glory  which 


Isaiah  saw  in  heavenly  vision,  for,  if  the 
words  "his  glory,"  are  not  to  be  under- 
stood of  Christ,  what  use  have  they,  or 
what  purpose  do  they  serve?  What  need 
is  there  for  the  Evangelist  to  tell  us  here 
that  Isaiah  then  saw  the  glory  of  God  the 
Father,  and  spake  of  Him  ?  The  prophet 
tells  us  it  was  the  glory  of  the  Lord,  Jelio- 
vah,  God  over  all:  our  Evangelist  tells  us 
it  was  the  glory  of  Christ.  The  conclusion 
is  inevitable,  that  Christ  is  God.  Isaiah's 
vision  of  God's  glory,  and  John's  testimony 
to  Christ's  Divinity,  here  meet.  As  the 
Evangelist  here  applies  the  prophet's 
words  to  Christ,  and  the  Apostle  (Acts 
xxviii.  25-27)  speaks  of  the  same  words  as 
proceeding  from  the  Holy  Ghost,  we  have 
tliuc;  a  testimony  to  the  Holy  and  Undivi- 
ded Trinity. 

42.  Nevertheless  among  the  chief  rulers  also  many 
believed  on  him,  but  'because  of  the  Pharisees  they  did 
not  confess  ftrai,  lest  they  should  be  put  out  of  the  syna- 
gogue :  A3.  "For  they  loved  the  praise  of  men  more 
than  the  praise  of  God.— 'vii.  13  and  ix.  22.    "v.  54. 

Tlie  Scripture,  says  an  old  writer,  hath 
observed  very  justly,  that  "  as  the  fining 
pot  for  silver  and  the  furnace  for  gold,  so 
is  a  man  in  his  jDraise"  (Prov.  xxvii.  21.) 
This  tries  him  thoroughly,  and  soon  dis- 
covers, whether  his  virtue  be  true 
standard,  or  of  a  base  alloy.  For,  as 
metal,  if  it  be  good,  is  not  hurt,  but  puri- 
fied, by  the  fire,  but,  if  bad,  turns  into 
dross  and  fume,  so  is  a  good  or  bad  man 
affected  with  commendations.  How  many 
do  we  see  puflTed  up  and  even  transported 
beyond  all  sober  sense  by  a  general  ap- 
plause ;  and  as  dejected  and  despicably 
melanchol)'^  again  by  contempt  and  a  com- 
mon cry  going  against  them.  What  more 
extravagant,  more  absurd,  than  to  neglect 
the  service  of  God,  for  anything  the  world 
will  say,  or  think  of  us?  What  will  it 
signify  to  us  in  the  next  life  how  people 
censure  or  commend  us  here  ?  Allow  this 
but  one  serious  and  impartial  thought,  and 
then  I  will  venture  to  appeal  to  thine  own 
conscience,  whether  the  world  and  the 
love  of  it,  in  this  respect,  be  not  the  very 
abstract  of  vanity  itself.  (Matt.  x.  28; 
Acts  iv.  19,  20  ;  1  Cor.  iv.  3.)  A  Christian, 
observes  another,  runs  greater  hazard 
from  commendation  than  from  calumny. 
(Prov.  xvii.  3.) 

44.  H  Jesus  cried  and  said,  'He  that  believeth  on  me, 
believeth  not  on  me,  but  on  him  that  sent  me. 
»Matt.  ix.  37 ;  1  Peter  i.  21. 


560 


JOHN, 


This  final  summary  of  the  pubhc  testi- 
mony of  Jesus  to  the  Jews,  consists  main- 
ly of  memoranda  collected  from  His  various 
teachings.  Believctk  not  on  me — not  on  me 
simply  as  man,  but  as  the  incarnation  of 
Jehovah,  of  the  Jehovah  seen  in  vision 
by  Isaiah. 

4-5.  And  The  that  seeth  me  seeth  him  that  sent  me. 
jCliap.  xiv.  9. 

This  is  an  advance  on  the  declaration  of 
the  preceding  verse.  Not  only  was  a  be- 
lief in  the  Son  a  belief  also  in  the  Father 
who  sent  Him,  but  the  sight  of  the  one 
was  that  also  of  the  other.  There  is  not 
the  shadow  of  doubt  that  reference  is  had 
here  to  actual  vision,  such  as  Isaiah  had 
been  favored  with,  and  such  as  was  vouch- 
safed to  all  who  had  seen  Jesus  with  the 
bodily  eye. 

4G.  -I  am  come  a  light  into  the  world,  that  whosoever 
believetli  on  me  should  not  abide  in  darkness. 
'Verses  3.">,  36 ;  chap.  iii.  19,  viii.  12  and  ix.  5.  39. 

It  is  here  evidently  imijlied  that  Jesus 
found  the  world  in  darkness,  in  which  if 
men  wish  not  to  remain,  they  must  be- 
lieve on  Him.  He  once  said  to  His  dis- 
ciples, "  ye  are  the  light  of  the  world  " 
(Matt.  v.  14)  but  He  did  not  say,  "ye  are 
come  a  light  into  the  world,"  &c.  All 
Christians  are  lights,  but  they  are  so  by 
faith — because  they  are  enlightened  by 
Him,  from  whom  to  withdraw  is  darkness. 
(See  Col.  i.  13 ;  1  Peter  ii.  9.)  Observe 
that  the  very  form  of  the  expression  in 
this  verse,  shows,  1.  That  Christ  existed 
before  His  incarnation,  even  as  the  sun 
exists  before  it  appears  above  the  eastern 
hills.  2.  It  is  implied  that  He  was  the  one 
Saviour  of  the  world,  as  there  is  but  one 
sun.  3.  That  He  came  not  to  one  nation 
only,  but  to  all  (see  chap.  i.  9),  even  as  the 
sun's  "  going  forth  is  from  the  end  of  the 
heaven,  and  his  circuit  unto  the  end  of  it- 
and  there  is  nothing  hid  from  the  heat 
thereof."  (Ps.  xix.  G ;  see  notes  on  parallel 
verses.) 

47.  And  ir any  man  hear  my  words,  and  believe  not, 
»I  iuilge  him  not :  (or  I'l  came  not  to  judge  the  world, 
but  tosave  tlie  world.  48.  ^He  that  rejecteth  me,  and 
receiveth  not  my  words,  hath  one  that  judgeth  liim : 
dthe  word  tliat  I  liave  spoken,  the  same  shall  judge 
him  in  the  last  day. 

"Chap.  V.  4')  .and  viii.  15,  2fi.  bChap.  iii,  17.  cLuke  x. 
16.    dDeut.  X viii.  19;  Mark  xvi.  IG. 

Hero  two  periods  are  distinctly  spoken 
of,  a  present  and  a  future.  The  meaning 
is,  not  that  Christ  will  never  judge,  but 
that    He   judges  or  condemns  not  now. 


Now  is  the  time  of  mercy.  The  Lord's 
first  advent  was  in  great  humility  to  save. 
(See  iii.  17.)  Happy  those  who  timely 
hearken  unto  His  words  and  believe  in 
Him.  But  there  is  also,  as  the  Lord  goes 
on  to  say,  a  time  of  justice.  The  day  ia 
coming  when  He  shall  come  in  His  glori- 
ous majesty  to  judge  both  the  quick  and 
dead.  But  though  He  shall  be  the  Judge 
of  all,  for  this  place  by  no  means  excludes 
Him  from  that  office,  yet  the  work,  so  to 
speak,  shall  be  already  done.  As  we  say 
of  a  manifestly-guilty  and  justly-convicted 
criminal,  even  before  the  judge  opens  his 
mouth  to  pass  upon  him  the  awful  sen- 
tence of  the  law,  that  he  is  self-condemn- 
ed, so  the  word  of  Christ  shall  be  the 
witness  in  that  dreadful  day.  In  that 
time  of  trial,  at  the  great  assize,  it  shall  be 
produced,  and  the  sinner's  life  shall  be  re- 
produced, and  be  put  side  by  side  to  see 
how  they  tally.  (See  Prov.  i.  23-31.)  The 
day,  thus  designated,  signifies  a  portion  of 
duration  set  apart  for  the  judgment,  for 
which  one  might  sup]X)se  an  eternity 
would  scarcely  be  too  great,  when  we  con- 
sider the  immensity  of  the  subject,  and 
the  multitude  of  the  persons  concerned. 
But  we  must  recollect  that  God  can  in  a 
moment  let  in  such  light  as  would  equal 
what,  according  to  our  present  ideas,  it 
would  require  eternity  to  disclose,  just  as 
our  Saviour  could  in  a  few  moments  im- 
press on  the  woman  of  Samaria  such  a 
sense  of  His  omniscience  that  she  went 
away  declaring,  "  He  had  told  her  all  that 
she  ever  did,"  and  demanded,  "  Is  not  this 
the  Christ  ?"     (Ps.  1.  19-22,  xc,  8.) 

49.  For  »I  have  not  spoken  of  myself,  but  the  Father 
which  sent  me,  he  gave  me  a  commandment,  fwhat 
I  should  say  and  what  I  should  speak. 

'Viii.  38  and  xiv.  10.    'Deut.  xviii.  18. 

Here  Christ  declares  again  that  mighty 
truth  which  we  find  so  often  in  this  Gos- 
pel— the  intimate  union  between  Himself 
and  His  Father.  "I  have  not  spoken  of 
myself,  of  my  own  independent  mind,  and 
without  concert  with  my  Father  in  hea- 
ven." (See  on  verse  50.)  Which  sent  me. 
When  we  read  of  the  Father  "sending" 
Christ,  and  giving  Christ  a  "command- 
ment," we  must  carefully  dismiss  from  our 
minds  all  idea  of  any  inferiority  to  God 
the  Father  on  the  part  of  God  the  Son. 
The  expressions  are  used  in  condescension 


ciiaptp:r  XIII 


'561 


to  our  weak  faculties,  to  convey  the  idea 
of  perfect  oneness.  We  are  not  speaking 
of  the  relation  that  exists  between  two  hu- 
man beings,  like  ourselves,  but  between 
the  Persons  in  the  Divine  Trinity."  The 
"  scndi)iij  "  of  the  Son  was  the  result  of  the 
eternal  counsel  of  that  blessed  Trinity,  in 
which  Father,  Son  and  Holy  Gho.it  are  co- 
equal and  co-eternal.  The  eternal  Son 
was  as  willing  to  be  "sent"  as  the  eternal 
Father  was  to  "  send  "  Him,  The  "  com- 
mcmdment"  given  by  the  Father  to  the 
Son,  as  to  what  He  should  teach  and  do, 
was  not  a  commandment  in  which  the 
Son  had  no  part  but  to  obe}'.  It  was  sim- 
ply the  charge  Oi"  commission  arranged  in 
the  covenant  of  redemption,  by  all  Three 
Persons  in  the  Trinity,  which  the  Son  was 
as  willing  to  execute  as  the  Father  was 
willing  to  give. 

50.  And  I  know  that  his  commandment  is  life  ever- 
lastinK :  whatsoever  I  speak  therefore,  even  as  the  Fa- 
ther said  unto  me,  so  I  speak. 

I  know.  (See  iii.  11,  v.  32,  vii.  29,  viii. 
14,  16,  55.)  Our  Lord,  in  all  these  pas- 
sages, refers  to  personal,  intuitive  know- 
ledge, not  to  that  which  Pie  has  received 
from  Divine  illumination  or  revelation, 
like  the  prophets  and  inspired  writers  of 


the  Ohl  Testament.  His  commandment. 
(See  on  verse  49.)  Is  life,  everlasting.  The 
commission  or  direction  which  the  Father 
gave  me,  was  intended  to  secure  men's 
eternal  happiness.  It  was  salvation,  then, 
for  which  Jesus  was  ecnt  into  the  world. 
The  instructions  which  He  imparted  were 
in  accordance  with  this  design,  but  if  they 
are  rejected,  they  will  issue  in  the  con- 
demnation of  men. 

As  the  Father  said  .  ...  so  I  speak — and, 
therefore,  rejecting  my  words  is  rejecting 
God's  words,  and  rejecting  me  is  rejecting 
God.  When  Israel,  therefore,  rejected 
Christ,  she  rejected  the  ancient  Israel's 
God,  and  all  history  since  proclaims  that 
she  is  of  God  rejected.  And  this  thus 
far  concludes  our  Evangelist's  history  of 
the  public  ministry  of  Jesus  to  His  coun- 
trj'men  and  the  world.  It  is  a  conclu- 
sion for  weeping,  and  yet  he  is  solemnly 
calm. 

Through  the  remainder  of  this  entii-e 
Gospel  (xiii.-xxi.),  being  nearly  half  of 
the  whole,  we  have  Jesus'  private  minis- 
try within  his  Apostolic  college,  until  He 
comes  forth  for  the  sacrifice,  with  the 
consummation. 


1.  When  did  Jesus  come  to  Bethany  ?  2.  Who  made  Him  a  supper?  3.  Who  "served?"  4.  What  did  Mary 
do?  5.  What  did  Judas  say  ?  6.  State  the  reply  of  Jesus.  7.  Why  did  many  Jews  come  there?  8.  What  did 
tlie  chief  priests  consult  to  do?  9.  What  took  place  wlien  Jesus  was  coming  to  Jerusalem?  10.  What  is  said 
about  '■  certain  Greeks?"  11.  What  did  Jesus  answer  to  Andrew  and  Philip  ?  12.  How  is  verse  27  to  be  under- 
stood ?  13.  What  dill  the  voice  from  heaven  say  ?  14.  What  did  Christ  say  He  would  do  when  lifted  up  from 
the  earth?  15.  Explain  verse -10.  IC.  Is  believing  on  Christ  believing  on  Him  by  whom  He  was  sent?  17.  Ex- 
plain the  words  "  his  commandment  is  life  everlasting." 


CHAPTER  XIII. 

1  Jesus  washeth  the  disciples'  feet:  exhorteth  them  to 
humililn  (ind  charity.  18  He/oretelleth,  and  discover- 
eth  to  Jiihn  111/  (I  Itjicni,  tl\at  Judas  should  betray  him  : 
31  coninuDxii Ui  thrm  to  lore  one  anot/ier,  36  aiut  fore- 
warncth  I'cirr  of  his  denial. 

"^OW  "before  the  feast  of  the  passover,  when  Jesus 
1^  knew  that  b'ais  liour  was  come  that  he  should  de- 
part out  of  this  world  unto  the  Father,  having  loved  his 
own  whicli  were  in  the  world,  he  loved  them  unto  the 
end.— iMatt.  xxvi.  2.    bxii.  23  and  xvii.  1,  11. 

The  touching  incident  we  are  now  to 
consider  is  said  to  have  taken  place  before 
the  feast  of  the  passover,  though  indeed  it  was 

36 


on  the  very  evening  when  they  had  just 
partaken  together  of  the  paschal  lamb, 
type  of  that  very  Paschal  Lamb  to  be  of- 
fered on  the  morrow.  But  this  is  in  strict 
accordance  with  Scripture  phraseology, 
which  commands  that  the  lamb  be  slain 
and  eaten  on  the  evening  of  the  fourteenth 
day,  and  yet  calls  the  fifteenth  day  the- 
first  of  the  feast,  the  first  of  those  seven 
holy  days,  the  first  day  of  that  solemn 
week,  which  looked  back  on  one  deliver- 


663 


JOHN. 


ance  and  looked  forward  to  another ;  which 
had  respect  to  a  former  signal  interposition 
and  to  a  future  infinitely  more  so :  a  double 
commemoration,  memorial  of  the  escape 
from  Egypt,  type  of  the  redemption  from 
sin. 

When  Jesus  kneiv,  &c.  So  perfect  was 
His  foresight  of  the  event,  that  He  knew 
not  only  the  fact  itself,  but  the  incidents 
attending  it,  and  as  He  attempted  not  to 
escape,  He  evinced  not  only  His  wisdom, 
but  His  devotedness  to  His  work.  That 
he  should  dcpai-t  out  of  this  world.  Jesus  was 
in  the  world  for  thirty -three  years.  Many 
of  His  people  are  in  it  a  shorter,  and  many 
a  much  longer  period.  It  was  a  sad  world 
to  Him.  It  knew  Him  not,  but  hated  and 
rejected  Him,  and  could  not  be  satisfied 
till  it  had  shed  His  blood.  And  they  find 
it  a  vain,  deceitful  injurious,  vile  and 
wicked  world.  Unto  the  Father.  As  Christ's 
death  was  "a  going  to  the  Father,"  so  is 
that  of  His  followers,  that  is,  going  to 
heaven,  for  the  Father  is  there.  Having 
loved,  from  the  foundation  of  the  world. 
(Eph.  i.  4,  5,  11.)  His  own,  is  not  to  be  re- 
stricted to  His  immediate  disciples,  but 
embraces  all  in  every  age  who  should  be- 
lieve on  Him,  (Comp.  xvii.  24.)  Which 
were  in  the  world,  i.  e.,  which  belonged  to 
the  human  race.  Unto  the  end,  to  the  end 
of  His  life.  He  persevered  in  giving  them 
proofs  of  His  love.  Notwithstanding  their 
imperfections.  His  love  persisted  even  to 
His  ascension,  and  remains  forevermore. 
We  should  learn  to  strengthen  our  faith  by 
the  experience  which  we  have  already 
had  of  God's  great  goodness  toward  us ; 
by  those  things  which  we  have  known 
performed,  learn  to  hope  for  those  things 
which  are  promised.  "When  you  doubt 
what  you  shall  have,"  says  Hooker,  "search 
what  you  have  had  at  God's  hands.  Make 
this  reckoning,  that  the  benefits,  which 
He  hath  bestowed,  are  bills  obligatory,  and 
sufficient  sureties  that  He  will  bestow  fur- 
ther. His  present  mercy  is  still  a  warrant 
of  His  future  love,  because  whom  He  loveth. 
He  loveth  unto  the  end."  (Ps.  xxiii.  6;  2 
Tim.  iv.  18  ;  James  iv.  6.) 

•  2  And  the  supper  being  ended,  cthe  devil  having  now 
put  into  the  heart  of  Judas  Iscariot,  Simon's  son,  to  be- 
tray him  :— cl^uke  xxii.  3;  verse  27. 

Supper  being  ended,  rather,  "supper  being 
come,"  which  is  the  sense  in  which  the 


word  is  ofLen  used  elsewhere,  (xxi.  4; 
Luke  iv.  42;  Acts  xii.  IS,  xvi.  35,  xxi.  40.) 
The  supper  was  not  ended,  except  as  to 
the  preparation  of  it.  (See  verses  26-28.) 
The  devil  Jiaving,  &c.  "  Judas  having  now 
yielded  to  the  temptations  of  the  devil, 
and  the  enticements  of  his  own  covetous 
inclinations."  (See  notes  on  Matt.  xxvi. 
14-16  and  Luke  xxii.  3.)  Judas  Iscariot, 
&c.  The  dishonored  name  is  given  in  full 
that  he  may  never  be  confounded  with  any 
other  of  that  name. 

3.  Jasus  knowing  ^Umt  the  Father  had  given  all 
things  into  his  hands,  'and  that  he  was  eome  Irom  God, 
and  went  to  God ; 

■iMatt.  xi.  2"  and  xxviii.  18;  chap.  iii.  a^  and  xvii.  2; 
Acts  ii.  36;  1  Cor.  xv.  27;  Heb.  li.  "  ■-■  -  ■  -- 
and  xvii.  8. 


8.    «viii.  42,  xvl.  28 


The  truth  that  the  Father  had  given  all 
things  into  his  hands — had  intrusted  Him 
with  the  redemption  of  a  lost  world,  with 
all  the  glories  of  His  character,  all  the  in- 
terest of  His  government  as  involved  in 
this — and  with  all  the  power  and  authority 
that  are  necessary  to  enable  Him  success- 
fully to  execute  so  high  a  trust,  that  he  was 
come  from  God,  that  He  was  not  only  sent 
by  Him,  but  had  come  from  Him,  from 
His  bosom;  and  that  through  the  appointed 
way  of  a  complete  expiation  of  the  sins 
of  men,  by  intense  suflferings,  bodily  and 
mental,  and  a  violent  death,  thus  doing 
the  will  of  God  in  the  sacrifice  of  Himself, 
He  was  just  about  to  return  to  His  Father, 
and  receive  the  rich  reward  of  His  gener- 
ous interposition,  this  truth  was  full  before 
the  mind  of  Jesus.  This  observation  of 
the  Evangelist  proves  that  to  him  the 
scene  that  follows  appeared  as  one  of  the 
sublimest  in  the  life  of  our  Lord.  "  In  fact," 
says  Tholuck,  "we  might,  in  contemplating 
this  scene,  say  with  Claudius,  such  an 
ideal  of  man,  as  presents  itself  here,  never 
entered  the  heart  of  man.  Whatever  of 
greatness  and  glory  antiquity  may  present 
— a  dying  Epaminondas,  a  dying  Socrates 
— vanishes  before  this  ideal  of  Deity  in 
humiliation,  and  of  a  divine  form  of  a  ser- 
vant." 

•1  'He  riseth  from  supper,  and  laid  aside  his  gar- 
ments :  and  took  a  towel,  and  girded  himself.  5.  Alter 
that  he  ponreth  water  into  a  basin,  and  began  to  wash 
the  disciples'  feet,  and  to  wipe  them  with  the  towel 
wherewith  he  was  girded. 

f  Luke  xxii.  27;  Phil.  iii.  7,  8. 

The  supper  had  been  prepared,  but  was 

not  yet  eaten.     (See  on  verse  2.)     His  gar- 

\  ments — the  pallium,    the    outer    garment. 


CII  A  PTER    XIII, 


563 


Tho  Hebrews  themselves  expressed,  as 
here,  the  palUuin  in  tho  plural  (for  honor) 
as  it  was  very  wide  and  flowing.  Took  a 
towel,  &c.  To  be  thus  girded  was  consid- 
ered by  the  ancients  in  the  same  light  as, 
with  us,  a  person's  wearing  an  apron, 
namely,  as  indicating  the  exercise  of  some 
scrviie  or  handicraft  occupation.  (See  on 
Luke  xxii.  2(5,  27.)  Poureth  xcater,  &c.  This 
was  the  office  of  the  lowest  servants.  Began 
to  vash,  &.C.  Not  in  the  present  instance 
alone  did  Jesus  give  us  an  example  of 
service.  In  taking  upon  Ilim  our  nature, 
lie  did  what  is  here  represented,  He 
"took  upon  Him  the  form  of  a  servant," 
and  even  His  precious  blood  He  poured 
forth  that  therein  He  might  wash  us  from 
our  sins;  that  He  might  cleanse  us  with 
the  washing  of  water  by  the  word.  Our 
Lord  here  teaches  us,  that  it  is  our  duty, 
in  whatever  station  Providence  shall  place 
us  in  the  world,  to  stoop  to  the  lowest  of- 
fices of  love  and  service  toward  our  breth- 
ren. 

6.  Then  cometh  he  tn  Simon  Peter:  and  Peter  saith 
unto  liiui,  Lord,  wli.st  tlidu  wiwli  my  leet?  7.  Jesus  an- 
swered and  said  unto  him.  What  I  do  thou  knowest  not 
now,  I'but  thou  shalt  l<now  liereatter.  8.  Peter  sailh 
unto  him.  Thou  shalt  never  wiisli  my  feet.  Jesus  an- 
swered him,  'If  I  wash  ttiee  not,  thou  hast  no  part  with 
me. 

cMatt.  ili.  14.  hVerse  11.  Uii.  .5-  J  Cor.  vi.  11 ;  Eph.  v. 
26;  Titas  iii.  5;  Heb.  x.  22. 

Peter'.s  feelings,  when  he  viewed  Christ's 
dignity  on  the  one  hand,  and  his  own  in- 
significance on  the  other,  revolted  at  the 
idea  of  having  the  work  of  a  menial  ser- 
vant performed  to  him.  The  words  "then 
cometh,"  &c.,  do  not  involve  the  idea  that 
Peter  was  the  first.  Afl'ecting  scene !  what 
believing  heart  can  thus  contemplate 
Jesus  thus  stooping  to  wash  His  disciples' 
feet,  and  not  feel  a  glow  of  love  kindled  in 
his  heart  toward  Him,  and  an  ardent  de- 
sire to  imitate  so  lovely  an  example ! 
"When  we  think,  too,  ot  the  circumstances 
under  which  this  act  of  love  was  perform- 
ed, our  wonder  and  admiration  is  increas- 
ed, for  it  was  the  same  night  in  which  He 
was  betrayed,  a  night  in  which  it  might 
have  been  thought  His  own  approaching 
trials  would  have  engrossed  His  whole 
attwition. 

What  I  do  thou  knovest  not  now,  &e.  This 
intimation  refers  to  the  design  of  this 
washing,  which  was  two-fold  :  first,  ex- 
emplary— to  enforce  upon  them  conde- 
scension, humbleness  of  mind,  brotherly 


kindness.  And,  secondly,  symbolical — to 
lead  their  minds  impressively  to  things  of 
a  higher  nature.  In  an  extended  sense  we 
may  apply  this  assuring  sentence,  "  What 
I  do  thou  knowest  not  now,"  &c.  "Sub- 
mit to  all  my  dispensations.  Believe  that 
there  is  good  reason,  though  for  the  time 
it  be  hidden  from  thine  eyes."  "  For  now 
we  see  through  a  glass  darkly,  but  thei> 
face  to  face :  now  I  know  in  part,  but  then 
shall  I  knf)w  even  a^also  I  am  known." 

"Till  Doatli  the  weary  spirit  free, 
Thy  God  lialli  said,  'Tis  sooil  lor  thee 
To  walk  by  laitli  and  not  \)y  sight  : 

Take  it  on  trust  a  Utile  while; 
Boon  shall  thou  read  the  mystery  right 

In  tlie  fuUsunshine  of  His  smile." 

Thou  shalt  never  wash  my  feet.  As  though 
Peter  had  said.  This  is  too  much,  and  what 
I  can  never  submit  to !  AVe  may  sin 
against  Christ,  under  a  show  of  modesty 
and  reverence  for  His  name.  The  resist- 
ance of  Peter  after  he  was  assured  that 
his  Lord  had  a  good  reason  for  what  He 
did,  though  he  at  present  did  not  compre- 
hend it,  was  setting  up  his  own  wisdom 
and  will  against  His.  If  I  vxish  thee  not, 
&c.  Though  this  declaration  intends 
nothing  less  than  the  necessity  of  obedience 
in  this  instance,  it  surely  comprehends 
much  more.  Jesus,  therefore,  now  does 
not  mention  the  washing  of  Peter's  feet, 
but  of  Himself:  if  I  wash  thee  not.  And 
the  threatening,  "  thou  hast  no  part  with 
me,"  seems  too  dreadful  to  be  denounced 
against  an  unwillingness  to  comply  with 
this  ceremonial  observance,  which  sprang 
from  something  good  as  well  as  evil  in  the 
Apostle,  and  was,  therefore,  a  mixed 
action,  a  sin  of  infirmity.  Besides,  we 
know  that  our  Saviour  was  accustomed  to 
teach  by  facts  and  imagery,  to  pass  from 
the  body  to  the  mind,  to  ascend  from  par- 
ticular hints  to  general  truths,  and  to  ex- 
press more  than  is  immediately  perceived, 
in  order  that  it  might  be  discovered  by  re- 
peated meditation,  or  illustrated  by  sub- 
sequent events.  Jesus  stooil  ready  to  wash 
Peter,  and  stands  ready  to  wash  the  foul- 
est of  sinners. 

9.  Simon  Petersaith  unto  him.  Lord,  not  my  feet  only 
but  also  my  hands  and  m;/  head.  10.  Jesus  saith  to  him, 
He  that  is  washed  needeth  not  save  to  wash  lii.i  feet, 
.but  is  clean  every  whit :  and  kye  are  clean,  but  not  all. 
11.  For  ihe  knew  who  should  betray  him,  thereibre 
said  he,  ye  are  not  all  clean.  12.  So  after  he  had  wash- 
ed their  feet,  and  had  taken  his  garments,  and  was  set 
down  again,  he  said  unto  them,  Know  ye  what  I  have 
done  unto  you  ?  i:5.  n'Ya  call  me  Master  and  Lord  :  and 
ye  say  well,  for  so  I  am. 

kxv.  3.  ivi.  64.  rojViatt.  xxiii.  8;  Luke  vi.  46;  1  Ctor. 
viii.  6  and  -xli.  3 ;  Phil.  ii.  ll. 


5C4 


J  O  H  X  . 


Lord,  not  my  fed  only,  &.c.  "  Let  me  be 
entirely  washed  by  Thee,  that  I  may  have 
full  participation  with  Thee."  Peter's  ap- 
prehent^ions  were  indistinct,  but  his  love 
was  fervent.  He  was  ready  to  do  or  sub- 
mit to  anything,  rather  than  be  excluded 
from  having  part  and  lot  in  Christ,  and  in 
His  salvation.  He  that  is  ivashcd  ncedeth 
not,  &c.  Reference  is  had  to  the  washing 
of  the  whole  body  in  the  bath.  The  full 
bath  was  taken  before  the  jjrincipal  meal, 
and  when  this  was  done,  there  was  no  ne- 
cessity for  further  ablutions,  except  to  re- 
move the  defilement  contracted  by  the 
feet,  as  the  jierson  walked  about  the 
house.  Here  is  the  very  point  of  the  re- 
semblance. Peter  had  given  evidence 
that  he  had  been  subject  to  this  moral 
cleansing,  there  was  no  need,  therefore, 
that  he  should  be  regenerated  anew, 
thenceforward  he  would  need  only  that 
cleansing  process,  which  was  well  repre- 
sented in  bodily  purification  by  the, wash- 
ing of  the  feet.  The  cleansing  which  takes 
place  at  the  commencement  of  the  Christian 
life,  or  in  justification  and  regeneration, 
embraces  complete  absolution  from  sin  as 
a  guilty  state,  and  entire  deliverance  from 
it  as  a  polluted  life.  (Rev.  i.  5 ;  1  Cor.  vi. 
11.)  This  cleansing  is  effected  once  for  all, 
and  is  never  repeated.  But  Christians, 
from  their  contact  with  earth,  require 
another  cleansing,  here  describe^  as  that 
of  "  the  feet."  It  is  this  cleansing  which 
we  are  taught  to  seek  daily,  when  in  the 
spirit  of  adoption,  we  say,  "  Our  Father 
which  art  in  heaven — forgive  us  our  debts;" 
and,  when  burdened  with  the  sense  of 
manifold  shortcomings,  as  what  tender 
spirit  of  a  Christian  is  not?  is  it  not  a  re- 
lief to  be  permitted  thus  to  wash  our  feet 
after  a  day's  contact  with  the  earth  ? 

Ye  are  clean.  Peter  and  the  great  body  of 
the  disciples  were  genuine  believers  in 
Christ,  and  therefore  sanctified  in  Christ, 
purified  by  Christ,  devoted  to  Christ.  They 
were  sincere,  but  far  they  were  from  being 
perfect.  They  were  clean — clean  through 
the  word  which  Jesus  had  spoken,  and  they 
had  believed — so  clean,  as  not  to  need  to  be 
wholly  washed  anew.  Bid  not  all.  These 
words  were  added  by  our  Lord,  if  so  be 
He  might  thus  reach  the  seared  con- 
science of  the  covetous,  insincere,  unloving 


one,  to  touch,  and,  if  it  might  be,  to  tura 
that  traitor's  heart.  For  he  knew,  &c.  Jesus 
knew  who  was  about  to  betray  Him,  for 
He  "  searcheth  the  hearts  and  trieth  the 
reins  of  the  children  of  men."  Therefore 
said  he,  &c.  Christ  had,  in  all  probability, 
washed  the  feet  of  all  the  tv/elve,  but  as  no 
external  ablutions  can  purify  a  hypocrite 
or  a  traitor,  therefore  Judas  still  remained 
unclean.  By  not  naming  the  traitor,  our 
Lord  left  him  space  for  repezitance  before 
He  ex^josed  his  secret  wickedness  to  his 
brethren,  and  brought  down  on  himself 
swift  and  fearful  destruction.  Tl'as  set 
doivn  again — had  reclined  again  at  the 
supper.  Knoiu  ye — do  ye  understand? 
Master  and  Lord,  literally,  the  Master  and 
the  Lord,  using  the  titles  as  the  disciples 
applied  them  to  Him.  After  this  mystic- 
ally preparing  and  sanctifying  the  Apostles 
for  the  work  of  the  ministry,  and  conse- 
crating them  as  "  Holy  unto  the  Lord," 
well  may  we  speak  of  them,  saying,  "  How 
beautiful  are  the  feet  of  them  that  preach 
the  Gospel  of  peace,  and  bring  glad  tidings 
of  good  things!"  (Rom.  x.  15;  Eph.  vi. 
15.) 

14.  nlf  then,  your  Lord  and  Master,  have  washed 
your  leet,  "ye  also  ougiit  to  wash  one  another's  feet. 

oLuke  xxii.  37.  oRom.  xii.  10 ;  Gal.  vi.  1,  2 ;  1  Peter 
V.  6. 

It  is  evident  that  this  mode  of  expressing 
our  love  one  to  another,  was  not  intended 
by  Christ  as  a  permanent  law,  but  a  direc- 
tion adapted  to  the  prevailing  custom  of 
the  people  to  whom  it  was  originally 
given.  ■  That  the  Apostles  did  not  take 
Christ's  words  in  a  literal  sense,  is  clear, 
since  this  washing  was  neither  observed 
by  them,  nor  by  the  primitive  Christians. 
The  Saviour  intended  that  His  disciples 
should  behave  toward  one  another  qs  He 
had  behaved  toward  them  :  who,  though 
He  "  thought  it  not  robbery  to  be  equal 
with  God,"  had  become  their  servant  (see 
Matt,  xxiii.  1-12),  who  though  He  was 
rich,  yet  for  their  sakes  had  become  poor, 
who  came  not  to  be  ministered  unto,  but 
to  minister.  Thus  they  should  imbibe 
that  spirit  which  would  stoop,  if  needful, 
to  this  or  any  other  act  of  charity,  set  to 
the  surrounding  pagans  that  sublime  ex- 
ample, and  draw  from  a  wondering 
world,  as  we  know  it  did,  the  just  excla- 
mation, "See  how  these  Christians  love !" 


CHAPTER   XIII, 


565 


15.  For  Pl  have  given  you  an  example,  that  ye  should 
do  a?  I  havo  ilono  to  yoii. 
pMatt.  xi.  -i'J ;  Phil.  ii.  5 :  1  Peter  il.  21 ;  1  John  ii.  C. 

The  word  rendered  example,  literally 
Bignifies,  a  sign,  form,  pattern.,  consisting  in 
some  outward  manifestation.  That  ye 
should  do,  &c.  The  literal  order  of  con- 
struction is,  iJcat  as  I  did  (in  the  original 
the  aorist  tense  is  employed)  to  you,  you 
also  ma 'J  do  to  one  another.  It  is  to  be 
noted  that  the  language  is  not,  what  I  did 
to  you,  ye  also  must  do,  &c.  Identity  of 
act  is  not  the  thing  enjoined,  but  identity 
of  spirit  and  temper  :  as  I  did  to  you,  &c., 
that  is,  "  you  should  exercise  the  same 
humility  and  love  which  I  have  manifest- 
ed in  this  act.  It  is  needless  to  say  that 
this  example,  in  its  spirit,  is  binding  upon 
the  followers  of  Jesus  in  every  age  and 
land.  Yv'e  are  to  serve  the  saints  on  earth, 
even  to  the  performance  of  the  lowliest 
offices. 

Ifi.  iVerily,  verily,  I  say  unto  you.  The  servant  is  not 
gre.atcr  than  his  lord,  neither  he  that  is  sent  greater 
than  ho  that  sent  him. 

iMatt.  X.  21 ;  Luke  vi.  40 ;  chap.  xv.  20. 

Tlie  servant  is  not  greater,  &c.  If  the  mas- 
ter has  condescended  to  perforin  such  an 
act,  surely  the  servant  ought  not  to  think 
it  beneath  him.  Let  us  be  less  disposed 
to  criticise  the  defects  of  those  around  us, 
and  more  anxious  and  active  for  their 
rectification.  Let  him  who  cannot  bear 
with  the  folly  and  the  vileness  of  sinners, 
look  upward  to  Christ :  if  the  Holy  One 
of  God  could  bear  with  Judas  so  long,  and 
continue  to  the  last  the  manifestation  of 
kindness,  mingled  with  all  needful  warn- 
ing and  Toiyroof,  if  still  He  is  dealing  in 
this  ;nanner  with  us,  then  ought  we  to 
deal  tenderly  with  each  other. 

17.  'If  ye  know  these  things,  happy  are  ye  if  ye  do 
them.— rjames  i.  25. 

Ifyehioio do.    If  this  lesson  has 

entered  your  understanding,  cease  all  strife 
for  predominancy,  and  only  surpass  in  ser- 
vice to  each  other.  Knowledge,  obedience 
and  happiness,  are  essential  elements  of 
true  piety.  "  He  doth  not  only  sin  by  not 
doing  good,  but  he  sins  also  by  knowing 
how  to  do  it,  and  yet  not  doing  it ;  and  so 
is  guilty  of  a  double  sin,  one,,  in  neglecting 
his  duty,  as  it  is  commanded  by  God,  and 
another  in  neglecting  it,  although  he  him- 
self knows  it  to  be  his  duty.  And,  by  con- 
sequence, he  sins  both  against  God  and 
his  own  conscience  too,  and  will  fare  ac- 


cordingly in  tlie  other  world,  where  it  will 
be  mure  tolerable  for  those  that  never 
heard  of  the  W<jrd  of  God,  than  for  such 
as  heard  it,  and  yet  refused  to  conform 
their  faith  and  actions  to  it.  (ix.  40,  41 ; 
James  i.  L2.)"  It  is  love  alone,  interposed 
between  knowledge  and  dvity,  which  com- 
pletes the  spiritual  circle  of  Christianity. 
(ix.  2L) 

IS.  H  I  speak  not  of  you  all:  I  know  whom  I  have 
cliosen  :  but  tluit  the  Scripture  may  be  lullilled, 'He 
tliat  eatelli  Itrcad  witli  me  liatli  fitted  up  his  heel 
atjainst  me.— =Ps.  xli.  9  ;  Mutt.  xxvi.  2a ;  verse  21. 

The  words,  /  sj^eak  not  of  you  all,  are 
equivalent  to,  "  what  I  have  said  about 
your  being  Avashed  by  me,  and  having 
part  in  me — of  your  being  clean,  of  your 
being  my  discij^les  and  servants,  of  your 
knowing  these  things,  do+ng  these  thing.s, 
and  being  happy  in  knowing  and  doing 
them — is  true  of  the  great  body  of  you, 
but  it  is  not  true  of  every  individual 
among  you."  I kmni)  whom  I  have  chosen. 
Some  understand  this  thus :  "  I  know  who 
the  persons  are  that  are  ultimately  to  be 
saved  by  me,  and  I  know  that  though  the 
greater  part  of  you  do,  you  do  not  all  be- 
long to  that  number.  There  can  be  no 
doubt  that  our  Lord  did  know  the  chosen 
ones,  them  who  were  "  chosen  in  Him  be- 
fore the  foundation  of  the  world,"  by  the 
Father.  But  this  cannot  be  the  truth  here 
taught.  It  cannot  be  supposed  that  it  was 
our  Lord's  jjurpose  to  furni.'<h  Judas  with 
an  apology  for  his  crime,  by  telling  him 
that  he  was  not  one  of  the  chosen  of  God, 
and,  therefore,  whatever  he  did  or  did  not 
do,  salvation  was  to  him  impossible — per- 
dition  was  certain.  "With  the  great  body 
of  Christian  interpreters,  therefore,  we 
consider  the  choosing  here  referred  to,  as 
being  the  choosing  to  the  Apostleship,  as 
Jesus  said  elsewhere,  "  Have  I  not  chosen 
you  twelve,  and  one  of  you  is  a  devil  ?" 
(vi.  70,  7L)  Our  Lord  had  chosen  them 
all  to  this  office,  and  He  knew  the  hearts 
of  all  whom  He  had  chosen,  and  He  knew 
that  among  them  there  was  one  unsound, 
insincere,  covetous,  a  traitor,  ready  to  be- 
tray, only  waiting  for  opportunity. 

He  that  eatdh  bread  loith  me.  To  eat  with 
one  was  a  proof  of  friendship.  (See  2  Sam. 
ix.  11 ;  Matt.  ix.  11  ;  Gen.  xliii.  32.)  This 
means  that  Judas  had  been  admitte<l  to 
all  the  privileges  of  friendship,  and    had 


566 


JOHN 


partrjvou  of  the  usual  evidences  of  His 
affection.  Tliese  words  of  David  (Ps.  xli. 
9),  are  supposed  to  have  been  originally 
uttered  in  reference  to  the  treachery  of 
Ahithophel  toward  him.  (See  2  Sam  xv. 
12,  31.)  But  we  learn  from  this  passage, 
that  they  were  spoken  prophetically  of 
the  treachery  of  Judas  toward  Christ,  of 
whom  David  was  a  type.  HaOi.  lifted  uj) 
his  hcd,  &c.  The  metaphor  is  supposed  to 
be  taken  from  an  animal  of  such  vicious 
propensities,  that  it  suddenly  turns  and 
kicks  at  its  owner,  even  wdien  he  is  treat- 
ing it  with  kindness,  and  jierhaps  jiroffer- 
ing  it  its  accustomed  food.  Thus  insidious- 
ly did  Judas,  like  Ahithophel  of  old,  plot 
the  ruin  of  one,  to  whom  he  should  have 
felt  himself  bound  by  the  strongest  ties  of 
gratitude  and  love. 

19.  'Now  I  tell  you  before  it  come,  that,  wben  it  is 
come  to  pass,  ye  may  believe  that  I  am  he. 

'xiv.  29  and  xvi.  4. 

"The  end  of  i^rophecy  is,"  says  Bishop 
Horsley,  "not  to  give  curious  men  a  know- 
ledge of  futurity,  but  to  be,  in  its  com- 
pletion, an  evidence  of  God's  all-ruling 
Providence,  who,  if  He  governed  not  the 
world,  could  not  i:)Ossibly  foretell  the  wants 
of  distant  ages.  It  is  gradually  to  clear 
up,  as  the  events  should  approach,  and  ac- 
quire from  the  events,  when  brought  to 
pass,  the  most  entire  persjjicuity ;  that 
thus  men  might  remain  in  that  ignorance 
of  futurity,  which  so  suits  with  the  whole 
of  our  condition,  that  it  seems  essential  to 
the  welfixre  of  the  world,  and  yet  be  over- 
whelmed at  last  with  evident  demonstra- 
tions of  the  power  of  God.  (ii.  22,  xvi. 
1-4.) 

20.  "Verily,  verily,  I  say  unto  you.  He  that  receiveth 
whomsoever  I  send  receiveth  me:  and  he  that  re- 
ceiveth me  receiveth  him  that  sent  me.  21.  ^Wlien 
Jesus  liad  thus  said,  The  was  troubled  in  spirit,  and  tes- 
tilied,  and  said,  Vnily,  vcnly.  1  suy  unto .vou,  tliat 'One 
of  you  shall  bi'tray  nie.  -I'l.  'Dicn  the  disciples  looked 
one  on  anotlier,  diiubting  ol' whom  he  spake. 

uMatt.  X.  40  and  .\xv.  4i) :  Luke  x.  16.  ^Matt.  xxvi.  21; 
Mark  xiv.  18 ;  Luke  xxii.  21.  yxii.  2V.  «Acts  i.  17 ;  1 
John  ii.  19. 

Verily,  verily,  &c.  Jesus  returns,  after 
the  sad  parenthesis  (ver.se  18),  to  the  main 
subject  from  which  He  had  digressed,  re- 
suming it  with  tlie  usual  solemn  formula. 
And,  inasmuch  as  what  He  had  said  to 
His  Apo.stles,  had  partaken  of  the  nature 
of  rebuke  and  warning.  He  proceeds  to 
comfort  them  with  words  of  strength  and 
consolation.  Receiveth  whomsoever  I  send, 
&c.     The  fultillment  of  my  prediction,  in  I 


the  treason  of  Judas,  proves  that  your  com- 
mission is  from  the  Son  of  God  ;  and  the 
truth  remains  sure,  that  he  who  receiveth 
you  whom  I  send,  receiveth  the  Son  of 
God,  and  receiveth  the  Father  who  sent 
Him.  (See  on  ]\Iatt.  x.  40.)  Troubled  m 
sjnrit.  Again  does  the  image  of  the  dark 
treason  of  Judas  arise  before  the  mind  of 
the  Saviour,  and  again  the  agitations  which 
lately  had  so  frequent!}^  shaken  his  human 
spirit  now  return.  (See  on  xii.  27.)  There 
is  a  melancholy  emjihasis  upon  the  word 
"you."  One  of  you,  of  whom  I  have  just 
been  speaking,  shall  betray  me,  shall  take 
advantage  of  your  intimacy  with  me,  and 
knowledge  of  ni}'^  Avays  and  my  wliereabout 
to  guide  the  enemy  to  my  retirement,  and 
deliver  me  into  the  hands  of  those  who 
seek  to  take  my  life.  The  disciples  looked 
one  on  another,  &c.  (See  on  Matt.  xxv.  22.) 
The  mention  of  the  manner  in  which  the 
disciples  received  this  startling  announce- 
ment is  most  natural.  Their  minds  had 
been  so  full  of  what  He  had  just  done  for 
them,  that  His  former  statement  concern- 
ing this  sad  and  shameful  deed  seems  to 
have  fallen  upon  the  ear  in  vain,  or  to  have 
passed  unheeded.  From  the  doubtful 
glances  which  they  exchanged  one  with 
another,  it  appears  that  however  deep- 
seated  was  the  meanness  and  covetousness 
of  Judas,  he  had  hitherto  managed  to  con- 
ceal it  from  his  fellows,  and  had  indulged 
his  sinful  propensity  in  secret,  or  that  it 
was  not  yet  sufficiently  developed  to 
attract  their  notice. 

2:i.  Now  athere  was  leaning  on  Jesus'  bosom  one  ot 
his  disciples,  whom  Jesus  loved.  24.  Simon  Peter 
therefore  beckoned  to  him,  that  he  should  ask  who  it 
should  be  of  whom  he  spake.  25.  He  then  lying  on 
Jesus'  breiist  saith  unto  him.  Lord,  who  is  it? 

"xix.  '20,  XX.  2  and  xxi.  7,  2(),  24. 

Leaning,  rather,  according  to  the  origi- 
nal, "  lying  in  Jesus'  bosom,"  i.  e.,  reclining 
at  table  in  the  place  which  was  next  to 
and  immediatel}'^  in  front  of  our  Lord. 
Tliis  situation  was  one  chiefly  assigned  to 
near  and  dear  connections.  Whom  Jesus 
loved.  John  was  the  youngest  of  the  dis- 
ciples, and  without  claiming  any  proud 
pre-eminence,  he  tenderly  remembers 
that  Jesus  had  for  him  a  peculiar  love.  He 
was  the  youngest,  tenderest,  feeblest  lamb 
of  the  flock.  "  Jesus  did  not  love  John 
more  than  the  rest,  with  His  infinite,  eter- 
nal, saving  love,"  says  Dr.  LigJilfonl,  "but 


CHAPTER   XIII. 


567 


He  favored  l^.ini  more  Avi.h  some  outward 
kindness,  and  more  iiitimrilcfrieiulship and 
familiarity.  And  why?  because  John  had 
promi.^od  that  he  would  take  care  of 
Christ's  mother  after  His  death.  For  the 
words  of  our  Saviour  upon  the  cross  to 
John  do  carry  a  fair  probability  with  them, 
that  that  was  not  the  lirst  time  that  John 
heard  of  such  a  matter,  but  that  long 
before  he  had  so  promised."  Beckoned, 
■with  a  motion  of  the  head,  i.  e.,  "nodded," 
made  signs  to  John,  who  was  so  placed  as 
to  inquire  without  being  heard  by  the 
rest.  Between  John  and  Peter  there 
seems  to  have  been  a  strong  friendship, 
"We  find  them  continually,  as  here,  associa- 
ted together.  Lord,  v:ho  is  it  f  This  was 
asked  privately.     (Comi).  verses  28,  29.) 

26.  Jesus  answered.  He  it  is  to  whom  I  shall  give  a 
sop,  when  I  have  dipped  il.  And  when  lie  had  dipped 
tlie  sop,  he  gave  it  to  Judas  Iscariot,  the  son  of  Simon. 
27.  bAnd  after  the  sop  8atan  entered  into  him.  Then 
said  Jesus  unto  him,  Tliat  thou  doest,  do  quickly.  2S. 
Now  no  man  at  tlie  table  knew  for  what  intent  he 
spake  this  unto  him.  29.  For  some  of  them  thought, 
because  fJudas  had  the  bag,  that  Jesus  had  said  unto 
him.  Buy  thone  thinrj.i  tliat  wo  have  need  of  against 
the  least,  or,  that  he  should  give  something  to  the  noor. 
.30.  He  then,  having  received  the  sop,  went  immediate- 
ly out  :  and  it  was  night. 

i-Luke  xxii.  3 ;  chap.  vi.  70.    "xii.  6. 

He  it  is,  &c.  It  apjiears  from  this  that 
Judas  must  have  taken  his  place  at  the 
table  so  as  to  be  near  to  the  Lord.  This 
brings  the  prophecy  more  home — "  "Who 
did  eat  of  my  bread?"  (Verse  18.)  This 
answer  of  our  Lord  was  probably  returned 
in  the  same  undertone  in  which  the  ques- 
tion was  proposed  to  him.  Dipped  the  sop, 
&c:^  Here  we  must  understand  that  after 
the  second  cup  of  wine  at  the  paschal 
feast,  the  father  of  the  fiimily  took  a  j^iece 
of  unleavened  bread,  broke  it  into  pieces, 
and  gave  a  bit  to  each  of  those  present, 
commonly  dipping  it  first  in  the  broth. 
Our  Lord  took  one  of  these  morsels,  as  He 
said  these  words,  and  dipping  it  in  the 
dish,  gave  it  to  Judas. 

Judas  had,  doubtless,  observed  and  con- 
strued these  successive  movements,  and 
deeming  himself  marked  out  to  the  other 
Apostles,  and  Satan  now  entering  into 
him  for  the  last  time,  his  heart  became 
filled  with  wrath,  and  fancying  that  now  at 
last  he  had  some  justification  for  his 
conduct,  he  cast  all  remorseful  thoughts  to 
the  winds,  and  became  fixed  in  his  fell 
and  traitorous  puri:)Ose. 

Observing  that  this  was  the  man's  state 


of  mind,  Jesus  could  no  longer  endure  hia 
presence.  He  wished  to  dec;lare  to  His 
beloved  ones  the  anguish  He  felt  at 
parting  with  them,  to  comfort  them  in 
th;it  i^ad  })rospect,  and  to  declare  to  them 
the  great  blessings  which  His  death  would 
work  out  for  the  race  of  man.  This  He 
could  not  do  in  the  presence  of  one  whose 
contemplated  act  was  to  be  the  proximate 
cause  of  all  this  anguish,  and  whose  heart 
was  alien  from  His  and  theirs.  He  there- 
fore told  him  to  depart.  "  That  thou  doest, 
do  quickly," — words  which  the  traitor,  and 
John,  and  Peter  could  construe  aright,  but 
from  which  the  other  Apostles,  still  in 
their  simple-mindedness,  concluded  only 
that  he  had  been  sent  to  make  some  far- 
ther preparations  for  the  festival,  or  to 
take  some  alms  to  tlie  poor.  Even  Peter 
and  John  may  not  have  supposed  that  the 
treasons  of  Judas  were  so  near  at  hand. 

The  statement  that  Judas  "  went  out "  is 
full  of  awful  nieaning.  In  departing  from 
that  upper  chamber,  he,  like  Cain,  "  went 
out  from  the  i^resence  of  the  Lord,"  cast 
himself  forth  from  what  was  a  tyjje  of 
"  the  Marriage  Supper  of  the  Lamb  " — a 
scene  of  light  and  joy,  into  the  image  of 
that  "  outer  darkness,"  which  is  spoken  of 
in  the  Gospel  as  the  portion  of  the  damn- 
ed. It  teas  nigJd.  What  a  moral  is  here, 
and.what  a  fine  tragic  effect  has  the  men- 
tion of  this  simjile  incident!  (Ps.  civ.  20.) 
Darkness,  the  short  twilight  of  the  East, 
closes  upon  them,  and  shuts  in  the  gloomy 
scene.  A  fitting  time  for  such  a  deed  !  A 
fit  type  of  what  was  about  to  be  done ! 
Literally,  the  traitor  loved  darkness  rather 
than  light,  because  his  deeds  were  evil 
(chap.  iii.  19,  20),  ready  subject  of  the  ruler 
ot  the  darkness  of  this  world. 

Note,  1.  Satan,  who  from  an  angel  be- 
came a  devil,  would  easily  teach  an  Apos- 
tle how  to  become  an  apostate  and  a 
traitor.  But  he  could  not  teach  him  how 
to  betray  the  religion  of  Christ,  when  he 
betrayed  Christ  Himself.  Neither  could 
■'ii.cy,  who  put  Christ  to  death,  extingui.sh 
that  religion.  On  tne  contrary,  by  so  do- 
ing, they  took  the  only  way  that  could  be 
taken  ic  perfect  the  great  work  and  to 
establish  il  in  the  world.  2.  As  after  the 
sop  Satan  entered  into  Judas,  so  by  tJie 
believing  reception  of  the  holy  elements 


JOHN 


of  bread  and  wine  Christ  enters  into  the 
hearts  of  liis  people,  becomes  the  food  and 
nourishment  of  their  souls;  He  diffuses 
Himself  through  all  their  faculties,  and 
animates  them  with  His  life  and  Spirit, 
th;it  it  may  not  be  any  more  they,  but 
"Christ  that  liveth  in  them."  3.  From 
verse  29  we  learn  that  charity  to  the  poor 
was  an  habitual  characteristic  of  our 
Lord's  life,  although  known  only  to  the 
Apostles  and  to  the  recipients  of  His  bounty. 
That  bounty  seems  to  have  passed  into 
the  Church,  as  the  mark  of  a  true  disciple 
(Gal.  ii.  10),  having  been  sealed  and  sanc- 
tified, as  by  the  Lord's  example,  so  by 
those  ever-memorable  posthumous  words 
of  His,  which  seem  to  stand  as  a  ninth 
Beatitude.     (Acts  xx.  35.) 

31.  Therpfore,  when  he  was  gone  out,  Jesus  said, 
^Now  is  the  Son  oi  iniiu  glorilled,  and  ^God  is  glorified 
In  liim. 

djcii.  23.    «xiv.  13 ;  1  Peter  iv.  11. 

He  whose  spirit  was  just  now  so  troubled 
at  the  dark  side  of  events  before  Him,  now 
rises  into  exultation  at  the  glory  that 
crowns  the  darkness.  Again  the  entire 
scenes  of  crucifixion  and  ascension  are 
concentrated  and  brought  into  a  now,  and 
the  wliole  is  seen  to  be  a  glory.  God  is 
glorified  in  him.  Never  was  the  glorj'  of 
God  so  displayed  as  when  Jesus  expired 
on  the  cross ;  hence  this  event  was  typified 
from  the  foundation  of  the  world,  the  whole 
Gospel  is  called  the  preaching  of  the  cross, 
an  ordinance  is  established  to  show  it 
forth,  the  praises  of  the  heavenly  state 
regard  the  Lamb  as  worthy,  because  He 
was  slain,  and  the  angels  desire  to  look 
into  these  things,  as  discovering  more  of 
the  perfections  of  Deity,  than  is  to  be  seen 
in  nature  and  Providence. 

32.  f  IF  God  be  glorified  in  him,  God  shall  also  glorify 
him  in  himseli,  and  ?shall  straightway  glorily  him 

Ocvii.  1 , 4, 5,  G.    sxii.  23.  o         .,  . 

The  "if"  here  is  not  conditional,  but  ex- 
pressive of  a  fact  which  is  as  a  stepping- 
stone  to  another  fact.  God  shall  also—m 
return  and  reward  of  this  highest  of  all 
services  ever  rendered  to  Him,  or  capable 
of  being  rendered,  glorify  him  in  himself, 
referring  to  the  resurrection  and  exaltation 
of  Christ  after  this  service  was  over,  in- 
cluding all  the  honor  and  glory  then  put 
upon  Him,  and  that  will  forever  encircle 
Him  as  the  Head  of  the  new  creation. 


33.  Little  children,  yet  a  little  while  r  am  with  you. 
Ye  sliall  seek  ine ;  ''and  as  I  said  unto  tlie  Jews,  Whith- 
er I  go.  ye  cannot  come,  so  now  I  say  to  you. 

•"vii.  34  and  viii  21. 

The  endearing  appellation,  Little  children, 
given  by  Christ  to  His  distdples,  expresses 
the  tender  affection  which  He  bears  them, 
though  now  upon  the  point  of  departing 
from  them.  "Whatever  Christ's  dealings 
are,  or  may  be,  with  His  people  in  respect 
of  His  removing  and  withdrawing  from 
them,  yet  He  still  retains  the  relation  of 
Father  to  them,  and  will  in  His  absence 
from  them  exercise  such  a  care  over  them 
as  parents  have  of  their  young  and  tender 
children.  As  I  said  unto  the  Jews.  Though 
Jesus  said  to  the  disciples  the  same  thing 
as  He  said  to  the  Jews  (vii.  34,  viii.  21), 
yet  it  was  not  in  the  same  manner — to  the 
unbelieving  Jews  it  was  a  solemn  warning, 
lest,  continuing  in  their  unbelief,  they 
sliould  never  attain  the  presence  of  His 
glory.  So  now,  &c.  Jesus,  whose  death 
was  the  very  next  day,  plainly  tells  His 
disciples  that  He  was  going  to  heaven,  and, 
though  they  should  follow  Him  their  Fore- 
runner afterward,  yet  at  present  they 
should  not  do  so,  as  they  had  not  yet  fin- 
ished the  W'ork  which  He  had  for  them  to 
do. 

34.  iA  new  commandment  I  give  unto  you,  Tliat  ye 
love  one  another,  as  I  have  loved  you,  that  ye  also  love 
one  another. 

'Lev.  xix.  18;  chap.  xv.  12, 17;  EiJh.  v.  2;  1  Thes.  iv. 
0 ;  James  ii.  8 :  1  Peter  i.  22 ;  1  John  ii.  7,  8,  iii.  U,  23  and 
iv.  21. 

The  word  "  new  "  as  applied  to  the  "com- 
mandment," does  not,  regarded  as  used 
with  reference  to  the  Old  Testament,  ex- 
press antithesis,  but  distinction  merely.  The 
novelty  of  the  command  consisted  much 
in  the  manner  of  its  enforcement.  I  give 
tinto  you.  Observe  how  Jesus  delivers  this 
precept  by  way  of  gift  and  privilege.  This 
was  His  farewell  sermon:  He  was  now 
making  His  will,  and  amojig  other  things 
that  He  bequeaths  His  disciples.  He  takes 
this  commandment  (as  a  father  would  do 
his  seal-ring  off  his  finger)  and  gives  it  to 
them.  (2  Cor.  viii.  9;  Rom.  viii.  15,  16.) 
"They,  that  are  indeed  lovers  of  God," 
says  Archbishop  Leighton,  "are  united,  by 
that  their  hearts  meet  in  Him,  as  in  one 
center:  they  cannot  but  love  one  another. 
Whenagodly  man  sees  his  Father's  image, 
he  is  forced  to  love  it;  he  loves  tho.se 
whom  he  perceives  godly,  so  as  to  delight 
in  them,  because  that  image  is  in  them ; 


CHAPTER    XllI 


569 


and  those,  that  appear  destitute  of  it,  he 
loves  thein  so  as  to  wish  them  partakers 
of  that  image.  And  this  is  all  for  God ;  he 
loves  a  friend  in  God,  and  an  enemy  fur 
God.  And,  as  the  Christian's  love  is  pure 
in  its  cause,  so  in  its  effects  and  exerci.se. 
His  society  and  converse  with  any  tends 
mainly  to  this,  that  he  may  mutually  help 
and  be  helped  in  the  knowledge  and  love 
of  God;  he  desires  most  that  he  and  his 
bretliren  may  jointly  mind  their  journey 
heavenward,  and  further  one  another  in 
their  way  to  the  full  enjoyment  of  God. 
There  is,  in  this  'fervent  love,'  sym- 
pathy with  tlie  griefs  of  our  brethren,  de- 
sire and  endeavor  to   help   them 

Receiving  of  the  same  spirit  from  their 
Head,  Christ,  brethren  are  most  strongly 
bent  to  the  good  of  one  another;  as  in  the 
natural  body,  if  there  be  but  a  thorn  in 
the  foot,  the  back  boweth,  the  head  stoops 
down,  the  eyes  look,  the  hand  reaches  to 
it,  and  endeavors  its  help  and  ease  ;  in  a 
•word,  all  the  members  partake  of  the  good 

and  evil,  one  with  another Let  that 

love  begin  here,  which  shall  never  end." 
(Gen.  xiii.  8;  Acts  ix.  4;  Rom.  viii.  29;  1 
Cor.  xii.  xiii.) 

Sj.  i^By  this  shall  all  mm  know  that  ye  are  my  disci- 
ples, if  ye  have  love  one  to  anotli.er. 
i^l  Joliu  ii.  o  and  iv.  I'l,  20. 

Observe,  1.  Although  Christians  should 
not  be  ostentatious,  nor  self-seekers,  yet  as 
they  ought  to  assure  their  own  hearts  of 
their  good  condition  before  God,  so  they 
ought  in  their  station  to  shine  and  appear 
such  as  they  are,  for  it  is  their  duty  by  con- 
sistent deportment  to  make  all  men  know 
that  they  are  Christ's  disciples.  2.  As  true 
love  of  the  brethren  is  an  infallible  evi- 
dence of  regeneration  (1  John  iii.  10,  14 
and  iv.  7),  so  this  love  is  the  badge  of 
Christians,  by  which  they  are  known  to 
the  world.  (See  1  Cor.  xii.  31,  with  chap. 
xiii.  1-3,  &c.;  also  Rom.  xii.  10,  xiii.  8;  1 
Cor.  i.  13;  Gal.  v.  13;  Eph.  iv.  2.)  We 
should  fervently  pray  God  to  write  the  new 
law  of  love  in  our  hearts.  Remember, 
this  is  the  measure,  nothing  short  of  it  will 
suffice,  "As  I  have  loved  you."  We  know 
how  Christ  loved  us:  even  so  ought  we 
also  to  love  one  another.  No  know^ledge, 
no  gifts,  no  greatness  without  this  will 
suffice. 


Sr,.  ^  Simon  Peter  Kald  unto  him,  Lord,  whither  kopsI 
thou?  Jesus  unsweretl  him,  Wliitlier  1  go,  Ihou  canst 
not  (ollow  me  now,  but  'thou  Shalt  follow  me  alter- 
wards.— ixxi.  18;  2  Peter  i.  14. 

Peter  passed  over  what  his  Master  had 
said  about  mutual  love,  and  asked.  Whither 
goed  thou  f  As  Jesus  had  not  expressly 
said  that  He  was  about  to  die,  the  disciples 
did  not  thoroughly  aj)in-ehend  His  mean- 
ing. They  thought  of  His  being  removed 
fioin  them  in  «ome  way,  but  exactly  what 
He  meant  they  knew  not.  (See  on  verse 
33.)  Doubtless  there  are  many  who  wish 
that  they  could  obtain  such  a  promise  as 
Peter  received,  thou  shall  follow  me  after- 
wards. But  though  it  is  the  privilege  of 
only  a  few  Christians  to  hear  such  an  as- 
surance from  the  lips  of  their  Master,  it  is 
the  i^rivilege  of  all  to  have  the  inward  wit- 
ness of  the  Spirit,  for  it  is  written:  "  The 
Spirit  bearelh  witness  with  our  spirits  that 
we  are  the  children  of  God."  Let  all  be- 
lievers listen  to  His  gentle  voice  in  their 
souls. 

.37.  Peter  said  unto  him,  Lord,  why  cannot  I  follow 
the"  iKAv  ?    1  will  n'lay  down  my  liie  for  tl^v  sake. 

mMatt.  XX vi.  IW,  a4,  33;  Mark  xiv.  29,  30,31;  Luke 
xxii.  33,  34. 

There  are  very  few,  says  one,  who 
know  the  measure  of  their  own  strength. 
We  must  not  rely  upon  that  which  we 
perceive  in  ourselves,  or  which  we  imagine 
we  have,  but  we  must  pray  much,  and 
promise  nothing  from  ourselves.  Peter 
asks  why  he  cannot  follow  Christ  now, 
and  the  reason  is,  because  he  believes  he 
can.  Presumption  gives  imaginary  strength 
and  hinders  men  from  a.sking  and  receiv- 
ing th;it  which  is  real.  When  God  assures 
us  of  anything,  let  us  not  pretend  to  argue 
about  it,  but  let  us  be  so  far  from  contra- 
dicting Him  as  to  believe  without  the  least 
hesitation.  Peter  was  not  yet  strong 
enough  to  renounce  his  own  opinion  and 
judgment,  and  to  submit  entirely  to  the 
Word  of  God^ — and  yet  he  thought  he 
conld  renounce  the  love  of  life,  and  die  for 
the  sake  of  his  Master !  Thus  a  deceitful 
zeal  makes  us  believe  we  could  do  great 
things  for  God,  while,  at  the  same  time  we 
do  not  even  easy  things  which  He  actually 
requires  of  us.  Strange  delusion  this! 
(See  notes  on  Matt.  xxvi.  30-35.) 

3S.  Jesus  answered  him.  Wilt  thou  lay  down  thy  life 
for  my  sake?  Verily,  verily,  I  say  unto  thee.  The  cock 
shall  not  crow,  till  thou  hast  denied  me  thrice. 

Thiswasahumiliatingassurance  indeed ! 


570 


J  O  II  N 


Peter  is  given  to  understand  that,  ro  far 
from  "laying  down  his  Hfe"  for  Christ's 
Bake,  he  ■will  even  deny  that  he  knows 
Christ  at  all;  not  once  will  he  disclaim  all 
knowledge  of  the  Saviour,  but  three  times 
in  succession  :  not  hereafter,  when  his  faith 
has  begun  to  wax  cool,  will  he  do  this,  but 
now,  even  before  the  cock  crow.  Mark 
mentions  in  Ids  account  a  second  cock- 
crowing  (xiv.  27-31),  yet  the  discrepancy, 
if  such  it  can  be  called,  it  is  not  difficult  to 
account  for.  There  was  a  particular  hour 
of  the  night,  one  of  the  watches  into  which 
the  day  was  divided,  called  by  this  special 
term,  the  cock-crowing.  (See  Mark  xiii. 
3-3.)  This  was  what  the  Lord  here  intended. 
Though  the  cock  might  crow,  as  Mark  has 


noted,  even  once  and  again,  yet  that  par^ 
ticular  hour  called  the  cock-crowimj,  as  the 
other  Evangelists  recorded,  should  not  be 
reached  till  this  too  confident  disciple  had 
thrice  denied  his  Lord. 

Jesus  now  hears  His  people's  vows  of 
fidelity.  He  will  try  them  all  and  prove 
their  sincerity.  In  what  way  he  will  try 
us,  at  what  time,  we  cannot  tell.  When  the 
trials  come,  may  we  be  found  faithful. 
Then  shall  we  know  the  truth  of  the  prom- 
ise, "Blessed  is  the  man  who  endureth 
temptation,  for  when  (as  often  as)  he  is  tried 
he  shall  receive  the  crown  of  life  which 
the  Lord  hath  promised  to  them  that  love 
Him."     (James  i.  12.) 


1.  Explain  "  before  the  feast  of  the  Pa^^over."  2.  Who  put  into  the  heart  of  Judas  Isoarlot  to  betray  Jesus  ?  3. 
How  did  Jesus  wash  the  disciples' feet?  4.  Vv^hat  did  Peter  say  ?  5.  State  our  Lord's  reply  to  llim.  C.  What 
does  verse  17  mean  ?  7.  Are  those  who  receive  Christ's  ministers  regarded  .as  receiving  Ilicn  ?  8.  What  was  the 
effect  of  Christ's  declaring  that  one  of  Ilis  disciples  should  betray  Ilim?  9.  What  did  Jesus  say  when  Judas  had 
gone  out  ?    10.  What  did  Peter  say  to  our  Lord  ?    11.  Repeat  Christ's  answer. 


CHAPTER  XIV. 

1  ChrUt  cmnfortet.h  liix  itisc.i.ple.t  ivilh  the  hope,  of  heaven  : 
6  profeasetk  h  iinvlf  the  way,  the  truth,  ami  the  Hl't,  and 
one  with  the  Father :  13  assureth  their  prayers  in  his 
name  to  be  effectual :  13  request' th  love  and  obedience, 
16  promiseth  the  Holy  (f.'iost  the  Comforter,  27  and 
leaveth  his  peace  with  them. 

We  now  come  to  that  portion  of  the 
evangelical  history  which  we  may  with 
propriety  call  its  Holy  of  Holies.  Our 
Evangelist,  like  a  consecrated  j^riest,  alone 
opens  up  to  us  the  view  into  this  sanctu- 
ary. It  is  the  record  of  the  last  moments 
spent  by  the  Lord  in  the  midst  of  His  dis- 
ciples before  His  passion,  when  words  full 
of  heavenly  thought  flowed  from  His  sac- 
red lips.  All  that  His  heart,  glowing  with 
love,  had  still  to  say  to  His  friends,  was 
compressed  into  this  short  season. 

LET  ''not  your  heart  be  troubled :  ye  believe  In  God, 
believe  also  in  me. — 'Verse  27,  xvi.  22,  23. 

Our  Lord  having  informed  His  disciples 
that  He  was  about  to  leave  them,  well 
knew  that  their  minds  must  be  distressed 
by  this  intelligence,  (xvi.  6.)  It  may  be 
that  He  observed  signs  of  sorrow,  uncer- 


tainty and  dismay  gathering  upon  their 
countenances,  and  that,  therefore,  filled 
with  grief,  as  His  own  heart  was,  He  has- 
tened to  speak  comfort  to  theirs. 

Let  not  your  heart  be  troubled,  agitated, 
like  water,  when  subject  to  any  disturbing 
force.  They  ought  not  to  be  dismayed,  as 
if  their  stay  were  gone — as  if  they  had 
lost  their  confidence  in  their  Lord.  Ye 
believe  in  God,  believe  also  in  me.  These 
words  may  be  read  in  no  less  than  three 
ways — either,  first,  indicatively,  or  .second, 
imperatively,  or  third,  partly  in  the  one 
way,  partly  in  the  other.  If  we  read  them 
indicatively,  we  shall  say  ye  believe  in 
God,  ye  believe  also  in  me  ;  if  we  read 
them  imperatively,  we  shall  say  believe  in 
God,  believe  also  in  me  ;  and  if  we  read 
them  partly  both  ways,  we  shall  say,  as 
our  translators  have  done,  "Ye  believe  in 
God,  believe  also  in  me."  It  is  a  matter 
of  no  moment  which  of  these  readings  we 
prefer.  The  question  is  merely  one  of 
grammatical  projjriety,  and  in  whatever 


CHAPTER    XIV. 


671 


way  we  use  the  words,  the  sense  is  Fub- 
stantially  the  Kuine.  In  either  case  their 
trust  in  God  is  the  essential  antecedent  of 
their  trust  in  Christ.  "Trust  in  God, or 
continue  to  trust  in  God  as  you  now  do, 
the  God  of  your  fathers,  the  God  of  all 
grace,  the  God  whom  I  have  declared,  God 
reconciled  in  His  own  Son,  and  reconcil- 
ing sinners  to  Himself,  and  trust  in  me 
also,  His  Son,  by  whom  He  is  declared, 
and  in  whom  He  is  reconciled — in  me  the 
Mediator  between  God  and  man — in  me 
the  Ajjostle  and  High  Priest  of  your  pro- 
fession, in  me  whom  you  see  b?fore  you 
in  the  flesh,  in  me  who  am  clothed  with 
your  nature,  who  can  take  a  fellow-feeling 
in  all  your  distresses,  and  Mho,  being  ex- 
alted to  the  throne,  and  crowned  wih 
glory,  thall  want  no  means  of  ministering 
to  your  comfort." 

2.  "In  my  Father's  house  are  many  mansions:  if  ft 
wa-e  not  .so,  I  would  Iiuve  told  yoii.  il  go  to  in-opaie  u 
place  (or  you.  :i.  Audit'  I  go  and  prepare  ii  place  lor 
you, 'I  will  come  again,  anci  receive  you  unto  myseli', 
that  ^'wiiere  I  iim,  Ihrre  ye  may  be  also. 

i-xii;. :«,  .33.  cVerseslS,  28;  Acts  i.  11.  dxii.  2Gandxvli. 
24 ;  1  Thea.  iv.  17. 

Christ  calls  heaven  His  Fathcr^s  hovse — 
as  much  as  to  say,  I  am  only  going  home. 
Now  He  is  not  ashr.med  to  call  His  peo- 
ple brethren.  Heaven,  therefore,  is  their 
home  also.  They  arc  only  strange\s  and 
pilgrims  on  earth.  They  take  many  a 
weary  step,  and  often  meet  with  rough 
usage  and  trying  weather,  but  better  en- 
tertainment awaits  them  at  their  journey's 
end — heaven  will  make  amends  for  all. 
Are  many  incmsirms.  No  inconsiderable 
numberwill  be  required.  For,  tothe  ques- 
tion. Are  there  few  that  shall  be  saved  ? 
the  answer,  taking  them  all,  eventually 
and  collectively,  must  be,  No.  The  Cap- 
tain of  our  salvation  is  leading  "  many 
sons"  unto  glory.  And  Johnsaw  beforethe 
throne  "a  great  multitude  which  no  man 
could  number,"  from  all  the  diversities  of 
the  human  race.  The  expression,  how- 
ever, implies  not  only  multiplicity,  but 
variety.  Though  the  house  is  one,  the 
apartments  are  many.  There  is  some- 
thing in  the  heavenly  state  suited  to  the 
rircumstances,  and  character,  and  taste  of 
every  inhabitant.  The  angels  have  their 
orders  and  degrees.  We  see  endless  di- 
versity in  all  God's  works  and  ways. 
Heaven  will  not  be  an  exception.  All  the 
saints  will  there  be  perfectly  blessed,  but 


all,  we  may  well  believe,  will  not  be  simil- 
arly employed,  or  equally  endowed.  Cum- 
munications  there,  as  well  as  here,  must 
be  Bupjiosed  to  be  dispensed  according  to 
the  capacity  bestowed.  And  yet  the  dif- 
ference of  degrees  of  glory  does  not  hinder, 
but  the  least  saint  in  glory  is  as  really 
happy  as  the  highe.4  there.  (Ps.  Ixxxi. 
11  ;  Dan.  xii.  2,  3  ;  Luke  xxii,  28-30  ;  Col. 
i.  10.) 

If  it  vcre  not  so,  &.C.    He  would  not  de- 
ceive them,  lie  Avould  not  permit  them  to 
for.'^ake  all  and  to  follow  Him,  if  He  did 
not  know  that  by  doing  so,  whatever  they 
lo.st  and  whatever  they  suffered  in  this 
world,  they  secured  their  happiness  in  the 
world  to  come.     How  does  Jesus  ;;rc;:iare  a 
place  for  Plis  people?     1.  The  presence  of 
a  beloved  object  is  the  grand  preparative 
of  any  jjlace,  and  that  which  gives  it  its 
principal  charm.     Such  is  the  jireparation 
of  a  place  in  the  future  world  for  us.    As 
the  htippiness  of  heaven  is  not  such  as 
Adam  would  have  obtained  after  a  proper 
trial  of  his  obedience  in  Paradise,  but  the 
happiness  of   a    lost    creature,  in   whose 
restoration  difficulties  were  found  which 
the  Saviour  alone  could  remove,  so   He 
must  go  fir.st,  to  remove  every  impediment, 
to  perform  every  condition,  to  secure  every 
advantage.     2.  Christ  Avill  also  gather  to- 
gether the  whole  family  of  heaven  and 
earth.     God  has  so  ordained,  that  both  in 
this  world  and  that  which  is  to  come  our 
blessedness  should  be  bound  up  with  that 
of   each    other.     Hence,    it  follows  that 
every    accession    to  the  heavenly  world 
affords  an  influx  to  the  enjoyment  of  its 
inhabitants.     Every  one  that  goes  before 
may  be  said  to  contribute  to  the  preparing 
of  the  place  for  them  which  follow  after. 
3.  Christ  jirepares  a  i)lace  for  us,  in  super- 
intending the  concerns  of  the  universe, 
and  causing  all  events  to  work  together 
and  produce  the   highest  ultimate  good. 
Glory  awaits  the  righteous  immediately 
upon  their  departure  from  the  body,  but  a 
much  greater  glory  is  in  reserve.    Innum- 
erable events  in  the  system  of  Providence 
must  remain  inexplicable,  till  the  mystery 
of  God  be  finished.     It  is  impossible  for 
spectatorstocomprehendtheu.se  of  all  the 
parts  of  a  complicated  machine  till  it  is  con- 
structed and  put  into  motion.    And  as  our 


573 


JOHN 


Forerunner  is  now  preparing  the  scenery 
of  this  grand  exhibition,  and  hastening  it 
to  its  desired  issue,  it  is  thus  that  He  is 
preparing  a  place  for  us.  He  who  pre- 
pares the  place  for  us,  must  also  prepare 
us  for  the  place,  by  forming  in  us  that 
"  holiness,  without  which  no  man  shall 
see  the  Lord."  "  Heaven  is  a  prepared 
place  for  a  jjrepared  people."     (Prov.  xvi. 

1.) 

I  inll  come  again,  &c.  This  is  fulfilled 
in  two  cases.  Jesus  comes  again  at  death 
to  receive  us  to  Himself.  And  this  is  in- 
linitely  desirable.  His  passage  through 
the  territories  of  death  was  attended  with 
the  most  dreadful  of  all  conflicts,  but,  hav- 
ing overcome,  it  renders  ours  an  easy  one. 
He  comes  again  at  the  last  day.  And  this 
coming  difi'ers  very  much  from  the  former. 
The  one  is  spiritual,  but  the  other  will  be 
personal.  The  one  is  private  and  invisible, 
the  other  will  be  public  and  obvious,  for 
every  eye  shall  see  Him.  The  one  is  to 
receive  His  peojile  individuallj^  the  other 
will  be  to  receive  them  collectively.  The 
one  is  to  receive  their  souls,  but  the  other 
is  also  to  receive  their  bodies.  (1  Thes. 
iv.  16-18.)  TJiat  where  I  am,  &c.  See 
notes  above.  We  should  not  prize  heaven 
itself  further  than  as  we  have  there  a 
more  full  and  perfect  enjoyment  of  God. 
(xii.  26,  xvii.  24.) 

4.  And  whither  I  go  ye  know,  and  the  way  ye  know. 
5.  Thomas  saith  unto  liim,  Lord,  we  know  not  wliither 
thou  goest,  and  how  can  we  know  the  way?  6.  Jesus 
saith  unto  him,  I  am  nhe  way,fthe  truth,  and  sthelilo: 
iuo  man  cometli  unto  the  Father  but  by  me.  7.  'If  ye 
had  known  me,  ye  should  have  known  my  Father 
also :  and  Irom  hencetorth  ye  know  him,  and  have 
seen  him. 

fHeb.  iy.  8.  fi.  17  and  viii.  32.  ri.  4  and  xi.  25.  hx.  9. 
iyiii.  19. 

Whither  I  go,  &c.  By  saying  this  Jesus 
meant  rather  to  draw  out  their  inquiries 
and  reply  to  them.  Lord,  we  know  not,  &c. 
The  interpellation  of  Thomas  is  one  of 
three  we  ineet  with  in  this  chapter. 
Thomas  first,  Philip  next,  Judas  after- 
ward, each  have  their  question.  In  our 
Lord's  reply  to  the  first  of  these  it  will  be 
observed  that  He  inverts  the  order  of  the 
question.  He  does  not  speak  of  the 
"  whither  "  till  He  has  told  them  of  the 
"  way."  He  tells  them  nf  the  Father  when 
He  has  first  told  them  of  Himself.  Jesus 
Christ  is  our  way  to  the  Father  and  to 
heaven,  in  His  permn,  as  God  manifest  in 
the  flesh,  in  His  q^ce,  as  our  Mediator  with 


God,  introducing  us  to  the  Holiest  by  "  a 

new  and  living  way;"  in  His  «uT//tc<;,  as 
our  Great  High  Priest  forever,  who,  by 
His  perfect  obedience  and  atoning  sacri- 
fice has  made  i3roi)itiation  for  the  sins  of 
the  whole  world,  in  His  intercession  as  our 
Advocate  with  the  Father,  who  hath  given 
us  access  with  confidence  to  the  throne  of 
grace  ;  lastly.  He  is  our  way,  as  being  our 
great  Moral  Teacher  and  perfect  Exemp- 
lar, being  the  great  SJicpherd  of  the  sheep, 
"  leaving  us  an  example  that  we  should 
follow  His  steps,"  and  preceding  us  in  a 
way  open  to  all,  plain  and  even  secure, 
i:)leasant,  and  terminating  in  everlasting 
bliss.  He  is  "  the  truth,"  both  in  His  es- 
sence and  attributes,  as  being  one  with 
the  Father  (who  "is  truth");  He  is  the 
fountain  of  all  truth,  the  complement  of 
all  truth  (being  the  substance  of  all  the 
types  and  figures  of  the  Old  Testament), 
having  all  the  characters  of  truth.  As 
such,  Fie  is  our  great  Prophet,  pointing  out 
by  His  word,  w'hich  "  is  truth,"  the  way 
which  leadeth  unto  everlasting  life.  He 
is  "the  life,"  as  being  (what  He  elsewhere 
testifies  of  Himself)  "the  resurrection  and 
tlie  life,"  through  whom  alone  any  one 
Cometh  unto  the  Father  in  acceptance  and 
salvation,  and  through  whose  life-giving 
Spirit  the  dead  in  trespasses  and  sins  are 
so  quickened  as  to  believe  in  Him  as  the 
trutJi,  and  come  unto  Him  as  the  leaij,  and 
thus  to  finally  experience  Him  as  the  life. 
No  man  cometh  unto  the  Father  but  by  me 
— He  is  the  living  tvay  of  access  to  the  Fa- 
ther. He  is  the  bridge  from  man  to  God. 
And,  what  is  the  same  thing.  He  is  the 
bridge  from  earth  to  heaven.  "  We  talk 
of  repentance,  of  prayer  and  of  amend- 
ment, though  we  have  not  them.  But,  if 
we  had  them,  there  is  yet  one  thing  neces- 
sary, above  all  these,  which  we  forget — 
there  is  absolute  need  of  a  Mediator  to 
make  our  peace,  and  restore  us  into  favor 
with  God,  One  who  must  for  that  end  do 
and  suffer  for  us  what  we  can  neither  do 
nor  suffer.  Though  we  could  shed  ri\'ers 
of  tears,  they  cannot  wash  out  the  stain  of 
any  one  sin  ;  yea,  there  is  some  pollution 
in  our  very  tears,  so  that  they  themselves 
have  need  to  be  washed  in  the  blood  of 
Jesus    Christ.      (Eph.   ii.   13-18;    1    Tim. 


ClI  AI'TEK    XI  V 


IJ  ye  had  knouni  nir,  <kr.  Tlie  first  part 
of  tliis  verse  is  uluio.st  a  reputitiuii  of  the 
latter  part  of  John  (viii.  I'J,  ou  wliich  see 
notes).  (Heb.  i.  3.)  Thus  Jesus  explains 
how  it  happens  that  Thomas,  in  the  name 
of  the  rest,  was  able  to  declare  with  truth 
that  he  knew  not  whither  our  Lord  was 
going.  It  arose  out  of  tlieir  imperfect  know- 
ledge of  Himself.  For,  as  the  Godhead  of 
the  Father  and  the  Son  is  one  and  indivisi- 
ble, so  does  the  knowledge  which  has  the 
second  for  its  object,  involve  the  know- 
ledge of  the  former  also.  This  is  made 
clear  in  verse  9.  Have  seen  him — are  ac- 
quainted with  Him,  have  a  knowledge  of 
God  Himself,  by  having  an  acquaintance 
with  nic. 

8.  Philip  Raith  unto  him,  Lord,  show  us  the  Father, 
and  itsulflceth  us. 

It  is  more  probable  that  he  wished  for 
some  glorious  displaj'  of  God's  presence 
and  perfections,  as  IMoses  had  done,  and 
which  he  called  God's  face.  If  so,  he 
knew  not  what  He  asked.  The  exhibition 
might  have  been  fatal.  But  some,  and 
among  these  is  Doddridge,  are  disjiosed  to 
commend  rather  than  censure  Philip. 
They  take  his  meaning  to  be,  "  Oh !  bring 
us  to  the  knowledge  of  the  blessed  God, 
and  we  resign  every  other  wish  as  nothing 
compared  with  this!"  God  cannot  be 
completely  known,  but  He  can  be  really 
known,  savingly  known,  known  as  the 
strength  of  our  heart,  and  our  portion  for- 
ever. And  this  knowledge  can  yield  satis- 
faction to  the  possessor.  It  will  sufiice  for 
our  happiness  hereafter.  But  tliis  know- 
ledge is  to  be  derived  from  the  Lord  Jesus. 

9.  Jesus  saith  unto  him,  Have  I  been  so  lonir  time 
with  you,  and  yet  hast  thou  nut  linowa  me,  Philip?  khe 
that  bath  seen  me  liath  seen  the  Father,  and  how  si\y- 
est  tliou  thPii,  Show  us  the  Father? 

kChap.  xii.  4j;  Col.  i.  15 ;  Heb.  i.  3. 

Christ  had  been  with  Philip  and  his 
fellow-disciples  corporeally,  for  the  AVord 
was  made  flesh,  and  dwelt  among  them, 
and  they  beheld  His  glory.  And  He  is 
with  His  people  now.  What  was  His 
promise  to  His  ministers?  to  His  Church  ? 
to  individuals?  "Lo!  I  am  with  you  al- 
way,  even  unto  the  end  of  the  world." 
Ha d  thou  not  knoivn  mc?  Philip  was  not 
entirely  ignorant  of  Him.  But  he  knew 
Him  not  sufficiently,  he  knew  Him  not 
comparatively,  he  knew  Him  not,  consid- 
ering how  he  might  have  known  Him. 


The  defectiveness  of  the  knowledge  of 
Christ's  followers  is  very  censurable,  espe- 
cially after  long  intimacy  with  Him. 

He  thai  liath  seen  me  liath  seen  the  Father. 
For  the  reasons  just  above  mentioned,  that 
the  Father  dwells  in  the  fullness  of  His 
attributes  of  power,  wisdom  and  goodness 
concentrated  into  the  human  person,  and 
made  as  fully  visible  to  man  as  man's 
sense  (;an  grasp. 

10.  Bellevest  thou  not  that  'I  am  in  the  Father,  and 
the  Falher  in  nie?  the  words  that  I  speak  unto  you  ""i 
speak  not  oiniyseli :  but  the  Father  that  dwelleth  in 
me,  he  doetb  tlie  works. 

'Verse  1:0 ;  chap.  x.  38  and  xvii.  21,23.  """Chap.  v.  19, 
vii.  16,  viii.  28  and  xii.  49. 

All  that  Christ  said  or  did  in  the 
Father's  name  was  a  proof  of  such  a  mu- 
tual indwelling  as  that  he  who  had  seen 
the  one  had  seen  the  other,  but  not  a 
proof  (as  some  have  maintained  from  this 
passage)  of  our  Lord's  Deity  consisting  in 
the  Father's  dwelling  in  Him.  It  might 
as  well  be  alleged  that  the  Deity  of  the 
Father  consisted  in  that  of  the  Son,  who 
is  said  to  be  "  in  Him."  This  and  all  other 
such  passages,  which  ascribe  the  works  of 
Christ  to  the  power  of  the  Father,  are  ex- 
pressive of  the  economy  of  things,  and  not 
of  the  insufficiency  of  the  Saviour.  (See 
on  verse  20.) 

11.  Believe  me  that  lam  in  the  Father,  and  the  Fa- 
tlierin  me:  nor  else  believe  me  for  the  very  works' 
sake.— "Chap.  v.  33  and  .x.  38. 

Believe  me.  Take  my  word  for  it,  that  I 
am  in  the  Father,  and  the  Father  in  me. 
"We  have  here  a  repetition  of  what  is 
stated  in  the  preceding  verse — the  Deity, 
the  eternal  Deity  of  our  Lord  Jesus  Christ. 
Or  else  believe  me,  &c.  Take  my  word  for 
it,  that  I  am  God,  and  cannot  lie;  if  you 
cannot  trust  my  word  for  it,  believe  me 
for  my  very  works'  sake.  Christ's  refer- 
ring to  His  leorks  here,  as  often  elsewhere, 
respects  not  merely  His  miracles  them- 
selves, but  His  sovereign,  God-like  way  of 
performing  them  by  His  own  Divine 
230wer,  which  was  the  same  in  Him  as  in 
the  Father. 

12.  "Verily,  verily,  I  say  unto  you.  He  that  believeth 
on  me,  tlie  works  that  I  do  shall  be  do  also  ;  and  great- 
er ivor/^-s  than  tliese  shall  be  do  :  because  I  go  unto  my 
Father.— Matt.  xxi.  21;  Mark  xvi.  17;  Luke  x.  17. 

He  tJiat  believeth  on  me.  It  seems  clear 
that  this  expression,  like  the  similar 
one,  "Them  that  believe"  (Mark  xvi. 
17),  refers  to  the  Aj)ostles  and  the 
miracle  workers  of  the  primitive  age — we 
say  of  the  primitive  age,  for  we  have  no 


574 


JOHN, 


satisfactory  proof  of  miracle-working  sub- 
sequent to  that  age.  It  is  plain  from  the 
New  Testament  that  there  was  a  faith 
which  was  connected  with  miraculous 
powers.  "  Miracles,"  says  an  ancient  wri- 
ter, "do  not  still  continue,  because  there 
are  no  persons  employed  to  teach  any  new 
doctrines,  and  no  promise  of  Scripture 
doth  imply  any  more,  for  "  the  signs  which 
were  to  follow  them  that  believe  "  (Mark 
xvi.  17),  were  such  as  tended  to  the  first 
confirmation  of  the  Christian  faith,  which, 
being  effected,  their  use  ceased;  and  so  to 
ask  why  God  doth  not  continue  a  gift  of 
miracles  to  convince  men  that  the  former 
were  true,  is  to  the  same  purpose  as  to  ask 
why  God  doth  not  make  a  new  sun,  to 
satisfy  atheists  that  He  made  the  old. 
(Acts  viii.  5,  G ;  1  Cor.  xiv.  12.) 

And  greater  works,  &c.  The  word  "  works," 
it  will  be  observed,  is  printed  in  the  italic 
character,  which  intijuates  that  there  is  no 
word  in  the  original  text  answering  to  the 
English  one.  We  apprehend  that  there  is 
no  reference  to  miracles,  properly  so  call- 
ed in  this  case,  but  to  some  things  which 
our  Lord  means  to  contrast,  as  to  magni- 
tude and  importance,  with  the  miracles 
both  of  Himself  and  of  the  Apostles,  such 
as  preaching  of  a  clear, .full  revelation  of 
the  economy  of  mercy  to  a  lost  world — • 
the  making  manifest  "the  mystery  which 
has  been  hid  in  God"  since  the  unbegin- 
ning  ages  of  eternity — the  turning  even  a 
single  soul,  far  more  an  innumerable  mul- 
titude of  souls,  "  from  darkness  to  light, 
and  from  the  power  of  Satan  to  the  ser- 
vice of  the  living  God"— "the  pulling 
down  strongholds,"  and  making  lofty  im- 
aginations bow  before  the  authority  and 
the  grace  of  the  Redeemer.  (Eph.  iii.  3- 
11 ;  Acts  xxvi.  18 ;  2  Cor.  x.  4 ;  Eph.  ii.  20; 
1  Chron.  xxii.  5.) 

Because  I  go  unto  my  Father.  Our  Lord 
thus  plainly  intimajtes  that  their  doing 
these  things  was  to  be  the  result  of  Kis 
going  to  the  Father  by  an  expiatory  death, 
and  a  glorious  resurrection  and  ascension. 
There  could  have  been  no  good  news  to 
man  had  not  the  curse  been  borne  away. 
There  could  have  been  no  quickening, 
spiritual  influence,  had  He  not  died  to 
open  a  channel  for  it,  and  ascended  to 
pour  it   forth   abundantly    through    that 


channel  into  the  human  heart.  "All  j)ower 
in  heaven  and  earth"  is  given  Him,  be- 
cause He  became  "obedient  to  death,  even 
the  death  of  the  cross."  It  is,  therefore, 
that  He  was  highly  exalted,  and  that, 
having  "ascended  on  high,  he  received 
gifts  for  men." 

13.  pAnd  whatsopver  ye  shall  ask  in  my  name,  that 
wiU  I  do,  tliat  the  Father  may  be  Klorilied  in  the  Son. 

pMatt.  vii.  7  and  xxi.  ■11:  Jlark  .xi.  U4 ;  Lukexi.  9: 
chap.  XV.  7, 16  and  xvi.  23,  24;  James  i.  5;  1  John  iii.  22 
and  V.  14. 

(See  notes  on  verse  14.)  It  is  the  sacri- 
fice of  Jesus  that  secures  our  prayers  an 
audience  and  answer.  The  very  i^resent- 
ing  His  sacrifice  is  a  symbolical  prayer  for 
those  very  blessings  which  we  pray  for, 
and  not  only  so,  but  a  prayer  that  is  en- 
forced with  a  just  claim,  and  both  plead 
the  right,  or  purchase,  to  all  the  blessings 
it  sues  for,  and  so  cannot  be  justly  denied 
or  rejected.  (Luke  i.  10;  Heb.  x.  19,  20; 
Rev.  v.  8,  viii.  3.  Ps.  cxvi.  2.)  Inmyname. 
(See  on  verse  14.)  That  the  Father  may  be 
glorified  in  the  Son,  that  is,  that  the  mighty 
power  and  the  great  grace  of  Jehovah,  the 
eternal  God,  may  appear  to  the  creature, 
who  comes  in  Christ's  name,  for  the  sake 
of  the  Son,  that  the  glory  may  redound  to 
God  and  to  us  through  the  Son. 

14.  If  ye  shall  ask  any  thing  in  my  name,  J  will  do  it. 

In  my  name.  Christ  here  repeats  what 
was  said  h\  the  preceding  verse,  that  it 
might  be  more  carefullj'  observed.  He 
knew  how  apt  mankind  were,  and  still 
would  be,  to  make  use  of  other  names, 
besides  His,  in  their  prayers  to  God.  There 
is  not  one  word  in  the  Scriptures  that  can 
be  wrested  to  mean  that  Jesus  will  do  what 
we  ask  in  any  other  name  than  His.  But 
that  what  we  ask  in  (he  name  of  Christ, 
trusting  in  His  merits,  inspired  by  His 
Spirit,  and  aiming  at  His  glory.  He  will  do, 
we  have  His  own  word,  and  that,  too,  not 
only  once,  but  again,  that  we  might  have 
strong  consolation,  and  be  the  more  fully 
assured  of  it.  (Acts  iii.  6,  8;  Col.  iii.  17; 
Phil.  ii.  9,  10.)  All  right  prayer  is  heard 
and  granted. 

15.  H  qlf  ye  love  me,  keep  m.v  commandments. 
<iVerses21,  23;  chap.  xv.  10,  14;  1  John  v.  3. 

Hence  we  may  learn  that  the  only  safe 
proof  that  we  love  His  person  is,  that  we 
obey  His  law.  "My  mother  and  my  breth» 
ren  are  these,"  says  He,  "which  hear  the 
AVord  of  God,  and  do  it."  The  expressions 


CHAPTER    XIV. 


575 


of  our  love  to  God  ought  to  be  regulat-'d, 
not  by  our  blind  and  wild  fancies,  but  by 
His  revealed  will.  (1  John  iii.  14,  iv.  11, 
20,  21 ;  see  notes  on  verse  2;J.) 

16.  And  I  will  pray  the  Father,  .ind  'he  shall  give 
•  you  iiiiutlier  (Joiiiiui'Ler,  that  he  may  abide  with  you 

lorever. 
'Chap.  XV.  i6  and  xvi.  7 ;  Rom.  viii.  15,  26. 

Another  Comforter — a  word  used  only  by 
John,  in  his  Gospel  with  reference  to  the 
Holy  Spirit,  in  his  First  Epistle  (ii.  1),  wilh 
reference  to  Christ  Himself.  Its  proper 
sense  is  an  "  advocate,"  "  patron,"  "  helper." 
In  this  sense  it  is  plainly  meant  of  Christ 
(1  John  ii.  1),  and  in  this  sense  it  com- 
prehends all  the  comfort  as  well  as  aid 
of  the  Spirit's  work.  The  Spirit  is  here 
promised  as  One  who  would  supply 
Christ's   ov:n  place    in  His  absence. 

The  personality  of  the  Holy  Spirit  is 
here  distinctly  afiirmed.  The  gifc  of  the 
Spirit  is  a  fruit  of  Christ's  mediation,  i)ur- 
chased  by  His  merit,  and  taken  out  by  His 
intercession.  This  wondrous  gift  is  the 
Divine  Paraclete,  the  Comforter,  as  Christ 
delights  to  call  Pliin  :  for  such  is  one  of 
the  meanings  of  that  comprehensive  word. 
It  mry  also  mean  Advocate,  Counselor, 
Intercessor,  one  who  stands  by  us,  and 
stands  up  for  us,  and  helps  us.  (See  notes 
on  XV.  26.)  These  heavenly  othces  are 
applied  in  common  both  to  the  Son  and 
to  the  Spirit.  (See  1  John  ii.  1.)  And  in- 
deed what  Christ  was  to  His  disciples 
while  He  was  upon  the  earth,  all  this 
should  the  Spirit  be  to  them  after  He  as- 
cended into  heaven.  Christ  calls  Him 
"another  Comforter,"  and  promises  that 
He  shall  abide  with  them  forever,  in  allu- 
sion to  His  own  approaching  departure, 
and  the  shortness  of  liis  stay.  In  spiritual 
distresses  and  anxieties,  the  Holy  Spirit 
directs  the  })enitent  to  Christ,  and  through 
Christ  to  the  Father  of  mercies,  as  it  is 
written,  "  Through  Him  we  have  access 
by  one  Spirit  unto  the  Father."  He  so 
comforts  and  enlarges  the  believing  soul, 
and  so  animates  it  with  holy  hope,  that  it 
runs  cheerfully  in  the  way  of  God's  com- 
mandments. And  the  mourner  can  even 
say,  "  In  the  multitude  of  my  thoughts 
w^ithin  me  thy  comforts  delight  my  soul." 
(Ps.  xciv.  19.) 

17.  Even  'the  Spirit  of  truth :  twhom  the  world  cannot 
receive,  because  it  seeth  him  not,  neither  kiioweth  him: 
but  ye  know  him ;  for  he  dwelleth  with  ~ou,  "and  shall 
be  in  you. 


»Chap.  XV.  26  and  xvl.  13:  1  John  iv.  G.  '1  Cor.  ii.  14. 
"John  ii.  27. 

Even  the  Spirit  of  truth.  As  the  evil 
Spirit  is  a  liar  from  the  beginning,  and 
"the  father  of  lies"  (John  viii.  44),  so  God 
is  "the  God  of  truth."  (Ps.  xxxi.  5.)  Un- 
changeable iu  His  perfections,  unerring 
in  His  wisdom,  unfailing  in  His  promises. 
He  is  Himself  eternal  truth,  and  the 
Author  of  truth  in  man's  soul.  He  makes 
His  people  love  truth,  and  guides  them 
into  all  truth.  By  nature  W"e  are  such, 
that,  "  as  soon  as  we  are  born  we  go  astray, 
and  speak  lies"  (Ps.  Iviii.  3-7),  but  the 
Holy  Gho.st  so  changes  our  deceitful  hearts 
that  at  length  we  "  utterly  abhor  all  false 
ways."  (Ps.  cxix.  128.)  How  precious  is 
the  promise  of  such  a  Guide  and  Comfor- 
ter as  this !  how  should  we  value  His 
presence,  and  submit  ourselves  to  His 
teaching  !  The  world,  it  is  said,  cannot  re- 
ceive Him.  Why  not?  because  it  seeth  Him 
not,  neither  hioueth  Him.  The  love  of  sin 
and  worldly  cares  and  pleasures  blind  its 
sight,  deafen  its  ear,  stupefy  its  under- 
standing. If  we  would  have  this  abiding 
guest  in  our  souls,  we  must  learn  to  view 
with  abhorrence  whatever  evil  tempers 
and  wicked  practices  bring  a  film  upon 
the  soul,  which  prevents  its  "  seeing,"  and 
much  more,  therefore,  "receiving"  this 
Divine  inhabitant.  Dwelleth  vith  you,  and 
shall  be  in  you,  though  the  proper  fullness 
of  both  these  was  yet  future,  our  Lord  by 
using  both  the  present  and  the  future, 
seems  plainly  to  say  that  they  already  had 
the  germ  of  this  great  blessing.  (See 
notes  on  verse  26.) 

18.  'I  will  not  leave  yon  comfortless :  Jl  will  come  to 
you.— ^Matt.  .\xviii.  20.    jVerses  3,  28. 

Comfortless,  like  orphans,  friendless  and 
destitute  of  proper  guidance.  (See  on  verses 
16-17.)  Come  to  you.  The  Saviour  would 
grant  "them  His  Spiritual  presence,  though 
in  body  He  would  be  absent  from  them. 
(Comp.  Matt,  xviii.  20.)  Jesus  has  not 
"  left  us  "  without  a  rule  (xiii.  34),  nor 
without  an  example  (xiii.  15),  nor  without 
a  motive  (xiv.  15),  nor  without  a  strength 
(xv.  5),  nor  without  a  warning  (xv.  2,  6), 
nor  without  a  Comforter,  nor  without  a 
reward  (xiv.  2.) 

19.  Yet  a  little  while,  and  the  world  seeth  me  no  more, 
but  »ve  see  me :  "because  I  live,  ye  shall  live  also. 

'Chap.  xvi.  16.    "1  Cor.  xv.  20. 

His  bodily  presence  being  all  the  sight 


576 


JOHN 


of  Him  which  "the  world"  ever  had,  or 
was  capable  of,  it  "beheld  Him  no  more" 
after  His  departure  to  the  Father  ;  but  by 
the  coming  of  the  Spirif,  the  presence  of 
Christ  was  not  only  continued  to  His  spirit- 
ually enlightened  disciples,  but  rendered 
far  more  efficacious  and  blissful  than  His 
bodily  presence  had  been  before  the  Spirit's 
coming.  Because  I  live,  &c.  By  His  life 
here,  though  spoken  of  as  present,  because 
of  its  nearness  and  certainty,  our  Lord 
means  His  life  after  His  resurrection.  To 
this  the  Apostle  refers,  Eom.  v.  10.  It 
would  be  easy  to  show  how  the  life  of 
Christ's  people  in  their  justification,  sanc- 
tification  and  glorification,  depends  on  the 
living  Saviour,  but  we  see  also  thiU  their 
life  is  insured  and  secured  by  His — "  Be- 
cause I  live,  ye  shall  live  also."  The  cer- 
tainty of  the  result  is  founded  in  three 
principles.  1.  The  union  subsisting  be- 
tween Him  and  them.  2.  The  claim  He 
has  to  urge  on  their  behalf,  having  sufier- 
ed  and  died  for  them.  And,  3,  the  all- 
sufficiency  He  possesses  to  meet  all  their 
exigencies.  (See  chap.  xvii.  2  \  24  ;  Heb. 
ii.  9  ;  1  Peter  v.  1 ;  Rev.  iii.  21.)  "  Knowest 
thou  not,"  said  Luther  to  the  King  of  Ter- 
rors, "  that  thou  didst  devour  the  Lord 
Christ,  but  wert  obliged  to  give  Him  back, 
and  wert  devoured  of  Him  ?  So  thou 
must  leave  me  undevoured  because  I  abide 
in  Him,  and  live  and  suffer  for  His  name's 
sake.  Men  may  hunt  me  out  of  the  world 
— that  I  care  not  for — but  I  shall  not  on 
that  account  abide  in  death,  I  shall  live 
with  my  Lord  Christ,  since  I  know  and 
believe  that  He  liveth." 

20.  At  that  day  ye  shall  know  that  i>I   am  in  my 
Father,  and  ye  in  me,  and  I  in  you. 
bVerse  10;  chap.  x.  3.^  and  xvii.  21,  23,  2fi. 

At  that  day.  This  phrase  is  often  as  here 
used  in  the  Old  Testament  Scriptures  to 
signify  the  whole  period  of  the  kingdom 
of  God.  (See  Isa.  xii.  1  ;  Zech.  xiii.  1,  xiv. 
9.)  Ye  shall  know. — it  shall  be  by  experi- 
ence. There  shall  be  no  guess,  or  mere 
expectation,  or  hope  so  about  it.  The  re- 
ligion of  the  Spirit  is  not  a  hope,  but  an 
enjoyment.  "  For  what  a  man  seeth,  why 
doth  he  yet  hope  for  ?"     (Rom.  viii.  24.) 

Thai  lam  in  my  Father,  and  ye  in  me,  and 
I  in  you.  Observe,  1.  Although  Christ  is 
ofttimes  little  known,  it  is  most  necessary 


to  know  Him,  and  what  His  interest  in 
the  Father  is.  2.  Although  true  believers 
may  be  clouded  with  much  ignorance,  yet 
Christ  has  His  time  and  way  to  make 
them  understand  the  mysteries  of  God,  to 
their  comfort  and  salvation,  3.  Christ, 
rightly  known,  will  be  seen  to  be  one  in 
essence  with  the  Father,  and  consequent- 
ly approved  of  Him,  and  He  in  whom  the 
Father  is  to  be  found,  and  to  know  this  is 
the  great  encouragement  of  believers.  4. 
It  exceedingly  adds  to  the  comfort  of  be- 
lievers to  know  that  Christ,  who  is  one 
with  the  Father,  has  also  a  mystical  union 
and  communion  with  them.  5.  The  com- 
munion between  Christ  and  believers  is 
mutual,  they  being  in  Him  by  faith  and 
needy  dependence,  and  He  in  them  by 
His  Spirit,  as  the  root  of  their  spiritual 
being,  and  to  make  all  His  fullness  forth- 
coming for  them.  6.  The  communion  be- 
tween Christ  and  believers  is  very  near 
and  intimate,  so  that  there  can  be  no 
separation,  and  the  fruits  and  comfort  of 
it  must  be  very  real.  7.  Believers  may 
have  an  intimate  communion  with  Christ, 
who  yet  stand  in  need  to  be  made  to  know 
that  it  is  so,  for  this  communion  is  true  for 
the  present,  yet  the  knowledge  of  it  is  but 
to  come. 

21.  cHe  that  hath  my  commandments,  and  keepeth 
them,  he  it  is  that  loveth  me:  and  he  that  loveth  me 
shall  be  loved  of  my  Father,  and  I  will  love  him,  and 
will  manifest  mysell'to  him. 

iVerses  15,  23 :  1  John  ii.  5  and  v.  3. 

Our  Lord  winds  up  with  the  same  note 
whii'h  He  had  struck  at  the  beginning  of 
this  passage  (verse  15.)  This  turn  in  the 
conversation  began  with  love  and  obedi- 
ence :  with  love  and  obedience  it  con- 
cludes. He  that  hath,  &c.  He  that  hath 
my  commandments  in  his  memory,  and 
keepeth  them  in  his  life.  He  it  is  that 
loveth  me,  &c.  The  Saviour  shows  in  what 
true  love  to  Him  consists,  and  then  He 
throws  in  a  gracious  parenthesis,  as  it 
were,  hinting  how  much  more  there  was 
in  this  than  they  might  think  :  it  should 
ensure  them  the  love  of  that  Father  whom 
Philip,  at  the  outset  (verse  8),  had  besought 
Him  to  show  them.  Jesus  loves  them  that 
love  Him;  and  as  they  prove  their  love  by 
obeying  Him,  so  He  proves  His  love  b^' 
manifesting  Himself  to  them.  To  those 
who  love  and  obey  Him,  He  will  manifest 


C  H  A  P  T  E  K    XIV. 


577 


Himself,  in  whom  and  by  whom  alone  can 
they  see  and  know  the  Father.  (Comp. 
chap.  XV.  10.)  What  an  encouragement  is 
this  to  us  in  our  Christian  course  !  (See  1 
John  iii.  18.) 

22.  ''.Tudas  saith  unto  him,  not  Iscariot,  Lord,  how  is 
it  that  tliou  wilt  manilest  lliyself  unto  us,  and  not  unto 
the  world  ?— ^Lulie  vi.  IG. 

Our  Evangelist  indicates  anxiety  to  pre- 
clude the  supposition  that  it  was  the  traitor 
(the  only  "Judas"  whom  He  has  hitherto 
named),  who  asked  this  question.  The 
speaker  was  "Judas,  the  brother  of  James," 
called  by  Matthew,  "  Lebbteus,  whose  sur- 
name was  Thaddeus."  He  was  one  of  our 
Lord's  cousins  ("brethren,"  as  they  are 
called  in  the  Gospels),  and  author  of  the 
Epistle  which  bears  his  name.  His  sur- 
prise seems  to  have  arisen  out  of  the  deep- 
rooted  belief  (which  Jude  had  entertained 
with  the  rest  of  his  nation),  that  the  mani- 
festation of  Messiah  was  to  be  something 
of  a  wholly  different  nature  froiu  that 
which  He  here  for  ihe  second  time  inti- 
mates. 

23.  Jesus  answered  and  said  unto  him,  flf  a  man  love 
me.  he  will  keep  my  words  :  and  my  Father  will  love 
him  and  fwe  will  come  unto  hiuj,  and  make  our  abode 
with  him. 

eVerse  15.    f  1  John  ii.  24 ;  Rev.  iii.  20. 

(See  notes  on  verses  15,  20,  21.)  "If  our 
souls  be  elevated  to  contemplate  and  adore 
the  perfections  of  God,"  says  an  ancient 
writer,  "  by  a  necessary  and  inevitable  con- 
sequence we  shall  love  Him,  and  loving 
Him  we  must  always  desire  to  jjlease  Him, 
and  delight  in  so  doing,  and  besides  this 
our  natures  will  be  transformed  into  a 
likeness  to  Him,  by  that  participation  of 
His  Divine  nature,  that  we  shall  by  a  vital 
congruity  delight  in  all  those  things,  that 
He  commands,  and  feel  a  propension  to 
them,  even  when  we  do  not  reflect  on  the 
revealed  will  of  God.  (Ps.  cxxxix.  21,  22.)" 
3fake  our  abode  with  him.  The  idea  is  the 
same  as  is  suggested  in  verse  21,  with  the 
additional  thought  of  a  continued  enjoy- 
ment of  God's  presence  and  love.     (Comp. 

Ps.  Ixxiii.  23-28.)     My  Father  ....  we 

him — the  Father,  Son,  and  Spirit,  will  in 
spirit  come  into  union  with  the  believer's 
spirit. 

24.  He  that  loveth  me  not  keepeth  not  my  sayings : 
and  rthe  word  which  ye  hear  is  not  mine,  but  the 
Father's  which  sent  me. 

sverse  10 :  chap.  v.  19,  38,  vii.  16,  viii.  28  and  xii.  49. 

He  tliat  loveth  me  not,  &c.     We  may  take 
this  saying  either  for  our  comfort  and  en- 
's? 


couragement,  or  for  our  warning,  according 
as  we  may  need  either.  It  is  comfort  for 
the  fearful  and  the  loving,  the  timid  yet 
faithful,  those  who  are  much  afraid,  yet 
who  love  much ;  they  keep  their  Lord's 
sayings,  therefore  they  need  not  fear, 
doubtless  they  love  their  Lord.  On  the 
other  hand,  it  is  warning  for  the  careless 
and  presumi:)tuous.  "And  why  call  ye  me 
Lord,  Lord,  and  do  not  the  things  that  I 
say." 

25.  These  things  have  I  spoken  unto  you,  being  yd 
present  with  you. 

These  tilings  have  I  spoken.  Glancing  the 
mind's  eye  over  His  own  discourse,  Jesus 
I^resents  it  as  a  whole  as  uttered  by  Him- 
self bring  yet  present.  His  personal  presence 
and  His  living  voice  were  yet  with  them, 
and  He  now  places  this  personal  teaching 
in  preparatory  contrast  with  that  of  the 
spiritual  Paraclete  whom  the  Father  will 
send. 

26.  Buththe  Comforter,  which  is  the  Holy  Ghost, 
whom  the  Father  will  send  in  my  name,  'he  shall  teach 
you  .all  things,  and  bring  all  things  to  your  remem- 
brance, whatsoever  I  have  said  unto  j'ou. 

tie.    'vi.  45,  xvi.  13, 14  ;  Ps.  xxv.  9,  12-14. 

The  Comforter.  (See  notes  on  verse  16.) 
Wliom  the  Father  icill  send,  &c.  The  Holy 
Ghost,  who,  proceeding  from  Christ  as  the 
Head,  diffuses  Himself  into  His  members, 
is  sent  from  the  Father  by  the  Son — "  in 
His  name,"  through  His  merits.  (See  on 
XV.  26.)  Christ,  also,  as  the  Father,  had 
the  power  of  sending  the  Holy  Spirit. 
(Chap.  XV.  26,  xvi.  7;  comp.  also  Acts  ii. 
17,  18,  with  verse  33,  and  Matt.  x.  20  with 
Gal.  iv.  6;  see  also  1  Peter  i.  11;  Rom. 
viii.  9 ;  Phil.  i.  19.)  He  shall  teach  you  all 
things — all  th'ngs  requisite  to  be  known 
by  you,  and  taught  by  you  to  others.  (See 
chap.  xvi.  13.)  And  bring  all  things  to  your 
remembrance,  &c.  Here  Christ  promises 
that  inspiration,  which  enabled  them  not 
only  to  give  a  true  history  of  His  life  and 
death,  but  also  gave  them  the  most  perfect 
recollection  of  all  the  words  He  had  spoken 
to  them,  so  that  they  have  been  able  to 
transmit  to  posterity  the  identical  words 
which  Jesus  uttered  in  His  discourses.  On 
this  rests  the  credibility  and  ultimate  di- 
vine authority  of  the  Gospel  history.  The 
whole  of  what  is  here  said  of  the  Spirit  is 
decisive  of  His  divine  personality,  "he  who 
can  regard  all  the  personal  expressions, 
applied  to  the  Spirit  in  these  three  chapters 
('  teaching,'  'reminding,'  'testifying,'  'com- 


578 


JOHN 


ing/  'convincing/  'guiding,'  'speaking,' 
'hearing,"prophe.sying,'  'taking'),  as  being 
no  otlier  than  a  long  drawn  out  figure,  de- 
serves not  to  be  recognized  even  as  an  in- 
terpreter of  intelligible  words,  much  Ibss 
an  expositor  of  Holy  Scripture." 

27  kpeace  I  leave  with  you,  my  peace  I  give  unto 
you-  nut  iis  the  world  giveth.give  I  unto  you.  iLet 
not  your  heart  be  troubled,  neither  let  it  be  al'raid. 

kPhil.  iv.  7 ;  Col.  iii.  15.    'Verse  1. 

Peace.  Jesus  said  to  His  disciples,  "  In 
the  world  ye  shall  have  tribulation."  Yet 
at  the  same  time  they  were  to  have  peace 
in  Him.  This  peace,  therefore,  must  have 
been  something  which  trouble  could  not 
hinder  or  injure.  It  must  have  been  a 
spiritual  privilege — composure  of  mind. 
Who  can  adequately  conceive  the  value 
of  this  peace  ?  It  passeth  all  understand- 
ing. It  is  a  cluster  of  the  grapes  of  Eshcol. 
It  weans  from  the  world.  It  enlivens  duty. 
It  smooths  the  rugged  path  of  adversity. 
It  turns  a  dying  chamber  into  the  house 
of  God  and  the  gate  of  heaven. 

/  leave.  Christ  is  both  the  testator,  to 
"leave,"  and  the  executor,  to  give,  out  of 
His  own  hands,  what  His  love  has  left  to 
believers,  so  that  there  is  no  fear  that  His 
will  shall  be  performed  to  the  full,  seeing 
He  Himself  lives  to  see  it  done.  "  il/y 
peace."  It  is  Christ's,  for  He  came  and 
preached  it.  It  was  His  in  an  infinitely 
more  expensive  way.  He  procured  it  for 
us.  He  came  not  to  tell  us  the  way  to 
heaven,  but  to  be  the  way;  not  to  show 
us  how  to  make  our  peace  with  God,  but 
to  make  it.  He  made  peace  by  the  blood 
of  His  cross.  And  He  applies  it  by  the 
agency  of  His  Holy  Spirit. 

Not  as  the  world  giveth,  &c.  Not  by  empty 
or  inefl"ectual  wishes,  but  by  a  sincere  and 
efficacious  blessing.  (Rom.  v.  1;  Johnxvi. 
22;  Phil.  iv.  7.)  "The  peace  I  leave  with 
you,  is  not  in  your  houses,  but  in  your 
hearts,  the  comfort  I  give  you  lies  not  in 
gold  and  silver,  but  in  pardon  of  sin,  hopes 
of  glory,  and  i  nward  consolations,  and  these 

shall  outlive  all  the  world's  joy Many 

a  dying  father  has  in  his  farewell  speech 
to  his  children  wished  them  all  peace  and 
comfort,  when  he  should  bo  dead  and 
gone,  but  who,  besides  Jesus  Christ,  could 
send  a  Comforter  into  their  hearts,  and 
lodge  peace  and  comfort  in  their  bosoms? 
(Job  xxxiv.  29;  Isa.  xxxii.  17.) 


Let  not  your  heart  he  troubled,  &c.  (See 
notes  on  verses  2  and  3 ;  also  12, 18  and  23.) 
"Your  heart,"  not  your  hearts,  in  the  plu- 
ral. They  were  "of  one  heart,  and  of  one 
soul."  according  to  that  lovely  descriiition 
of  the  infant  Church.  (Acts  iii.)  They 
were,  even  now,  about  to  reap  the  fruit  of 
their  Lord's  accepted  intercession,  "  Holy 
Father,  keep,  through  Thine  own  name, 
those  whom  Thou  hast  given  me,  that  they 
may  he  one,  as  we  are!"  Where,  alas,  are 
the  fruits  of  that  intercession  now?  (Isa. 
xxvi.  3;  Ps.  cxx.  6,  7;  Acts  vii.  26,  27.) 
Arither  let  it  be  afraid.  "  Fear  not,"  is  the 
first  word,  in  the  first  annunciation  of 
Christ's  conception,  the  first  word  in  the 
first  annunciation  of  His  birth,  and  the 
first  word  in  the  first  annunciation  of  His 
resurrection,  and  almost  the  last  word  in 
His  last  exhortation,  a  little  before  His 
death.     (Luke  i.  74;  Heb.  ii.  14,  15.) 

28.  Ye  have  heard  how  ™I  said  unto  you,  I  go  away, 
and  come  again  unto  you.  If  ye  loved  oie,  ye  would 
rejoice  because  I  sjiid,  "I  go  unto  the  Father  :  lor  omy 
Father  is  greater  than  I. 

mVerses  3,  18.  "Verse  12 ;  chap.  xvi.  16  and  xx.  17. 
oSee  chap.  v.  18  and  x.  30  ;  Phil.  ii.  6. 

If  ye  loved  me,  &c.  The  glory  and  hap- 
piness which  my  Father  possesses,  and 
which  I  go  to  possess  with  Him,  is  greater 
than  anything  I  can  here  enjoy ;  your 
love  to  me,  therefore,  if  it  were  properly 
regulated,  instead  of  prompting  you  to 
wish  to  detain  me  here,  would  rather  in- 
cline you  to  rejoice  in  my  departure.  It 
has  been  already  seen,  that  the  Word,  as 
God  and  with  God,  is  declared  to  be  One 
with  and  equal  to  the  Father,  (i.  1-3,  v. 
17-29,  X.  26-31 ;  verse  30 ;  see  also  Phil.  ii. 
6.)  In  this  rerpect  Jesus  could  not  say, 
"  My  Father  is  greater  than  I ;"  indeed, 
there  can  be  no  greater  or  less  in  the  infinite 
perfection  of  Deity.  But,  as  God  the  Son 
was  manifested  in  human  nature,  and  as 
in  this  sense  He  was  about  to  finish  His 
work  and  go  to  receive  His  merited  recom- 
pense, in  being  exalted  to  the  ilediatorial 
throne,  the  language  is  evidently  proper, 
not  only  as  to  His  human  nature,  but  like- 
wise in  respect  of  His  Mediatorial  charac- 
ter and  kingdom,  in  which  He  acted  as 
the  Servant  and  Apostle  of  His  Father ; 
even  as  an  ambassador,  though  equal  in 
nature,  is  inferior  in  oflSce,  to  the  prince 
who  commissions  him.  In  this  sense  it  is 
in   perfect  accordance   with   the   rest  of 


CHArTEli   XIV. 


579 


Scripture,  and  it  behooves  uU  who  love 
Him  greatly  to  rejoice  in  His  exaltation  to 
glory,  after  His  voluntary  humiliation. 
"  These  words  "  {"my  Father  is  greater  tlian 
/"),  says  an  able  commentator,  "which 
A.ians  and  Socinians  perpetually  quote  as 
triumphant  evidence  against  the  proper 
di\  inity  of  Christ,  really  yield  no  intelli- 
gible sense  on  their  princiiJes.  Were  a 
holy  mail,  on  his  death-bed,  beholding  his 
friends  in  tears  at  the  prospect  of  losing 
him,  to  say,  'ye  ought  rather  to  joy  than 
weep  for  me,  and  would  if  ye  really  loved 
me,'  the  speech  would  be  quite  natural. 
But  if  they  should  ask  him,  uinj  joy  at  his 
departure  was  more  suitable  than  sorrow, 
would  they  not  start  back  with  astonish- 
ment, if  not  horror,  were  he  to  reply, 
'Because  my  Father  is  greater  than  I?' 
Does  not  this  strange  speech  from  Christ's 
lips,  ihen,  presuppose  such  teaching  on  His 
part  as  would  make  it  extremely  difficult 
for  them  to  think  He  could  gain  anything 
by  departing  to  the  Father,  and  make  it 
necessary  for  Him  to  say  expressly  that 
there  was  a  sense  in  which  He  could  do 
so?  Thus  this  startling  explanation  seems 
plainly  intended  to  correct  such  misap- 
prehensions as  might  arise  from  the  em- 
phatic and  reiterated  teaching  of  His  j)ro- 
per  equality  v:itli  the  Fatlier — as  if  so  exalted 
a  Person  were  incapable  of  any  accession 
by  transition  from  this  dismal  scene  to  a 
cl(judless  heaven  and  the  very  bosom  of 
the  Father — and  by  assuring  them  that 
this  was  not  the  case,  to  make  them  forget 
their  own  sorrow  in  His  approaching  joy." 

29.  And  mow  I  have  told  you  before  it  come  to  pass, 
that  when  it  is  come  to  pa.ss,  ye  might  believe. 
pChap.  xiii.  19  and  xvi.  4. 

Now  I  have  told  you,  &c.  Christ  here 
refers  to  what  He  had  said  concerning 
His  death  and  resurrection,  His  sufferings 
and  glory.  That  ye  might  believe.  Observe, 
1.  The  importance  of  faith.  By  faith  we 
are  justified,  sanctified  ;  by  faith  we  stand, 
walk,  live,  are  saved.  2.  There  may  be 
an  improvement  in  faith,  where  the  prin- 
ciple is  already  found.  These  disciples 
believed  at  this  very  time,  but  their  faith 
was  too  ob.scure  in  its  views,  too  feeble  in 
its  hold,  too  powerless  in  its  operation, 
and  Christ's  purpose  was  that  it  might  be 
lightened  and  strengthened.  3.  One  of 
the  best  means  of  increasing  and  estab- 


lishing our  faith  is  to  compare  the  word 
and  the  works  of  the  Lord  together.  4. 
The  benefit  to  be  derived  from  }>rophecy 
is  subsequent  to  its  accomplishment.  How- 
can  it  be  otherwise?  Where  is  the 
evidence  of  the  truth  of  prophecy  before 
it  come  to  pass?  It  may  be  said,  A  God 
who  cannot  lie  has  si)oken  it.  But  God 
Himself  does  not  demand  our  faith  on  the' 
announcement,  but  on  the  event. 

.30.  Hereafter  I  will  not  talk  much  with  you,  qfor  the 
prince  of  tliis  world  cometh,  and  hath  nothing  in  me. 
qChaxi.  xii.  31  and  xvi.  11. 

lu-illnot  talk,  &c.  It  is  here  intimated 
that  Christ  had  talked  "much"  with 
them.  But  "hereafter"  He  vould  not  talk 
much  with  them — not  from  disinclinaticfn, 
but  from  want  of  intercourse. 

For  the  prince  of  this  uvrld,  &c.  Here  our 
Lord  marks  the  character  of  His  adver- 
sary. He  is  not  the  prince  of  this  world 
by  right,  but  usurpation,  and  by  God's  al- 
lowing him  power  over  those  who  pro- 
voke him.  Cometh.  The  Saviour  sees  Sa- 
tan's approach.  He  comes — not  personal- 
ly, as  He  had  come  to  Him  in  the 
wilderness,  but  in  his  instruments — in 
Judas  that  betrayed  Him,  in  Peter  that 
denied  Him,  in  His  disciples  that  forsook 
Him  and  fled,  in  Herod  that  threatened 
Him,  in  Pilate  that  condemned  Him,  in 
the  Jews  that  claniored  for  His  blood,  and 
in  the  Romans  that  shed  it.  And  hath 
nothing  in  me.  There  is  in  me  no  principle 
or  feeling  that  accords  with  His,  and 
nothing  therefore  by  which  he  can  pre- 
vail. If  the  "  prince  of  this  world  "  had 
the  hardihood  to  attack  the  "Prince  of 
life,"  in  whom  He  could  find  nothing,  can 
we  hope  to  escape  his  assaults,  when  in  us 
there  is  so  much  of  the  world  whereby  he 
may  work  our  destruction?  May  we  be 
prepared  for  the  conflict,  by  being  found 
in  Christ,  setting  our  affections  on  things 
above,  not  on  things  on  the  earth.  Taking 
to  ue  "  the  whole  armor  of  God,"  may  we 
"  be  strong  in  the  Lord,  and  in  the  power 
of  His  might."     (Eph.  vi.  10,  11.) 

.31.  But  that  the  world  may  know  that  I  love  the  Fa- 
ther, and  fas  the  Father  gave  me  commandment,  even 
so  I  do.    Arise,  lot  us  go  hence. 

'Chap.  X.  18;  Phil.  ii.  8:  Heb.  v.  8. 

But  that  the  uvrld  may  know,  &c.  The 
sense  must  be  completed  thus :  "  But  to 
the  prince  of  the  world,  though  he  has 
nothing  in  me,  I  shall  yield  myself  up 


580 


JOHN. 


even  unto  death,  that  the  world  may  know 
that  I  luve  and  obey  the  Father,  whose 
commandment  it  is  that  I  give  my  life 
a  ransom  for  many."  (See  on  chap.  x.  17, 
18.)  The  greatest  glory  that  we  can  give 
to  God  is  to  fultill  His  blessed  will  in  all 
things. 

Arise,  let  us  go  hence.  The  discourse  and 
converse  at  the  table  now  having  been 
finished,  Jesus  rises  from  the  table  and 


bids  His  Apostles  rise,  that  they  may  lis- 
ten to  His  solemn  valedictory,  closed  with 
His  High  Priestly  prayer,  preparatory  to 
their  going  forth  in  separation  and  His 
going  forth  to  His  Passion.  Arise!  is  a 
solemn  call,  which  should  forever  recon- 
cile us  to  break  off  our  luxurious  sleep. 
(Eph.  V.  14.)  Let  us  go  hence.  A  Christian 
man's  life  is  nothing  else  but  a  going  out 
of  it.     (1  Cor.  XV.  31.) 


1.  With  what  words  of  comfort  does  this  chapter  begin?  2.  What  does  the  Saviour  say  about  His  Father's 
house?  3.  Wliat  did  Thorua-s  say  ?  4.  State  our  Lord's  reply.  5.  How  is  He  the  "way,"  "truth,"  "life?"  6. 
Does  Christ  assert  that  He  is  in  the  Father,  and  the  Father  in  Him  ?  7.  How  is  verse  12  to  be  understood  ?  8. 
What  is  said  of "  another  Comforter  ?"  9.  State  the  question  of  Judas.  10.  Also  our  Lord's  answer.  11.  What 
did  Jesus  say  about  peace  ?    12.  Explain  the  words  "  My  Father  is  greater  than  I." 


CHAPTER  XV. 

1  The  consolation  and  mutual  love  between  Christ  and 
his  inemhers,  under  the  parable  of  the  vine.  18  A  com- 
fort in  the  hatred  and  perseculion  of  the  world.  26  The 
office  of  the  Holy  Ghost,  and  of  the  apostles. 

I  AM  the  true  vine,  and  my  Father  is  the  husband- 
man. 

The  true  vine,  &c.  (See  notes  on  chap.  xiv. 
31.)  Our  Lord  selects  the  image  here  from 
fruit -bearing  trees,  and  from  among  these 
the  noblest,  the  most  beautiful  and  grace- 
ful, and  which  has  ever  been  este^:.med 
most  highly  among  men — the  vine.  He 
implies  that  the  vine  to  which  He  refers 
is  planted  in  a  vineyard,  and  that  it  is 
carefully  tended  by  a  husbandman.  It  is 
probable  that  a  vine,  with  its  branches, 
and  leaves,  and  fruit,  was  in  view  by  the 
moonlight — perhaps  one  was  trailing  by 
the  side  of  the  window.  In  selecting  this 
image,  Jesus  made  choice  of  one  very  well 
fitted  for  conveying,  with  clearness  and 
impression,  the  truth  of  which  He  meant 
it  to  be  the  embodiment.  The  true  vine. 
The  vine  which  we  see  rising  from  the 
ground  at  our  feet,  and  hanging  its  beau- 
teous branches,  laden  with  luscious  fruit, 
is  the  mere  type  of  this "  True  Tm^,"  made, 
prepared,  set  in  tliis  world,  and  all  its  con- 
struction and  liabits  arranged  by  the  God 
of  nature,  to  be  a  fitting  emblem  of  His 
more  precious  plant  in  the  kingdom  of 


grace.  Just  as  the  vine  had  been  often 
used  in  the  Old  Testament  Scriptures  to 
denote  Abraham,  or  the  house  of  Israel, 
(Ps.  Ixxx.  8-16 ;  Isa.  v.  1  ;  Ezek.  xix.  10-14; 
Jer.  ii.  21),  so  now  the  Saviour  adopts  the 
same  image  to  denote  His  maiihood — His 
Divine  humanity.  True,  nottyijical — real, 
not  ideal,  not  illustration  but  embodiment. 
"  The  verri  vine,"  so  WicMiffe  in  his  old 
version  of  the  Bible  renders  it.  So  else- 
where the  Lord  calls  Himself  "  The  True 
Bread."  (Chap.  vi.  32,  33,  35.)  We  are 
here  taught  that,  though  there  may  be 
other  pretended  sources  of  spiritual  life 
and  growth,  Christ  is  the  only  true  source. 
It  is  not  even  doctrines,  however  right, 
that  will  give  us  life,  doctrines,  forms, 
ceremonies,  ordinances,  all  have  their  pro- 
per use,  but  they  cannot  give  life  ;  Christ 
is  the  true  vine,  and  we  must  be  joined  to 
Him  as  branches,  or  there  is  no  life  in  us. 
(See  notes  on  verse  5.) 

A  nd  my  Father  is  the  husbandman.  As  the 
husbandman  prepares  room  for  his  plant, 
and  sets  it  in  the  place  thus  made  ready, 
so  the  Father  sent  His  Son  into  the  world, 
having  "prepared  a  body"  for  Him,  and 
thus  as  it  were  planted  the  Vine,  of 
which  those  who  believe  in  Him  are  the 
branches.     So  Tholuck:  "The  Father  who 


CIlAPTEIl    XV. 


581 


SQnt  the  Son  into  the  world,  is  the  posses- 
sor and  fosterer  of  the  vine  together  with 
its  branches."  (See  notes  on  verse  3  and 
5.) 

2.  'Every  branch  in  me  that  beareth  not  fruit  he 
taketli  iiwliy  :  and  every  branch,  tliat  beareth  Iruit,  he 
puFKeth  it,  tliatit  may  bring  Ibrth  more  Iruit. 

"Matt.  XV.  13. 

The  cultivator  of  vines,  when  he  sees 
branches  continuing  barren  when  they 
should  be  fruitful,  concludes  that  these 
branches  are,  from  some  cause  or  other, 
not  partakers  of  the  fruit-bearing  influence 
of  the  vine,  and,  i)erceiving  that  they  are 
doing  no  good,  but  rather  evil,  cuts  them 
off,  and  removes  them.  In  like  manner, 
the  great  Proprietor — cultivator  of  the 
spiritual  vine,  when  He  perceives  that 
branches  are  not  fruitful,  is  said  to  "  take 
them  away."  God,  in  His  own  time,  takes 
away  the  rnere  nominal  Christian,  and 
will  not  sutler  him  any  longer  even  to 
seem  to  belong  to  Christ.  If  nothing  else 
does  so,  death  puts  an  end  to  this  seeming 
union,  and  takes  away  the  fruitless  branch. 
(See  Job  xxvii.  8;  Ps.  i.  4  ;  Matt.  vii.  23.) 
But  often  before  death,  God  in  His  provi- 
dence takes  such  a  one  away  from  the 
means  of  grace.  He  did  not  profit  by  them 
while  he  had  them,  he  shall  now  have 
them  no  more.  The  false  professor  is  fre- 
quently placed  in  circumstances  in  which 
his  real  character  becomes  manifest.  (See 
on  verse  6.) 

And  every  branch  that  beareth  fruit,  he 
purgeth  it,  &c.  Even  the  fruit-bearing 
brafiehes  are  not  left  to  themselves.  The 
knife  is  used  to  them  also.  But  only  the 
pruning-knife.  They  are  not  cut  off",  but 
"purged,"  or,  pruned.  What  need  have 
the  people  of  God  of  afflictions  ?  "  The 
same,"  says  Philip  Henry,  "  that  our  bodies 
have  of  physic,  that  our  ti'ees  have  of 
pruning,  that  gold  and  silver  have  of  the 
furnace,  that  liquors  have  of  being  emp- 
tied from  vessels,  that  the  iron  has  of  a 
file,  that  the  fields  have  of  a  hedge,  that 
the  child  has  of  the  rod.  (Eccl.  vii.  14  ; 
1  Peter  i.  6.)  More  fruit.  Every  Christian 
is  pruned,  for  there  is  not  one  but  may 
become  more  fruitful  still. 

3.  bNow  ye  are  clean  through  the  word  which  I  have 
spoken  unto  you. 
bChap.  xiii.  10  and  xvii.  17 ,  Eph.  v.  2fi ;  1  Peter  i.  22. 

The  word  is  "  as  a  refiner's  fire."  (Mai. 
\ii.  2,  3.)     It  is  one  of  -those  arteries  by 


which  the  Spirit  is  conveyed  to  us.  (Isa. 
lix.  21 ;  Jer.  xxxi.  33.)  It  will  be  observed 
that  Christ  here  challenges  for  Himself,  a 
share  in  the  work  of  the  "  husbandman" 
(verse  1),  an  office,  which,  only  as  He  is 
one  with  the  husbandman  of  this  allegory, 
He  could  have  any  right  to  challenge  for 
His  own.  He  too  has  power  to  purge  or 
cleanse  through  His  word.  "  The  faithful 
in  Christ  Jesus  are  clean,  being  by  faith 
justified  from  all  things,  and  having  thus 
a  standing-ground  before  God,  which  yet 
is  in  some  sort  an  ideal  one — their  actual 
state,  although  ever  approximating  to  this 
yet  still  failing  to  correspond  to  it — they 
therefore  needing  by  the  same  faith  to 
appropriate  ever  more  and  more  of  that 
sanctifying  grace,  those  purifying  influen- 
ces, which  continually  stream  forth  from 
Him  on  all  them  that  are  His,  and  by  aid 
of  which  He  is  bringing  them  to  be  all 
that,  which  for  His  sake  His  Father  has 
been  already  willing  to  regard  them." 

4.  <:Abide  in  me,  and  I  in  you.  As  the  branch  cannot 
bear  iruit  of  itself,  except  it  abide  in  the  vine,  no  more 
can  ye,  except  ye  abide  iu  me. 

"^Col.  i.  23 ;  1  John  ii.  6. 

It  is  assumed  that  they  were  already 
connected  with  Him  by  a  vital  union,  and 
this  connection  they  are  commanded  to 
carefully  preserve.  ^Is  the  branch  cannot, 
&c.  This  second  clause  in  the  sentence  is 
not  promise,  any  more  than  the  first,  they 
are  precept  both.  "  Takeheedthat  yeabidein 
me,  and  that  I  abide  in  you."  The  mystical 
use  of  this  word  "  to  abide,"  representing 
as  it  does  the  innermost  fellowship  and 
communion  of  believers  with  their  Lord', 
and  of  their  Lord  with  them,  and  occasion- 
ally representing  a  higher  mystery  still 
(John  xiv.  10,  xv.  10),  is  peculiar  to  John, 
but  is  very  frequent  both  in  his  Gospel 
and  in  his  Epistles,  in  the  language  of  his 
Lord,  and  in  his  own  which  he  has  earned 
from  that  Lord.  In  these  two  invitations 
of  Divine  love  and  directions  of  Infinite 
Wisdom,  namely,  "Come  unto  me"  and 
"  Abide  in  me"  are  hidden  all  the  riches  of 
our  salvation.  Happy  are  they  who  come, 
most  happy  they  who  abide :  the  first,  a 
blessing  in  time — the  latter,  in  all  eternity. 
(1  John  ii.  28,  29;  2  John  viii.  9.)  As  all 
spiritual  fruitfulness  had  been  ascribed  to 
the  mufual  inhabitation,  and  living,  active, 
interpenetration,  so  to  speak,  of  Christ  and 


582 


JOHN, 


His  disciples,  so  here  the  keeping  up  of 
this  vital  connection  is  made  essential  to 
continued  fruitfjlness. 

5  I  am  the  vine,  ve  arc  the  branches.  He  that  abid- 
etli  in  me,  and  I  in  "him,  tlie  same  bringeth  forth  much 
ifruit ;  Ibr  without  me  ye  can  do  nothing. 

dHos.  xiv.  8 ;  Phil.  i.  11  and  iv.  13. 

I  am  the  vine.  Ministers  are  not  to 
preach  themselves,  but  Christ  Jesus  the 
Lord.  But  He  was  His  own  subject— He 
preached  Himself.  How  could  He  have 
done  otherwise,  concerned  as  He  was  to 
be  useful,  and  knowing  as  He  did  that 
His  Person  and  work  were  essential  to 
our  salvation? 

Our  Saviour  never  takes  His  comparisons 
from  the  sciences,  and  seldom  from  the 
arts,  but  from  natural  sceneiy,  which  is 
obvious  and  intelligible  to  all.  Ye  are  the 
branches.  Our  union  with  Christ,  and  so 
in  Him  with  one  another,  is  a  mysterious 
truth  which  calls  for  the  exercise  of  a  sim- 
ple and  child-like  faith.  This  figure  teach- 
es, 1.  How  close  is  the  union  between 
Christ  and  His  members.  The  vine  and 
the  branches  are  connected.  They  are 
not  merely  bound  or  joined  together,  as  is 
the  case  with  the  stones  in  a  building,  but 
actually  grow  into  and  out  of  one  another. 
One  stream  of  life  circulates  through  all. 
God  views  believers  as  "one  body  in 
Christ,"  and  members  in  particular.  2. 
That  Christ  and  His  members  have  a  char- 
acter of  likeness.  The  branches  are  the 
very  same  kind  of  wood  as  the  vine,  and  the 
very  same  sap  pervades  them  both.  And 
they  that  are  joined  to  the  Lord  are  of 
one  spirit.  The  same  mind  is  in  them 
which  was  also  in  Christ  Jesus.  3.  That 
all  the  members  of  Christ  absolutely  de- 
pend on  Him  for  the  suj^ply  of  what  they 
need.  All  spiritual  blessings  flow  to  us 
from  Him.  4.  The  usefulness  of  Christians. 
The  branches  are  the  beauty  and  excel- 
lency of  the  vine,  and  by  these,  its  vigor 
and  fertility  are  displayed.  Jesus  is  glori- 
fied in  His  people.  We  should  accustom 
ourselves  to  derive  spiritual  reflections 
from  all  the  material  objects  around  us. 
A  taste  for  natural  scenery  is  pleasing  and 
good  in  itself.  But  let  us  not  approach  it, 
as  a  creature  only  to  enjoy,  or  a  philoso- 
pher only  to  admire,  but  as  a  Christian 
also,  to  improve. 

He  that  abideth  in  me,  and  I  in  liim,  &c. 


(See  on  verse  4.)  While  Christ  had  already 
declared  the  abiding  in  Him  to  be  the  one 
condition  of  all  fruit-bearing.  He  adds  a 
promise  now,  that  He  who  abides  in  Him 
shall  not  only  bear  fruit,  but  shall  bear  it 
abundantly.  For  without  me  ye  can  do  noth- 
ing. The  meaning  is,  "  separated  from  me, 
or  apart  from  me,  ye  can  do  nothing" — 
still  carrying  on  the  figure  of  the  vine  and 
the  branches.  Not  only  will  there  not  be 
much  fruit,  unless  the  union  with  Christ 
be  maintained,  there  will  not  be  any  at 
all.  The  words  seem  to  throw  light  too 
uj)on  the  kind  of  fruit  that  is  meant. 
"AYithout  me  ye  can  do  nothing."  The 
fruit  is  what  we  do — our  conduct,  our 
actions,  our  service  our  life.  These  words 
therefore  do  not  mean  merely,  as  they  are 
often  supposed  to  mean,  that  without 
Christ's  help  we  can  nothing.  This  is  quite 
true,  but  these  words  mean  much  more. 
They  teach  us  that  apart  from  Christ,  that 
is,  if  not  joined  to  Him  by  faith,  we  can 
bear  no  fruit,  and  do  God  no  acceptable 
service.  (2  Cor.  iii.  5,  6,  hence  Acts  i.  8, 
XV.  9;  Gal.  v.  6;  1  John  iii.  24,  iv.  13;  Rom. 
viii.  9.) 

6.  If  a  man  abide  not  in  me,  'he  is  cast  forth  as  a 
branch,  and  is  withered,  and  men  gather  them,  and 
cast  thnn  into  the  lire,  and  they  are  burned. 

tMatt.  iii.  10  and  vii.  19. 

If  a  man  abide  not  in  me,  that  is,  if  a  man 
does  not  so  dwell  in  me,  as  to  partake  of 
all  I  have  to  give,  and  am  willing  to  bestow 
— if  he  is  satisfied  with  a  mere  outward 
connection,  and  has  no  living  trust  in  me, 
so  as  to  make  me  all  in  all  to  him — so  as 
to  lead  him  to  apply  to  me  continually  for 
all  things  pertaining  to  life  and  godliness, 
then  his  unfruitfulness  w'ill  be  made  mani- 
fest, and  that  man  will  be  driven  away  in 
his  wickedness.  Is  cast  fortJi  as  a  branch, 
&c.  That  which  is  here  si:)oken  of  an  in- 
dividual, is  true  of  a  Church;  when  it 
ceases  to  look  to  Christ  alone  for  life,  it  is 
withered,  and  goes  into  the  furnace,  not 
for  purification,  but  for  consumption. 

And  men  gather  them,  or,  better,  "and  they 
gather  them,"  bring  them  together  into 
one  bundle  of  death.  The  gatherers  are 
the  angels,  the  ministers  of  the  divine 
anger,  to  whom  the  final  execution  of  the 
Di  vine  judgment  is  everywhere  committed. 
(Matt.  xiii.  41,  49,  xxiv.  31;  Luke  xix.  24; 
Rev.  xix.  24.)     And  cast  them  into  tJie  fire, 


CHAPTER    XV. 


58S 


and  they  are  burned,  or,  in  its  simiilicity, 
more  terrible  still,  and  they  burn.  (See 
Ezek.  XV.  4.)  But  all  which  is  here  ex- 
pressed or  implied,  of  "the  lire"  (Mutt.iii. 
10),  "the  flame  "  (Luke  xvi.  24),  " the  flam- 
ing fire"  (2  Thes.i.  8),  "the  furnace  of  fire" 
(Matt.  xiii.  42,  50),  "the  gehenna  of  fire" 
(Matt.  V.  24;  Mark  ix.  43),  "the  lake  of 
fire"  (Rev.  xx.  15,xxi.8),  "the everlasting 
fire"  (Matt.  xxv.  41 ;  Jude  7),  with  all  the 
secrets  of  anguish  which  words  like  these, 
if  there  be  any  truth  in  words,  mud  invoke, 
demands  rather  to  be  trembled  at  than 
needs  to  be  expounded.  It  is  by  just  such 
warnings  as  that  contained  in  this  verse, 
that  saints  "are  kept  by  the  power  of  God 
threugli  faith  unto  salvation."  (See  cha2>. 
X.  27-29;  Rom.  viii.  2S-:3'J;  Phil.i.  IG.) 

7.  If  ye  abide  in  me,  and  my  words  abide  in  yon,  fye 
sball  ask  wliat  ye  will,  and  it  shall  be  done  unto  you. 
f  Verse  Hi;  cliap.  xiv.  13, 14  and  xvi.  23. 

If  ye  abide  in  me,  &c.  (See  on  verses  4 
and  5.)  The  words,  "If  my  words  abide  in 
you,"  imply,  that  the  words  with  which 
<jod  has  furnished  us,  are  to  be  our  guide 
and  directory  in  prayer.  It  is  His  promises 
^we  are  to  plead,  the  truths  of  His  word  we 
are  to  found  our  hopes  upon,  His  declared 
purposes  that  are  to  guide  our  desires.  His 
representation  of  our  condition  that  is  to 
regulate  and  give  form  to  our  confessions. 
It  is  not  meant  strictly  that  all  our  prayers 
should  be  moulded  to  the  very  language 
of  Scripture,  but  rather  that  the  Bible 
should  show  us  what  it  is  we  are  to  ask 
for,  should  limit  and  define  our  desires, 
and  keep  them  within  the  compass  of 
God's  purposes  and  promises.  It  shall  be 
done  unto  you.  This  declaration  does  not 
mean  that  Christians  may  have  anything 
— it  matters  not  what  it  may  be — for  the 
asking,  if  they  can  but  persuade  themselves 
that  they  shall  have  it.  It  has  been  justly 
and  finely  said:  "The  will  which  is  the 
ruling  power  of  the  universe,  is  expressed 
in  Christ's  word.  For  a  man  to  have  this 
word  abiding  in  him,  therefore,  is  to  have, 
for  the  regulation  of  his  desires,  the  same 
principle  which  is  the  regulator  of  all 
beings  and  of  all  events,  and  surely  there 
can  be  no  more  infiillible  security  against 
the  possibility  of  disappointment,  than  to 
have  one's  will  in  accordance  with  that  of 
the  Supreme  Proprietor  and  Governor  of 
all   beings,  and   disposer  of  all   events." 


His  -will  .'■hall  be  done,  and,  if  His  word  is 
abiding  in  us,  so  shall  ours. 

8.  ^Herein  is  my  Father  tjlorified,  that  ye  bear  much 
fruit ;  I'so  shall  ve  be  my  disciples. 
EMatt.  V.  16 ;  Phil.  i.  11.    bChap.  viii.  31  and  xiii.  35 

Our  Lord  here  gives  the  final  cause,  the 
glory  of  the  Father;  "that  God  in  all 
things  may  be  glorified,  to  whom  be  glory 
and  dominion  forever,  Amen."  How  con- 
tinually the  Divine  Son,  when  He  became 
man,  set  this  object,  and  nothing  short  of 
this,  before  Him!  If  we  would  be  His 
disciples  indeed,  we  must  do  likewise.  It 
is  by  "  bearing  much  fruit,"  that  we  appear 
to  the  world  as  Christ's  true  disciples. 
(See  chajD.  viii.  31;  James  i.  12.)  All  the 
glory  which  God  is  pleased  to  have  out  of 
Himself  is  chiefly  reduced  to  that  which 
lie  procures  Himself,  by  the  operation  of 
His  grace  in  the  hearts  of  men  on  earth, 
and  by  the  manifestation  of  His  glory  in 
heaven.  And  indeed  the  production  of 
the  fruits  of  His  Spirit  in  a  soul,  and  the 
forming  of  one  single  Christian,  are  more 
to  His  glory  than  the  creation  of  the  ma- 
terial world,  and  the  production  of  that 
wonderful  variety  of  flowers  and  fruits, 
because  it  is  by  the  former  that  the  mysti- 
cal body,  the  spiritual  world,  is  formed,  in 
and  by  which  He  designs  to  be  eternally 
glorified,  of  which  His  Son  is  the  Head, 
and  His  Spirit  the  soul. 

9.  As  the  Father  hath  loved  me,  so  have  I  loved  you : 
continue  ye  in  my  love. 

How  encouraging,  but  how  wonderful, 
is  this  declaration  of  Jesus!  How  precious 
to  His  true  disciples !  Who  can  tell  the 
measure  of  that  love  wherewith  the  Father 
loveth  His  only  begotten  Son,  in  whom  He 
is  well  pleased.  Can  it  be  that  we  are 
loved  by  Christ  with  a  love  no  less  than 
thatinfinite  and  inexhaustible  love,  where- 
with He  is  loved  of  the  Father?  Dear 
must  we  be  indeed  in  His  sight,  precious 
indeed  must  our  souls  then  be  to  Him,  not- 
withstanding all  their  guilt  and  infirmities. 
Continue  ye  in  my  love.  Keep)  your  place  in 
my  affection.  Let  us  ever  remember,  that 
as  the  way  to  abide  in  the  love  of  Christ  is 
"to  keep  His  commandments,"  so  to  dis- 
regard them  is  perilous.  There  is  not  any 
sin  by  which  His  love  will  be  more  nearly 
lost,  than  by  the  breach  of  that  unity 
which  He  would  have  among  nil  His  mem- 
bers.    All  being  joined  to  Him  as  their 


584 


JOHN 


Head,  all  should  be  united  with  one  an- 
other in  faith  and  peace,  in  hope  and 
charity. 

10.  'If  ye  keei)  my  commandmenta,  ye  shall  abide  in 
my  love :  even  iis  I  have  kei^t  my  Father's  command- 
ments, iuid  abide  in  liis  love. 

iChap.  xiv.  1.5,21,23. 

If  ye  keep  my  commandments,  ye  shall  abide 
in  my  love — the  obedient  spirit  of  true  dis- 
cipleship  cherishing  and  attracting  the 
continuance  and  increase  of  Christ's  love, 
and  this.  He  adds,  was  the  secret  even  of 
His  own  "abiding  in  His  Father's  love." 
The  great  idea  of  the  whole  passage  is, 
that  there  exists  between  Christ  and  the 
believer  the  same  basis  of  love,  as  that 
upon  which  rests  the  ineffable  union  of 
the  Father  and  Son.  The  analogy  between 
His  obedience  to  the  Father  and  theirs  to 
Him,  is  the  more  perfect  and  striking,  be- 
cause it  refers  to  the  days  of  His  humilia- 
tion on  earth,  when  He  stooped  to  the 
condition  of  a  man  of  sorrows  and  one  ac- 
quainted with  grief.     (Isa.  liii.  3.) 

11.  These  things  have  I  spoken  unto  you.  that  my  joy 
might  remain  in  you,  and  i^/hat  your  joy  might  be  full. 

kChap.  xvi.  24  and  xvii.  13 ;  1  John  i.  4. 

My  joy  might  remain  in  you,  the  joy  which 

I  feel  in  respect  to  you  might  be  abiding. 
Your  joy,  &c.,  the  happiness  which  you  ex- 
perience from  my  favor.  "This  Divine 
joy,"  remarks  Cecil,  "is  planted  in  the  soul 
by  the  Holy  Spirit.  It  is  therefore  an  in- 
ward and  spiritual  joy,  it  is  deep  rooted  in 
the  heart,  it  is  solid  and  well  founded,  it  is 
abiding  and  lasting,  it  is  a  satisfying  joy, 
and  iiurifying  in  its  effects.  It  is  a  joy  that 
flourishes  most  in  adversity.  It  is  a  com- 
municative joy :  a  man  has  not  tasted  what 
religion  is,  if  he  does  not  seek  to  impart 
this  joy  to  others.  It  is  the  joy  of 
communion  with  God  through  our  Lord 
Jesus  Christ.  It  is  a  humble  joy,  but  it 
causes  a  man  'to  triumph  in  Christ.' 
Though  this  joy  may  be  interrupted,  yet 
the  source  and  matter  of  it  remain  un- 
changed, just  as  in  nature,  clouds  may 
sometimes,  for  many  days,  interrupt  the 
rays  of  the  sun,  but  the  order  of  creation 
continues  the  same."  (John  iv.  14;  Rom. 
XV.  29,  32  ;  1  John  i.  1-4.) 

12.  'This  is  my  commandment.  That  ye  love  one  an- 
other, as  I  liave  loved  yon. 

■Chap.  xiii.  34:  IThes.  iv.  9.  IPeteriv.  8;  1  John  ill. 

II  and  iv.  21. 

Among  the  "commandments"  mention- 
ed in  verse  10,  that  all-embracing  "com- 


mandment," which  was  delivered,  chap. 
xiii.  34,  is  made  prominent,  and  by  the 
words,  "as  I  have  loved  you,"  is  developed 
to  its  highest  capacity.  We  know  we  can- 
not reach  this  highest  pattern,  that  is  not 
meant,  but  the  more  we  look  on  it,  the 
higher  we  shall  reach  in  this  love,  and  shall 
learn  some  measure  of  such  love  on  earth, 
as  is  in  heaven,  and  that  which  so  begins 
here,  shall  there  be  perfected.  We  are  being 
trained  up  here  to  join  the  multitude 
which  no  man  can  number.  We  are  to 
love  all  those  happy  spirits.  Not  one  is  to 
be  treated  with  contempt  or  dislike,  or 
even  with  shyness  and  reserve.  All  are 
to  be  loved  by  us,  as  far  as  Divine  grace 
may  enable  us  to  do  so,  with  the  love  with 
which  the  Father  loves  the  Son,  with 
which  the  Son  loves  us.  Let  us  begin  this 
happy  life  now.  Let  us  love  one  another. 
Though  there  are  a  multitude  of  sins  in 
our  brethren  as  M'ell  as  in  ourselves,  yet 
love  is  a  mantle  wide  enough  to  cover 
them  all. 

13.  ^Greater  love  hath  no  man  than  this,  that  a  man 
lay  down  his  life  for  his  friends. 

mChap.  X.  11,  15 ;  Kom.  v.  7,  8 :  Eph.  v.  2 ;  1  John 
lii.  16. 

It  is  here  implied  that  by  His  own  free 
will  Christ  would  submit  to  death.  When 
the  Saviour  expresses  the  greatness  of  His 
love,  He  uses  this  phrase,  lay  down  Jiis  life, 
(as  John  x.  15,  17;  1  John  iii.  16),  when 
the  merit  of  His  passion,  he  uses  the  phrase 
"to  die  for  us,"  or  "for  our  sins"  (as  Rom. 
V.  6,  8;  2  Cor.  v.  15;  Heb.  ii.  9;  1  Peter  iii. 
18.)  "One  can  show  no  greater  regard  for 
those  dear  to  him  than  to  give  his  life  for 
them,  and  this  is  the  love  ye  shall  find  in 
me."  "The  cross  of  Christ,"  says  Maclau- 
rin^  "was  the  noontide  of  everlasting  love, 
the  meridian  splendor  of  eternal  mercy. 
There  were  many  bright  manifestations 
of  the  same  love  before,  but  thev  were  like 
the  light  of  the  morning,  that '  shines  more 
and  more  unto  the  perfect  day,'  and  that 
perfect  day  was  when  Christ  was  on  the 
cross,  when  darkness  covered  all  the  land." 
Comparisons  can  give  buta  very  imperfect 
view  of  this  love,  which  "passeth  knowl- 
edge." Though  we  should  suppose  all  the 
love  of  all  the  men  that  ever  were,  or  shall 
be,  on  the  earth,  and  all  the  love  of  the 
angels  in  heaven  united  in  one  heart,  it 
would  be  but  a  cold  heart  to  that,  which 


C  H  A  P  T  E  R  X  V 


585 


was  pierced  by  the  soldier's  spear.  The 
Jews  saw  but  blood  and  water,  but  fiiith 
can  discern  a  bright  ocean  of  eternal  love 
flowing  out  of  these  wounds.  We  may 
have  some  impression  of  the  glory  of  it,  by 
considering  its  effects.  We  should  consid- 
er all  the  spiritual  and  eternal  blessings 
received  by  God's  peojjle  for  four  thousand 
years  before  Christ  was  cruciiied,  or  that 
have  been  received  since,  or  that  will  be 
received  till  the  consummation  of  all 
things;  all  the  deliverances  from  eternal 
misery,  all  the  oceans  of  joy  in  heaven, 
the  rivers  of  water  of  life,  to  be  enjoyed  to 
all  eternity  by  multitudes,  as  the  sand  of 
the  sea-shore — we  should  consider  all  these 
blessings,  as  flowing  from  that  love,  that 
was  displayed  in  the  cross  of  Christ.  (Zech. 
ix.  17;  Eph.  iii.  13-21.)" 

14.  "Ye  are  my  friends,  if  ye  do  whatsoever  I  com- 
mand you.— "Cliap.  xiv.  15,  23:  see  Matt.  xii.  50. 

It  is  here  assumed  by  Jesus  Christ,  that 
His  disciples  are  His  friends,  and  on  this 
assumption  of  their  friendship  is  founded, 
as  a  natural  inference,  their  duty  tg  do 
W'hatsoever  He  has  commanded  them.  It 
is  a  great  elevation  to  be  a  friend  of  Jesus 
Christ.  To  be  a  friend  of  God  is  noted  as 
the  highest  honor  of  Abraham  ;  to  be  a 
friend  of  Jesus  Christ  is  not  less  an  honor, 
since  He  and  His  Father  are  one.  Mutual 
effects  are  implied  in  this  friendship  be- 
tween the  Saviour  and  His  disciples ; 
mutual  affection  and  delight  in  each  other's 
society ;  their  love  to  Him  is  the  effect  of 
His  to  themselves,  not  only  as  from  this 
it  derives  the  grand  motive,  but  also  as  it 
indicates  that  everlasting  love  which  is 
mentioned  as  the  highest  source  of  spirit- 
ual blessings. 

15.  Ilenceforth  I  call  you  not  servants,  for  the  ser- 
vant knoweth  not  what  his  lord  doetli :  but  I  have 
called  you  friends,  "for  all  things  that  I  have  heard  of 
my  Father,  I  have  made  known  unto  you. 

"See  Gen.  xviii.  17 :  chap.  xvii.  26;  Acts  .xx.  27. 

The  love  which  Christ  bears  toward  His 
people  suits  the  relation  of  friends  better 
than  that  which  subsists  between  a  master 
and  his  servants.  Reverence  is  the  appro- 
priate sentiment  of  a  servant  toward  his 
master,  there  is  not,  in  the  order  of  things, 
so  much  of  affection  in  that  relation.  But 
Jesus  Christ  loves  His  people  with  an  in- 
tense affection,  even  like  that  with  which 
He  is  Himself  regarded  by  His  Father,  as 
the  beloved  Son.     The  STrant  knoweth  not 


what  Ills  lurd  (or  master)  doeth,  &c.  It  is  im- 
plied that  there  is  perfect  freedom  of 
communication  between  Christ  and  His 
disciples.  A  servant  knows  little  of  his 
master's  mind,  as  it  is  communicated  to  a 
friend,  but  here  the  Master  reveals  His 
secrets  to  His  servants,  whom  He  treats  as 
His  friends  ;  they  know  the  way  of  the 
Lord,  they  become  "  of  quick  understand- 
ing in  the  fear  of  the  Lord,"  and  "they  go 
and  tell  Jesus,"  they  commit  their  cares  to 
Him,  confess  all  their  infirmities,  all  their 
sins  to  Him,  to  Him  who  can  correct  their 
errors,  sympathize  with  their  infirmities, 
forgive  their  sins,  relieve   their  sorrows. 

16.  pYe  have  not  chosen  me,  hut  I  have  chosen  you, 
and  qordained  you,  that  ye  should  go  and  bring  lorth 
fruit,  and  </ta«  your  fruit  should  remain,  that  'wliatso- 
ever  ye  shall  ask  of  the  Father  in  my  name,  he  may 
give  it  you 

I'Chap.  vi.  70  and  xiii.  18 ;  1  John  iv.  10. 19.  qMatt. 
xxviii.  49;  Mark  xvi.  15;  Col.  i.  6. 

Lest  they  should  be  puffed  up  with  pride, 
and  "exalted  above  measure  through  the 
abundance  of  the  revelations,"  so  as  to 
think  of  themselves  more  highly  than  they 
ought  to  think,  our  Lord  reminds  ihem 
that  He  had  chosen  them,  or  selected  them 
out,  to  a  life  of  holiness  and  the  enjoy- 
ment of  His  favor,  and  that  their  position, 
privileges  and  prospects  were  not  owing 
to  themselves,  but  to  Him.  They  were 
ordained,  or  (which  is  the  sense  of  the 
word  here)  appointed,  that  they  might  go 
and  bring  forth  fruit,  which  might  "abide 
the  day  of  His  coming."  (1  Cor.  iii.  14.) 
Connected  with  this  is  that  privilege  of 
prayer,  to  which  in  connection  with  abid- 
ing in  Him  He  had  already  adverted. 
(Verse  7.)  He  had  selected  them  to  the 
laborious  office  of  converting  a  world.  He 
had  selected  them  to  the  blessed  privilege 
of  asking  boundless  blessings  from  above. 
Let  us  tread  in  their  steps.  We  also  are 
the  friends  of  Jesus,  if  w'e  do  what  He 
commands  us.  We  may  bring  forth  fruit 
that  shall  never  wither.  It  is  far  better 
to  convert  one  soul,  than,  like  Columbus, 
to  discover  a  continent,  or,  like  Herschell, 
a  planet.  The  fruits  of  science  will  pass 
away,  but  the  fruits  of  grace  will  abide 
unto  eternal  life. 

17.  'These  things  I  command  you,  that  ye  love  one 
another.— 'Verse  12. 

I  command  you.     Inasmuch   as   I  have 

conferred  upon  yon  grace  so  stupendous, 

and  a  love  so  perfect,  full  rightly  have  I 


586 


JOHN, 


authority  to  command  you.  And  my  com- 
mand is,  that  one  command  most  fully 
authorized  by  my  example — the  command- 
ment of  mutual  love.  In  revealing  His  Cios- 
pel  to  the  world,  Christ  not  only  performed 
the  i^art  of  a  Prophet,  but  also  a  Legislator, 
and  that  by  His  own  inherent  authority. 
As  He  was  a  King,  He  stamped  those  doc- 
trines into  laws,  which  He  taught  and  de- 
livered, as  a  Pj-oi^het.  And  such  as  His 
kingly  power  is,  such  are  His  laws  and 
commandments.  He  is  a  spiritual  King, 
a  King  of  souls,  of  will,  and  of  atiections, 
and  accordingly  His  laws  are  si)iritual,  and 
extend  their  obligation  to  the  souls,  and 
wdlls,  and  affections  of  His  subjects.  (Matt. 
V.  21,  22,  vii.  29;  Heb.  viii.  10.) 

18.  tlf  the  world  hate  you,  ye  know  that  it  hated  me 
before  it  hated  you.  19.  "If  ye  were  of  the  world,  the 
world  would  love  his  own,  but  J^because  ye  are  not  of 
the  world,  but  1  have  chosen  you  outof  the  world, 
therefore  the  world  hateth  you.  "JO.  Ilemember  the  word 
that  I  said  unto  you,  jThe  servant  is  not  greater  than 
his  lord.  If  they  have  persecuted  me,  they  will  also 
persecute  you,  'if  they  have  kept  my  saying,  theywlll 
keep  yours  also.  21.  -'But  all  these  things  will  they  do 
unto  you  for  my  name's  sake,  because  they  know  not 
him  that  sent  me. 

'1  John  iii.  1.  13.  »!  John  iv.  5.  ^Chap.  xvii.  14.  jMatt. 
X.  24;  Luke  vi.  40;  chap.  xiii.  16.  'Ezek.  iii.  7.  «Matt. 
X.  22  and  xxiv.  9 ;  chap.  xvi.  3. 

His  own,  that  which  belongs  to  the  world, 
that  which  is  like  the  world.  I  have  chosen 
you  out  of  the  world.  (See  on  verse  16.)  This 
clause  is  antithetic  to  ye  are  not  of  the  viorld, 
and  serves  to  fix  more  definitely  and  em- 
phatically its  meaning.  Out  of  the  world, 
is  that  form  in  Greek  which  denotes  in- 
ternal separation.  They  had  been  under 
the  full  influence  of  worldly  aims,  purj^o- 
ses  and  principles,  but  through  the  sover- 
eign grace  of  God,  had  been  chosen  from 
a  life  of  sin  to  one  of  holiness  and  useful- 
ness. The  word  that  I  said  unto  you.  (See 
chap.  xiii.  16;  comp.  Matt.  x.  24.)  If  they 
have  kept  my  saying — you  see  how  ill  they 
have  kept  it — tliey  will  keep  yours,  i.  e.,  in  the 
same  manner.  Keeping  Christ's  saying 
denotes  holding  fast  His  doctrines,  and 
obeying  His  precepts.  For  my  name's  sake. 
(Matt.  X.  22.)  Your  support  and  reward 
will  be  therefore  the  greater.  (Matt.  v.  11, 
12;  Acts  v.  41;  1  Peter  iv.  16.) 

Christians  are  chosen  out  of  the  world 
by  God's  grace  to  follow  Christ's  steps,  and 
by  a  holy  life  and  conversation,  to  bear 
witness  for  Him  in  a  world  that  hates 
Him,  and  all  who  do  this  with  zeal  and 
faithfulness  may  expect  to  meet  some 
measure  of  dislike,  ridicule  and  opposition. 


(Gal.iv.29;  2  Tim.  iii.  12;  1  Peter  iv.  12-14.) 
Surely,  while  we  mourn  over  such  symp- 
toms of  enmity  to  God,  we  may  well  be 
content  to  bear  some  little  part  of  that 
burden  which  was  laid  on  our  blessed 
Master  (Heb.  xii.  1-4) ;  if,  indeed,  the 
world  speak  too  well  of  us,  we  should  sus- 
pect whether  we  be  faithful  to  Christ;  for 
the  world  loves  its  own,  but  has  ever 
hated  Christ,  and  those  who  are  most  like 
Christ.  We  should  never,  it  is  true,  need- 
lessly provoke  the  world's  enmity,  it  is  a 
false  zeal,  a  zeal  without  knowledge,  that 
would  do  this,  but  if  we  meet  with  it  in  the 
way  of  duty,  we  may  well  rejoice  in  being 
counted  worthy  to  bear  what  is  a  badge 
of  honor,  when  borne  for  Christ's  sake,  an 
indication,  so  far  as  it  goes,  that  the  world 
sees  in  us  something  that  is  contrary  to  its 
own  doings. 

22.  '^If  I  had  not  come  and  .spoken  unto  them,  they 
had  not  liad  sin  ;  ^but  now  they  have  no  cloak  lor  their 
sin.— bChap.  ix.  41.    cRom.  i.  20 ;  James  iv.  17. 

Our  Lord  never  refers  to  Himself  as  one 
born  into  the  world  in  the  ordinary  way 
of  human  generation,  but  as  having  "come" 
forth  from  the  Father.  His  pre-existent 
state  is  thus  kept  ever  before  the  mind,  in 
all  His  discourses.  The  Saviour's  coming 
and  speaking  to  these  people  (which  was 
a  great  instance  of  His  mere}')  led  to  their 
contracting  a  guilt,  which  they  would  not 
otherwise  have  had,  and  we  should  bear 
in  mind  that  this  is  the  very  condition  of 
being  more  favored  and  privileged  than 
others,  that  our  condemnation  will  be  the 
greater,  if  we  do  not  rightfully  improve 
our  mercies.  JVo  cloak — no  color  of  plea, 
nothing  to  pretend  by  w^ay  of  excuse. 
"  AVe  think  that  it  follows  from  verse  23," 
says  Tholuck,  "that  by  'sin,'  in  verse  22, 
is  intended  the  guilt  of  hatred  against  di- 
vine things  in  general,  so  that  the  connec- 
tion of  the  thought  is  this:  The  hatred 
toward  you  rests  upon  aversion  tome,  and 
this  rests  ujaon  ignorance  of  the  Father. 
Had  I  not  appeared,  this  ignorance,  and 
the  aversion  to  what  is  divine  connected 
with  it,  would  have  been  comparatively 
guiltless,  but  after  I  have  revealed  the 
Father  by  my  appearing  and  by  my  in- 
structions, they  are  the  more  culpable." 
Miserable  is  that  person  whom  the  divine 
benefits  onh'  render  inexcusable!  This  is 
often  the  effect  of  outward  blessings,  which 


CIIAPTEK   XV, 


the  sinner  abuses  by  his  own  infideUty. 
(See  notes  on  verse  24.) 

2;i.  <ille  that  liateth  me  hateth  my  Father  also, 
i^i  John  ii.  2'i. 

The  second  aggravation  of  their  sin  is 
that  their  hatred  of  Christ  is  joined  with 
hatred  of  the  Father.  Here  we  learn,  1. 
That  the  great  hatred  against  God  in  the 
world  appears  chietly  in  opposition  to 
Clirist.  2.  That  whatever  holiness  or  re- 
si)eot  to  God  men  may  pretend,  yet  if  they 
hate  Christ  or  His  Gospel,  they  are  but 
haters  of  God,  who  is  one  in  essence  with 
Ills  Son,  who  sent  Him  into  the  world, 
and  who  is  in  Him  reconciling  the  world, 
by  His  obediential  life  and  sacriticial 
death,  and  by  the  word  of"  the  Gospel.  To 
reject  the  Son  is  to  reject  the  Father.  To 
iiffront  an  ambassador  is  an  indignity  of- 
fered to  the  government  which  he  repre- 
i^ents.  To  despise  a  preacher  is  to  despise 
Him  from  whom  he  receives  his  mi.ssion. 

24.  IfT  had  not  done  among  them  'the  works  which 
noneotlier  man  did,  thov  had  not  had  sin,  but  now 
liavethey  botli  seen  and  hated  botli  me  and  my  Fa- 
ther.—cChap.  iii.  ■-,  vii.  21  and  ix.  32. 

The  third  aggravation  of  their  sin  is 
taken  from  our  Lord's  miracles.  If  I  had 
not  spoken.  (Verse  22.)  If  I  had  not  done. 
The  two  combined,  doctrine  and  miracle, 
iittested  His  unity  with  the  Father  and 
Divine  mission.  (Chap.  vii.  46 ;  Matt.  ix. 
33  ;  Acts  i.  1.)  Among  them.  How  strange- 
ly irrational  were  the  Jews  in  rejecting 
our  Saviour,  when  His  miracles  not  only 
exceeded  those  of  Moses  both  in  number 
and  quality,  but,  which  was  much  more, 
when  they  themselves  saw  the  miracles 
which  Christ  did,  yet  received  those  of 
Moses,  only  upon  the  credit  of  their 
fathers.  (Chap.  ii.  23,  v.  36,  x.  25;  Acts  ii. 
22.)  They  had  not  had  sin.  It  is  evident 
from  the  word  of  God  (Rom.  i.  20,  21),  as 
well  as  from  the  reason  of  thing.s,  that  sin 
may  be  imj^uted  to  those  who  have  no 
revelation.  This  expression,  therefore, 
must  be  a  Hebraism,  which  calls  a  thing 
nothing  compared  with  something  incon- 
ceivably greater.  (Chap.  ix.  41.)  But  now 
have  they  both  seen  and  hated,  &c.  Ignorance, 
though  it  does  not  deserve  pardon,  yet  it 
often  finds  it,  because  it  is  not  joined  with 
open  contempt  of  Him  that  is  able  to  par- 
don. But  he  that  sins  against  knowledge, 
not  only  provokes  the  justice  of  God  by 
his  sin  (as  every  other  sinner  does),  but 


he  also  dams  up  the  mercy  of  God  by  his 
contempt,  and  does  his  part  to  shut  him- 
self out  from  all  possibility  of  jiardon.  (1 
Tim.  i.  13;  James  iv.  17.)  It  should  not 
Ijass  unnoticed,  that  at  this  verse  our 
Lord  says  Me  and  my  Father,  and,  a  few 
verses  further  on,  My  Father  and  me.  (x. 
30,  xvi.  3.) 

2.5.  But  this  Cometh  to  pass,  that  the  word  might  be 
fulfilled  that  is  written  in  their  law,  fThey  hated  me 
without  a  cause.— ''Ps.  xxxv.  19  and  Ixix.  4. 

The  meaning  is,  as  in  so  many  other 
places  of  the  Gospel,  not  that  the  Jews 
hated  Christ  in  order  that  the  words  of 
David  might  be  fulfilled,  but  that  from 
their  hatred  resulted  the  fulfillment  of 
certain  words,  spoken  prophetically  by 
,the  inspired  Psalmist  (Ps.  Ixix.  4),  and 
which  the  Evangelist  here  adduces  inB 
having  reference  to  the  sacred  person  of 
our  Lord.  The  "  law  "  here  stands  for  the 
whole  volume  of  the  ancient  Scriptures  (as 
in  x.  34),  and  it  is  emphatically  called 
"  theirs  "  (as  in  other  jilaces;  see  chap.  viii. 
17,  X.  34),  to  convey  a  tacit  reproof  of  that 
wickedness,  which,  "  one  of  themselves, 
even  a  prophet  of  their  own"  (Titus  i.  12), 
had  foreseen  and  denounced. 

They  hated  me  without  a  cause.  For  what 
"  cause  "  was  all  this  hatred  ?  What  plea 
for  this  malignity?  And  still  we  might 
ask,  AYhy  does  the  world  hate  religion, 
and  the  Bible,  and  God  ?  "  To  hate  God  " 
raises  horror,  and  more  still,  "to  hate  him 
without  a  cause."  And  yet  we  certainly 
hate  Him,  when  we  do  not  love  His  law, 
His  government,  the  dispensations  of  His 
Providence,  &c.  We  have  no  such  direct 
thought  or  formal  jjurpose,  but  actions  in- 
clude all  this.  Be  it  our  care,  that  if  man 
dislike  or  persecute  us,  there  may  be  no 
other  cause  but  our  faithfulness  to  real 
religion,  and,  as  in  Daniel's  case,  men  may 
find  no  occasion  against  us,  except  they 
find  it  against  us  concerning  the  law  of 
our  God.     (Dan.  vi.  5.) 

26.  KBut  when  the  Comforter  is  come,  whom  I  will 
send  unto  vou  from  the  Father,  even  the  Spirit  of  truth, 
which  pro'ceedeth  from  the  Father,  the  shall  testify 
of  me. 

eLukexxiv.  49;  chap.  xiv.  17,  26  and  xvi.  7,  13;  Acta 
ii.  33.    "-l  John  v.  6. 

The  Comforter— the  Spirit  of  truth.  The 
two  appellations  here  given  to  Him  who 
was  to  be  the  witness  of  Christ,  and  who 
was  soon  to  come,  were  given  to  Him 
when  first  spoken  of  by  our  Lord,  chapter 


588 


JOHN, 


xiv.  16,  17,  and  at  the  2()th  verse  of  that 
chapter  He  is  termed  "the  Holy  Ghost." 
That  it  is  of  a  person,  and  not  merely  of 
an  attribute  or  influence  that  our  Lord 
speaks,  is  very  evident.  His  proper  name 
is  the  Holy  Ghost — His  character  is  the 
Spirit  of  truth — His  office,  in  reference  to 
Christians,  the  Comforter.  The  original 
word  "paraclete"  rendered  "Comforter," 
cannot  be  translated  by  any  one  English 
word.  It  includes  all  that  is  most  impor- 
tant in  meaning,  expressed  by  the  terms 
instructor,  monitor,  helper,  guide,  com- 
forter. 

The  Spirit  of  truth,  not  the  Spirit  of  false- 
hood, but  of  truth — not  the  Spirit  of  error, 
but  of  truth — who  knows  the  truth — who 
loves  the  truth— who  reveals  the  truth—* 
who  cannot  be  deceived — who  cannot  de- 
ceive— equally  incapable  of  ignorance  and 
deception. 

Whom  I  will  send  unto  you  from  the  Fa- 
ther. In  chap.  xiv.  16,  this  glorious  Person 
is  said  to  be  "  given  "  by  the  Father,  and, 
in  the  26th  verse  of  that  chajDter,  to  be 
"sent"  by  the  Father  in  answer  to  the 
prayer  of  the  Son,  and  here  He  is  said  to 
be  "  sent"  by  the  Son  from  the  Father.  In 
the  economy  of  salvation,  the  Father  sus- 
tains the  majesty  of  the  Divinity.  The  Son 
and  the  Holy  Spirit  act  subordinate  parts. 
All  things  are  of  the  Father,  through  th6 
Son,  by  the  Spirit.  The  Spirit  is  said  to  be 
sent  by  the  Son  from  the  Father ,  the  idea 
is,  that  of  a  foundation  being  laid  for  the 
gracious  mission  of  the  Spirit,  in  the  fin- 
ished work  of  the  Son,  as  the  great  expia- 
tor.  He — the  glorified  God-man — has 
committed  to  Him,  as  the  reward  of  His 
mediatorial  labors,' the  communication  of 
the  influences  of  the  Divine  Spirit,  so  that 
He  has  but  to  intercede,  pray,  express  His 
will  to  the  Father,  and  the  Spirit's  effecting 
miraculous  or  saving  changes  among  men 
is  the  immediate  result. 

Which  proceedeth  from  the  Father.  Here 
is  an  evident  difference  between  the  Mis- 
sion and  Procession  of  the  Holy  Spirit;. 
the  former  is  spoken  of,  as  then  to  come, 
whom  I  will  send.  The  latter  is  spoken 
of  in  the  present  tense,  which  proceedeth. 
The  same  Greek  term,  which  we  translate 
"to  proceed,"  is  employed  by  John,  when 
he  describes  the   Spirit  as  proceeding  out 


of  the  mouth  of  Christ  in  the  likeness  of 
"  A  sharp  two-edged  sword,"  and  again  as 
"  A  pure  river  of  the  water  of  life,  clear  as 
crystal,  proceeding  out  of  the  throne  of  God 
and  of  the  Lamb."  (Rev.  i.  16,  xxii.  1.)  He 
shall  testify  of  me.  Here,  again,  the  person- 
ality of  the  Holy  Spirit  appears.  "  He 
shall  bear  witness  to  my  integrity.  Though 
I  am  rejected  by  my  adversaries,  yet  the 
Holy  Spirit  will  vindicate  me,  and  bring 
clearly  to  light  the  truth  respecting  me." 
There  is  also  reference  to  the  illuminatioa 
of  their  minds  in  regard  to  the  Old  Testa- 
ment types,  ordinances  and  prophecies. 

In  relation  to  the  doctrine  of  the  Holy 
Trinity  (which  is  so  plainly  taught  in  this 
verse),  an  old  writer  says :  "  As  in  waters, 
there  is  the  fountain,  or  well-head,  then 
there  is  the  spring,  that  boils  u})  out  of  that 
fountain,  and  then  there  is  the  stream  that 
flows  forth  from  the  fountain  and  the 
spring,  and  yet  all  these  are  but  one  and 
the  same  water;  so,  here  (chap.  vii.  37- 
39),  God  the  Father  is  the  Fountain  of 
Deity,  the  Son  as  the  spring,  that  boils  up 
out  of  the  fountain,  and  the  Holy  Ghost, 
that  flows  from  both  ;  (see  Gal.  iv.  4)  and 
yet  all  three  is  but  one  and  the  same  God. 
The  same  may  be  also  explained  by 
another  familiar  instance.  The  sun,  you 
know,  begets  beams,  and  from  the  sun  and 
beams  together  proceed  the  'light  and 
heat.  So  God  the  Father  begets  the  Son, 
and  from  the  Father  and  Son  together 
proceeds  the  Spirit  -of  knowledge  and 
grace.  But  as  the  sun  is  not  before  the 
beams,  nor  the  beams  before  the  light  and 
heat,  but  all  are  together,  so  neither  is 
Father  before  the  Son,  nor  Father  or  Son 
before  the  Holy  Ghost,  but  only  in  order 
and  relation  to  one  another,  in  which  only 
respect  the  Father  is  the  first  Person  in 
the  Trinity." 

27.  And  iye  also  shall  bear  witness,  because  ^ye  have 
been  with  me  from  the  beginning. 

iLuke  xxiv.  48  :  Acts  i.  8,  21,  22,  ii.  32.  iii.  15,  iv.  20,  33, 
V.  32.  X.  39  and  xiii.  31  ;  1  Peter  v.  1  •  2  Peter  i.  16.  kl>uke 
1.  2,  1  John  i.  1,2. 

Although  the  "  testimony  "  of  the  Spirit 
is  mediated  through  the  human  "  testi- 
mony "  of  the  disciples,  yet  the  latter  is 
here  made  co-ordinate  with  the  former. 
"  When  ye  shall  have  been  comforted  by 
the  Holy  Ghost,  and  your  mind  has  been 
supported  by  fixed  truth.  He  will  impel 
you  to  testify  of  me.     For,  first,  He  will 


CHAPTER    XVI 


589 


give  testimony  internally  in  your  hearts, 
and  then  outwardly  by  aiiracles  and 
through  your  confession  and  preaching." 
The  main  things  to  be  regarded  as  the 
.truth  of  human  testimony  are  these:  1.  If 
men  testify  nothing  but  what  they  saw  or 
heard.  2.  If  they  testify  at  no  long  dis- 
tance of  time  from  the  things  done.  3.  If 
they  testify  them  plainly,  and  without 
doubtful  expressions.  4.  If  a  great  num- 
ber agree  in  the  same  testimony.  5.  If 
any  i)art  with  all  that  is  valuable  to  man- 
kind rather  than  deny  the  truth  of  what 
they  have  testified.  All  these  particulars 
united  in  the  Apostles  and  disciples  of 
Jesus  as  witnesses  for  Him.  Their  testi- 
mony was  to  be  a  personal  one.  (See 
Luke  i.  2;  Acts  i.  21.)  The  desirableness 
and  even  necessity  of  this  in  proclaiming 
the  Gospel  to  an  unbelieving  world,  must 
be  obvious  to   all.     Their  words  would 


have  found  small  credence  in  Jerusalem 
Judea,  Asia  Minor,  Greece,  Rome,  Egypt, 
Ethiopia  and  other  regions  whither  they 
carried  tlie  Gospel,  had  they  not  been  able 
to  testify  to  its  trutl*  from  their  own  per- 
sonal knowledge.  With  straightforward 
plainness  and  simplicity  they  narrated  the 
wonderful  history  of  Jesus  of  Nazareth, 
and  in  proof  of  their  veracity  appealed  to 
the  miraculous  gifts  with  which  they  had 
been  endowed  by  the  Holy  Spirit.  How 
united  and  resistlsss  their  testimony !  How 
could  they  be  deceived,  or  why  should 
they  deceive  others,  and  do  this,  too,  at 
the  expense  of  all  that  was  dear  to  them 
in  this  world,  even  of  life  itself? 

"Whence  but  from  Heaven,  could  men  unskilled  in 
arts, 
In  several  ages  born,  in  several  parts. 
Weave  such  agreeing  truths  ?  or  how,  or  why, 
Should  all  conspire  to  cheat  us  with  a  lie : 
Unasked  their  pains,  ungrateful  their  advice. 
Starving  their  gain,  and  martyrdom  their  price."' 


1.  Who  is  the  true  vine  ?  2.  Who  is  the  husbandman?  3.  What  is  said  of  fruitless  branches?  4.  What  of 
fruitful  branches  ?  5.  How  is  God  the  Father  glorified  ?  6.  What  is  said  of  those  who  keep  Christ's  command- 
ments? 7.  Who  are  Christ's  "  friends ?"  8.  What  does  verse  16  mean?  9.  Why  is  it  that  the  world  hates 
Christians?  10.  Explaic  the  expression  "  they  had  not  had  sin."  11.  What  did  Jesus  say  the  Comforter  would 
do  ?    12.  What  is  said  of  the  testimony  borne  by  the  Apostles  ? 


CHAPTER  XVI. 

1  Christ  comforteth  his  disciples  apauist  tribulation  by 
the  promise  of  the  Holy  Ghost,  and  by  fti,s  resurrection 
and  ascension  :  23  assureth  their  prayers  made  in  his 
name  to  be  acceptable  to  his  Fatlicr.  33  I'eace  in 
Christ,  and  in  the  world  affliction. 

THESE   things  have   I  spoken  unto  you,  that  ye 
•  should  not  be  offended. 
"Matt.  xi.  6,  xiii.  57,  xxiv.  10  and  xxvi.  31,  33. 

These  things — including  His  description 
both  of  the  hostility  of  the  world  and  the 
co-operation  of  the  Paraclete  or  Com- 
forter. That  ye  slioidd  not  be  offended — 
"  that  ye  should  not  be  stumbled."  There 
is  a  strong  temptation  in  times  of  great  af- 
fliction to  distrust  God.  It  is  very  hard, 
when  He  smites  us,  to  believe  that  He 
loves  us.  When  we  are  prosperous  and 
happy,  then  it  is  easy  to  say,  "  As  many  as 
He  loves  He  rebukes  and  chastens."  It  is 
easy  then  to  believe,  or  to  think  we  believe 


that  He  does  not  willingly  grieve  or  afflict 
the  children  of  men.  But  when  suffering 
from  disease,  passing  under  the  cloud  of 
bereavement,  pining  in  a  dungeon,  or 
tlireatened  with  the  stake,  then  it  is  hard 
not  to  imagine  that  God  has  forgotten  to 
be  gracious.  Those  who  have  experienced 
sore  afflictions  can  remember  the  struggle 
in  their  hearts  at  such  times.  Jesus  knew 
the  weakness  of  His  disciples,  and  hence 
He  thus  prepared  them  for  their  approach- 
ing trials,  that  when  they  came  they  might 
not  be  accounted  "strange  things." 

2.  i>They  shall  put  you  out  of  the  synagogues  :  yea, 
the  time-  cometh,  nhat  whosoever  killeth  you  will 
think  that  he  doefh  God  service. 

I'Chap.  ix.  22,  34  and  xii.  42.  "^Acts  viii.  1,  ix.  1  and 
xxvi.  9, 10,  11. 

Put  you  out  of  the  synagogues.     (See  on 

ix.  22,  xii.  42;  Luke  vi.  22.)    The  meaning 

of  this  clause  is,  "  excx)mmunicate  you." 


590 


JOHN. 


This  was  the  highest  punishment  which 
the  Sanhedrim  had  at  this  time  power  to 
inflict,  as  all  civil  power  was  in  the  hands 
of  the  Romans.  The  Jews  had  already 
a<^reed  to  excommunicate  those  who  con- 
fessed Jesus  to  be  the  Christ  (John  ix.  22), 
and  they  had  acted  accordingly.  (Verse 
34,  xii.  42.)  Those  who  were  thus  cast  out 
they  despoiled  of  their  goods.  (Ex.  x.  8.) 
Yea,  the  time  cometh  that,  or  when  whosoever 
killeth  you,  &c.  This  was  soon  fulfilled  in 
the  case  of  Stephen  and  others.  (A(;ts  vii. 
58;  comp.  viii.  1,  ix.  1,  2.)  The  Zealots, 
not  waiting  for  the  judgment  of  the  San- 
hedrim, executed  summary  vengeance  on 
many  of  the  followers  of  Jesus.  They 
were  esteemed  by  the  Jews  as  good  men 
and  filled  with  zeal  in  the  cause  of  God. 
And  at  last,  at  the  Jewish  war,  after  im- 
mense slaughter  of  their  brethren,  they 
held  themselves  to  be  men  without  of- 
fense. 

Will  think  that  he  doeth  God  service,  or  uill 
think  that  he  offereth  sacrifice  to  God.  Our 
Saviour's  foretelling  to  His  disciples  here, 
is,  that  His  and  their  enemies  should 
think  it  not  only  lawful,  but  acceptable  to 
God,  and  of  the  nature  of  a  sacrifice, 
which  propitiates  for  other  offenses,  to  put 
them  to  death  !  "  See  here,"  says  an  old 
writer,  "  a  conscience  bravely  glossed, 
where  the  error  looked  like  religion  and 
atonement,  and  yet  these  Jews  that  did  so, 
were  given  up  to  the  direst  punishments 
that  e  ver  any  nation  did  groan  under.  (Rom . 
X.  2,  xi.  8-10 ;  Acts  xxiii.  1 ;  2 Tim.  i.  3 ;  1  Tim. 
i.  13, 15.)  That  is  certainly  a  very  deplora- 
ble time,  when  men  think  they  honor  God 
by  persecuting  the  truth  and  the  disciples 
thereof.  It  may  be  said,  until  the  end  of 
the  world,  this  'time  cometh,'  and  there- 
fore our  patience  must  not  end  until  the 
term  of  our  lives  expire." 

3.  And  dthese  things  will  they  do  unto  you,  because 
they  have  not  known  the  Father,  nor  me. 
dChap.  XV.  21 ;  Rom.  x.  2  ;  1  Cor.  ii.  8  ;  I  Tim.  i.  13. 

Because  they  have  not  knoivn,  &c.  (See 
notes  on  chap.  xv.  21.)  Their  blindness 
and  self-deception  as  exhibited  in  their 
wicked  course  were  by  no  means  guiltless, 
since  they  thus  acted  through  ignorance 
which  was  willful.  One  sin  leads  on  to  and 
begets  another.  Early  ignorance  is  devel- 
oped into  later  crime.  Sins  of  omission 
are  succeeded  by  sins  of  commission.   Op- 


portunities neglected  pass  into  wickedness 
with  a  high  hand.  See  how  our  Lord, 
who  had  before  spoken  of  th-eir  sins  as  a 
consequence  and  proof  of  their  ignorance 
of  the  Father  (chap.  xv.  21),  here  justly 
conjoins  Himself  "  the  Father,  nor  me." 
Had  they  known  the  Father,  as  they 
vainly  boasted,  they  would  have  recogniz- 
ed and  acknowledged  Him.  Had  they  ac- 
knowledged Hirn,  as  indeed  they  ought, 
they  should  have  known  the  Father. 

4.  But  ethese  things  have  I  told  you,  that  when  the 
time  shall  come,  ye  may  remember  that  I  told  you  of 
them.  And  fthese  things  I  said  not  unto  you  at  the  be- 
ginning, because  I  was  with  you. 

«Chap.  xiii.  19  and  xiv.  29.    f  Matt.  ix.  15. 

It  is  here  implied  that  the  thought  that 
"  these  things  "  had  been  fully  foreseen  by 
the  Saviour,  would  prove  their  comfort  and 
their  stay.  (Comp.  verse  1  and  see  Matt. 
xxiv.  25.)  Because  I  was  with  you.  At  an 
early  period  of  the  disciples'  connection 
with  Jesus,  there  was  no  need  that  He 
should  fully  disclose  the  scenes  of  trials 
through  which  they  were  to  pass.  It  was 
more  appropriate  to  that  period  that  they 
should  rejoice  in  their  privileges,  and 
should  be  receiving  religious  instruction. 
Besides,  if  troubles  should  arise  while  He 
was  with  them.  He  could  personally  ad- 
vise and  protect. 

5.  But  now  kI  go  my  way  to  him  that  sent  me;  and 
none  of  yon  asketh  me,  Whither  goest  thou  ?  0.  But 
because  i  have  said  these  things  unto  you,  ^sorrow  hath 
filled  your  heart. 

eVerse  10, 16 ;  chap.  vii.  33,  xiii.  3  and  xiv.  28.  averse 
22  ;  chap.  xiv.  1. 

After  Jesus  had  said  what  was  sufficient 
to  satisfy  them  that  He  was  to  die  and  go 
to  His  Father,  and  stated  to  them  how 
much  this  would  prove  for  their  advantage, 
they  make  no  further  inquiiy.  For  this 
neglect  He  gently  reproves  them,  as  it 
indicated  too  little  value  for  the  peculiar 
blessings  of  His  kingdom,  the  hope  of 
which  would  have  been  sufficient  to  pre- 
serve their  minds  from  too  much  depres- 
sion. He,  however,  sympathizes  with 
them,  as  sorrow,  jiroduced  by  fearful  ap- 
prehensions of  the  consequences  of  His 
departure,  had  filled  their  hearts.  Were 
our  eyes  open  to  see  clearly  the  reasons  of 
God's  Providence  toward  us,  or  would  we 
humbly  ask  Him  to  instruct  our  souls,  we 
should  often' find  reason  to  rejoice  where 
we  now  suffer  our  hearts  to  be  overwhelm- 
ed with  sorrow. 


en  APT  Eli    XVI 


591 


7.  NevfirthPlpss  I  tell  you  the  truHi :  It  is  expedient 
for  you  llKit  1  go  awuy :  'or  ii'  i  ko  iiol  away,  ahe  Coru- 
forU-r  will  not  come  unto  you  ;  but  i^il'  I  depart,  I  will 
Bend  liiui  umLo  you. 

iCIiap.  vii.  3U,  xi v.  lU,  26  and  xv.  26.  kActs  ii.  2.'! ;  Eph. 
iv.  S. 

Though  you  are  too  full  of  grief  to  look 
beyond  the  present  trouble,  tliough  you 
are  dumb  with  grief,  tongue  tied  and  can- 
not ask  anything  further,  ncveriluicss  I  will 
tell  you  what  is  the  real  state  of  the  case, 
"  that  it  is  expedient  for  you  that  I  go 
away,"  that  this  is  really  for  your  good, 
how  much  soever  it  may  appear  to  the 
contrary,  for— and  so  lie  proceeds  to  add 
the  reason  of  this — "  If  I  go  not  aivay,  &c. 

The  Comforter.  (See  on  xiv.  IG,  17,  26, 
XV.  26.)  Observe  that  even  in  the  hour  of 
His  sorrow  and  trial,  Jesus  considers,  not 
what  is  expedient  for  Hlmsdf,  but  for  His 
disciples.  What  rendered  it  "  expedient " 
that  Christ  should  go  away,  was,  that  the 
Holy  Ghost  was  not  to  be  given  until  the 
Son  of  man  had  returned  to  the  Father. 
It  is  here  evident  that  the  Holy  Spirit,  the 
great  gift  of  the  New  Covenant,  is  bestow- 
ed on  man  only  through  the  atonement 
and  mediation  of  Him,  who  is  expressly 
said  to  have  been  "delivered  for  our 
offenses,  and  raised  again  for  our  jus- 
tification." (Rom.  iv.  25.)  It  could  not 
be  "expedient"  to  part  with  a  greater 
good  for  a  less,  nor  could  it  be  said  to  be 
an  expediency  to  part  with  an  equal  good 
for  an  equal.  If,  therefore,  it  was  expedi- 
ent that  Christ  should  go,  that  the  Spirit 
might  come,  that  must  have  been,  in  His 
esteem,  a  good  superior  to  the  continuance 
of  His  own  mere  bodily  presence. 

8.  And  when  he  is  come,  he  will  reprove  the  world 
of  sin,  and  of  righteousness,  and  of  judgment:  9.  'Of 
sin.  because  they  believe  not  on  me,  10.  mOf  righteous- 
ness, "because  I  go  to  my  Father,  and  ye  see  me  no 
more,  11.  »Of  judgment,  because  ithe  prince  of  this 
world  is  judged. 

•Acts  ii.  22-37.  mActs  ii.  32.  "Chap.  iii.  14  and  v.  32. 
^Acts  x.Kix.  18.  pLuke  x.  IS;  chap.  xii.  31;  Eph.  ii.  2; 
Col.  ii.  15 ;  Heb.  ii.  14. 

When  he  is  come.  This  gift  (it  has  well 
been  said)  is  not  a  mere  fluid  or  emana- 
tion shed  off  from  the  Divine  essence  or 
person,  it  is  a  He,  the  essence  or  Person 
Himself.  The  qualities,  actions,  efficien- 
cies of  a  living  agent  are,  through  the 
whole  passage  ascribed  to  this  Comforter. 
There  is  no  alternative  left  but  either  to 
pervert  the  pas.sage,  or  to  acknowledge 
herein  the  presence  of  the  Third  Person 
of  the  adorable  Trinity. 

Our  Lord  had  told  His  disciples  at  the 


dose  of  the  preceding  chapter,  that  they 
should  be  witnesses  for  Him,  because  they 
had  been  with  Him  from  the  beginning. 
This  led  them  to  think  that  the  whole 
weight  and  stress  of  the  Christian  cause 
in  this  world  pressed  upon  their  own 
shoulders.  What  are  we  for  this?  Never 
trouble  yourselves,  says  Christ,  when  I  go, 
the  Paraclete  shall  come— the  advocate  or 
pleader — and  He  shall  make  strange  work 
in  the  world  when  once  He  comes.  He 
shall  take  up  my  cause,  whereas  I  have 
been  traduced  and  charged  as  a  deceiver. 
He  shall  convince  the  world  of  sin,  because 
they  believe  not  in  me,  and  of  my  righteous- 
ness and  the  equity  of  my  righteous  cause, 
and,  therefore,  of  the  very  completing  and 
perfection  of  that  righteousness  which  is 
to  be  had  by  me,  which  depends,  there- 
upon, and  of  judgment,  when  I  shall  be 
known  to  be  enthroned,  and  to  have  all 
government,  and  principality  and  power 
put  under  me,  or  into  my  hands — and  so 
the  Christian  cause  shall  live,  and  spread, 
and  triumph,  when  I  am  gone,  and  so 
much  the  more  for  my  being  so.  It  is  not 
of  gross  unbelief  only,  or  of  an  open  rejec- 
tion of  Jesus  as  the  Messiah,  that  the  Holy 
Si^irit  has  to  .convince  the  world,  nor  is  it 
to  a  bare  •conviction  of  this  truth,  like 
what  prevails  in  all  Christian  countries, 
that  men  are  brought  by  His  teaching. 
When  He,  the  Spirit  of  truth  coineth,  His 
operations  are  deeper  than  this  amounts  to: 
it  is  of  an  opposition  of  heart  to  the  way  of 
salvation  that  He  convinces  the  sinner, 
and  to  a  cordial  acquiescence  with  it  that 
He  brings  him.  Those  who  are  born  in  a 
Christian  land,  and  who  never  were  the 
subjects  of  gross  infidelity,  stand  in  no  less 
need  of  being  thus  convinced  than  others. 
Nay,  in  some  respects  they  need  it  more. 
Their  unbelieving  opposition  to  Christ  is 
more  subtile,  relined  and  out  of  sight  than 
that  of  open  infidels,  they  are  less  apt, 
therefore,  to  suspect  themselves  of  it,  and 
consequently  stand  in  greater  need  of  the 
Holy  Spirit  to  search  them  out  and  show 
them  to  themselves. 

12.  I  have  yet  many  things  to  say  unto  you,  qbut  ye 
cannot  bear  them  now. 
<iMark  iv.  33;  1  Cor.  iii.  2 ;  Heb.  v.  12. 

Ye  cannot  hear  them  now.  Because  of  their 
prejudices  in  favor  of  their  own  nation, 
the  law  of  Moses,  &c.     (Comp.  Luke  xxiv.. 


593 


JOHN. 


25.)  Though  Christ  had  many  things  to 
say,  He  found  that  His  discioles  could  only 
bear  general  truths,  yet  in  saying  what  He 
did,  He  sowed  the  seeds  of  the  whole  sys- 
tem of  theological  knowledge  and  heavenly 
wisdom,  which  the  Holy  Spirit  afterward 
watered  and  ripened  into  a  glorious  harvest 
of  light  and  salvation,  by  the  ministry  of 
the  Apostles.  "When  God  doth  conceal 
any  truths  from  His  people  for  the  pres- 
ent," says  Gurnall,  "  see  His  candor  and 
sincerity,  opening  the  reason  of  His  veiling 
them  to  be,  not  that  He  grudged  them  the 
communication  of  them,  but  because  they 
could  not  then  bear  tJiem." 

13.  Howbeit  when  he,  nhe  Spirit  of  truth  is  come,  she 
will  guide  you  into  all  truth  :  lor  lie  shall  not  speak  of 
himself;  biit  whatsoever  he  shaU  hear,  that  shall  he 
speak  :  and  he  will  show  you  things  to  come. 

rChap.  xiv.  17  and  XV.  26.  sChap.  xlv.  26;  1  John  ii. 
20,  27. 

The  Spirit  of  truth.  (See  on  xiv.  17  and 
XV.  26.)  He  will  guide  you  into  all  truth, 
literally,  all  the  truth,  which  I  would  now 
say  unto  you,  if  you  could  bear  it,  and  if 
the  proper  time  for  its  communication  had 
come.  (See  on  xiv.  26.)  N'ot  speak  of  him- 
self, literally, /ro?n  himself.  The  messenger 
Spirit  should  not  have  a  message  of  His 
own  separate  and  apart  from  His  Divine 
sender.  Like  the  Son,  He  is  not  alone  and 
independent,  absolutely  originating  His 
own  doctrine.  Whatsoever  he  shall  hear, 
that  is,  from  the  Father,  what  He  shall 
receive  in  order  to  communicate  to  you. 
(Comp.  XV.  15.)  Thus  there  would  be  a 
perfect  harmony  between  the  instructions 
which  Jesus  had  given  and  the  more  full 
disclosures  to  be  made  by  the  Spirit.  The 
Spirit  was  to  complete,  in  the  work  of  in- 
struction, what  Jesus  had  commenced. 
Things  to  come,  as  Acts  xi.  28,  xiii.  1,  xx. 
2o,  29,  xxi.  11 ;  1  Tim.  iv.  1 ;  2  Tim.  iii.  1; 
Eph.  iv.  11 ;  2  Peter  i.  14  and  Rev.  every- 
where. 

14.  He  shall  glorify  me :  for  he  shall  receive  of  mine, 
and  shall  show  it  unto  you. 

The  testimony  of  the  Spirit,  in  whatever 

form  it  was  given,  would  fit  the  Apostles 

ff)r  testifying  of  Christ.     In  the  Epistles 

we  see  the  accomplishment  of  the  promise, 

lie  shall  glorify  me.    Three  of  the  Apostles 

had  seen  the  glory  of  Christen  the  Mount 

of  Transfiguration.     But  there  is  a  glory 

which  cannot  be  seen  by  human  eyes.  The 

Spirit  reveals  thift  glory  to  the  souls  of  all 

true  believers.     Unbelief  is  the  veil  that 


hides  the  glory  from  the  heart;  but  when 
the  Holy  Spirit,  by  His  might,  takes  away 
this  veil,  then  the  glory  of  Christ  shines 
into  the  inmost  soul,  true  believers  look 
with  open  and  unveiled  face  into  the  Gos- 
pel glass  (or  mirror),  and  behold  the  glory 
of  the  Son  of  God.  For  he  shall  receive  of 
mine,  &c.  He  shall  bring  you  in  remem- 
brance of  all  things  that  I  have  told  you. 
The  proper  office  of  the  Holy  Spirit  is,  not 
to  institute  and  bring  in  new  ordinances, 
contrary  to  Christ's  doctrine  previously 
taught,  but  to  expound  and  declare  those 
things  which  He  had  before  taught,  so 
that  they  might  be  well  and  truly  under- 
stood. 

15.  'All  things  that  the  Father  hath  are  mine :  there- 
fore said  I,  that  he  shall  take  of  mine,  and  shall  show 
it  unto  you. 

'Matt.  xi.  27 ;  chap.  ill.  36,  xiii.  3  and  xvii.  10. 

The  words.  All  things  that  the  Father  hath 
are  mine,  are  true  in  the  fullest  extent  of 
meaning  in  which  they  can  be  understood. 
"All  the  perfections  of  His  nature — ^allHia 
prerogatives — all  His  possessions  are  mine. 
I  and  my  Father  are  one."  (Chap.  x.  30, 
V.  19.)  While  this  is  true,  there  can  be 
but  little  doubt  that  the  reference  here  is 
to  the  doctrines  and  revelations  made  by 
the  Spirit  to  the  Apostles.  "  Every  part 
of  the  mystery  which  was  kept  secret  from 
former  ages  and  generations,"  "  hid  in  God 
since  the  foundation  of  the  world,"  has 
been  unfolded  to  me,  and  I  am,  as  Medi- 
ator, authorized  through  the  Spirit  to  make 
it  known  to  you,  that  ye  may  make  it 
known  to  your  fellow-men. 

16.  uA  little  while,  and  ye  shall  not  see  me :  and  again, 
a  little  while,  and  ye  shall  see  me,  "because  I  go  to  the 
Father.  17.  Then  said  some  of  his  disciples  among 
themselves.  What  is  this  that  he  saith  unto  us,  A  little 
while,  and  ye  shall  not  see  me :  and  again,  a  little  while, 
and  ye  shall  see  nie:  and.  Bt-cause  I  go  to  tlie  Father? 
IS.  They  said  therefore.  What  Ls  this  that  he  saith,  A 
little  while?  we  cannot  tell  what  he  saitli.  19.  Now 
Jesus  knew  tliat  they  were  desirous  to  ask  him,  and 
said  unto  tliem.  Do  ye  inquire  among  yourselves  of  that 
I  said,  A  little  while,  and  ye  shall  not  see  me:  and 
again,  a  little  while,  and  ye  shall  .see  me.  20.  Verily, 
verily,  I  say  unto  you,  That  ye  shall  weep  and  lament, 
hut  the  world  shall  rejoice,  and  ye  shall  be  sorrowful, 
but  your  sorrow  shall  be  turned  into. ioy.  21.  ^A  woman 
when  she  is  in  travail  hath  sorrow,  because  her  hour  is 
come :  but  as  soon  as  she  is  delivered  of  the  child,  she 
remembereth  no  more  the  anguish,  for  joy  that  a  man 
is  born  into  the  world.  22.  yAnd  ye  now  therefore  Iiave 
sorrow  :  but  I  will  see  you  asrain.  and  'your  heart  shall 
rejoice,  and  your  joy  no  man  taketh  from  you. 

"Verse  10;  chap.  vii.  33.  xiii.  .33  and  xiv.  19.  "Verse 
28;  chap.  xiii.  3.  ^Isa.  t.xvi.  17.  y Verse  6.  ^Luke  xxiv. 
41,  52,  .53 :  chap.  xiv.  1,  27  and  xx.  20 ;  Acts  ii.  46  and  xiii. 
52 ;  1  Peter  i.  8. 

From  themes  so  sublimely  mj'sterious  as 
those  descanted  on  in  the  verses  immedi- 
ately preceding,  our  Lord  now  condescends 
to  resume  those  topics  of  consolation 
which  were  suited  to  His  disciples'  ^^resent 


CHAPTER    XVI 


593 


condition.  A  little,  while,  &c.  The  "joy  of 
the  world"  at  their  "not  seeing  Him" 
seems  to  show  that  His  removal  from  tliem 
by  death  was  what  He  meant,  and  in  that 

•  case,  their  "joy  at  ufi^ain  seeing  Him"  points 
to  their  transport  at  His  reappearance 
amongst  them  on  His  resurrection,  when 
they  conld  no  longer  doubt  His  identity. 
At  the  same  time  the  sorrow  of  the  widow- 
ed Ciiurch  in  the  absence  of  her  Lord  in 
the  heavens,  and  her  transport  at  His  per- 
sonal return,  are  cei'tainly  here  expressed. 
Though  if  we  "see  not"  our  blessed  Saviour 
as  they  did,  it  is  not  that  He  is  not  present 
with  Plis  Church,  but  that  we  make  a  veil 
by  sin  and  worklliness  to  hide  Him  from 
our  eyes ;  yet  even  to  His  truest  servants 
this  world  is  not  a  place  of  perfect  joy  and 
peace.  On  the  contrary,  Christ's  servants, 
more  or  less,  here  weep  and  lament,  while 
the     world    rejoices.      Christ's     servants 

\j^ave  their  share  of  common  earthly  trials, 
and,  besides  these,  they  are  exposed  to 
opposition  and  ridicule  on  account  of 
their  religion,  and  mourn  also  over  past 
and  present  sins. 

"Again,  a  little  while,"  says  Jesus  to  His 
servants,  "and  I  will  see  you  again,  and 
your  heart  shall  rejoice,  and  your  joy  no 
man  taketli  from  you."  Just  as  a  woman 
remembers  no  more  her  pain,  when  her 
new-born  child  smiles  upon  her,  so  shall 
the  faithful  Christian  think  nothing  of  the 
cross  which  on  earth  He  bore  so  meekly, 
when  in  the  niorning  of  the  resurrection 
he  shall  see  his  Master  in  the  clouds  of 
heaven,  and  with  humble  faith  look  up  to 
Him  as  the  Saviour  whom  he  trusted  and 
followed  along  the  rugged  path  of  duty. 
The  "world"  may  "rejoice,"  but  while 
they  laugh,  all  things  a^p  serious  round 
about  them.  God  is  serious,  who  exerci- 
ses patience  toward  them;  Christ  is  serious, 
who  shed  His  blood  for  us ;  the  Holy  Ghost 
is  serioys,  who  strives  against  the  obsti- 
nacy of  their  hearts;  the  Holy  Scriptures 
bring  to  their  ears  the  most  serious  things 
in  the  world,  the  whole  creation  is  serious 
in  serving  God;  all  that  are  in  heaven  or 
hell  are  serious ;  how  then  can  theij  be 
gay?     (Rom.  viii.  22;  2  Sam.  xi.  11.) 

2S.  And  in  that  day  ye  shaU  ask  me  nothing:.  "Verily, 
verily,  I  say  unto  you,  Whatsoever  ye  shall  ask  the 
Father  in  my  name,"  he  will  give  it  you. 

aMatt.  vii.  7  and  xxi.  22;  chap.  xiv.  13  and  xv.  7,  16. 
3S 


In  thai  day.  No  specific  day  or  jx^riod 
of  time  is  here  referred  to  by  our  Lofd, 
but  the  whole  future,  beginning  at  the 
time  of  His  resurrection.  It  is  as  though 
He  had  said:  "Your  minds  are  now  in 
darkness  and  perplexity  in  view  of  the 
circumstances  of  trial  by  which  you  and  I 
are  surrounded.  But  soon  tlie  darkness 
and  sorrow  which  possess  you,  will  pass 
away.  You  will  then  see  clearly  the  rela- 
tion of  my  suffering  and  death  to  human 
redemption,  and  in  my  resurrection  and 
reappearance,  you  will  find  the  pledge  of 
my  presence  and  fiiithfulness  to  the  A'ery 
end.  Then  you  will  enter  upon  that  dis- 
pensation of  spiritual  light  and  blessed- 
ness, which  in  the  en(i  will  leave  nothing 
for  you  to  desire,  npthing  which  you  will 
not  understand.  In  that  day  of  consum- 
mated bliss,  you  will  have  occasion  to  ask 
me  nothing,  all  these  points  of  present 
mystery  and  obscurity  being  fully  cleared 
up  to  your  mind."     (See  1  Cor.  xiii.  12.) 

Verily.  Our  Lord,  as  this  word  shows, 
here  begins  an  altogether  new  subject, 
connected  indeed  with  what  has  gone  be- 
fore, and  even  arising  out  of  it,  but  yet 
distinct,  and  complete  in  itself,  and  this  is 
to  ask  blessings.  "There  is  not  in  this 
verse,"  says  Trench,  "a  contrast  between 
asking  the  Son,  which  shall  cease,  and  ask- 
ing tJie  Fatlier,  which  shall  begin,  but  the 
first  half  of  the  verse  closes  the  declaration 
of  one  blessing,  namely,  that  hereafter 
they  shall  be  so  taught  by  the  Spirit  as  to 
have  nothing  further  to  inquire ;  the  second 
half  of  the  verse  begins  the  declaration  of 
altogether  a  new  blessing,  that  whatever 
they  shall  seek  from  the  Father  in  the 
Son's  name.  He  will  give  it  them."  He 
who  before  had  said  (cha]).  xiv.  13,  14,) 
"Whatsoever  ye  shall  ask  in  my  name, 
that  will  /  do,"  here  says,  "  Whatsoever 

He  will  give  it  you."     So  complete 

is  the  Divine  unity. 

Inwyname,  that  is,  prayer  offered  by  them 
as  His  disciples,  devoted  to  His  interests,  and 
acting  under  His  authority.  Here  is  the  war- 
rant by  which  Christians  from  the  earliest 
times  have  concluded  all  their  petitions 
with  the  sacred  name  of  Jesus.  In  His  name, 
through  His  mediation, uttering  that,  trust- 
ing in  this,  ye  may  ask  what  ye  will,  and  it 
shall  be  done  unto  yon.     (Chap.  xv.  7.) 


594 


J  O  H  X  . 


24.  Hitherto  have  ye  asked  nothingin  my  name :  ask, 
and  ye  shall  receive,  bthat  your  joy  may  be  fiill. 

►Chap.  XV.  11. 

In  nuj  name.  While  Christ  was  with 
them,  not  having  been  exalted  to  His  Me- 
diatorial station  at  the  right  hand  of  God, 
prayer  had  not  been  oflered  through  Him. 
The  basis  on  which  they  were  to  be  heard 
and  accepted  of  God,  was  the  obedience 
and  death  of  Jesus  Christ,  as  an  atonement 
for  sin.  Hence  the  command  now  given 
was  an  advance  on  that  in  the  Sermon  on 
the  Mount  (Matt.  vii.  7),  the  appended 
clause  in  my  name,  revealing  the  ground 
of  the  efficacy  of  prayer.  "  Prayer  in  the 
name  of  Christ,  and  prayer  to  Christ,  pre- 
suppose His  glorification."  The  disciples 
had  not  as  yet  had,  at  least  comparatively, 
just  views  of  His  character  as  the  Medi- 
ator. He  calls  them  to  come  henceforward 
with  boldness  to  the  throne  of  grace,  and 
to  "ask,"  when  He  is  gone,  in  His  name, 
with  the  nio.st  confident  hopes  and  largest 
expectations,  that  their  joy  might  be  full. 
Christ  is  our  Advocate,  to  hand  our  peti- 
tions to  the  Father.  "All  our  prayers  are 
})ut  cyphers,  till  Christ's  interce.ssion  be 
added.  Cyphers  in  arithmetic  stand  for 
nothing,  till  a  figure  be  added,  (xiv.  6,  xv. 
7  ;  Gen.  xliii.  3.) 

Why  is  there  so  little  of  the  Life  of  God 
in  our  soul,  or  the  Love  of  God  in  our 
hearts,  or  the  Peace  of  God  in  our  bosoms, 
or  the  Image  of  God  in  our  lives?  Chiefly 
because  we  are  so  little  in  prayer,  cordial, 
fervent,  humble,  persevering  prayer,  be- 
cause we  talk  so  much  about  God  in  public, 
but  so  little  loith  God  in  private. 

25.  These  things  have  I  spoken  unto  you  in  proverbs : 
but  the  time  cometh,  when  I  shall  no  more  speak  unto 
you  in  proverbs,  but  I  shall  show  you  plainly  of  the 
Father. 

Proverbs,  that  is,  figurative  language,  not 
intended  to  be  understood  by  everybody, 
and  perhaps,  for  a  time,  not  understood  by 
the  Apostles  themselves.  I  shall  sJiow  you 
plainly  of  the  Father.  The  proof  which  these 
words  aff"orded  of  His  acquaintance  with 
their  secret  souls,  enabled  them  to  depend 
more  confidently  on  the  promises  and  as- 
surances which  He  proceeded  to  add.  And 
this  conviction  that  Christ  is  acquainted 
with  our  most  secret  sorrows,  and  is  ever 
ready  and  willing  to  relieve  them,  is  indeed 
the  groundwork  of  all  such  comfort  as  re- 
ligion affords  amidst  the  troubles  of  life. 


The  promises  here  made  to  the  disciples 
are  the  treasury  to  which  we  should  resort 
for  consolation  whenever  we  are  downcast 
and  perplexed;  for  these  promises  are  the 
heritage  of  God's  Church  in  all  ages. 

26.  'At  that  day  ye  shall  ask  in  my  name :  and  I  say 
not  unto  you,  that  I  will  pray  the  Father  for  you  :  27. 
dFor  the  Father  himself  loveth  you,  because  ye  have 
loved  me,  and  'have  believed  that  I  came  out  from 
God. 

<^Verse23.  achap.  xiv.  21,  23.  •Verse  30 ;  chap.  iii.  13 
and  xvii.  8. 

That  day,  &c.  (See  notes  on  verse  23.) 
This  is  reconciled  with  what  is  there  said,  by 
referring  it  to  the  commencement  of  that 
great  time-])eriod,  when  there  still  existed 
the  necessity  of  prayer  for  more  perfect 
light  and  knowledge.  And  I  say  not  unto 
you,  that  I  will  pray  the  Father  for  you.  Our 
Lord's  words,  in  connection  with  what 
follows,  "for  the  Father  Himself  loveth  you," 
seem  plainly  intended  to  convey  this 
meaning:  "Not  to  mention  or  dwell  on 
my  intercession  with  the  Father — whiclx 
will  assuredly  be  put  forth,  and  will  as  as- 
suredly be  successful,  for  the  Father 
always  hears  the  Son — the  love  of  the 
Father,  both  to  you  and  me,  secures  that 
He  will  give  you  whatsoever  ye  ask  in  my 
name,  for  He  does  love  you,  and  loves  you 
because  you  love  me.  We  are  not  to  think 
of  the  intercession,  any  more  than  of  the 
atonement,  as  that  which  makes  God  love 
His  i^eople.  Both  are  the  mediums  through 
which  benignity,  guided  by  wisdom,  mani- 
fests itself  to  men  in  consistency  with — to 
the  glorious  illustration  of — the  claims  of 
righteousness.  The  Father  does  not  love 
them  because  Christ  intercedes  for  them. 
Christ  intercedes  for  them  because  they 
are  the  Father's,  the  object  of  His  peculiar 
love;  a  love  which  is  eternal,  sovereign 
and  of  which  He  can  find  no  cause  out  of 
Himself. 

Because  ye  have  loved  me,  and  have  believed, 
&c.  In  a  certain  sense,  love  precedes  as 
well  as  follows  faith.  Each  of  the?e  reacts 
upon  the  other.  (Chap.  i.  16.)  Yet  prin- 
cipally love  is  here  put  first,  as  Christ  was 
first  speaking  of  love;  and  then  He  pro- 
ceeds to  speak  of  faith,  in  order  to  prepare 
the  way  for  that  profession  of  faith  which 
afterward  the  disciples  utter,  and  which 
thus  He  put  even  into  their  mouth.  That 
I  came  out  from.  God.  (See  notes  on  next 
verse.) 


CHAPTER    XVI 


595 


28.  'I  came  forth  from  the  Father,  and  am  come  Into 

the  workl;  again.  I  leave  the  world,  and  go  to  the 
Father.  2i».  Ili.s  disciples  sniil  unto  him,  Lo,  now 
speakest  thou  plainly,  ami  spi:iki>st  no  proverb.  3(1. 
Now  are  we  sure  that  ^thuu  kiiowest  all  things,  and 
neede.st  not  that  any  man  should  ask  thee :  by  this  i-we 
believe  that  thou  earnest  forth  from  God. 
fChap.  xiii.  3.   sChap.  xxi.  17.    ii Verse  27 ;  chap.  xvii.  8. 

As  Christ  had  before  contracted  the  pre- 
cepts of  His  Father  (the  Law,  Matt. 
xxii.  37^0),  so  here,  being  ready  to  depart. 
He  contracts  the  history  of  His  own  Hfe 
(the  Gospel)  for  the  remembrance  of  His 
disciples,  saying,  /  came  forth  from  the 
Father,  <fec.  He  "  went  out  from  the 
Father,"  when  He  was  incarnate,  He 
"  came  into  the  world,"  at  His  nativity  : 
again.  He  left  the  world,  when  He  "was 
crucified,  and  He  went  to  the  Father,  when 
He  ascended.  The  disciples  immediately 
on  these  words  tell  Jesus,  Lo,  now  speakest 
thou  plainly,  &c.  Let  us  beseech  Him,  that 
it  may  be  no  parable  to  us,  but  that  we 
may  so  understand  and  remember  His 
"  coming  out  from  the  Father,"  for  love  of 
us,  that  in  love  to  Him,  we  may  seek  to 
leave  the  world,  and  follow  Him  to  the 
Father,     (xiii.  3  ;  Heb.  xiii.  13,  14.) 

Now  we  are  sure.  The  emphatic  now  they 
earnestly  repeat.  So  delicately  and  efiect- 
ively  had  the  great  Master  suited  His 
words  to  their  hearts  as  to  convince  them 
anew  that  He  knew  their  hearts.  That 
any  man  should  ask  thee,  that  is,  "  that  any 
should  put  questions  to  thee."  The  pur- 
port of  these  words  is — Thou  knowest  us 
so  perfectly,  and  what  all  our  doubts  and 
difficulties  are,  as  to  render  it  unnecessary 
to  apply  to  Thee  by  questions. 

31.  Jesus  answered  them,  Do  ye  now  believe  ? 
There  was  a  too  confident  expression  of 

their  faith,  to  which  our  Lord  plaintively 
alludes,  showing  them  how  little  they 
knew  their  own  hearts.  There  was  no 
irony,  but  the  tone  of  deep  solicitude  and 
tender  affection.  Would  that  your  faith 
were  so  confirmed  that  it  would  be  proof 
against  all  trial  and  temptation.  But,  alas, 
there  will  soon  occur  that  which  will  dis- 
cover your  undue  confidence  in  your  own 
strength.  The  question  was  evidently 
asked  to  put  them  on  a  full  examination 
of  their  hearts. 

32.  'Behold,  the  hour  cometh,  yea,  is  now  come,  that 
ye  shall  be  scattered,  tevery  man  to  his  own,  and  shall 
leave  me  alone :  and  'yet  I  am  not  alone,  becausethe 
Father  is  with  me. 

'Matt.  xxvi.  31 ;  Mark  xiv.  27.  kChap.  xx.  10.  'Chap. 
Viii.  29  and  xiv.  10, 11. 


The  Saviour  declares,  though  yet  in  a 
proverb,  that  already  they  had  entered 
upon  that  final  hour,  whose  close  should 
witness  the  fulfillment  of  the  ancient  pro- 
phecy, "  I  will  smite  the  Shepherd,  and 
the  sheep  of  the  flock  shall  be  scattered 
abroad,"  to  their  own  homes,  to  their 
former  occupations,  to  seek  their  own 
safety  by  a  timid  and  almost  selfish  flight. 
What  a  picture  is  this  of  desertion  !  They 
who  had  all  confidently  declared,  while 
the  danger  was  yet  distant,  that  they 
would  follow  Him  to  prison  and  to  death, 
when  the  danger  draws  nigh,  "  all  forsook 
Him  and  fled." 

lamnot.alone,  &c.  Christians,  between 
whom  and  Christ  there  is  a  relation,  and 
a  conformity  founded  upon  it,  mayhe  alone, 
b^  the  bereaving  dispensations  of  Provi- 
dence. But  it  is  a  blessed  truth,  that  who- 
ever dies,  the  Lord  lives,  whoever  fails  He 
is  firm.  They  ought  often  to  be  alone  with 
God.  There  they  can  hold  the  freest  and 
fullest  communion  with  Him,  there  they 
become  acquainted  with  themselves,  there 
they  shake  off  the  influences  of  the  world, 
and  there  the  Lord  will  show  them  His 
covenant.  They  must  die  alone.  But, 
with  David  they  can  say,  "  Yea,  though  I 
walk  through  the  valley  of  the  shadow  of 
death,  I  will  fear  no  evil,  for  T/(ou  art  with 
me  :  Thy  rod  and  Thy  staff  they  comfort 
me." 

33.  These  things  I  have  spoken  unto  you,  that  ^in 
me  ye  might  have  peace.  "In  the  world  ye  shall  have 
tribulation  :  "but  be  of  good  cheer,  pl  have  overcome 
the  world. 

misa.  ix.  6;  chap.  xiv.  27;  Rom.  v.  1 :  Eph.  ii.  14;  Col. 
i.  20.  nChap.  XV.  19,  20,  21 ;  2  Tim.  iii.  12.  "Chap.  xiv.  1. 
pRom.  viii.  37 ;  1  John  iv.  4  and  v.  4. 

The  Saviour  would  not  end  this  dis- 
course with  sorrowful  words.  The  begin- 
ning of  it  was,  "Let  not  your  heart  be  troub- 
led." The  end  was,  "  Be  of  good  cheer,  I 
have  overcome  the  world."  He  does  not 
promise  His  people  a  prosperous  life,  but 
He  does  promise  them  a  peacefid  one.  In 
the  icorld  ye  shall  have  tribulation,  but  in  me 
ye  shall  have  peace."  This  is  a  mystery 
to  the  world,  because  they  imagine  that 
happiness  arises  from  prosperous  circum- 
stances. It  is  true  their  happiness  proceeds 
from  nothing  else,  but  the  happiness  of 
the  people  of  God  flows  from  a  6en.se  of 
forgiving  love  and  a  hope  of  eternal 
glory. 


o96 


JOHN. 


1.  What  is  meant  by  "  offended  ?"  2.  What  did  Jesus  predict  concerning  His  disciples  ?  3.  How  was  it  expedi- 
ent for  Christ  to  go  away  ?  4.  Of  what  was  the  promised  Comforter  to  reprove  the  world  ?  5.  How  was  He  to 
glorify  Jesus?  6.  What  did  our  Lord  say  to  His  disciples,  when  they  did  not  understand  His  saying,  "  a  little 
while,  &c.,  ?"  7.  What  encouragement  have  we  to  "  aslc  "  in  Christ's  name?  8.  How  is  verse  28  to  be  under- 
stood '?  9.  What  did  Jesus  ask  His  disciples  ?  10.  How  have  His  disciples  peace  in  Him  ?  11.  Why  should  they 
be  of  good  cheer  in  the  tribulation  through  which  they  pass  T 


CHAPTER  XVII. 

1  Christ  prayeth  to  Hix  Father  to  glorify  him,  6  to 
preserve  hli  apostles,  11  inuni/y,  17  and  truth,  20 to 
glorify  them,  and  all  other  believers  with  him  in 
heaven. 

^l  ^HESE  words  spake  Jesus,  and  lifted  up  his  eyes 
j_     to  heaven,  and  said,  Father,  "the  hour  is  come, 
glorify  thy  Son,  that  thy  Son  also  may  glorify  thee : 
«Chap.  xii.  23  and  xiii.  32. 

Having  closed  His  conference  with  His 
disciples,  our  blessed  Lord  proceeds  to 
His  prayer  of  intercession  with  the  Fa- 
ther. "  Christ,  the  eternal  High  Priest," 
says  Beza,  "  being  about  to  ofier  Himself, 
by  solemn  prayers  consecrates  Himself  as 
the  sacrifice,  and  us  with  Him,  to  God  the 
Father.  This  prayer,  therefore,  has  been 
the  foundation  of  the  Church  of  God  from 
the  creation  of  the  world,  is  now,  and  will 
be,  to  the  consummation  of  all  things." 

"  Plain  and  artless  as  this  address  sounds, 
says  Luther,  "  it  is  so  deep,  rich  and  wide, 
that  no  one  can  find  its  bottom  or  ex- 
tent." 

TJiese  words  spake  Jesus,  that  is,  what  is 
related  in  the  preceding  chapters.  Lifted 
up  his  eyes  to  heaven.  Hitherto  His  glance 
had  been  horizontally  directed  upon  His 
listening  Apostles,  but  now  our  Evangelist 
beholds  Him  turn  His  eye  upward.  This  is 
the  natural  direction  of  the  eye  in  prayer, 
the  habitation  of  God  being  regarded  as 
high  above  the  firmament. 

Father — the  first  appealing  word  of  the 
eternal  intercession,  simply  Father,  a 
name  of  God  unknown  to  the  world  be- 
fore the  Son  revealed  it.  It  is  worthy  of 
notice  that  He  does  not  say  Our  Father,  for 
God  was  His  Father  in  a  sense  which  could 
not  be  shared  by  His  disciples,  nor  my 
Father,  for  this  would  represent  Him  as 
praying  for  Himself  apart  from  His  dis- 
ciples, as  in  Matthew  xxvi.  39,  42,  "  but 
simply  Father,  that  great  name  in  which 
all  the  mystery  of  Redemption  is  summed 
up." 


The  hour  is  come.  Our  Lord  here  speaks 
of  the  hour  in  which  He  was  about  to 
finish  by  His  death  the  work  which  His 
Father  had  given  Him  to  do  "on  the 
earth."  (Comp.  verse  4;  chap.  vii.  30,  viii. 
20.)  This  hour,  the  most  signal  in  the  an- 
nals both  of  time  and  eternity,  was  mark- 
ed by  the  union  of  wide  extremes,  by 
strange  contrasts  and  wondrous  results.  1. 
It  was  an  hour  of  the  deepest  humiliation, 
and  yet  of  transcendent  glory.  2.  It  was 
marked  with  the  greatest  of  human  crimes, 
and  the  most  affecting  displays  of  the  Di- 
vine mercy.  3.  It  was  an  hour  in  which 
wicked  men  and  the  ever-blessed  God  ac- 
complished opposite  and  contrary  pur- 
poses. 4.  It  \\Tis  the  hour  of  the  triumph 
and  overthrow  of  hell.  5.  It  stands  dis- 
tinguished from  every  other  hour,  as  a 
point  of  time  standiilg  between  the  eter- 
nity of  the  past  and  the  future,  and  related 
to  each  in  a  manner  wdiich  marks  no 
other  from  the  beginning  to  the  end  of  the 
w^orld. 

Glorify  thy  Son,  receive  thy  Son  to  the 
glorious  condition  in  heaven  which  has 
been  appointed  for  Him.  (Comp.  Mark 
xvi.  19  ;  Phil.  ii.  9-11.)  That  thy  Son  also 
may  glorify  thee.  The  Father  would  be 
greatly  honored  by  the  extension  of  the 
Gospel,  and  the  success  which  was  to 
attend  it,  when,  after  the  ascension  of 
Jesus,  the  Spirit  should  be  sent  into  the 
world. 

2.  bAs  thou  hast  given  him  power  over  all  flesh,  that 
he  .should  give  eternal  life  to  as  many  ^as  thou  liast 
given  him. 

bDan.  vii.  14 ;  Matt.  xi.  27  and  xxviii,  18 ;  chap.  iii.  35 
and  v.  27 ;  1  Cor.  xv.  2.5, 27;  Phil.  ii.  10 ;  Heb.  ii.  8.  ^Verses 
6,  9,24-  chap.  vi.  37. 

Christ  is  to  be  regarded  here  as  a  con- 
stituted Ruler.  This  He  is  as  Mediator. 
Considered  as  the  eternal  Son  of  God,  He 
has  a  sovereign^  governing  power,  which, 
as  it  was  original  and  natural  to  Him,  can 
never  b^  lost,  more  than  the  Godhead. 


CHAPTER    XVII. 


597 


(Col.  i.  15,  Ki;  Ileb.  i.  2.)  But  as  He  is 
Mediator,  God-man,  He  is  a  Governor,  too, 
by  constitution.  All  power  is  given  Him 
both  in  heaven  and  earth.  The  Father 
hath  given  all  things  into  His  hand. 
(Chap.  xiii.  3,  on  which  see  notes.) 

That  he  should  give  eternal  life.  Life  eter- 
nal is  that  which  Christ  intends  for  His 
peoi)le,  and  He  will  never  rest  satisfied  till 
He  crown  His  other  mercies  to  them  with 
putting  them  in  possession  of  this  inesti- 
mablogift.  To  as  many,  &c.  (See  verse  6, 
also  chap.  vi.  37,  38,  &c.)  In  the  original 
it  is  in  the  neuter  gender,  the  better  to 
express  the  universality  of  the  proposition 
All,  and  everything  that  the  Father  gave 
Him  in  the  covenant  of  redemption,  what- 
ever kind  of  people  they  are,  Jews  or  Gen- 
tiles, bond  or  free  ;  and  not  only  all  of 
them,  but  all,  that  is  in  every  one,  the 
whole  man,  soul  and  body,  as  the  Saviour 
intimates  also  in  saying  (chap.  vi.  40),  that 
"He  will  raise  them  uj)  at  the  last  day," 
which  must  be  understood  of  the  body ; 
and  so  "  all  that  the  Father  gave  to  Him, 
ehall  come  to  Him,"  wholly,  entirely, 
without  any  exceiDtion  or  reserve.  (1  Thes. 
v.  23.) 

3.  And  dthis  is  life  eternal,  that  they  might  know 
thee  'the  only  true  God,  and  Jesus  Christ,  'whom  tjiou 
hast  sent. 

ilsa.liii.il;  Jer.  ix.  24.  «1  Cor.  viii.  4:  1  Thes.  i.  9. 
'Chap.  iii.  U,  v.  36,  37,  vi.  29,  57,  vii.  29,  x.  36  and  xi.  42. 

This  is  life  eternal,  &c.  That  is,  not  only 
the  way  to  eternal  life,  but  also  the  be- 
ginning and  first  rudiments  of  it,  seeing 
the  same  knowledge,  when  completed,  or 
the  full  beatific  vision  of  God,  is  eternal 
life  in  its  fullness  and  perfection.  TJiat 
they  might  know  thee,  &c.  To  "  hnoui  the 
only  true  God,"  is  to  acknoM'ledge  that 
the  true  God  so  loved  the  world,  tliat  He 
gave  His  only  begotten  Son,  that  whoso- 
ever believeth  in  Him  should  not  perish, 
but  have  everlasting  life,"  and  has  com- 
mitted the  whole  work  of  salvation  into 
His  hands,  and  withal  so  to  acknowledge 
Him  vnth  effect,  as  not  only,  in  return  for 
this  love,  to  worship  God  with  our  whole 
heart  and  mind,  but  also  to  seek  our  sal- 
vation from  this  love  of  God  bj'  His  Son. 

To  knoiv  Christ  is  to  know  Him  as  a  Sa- 
viour, the  sole  Giver  of  salvation,  and 
cordially  to  worship  and  receive  Him  as 
such. 

Some  have  used  this  verse,  but  utterly 


in  vain,  to  impugn  the  doctrine  of  the 
Divinity  of  Christ.  (See  verses  2,  5.)  That 
Jesus  here  speaks  of  the  only  true  God,  in 
distinction  from  idols,  and  not  to  the  ex- 
clusion of  Himself  appears  from  His 
speaking  of  Himself,  as  the  object  of  the 
same  fiducial  knowledge  with  the  Father, 
and  from  His  distinguishing  Himself  from 
the  Father,  not  by  any  essential  title,  but 
merely  by  His  oflice— character,  viz. :  Jesus 
CJirist,  whom  thou  hast  sent.  (See  Dent.  xxii. 
12;  Judg.  X.  IG;  1  Sam.  vii.  3;  Ps.  Ixxxi. 
9;  Isa.  Ixiii.  11.)  And  the  same  Apostle 
who  recorded  this  prayer  expressly  says 
of  Christ,  Tliis  is  the  true  God,  and  eternal 
life,  in  opposition  to  idols.  (1  John  v. 
20,  21.) 

4.  Bl  have  glorified  thee  on  the  earth  :  hj  have  finish- 
ed the  work  which  thou  gavest  me  to  do. 

BChap.  xiii.  31  and  xiv.  13.  ^Chap.  iv.  34,  v.  36,  ix.  3 
and  xix.  30. 

Jesusglorified  His  Fatherby  the  doctrine 
which  He  preached,  by  the  miracles  which 
He  wrought, by  the  unspotted  purity  and  in- 
nocence of  His  life,  and  by  His  unparallel- 
ed sufTmngs  at  His  death.  I  have  finished 
the  worb,  &c.  That  is,  I  am  now  about  to 
finish  it.  He  speaks  of  what  He  had  re- 
solved to  do  as  already  done. 

Observe,  1.  That  this  work  of  redemption 
is  work  that  glorifies  God.  2.  That  every 
man  has  his  work,  his  proper  work,  as- 
signed him  by  God.  3.  This  work  must  be 
finished  here  upon  earth.  4.  That,  when 
we  have  done  our  proportion  of  work,  we 
may  expect  our  proportion  of  reward.  5. 
That  it  is  a  blessed  thing  at  the  hour  of 
death  to  be  able  to  say  in  sincerity  and 
uprightness,  that  we  have  glorified  God  in 
the  world,  and  have  finished  the  work 
which  He  appointed  us  to  do.  6.  As  the 
one  offering  of  Himself  by  Jesus  was  suf- 
ficient, a  great  indignity  is  put  upon  Him. 
by  any  attempt  to  add  to  His  M'ork.  We 
want  no  penance,  no  purgatory — His  blood 
cleanseth  from  all  sin.  We  want  no  me- 
diator, no  patron — but  our  "  Advocate 
with  the  Father."  7.  Christ's  finished 
work  should  relieve  and  encourage  us 
under  all  our  imperfections.  We  ought  to 
be  humbled  for  our  deficiencies,  and  we 
shall  deeply  bewail  them  before  God  if 
our  hearts  are  right  with  Him.  But 
the  foundation  of  our  hope  lies  not  here. 
We  glory  in  the  cross  of  our  Lord  Jesus 


598 


JOHN 


Christ.     We  live  through  Him.     We  are 
•  accepted  in  the  Beloved.     We   are  com- 
plete in  Him. 

5.  And  now,  O  Father,  glorify  thou  me  with  thine  own 
self  with  the  glory  kwhich  I  had  witli  tliee  before  the 
world  was. 

kChap.  i.  1,  2,  X.  30  and  xiv.  9;  Phil.  ii.  6;  Col.  i.  1.5, 17  : 
Heb.  i.  3, 10. 

In  this  passage  our  Lord  speaks  of  glory- 
in  reference  to  the  future  and  the  past.  He 
refers  to  the  future  when  He  prays  that 
His  Father  would  now  glorify  Him,  that 
is,  after  His  sufferings,  He  refers  to  the 
past,  when  He  says  that  He  had  glory  with 
the  Father  before  the  world  began.  The 
import  of  the  prayer  is,  that  His  original 
glory  might  be  manifested  in  a  particular 
manner,  or  after  a  temporary  obscuration. 
We  have  here  an  answer  to  an  objection, 
that  Christ  cannot  be  conceived  to  pray  for 
the  same  state  of  glory  which,  on  the  sup- 
position of  His  pre-existence  (which  is 
here  undeniably  taught)  He  enjoyed  be- 
fore His  humiliation,  because  it  had  never 
been  lost.  But  it  had  been  concealed  from 
the  eyes  of  men  by  His  voluntary  abase- 
ment, and  it  would  be  displayed  in  a  new 
light,  by  His  exaltation  in  our  nature  to 
the  throne  of  the  universe,  and  by  the  re- 
sult of  His  administration  in  the  perfec- 
tion and  eternal  happ>iness  of  His  peo2)lc. 

6.  'I  have  manifested  thy  name  unto  the  men  mwhich 
thou  gavest  me  out  of  the  world :  thine  they  were,  and 
thou  gavest  them  me;  and  they  have  kept  thy  word. 

iVerse  '.;6:  Ps.  xxii.  22.  "Verses  2,  9,  11;  chap.  vi.  37, 
39,  X.  29  and  xv.  19. 

From  praying  for  Himself  the  Saviour 
now  comes  to  pray  for  His  disciples.  How 
did  the  disciples  feel  Avhen  they  heard 
their  beloved  Master  speak  of  them  to  His 
Father ;  for  tliey  must  have  known  it  was 
of  them  He  spake,  when  He  said,  "Themc7i 
v:hom  thou  gavest  me,  &.c.  Are  the  Apostles 
the  onhj  men  that  the  Father  has  given  to 
the  Son?  Blessed  be  His  name,  they  are 
not.  They  were  representative  men,  the 
whole  body  of  believers  are  also  included 
in  the  words.  An  innumerable  multitude 
have,  as  provided  for  in  the  economical 
counsels  of  the  Divine  Three,  been  given 
to  the  Son,  as  the  fruit  of  His  infinite  suf- 
ferings. 

Thy  name — thy  whole  character  toward 
mankind.  I  have  manifested.  "  I  have 
brought  it  into  light,  and  caused  it  to  shine 
in  itself  and  to  illumine  others."  Nature 
showed  a  little  in  creation — the  Mosaic 
dispensation  more  in  revelation,  but  the 


full  manifestation  of  God,  His  nature,  and 
attributes,  came  only  by  Christ.  Thou 
gavest  me.  None  are  given  to  Christ  but 
those  that  were  first  the  Father's.  The 
character  of  the  Father  is  not  merely  ex- 
ternally, but  internally,  savingly  manifes- 
ted in  the  souls  of  Christ's  followers.  The 
practice  which  they  pursue,  is  thus  stated, 
"  TJicy  have  kejjt  thy  word."  By  the  Word 
of  God,  we  are  to  understand  the  Divine 
law,  and  all  the  ordinances  of  His  appoint- 
ment. This  implies,  1.  TJie  reception  of  it. 
We  cannot  be  said  to  keep  that  which  we 
have  not  previously  received.  2.  Obedience 
to  it.  They  keep  it  so  as  to  reduce  it  to 
practice.  3.  ConVmuance  in  it.  The  disci- 
ples had  kept  God's  Word  pure'  from  the 
doctrines  and  commandments  of  men,  and 
persevered  in  it,  and  so  must  we. 

7.  Now  they  have  known  that  all  things  whatsoever 
thou  hast  given  me  are  of  thee. 

That  all  things,  &c.  That  is  (appears 
from  the  next  ver-se),  that  all  "  words  " 
(the  doctrines),  whatsoever  Thou  hast 
commissioned  me  to  speak,  are  indeed 
from  Thee.  There  is  nothing  in  the  orig- 
inal answering  to  the  word  things.  The 
Apostles  had  learned  and  recognized  that 
these  doctrines  were  not  fabricated  by 
Jesus,  but  given  from  God. 

8.  For  I  have  given  unto  them  the  words  "which  thou 
gavest  me;  and  they  have  received  them,  eund  have 
known  surely  that  I  came  dut  Irom  thee,  and  they  liave 
believed  that  thou  didst  send  me. 

"Chap.  viil.  28,  xii.  49  and  xiv.  10.  oVerse  25 ;  chap, 
xvi.  27,  30. 

"If  any  man  will  do  His  will,"  said  our 
Lord  once  before,  "he  shall  know  of  the 
doctrine  whether  it  be  of  God."  (vii.  17.) 
This  was  realized  in  the  case  of  these  dis- 
ciples. They  walked  according  to  the  light 
they  had,  and  they  received  more  light. 
They  Wiilked  faithfully,  and  to  them  was 
given  the  assurance  of  faith,  (xv.  15.) 
They  were  obedient,  and  therefore  they 
were  blessed  ;  for,  "Blessed  are  they  that 
hear  the  Word  of  God  and  keep  it."  So 
that  they  could  say,  each  one,  "I  know  in 
whom  I  have  believed;"  for,  "He  that 
hath,  to  him  shall  be  given,  and  he  shall 
have  more  abundance." 

9.  I  pray  for  them :  pi  pray  not  for  the  world,  hut  for 
them  which  thou  hast  given  me;  lor  they  are  thine. 

pl  John  v.  19. 

The  word  in  the  original  is  not  so  much, 
"Ipray,"  as  "I  ask,"  or  '■'  make  request,"  and 
so,  in  verse  20.  For  them — not  as  individ- 
uals merely,  but  as  representatives  of  all 


CHAPTER  XVII, 


599 


Biich  in  every  succeeding  age.  (See 
verse  20,  and  notes.)  Not  far  the  world — 
for  they  had  been  given  Him  "o«<  of  the 
world."  (Verse  G.)  "In  that  prayer  for 
eternal  life,"  says  Hooker,  "which  our 
Saviour  knew  could  not  be  made  without 
effect,  He  excepteth  them  for  whom  lie 
knew  His  sufferings  would  be  frustrate, 
and  commendeth  unto  God  His  own.  (See 
Matt.  XXV.  34  ;  Rom.  viii.  33.)"  The  simple 
sentiment  which  is  here  after  the  manner 
of  John  expressed  positively  and  negative- 
»  ly,  is  that  the  world  in  its  state  of  unbelief 
and  rebellion  against  God,  is  not  included 
in  the  intercessory  jirayer  which  Christ  is 
now  offering.  This  does  not  however 
imply  any  decree  of  exclusion,  by  which 
they  who  are  of  the  world  are  debarred 
from  salvation  by  Him.  The  idea  is  simply 
that  the  intercessory  prayer  of  Jesus  em- 
braces those  only  who  are  the  actual  sub- 
jects of  His  redeeming  love.  It  cannot  be 
denied,  however,  that  His  omniscient  eye 
ran  down  the  ages  of  time,  and  took  in  at 
one  comprehensive  glance,  not  only  His 
disciples  who  then  surrounded  Him,  but 
also  all  those  "  who  should  believe  on  Him 
through  their  word."  (Verse  20.)  For  they 
are  thine,  this  is  stated,  as  the  reason  or 
ground,  why  the  Father  could  give  them 
to  the  Son  in  the  compact  of  redc>mption. 
They  were  His,  not  simjily  as  His  creatures, 
but  in  the  embrace  of  His  everlasting 
love. 

10.  And  all  mine  are  thine,  and  qtliine  are  mine,  and 
I  am  glorified  in  them.— qChap.  xvi.  13. 

These  are  very  high  and  strong  expres- 
sions, too  grand  for  any  mere  creature  to 
use,  as  implying  that  all  things  whatsoever, 
inclusive  of  the  Divine  nature,  perfections 
and  operations,  are  the  common  property 
of  the  Father  and  the  Son.  And  this  is  the 
original  ground  of  that  i:)eculiar  property, 
which  both  the  Father  and  the  Son  have 
in  the  persons  given  to  Christ  as  Mediator. 
The  words,  a?id  I  am  glorified  in  (hem,  cohere 
closely  with  the  last  words  of  verse  9.  We 
are  reminded  thereby  that  Christ  is  glori- 
fied in  His  saints,  by  their  life  (1  Cor.  x. 
31),  and  by  their  death.     (John  xxi.  19.) 

11.  'And  now  T  am  no  more  in  the  world,  but  these 
--    are  in  the  world,  and  I  come  to  thee.     Holy  Fatlier, 

•keep  throush  thine  own  name  those  whom  thou  hast 
given  trie,  'that  they  may  be  one,  "as  we  are. 

'Cliap.  xiii.  1  and  xvi.  28.  »!  Peter  i.  5;  Jude  1.  «Verse 
21,  &c.    "Chap.  X.  30. 

No  more  in  the  world.    "  I  am  just  going  to 


leave  the  world,  and  therefore  they  shall 
stand  in  need  of  peculiar  assistance  and. 
support.  Though  my  struggles  are  at  an ' 
end,  theirs  arc  not;  though  I  have  gotten 
beyond  the  scenes  of  strife,  I  cannot  sever 
myself  in  si)irit  from  them,  left  behind  and 
only  just  entering  on  their  great  conflict." 
Holy  Father,  an  expression  He  nowhere  else 
uses.  "  Father,"  is  His  wonted  appellation, 
but  "Holy"  is  here  prefixed,  because  His 
appeal  was  to  that  perfection  of  the  Fath- 
er's nature,  to  "keep"  or  preserve  them 
from  being  tainted  by  the  unholy  atmos- 
phere of  "the  world"  they  were  still  on. 
Through  thine  oivn  name — rather,  "  in  Thy 
name,"  in  the  exercise  of  that  gracious  and 
holy  character  for  which  He  was  known. 
Those  whom  thou  hast  given  me.  (See  notes 
on  verses  2,  8,  9.)  That  they  may  be  one,  &c. 
"Sin,"  says  Leighton,  "broke  all  to  pieces, 
man  from  God,  and  men  from  one  another. 
Christ's  work  in  the  world  was  union.  To 
make  up  these  breaches  He  came  down, 
and  began  the  union  which  was  His  work, 
in  the  wonderful  union  made  in  His  per- 
son that  was  to  work  it,  making  God  and 
man  one.  And  as  the  nature  of  man  was 
reconciled,  so,  by  what  He  performed,  the 
persons  of  men  are  united  to  God.  Faith 
makes  them  one  with  Christ,  and  He 
makes  them  one  with  the.  Father,  and 
hence  results  this  oneness  among  them- 
selves, concentering  and  meeting  in  Jesus 
Christ,  and  in  the  Father  through  Him, 
they  are  made  one  together." 

12.  While  I  w.Ts  with  them  in  the  world,  'I  kept  them 
in  thy  name  :  tlmsi!  tliut  tliciu  gavest  me  I  have  kept, 
and  jnone  ot  tlicin  is  Idst,  'bnt  tlie  son  of  perdition: 
"that  tlie  Scripture  might  be  fuifiUed. 

^Chap.  vi.  39  and  x.  28;  Heb.  ii.  13.  .'Chap,  xviii.  9  ; 
1  John  ii.  19.  iChaiJ.  vi.  70  and  xili.  18.  "Ps.  cix.  8; 
Acts  i.  20. 

While  I  was.  The  word  is  proleptically 
used,  as  Christ  had  not  yet  actually  left 
them.  It  will  be  seen  that  the  great  stand- 
point of  this  prayer  is,  by  way  of  anticipa- 
tion, after  His  glorification  had  commen- 
ced. /  kept  them  in  thy  name,  I  jireserved 
them  in  the  knowledge  and  love  of  Thy- 
self, through  my  teaching  and  care.  Those 
that  thou  gavest  me,  &c.  (See  notes  on  ver- 
ses 2,  6,  11,  12.)  In  the  preceding  verses 
those  who  were  given  to  Christ  are  stated 
to  have  "  kept  His  word,"  and  believed  in 
Him :"  but  Judas  had  always  been  a  hypo- 
crite, and  was  now  a  traitor  and  apostate, 
and  therefore  Christ  could  not  mean  to  in- 


600 


JOHN 


elude  him  in  that  number,  (vi.  66-71  ; 
.  verses  70, 71,  xiii.  18, 30,  verses  18, 21, 27-30.) 
And  if  in  this  verse  we  understand  by 
those  "  ^iven  to  Christ,"  such  as  were 
given  Him  to  be  His  Apostles,  without 
reference  to  faith,  or  "  the  election  of 
grace,"  we  cannot  explain  the  preceding 
verses  in  that  sense,  because  they  are  veri- 
tied  in  none  but  true  believers,  of  which 
number  Judas  never  had  been. 

The  son  of  perdition.  (2  Thes.  ii.  3,  4.) 
"  The  son  of  perdition  "  signifies  one,  who 
deservedly  perishes.  Tliat  the  Scripture 
might  be  fulfilled.  The  Scripture  was  ful- 
filled, the  sin  of  Judas  was  foreseen  in 
God's  counsel,  and  foretold  in  His  Word, 
and  the  event  would  certainly  follow  after 
the  prediction  as  a  consequence,  though  it 
cannot  be  said  to  follow  from  it  as  an  effect. 
(See  Ps.  xH.  9,  Ixix.  25,  cix.  8.)  Most 
modern  commentators  are  of  opinion  that 
our  Lord  has  no  particular  passage  in  view 
(as  Ps.  iv.  10,  which  He  at  another  time 
applies  to  this  purpose,  in  John  xiii.  18), 
but  rather  alludes  to  the  prophecies  in  gen- 
eral concerning  His  Passion. 

13.  And  now  I  come  to  thee ;  and  these  things  I  speak 
In  the  world,  that  they  might  luive  my  joy  fulfilled  in 
themselves. 

In  the  v^orld.  For  as  yet  He  teas  in  it, 
but  was  just  going  to  leave  it  and  go  unto 
the  Father.  -His  last  words,  considering 
their  conduct,  might  have  been  reproach- 
ful, or  at  least  reproving :  but  the  things 
He  now  spoke  were  adapted  to  encourage, 
and  designed  to  comfort  them.  "  My  joy." 
Observe  its  nature.  This  joy  is  not  the  joy 
which  Christ  has,  when  He  sees  the  tra- 
vail of  His  soul,  and  is  "  satisfied,"  but  the 
joy  of  which  He  is  the  medium,  author, 
source,  and  only  source.  These  things  I 
speak tJiat,  &c.  The  joy  of  the  be- 
liever is  not  a  visionary  thing.  It  is  not 
the  produce  of  delusion  or  ignorance.  It 
flows  from  conviction,  it  appeals  to  the 
word  of  the  Saviour.  Observe  the  meas- 
ure of  this  joy — "  fulfilled  in  themselves." 
They  possessed  it  already,  but  defectively. 
In  conversion  a  good  work  is  begun,  but 
it  is  carried  on  until  the  day  of  Christ. 
Christian  experience  is  progressive.  Some 
from  various  preventions  have  little  of  the 
pleasures  of  religion,  others  walk  in  the 
comforts  of  the  Holy  Ghost.  Observe, 
also,  the  importance  of  this  joy,  as  attested 


by  the  concern  our  Saviour  here  expresses. 
He  knew  the  importance  of  this  possession 
— to  the  honor  of  our  religion  and  the  re- 
commendation of  the  ways  of  godliness  to 
others — to  our  zeal  and  activity  in  the 
Divine  life — to  our  weanedness  from  the 
world — to  our  support  in  trouble,  and  our 
comfort  in  the  valley  of  the  shadow  of 
death. 

1).  ^1  have  given  them  thy  word,  cand  the  world  hath 
hated  tliem  :  because  they  are  not  of  the  world,  ^even 
as  I  am  not  of  the  world. 

b  Verses.  =Chap.  xv.  IS  19;  IJohn  iii.  13.  iChap.  viii. 
23 ;  verse  16. 

And.  The  things  connected  are,  to  re-  * 
ceive  God's  Word,  and  to  be  hated  by  the 
world.  Fidelity  in  following  and  preach- 
ing the  Word  of  God  in  its  purity  is  incon- 
sistent with  the  friendship  of  the  world. 
There  is  no  danger  of  being  hated  by  the 
world,  when,  through  fear  of  displeasing 
it,  we  abstain  either  from  following  the 
way  of  truth  or  from  teaching  it,  for  from 
the  time  that  we  act  thus,  we  ourselves 
are  of  the  world.  (See  on  verse  IG ;  also 
on  chap.  xv.  18-25.) 

15.  I  pray  not  that  thou  shouldest  take  them  out  of 
the  world,  but  ^that  thou  shouldest  keep  them  frona  the 
evil. 

eMatt.  vi.  13;  Gal.  i.  4;  2  Thes.  iii.  3;  1  John  v.  U. 

I  pray  not,  &.c.  The  world  being  contin- 
ually vexatious  and  troublesome  to  the 
followers  of  Christ,  they  may,  perhaps, 
frequently  desire  to  be  taken  out  of  it,  and 
placed  "  where  the  wicked  cease  from 
troubling,  and  the  weary  are  at  rest."  But 
though  the  difficulties,  trials  and  suffer- 
ings, to  which  His  disciples  would  be  ex- 
posed, would  be  many  and  great,  yet  Jesus 
did  not  thus  pray  for  them.  He  knew  it 
would  neither  be  for  His  glory,  nor  for  the 
good  of  mankind,  nor  for  their  own  ad- 
vantage, that  they  should  be  taken  out  of 
the  world.  (See  1  Peter  ii.  9  ;  Matt.  v.  14, 
xiii.  33  ;  1  Cor.  iii.  8 ;  Rev.  xxii.  12,  xx.  12; 
Heb.  vi.  10 ;  Gal.  vi.  7-10.)  Observe,  1.  It 
is  theprovinceof  Godto  take  us  out  of  the 
world.  "  In  His  hand  thy  breath  is,  and 
His  are  all  thy  ways."  2.  This  world  is  a 
proper  situation  for  the  righteous  to  live 
in  for  a  season.  By  their  remaining  here 
the  wic^ked  have  instances  of  religion  be- 
fore them,  which  encourage  as  well  as 
condemn.  It  is  in  the  very  nature  of  re- 
ligion to  render  Christians  active  in  doing 
good.  The  state  of  society,  bad  as  it  is, 
would  be  far  worse,  not  to  say  intolerable. 


CHAPTER    XVII. 


601 


were  the  righteous  to  be  withdrawn,  and 
the  Hcentiousness  of  sinners  to  be  no  long- 
er repressed,  or  counteracted  by  their  re- 
buke, their  example,  and  their  intluence. 
3.  There  is  evil  in  the  world  to  which 
Christians  are  exposed,  and  by  which  they 
may  be  injured.  Thci-e  is  the  evil  of  de- 
structive error.  There  is  Satan  mIio  de- 
sires to  "  sift  them  as  wheat."  (Luke  xxii. 
31.)  There  is  evil  from  the  snares  of  the 
■world,  whether  of  prosperity  or  adversity, 
or  those  laid  by  the  people  of  it,  and  from 
the  tribulation  of  it.  4.  The  Divine  pro- 
tection is  essential  to  their  security.  Noth- 
ing equals  the  dependence  of  the  Christian: 
but  herein  lie  all  his  spiritual  resources, 
for  when  he  "  is  weak,  then  he  is  strong." 
"When  in  himself  he  can  do  nothing,  he 
forms  an  alliance  with  Omnipotence,  and 
can  do  all  things.  5.  It  is  encouraging  to 
remember  that  our  Lord  and  Saviour 
prays  for  our  preservation.  "  He  is  able 
to  save  them  to  the  uttermost  that 
come  unto  God  by  Him,  seeing  He  ever 
liveth  to  make  intercession  for  them." 

Ifi.  fThey  are  not  of  the  world,  even  as  I  am  not  of 
the  world.— fVurse  14. 

Of.  This  sentiment  is  exj^ressed  also  in 
verse  14,  but  in  a  different  order  of  words, 
which  simply  shows  the  cause  of  the 
world's  hatred,  and  accords  with  the  next 
verse,  15.  Here,  however,  not  of  tlie  xrorld 
stands  as  the  reason  why  Jesus  invoked 
for  them  His  Father's  protecting  care. 
Their  virtual  separation  from  the  world, 
even  while  yet  living  in  it,  which  was 
there  implied,  is  rendered  in  this  reitera- 
tion of  the  words,  more  prominent  and 
impressive.  Their  separation  from  the 
world  was  in  one  sense  as  real,  as  though 
they  had  been  removed  out  of  it.  (Phil, 
iii.  20.)  The  non-conformity  of  believers 
with  the  world,  and  their  conformity  with 
Christ  is  a  sure  pledge  that  the  Father 
will  keep  them  from  the  evil  of  the  world, 
and  that  they  will  not  lose  the  good  things 
which  grace  has  begun  in  them,  for  this  is 
an  argument  why  He  should  "  keep  them 
from  the  evil.' 

17.  sSantify  them  through  thv  truth  :  hthy  word  is 
truth. 

sChap.  XV.  S :  Acts  x v.  9  ;  Eph.  v.  26 :  1  Peter  i.  22.  '■2 
Sam.  vii.  28 ;  Ps.  cxix.  142, 151 ;  chap.  viii.  40. 

Sanctification,  or  being  renewed,  and 
made  like  to  God,  is  a  necessity.  (2Thes. 
ii.  3.)     It  is  so,  1.  As  being  correspondence 


to  the  Divine  character.  2.  As  arising 
from  the  command  of  God  which  is  found 
in  every  part  of  the  Divine  record.  3.  In 
order  to  evince  our  faith  and  union  to 
Christ.  Faith  without  purity  is  vain.  4. 
For  the  advancement  of  God's  glory.  It 
is  not  to  be  expected  that  anything  but  a 
holy  Christian  can  be  instrumental  and 
beneficial  in  advancing  the  cause  of  relig- 
ion in  the  world.  5.  For  the  peace  of  our 
minds.  Without  purity  there  can  be  tio 
]ieace.  6.  In  order  to  (pudify  us  for  the 
heavenly  kingdom.  "We  must  be  like  God 
if  we  would  be  happy  in  eternity,  there 
must  be  a  mcetness  for  heaven,  as  well  as  a 
title  to  heaven.  (Lev.  xix.  2,  xx.  7,  xxi.  8, 
&c.)  Sanctify  them,  &c.,  not  initiallj^  for 
so  they  were  sanctified  already,  but  pro- 
gressively :  let  thein  increase  more  and 
more  in  grace  and  holiness.  Learnhence, 
1.  That  such  as  are  already  sanctified, 
ought  to  pray  and  strive  for  higher  degrees 
of  sanctification.  2.  The  Word  of  God  is 
the  great  instrument  in  His  hand  for  His 
people's  sanctification.  "  TJiy  truth." 
There  is  an  emi^hasis  in  the  appropriation 
— thy  truth :  for  it  is  not  every  kind  of 
truth  that  sanctifies,  but  the  truth  of  God: 
"  the  truth  as  it  is  in  Jesus."  It  is  by  the 
Word  of  truth,  either  communicated  in 
writing,  or  addressed  orally  to  men,  that 
the  church  has  been  extended,  and  that 
the  salvation  of  individuals  in  that  church 
is  promoted,  and  their  relation  to  Christ, 
their  turning  to  God,  their  growth  in 
grace,  their  establishment  in  peace,  purity 
and  meetness  for  heaven,  secured.  Divine 
truth  conduces  to  our  sanctification,  by 
the  holy  objects  of  contemjslation  it  re- 
veals, by  the  powerful  motives  it  presents, 
by  the  excellent  examples  it  exhibits,  and 
by  the  Spirit  of  holiness  that  attends  it, 
for  His  influence  is  necessary  to  the  suc- 
cess even  of  His  own  Word.  3.  That  the 
Word  of  God  is  a  Divine  truth,  an  eternal 
truth,  an  infallible  truth,  an  holy  truth. 
(See  notes  on  verse  19.) 

18.  iAs  thou  hast  sent  me  into  the  world,  even  so 
have  I  also  sent  them  into  the  world.— 'Chap.  xx.  21. 

Here  the  Saviour  draws  a  gracious  anal- 
ogy between  His  mission  from  the  Father 
and  their  mission  from  Him,  that  this 
latter  may  likewise  be  an  object  of  inter- 
est to  Him.    The  Apostles  had  the  same 


602 


JOHN. 


commission  which  Christ  had,  considered 
as  man — tliey  were  endued  with  the 
same  Spirit,  and  His  "Word  tlirough  them 
was  accompanied  with  even  the  same  suc- 
cess. 

19.  And  Tor  their  sakes  I  sanctify  myself,  that  they 
also  miglit  be  sanctilied  through  the  truth, 
tl  Cor.  i.  2,  30 ;  1  Thes.  iv.  7 ;  Heb.  x.  10. 

I  sanctify  myself.  The  word  to  sanctify 
does  not  here  mean  to  renovate  or  purify, 
but  to  consecrate  or  devote.  Jesus  could 
not  be  sanctified  in  the  former  sense,  be- 
cause His  nature  was  not  depraved  or  de- 
filed by  sin.  Under  the  law,  when  per- 
sons or  things  were  dedicated  to  God,  tliey 
were  considered  as  hallowed  or  holy,  and 
to  use  them  for  any  common  purpose  was 
to  profane  them.  Thus  Jesus  consecrated 
Himself  to  be  an  atonement  to  make  re- 
conciliation for  the  sins  of  the  peo^sle.  He 
here  gives  us  a  glimpse  of  the  nobleness 
and  the  blessedness  of  doing,  and  denying 
one's  self,  anything  for  others'  sake : 
"  Even  as  the  Son  of  man  came  not  to  be 
ministered  unto,  but  to  minister,  and  to 
give  His  life  a  ransom  for  many."  What 
if  one  suffer  and  almost  sacrifice  himself 
for  others'  good  ?  This  is  Christ-like. 
That  they  also  might  be  sanctified.  This 
sanctification  difiers  much  from  the  form- 
er. It  does  indeed  take  in  the  notion  of 
dedication,  but  it  also  denotes  renovation 
and  purification.  At  present,  indeed,  the 
work  is  not  complete,  but  it  is  begun,  and 
is  advancing.  "  That  they  also  might  be 
sanctified."  This  shows  us  what  a  con- 
nection our  sanctification  has  with  the 
sacrifice  of  Christ.  Observe,!.  How  pre- 
cious and  invaluable  must  Christ  have 
deemed  this  sanctification,  since  He  con- 
sidered nothing  too  great  or  expensive  to 
procure  it  for  us.  2.  They  do  not  imj^rove 
His  death  aright  w'ho  seek  from  it  hope 
but  not  holiness.  3.  Those  are  badly  in- 
structed in  the  mystery  of  sanctification 
who  think  to  gain  it  from  some  slavish, 
legal,  superstitious,  self-righteous  methods 
of  their  own,  instead  of  repairing  to  the 
sufferings  of  Christ,  the  only  fountain 
opened  for  sin  and  uncleanness. 

20.  Neither  pray  I  for  these  alone,  but  for  them  also 
which  shall  believe  on  me  through  their  word  ; 

"I  pray  for  these,"  says  our  Lord — that 
is,  for  the  Apostles,  but  He  adds,  "  I  pray 
not  only  for  them,  buL  for  tlwm  alio,"  &c. 


He  extended  His  view  through  all  coming 
time,  and  embraced  in  His  intercession  all 
who  should  become  His  followers.  "  We 
maj'  justly  write  this  comfortable  text  in 
letters  of  gold,"  says  Luther,  "as  it  relates 
to  all.  For  it  is  our  glory  and  consolation, 
our  treasure  and  pearl,  so  that  for  us 
Gentiles  the  whole  Scriptures  do  not  af- 
ford a  more  comfortable  saying  than  this. 
(Isa.  liv.  6-14)." 

21.  'That  they  all  maybe  one,  as  n>thou,  Father,  ar« 
in  me,  and  I  in  thee,  that  they  also  maj'  be  one  in  us : 
that  the  world  may  believe  that  thou  hast  sent  me. 

iVerses  11,  22,  23 ;  chap.  x.  IG ;  Eom.  xii.  5  ;  Gal.  iii.  28. 
niChap.  X.  38  aud  xiv.  11. 

"  This  prayer,"  says  Dr.  Chalmers,  "  was 
made  for  the  establishment,  not  only  of 
such  a  real,  but  of  such  an  ostensil^le 
unity  among  Christians  as  could  be  seen 
by  the  world,  and  as  might  lead  the  world 
to  believe  in  the  mission  of  our  Saviour." 
"  The  special  mercy  and  particular  bless- 
ing which  Christ  jorays  for  on  behalf  of 
believers,"  reinarhs  Bjirkitt,  "is  a  close  and 
intimate  union  betwixt  the  Father,  Him- 
self and  them,  and  also  betwixt  one 
another,  such  an  union  as  doth  in  some 
sort  resemble  that  union  which  is  betwixt 
God  and  Christ — not  an  unity  of  essence 
and  nature,  but  of  wills  and  affections. 
Here  Christ  intimates  one  special  advan- 
tage that  would  redound  to  the  world  by 
this  desirable  union  betwixt  the  ministers 
and  members  of  Christ,  it  will,  if  not  con- 
vert, yet  at  least  convince  the  world  that  I 
and  my  doctrine  came  from  God."  The 
following  testimonies  of  eminent  theolo- 
gians on  the  union  of  Christians  will  be 
read  with  interest :  "  He  has  not  the  loye 
of  God,  who  does  not  seek  the  union  of  the 
Church." — Augustine. 

"  I  confess  I  would  rather,  much  rather, 
spend  all  my  time  and  days  in  making  up 
and  healing  the  breaches  and  schisms  that 
are  amongst  Christians,  than  one  hour  in 
justifying  our  divisions  even  therein, 
wherein  on  the  one  side  they  are  capable 
of  a  just  defense." — Owen.  "  Thousands 
have  been  drawn  to  Popery,  and  confirm- 
ed in  it  by  the  divisions  of  Protestants. 
We  take  the  position  and  believe  it  tena- 
ble, that  the  Gospel  cannot  accomplish  its 
great  triumph  and  collect  the  redeemed 
from  every  land,  until  the  law  of  Christ  be 

fulfilled  by  these  Protestant  sects 

I  can  as  willingly  be  a  martyr  for  Love,  as 


CHAPTER   XVII. 


603 


for  any  article  of  the  Creed."— Baxter.  "  O, 
how  do  I  long  to  see  bigotry  and  party 
zeal  taken  away,  and  all  the  Lord's  ser- 
vants more  knit  together !  Would  that  all 
the  names  among  the  saints  of  God  were 
swallowed  up  in  that  one  of  Christian." — 
Whitfield.  "  Believers  are  often  tied  with 
pack-threads  by  their  little  fingers,  into 
small  unions,  but  the  great  unity  which 
binds  their  hearts  together,  and  will  last, 
when  the  pack-threads  shall  be  destroyed 
by  a  touch  of  the  fire,  is  their  unity  in  the 
Son  of  God.  Comparatively  speaking,  I 
see  no  other  sectarianism  worth  fighting 
for,  and  they  who  fight  well  for  that,  en- 
during hardness  as  good  soldiers  of  Jesus 
Christ,  have  but  little  leisure  or  inclination 
for  the  small  and  unpurposed  business  of 
subaltern  skirmishes  and  squabbles. — Rev. 
J.  M.  Mason,  D.D.  "That  which  gives 
life  to  Churches  is  not  their  diversities  of 
government,  or  worship,  or  of  discipline, 
but  that  "  most  holy  faith  "  which  is  com- 
mon to  them  all The  union  of  all 

true  Christians  !  That  is  the  Reformation 
of  the  nineteenth  century." — Rev.  J.  II. 
Merle  UAubigne,  D.D.  (See  on  next  verse.) 

22.  And  the  glory  which  thou  gavestme  I  have  given 
them,  "that  they  liiay  be  one,  even  as  we  are  one :  23.  I 
in  them,  and  tliou  in  me,  "that  they  may  be  made  per- 
fect in  one;  and  that  the  world  may  know  that  tiiou 
hast  sent  me,  and  hast  loved  them  a,s  thou  ha-st  loved 
me.— "Chap.  xiv.  20 ;  1  John  i.  3  and  iii.  24.    oCol.  iii.  14. 

The  glory  which  thou  gavest  ("  hast  given  ") 
me,  &c.  The  last  clause  of  verse  22  shows 
the  meaning  of  the  first.  It  is  not  the 
future  glory  of  the  heavenly  state,  but  the 
secret  oi  ihsd,  present  unity  just  before  spo- 
ken of,  the  glory,  therefore,  of  the  indwelling 
Spirit  of  Christ,  the  glory  of  an  accepted 
state,  of  a  holy  character,  of  every  grace. 
May  be  one — for  that  "  glory "  has  its 
source  in  a  spark  of  Divine  love  in  the 
heart,  and  that  love  melts  into  one  its 
various  possessors,  so  that  there  is  one 
love,  one  glory,  one  Church.  Even  as  we 
arc  one.  F.vincing,  asthe  Father  and  the  Son 
had  always  done,  the  same  great  aim  and 
plan,  not  pursuing  different  interests,  or 
counteracting  each  other's  purposes,  or 
forming  parties,  but  seeking  the  same  ends 
by  the  same  means.  This  is  the  union  be- 
tween the  Father  and  the  Son.  Always 
in  the  creation,  preservation  and  redemp- 
tion of  the  world,  they  have  sought  the 
same  object.    And  this  is  to  be  the  model 


on  which  Christians  should  act.  Consider 
1  Cor.  X.  16,  17,  where  the  participation  of 
Christ  in  the  Lord's  Supper  is  noticed  as 
the  very  condition  of  that  oneness  of  be- 
lievens,  of  which  our  Saviour  here,  for  the 
third  time,  speaks. 

I  in  them,  and  thou  in  me,  &.C.  Observe, 
1.  Christ  takes  up  His  abode  in  His 
people  by  His  Spirit,  so  that  they  become 
one  with  Him.  2.  The  Father  dwells  in 
Christ,  not  only  as  He  is  one  God  with 
Him,  but  also  as  He  is  man,  in  whom  the 
fullness  of  the  Godhead  dwells  bodily,  so 
highly  is  our  nature  dignified  in  His  Per- 
son. (See  notes  on  verse  26.)  ?>.  Although 
there  can  be  no  union  between  God  and' 
fallen  man  immediately,  yet  through 
Christ  this  union  is  made  up,  and  Christ 
being  in  us  as  believers,  and  we  united  to 
Him,  the  Father  also,  in  Him,  is  in  us,  and 
we  in  Him.  4.  It  is  by  our  union  with 
Christ,  and  with  God  through  Him,  that 
our  union  among  ourselves  is  perfected. 
5.  Whatever  excellence  the  Lord  confers 
upon  every  particular  believer,  j'et  their 
perfection  consists  in  their  union  among 
themselves,  and  with  Christ  their  Head 
and  Fountain,  and  with  the  Father  in  His 
fullness  through  Him,  for  no  one  member 
has  the  perfection  of  the  whole  body,  but 
of  a  part  only,  nor  has  it  that  perfection 
separate  from  the  body,  but  in  it,  and 
being  united  with  it,  to  supply  its  own 
proper  function;  and  the  whole  bod\%  thus 
united,  has  its  i:)erfection  in  and  from 
Christ  and  the  Father. 

That  the  world  may  knoio,  &c.  When  they 
shall  see  the  concord  and  agreement  of 
Christians  in  doctrine,  worship  and  affec- 
tion. Too  little  is  it  considered  how 
necessary  the  union  of  believers  is  to  con- 
vince the  world  of  the  excellency  of  Christ 
and  His  doctrine,  hence  it  is  again  here 
referred  to  as  a  forcible  argument  ^Dressing 
this  union.  And  hast  loved  them,  Ac.  Every 
page  almost  in  the  Bible  breathes  forth 
this  mystery  of  Divine  Love.  As  it  is  fre- 
quently inculcated,  so  is  it  no  less  strongly 
represented. 

24.  pFather,  I  will  that  they  also,  whom  thou  hast 
given  me.  he  with  me  %vhere  I  am,  that  they  may  be- 
hold my  glory,  which  thou  hast  given  me:  q.or  thou 
lovPdst"me  belbre  the  foundation  of  the  world. 

fChap.  xii.  20  and  .xiv.  3:  1  Thes.  iv.  17.    q Verse  5. 

Here  is  our  Lord's  petition  for  the  glori- 
fication of  His  people.     Father,  I  will,  is  a 


604 


JOHN 


remarkable  expression.  Who  but  God 
could  with  propriety  have  spoken  thus  to 
God?  Yet  there  is  nothing  authoritative, 
nothing  imperious  here.  It  is  rather  the 
language  of  a  dying  testator,  willing  away 
possessions  -which  were  His  own  to 
give.  I  will  this  to  my  people.  I  will 
that  they  spend  an  eternity  in  my  pres- 
ence and  glory;  such  is  my  love  to  them, 
that  heaven  will  not  content  me  unless 
they  •'  be  with  me  where  I  am."  Tliat 
they  also,  vhom  thou  hast  given  me,  &.C.  Six 
times  in  this  chapter  does  Christ  describe 
His  people  as  "they  whom  Thou  hast 
given  me."  (See  on  verses  2,  6, 9.)  Beuith 
me  ichcre  lam,  that  is,  in  His  Father's  house 
with  Flim.  The  Saviour  thus  prays  as  if  His 
happiness  would  be  incomplete,  the  tra- 
vail of  His  soul  unsatisfied,  if  every  mem- 
ber of  His  beloved  family  were  not  with 
Him,  if  even  the  youngei-t,  weakest,  feeblest 
were  not  there,  lliat  they  may  heliold  my 
glory,  is  to  be  constructed  with  be  with  me 
where  I  am,  and  not  with  I  uill,  as  is  done 
by  some  expositors.  The  verb  see  in  this 
connection  has  the  idea  also  of  partake. 
"  No  mere  spectator  could  see  his  glory." 
— Alford.  (Comp.  Rom.  viii.  17-39;  1  Cor. 
xiii.  12  ;  2  Cor.  iii.  18 ;  1  John  iii.  2.)  Which 
thou  hast  given  me,  refers  to  His  Mediato- 
rial glory.  His  essential  glory  being  that 
which  can  neither  be  given  nor  taken  away. 
For  thou  lovedst  me,  &c.  Christ  reminds 
the  Father  of  His  love  to  Him  before  the 
world  was.  When  there  was  no  eartli,no 
sun,  no  man,  no  angel — when  He  was  by 
Him — then  Thou  lovedst  me.  Who  can 
understand  this  love,  the  love  of  the  un- 
created God  to  His  uncreated  Son  ?  There 
is  everything  in  Christ  to  draw  the  love 
of  His  Father.  The  Saviour's  argument  is 
this:  If  Thou  love  me  do  this  for  my  peo- 
ple, for  they  are  part  of  me.  See  how 
Christ's  prayer  will  be  answered  for  you, 
Christians !  He  does  not  plead  that  you 
are  good  and  hol)%  He  does  not  plead  that 
you  are  worthy.  He  only  pleads  His  own 
loveliness  in  the  eyes  of  the  Father.  Look 
not  on  them.  He  says,  but  look  on  me. 
Thou  lovedst  me  before  the  foundation  of 
the  world.  Learn  to  use  the  same  argu- 
ment with  God.  This  is  asking  in  Christ's 
name — for  the  Lord's  sake — this  is  the 
prayer  that  is  never  refused. 


25.  Origliteous  Father,  nhe  world  hath  not  known 
tliee ;  but  »I  have  known  thee,  and  Hhese  have  known 
that  thou  hast  sent  me. 

'Chap.  XV.  21  and  xvi.  3.  »Chap.  vii.  29,  viii.  55  and  x. 
15.    tverse  8 ;  Chap.  xvi.  27. 

O  righteous  Father.  This  is  the  sixth 
time  that  Christ  in  this  prayer  has  called 
God,  Father.  In  verse  11,  when  praying 
for  His  people's  sanctification.  He  said, 
Holy  Father,  making  use  of  that  attribute 
which  is  the  cause  of  all  holiness  in  the 
creature,  but  now,  praying  for  their  glorifi- 
cation, He  says,  0  righteous  Father,  righ- 
teous in  making  good  Thy  promises  both 
to  me  and  them.  The  icorld  hath  not  knoun 
thee,  that  is,  hath  not  known  Thee  aright, 
the  unbelieving  and  unsanctihed  part  of 
the  world  having  no  saving  knowledge  of 
God,  not  living  answerably  to  what  they 
knew  to  be  their  duty.  Did  they  but 
know  Thee,  they  ^ould  not  but  love  Thee. 
This  is  the  Saviour's  brief  word  of  appeal 
to  the  just  God  against  a  rejecting  world. 

But  I  have  hwwn  thee.  Christ  knew 
the  Father  so  as  no  one  else  ever  did, 
knew  on  what  grounds  He  went  in  His 
undertaking,  knew  His  Father's  mind  in 
everything,  and  therefore,  in  His  prayer, 
came  to  Him  with  confidence,  as  we  do  to 
one  we  know. 

And  these  have  knoun,  &c.  Hereby  they 
are  distinguished  from  the  unbelieving 
world.  Note,  1.  To  know  and  believe  in 
Christ,  in  the  midst  of  a  Avorld  that  per- 
sists in  ignorance  and  infidelity,  is  highly 
pleasing  to  God,  and  shall  certainly  be 
crowned  with  distinguishing  glory.  Sin- 
gular faith  qualifies  for  singular  favors.  2. 
It  is  the  great  sin  of  the  unbelieving 
world  that  they  do  not  know  God.  What- 
ever knowledge  they  pretend  to  have, 
they  have  no  solid  impression  of  it.  They 
do  not  know  God  in  Christ  practically  and 
savingly,  and  therefore  all  they  know  be- 
side is  nothing.  They  do  not  love  God, 
and  true  knowledge,  in  Scripture  language, 
imports  also  love.  They  do  not  practice 
what  they  know. 

2fi.  "And  I  have  declared  unto  them  thy  name,  and 
will  declare  it,  that  the  love  ^wherewith  thou  hast 
loved  me  may  be  in  them,  and  I  in  them. 

"Verse  6 ;  chap.  xv.  15.    ^Chap.  xv.  9. 

Here  is  a  reference  to  past  instructions 
and  future  tuition  yet  to  be  enjoyed.  TJiy 
name.  By  the  name  of  God  here  is  par- 
ticularly meant  His  will  and  purpose  con- 
cerning our  salvation,  and  His  grace  and 


CHAPTER    XVII 


605 


mercy  therein  displayed.  Can  we  imagine 
anything  more  important  than  the  truths 
onr  Lord  came  to  reveal?  I  have  declared. 
Christ  revealed  God's  name  when  He  was 
upon  earth  in  Ilis  own  person,  but  now 
that  He  is  in  heaven,  He  does  it  by  the 
instrumentality  of  others.  He  does  it  ex- 
ternally by  the  Word — internally  by  His 
Spirit.  The  Spirit  illumines  the  mind, 
takes  away  the  veil  of  ignorance  from 
tlie  heart,  and  causes  the  true  light  to 
shine. 

And  will  declare  it.  Here  is  an  intima- 
tion of  the  progressive  manner  in  which 
the  revelation  of  the  character  of  God  is 
communicated.  By  the  outpouring  of  the 
influences  of  His  S^nrit,  He  taught  the 
disciples  nnich  more  after  He  left  the 
world.  So  He  carries  on  the  work  of  in- 
struction now  in  the  minds  of  His  people. 
•"They  shall  go  from  strength  to  strength." 
"He  that  hath,  to  him  shall  be  given,  and 
he  shall  have  more  abundance."  "  If  any 
man  will  do  His  will,  he  shall  know  of  the 
doctrine  whether  it  be  of  God."  Have  we 
learned  of  Christ  ?  There  are  three  marks 
belonging  to  such:  they  have  been  taught 
the  evil  of  sin  in  the  school  of  the  law,  the 
love  of  Christ  in  the  school  of  the  Gospel, 
and  the  lesson  of  patience  in  the  school 
of  affliction. 

TJiat  the  love  wherewith  thou  hast  loved  me 
may  be  in  them,  and  I  in  them,  may  be  cher- 
ished towar-rf  them,  that  they  may  share  in 
the  love  which  Thou  hast  bestowed  on  me. 
This  would  be  a  consequence  of  their  re- 
ceiving increased  knowledge  of  the  Father, 
and  of  being  influenced  by  that  knowledge 
to  a  stronger  affection  and  confidence  to- 
ward the  Saviour. 


And  I  in  them.  There  are  two  kinds  of 
union  between  Christ  and  His  people — a 
legal  union  and  a  spiritual,  or,  as  it  is 
sometimes  called,  a  mystical  union,  so 
called  because  the  union  is  obscure  or 
mysterious.  The  legal  union  is  that  which 
was  formed  between  Christ  and  Hisi^ooiile, 
when  He  was  appointed  their  federal 
head — an  union  in  law,  in  consequence  of 
which  He  represented  them  and  was  re- 
sponsible for  them.  The  spiritual  union 
is  that  which  is  formed  in  regeneration, 
and  is  the  foundation  of  communion  with 
Christ  in  the  blessings  of  His  purchase. 
(See  Eph.  i.  4,  6,  11,13;  Col.  i.  24;  Kom. 
vi.  3,  4;  Col.  ii.  12;  Eom.  vi.  5,  6,  8;  Gal. 
ii.  20;  Phil.  iii.  9;  John  xv.  5;  1  Peter  ii. 
4,  6.)  "  The  relation  of  discipleship  in  the 
primitive  Church,"  says  Prof.  Lewis,  "  was 
a  reality  affecting  other  aspects  of  Christian 
truth.  Christ  was  in  the  Christian,  as  He 
was  in  the  Church  His  earthly  body.  It 
was  no  figure  employed  to  represent  a 
mere  following  or  discij^leship.  His  life 
was  in  their  life.  Hence  His  sufierings 
were  their  sufferings,  His  resurrection  not 
only  the  pledge  but  the  ground  of  the  new 
life  then  working  in  their  souls,  and  des- 
tined eventually  to  quicken  their  immor- 
tal bodies,  and  so  His  satisfaction  to  law 
was  their  satisfaction,  His  obedience  their 
obedience.  His  righteousness  their  right- 
eousness imputed  to  them  rightly,  because 
it  was  really  theirs  as  it  was  really  His. 
They  were  Christophori,  Christ-bearers." 
The  Spirit  of  Christ  actually  dwells  in  the 
souls  of  believers,  and  by  faith  they  re- 
ceive not  only  the  benefits  of  Christ  but 
Himself.  Hence  He  is  said  to  live  in 
them,  and  they  ai'e  said  to  abide  in  Him. 


1.  What  didJesus,  as  He  lifted  up  His  eyes  to  heaven,  say?  2.  What  is  "life  eternal?"  3.  Did  Christ  finish 
the  worlc  that  had  been  given  Ilini  to  do  ?  .4.  Had  He  glory  with  the  Father  before  the  world  was  ?  5.  Explain 
verses  9-11.  6.  What  is  meant  by  the  words  "  that  tliey  may  be  one,  as  we  are?"  7.  What  is  said  about  tlie  sou 
of  perdition  ?  8.  Why  did  Jesus  pray  not  that  His  disciples  might  be  tal:en  out  of  tiie  wt)rld  ?  9.  How  are 
Christians  sanctified?  10.  How  is  verse  21  to  be  understood  ?  11.  What  does  Christ  asli  lor  tliose  whom  the 
Father  has  given  Him  ?    12.  Explain  verses  25  and  2G. 


606 


JOHN. 


CHAPTER  XVIII. 

1  Judas  betray rth  Jesus.  6  The  officers  fall  to  the 
around.  10  Peter  smitelfi  off  Malchun'  car.  12  Jesus 
is  taken,  and  led  unto  Annas  and  Caiaphas.  15  Peter's 
dtnial.  19  Jesus  examined  before  Caiaphas.  2S  JIui 
arraignment  before  Pilate.  30  Jlis  kittgdom.  40  I'he 
Jcivs  ask  Bar  abbas  to  be  let  loose. 

WHEN  Jesus  had  spoken  these  words,  "he  went 
IbrtU  with  his  disciples  over  '  the  brook  Cedrou, 
wliere  w;u3  a  {jarden,  into  the  which  he  entered,  and  his 
disciples. 

»Matt.  xxvi.  30;  Mark.\iv.  32;  Lukexxli.  39.  b2Sam. 
XV.  23. 

The  brook  Cedron  flowed  through  a  deej) 
vale  to  the  east  of  Jerusalem.  "The  first 
breach,"  says  an  eminent  theologian,  "that 
the  enemy  made  into  the  city,  was  at  the 
brook  Cedron,  where  they  took  Christ, 
and  on  the  same  day  that  Christ  was  taken, 
was  the  city  taken,  on  the  same  feast  day, 
at  the  same  feast  of  the  year.  The  Empe- 
ror commanded  the  Jews  to  be  whipped 
there,  where  they  had  whipped  Christ. 
Thirty  Jews  were  sold  for  a  penny,  as  they 
sold  Christ  for  thirty  pence." 

2.  And  Judas  also,  which  betrayed  him,  knew  the 
place  :  <^for  Jesus  ofttimes  resorted  thither  with  his  dis- 
ciples. 3.  JJudas  then,  having  received  a  band  of  men 
and  officers  from  the  cliiet'  priests  and  Pharisees,  Com- 
eth thither  with  lanterns  and  torches  and  weapons. 

cLuke  xxi.  37  and  xxii.  39.  dMatt.  xxvi.  47,  on  which 
see  notes ;  Mark  xiv.  43 ;  IiUke  xxiL  47 ;  Acts  i.  16. 

Knew  the  place,  &c.  What  an  aggravation 
of  the  guilt  of  Judas!  The  place,  which, 
of  all  others,  should  have  been  hallowed 
in  his  mind  by  the  most  sacred  associations, 
the  very  spot  in  which  his  Divine  Master 
had  by  His  example  "taught  him  how  to 
pray,"  was  the  scene  of  his  black  and 
monstrous  deed  of  ingratitude  and  hypoc- 
risy. Let  us  not,  however,  be  ready  to 
condemn  Judas  in  this.  The  House  of 
Prayer  may  be  the  place  where  we  also 
betray  Jesus,  though  we  "ofttimes  resort 
thither,"  as  His  disciples,  (ii.  16;  Isa.  i. 
11-15;  Luke  xiii.  1.)  A  band  of  men,  &c. — 
that  part  of  the  cohort  then  stationed  in 
the  temple,  or  it  might  possibly  be  only 
the  Jewish  guard.  Lanterns  seem  to  refer 
here  to  lamps  filled  with  oil.  (See  Matt. 
XXV.  1,  3,  4.)  Torches  (literally  lights),  may 
denote  any  blazing  substance  carried  in 
the  hand,  in  the  manner  of  links  and 
torches  made  of  pitch  and  tow.  Weapons, 
i.  e.,  swords  and  staves.  (See  Matt.  xxvi. 
47 ;  Mark  xiv.  43.)  The  lights  with  which 
this  band  of  murderers  were  provided, 
prove  the  preparations  made  to  explore 


any  cave  or  corner  where  the  object  of 

their  search  might  possibly,  they  conceiv- 
ed, be  hidden. 

4.  Jesus  therefore,  knowing  all  things  that  should 
come  upon  him, 'went  lorth,  iiudsaid  unlo  them.  Whom 
seek  ye?  5.  Tliey  answered  hmi,  Jesus  of  Nazareth. 
Jesus  saitli  unto  them,  I  am  he.  And  Judas  also,  which 
betrayed  him,  'stood  with  them.  6.  As  soon  then  as  he 
he  had  said  unto  them,  I  am  he,  they  went  backward, 
and  (ell  to  the  ground.  7.  Then  a-sked  he  Ihem  again, 
Whom  seek  ye  ?  And  they  said,  Jesus  ot  Nazareth.  8. 
Jesus  answered,  I  have  told  you  that  I  am  he :  if  there- 
lore  ye  seek  me,  let  these  go  their  way  :  9.  That  the 
saying  might  be  lulfiUed,  which  he  spake,  eOI' them 
which  thou  gavest  me  have  I  lost  none. 

ePs.  iii.  0  and  xxvii.  3;  Prov.  xxviii.  1.  fJer.  vUi.  12. 
«Chap.  xvii.  12. 

See  notes  on  Matt.  xxvi.  49. 

The  whole  life  of  Jesus  was  a  martyr- 
dom ;  and  what  rendered  that  martyrdom 
still  more  terrible,  was  the  perfect  fore- 
knowledge He  possessed  of  the  torments 
He  should  endure  in  His  passion.  Jesus  of 
Nazareth.  Twice  Jesus  answers  to  the  name 
by  which  they  sought  Him,  though  it  wa^ 
a  name  of  reproach  (see  chap.  i.  46;  vii. 
52),  and  twice  in  answering  He  proclaims 
His  own  eternal  name,  the  two  Greek 
words  rendered  /  am,  by  the  very  idiom 
of  the  language  corresponding  to  the  He- 
brew translated  "  I  am  th.\t  I  am,"  in  Ex. 
iii.  14.  The  first  solemn  mention  of  this 
name,  and  the  superhuman  bearing  of  Him 
who  justly  claimed  it,  struck  them  to  the 
ground.  (See  Isa.  xi.  4.)  They  were  all 
unnerved,  and,  like  the  soldiers  afterward 
at  His  sepulchre,  "did  .shake,  and  become 
as  dead  men."  So  though  they  knew  that 
He  who  questioned  them.  He  whom  they 
were  addressing,  was  even  the  One  they 
sought,  they  cannot  speak  but  in  this  in- 
direct manner,  as  fearing  directly  to  say, 
"Thee."  When  the  people,  it  has  been 
well  observed,  would  have  forced  Him  to 
a  crown.  He  withdrew,  and  hid  Himself 
(chap.  vi.  15) ;  but  when  they  came  to  force 
Him  to  a  cross,  He  offered  Himself:  for 
He  came  to  this  world  to  suffer,  and  went 
to  the  other  world  to  reign. 

If  thefefore  ye  seek  me,  let  these  go  their  ivay. 
Even  in  the  most  trying  moment  of  our 
Lord's  own  peril,  what  care,  what  thouglit- 
fulness,  what  affectionate  consideration 
for  His  disciples!  What  encouragement 
is  here  for  us  if  we  are  Christians!  Of 
them  which  thou  gavest  me  have  Host  none, 
most  mercifully  manifested  in  part,  every 
day,  and  at  every  period  of  the  Christian's 


KIDRON   VALLEY. 


C  II  A  P  T  E  R    X  \'  I  n 


60: 


life,  but  to  be  still  more  triumphantly,  O, 
how  triumphantly  declared  on  that  great 
day,  when  lie  shall  stand  before  His 
Father,  and  say,  "Behold,  I  and  the  chil- 
■  dren" — yea, all  the  children — "which  Thou 
hast  given  me." 

10.  f'Then  Simon  Peter  having  a  sword  drew  it,  and 
smote  the  high  priest's  servant,  anil  cut  oil'  his  right 
ear.    Tlie  servant's  name  was  Malchus. 

iiMatt.  xxvi.  Til,  on  which  see  notes  ;  Mark  x;v.  47; 
Luke  xjcii.  4U,  50. 

The  very  action  of  Peter,  in  striking  at 
the  liead,  seems  to  show  the  vchemency 
of  his  character.  The  Evangelist  gives  the 
name  (Malchus),  that  those,  who  then  read 
it,  might  have  opportunity  of  inquiring 
into  the  truth  of  the  account.  (Mark  xv. 
21.)  And  he  mentions  that  he  was  the  high 
priesVs  servant,  because,  in  addition  to  the 
miracleof  the  cure  itself  (Luke  xxii.  50-53), 
this  shows  that  it  ■was  performed  upon  one 
of  those  who  came  to  take  Jesus,  and  who 
shortly  after  struck  Him  on  the  face. 

11.  Then  said  Jesus  unto  Peter,  Put  up  thy  sword  into 
the  sheatli :  'the  cup  which  my  Father  hath  given  me, 
shall  I  not  drink  it'? 

iMatt.  XX.  -l-Z  and  xxvi.  39,  42. 

See  notes  on  Matt.  xxvi.  52. 

Any  zeal  is  proper  for  religion,  but  the 
zeal  of  the  sword  and  the  zeal  of  anger, 
this  is  the  bitterness  of  zeal,  and  it  is  a 
certain  temptation  to  every  man  against 
his  duty.  The  Saviour's  reproof  of  Peter 
for  drawing  his  sword,  even  in  His  own 
cause,  for  His  sacred  and  yet  injured  per- 
son, teaches  us  not  to  use  the  sword, 
though  in  the  cause  of  God,  and  for  God 
Himself,  because  He  will  secure  His  o-vvn 
interest,  only  let  Him  be  served  as  Him- 
self is  pleased  to  command.  (2  Tim.  ii. 
24 ;  James  i.  20.) 

The  cup  which  my  Father,  &c.  This  clause 
is  peculiar  to  John,  and  is  in  sympathy 
■with  the  language  employed  in  our  Lord's 
hour  of  agony  in  the  garden.  Scarcely  had 
an  hour  elapsed  since  he  had  most  earnest- 
ly prayed  that  this  cup  of  suffering  might 
pass  from  Him,  but  it  was  His  Father's 
will  that  He  should  drink  it.  This  is  here 
denoted  by  hath  given  me,  i.  e.,  hath  put  into 
my  hands  to  drink.  Shall  I  not  drink  it? 
This  question  is  rhetorically  put  for  an 
emphatic  affirmation,  that  it  was  His  duty 
to  render  cheerful  and  submissive  obe- 
dience to  the  will  of  His  Father. 


12.  Then  the  band  and  the  captain  and  ofBcers  of  the 
Jews  took  Jesus,  and  bound  him,  i:!.  And  jled  him  away 
to  kAnnas  lirst;  lor  he  was  lather-in-law  to  Caiapha;^, 
which  was  the  high  priest  that  same  year. 

JMatt.  xxvi.  57.    tLuke  iU.  •2.  oa  whicli  see  notes. 

The  captain — the  prajfect  of  a  cohort.  At 
the  Passover,  and  the  other  great  feasts, 
the  Romans  sent  a  whole  band  of  a  thou- 
sand men  to  guard  the  porticos  of  the 
temple.  And  bound  him.  The  greater  love 
any  one  has  for  Christ,  the  more  attentive 
will  He  be  in  considering  the  particular 
circumstances  of  His  sufferings.  John, 
"the  disciple  whom  Jesus  loved,"  and  who 
loved  Jesus  with  a  most  ardent  affection, 
is  the  only  Evangelist  who  takes  notice  of 
the  binding  of  our  Saviour.  The  high  priest 
that  same  year.  This  is  added  because  of 
the  frequent  change  in  the  office  under  the 
Romans. 

14.  'Now  Caiaphas  was  he,  which  gave  counsel  to  the 
Jews,  that  it  was  expedient  that  one  man  should  die  for 
the  people.— 'Chap.  xi.  60. 

Now  Caiaphas,  &c.  (See  on  xi.  50.)  Gave 
counsel,  &c.  John  here  doubtless  refers  to 
the  counsel  of  Caiaphas,  to  show  that  he 
was  fully  prepared  to  carry  out  whatever 
orders  Annas  might  give  for  the  destruc- 
tion of  Christ.  It  is  a  matter  of  great  joy 
to  the  wicked  to  see  their  advice  followed, 
but  this  joy,  wliich  is  an  eflect  of  the  wrath 
of  God,  will  last  but  a  short  time,  and  will 
be  punished  with  an  endless  sorrow. 

15.  IT  "And  Simon  Peter  followed  Jesus,  and  so  did 
another  disciple :  that  disciple  was  known  unto  the 
liigh  priest,  and  went  in  with  Jesus  into  the  palace  of 
the  high  priest.  16.  "But  Peter  stood  at  the  door  with- 
out. Then  went  out  that  other  disciple,  which  was 
known  unto  the  high  priest,  and  spake  unto  her  that 
kept  the  door,  and  brought  in  Peter.  17.  Then  saith 
the  damsel  that  kept  the  door  unto  Peter,  Art  not  thou 
also  o»f  ot'this  man's  disciples  ?  He  saith,  I  am  not. 
18.  And  the  servants  and  officers  stood  there,  who  had 
made  a  fire  of  coals,  ftjr  it  was  cold  ;  and  they  warmed 
themselves :  "and  Peter  stood  with  them,  and  warmed 
himself. 

mMatt.  xxvi.  58 ;  Mark  xiv.  .54  ;  Luke  xxii.  54.  "Matt. 
xxvi.  69,  on  which  see  notes;  Mark  xiv.  66;  Luke  xxii. 
o4.    "Ps.  xxvi.  4,  10  ;1  Cor.  xv.  33 ;  Eph.  v.  11,  12. 

Another  disciple — "  rather  the  other 
disciple" — our  Evangelist  himself,  no 
doubt.  Known  unto  the  high  priest.  (See 
on  verse  10.)  Went  in  ivith  Jesus.  His  in- 
timacy with  the  high  priest  was  such,  that 
he  was  admitted  at  the  same  time  with 
Jesus  and  His  accusers.  Peter,  who  could 
claim  no  such  privilege  on  the  ground  of 
acquaintanceship  with  any  of  the  officials, 
was  obliged  for  the  time  to  remain  with- 
out at  the  entrance.  Then  went  out,  &c. 
All   this  is   very   natural.    John    having 


JOHN 


secured  his  own  admission,  passed  in  with 
the  crowd,  and  afterward  came  out  and 
brought  in  his  friend,  as  here  narrated. 
Her  that  kept  the  door.  It  is  customary,  even 
at  the  present  day,  in  the  East,  for  the 
doors  of  the  weaUhy  to  be  suj^erintended 
by  a  portress,  who  receives  a  fee  for  her 
services  from  the  visitors.  "^  He  saith,  I 
am  not."  Who  can  doubt  that  this  denial 
of  Peter  was  attributable  in  no  small  de- 
gree to  his  not  only  going  amongst  the 
servants  of  the  high  priest,  but  even  sit- 
ting down  among  them  ?  (Luke  xxii.  56.) 
No  man  conceives  the  length  to  which  he 
afterward  sins,  when  he  first  enters  into 

an  evil  way If  you   desire  safety, 

you  must  resist  temptation  in  the  bud  :  if 
you  suffer  it  to  blow  and  blossom,  depend 
upon  it,  you  will  not  resist  it  then  :  it  will 
grow  till  it  bear  fruit,  more  bitter  than  the 
fruit  of  Sodom.  (Gen.  xxxix.  12;  2  Kings 
viii.  13;.Ps.  i.  1.)  .1  fire  of  coals.  It  w^as 
the  coldest  hour  of  night,  the  hour  that 
precedes  the  daw;n,  and  the  servants  and 
officers  had  kindled  a  fire  in  that  end  of 
the  hall  where  they  were  gathered.  Peter 
did  not  wish  to  be  recognized,  and  the  best 
way  he  thought  to  preserve  his  incognito 
was  to  put  at  once  the  boldest  face  he 
could  uj^on  it,  act  as  if  he  had  been  one 
of  the  capturing  band,  and  had  as  good  a 
right  to  be  there  as  others  of  that  mixed 
company,  as  little  known  in  this  palace  as 
himself. 

19.  T  Tlie  high  priest  then  asked  Jesus  of  his  disciples, 
and  of  his  doctrine.  20.  Jesus  answered  him,  Pl  spake 
openly  to  the  world,  I  ever  taught  in  the  synagogue, 
and  in  the  temple,  whither  the  Jews  always  resort, 
and  in  secret  have  I  said  nothing.  21.  Why  askest 
thou  me  ?  ask  them  which  heard  nie,  what  I  have  said 
unto  them,  behold,  they  kuow  what  I  said.  22.  And 
when  he  had  thus  spoken,  one  of  the  officers  which 
stood  by  qstruck  Jesus  with  the  palm  of  his  hand,  say- 
ing, Answerest  thou  the  high  priest  so  ?  23.  Jesus  ans- 
wered him.  If  I  have  spoken  evil,  bear  witness  of  the 
evil:  hut  if  well,  why  smitest  thou  me?  24.  ("-Now 
Annas  had  sent  him  bound  unto  Caiaphas  the  high 
priest.)  25.  And  Simon  Peter  stood  and  warmed  him- 
self. 'They  said  therefore  unto  him.  Art  not  thou  also 
one  of  his  disciples?  He  denied  i7,  and  said,  I  am  not. 
26.  One  of  the  servants  of  the  high  priest,  being  his 
kinsman  whose  ear  Peter  cut  off,  saith,  Did  I  not  see 
thee  in  the  garden  with  him  ?  27.  Peter  then  denied 
again,  and  'immediately  the  cock  crew. 

pMatt.  xxvi.  .5-i:  IiUke  iv.  15:  chap.  vii.  14.  26,  28  and 
viii.  2.  qJer.  xx.  2:  Acts  xxiii.  2.  'Matt.  xxvi.  57. 
"Matt.  xxvi.  G9,  71 ;  Mark  xiv.  69 ;  Luke  xxii.  .58.  'Matt. 
xxvi.  74 ;  Mark  xlv.  72 ;  Luke  xxii.  60 :  chap.  xiii.  38. 

See  on  Matt.  xxvi.  57,  71-74. 

The  high  priest  asked  Jesus  concerning 
His  disciples,  and  His  doctrine.  "  By  what 
bond  or  pledge  to  one  another  are  the 
members  of  this  new  society  united,  what 
secret    instructions    have   they  received. 


what  hidden  objects  have  they  in  view." 
Jesus  answered  Jiim,  I  spake  openly,  &c. 
Neither  as  to  my  disciples,  nor  as  to  my  doc- 
trine: neither  as  to  the  instructions  given 
to  my  followers,  nor  as  to  the  bonds  of 
their  union  and  fellowship  with  one  an- 
other, has  there  been  anything  of  the  con- 
cealed or  the  sinister,  not  one  doctrine  for 
the  people  without,  and  another  for  the 
initiated  within,  no  meetings  under  cloud 
of  night  in  hidden  places  for  doubtful  or 
dangerous  objects,  and  in  secret,  that  is,  in 
the  sense  in  which  I  know  that  you  mean 
and  use  that  term,  "  have  I  said  nothing." 
Why  askest  thou  me  f  This  questioning  was 
superfluous.  It  was  a  mockery.  If  they 
really  wished  for  information,  they  had 
only  to  ask  any  of  those  around,  whom 
He  seems  to  point  to,  or  in  some  way  to 
indicate.  Some  of  those  designated  were 
His  utter  enemies.  Here  is  a  good  ex- 
ample for  all  the  ministers  of  God's  Word 
to  follow,  teaching  them  to  deliver  that 
Word  so  purely  and  sincerely,  that,  if  they 
be  called  into  question  about  the  same, 
they  may  be  bold  to  appeal  to  the  con- 
sciences of  their  hearers,  although  they  be 
wicked  men.  (Acts  xxiii.  G ;  2  Cor.  iv.  2 ; 
Titus  ii.  8.) 

Struck  Jesus.  One  of  the  officers  who 
stood  by  chose  to  consider  the  answer  dis- 
respectful to  the  high  priest,  and  smote 
Jesus  on  the  mouth.  It  is  not  certain 
whether  this  was  done  with  the  palm  of 
the  hand,  or  with  a  rod  (as  the  margin 
renders),  the  staff  of  office :  the  or''i;inal 
onl}^  says,  gave  Him  a  blow.  But  what  a 
cowardly,  brutal,  and  base  act  was  this! 
And  what  a  judge  this  must  have  been  to 
permit  such  a  thing  to  be  done  !  If  I  have 
spoken  evil,  &ic.  Gently  Jesus  expostulates. 
He  who  could  have  presently  summoned 
"  more  than  twelve  legions  of  angels," 
calmly  puts  up  with  the  cruel  affront,  con- 
tenting Himself  with  quietly  pointing  out 
the  anomaly  and  injustice  of  the  act ;  pun- 
ished first  and  heard  afterward!  beaten 
before  the  judgment  seat!  What  a  tra- 
vesty of  justice  is  here! 

Sent  him  hoitnd,  &.c.  By  noticing  this 
circumstance,  the  Evangelist  means  to 
show  that  in  this  respect,  also,  they  pro- 
ceeded against  Jesus,  quite  contrary  to  all 
justice  and  equity,  and  even  to  the  cus- 


CHAPTER  XVIII. 


609 


toms  and  laws  of  the  Jews.  For  prison- 
ers, when  under  examination,  were  loosed 
from  their  fetters,  that  they  might  make 
their  answers  with  the  greater  freedom, 
■  but  our  blessed  Lord  was  obliged  to  stand 
before  them  bound,  with  the  manacles  on 
His  liands,  as  He  was  sent  from  Annas  to 
Caiaphas  the  high  priest. 

Warined  himself.  Here  we  have  an  ac- 
count of  Peter's  second  and  third  denial. 
His  "warming  himself"  almost  seems  to 
be  mentioned  in  some  contrast  with 
Christ's  being  bound,  for  both  are  in  this 
chapter  mentioned  twice.  (Rom.  xv.  3 ;  2 
Tim.  ii.  3.)  Said,  I  am  not.  In  reference 
to  Christians,  an  old  writer  observes: 
"  Some  have  denied  them  to  be  saints, 
others  deny  them  to  be  men.  We  must 
go  a  middle  way :  reverence  their  sanctity, 
pity  their  infirmities — learn  to  distinguish 
between  the  purity  of  the  fountain  and 
the  impurity  of  the  vessel.  They  have 
their  flaws,  and  slips,  and  foils,  that  Christ 
only  may  be  the  "  King  of  Saints,"  and 
"  the  Holy  one  of  Israel."  (1  Sam.  ii.  2.) 
Did  I  not  see  thee  in  the  garden  with  him? 
Many  would  die  with  Christ,  that  would 
not  endure  a  hard  word  for  Him.  Let  us 
accustom  ourselves  to  suffer  patiently 
even  the  least  things,  for  he  will  never  be 
able  to  overcome  great  ones  who  has  not 
learned  to  overcome  small  difficulties. 
(Jer.  xii.  5.)  Denied  again.  As  those 
Christians,  who  have  the  strongest  faith 
and  resolution  may  be  alarmed  at  Peter's 
fall,  so  his  repentance  may  inspire  the 
most  wretched  sinner  with  a  hope  of  ac- 
ceptance with  God.  (Gal.  vi.  1 ;  1  Tim.  1. 
13-16 ;  see  on  Matt.  xxvi.  71-4.) 

28.  1  uThen  led  they  Jesus  from  Caiaphas  unto  the 
haU  of  judgment:  and  it  was  early:  'and  they  them- 
selves went  not  into  the  judgment  hall,  lest  tliey  should 
be  defiled ;  but  that  they  might  eat  the  passover. 

"Matt,  xxvii.  2:  Mark  xv.  1;  Luke  xxiii.  1;  Acts  iii. 
13.    'Acts  X.  28  and  xi.  3. 

Then,  or  so  then,  marking  the  progress 
of  the  narrative.  From  Caiaphas,  literally, 
from  (the  palace)  of  Caiaphas.  (See  verse 
24.)  The  hall  of  jxidgment — the  praitorium 
of  Pilate  the  procurator.  Cffisar,  the  Ro- 
man emperor,  who  had  conquered  the 
Jewish  nation,  had  appointed  Pontius 
Pilate  to  be  their  governor.  He  alone  had 
the  power  of  sentencing  any  man  to  be 
put  to  death.  On  this  account  the  chief 
priests  and  elders  led  their  captives  to  his 

39 


judgment  seat,  for  no  punishment  les3 
than  death  would  satisfy  their  malice.  // 
was  early.  This  shows  with  what  haste 
they  urged  on  the  preliminary  steps  to 
the  Saviour's  execution. 

And  they  themselves  went  not,  &c.  Having 
brought  their  holy  prisoner  to  Pilate,  the 
Jews  refused  to  enter  into  the  hall  of 
judgment.  And  why?  Because  they 
feared  lest  they  should  be  defiled  by  en- 
tering into  the  dwelling  of  a  Gentile,  and 
that  they  should  not  be  able  to  keep  the 
Passover,  for  that  feast  Avas  celebrated  dur- 
ing a  wJiole  v:eek,  and  many  peace-offerings 
of  the  herd  and  of  the  flock  were  eaten, 
beside  the  unleavened  bread  and  paschal 
lamb.  What  must  Pilate  have  thought 
of  the  Jewish  religion,  when  he  saw  these 
men  at  once  so  much  occupied  with  empty 
forms,  and  so  much  distorted  with  evil 
passions !  Many  think  ill  of  the  Christian 
religion  from  the  same  cause.  They  see 
persons  who  would  not  on  any  account 
miss  attending  Church  or  the  Sacrament 
of  the  Lord's  Supper,  filled  with  envy, 
hatred,  malice  and  all  uncharitableness. 
The  fault,  however,  is  not  in  the  religion, 
but  in  the  hearts  of  its  professors.  (See 
notes  on  Matt,  xxvii.  11-25.) 

29.  Pilate  then  went  out  unto  them,  and  said.  What 
accusation  bring  ye  against  this  man?  30.  They  an- 
swered and  said  unto  him.  If  he  were  not  a  malelactor, 
we  would  not  have  delivered  him  up  unto  thee.  31. 
Then  said  Pilate  unto  them.  Take  ye  him,  and  judge 
him  according  to  your  law.  The  Jews  therefore  said 
unto  him,  "It  is  not  lawful  for  us  to  put  any  man  to 
death:  32.  'That  the  saying  of  Jesus  might  be  fulfilled, 
which  he  spake,  signifying  what  death  he  should  die. 

"Gen.  xlix.  10 ;  Hos.  iii.  4.  »Matt.  xx.  19;  chap.  xii. 
32,33. 

See  notes  on  Matt,  xxvii.  11-25. 

Pilate  then  went  oid,  &c.  There  was  an 
elevated  tesselated  pavement  in  front  of 
the  palace,  where  the  governor  often  set 
his  judgment  seat  when  such  cases  as  that 
stated  in  verse  28  occurred.  Hither  Pilate 
came  out,  when  he  understood  that  he  was 
wanted,  the  prisoner  being,  meanwhile  (for 
better  custody,  perhaps,)  taken  into  the 
fore  court  of  the  palace  itself,  among  the 
soldiers.  What  accusation,  &c.  Pilate  as- 
sumes the  appearance  of  unbelief  and  in- 
difference, but  he  was  able  to  take  a  more 
unprejudiced  view  of  the  matter  than  the 
Jews,  and  cannot  think,  after  all  he  has 
hitherto  heard  of  the  Nazarene,  and  feels 
at  that  moment  that  they  would  be  able 
to  bring  any  serious  charge  against  him. 


610 


JOHN, 


Like  as  with  Pilate,  so  it  is  still  with  every 
one  who  looks  unprejudicedly  into  the 
sacred  volume.  Such  an  one  will  not 
be  able  to  rid  himself  of  the  impression  of 
the  si)otlessness  of  Jesus,  which  nothing 
can  shake  or  neutralize. 

If  lie  were  nut  a  malefactor,  &c.  Uttered 
in  a  sarcastic  tone,  this  reply  would  be  of 
a  very  irritating  character.  Uttered,  how- 
ever, in  a  tone  of  courteous  suavity,  it 
apologizes  for  troubling  Pilate,  assuring 
him  that  nothing  but  the  fact  that  they 
had  a  malefactor  could  have  brought  them 
there.  Their  real  purpose,  under  either 
meaning,  is  to  precipitate  the  governor 
into  the  slaying  of  Jesus.  If  those  Jews 
won't  tell  Pilate  what  kind  or  degree  of 
criminality  it  is  that  they  attribute  to  this 
man,  he,  Pilate,  won't  put  himself  as  a 
blind  tool  into  their  hands.  "If  it  be  your 
judgment,  and  your  judgment  alone  that 
is  to  rule  this  man's  case,  "  Take  ye  him, 
then,"  said  Pilate,  "  and  judge  him  accord- 
ing to  your  law  " — a  refusal  on  Pilate's 
part  to  do  the  thing  which  they  first 
hoped  that  they  miglit  get  him  to  do  ofi- 
hand,  a  refusal  to  countersign  their  sen- 
tence, whatever  it  was,  and  by  whatever 
evidence  supported.  It  was  as  much  as 
saying  that  so  far  as  he  had  yet  heard  or 
known  anything  of  this  case,  it  was  one 
with  which  their  own  law,  as  administered 
by  themselves,  was  quite  competent  to  deal. 
Thus  they  were  obliged  to  explain  to  the 
governor,  what  he  had  known  well  enough 
from  the  first,  but  what  they  had  not  been 
candid  enough  to  tell  him,  that  it  was  a 
sentence  unto  death  which  they  wished  to 
get  executed,  a  sentence  which  they  were 
not  at  liberty  to  carry  out. 

It  is  not  lavfiil,  &c.  (See  on  verse  28.) 
They  were  not  permitted  to  do  so.  If,  on 
one  occasion,  they  tumultuously  stoned  a 
supposed  heretic  to  death,  the  Roman 
authorities  probably  leniently  overlooked 
it.  But  in  order  to  a  formal  accusation, 
and  death  by  crucifixion  in  particular, 
they  could  not  do  without  superior  con- 
sent. Hence  they  openly,  though  with 
stifled  rage,  confess  their  dependence  on 
the  Roman  tribunal.  Their  thirst  for  re- 
venge upon,  the  Nazarene,  however,  this 
time  outweighs  their  natio;ial  pride.  The 
man  they  hate  is  doomed  to  be  crucified 


and  to  perish  ignominiously.  Such  are 
their  thoughts.  But  the  Lord  in  heaven 
also  exercises  an  influence  in  the  aflair. 
The  Evangelist  remarks.  That  the  saying 
of  Jesus  might  be  fulfilled,  &c.  John  has 
here  reference  to  the  words  recorded  in 
chap.  xii.  32,  of  his  Gospel.  (See  notes  on 
Matt,  xxvii.  11-25.) 

33.  jThen  Pilate  entered  into  the  judgment  hall  again, 
and  called  Jesus,  and  said  unto  him.  Art  thou  tlie  King 
of  the  Jews  ?  iii.  Jesus  answered  him,  Savest  thou  this 
thing  of  thyself,  or  did  others  tell  it  thee  of  me?  :«.  Pilate 
answered.  Am  I  a  Jew  ?  'Thine  own  nation  and  the 
chief  priests  have  delivered  thee  unto  me:  what  hast 
thou  done?— JMatt.  xxvii.  11.    ^Acts  iii.  13. 

The  accused  is  to  be  comi^elled  to  make 
his  own  confession.  "  Art  thou  the  King 
of  the  Jews?"  asks  Pilate,  and  means, 
therefore,  the  well  known,  expected  One, 
the  Messiah.  Jesus  answered  this  ques- 
tion by  another,  the  object  of  which  is, 
whether  Pilate  himself  had  seen  Christ 
presenting  Himself  in  any  such  way  as  he 
would  expect  from  that  King  of  the  Jews ; 
it  is  an  indirect  reference  to  the  fact,  that 
the  governor  well  knew  the  baselessness 
of  the  charge.  "The  point  of  Christ's  reply 
is,"  says  Calvin,  "  that  this  accusation  was 
without  any  color  of  truth."  With  this 
corresponds  also  the  rejoinder  of  the  gov- 
ernor, that  he  had  never  troubled  himself 
about  the  Messiah.  Bcngel  says,  "  This 
latter  part  of  the  question  Jesus  wishes  to 
be  noticed  by  Pilate ;  Pilate,  not  without 
anger,  catches  at  the  first  part." 

36.  iiJesus  answered,  i>My  kingdom  is  not  of  this 
world  :  if  my  kingdom  were  of  this  world,  then  would 
my  servants  flglit.  that  1  should  not  be  delivered  to  the 
Jews:  but  now  is  my  kingdom  not-ft'om  hence,  ; 

ai  Tim.  vi.  \'i.  i-Dan.  ii.  44  and  vii.  14 ;  Luke  xii.  14 
chap.  vi.  15  and  viii.  15. 

My  kingdom.  Jesus,  in  these  words,  evades 
Pilate's  last  question,  and  returns  to  the 
topic  of  His  royalty,  and  yet  in  so  doing 
He  answers  Pilate's  question,  what  He  has 
done.  He  has  performed  the  part  of  a 
heaven-sent  king.  Not  of  this  icorld.  "  I 
have  a  kingdom  which  I  have  come  to  es- 
tablish. The  Jews  M"ere  right  in  saying, 
that  I  claim  to  be  Christ  the  King.  But 
wj  kingdom  is  not  of  this  world.  It  origi- 
nates not  with  men,  it  has  its  seat  in  no 
regal  city  of  earth.  It  is  supported  by  no 
standing  armies,  such  as  give  strength  and 
security  to  earthly  potentates.  Unlike  all 
human  governments  in  its  origin,  princi- 
ples and  means  of  supremacy,  it  is  from 
above,  and  has  '  its  seat  in  the  hearts  and 
affections  of  men.'"    If— of— of  this  world, 


CHAPTER   XVIII, 


611 


is  emphatically  put  (in  the  Greek)  at  the 
beginning  uf  tlie  clause.  The  world  defends 
its  kingdoms  by  force  of  arms,  ili/  servants — 
who  are  not  of  this  world.  (Nay,  but  they 
are  the  legions  of  angels,  of  wliom  He  tliinks, 
recalling  what  He  had  said  when  appre- 
hended.—<S'/)(?-.)  Wouldjight.  Each  agent 
acts  in  its  own  sphere. 

Be  delirered.  Pilate  was  ah'eady  contem- 
plating this,  verse  31.  Other  warriors  pre- 
pare their  horses  and  their  chariots,  their 
bows,  their  spears,  and  their  shields,  but 
Messiah  disarms  His  followers  in  order 
that  they  may  overcome.  Not  from  hence. 
Our  Lord  only  says  whence  His  kingdom 
is  not — first  simply  affirming  it,  next  giving 
proof  of  it,  then  reaffirming  it.  This  was 
all  that  Pilate  had  to  do  with.  The  positive 
nature  of  His  kingdom  He  would  not  ob- 
trude upon  one  who  was  as  little  able  to 
comprehend' it,  as  entitled  officially  to  in- 
formation about  it.     (See  on  verse  37.) 

37.  Pilate  therefore  said  unto  him,  Art  thou  a  king 
then  ?  Jesus  answered,  Tliou  sayest  that  I  am  a  king. 
To  this  end  was  I  born,  and  lor  this  cause  came  I  into 
the  world,  that  I  should  bear  witness  unto  the  trutli. 
Every  one  that  ^is  of  the  trutli  heareth  my  words. 

cCliap.  vlii.  47 ;  1  John  iii.  19  and  iv,  6. 

Pilate's  next  question  seems  somewhat 
too  sarcastic.  "Art  thou  then  a  king?" — 
thou,  a  prisoner,  and  rejected  of  thine  own 
people.  Even  so.  Pilate  in  jest  here  spake 
the  truth.  Thou  sayest  that  I  am  a  king, 
that  is,  "thou  truly  sayest  that  I  am  a 
king,  it  is  very  true :  I  am  a  king."  The 
phrase  rendered  "thou  sayest,"  signifies  it 
is  so,  a  phrase  of  modest  assent  and  affima- 
tion.  To  this  end,  &c.  Two  objects  are 
mentioned  here,  the  first  has  reference  to 
His  royalty,  by  which  He  asserts  that  He 
was  no  adventurer,  but  was  born  a  King, 
such  as  the  wise  men  of  the  East  correctly 
honored  when  they  hailed  Him  as  the 
new-born  King  of  the  Jews.  The  second 
has  reference  to  His  bearing  witness.  In 
the  words,  "was  I  born,"  He  indicates  His 
incarnation.  But,  lest  Pilate,  or  any  one 
else,  should  erroneously  suppose  that  Je.us 
included  His  whole  origin  in  these  words, 
He  adds,  "  came  I  into  the  world,"  thereby 
intimating  His  heavenly  descent,  and  His 
existence  before  He  appeared  in  the  flesh 
yea,  before  the  world  was.  Thus  before 
Pontius  Pilate  Jesus  witnesses  that  good 
confession,  of  which  an  Apostle  speaks 
afterward.    (See  1  Tim.  vi.  13.)    He,  the 


King  of  Truth,  who  is  Himself  the  Truth 
(chap.  xiv.  G),  bears  witness  unto  the  truth, 
and  all  who  love  it,  and  are  sincerely  de- 
sirous to  know,  receive  and  submit  to  it, 
hear  His  voice.  (See  chajx  i.  9,  17;  Rev. 
i.  5,  iii.  14,  xix.  11.)  We  ought  highly  to 
esteem  such  testimonies  as  are  here  given 
of  the  eternal  and  Divine  nature  of  Jesus 
from  His  own  lips.  Their  value  is  increased 
in  an  age  like  the  present  which  is  so  full 
of  skepticism,  and  which  so  boldly  dares  to 
stamj)  the  Lord  Christ  as  a  mere  man. 

38.  Pilate  saith  unto  him.  What  is  truth  ?  And  when 
he  had  said  tliLs,  lie  went  out  again  unto  the  Jews,  and 
saith  unto  them,  <il  find  in  him  no  fault  ot  all. 

dilatt.  xxvii.  24 ;  Luke  xxiii.  4 ;  chap.  xix.  4,  6. 

Many  understand  Pilate's  question, 
"What  is  truth?"  as  if  he  had  said,  "Is 
this  now  a  time  to  think  about /;-((^/i,  when 
Thy  life  is  in  danger?  What  is  truth,  that 
Thou  shouldest  venture  so  much  for  it  ? " 
"But,"  says  Gurnall,  "a  gracious  soul  may 
better  ask  in  a  holy  scorn,  What  are  riches 
and  honors?  What  are  the  fading  pleas- 
ures of  this  cheating  world?  Yea,  what  is 
life  itself,  that  any,  or  all  of  these  should 
be  set  in  opposition  to  truth?  Oh,  sirs, 
look,  what  has  your  love,  that  will  com- 
mand purse,  credit,  life  and  all.  Every 
man  goes  where  his  love  carries  him.  If 
the  world  has  your  love,  on  it  you  will 
spend  your  lives;  if  truth  has  your  hearts 
you  will  catch  the  blow  that  is  made  at  it, 
in  your  own  breasts,  rather  than  let  it  fall 
on'it."  (Zech.  iii.  8 ;  Rev.  xii.  11.)  To  the 
question,  "AVhat  is  trutli?"  there  can  be 
but  one  reply,  be  it  what  it  may,  for 
though  there  are  ten  thousand  shades  and 
degrees  of  error,  there  can  be  none  in  truth, 
truth  is  indivisible,  and  can  be  but  one. 
If,  then,  the  Word  of  God  be  true,  as  it  is, 
this  is  truth  eternal,  as  well  as  life  eternal, 
"  to  know  the  only  true  God,  and  Jesus 
Christ  whom  he  hath  sent."  For  this,  let 
us  sacrifice,  and  be  content  to  sacrifice, 
everything.  Nothing  will  sustain  us  in  a 
dying  hour,  nothing  will  supi)ort  us  upon 
a  dying  bed,  but  truth. 

He  went  out.  "If  it  once  comes  to  this," 
says  Dr.  Owen,  "that  you  shall  say,  that 
you  have  nothing  to  do  with  religion,  as 
rulers  of  the  nation,  God  will  quickly 
manifest  that  He  has  nothing  to  do  with 
you,  as  rulers  of  the  nation."  I  find  in  him 
no  fault  at  all.  Thus  Pilate  witnesses  to  our 


612 


JOHN. 


Lord's  innocence,  and  yet  proposes  (verse 
39)  to  act  toward  Him  as  if  He  were  guilty. 
He  has  neither  the  courage  to  condemn  nor 
to  release  Him,  on  the  ground  of  His  accusa- 
tion, but  thinks  that  by  promising  to  the 
Jews  that  they  should  avail  themselves  of 
a  practice  recently  established  of  setting  a 
malefactor  free  at  the  paschal  season,  the 
ends  of  either  party  may  be  attained. 
Neither  will  Pilate  do  violence  to  his  own 
conscience,  nor  will  the  honor  of  the  High 
Priest  be  compromised.  In  such  crooked 
policy  the  Eoman  governor  was  signally 
and  deservedly  defeated.  (See  notes  on 
Matt,  xxvii.  15-25.) 

39.  «But  ye  have  a  custom,  that  I  should  release  unto 
you  one  at  the  passover :  will  ve  therefore  that  I  re- 
lease unto  you  the  King  of  the  Jews  ? 

eMatt.  xxvii.  15 ;  Mark  xv.  6  ;  Luke  xxiil.  17. 

At  the  passover.  Therefore  the  Passover 
was  on  that  day.  And  on  that  day  the  as- 
sembled people  made  their  request  of 
Pilate.  Will  ye  that  I  release  unto  you  the 
King  of  the  Jeicsf  using  the  epithet,  in  the 
belief  that  they,  as  well  as  he,  will  look 
upon  its  claimant  more  as  an  object  of  pity 
than  of  condemnation. 

40.  'Then  cried  they  all  again,  saying,  Not  this  man, 
but  Barabbas.    pNow  Barabbas  was  a  robber. 

fActs  iii.  14.    gLuke  xxiii.  19. 

Then  cried  they  all  again,  or,  simply,  ac- 
cording to  another  reading,  which  is  well 


supported,  Then  they  all  cried.  The  prece- 
ding part  of  our  Lord's  trial,  as  related  by 
this  Evangelist,  makes  no  mention  of  their 
crying  in  this  manner  before.  A  robber. 
Tragic  addition !  Pilate  offers  Barabbas 
and  Jesus  for  their  choice.  (Matt,  xxvii. 
17.)  Whosoever  commits  any  action  which 
Jesus  has  forbidden,  whoever  cherishes 
any  feeling  or  temper  which  Jesus  disap- 
proves, whoever  prefers  a  gainful  injustice, 
an  angry  passion,  an  evil  lust,  to  the  ser- 
vice of  his  Lord  and  Master,  every  such 
person  by  his  deeds,  if  not  by  his  words, 
declares  as  plainly  as  the  Jews  did,  "  I  will 
not  have  this  man  to  reign  over  me,  but 
Barabbas  /"  I  will  have  none  of  the  purity 
and  self-denial  of  Jesus  ;  I  like  drunken- 
ness, and  rioting,  and  debauchery  far  bet- 
ter. I  will  have  none  of  His  humility, 
give  me  pride.  I  will  have  none  of  His 
gentleness,  give  me  anger.  I  will  have  none 
of  Histender-heartedness,  give  me  an  easy, 
careless  indiflFerence  to  the  sufferings  and 
griefs  of  others.  How  many  in  every  place 
think  thus,  though  they  may  not  say  it! 
Yet,  there  can  be  no  doubt  that  every 
sinful  action  is  an  open  rejecting  of  our 
Lord  and  Master,  and  a  preferring  of  some 
vile  Barabbas  to  Him.  (Josh.  xxiv.  15; 
Ps.  Ixxiii.  24,  25,  xliv.  21 ;  see  notes  on 
Matt,  xxvii.  15-29,  and  Luke  xxiii.  4,  &c.) 


1.  What  is  said  of  the  brook  Cedron  ?  2.  What  is  said  of  Judas  ?  3.  What  question  did  Jesus  ask  of  His  ene- 
mies ?  4.  What  effect  had  the  answer, "  I  am  he,"  upon  them  ?  5.  What  did  Peter  do  ?  6.  What  did  the 
Saviour  say  to  Peter  ?  7.  What  did  our  Lord's  enemies  then  do  with  Him  ?  8.  What  is  said  of  Peter  ?  9.  What 
•was  Christ's  reply  to  the  high  priest  ?  10.  What  did  one  of  the  officers  do  to  Him  ?  11.  How  often  did  Peter 
deny  that  he  was  one  of  Christ's  disciples  ?  12.  Into  what  hall  was  Jesus  led  ?  13.  State  Pilate's  interview  with 
Him.  14.  What  was  Christ's  reply  to  the  question,  "Art  thou  a  king  then?"  15.  What  did  Pilate  say  to  the 
Jews  ?  16.  Whom  did  the  Jews  prefer  to  have  released  to  them  rather  than  the  Saviour  ? 


CHAPTEK   XIX. 


613 


CHAPTER  XIX. 

1  Chrift  is  scnwged,  crowned  with  thorns,  and  beaten. 
4  PHatf  is  disirous  to  rtliase,  him,  but  bring  overcome 
with  the  outrage  of  the  Jews,  he  delivered  him  to  be  cru- 
cified. 25  They  cu.<it  lots  for  his  garments.  20  J£c  com- 
mendeth  his  mother  to  John.  28.  Jfe  dieth.  31  Jiis 
side  is  pierced.  3S  Me  is  buried  by  Joseph  and  Nico- 
demus, 

THEN  »PiIate  therefore  took  Jesus,  and  scourged 
liini.  2.  And  the  soldiers  platted  a  crown  of 
thorns,  :ind  put  it  on  his  lioart,  and  they  put  on  him  a 
purjile  riilic,  3.  And  said,  Hail,  King  of  the  Jews!  and 
thev  smote  him  witli  tliiir  luuids. 

i^Matt.  XX.  liJ  and  .xxvii.  2(j;  Mark  xv.  15;  Luke  xviii. 
33. 

See  on  Matt,  xxvii.  26,  29-31,  and  Mark 
XV.  15. 

Scourged  him.  Caused  Him  to  be  scour- 
ged. This  was  foretold  by  Jesus.  (Matt. 
XX.  19.  See  Ps.  cxxix.  3 ;  Isa.  liii.  5.)  The 
Son  of  God  bound  to  a  marble  pillar! 
whipped!  Well  might  the  stone  have 
wept  at  such  indignity,  have  blushed  be- 
neath the  purple  tide  those  cruel  thongs 
drew  forth.  O,  w^ondrous  love !  which 
led  the  Saviour  thus  to  give  His  back  to 
the  smiters,  and  His  cheeks  to  those  who 
plucked  off  the  hair  !  In  this  world  the 
Saviour  is  still  scourged.  To  the  cold 
marble  column  of  philosophy,  so  called, 
oft  found  in  colleges  and  schools — reason 
has  often  tied  Him,  wnile  the  learned  rab- 
ble and  unbelieving  herd  have  put  their 
thoughts  together  to  form  a  thong  with 
which  to  whip  His  life  away.  So  is  Jesus 
scourged  by  polite  and  gentle  usage,  which 
would  have  His  words  kept  back,  and 
thoughts  attenuated  by  the  rack  of  carnal 
policy. 

And  the  soldiers  platted  a  crovm,  &c.  It 
was  meet  and  right  that  He  who  was  made 
a  curse  for  us,  who  came  to  absorb  all  its 
bitter  elements  in  Himself,  should  be 
crowned  with  thorns.  Well  did  they  sym- 
bolize our  sins,  and  the  piercing  wounds 
they  give.  "  O  wondrous  crown !  each 
piercing  thorn  points  to  Thy  inmost  love, 
Thou  Saviour  of  the  lost !  No  other  head 
was  ever  adorned  like  Thine.  Forever 
dear  to  us,  then,  be  this  crown  of  thorns, 
and  amid  the  pomp  and  pageantry  of  life, 
the  passing  blaze  of  human  glory,  oh  may 
the  sacred  head  of  Christ  appear  to  pale 
its  fires,  and  may  we  never  forget  those 
sacred  griefs  which  bought  our  freedom 
•from  the  dreadful  curse !  A  purple  robe. 
This  may  have  been  the  "  gorgeous  "  one 
in  which  Herod  arrayed  and  sent  Him 


back  to  Pilate.  (Luke  xxiii.  11.)  Hail, 
King  of  the  Jews! — doing  Him  derisive 
homage,  in  the  form  used  on  approaching 
the  emperors. 

4.  Pilate  tlierefore  went  forth  again,  and  saith  unto 
them,  Uehold,  I  hrinf<  him  forth  to  you,  iJlhat  ye  may 
know  that  I  find  no  fault  in  him. 

•>Chap.  xviii.  3S  ;  verse  6. 

Pilate's  conscience  still  struggles  against 
putting  an  innocent  person  to  death,  and 
he  is  for  trying  whether  Jesus  might  be 
released,  even  after  He  had  been  scourged, 
without  undergoing  any  further  jiunish- 
ment.  Behold,  I  bring,  &c.  IMost  remark- 
able and  important  assurance !  For  thus 
was  the  sacrifice  for  the  sins  of  the  whole 
world  presented  by  Pilate  to  the  priests 
of  the  Jewish  people,  in  its  spotless  inno- 
cence, according  to  the  law,  so  that,  before 
it  is  slain,  they  may  themselves  take  a 
view  of  it,  and  see  that  it  is  without  blem- 
ish. But  the  Father  would  not  have  per- 
mitted His  beloved  Son  to  be  thus  bar- 
barously treate<l,  if  no  trespasses  had 
been  imputed  to  Him.  Though  the  eyes 
of  the  Roman  judge  were  incapable  of 
seeing  into  this  mystery,  yet  the  Holy 
Spirit  assures  us  (2  Cor.  v.  21),  "  That  God 
has  made  him  to  be  sin  for  us,  who  knew 
no  sin."  Hence  Christ  is  likewise  termed, 
"  The  Lamb  of  God  that  taketh  away  the 
sins  of  the  world."  (John  i.  29.)  It  was 
for  our  sins,  therefore,  as  our  Surety,  that 
Jesus  was  insulted,  reviled,  crowned  with 
thorns,  buffeted,  and  cruelly  scourged. 

5.  Then  came  Jesus  forth,  wearing  the  crown  of 
thorns,  and  tlie  purple  robe.  And  J'ilate  saith  unto 
them.  Behold  the  man ! 

Behold  the  man  !  exclaims  the  heathen 
judge,  deeply  affected,  and  faintly  im- 
pressed with  an  idea  of  some  superior 
being.  Ah,  had  Pilate  clearly  know'n, 
what  he  only  obscurely  felt,  he  would  at 
least  have  said,  "You  have  here  before 
you  the  moral  pattern  of  our  race,  the 
flower  of  humanity,  and  holiness  jiersoni- 
fied."  "Behold  the  man!"  The  hope  is 
once  more  excited  in  the  Governor,  that 
he  would  still  be  able  to  accomplish  the 
liberation  of  Jesus.  "Now,"  he  thinks, 
"  the  bloodthirstiness  of  the  prisoner's 
bitterest  enemies  will  certainly  be  satis- 
fied. In  the  presence  of  one  so  full  of 
dignity  and  meekness,  the  fury  of  the  most 


614 


JOHN. 


cruel  must  subside,  and  right  feeling  re- 
turn even  to  the  most  hardened."  Let  us 
see  what  occurs. 

6.  cWhen  the  chief  priests  therefore  and  officers  saw 
him,  they  cried  out,  saying.  Crucify  liim  ;  crwciiy  him. 
Pilate  sa'itli  unto  tlieni.  Take  ye  him,  and  crucify  him  : 
for  I  find  no  fault  in  him.— 1= Acts  iii.  13. 

The  chief  priests  and  officers  are  exas- 
perated against  the  Holy  One  of  Israel, 
and  have  nothing  left  for  Him  but  the  im- 
placable cry,  "  Crucify  him  !  Crucify  him  .'" 
Thus  they  are  judged.  In  the  manifesta- 
tion of  Him  who  was  "fairer  than  the 
children  of  men,"  our  fallen  nature  has 
taken  occasion  to  make  it  evident  that  its 
corruption  is  radical,  its  disease  desj)erate, 
and  its  inmost  tendency  nothing  else  than 
enmity  against  the  Most,  High  God.  The 
many  thousand  additional  proofs  of  this 
which  history  furnishes,  we  may  dispense 
with,  after  our  race,  in  the  murder  of  the 
Lord  from  heaven,  has  pronounced  sen- 
tence upon  itself,  and  filled  up  the  meas- 
ure of  its  guilt.  The  mute  sufferer  in  the 
purple  robe  and  crown  of  thorns,  sits  in 
judgment  upon  it,  and  silently  testifies 
that  without  mediation  and  an  atonement, 
the  seed  of  Adam,  in  its  whole  extent,  is 
exposed  to  the  curse.  Tlie  hatred  of  Jesus 
which  thus  manifested  itself  toward  Him, 
is  only  the  mature  fruit  of  a  seed,  which 
in  our  natural  state,  grows  openly  or 
secretly  in  us  all.  Take  ye  him.  This  is 
not  a  legal  permission  to  crucify  Him,  but 
a  declaratien  that  the  crime  must  rest  with 
them,  it  must  be  at  their  peril.  I  cannot, 
says  Pilate,  condemn  a  man  without  a 
fault. 

7.  The  Jews  answered  him,  dWe  have  a  law,  and  by 
our  law  he  ought  to  die,  because  ehe  made  himself  the 
Son  of  God. 

dLev.  xxiv.  16.    eMatt.  xxvi.  65 ;  chap.  v.  18  and  x.  33. 

As  the  Jews  could  not  persuade  Pilate 
that  Christ  was  guilty  under  the  Roman 
law,  they  endeavored  to  show  that  He 
deserved  death  under  the  law  of  Moses, 
and  to  prevail  with  him  to  grant  them  His 
punishment.  AVho  can  bear  with  the 
hypocrisy  of  the  sinner,  who  makes  even 
his  crimes  a  matter  of  conscience  and  re- 
ligion ?  But  who  can  satisfy  himself  that 
he  is  entirely  free  from  this  temptation  ? 
Calumny  always  suppresses  whatever  may 
be  of  advantage  to  those  whom  it  designs 
to  ruin,  and  conceals  all  the  proofs  of  their 
innocence.    Christ   "made   Himself  the 


Son  of  God"  indeed,  but  then  He  likewise 
proved  Himself  to  be  so,  by  doing  the 
works  of  tlie  Son  of  God,  and  restoring 
life  to  the  dead. 

8.  Wlien  Pilate  therefore  heard  that  saying,  he  was 
The  more  afraid ;  9.  And  went  again  into  the  judgment 
hall,  and  s.aitli  unto  Jesus,  Whence  art  thou?  'But 
Jesus  gave  him  no  answer. 

fisa.  liii.  7 ;  Matt,  xxvii.  12,  U. 

He  was  the  more  afraid,  that  is,  he  dread- 
ed a  sedition  among  the  Jews,  from  His 
knowledge  of  their  great  obstinacy  in  any- 
thing with  which  their  religion  might 
seem  to  be  concerned.  "  The  principal 
duty  of  a  judge,"  says  Lord  Bacon,  "is  to 
suppress  force  and  fraud,  whereof  force  is 
the  more  pernicious,  Avhen  it  is  open,  and 
fraud,  when  it  is  close  and  disguised.  A 
judge  ought  to  prepare  his  way  to  a  just 
sentence,  as  God  useth  to  prepare  His  Avay 
by  raising  valleys  and  taking  down  hills. 
So,  when  there  appeareth  on  either  side  a 
high  hand,  violent  prosecution,  cunning 
advantages  taken,  combination,  power, 
great  counsel,  then  is  the  virtue  of  a  judge 
seen,  to  make  inequality  equal,  that  he 
may  plant  his  judgment  as  upon  an  even 
ground.  (Dent.  i.  13-17 ;  2  Chron.  xix.  6, 
7;  Jobxxxii.  21,  22.)" 

Jesus  gave  him  no  answer.  Christ  could 
not  plead  guilty,  for  He  had  committed  no 
sin,  nor  not  guilty,  for  He  was  then  guilty 
of  all  our  sins  :  neither  could  this  distinc- 
tion be  mentioned  to  a  heathen  judge. 
The  true  reason  of  our  Lord's  present  si- 
lence, however,  seems  to  have  been  that 
Pilate's  irresolute  conduct  rendered  him 
unworthy  of  any  further  information.  He 
had  already  received  sufficient  informa- 
tion to  guide  him,  were  he  disj^osed  to 
follow  the  dictates  of  truth,  or  even  of  his 
own  conviction. 

10.  Then  s.aith  Pilate  unto  him,  Speakest  thou  not 
unto  me  ?  knowest  thou  not  th.at  I  have  power  to  cru- 
cify thee ;  and  have  power  to  release  thee  ? 

Knov:est  thou  not,  &c.  Little  he  knew 
the  reason  of  this  silence :  and  vain  his 
thought  that  this  victim  might  be  moved 
either  by  the  hope  of  life,  or  by  the  terror 
of  an  ignominious  and  cruel  death.  Thus 
the  Lord  was  fulfilling  that  projihecy  of 
Isaiah,  "He  was  oppressed,  and  He  was 
afflicted,  yet  He  opened  not  his  mouth. 
He  is  brought  as  a  lamb  to  the  slaughter, 
and  as  a  sheep  before  her  shearers  is 
dumb,  so  He  openeth  not  His  mouth." 


CHAPTER   XIX. 


ci; 


And  Pilate  here  by  this  very  question 
criminates  and  condemns  himself.  For 
he  confesses  he  has  power  to  release  Jesus, 
and  if,  as  he  also  confesses,  he  believes 
.  Jesus  to  be  innocent,  why  does  he  then 
deliver  him  to  be  crucified? 

11.  Jesus  answered,  sThou  couldest  have  no  power  at 
all  against  nie,  except  it  were  given  tliei-  from  above : 
tliereCore  he  that  delivered  me  unto  tliee  hath  the 
greater  sin.— t'Luke  xxii.  53  ;  Chap.  vii.  30. 

Thou  couldest  have  no  j)ower  at  all  against 
me,  except  it  were  given  thee  from  above,  un- 
less Divine  Providence  had  allowed  me  to 
come  into  thy  jiower.  Therefore  he  that  de- 
livered me,  &c.  It  may  be  said,  if  the 
power  was  given  from  ahove,  he,  nor  they, 
were  guilty  of  any  crime  :  but  this  is  ob- 
jected to  no  purpose,  fur  the  word  "  given" 
in  this  place  is  permissive,  as  if  He  had 
said,  "  He  has  permitted  these  things  to 
be,  but  this  does  not  exempt  you  from  Ise- 
ing  blameworthy."  (Isa.  iii.  14 ;  Luke 
xii.  48  ;  Acts  ii.  23.)  God  is  the  Author  of 
all  good,  by  His  Grace  working  it,  the  per- 
mitter  of  all  evil  by  His  Patience  endur- 
ing it,  the  orderer  and  disposer  of  both, 
by  His  Mercy  rewarding  the  one,  by  His 
Justice  punishing  the  other,  and  by  His 
Wisdom  directing  both  to  the  ends  of  His 
Eternal  Glor3\  (Isa.  xlv.  7  ;  Amos  iii.  6 ; 
Rom.  xi.  36.)  "God,"  says  Augustine, 
"  works  by  means  of  what  is  evil,  but  is 
not  the  author  of  evil  itself."  (Rom.  ix. 
17  ;  James  i.  13.) 

Hath  the  greater  sin.  Then  Pilate  had 
some  sin.  He  who  was  counted  as  a  crim- 
inal accused  His  judge  of  sin  J  That  judge 
was  compelled  to  say  of  His  prisoner,  "  I 
find  no  fault  in  Him."  But  the  reputed 
criminal  found  great  fault  in  His  judge. 
Yet  not  the  greatest.  The  hi'rh  priest  who 
had  delivered  Him  up  to  Pilar e,  had  the 
greater  sin.  There  are  then  degrees  of  sin. 
Why  was  the  high  priest  more  guilty  than 
Pilate?  Because  he  had  gone  out  of  his 
way  to  destroy  Jesus,  whereas  Pilate  had 
been  called  to  pronounce  sentence  in  the 
regular  execution  of  the  office  to  which  he 
"was  ordained  of  God."  (Rom.  xiii.  1.) 
There  were  many  other  circumstances  that 
increased  the  sin  of  Caiaphas — his  know- 
ledge of  the  Scriptures,  his  malicious  mo- 
tives, and  his  false  accusations.  God 
knows  all  the  aggravating  circumstances 


of  our  sins,  and  all  the  palliating  circum- 
stances also. 

12.  And  from  thenceforth  Pilate  sought  to  release 
him:  but  the  Ji'ws  cried  out,  saying,  hif  thou  let  tliis 
mail  uo,  thou  lilt  not  t'esar's  friend  :  'whosoever  mali- 
eili  himst'lfa  king  spcalceth  against  Cesar. 

I'Lulie  x.x.iii.  2.    iActs  xvii.  17. 

From  thenceforth  Pilate  sought,  &c.  Miser- 
able temporizer!  Had  Pilate  been  an 
honest  and  upright  man.  He  would  not 
have  "sought  to  release"  Jesus,  but  would 
instantly  and  at  all  hazards  have  set  Him 
free.  But  Pilate  was  a  timid,  time-serving 
man,  with  just  conscience  enough  to  make 
himself  uncomfortable,  and  with  just  in- 
tegrity enough  to  ruin  the  best  of  causes, 
and  even  to  increase,  as  he  obviously  did, 
the  sufferings  of  Him  whom  he  seemed  to 
have  some  desire  to  save.  From  Pilate's 
character  we  may  learn,  1.  How  little, 
how  less  than  little,  Christ  and  His  peo- 
ple have  ever  profited  by  human  policy 
and  carnal  friends.  2.  That  though  we 
may  acknowledge  a  duty,  and  even  make 
a  conscience  of  it,  and  take  some  little 
l^ains  in  its  performance,  it  will  avail  noth- 
ing before  God,  unless  we  strive  to  the 
very  uttermost,  and  if  need  be,  at  the  loss 
of  reputation,  power,  place,  and  jjrofit,  to 
carry  it  into  effect.  3.  That  it  is  not  only 
difficult,  but  absolutely  impossible  to  fol- 
low the  convictions  of  conscience  firmly, 
and  the  guidings  of  Divine  light  faithfully, 
without  being  careful  to  keej)  only  a  loose 
hold  of  all  worldly  enjoyments,  and  world- 
ly interests,  and  especially  ui^on  worldly 
popularity. 

Whosoever  maketh  himself  a  king,  or,  who- 
ever calletli  himself  king.  The  sentence  of 
which  these  words  are  a  part  is  true,  when 
we  read  "  king,"  not  "  a  king."  Judea 
formed  part  of  the  Roman  empire,  i^oth- 
ing  is  more  certain  than  that  whoever 
in  Judea  called  himself  king,  in  the  sense 
in  which  the  word  was  commonly  under- 
stood, opposed  CaBsar.  But  it  did  not 
therefore  hold,  that  whoever  called  him- 
seli  "a  king"  opposed  C?esar,  for  if  the 
kingdom  to  Avhich  he  laid  claim  was  with- 
out the  bounds  of  the  Roman  empire,  the 
title  in  no  wise  interfered  with  the  rights 
of  the  emperors. 

13.  When  Pilate  therefore  heard  that  saying,  he 
brought  Jesus  forth,  and  sat  down  in  the  judgment  seat 
in  a  phace  that  is  called  the  Pavement,  but  iu  the  He- 
brew, Gabbatha. 

Thai  saying,  rather,  these  ivords.     These 


616 


JOHN, 


v:ords  were  true,  but,  as  applied  to  Christ, 
false.  "  But,"  says  Aljord,  "  tyrants  weigh 
words,  not  facts,  and  Pilate  knew  it."  In 
the  judgment  seat.  The  judgment  seat  was 
outside  the  judgment  hall,  in  Gabbatha. 
Called — in  Greek,  is  not  added,  for  John 
wrote  in  Greek.  (Comp.  verse  17.)  Fave- 
ment.  The  Greek  word  thus  rendered, 
designates  a  tesselated  stone  pavement,  laid 
with  various  kinds  of  stones,  and  so  like  a 
painting.  Gabbatha  signifies  an  elevation. 
John  gives  the  Hebrew  as  well  as  the 
Greek  name  of  the  platform,  to  indicate 
that  Pilate  pronounced  judgment  solemn- 
ly, not  from  a  level,  but  from  the  high  ju- 
dicial seat.  According  to  Suetonius,  such 
a  pavement  was  carried  about  on  his  ex- 
peditions by  Julius  Ca?sar. 

14.  And  kit  was  the  preparation  of  the  passover,  and 
about  the  sixth  hour:  and  he  saith  unto  the  Jews,  Be- 
hold your  King !— i^Matt.  xxvii.  62. 

The  Preparation  —  preparation  of  all 
things  necessary,  the  day  before  the  Sab- 
bath, that  they  might  be  under  no  tempta- 
tion to  violate  the  sabbatical  rest,  was  ex- 
pressly commanded  in  the  law.  (Ex.  xvi. 
5,  23.) 

About  the  sixth  hour.  This  account  seems 
to  difler  from  that  given  by  Mark,  who 
says  (chap.  xv.  23),  "It  was  the  third,"  or 
"  about  the  third  hour."  The  best  solution 
of  this  appears  to  be  given  by  those  who 
consider  the  day  as  divided  into  four 
parts,  answering  the  four  watches  of  the 
night.  These  coincided  with  the  hours 
three,  six,  nine  and  twelve,  or  in  our  way 
of  reckoning,  nine,  twelve,  three  and  six, 
which  suited  also  the  solemn  times  of  sac- 
rifice, and  prayer  in  the  temple,  that  in 
cases  wherein  they  did  not  think  it  of 
consequence  to  ascertain  the  time  with 
accuracy,  they  did  not  regard  the  inter- 
mediate hours.  Mark  says,  "  about  the 
third  hour,"  from  which  we  have  reason 
to  conclude  that  the  third  hour  was  past. 
John  says  about  the  sixth  hour,  from  which 
it  is  probable  that  the  sixth  hour  was  not 
yet  come.  This  apparent  discrepancy 
does  not  in  the  slightest  degree  impair  the 
credibility  of  the  Evangelists.  Who  would 
regard  any  two  modern  historians  as  con- 
tradicting each  other  because,  in  relating 
an  event  which  had  happened  between 
ten  and  eleven  in  the  forenoon,  one  had 
said  it  was  past  nine  o'clock,  the  other,  it 


was  drawing  toward  noon?  LeClerc  ob- 
serves that  John  wrote  after  the  destruc- 
tion of  Jerusalem,  and  may  have,  like  the 
old  Eomans,  calculated  the  beginning  of 
day  from  midnight,  and  Mark,  like  his 
nation,  have  counted  from  the  rising  sun, 
gay  six  o'clock,  the  third  hour  would  thus 
answer  to  the  Roman  sixth.  (See  notes 
on  Mark  xv.  25  ;  Matt,  xxvii.  45.) 

15.  But  they  cried  out,  Away  with  him,  away  with 
him,  crucily  him.  Pilate  saitli  unto  them,  Shall  I  cru- 
elly your  King  ?  The  chief  priests  answered,  'We  have 
no  king  but  Cesar.— 'Gen.  xlix.  10. 

Away  with  him,  &c.  Our  Lord  endured 
a  variety  of  contradictions.  As  to  His 
Person,  He  was  denied  to  be  the  Son  of 
God ;  as  to  His  office,  He  was  not  received 
as  the  promised  Messiah  ;  as  to  His  doc- 
trine. He  was  declared  to  be  a  deceiver; 
as  to  His  miracles,  He  was  denounced  as 
though  He  had  been  a  conjuror,  and  dealt 
with  the  devil ;  as  to  His  conversation.  He 
was  defamed  as  a  glutton  and  a  wine-(:>ib- 
ber,  a  profane  fellow  and  a  Sabbath- 
breaker,  a  companion  of  publicans  and 
sinners ;  and  as  to  His  very  life  and  being, 
Barabbas  was  preferred  to  Him.  We  have 
no  king  but  Cesar.  By  saying  this  they 
I^ublicly  renounced  all  hopes  of  their 
promised  Messiah,  according  to  their  own 
views  of  His  character  as  a  temporal  king, 
and  at  the  same  time  spoke  in  direct  oppo- 
sition to  their  general  conduct  in  rebelling 
against  the  Eomans. 

Ifi.  mThen  delivered  he  him  therefore  unto  them  to 
be  crucified.    And  they  took  Jesus  and  led  him  away. 
mMatt.  xxvii.  26,  31 ;  Mark  xv.  15 ;  Luke  xxiii.  24. 

Then  delivered  he  him,  &c.  This  was  not 
done  by  Pilate  till  after  he  had  washed 
his  hands  (Matt,  xxvii.  24),  intending  by 
that  symbolical  action  to  show  that  he  was 
innocent  of  the  death  of  Christ.  (See 
Matt,  xxvii.  26,  &c. ;  Mark  xv.  16,  &c.) 

A7id  they  took  Jesus  and  led  him  away. 
Judgment  was  no  sooner  given,  than  the 
prosecutors,  having  gained  their  point,  re- 
solved to  lose  no  time.  1.  Lest  Pilate 
should  change  his  mind  and  order  a  re- 
prieve. Those  are  the  worst  enemies  to 
our  souls,  that  hurry  us  to  sin,  and  then 
leave  us  no  room  to  undo  what  we  have 
done  amiss.  2.  Lest  there  should  be  "an 
uproar  among  the  i^eople,"  and  a  greater 
number  against  them  than  they  had  with 
so  much  artifice  gotten  to  be  for  them.   It 


CHAPTER  XIX. 


617 


were  well  if  we  would  be  thus  expeditious 
in  good,  and  not  stay  for  more  difliculties. 

17.  f  nAnd  he  bearing  his  cross  "went  fortli  into  a 
pUiee  OiiUed  thr  plact:  of  a  skull,  which  is  called  in  the 
Hebrew,  Golgotha: 

Luke  xxiii.  26, 


lebrew,  Golgotha 
"Matt,  -x.wii.  ol,  3:!;  Mark  xv.  21, 
.  33.    "Kura.  xv.  36 :  Ileb.  xiii.  42. 

See  on  Luke  xxiii,  26  ;  Matt,  xxvii.  32- 
34. 

Our  Heavenly  Father  sometimes  sees 
good  in  the  treatment  of  His  spiritual 
children,  to  let  great  trials  and  great  weak- 
ne.ss  meet  together,  to  lay  on  crosses  at 
those  very  moments  when  we  appear  the 
most  unfit  to  bear  them.  If  such  a  season 
ever  visit  us,  let  us  remember  that  there 
is  One  to  whom  this  case  is  no  new  case, 
and  who,  although  now  in  heaven,  never 
sees  a  weak  and  fainting  sufferer,  upon 
whom  fresh  trials  are  accumulating,  with- 
out calling  to  mind  the  heavy  cross  which 
He  bore  in  His  toilsome  journey  up 
Mount  Calvary,  or  without  stretching 
forth  a  hand  to  help  and  succor  him.  By 
musing  on  the  sorrows  of  Jesus,  we  shall 
forget  our  own.  W Jiich  is  called,  &c.  It  is 
worthy  of  remark  that  John  calls  the 
place  where  Jesus  was  crucified  the  skull- 
place,  and  gives,  by  way  of  interpretation, 
its  Hebrew  name,  Golgotha.  Matthew  and 
Mark,  on  the  other  hand,  designate  the 
place  by  the  name,  Golgotha,  and  give  as 
the  interpretation  of  it,  iJie  2)lace  of  a  skull. 
Luke  refers  to  the  place  by  its  Latin 
name,  Calvaria,  Calvary.  Such  a  compari- 
son evinces  the  truthful  independence  of 
the  Evangelists. 

IS.  'Wniere  they  crucified  him,  and  two  others  with 
hiiu,  on  either  side  one,  and  Jesus  in  the  midst. 

Where  they  crucified  him.  Christ  upon 
the  cross !  Be  still  and  know  that  He  is 
God.  He  is  traveling  in  the  greatness  of 
His  strength.  Christ  crucified  is  "the 
power  of  God."  (See  on  Matt,  xxvii.  33, 
4,5.)  Andtuvot]iers,&c,.  (See  on  Matt,  xxvii. 
38 ;  Luke  xxiii.  32,  33.)  The  purjwse  of 
God  was  accomplished  by  Christ's  being 
"  numbered  with  transgressors."  He  suf- 
fered among  sinners,  and  with  them,  and 
for  them.  Jesus  was  within  sight  of  both 
these  wretched  men,  one  of  them  yielded 
to  the  power  of  Christ's  love,  melted 
under  His  look,  and  gave  in  his  submis- 
sion, the  other  tempted  Jesus,  instead  of 
trusting  Him.  The  sinner  saved  and  the 
Binner  lost  are  very  near  each  other,  and 


both  very  near  the  same  Jesus,  The  cross 
divides  them.  They  have  all  to  do  with 
Christ  crucified.  Pie  is  either  the  savor 
of  life,  or  the  savor  of  death  to  them. 
(See  on  next  verse.) 

19.  PAnd  Pilate  wrote  a  title,  and  put  it  on  the  cross. 
And  the  vvritinf,'  was,  JKSUS  OF  NAZARETH  THE 
KING  l>F  THK  JKW«.  20.  This  title  then  read  many 
of  the  Jews;  (or  the  place  where  Jesus  was  crucified 
was  ni^h  to  the  city  :  and  it  was  written  in  Hebrew, 
ami  Greek,  and  Latin. 

I'Matt;  xxvii.  37 ;  Mark  xv.  26;  Luke  xxiii.  38. 

A  title.  A  white  board  with  an  inscrip- 
in  black  letters,  prepared  by  the  order  of 
Pilate.  071  the  cross,  over  the  Saviour's 
head.  Let  it  not  be  forgotten  that  the 
name  "Jesus"  was  set  upon  the  cross, 
over  our  Saviour's  head,  to  teach  us  that 
it  is  a  Name  which,  set  upon  the  head  of 
all  our  crosses,  will  make  them  easy.  The 
thought  of  Jesus,  the  reference  to  that 
Holy  Name,  the  suflering  under  that,  will 
give  both  a  sweet  odor  and  a  pleasant 
relish  to  whatever  it  is  we  sufier.  Come  what 
can,  the  love  of  God  in  Jesus  sweetens  all. 
(Matt.  i.  21 ;  2  Cor.  iv.  11.) 

And  the  ivriting  vms,  &c.  Each  of  the 
Evangelists  has  given  us  a  portion  of  the 
title,  from  which  we  may  construct  the 
perfect  whole.  May  not  one  reason  for 
this  be,  that  in  this  remarkable  example 
we  might  have  a  rule  for  directing  our 
own  reasonings  concerning  the  parallel- 
isms in  the  Gospels,  that  we  should  look 
upon  each  of  the  four  Gospels  by  itself  as 
perfectly  true,  and  truly  perfect,  and  yet 
as  having  a  relation  to  the  other  three, 
and  lending  its  aid  to  consummate  the 
One  Four-fold  Gospel  ?  May  not  another 
reason  be,  that  we  should  not  confine  our 
attention  to  oiie  of  the  Four  Gospels,  but 
examine  and  compare  them  all,  and  that 
our  faith  and  patience,  our  humility  and 
diligence,  should  be  tried  by  this  exercise 
of  examination  and  comparison,  that  it 
should  be  our  moral  probation,  that  our 
tempers  should  be  tested  thereby,  and 
that  it  should  be  seen  whether  we  our- 
selves have  the  spirit  of  the  Gospel  ?  If 
we  have  that  spirit,  then  we  shall  not 
speak  of  discrepancies  in  it,  but  shall  see 
one  of  the  clearest  proofs  of  its  Divine 
Unity  and  Truth,  in  the  various  forms  in 
which  the  same  substance  is  presented  to 
the  inward  eye.  (See  Matt,  xxvii.  37 ; 
Mark  xv.  26 ;  Luke  xxiii.  38,  and  notes  on 


618 


JOHN 


all.)  The  superscription  was  written  in 
three  languages,  in  modern  Hebrew  for 
the  Jews,  in  Greek  for  tlie  whole  world,  in 
Latin  for  the  soldiery  and  any  other  of  the" 
Eoman  people.  There  was  the  language 
of  the  peoi^le  of  the  country,  the  language 
that  then  prevailed  most  in  the  world,  and 
the  official  language.  The  language  of  the 
accusers,  the  language  of  the  world  which 
should  reverse  the  unjust  sentence,  the 
language  of  the  unworthy  judge. 

21.  Then  said  the  chief  priests  of  the  Jews  to  Pilate, 
Write  not,  Tlie  King  of  the  Jews:  but  that  he  said,  I 
am  King  of  the  Jews.  22.  Pilate  answered,  What  I 
bave  written,  I  have  written. 

Pilate's  answer  to  the  comment  and  re- 
quest of  the  Jews,  reads  as  a  kind  of  re- 
morseful protest  against  his  late  shameful 
weakness.  He  resolutely  declines  to  alter 
what  he  has  written.  It  may  be,  he  felt  it 
to  be  nothing  more  than  the  truth.  It  is 
certain  it  would  not  be  grateful  to  the 
Jews.  He  has  suffered  enough,  so  he 
thinks,  from  these  tormentors.  But  to  be 
angry  with  those  who  have  led  us  into 
sin,  is  no  exi)iation  of  our  sins.  "At  the 
same  time,  who  sees  not,"  it  has  been  well 
asked,  "  that  (as  in  the  case  of  Caia2:)has) 
what  was  spoken  in  crueltj^  was  overruled 
by  a  higher  power  to  a  lofty  issue,  that 
there  was  Divinest  truth  in  what  was 
meant  for  mockery  and  insult."  (See  on 
Matt,  xxvii.  37.) 

23.  qThen  the  soldiers,  when  they  had  crucified  Jesus, 
took  liis  garments,  and  made  four  parts,  to  every  sol- 
dier a  part;  and  also /u-s coat:  now  the  coat  was  with- 
out seam,  woven  from  the  toil  througliout.  24.  Tliey 
said  therefore  among  themselves.  Let  us  not  rend  it, 
but  ca.st  lots  lor  it,  whose  it  shall  be :  that  the  scripture 
might  be  fulfillcil.  which  saitli,  rThej'  parted  my  rai- 
meut  among  lluiu.  and  for  my  vasture  they  did  cast 
lots.    -These  tUiuu's  tlierefore  the  soldiers  did. 

qMatt.  xxvii.  60;  Mark  xv.  ai;  Luke  xxiii.  34.  rPs. 
xxii.  18. 

Then  the  soldiers,  who  were  on  duty  at  the 
crucifixion,  four  in  number.  (See  on  Matt, 
xxvii.  35.)  When  they  had  crucified  Jesus, 
i.  e.,  had  nailed  Him  to  the  cross,  and 
erected  it  in  its  place.  Took  his  garments, 
&c.  These  assistant  executioners,  cower- 
ing down  together,  at  the  foot  of  the  cross, 
part  the  wide  upper  garment  and  divide  it 
among  them.  On  more  closely  examining 
the  underclothing,  they  see  in  it  a  singular 
piece  of  art,  for  the  dress  is  without  a  seam, 
woven  entirely  in  one  piece.  This  vesture, 
they  think,  ought  not  to  be  cut,  and  hence 
they  agree  to  cast  lots  for  it.  They  do  so, 
and  he  who  is  so  fortunate  as  to  win,  be- 


comes the  possessor  of  the  whole  garment. 
These  soldiers,  without  any  idea  of  it,  are 
fulfilling,  by  their  division  of  the  garments, 
and  their  casting  the  lot  for  the  unseamed 
vesture,  a  Scriptural  prox)hecy  of  almost  a 
thousand  years  old.  (Ps.  xxii.  18.)  The 
fact  that  the  whole  of  the  four  Evangelists 
mention  the  division  of  the  raiment,  is  a 
l^ledge  to  us  of  its  symbolical  importance 
and  divine  meaning.  As  a  garment  covers 
the  nakedness  of  the  body,  preserves  it 
from  heat  and  cold,  and  both  cherishes 
and  adorns  it,  so  the  righteousness  of 
Jesus  Christ  covers  the  shameful  naked- 
ness'of  the  soul.  (Ps.  xxxii.  1;  Isa.  Ixi. 
10,  &c. ;  Gal.  iii.  27 ;  Rev.  iii.  18.)  "  Put  ye 
on  the  Lord  Jesus."  (Rom.  xiii.  14.)  Put- 
ting on  the  Lord  Jesus  includes  both  our 
justification  and  sanctification.  Christ  is 
not  only  made  our  righteousness,  but  like- 
wise our  sanctification  (1  Cor.  i.  30),  and 
therefore  they^  who  are  for  having  only 
His  righteousness  as  a  covering  for  sin, 
but  deny  His  sanctifying  power,  and  do 
not  seek  after  holiness,  as  it  were,  rend 
Christ's  coat,  and  are  worse  than  these 
pagan  soldiers. 

"  Jesus,  thy  blood  and  righteousness 
My  beauty  are,  my  glorious  dress ; 
Midst  flaming  worlds  in  these  arrayed, 
With  joy  shall  I  lift  up  my  head." 

These  things  therefore  the  soldiers  did.  Who 
could  have  less  intention  of  fulfilling  the 
Scripture  than  these  soldiers,  who  did  not 
so  much  as  know  that  any  such  occurrence 
had  been  foretold?  Hence  John,  who  was 
an  eye-witness  of  the  whole  transaction, 
thus  refers  with  wonder  to  the  Divine 
wisdom  in  so  directing  these  circumstan- 
ces, that  men  unknowingly  fulfill  what  it 
has  determined,  and  yet  not  by  compul- 
sion, but  still  retaining  their  full  freedom. 

25.  sNow  there  stood  by  the  cross  of  Jesus  his  moth- 
er, and  his  mother's  sister,  Mary  the  luife  of  <C'Ieopas, 
and  Mary  Magdalene. 

sMatt.  xxvii.  5o ;  Mark  xv.  40 ;  Luke  xxiii.  49.  'Luke 
xxiv.  IS. 

His  mother.  (See  on  next  verse.)  Mary 
the  v:ife  of  Cleopas,  was  the  sister  of  our 
Lord's  mother;  James  and  Joses  were 
children  of  that  Mary.  (Matt,  xxvii.  oQ.) 
Mary  Magdalene.  (See  on  Luke  viii.  3.) 
What  are  those  qualities  which  are  repre- 
sented in  those  who  were  nearest  to  the 
cross?  In  John,  we  have  calm  courage, 
exemplary  purity,  Divine  love.  In  Mary 
Magdalene,  devout  watchfulness  and  earn- 


CHAPTER    XIX 


G19 


est  penitence.  In  the  other  Mary,  fiiithful 
patience  and  quiet  constancy.  But,  as  to 
the  mother  of  our  Lord,  she  is  hid,  as  if  de- 
signedly, by  a  cloud  from  our  view,  and  of 
her  character  we  can  know  but  compara- 
tively little.  A  work  of  blood  is  our  sal- 
vation, and  we,  as  we  would  be  saved, 
must  draw  near,  and  gaze  upon  it  in  faith, 
and  accept  it,  as  the  way  to  heaven. 

26.  When  Jt'sus  therefore  saw  his  motlier,  and  "tlie 
disciple  PtiincliiiL;  by.  wliom  he  loved,  he  saith  unto  liis 
mother,  iWuinan!  liehold  thy  son  !  27.  Then  sailli  he 
to  the  diseiple,  Beliokl  thy  mother!  And  from  that 
lionr  that  (iisriiile  tuolc  her  Junto  his  own  home. 

"Chaii.  xiii.  -'::.  XX.  2  aud  xxi.  7,  20,  24.  ^Chap.  ii.  4. 
7Chai).  i.  II  and  xvi.  32. 

The  dlf!ciple whom  he  loved,  the 

Evangelist  himself.  He  saith  unto  his  mother 
&.C.  Hence  it  is  supposed  that  Joseph  her 
husband  was  dead,  whence  Jesus  takes 
care  that  she  should  not  be  destitute. 
Neither  her  own  danger,  nor  the  sadness 
of  the  si:)ectacle,  could  refrain  her  from 
performing  the  last  office  of  duty  and  ten- 
derness to  her  son.  This  was  a  noble  in- 
stance of  fortitude  and  affection.  Now  a 
sword  struck  through  her  tender  heart,  and 
pierced  her  very  soul!  probably  she  be- 
came overwhelmed  and  unfit  to  attend  at 
the  sepulchre,  at  least,  she  is  not  mention- 
tioned  afterward,  except  that  she  contin- 
ued with  the  disciples.  The  compassion 
and  love  of  her  son,  to  say  nothing  of  His 
condescension,  must  remain  without  a 
parallel.  Woman.  This  shows  that  noth- 
ing disrespectful  was  intended  in  chap, 
ii.  4. 

Behold  thy  son,  i.  e.,  behold  in  him  one 
who  will  discharge  toward  you  all  the  du- 
ties implied  in  the  relationship  of  an  affec- 
tionate son.  Stier  eloc^uently  remarks  : 
"  The  burden  of  the  world's  redemption 
with  all  its  increasing  horror  of  sin,  lies 
upon  His  soul,  boundless  anticipations, 
now  graduallj"  receding  and  passing  awaj', 
of  the  glory  to  be  obtained  had  filled  His 
spirit,  yet  He  has  room  for  the  exercise  of 
the  minutest  care." 

Then  saith  Jie  to  the  disdj^le,  &c.  In  this 
instance  of  filial  piety  we  see  how  truly  the 
man  Jesus  was  touched  by  the  affections 
of  man's  nature,  and  how  the  mighty  in- 
terests of  His  mission  did  not  make  Him 
forget  the  common  charities  and  relative 
duties  of  private  life.  There  must  then  be 
something  wrong  about  any  one  who 
makes  public  duties  an  excuse  for  neglect- 


ing what  he  owes  to  those  with  whom  God 
has  joined  him  in  these  sacred  bonds,  as 
son,  or  father,  or  hu.sband,  or  brother,  and 
of  all  these  bonds  none  has  a  mure  divine 
obligation  than  that  of  which  oi.r  Lord  on 
this  occasion  so  tenderly  and  touchingly 
showed  His  sense,  the  duty  which  we  owe 
to  parents.  Unto  his  oim  home.  Doubtless 
to  his  own  immediate  residence  in  Jerusa- 
lem, next  to  his  home  in  Galilee,  and 
finally,  perhai^s,  to  Ephesus,  his  last  abode 
in  Asia  Minor.  That  John  had  a  home  at 
Jerusalem  is  implied  by  the  x^hrase  from 
that  hour,  as  he  remained  some  time  in 
Jerusalem. 

2S.  After  this,  Jesus  knowing  that  all  things  were  now 
accomplished,  ^that  the  scripture  might  be  fultilled, 
saith,  I  thirst.— iPs.  Ixix.  21. 

Tluit  all  things  were  now  a^romjjlishcd — 
i.  €.,  the  moment  for  the  fulfilh^ient  of  the 
last  of  them,  for  there  was  one  other  small 
particular,  and  the  time  was  come  for  that 
too,  in  consequence  of  the  burning  thirst 
which  the  fevered  state  of  His  frame 
occasioned  (Ps.  xxii.  15.) 

That  the  scripture  (Ps.  Ixix.  21)  might  be 
fulfilled,  &c.  Jesus  well  knew  that  the  de- 
claration of  His  thirst  would  ch-av\^  on  Him 
a  fresh  insult,  yet  He  was  far  from  declin- 
ing any  additional  suflering,  that  the 
Scripture  might  be  fulfilled,  and  that  the 
truth  of  it  might  be  confirmed  by  a  new 
seal.  Let  us  beware  of  undervaluing  the 
"Word  of  the  living  God,  or  contemptuous- 
ly using  it  as  a  dead  letter.  Rather  let  us 
honor  it  as  the  voice  of  the  Supreme 
Majesty  of  heaven,  choose  it  for  the  rule 
of  our  faith  and  practice,  and  be  willing 
to  suffer  anything  that  the  Scripture  may 
be  fulfilled  in  us.     (2  Tim.  iii.  12.) 

29.  Now  there  was  set  a  vessel  full  of  vinegar :  and 
"they  filled  a  sponge  with  vinegar,  anc'.  put  it  upon  hys- 
sop, and  put  it  to  his  mouth.— ^iJIatt.  xxvii.  48. 

Vinegar.  (See  on  Matt,  xxvii.  34,  48; 
Luke  xxiii.  36.)  And  they — "  one  of  them  " 
{Midi.-s.sMU.ASi),  filled  a  sponge  with  vinegar, 
eindput  it  upon  (a  stalk  of)  hyssop,  and  put 
it  to  his  moidh.  Though  a  stalk  of  this 
plant  does  not  exceed  eighteen  inches  in 
length,  it  would  suffice,  as  the  feet  of  cru- 
cified persons  were  not  raised  higher.  As 
we  gaze  upon  the  soldiers  putting  the 
saturated  sponge  to  the  dry  and  parched 
lips  of  the  languishing  Jesus,  by  way  of 
derision,  instead  of  a  cordial  to  supjjort 
His  drooping  spirits,  how  we  are  amazed, 


620 


JOHN 


on  the  one  hand,  at  the  obduracy  and  bar- 
barity of  the  human  heart,  and  that  these 
wicked  men  should  be  so  utterly  void  of 
humanity  and  compassion,  and,  on  the 
other  hand,  at  the  greatness  of  our  Sa- 
viour's love  to  mankind  ;  who  endured  all 
this  for  our  sake !  If  the  world  should 
give  us  a  disagreeable  sour  potion  in  our 
distress,  ma}-  it  be  sweetened  by  the  mem- 
ory of  His  love  and  jjatience  i 

30.  When  Jesus  therefore  had  received  the  vinegar, 
be  said,  t'lt  is  flnislied :  and  he  bowed  his  head  and  gave 
up  the  ghost.— I  Chap,  xvil.  4. 

Received  the  vinegar.     (Ps.  Ixix.  21;  see 
on  verse  29.)     It  is  finished.    Tliis  was  the 
sixth  remarkable  word  of  Christ  upon  the 
cross,  uttered  as  a  triumphant  shout,  when 
He  saw  the  glorious  issue  of  all  His  suffer- 
ings now    at  hand.     (Zech.  iv,   7.)     That 
which  He  said  He  did.    If  there  be  any 
theme  that  may  challenge  and  command 
our  ears  and  hearts  it  is  this :  for  the  sweet- 
est utterance  that  ever  fell  from  the  lips 
of  Jesus,  and  the  most  meritorious  act  that 
ever  He  did,  are  met  together  in  this  His 
last  breath.     In  the  one,  we  see  Him  tri- 
umphing, yielding  in  the  other,  yet  so,  as 
He  overcomes.     (See  notes  on  Luke  xxiii. 
46.)     It  was  not  that  the  Saviour  bowed 
his  head,  because  He  expired,  but  because 
He  bowed  His  head,  He  then  expired  :  by 
the  mention  of  this,  the  Evangelist  shows 
that  He  was  "  Lord  of  all."     (Chap.  x.  18.) 
We  could  never  have  atoned  for  our  own 
sins.    Our  tears  could  not  have   washed 
them  away.    We  never  could  have  made 
amends  for  them  by  good  works.    There- 
fore Jesus  oflPered  up  Himself  a  sacrifice  for 
us.     Gave  up  the  ghost — gave  His  spirit  up, 
namely,  into   the  hands  of  the    Eternal 
Father  (Luke  xxiii.  46)  whereby  a  separa- 
tion was  made  between  His  soul  and  body, 
but  no  disunion  of  them  and  His  Deity. 
They  were  disjoined  one  from  another, 
but  not  from  Him  that  took  them  both  to- 
gether.   Rather,  by  virtue  of  that  remain- 
ing conjunction,  they  were  again  united 
after    their    separation.    The  Word  was 
once  indeed  without  either  soul  or  body  . 
but  after  it  was  "  made  flesh,"  it  was  never 
again  jiarted  from  the  one  or  from  the 
other.    Jesus  on  the  cross !    How  unspeak- 
ably touching  is  the  appeal  that  is  made 
to  us,  as  we  see  His  head  hanging  down 
with  languishmentsof  kindness  more  than 


weakness,  His  arms  stretched  as  if  to  in- 
dicate His  readiness  to  welcome  us  to  His 
embrace.  His  side  opened,  not  only  to 
shed  blood  for  us,  but  to  make  us  a  pass- 
age to  His  very  heart,  and  hear  Him,  as  it 
were,  exclaiming,  "  O  my  Father,  here  I 
charge  myself  with  ah  the  guilt  of  those 
whom  I  love,  here  I  lay  down  my  life, 
that  they  may  have  eternal  life,  let  me  be 
crucified,  so  they  be  glorified !" 

31.  H  The  Jews  therefore,  ^because  It  was  the  prepara- 
tion, dthat  the  bodies  should  not  remain  upon  the  cross 
on  the  sabbath  day,  (for  that  sabbath  dav  was  a  high 
day,)  besought  Pihite  that  their  legs  might  be  broken, 
and  that  they  might  be  taken  away.  32.  Then  came 
the  soldiers,  and  brake  the  leg-s  of  the  first,  and  of  the 
other  which  was  crucified  with  him.  33.  But  when 
they  came  to  Jesus,  and  saw  that  he  was  dead  already, 
they  brake  not  his  legs . 

cVerse  42 ,  Mark  xv.  42,    ^xxi.  23. 

TJte  preparation.    (See  on  verse  14  ;  also 
Mark  xv.  42.)     The  bodies  should  not  remain, 
&c.    The  law  of  Moses  enjoined  those 
hanged  to  be  buried  before  night.     (Deut. 
xxi.  23.)     Our  Lord's  enemies,  in  all  they 
did.  pretended  a  zeai  for  God,  very  unlike 
their  general  conduct.    The  result  of  this 
zeal,  on  this  occasion,  tended  to  prove  that 
Jesus  had  already  died,  and  also  to  fulfill 
the  Scripture.   Their  fathers  did  notalways 
observe  this  law.     (2  Sam.  xxi.  9,  10.)     A 
high  day.    "  A  very  solemn  festival,"  as 
being  not  only  an  ordinary  Sabbath,  but 
the    extraordinary    one  on   the  15th  of 
Nisan,  from  whence  they  reckoned  the 
weeks  to  Pentecost,  and  also  the  day  for 
presenting  and  ofiering  the  sheaf  of  new 
corn  :  so  that  it  was   a  treble  solemnity. 
^See  Lev.  xxiii.  10,  11 ;  Exod.  xxiii.  19.) 
Their  legs  might  be  broken.    It  was  a  com- 
mon custom  to  break  the  legs  or  other 
bones  of   criminals    on    the    cross.    The 
Jews,  supposing  that  none  of  these  cruci- 
fied persons  might  be  dead  so  soon,  be- 
sought Pilate  to  hasten  their  death,  in  the 
usual,  but  cruel  manner.    They  knew  not 
that  the  object  of  their  hatred  had  forever 
escaped  from  their  hands,  and  that  they 
would  never  have  the  opportunity  of  in- 
flicting another  pang  upon  His  sacred  per- 
son.   How  hateful  to  God  was  the  worship 
of  those  men  in  His  temple,  on  the  ap- 
proaching Sabbath!     The  words  spoken 
by  Isaiah  applied  to  them  :     "  When  ye 
make  many  prayers  I  will  not  hear  :  your 
hands  are  full  of  blood."  (Isa.  i.  15.)  Their 
hands  were  imbrued  in  the  blood  of  the 
Son  of  man.    How  could  His  Father  bear 


CHAPTER   XIX. 


on 


them  in  His  presence  ?  Let  us  never  im- 
agine tliat  we  can  please  God  by  our  ser- 
vices, wliile  we  are  stained  with  unpar- 
doned sins — sins  not  abhorred, not  confessed, 
not  forsake^i.  None  can  truly  please  Him 
but  those  who  are  cleansed  from  guilt  by 
faith  in  His  Son. 

They  brake  not  his  legs.  They  break  the 
legs  of  both  the  others,  they  pass  Jesus  by. 
There  is  every  sign,  indeed,  that  He  is  al- 
ready dead,  but  why  not  make  His  death 
thus  doubly  sure  ?  Perhaps  even  over  the 
spirits  of  those  rough  and  hardened  men, 
the  Saviour's  looks  and  words,  the  manner 
of  His  death,  the  darkness  and  the  earth- 
quake, which  they  connected  in  some  way 
with  Him.  may  have  caused  a  feeling  of 
awe  to  creep  over  them,  restraining  them 
from  subjecting  Him  to  that  rough  hand- 
ling which  they  were  ready  enough  to  give 
to  the  others.  However  this  may  have  been, 
the  shield  of  that  prophecy — "  A  bone  of 
him  shall  not  be  broken,"  guarded  His 
limbs  from  their  rude  and  crushing  strokes. 

34.  But  one  of  the  soldiers  with  a  spear  pierced  his 
Side,  and  IVirthwith  'came  there  out  blood  aud  water, 
el  John  V.  G.  8 

One  of  the  soldiers,  not  to  be  restrained, 
and  to  make  sure  that  the  seeming  death 
ol  Jesus  was  real,  lifts  his  spear  as  he 
passes  by,  and  thrusts  it  into  the  Redeem- 
er's side,  a  strong,  rude  thrust,  sufficient  of 
itself  to  have  caused  death,  inflicting  a 
wide,  deep  wound,  that  left  behind  such  a 
scar,  that  Jesus  could  say  to  Thomas  after- 
ward, "Reach  hither  thy  hand,  and 
thrust  it  into  my  side."  Christ,  in  all 
probability,  died  from  rupture  or  breaking 
of  the  heart.  James  Begbie,  M.  D.,  F.  R.  S, 
E.,  Fellow,  and  late  President  of  the 
Royal  College  of  Physicians  of  Edinburgh, 
and  Physician  to  the  Queen  in  Scotland, 
in  a  letter  to  Rev.  William  Hanna,  LL.D., 
dated  April  26th,  1862,  and  in  which  J.  Y. 
Simpson,  M.  D.,  F.  R,  S.  E.,  and  John 
Struthers,  M.  D.,  F.  R.  C.  S.,  of  the  same 
city,  concur,  says:  "I  cannot  help  accept- 
ing, as  correct,  the  explanation  which  Dr. 
Stroud  has  offered,  and  which  you  have 
adopted,  and  so  strikingly  applied — of  the 
physical  cause  of  the  death  of  Christ, 
namely,  rupture  of  the  heart,  and  conse- 
quent effusion  of  blood  into  the  pericar- 
dium, the  investing  sheath  of  that  organ. 
Such  a  lesion  accounts  for  the  phenomena 


recorded  in  the  Scriptures  regarding  Him, 
namely,  tlie  earlier  than  usual  cessation 
of  life  dnrhig  crucifixi(m,  and  the  issuing 
of  blood  and  water  on  the  piercing  of  His 
side  with  the  spear.    It  must  be  borne  in 
mind,  however,  that  rupture  of  the  heart 
is  comparatively  a  rare  afiection,  and  that 
the  cases  of  it  on  record  are,  so  far  as  I 
know,  limited  to  those  advanced  in  life,  or 
to  such  as  have  been  laboring  under  some 
degeneration  of  the  structure  of  the  organ, 
a  condition  which  renders  it  liable  to  be 
torn  when  subjected  to  the  pressure  of 
severe  physical  exertion,  or  the  weight  of 
mental  agony.     Now  in  regard  to  Christ, 
we  know  that  at  the  period  of  His  death 
He  was  in  the  prime  of  life,  and  that  as 
morally  He  was  '  holy,  harmless,  and  un- 
defiled,  so  physically  He  was  without  spot 
or  blemish.    How  intensely  does  this  con- 
sideration magnify  the  sufferings  He  en- 
dured!   We  see  Him  in  the  agony  in  the 
Garden,  and  under  the  bloody  sweat.  We 
follow  Him  to  Calvary,  and  see  Him  under 
the  hiding  of  His  Father's  face,  bearing 
our  sins  in  His  own  body  on  the  tree.  We 
cannot  estimate  the  anguish  of  His  holy 
human    soul  during  these  awful   hours, 
when  there  was  drawn  from  Him  that 
most  touching  language, '  My  soul  is  ex- 
ceeding sorrowful,  even  unto  death,'  but 
we  can,  in  some  measure,  understand  how 
His  bodily  frame,  subjected  to  the  full 
weight  both  of  mental  and  bodily  suffer- 
ing, should  yield  and  give  way  at  the 
fountain  of  life,  and  how  Christ,  in  His 
death,  should    thus    literally   fulfill    the 
prophetic  words  of  Old  Testament  writings 
concerning  Him — '  Reproach  hath  broken 
my  heart.'      I  shrink  from  treading  fur- 
ther on  this  sacred  ground." 

Came  tfiere  out  blood  and  luater.  What  a 
stream  that  was!  There  is  a  spiritual 
meaning  in  it.  Our  Lord's  death  has  a 
double  efficiency — to  satisfy  and  to  sancti- 
fy. The  blood  atones  for  sin.  Before  it 
was  shed  the  penitent  malefactor  trusted 
in  it,  and  was  pardoned  But  sinners  are 
not  only  guilty,  they  are  also  impure.  From 
Jesus  flows  the  Holy  Spirit,  whose  office 
it  is  to  cleanse  and  sanctify.  (See  chap, 
vii.  39.)  By  coming  to  Jesus  we  receive 
the  double  blessing.  By  the  precious  blood 
we  are  acquitted  of  the  guilt  of  our  sin 


623 


JOHN 


by  the  purifying  Spirit  we  are  purged  from 
its  stain  and  jaower.  Neither  of  these 
blessings  is  to  be  found  unless  in  the 
Cross.  We  have  the  same  idea  in  the 
familiar  hymn — 

"  Let  the  water  anrl  the  blood, 
From  Thy  woundt'd  side  which  flowed, 
Be  of  sin  the  double  cure, 
Cleanse  me  from  its  guilt  and  power." 

^5.  And  he  that  saw  it  bare  record,  and  his  record  is 
trui- :  and  he  knoweth  that  he  saith  true,  that  ye  might 
believe. 

He  that  scnv  it,  &c.  It  has  been  thought 
that  John  was  led  to  put  such  stress  upon 
this  incident  of  the  crucifixion,  and  to  press 
into  such  prominence  his  own  testimony 
as  an  eye-witness  to  its  reality,  on  account 
of  the  convincing  refutation  thus  afforded 
of  two  strange  heresies  that  sprang  up 
early  in  the  Church :  the  first,  that  Jesus 
had  never  really  died  upon  the  cross,  but 
only  passed  into  a  swoon,  from  which  He 
afterwai'd  revived;  and  the  second,  that  it 
was  not  a  real  human  body  of  flesh  and 
blood,  but  only  the  appearance  of  one  that 
was  suspended  on  the  cross.  It  may  have 
been  that  the  Evangelist  had  these  beliefs 
in  view.  But  whatever  was  his  immediate 
object  in  testifying  so  particularly  and  so 
earnestly  to  the  fact,  it  only  puts  that  fact 
so  much  the  more  clearly  now  before  our 
eyes,  authorizing  us  to  assume  it  as  placed 
beyond  all  doubt,  that  within  an  hour  or 
so  after  Christ's  death — for  it  could  not 
have  been  much  longer,  when  a  deep  incis- 
ion was  made  in  the  side  of  the  Redeemer, 
there  visibly  flowed  forth  a  copious  stream 
of  blood  and  water.  (See  notes  on  verse 
34.) 

And  he  knoweth  that  he  saith  true,  &c.  The 
Evangelists  write  in  that  artless,  calm  and 
unguarded  manner,  which  is  natural  to 
persons  confident  of  the  undeniable  truth 
of  what  they  assert;  they  do  not  write  with 
that  scrupulous  caution  which  would  argue 
any  fear  that  they  might  be  confuted. 
They  simply  relate  the  naked  facts,  and 
leave  them  to  stand  upon  their  own  evi- 
dence. They  relate  the  most  amazing,  the 
most  moving  things  with  the  most  cool 
S'.^renity,  without  any  passionate  exclama- 
tions and  warm  reflections.  They  relate 
the  most  tragical  circumstances  of  our 
Lord's  condemnation  and  death,  calmly 
mentioning  matter  of  fact,  without  any  in- 
vectivesagainstthe  Jews,  without  any  high 


eulogies  upon  Christ's  innocence,  without 
any  rapturous  celebrations  of  His  grace  in 
suffering  all  these  things  for  sinners,  and 
withoutany  tender  lamentations  over  their 
deceased  Master.  It  is  impossible  for  a 
heart,  so  deeply  impressed  with  these 
things,  as  theirs  undoubtedly  were,  to  re- 
tain this  dispassionate  serenity,  unless  laid 
under  supernatural  restraints,  and  there 
appear  very  good  reasons  for  this  restraint 
upon  them,  namely,  that  the  Gospel  his- 
tory might  carry  intrinsic  evidences  of  its 
simplicity  and  artless  impartiality ,  and  that 
it  might  appear  adapted  to  convince  the 
judgments  of  men,  and  not  merely  to  raise 
their  passions.  In  this  respect  the  Gospel 
history  is  distinguished  from  all  histories 
in  the  world. 

36.  For  these  things  were  done,  fthat  the  scripture 
should  be  fulfilled,  A  bone  of  him  shall  not  be  brolien. 
37.  And  again  another  scripture  saith,  sThey  shall  look 
on  him  whom  they  pierced. 

fEx.  xii.  4(i;  Num.  ix.  12;  Ps.  xxxiv.  20.  bPs.  xxii.  16, 
17 ;  Zech.  xii.  10 ;  Kev.  i.  7. 

Here  again  we  find  the  soldiers  coming 
in,  unconscious  witnesses,  agents  in  the 
fulfillinent  of  prophecy,  carrying  out.and 
testifying  to  a  double  Scripture,  first  con- 
cerning Him,  and  then  concerning  all  the 
people.  In  reading  the  history  of  our 
Lord  Jesus  Christ,  we  must  consider  Him, 
1.  As  accomplishing  all  the  Scriptures  of 
the  Old  Testament.  2.  As  doing  every- 
thing in  the  si)irit  and  power  of  the  world's 
Redeemer  from  sin  and  spiritual  death, 
all  outward  and  visible  works,  wrought  on 
the  bodies  of  men,  being  so  many  pictures 
of  those  inward  and  spiritual  works 
which  He  is  continually  Avorking  by 
His  Spirit  on,  and  for,  our  souls.  3. 
We  must  ever  join  ourselves  to  Him,  as 
being  with  Him,  dying  with  Him,  rising 
with  Him,  <fcc.,  He  being  made  '"one  with 
us"  by  assuming  our  nature,  we  "one  with 
Him,"  by  believing  and  being  baptized. 
(Mark  xvi.  16.)  Then  have  we  studied 
the  Scriptures  to  purjiose,  when  the  life 
of  Jesus,  foreshowed  of  old,  and  accom- 
plished in  the  body  of  His  fiesh,  is  mani- 
fest in  ours.     (Rom.  vi.  3-11;  Gal.  ii.  20.) 

38.  IT  hAnd  after  this  Joseph  of  Ariniathea.  being  a 
disciple  of  Jesus,  but  secretly  'for  fear  of  the  Jews,  oe- 
sought  Pilate  that  he  might  take  away  the  bodj'  of 
Jesus  :  and  Pilate  gave  him  leave.  He  came  therefore, 
and  took  the  body  of  Jesus.  39.  And  there  came  also 
i=Nicodemus,  (which  at  the  fii-st  came  to  Jesus  by  night-,) 
and  brought  a  mixture  of  myrrh  and  aloes,  "about  a 
hundred  pounds  iveinht.  40.  Then  took  they  the  body 
of  Jesus,  and  iwound  it  in  linen  clothes  with  the  spices, 
as  the  manner  of  the  Jews  is  to  bury.    41.  Now  in  the 


CHAPTER   XIX. 


623 


f (lace  whore  he  was  crncined  tbnre  was  a  garden;  and 
n  the  garden  a  new  scpuleliro,  wherein  was  never  man 
yet  hv.a.  •!•.•.  niTliere  hiid  they  Jesus  tlierelbre  "because 
of  liie  .lews'  preparation  day,  lor  the  sepulchre  was  nigh 
at  liiiiicl.  .   , 

ijJMatt.  ixxvii.  57 :  Mark  xv.  -ii;  Luke  xxm.  50.  "Chap, 
ix.  22  and  xii.  42.  kChap.  lii.  1,  2  and  vii.  50.  'Acts  v.  6. 
nilsa.  liii.  9.    iVerse  31. 

Sec  on  IMatt.  xxvii.  57-Cl ;  Mark  xv.  42  ; 
Luke  xxiii.  50. 

Joseph.  We  may  consider  this  man,  1. 
in  connection  with  iirophecy.  (Isa.  liii.  9.) 
Bishop  Lowth's  rendering  has  been  univer- 
sally deemed  an  improvement :  "  And  His 
grave  was  ai)pointcd  with  the  wicked,  but 
with  the  rich  man  was  His  tomb."  2.  In 
reference  to  his  rank  in  life,  he  was  "  a 
rich  man."  How  hardly  shall  they  that 
have  riches  enter  into  the  kingdom  of 
God  !  Yet  we  here  see  the  camel  drawn 
through  the  eye  of  the  needle  :  for  what  is 
impossible  with  man  is  possible  with  God. 
3.  In  connection  with  his  infirmit)^  and  im- 
jierfection.  The  Jews  had  decreed  that  if 
any  man  confessed  Christ  he  should  be 
put  out  of  the  synagogue.  Hence,  many 
who  believed  on  Him  feared  to  confess 
Him.  This  w^as  for  some  time  the  case 
with  Joseph.  "The  fear  of  man  bringeth 
a  snare."  It  is  this  that  leads  many  to 
ask,  not  whether  such  a  thing  be  right, 
but  what  will  people  think  and  say  of  me 
if  I  adopt  it  ?  4.  In  the  increase  and  de- 
velopment of  his  Christian  principle.  For 
he  now  shows  himself  openly,  and  acts  a 
noble  and  distinguished  part.  It  required 
no  little  zeal  and  courage  to  own  a  regard 
for  one  that  had  been  judicially  executed 
under  the  charge  of  blasphemy  and  sedi- 
tion, to  come  forward  and  publicly  ask  for 
his  body,  to  give  it  an  honorable  interment 
in  his  own  garden  and  his  own  tomb, 
which  had  never  yet  been  used.  Let  us 
not  decide  upon  the  character  of  persons 
too  soon.  Let  us  not  give  them  up  be- 
cause of  some  present  weaknesses,  much 
influenced  perhaps  by  peculiar  circum- 
stances. Let  us  not  despise  the  day  of 
small  things. 

TJure  came  also  Nicodemus,  &c.  The 
Evangelist  (vii.  50)  describes  Nicodemus 
by  this  remarkable  act  of  his  life,  "  He, 
that  came  to  Jesus  by  night ;"  here  he 
adds,  at  the  first.  Observe  the  loving  spirit 
of  John,  as  designing  to  wipe  away  this 
stain  from  the  character  of  Nicodemus, 
and  with  a  gentle  hand  to   "take   this 


mote  from  his  brother's  eye  :"  for  it  is,  as 
if  he  had  written  :  "  Though  eU  the  first  he 
was  timid  and  time-serving,  yet  at  the  last 
he  was  bold  and  decisive.  Behold,  he 
now  comes  to  Jesus  openly,  by  day,  and 
before  the  world,  bearing  the  costly  tribute 
of  his  faith  and  love,"  (Gal.  vi.  1.)  It  is 
not  to  be  immediately  concluded,  that  no 
good  is  done,  because  people  do  not  seem 
to  be  better  for  our  labors.  Where  God's 
will  is  done,  there  good,  sooner  or  later, 
must  be  the  result,  (ii.  22,  vii.  39,  xiv.  26 ; 
Mark  iv.  27  ;  Luke  xv.  17,  18.) 

A  mixture  of  viyrrh,  &c.  In  the  gifts  of 
the  wise  men  at  tlie  birth  of  Jesus,  the 
gold  is  considered  to  imply  His  Kingship, 
and  the  frankincense  His  Divinity,  and 
the  myrrh  His  Humanity :  now,  on  this 
occasion,  the  myrrh  alone  of  them  is  found. 
It  is  our  Lord's  Humanity,  which  is  em- 
balmed. (Mark  vi.  21) ;  Acts  ii.  24,  27.)  A 
hundred  pounds,  a  quantity  becoming  the 
embalming  of  a  king.  (2  Chron.  xvi.  14.) 
The  weight  showed  the  riches  of  Nico- 
demus, and  his  respect  for  Christ.  We 
should  think  nothing  too  great  for  our  Lord. 
The  Jewish  tradition  is,  that  on  Jacob  a 
profusion  of  spices  was  used.  (Gen.  1.  2.) 
At  Herod's  funeral  were  five  hundred 
spice-bearers.  Eighty  pounds  of  opobal- 
sum  were  used  at  the  funeral  of  R.  Gam- 
aliel. Wound  it  in  linen  clothes,  &c.  "  Noth- 
ing," observes  Dr.  Arnold,  "  to  my  mind 
affords  such  comfort  to  us,  when  shrinking 
from  the  outward  accompaniments  of 
death — the  grave,  the  grave-clothes,  the 
loneliness — as  the  thought  that  all  these 
had  been  around  the  Lord  Himself,  around 
Him,  who  died,  and  is  now  alive  forever 
more.  (Rev.  i.  18)."  Bury,  rather,  embalm. 
It  is  certain  that  no  nation  was  more  care- 
ful than  the  Jewish  to  bury  their  dead, 
though,  very  probably,  not  one  of  an 
hundred  was  embalmed.  But  it  had  been 
predicted  that  Christ  should  be  joined 
with  the  rich  in  His  death  (Isa.  liii.  9)  a 
circumstance  which,  before  it  happened, 
seemed  very  improbable. 

There  was  a  garden.  It  w^as  in  a  garden 
sin  was  first  committed,  expiated  (xviii.  1), 
and  finally  triumphed  over.  (i.  48  ;  Ps. 
cxxxix.  2.)  In  a  garden  there  is  some- 
thing emblematic  and  suitable,  where  na- 
ture dies  and  is  again  renewed,  where  the 


624 


JOHN. 


seed  perishes  and  is  quickened,'and  brings 
forth  an  hundred-fold.  (xii.  24.)  "  Bid 
death  to  thy  board,"  says  Bishop  Hall, 
"  lodge  him  in  thy  bed,  talk  with  him  in 
thy  closet,  walk  with  him  in  th}^  garden, 
as  Joseph  of  Arimathea  did."  The  men- 
tion of  the  neiv  sepulchre,  rvJierein  was  never 
man  yet  laid,  may  remind  us  that  the  cir- 
cumstances of  His  birth  and  His  burial 
were  in  one  respect  alike.  He  who  was 
born  of  a  virgin-mother,  shall  be  laid  in  a 
virgin-grave.  Thus  they  laid  Jesus,  as 
in  a  temporary  resting-place,  somewhat 
hastily,  as  the  preparations  for  the  Pass- 
over were  going  on,  intending,  doubtless, 
when  they  might,  to  return  to  the  sepul- 
chre and   complete  their  labor  of  love, 


ignorant  now  their  fond  care  would  be 
prevented,  not  yet  suspecting  the  glories 
of  the  Resurrection  morn.  Jesus  Avas  laid 
even  in  the  sepulchre,  to  prove  to  tis  the 
blessed  truth  that  the  grave  shall  retain 
none  of  His  followers,  for  that  it  could  not 
retain,  even  though  it  held  Himself.  There 
is  something  in  the  prospect  of  the  cold, 
dark,  prison-house  of  the  grave,  from 
which  all  nature  shrinks.  Happy,  then,  it 
is  for  the  believer  to  know  that  there  his 
Lord  and  Master  has  gone  before  him, 
that  He  has  sanctified  not  only  the  be- 
liever's death,  but  the  believer's  grave,  and 
there  will  watch  over  his  precious  remains 
until  He  reunites  them  to  their  never-dy- 
ing spirit,  and  glorifies  them  with  Himself. 


1.  What  did  Pilate  do  to  Jesus  7  2.  What  did  the  soldiers  do  ?  3.  What  did  the  chiei'priests  and  officers  cry 
out  ?  4.  State  Pilate's  interview  with  Christ  in  the  judgment-hall.  5.  Was  Pilate  disposed  to  release  Him  ?  6. 
What  did  he  say  to  the  Jews  ?  7.  How  did  they  reply  ?  8.  Where  was  Jesus  led  ?  9.  How  was  He  crucified  ? 
10.  What  title  was  put  on  His  cross  ?  H.  What  did  the  soldiers  do  with  His  garments  ?  12.  What  did  Jesus  say 
to  His  mother?  13.  What  to  the  disciple  "whom  he  loved?"  14.  What  did  Christ  do  when  lie  had  received 
the  vinegar?  15.  What  was  done  to  Jesus  on  the  cross?  16.  Wliat  is  said  of  Joseph  of  Arimathea?  17.  What 
of  Nicodemus  ?    IS.  Where  did  tUey  lay  Jesus  ? 


CHAPTER  XX. 

1  'Mary  eometh  to  the  sepulchre  ;  3  so  do  Peter  and  John, 
ignorant  of  the  resurrection.  11  Jesus  appeareth  to 
Mary  Magdalene,  19  and  to  hli  disciples.  24  The  in- 
credulity,and  confession  of  Thomas.  30  The  scripture 
is  sufflcient  to  salvation. 

^\  ^HE  "first  day  of  the  week  eometh  Mary  Magdalene 
_L     early,  when  it  was  yet  darl<,  unto  the  sepulchre, 
and  seetli  the  stone  taken  away  from  the  sepulchre. 
"Matt,  xxviii.  1 ;  Mark  xvi.  1 ;  XiUke  xiiv.  1. 

The  first  day  of  the  week.  (See  on  Matt, 
xxviii.  1.)  Mary  Magdalene.  (See  on  Luke 
viii.  2.)  While  it  was  yet  dark.  (See  on 
Luke  xxiv.  1.)  The  stone  taken  away,  &c. 
(See  on  Luke  xxiv.  2.)  By  setting  Mary 
Magdalene's  name  in  the  very  forefront 
of  his  account  of  the  resurrection,  our 
Evangelist  marks,  doubtless,  the  eagerness 
of  her  love,  as  well  as  prepares  us  for  the 
amaring  privilege  which  was  in  reserve 
for  her  of  beholding,  before  any  one  else, 
her  risen  Lord.  An  old  writer  observes : 
"Mary  did  seek  Christ  in  the  first  day  of  the 
week,  and  first  hour  of  the  day,  but  many 
defer  to  seek  the  Lord  until  the  last  week 


of  their  life,  the  last  day  of  the  week,  the 
last  hour  of  the  day,  the  last  minute  of  the 
hour.  Let  us  awake  from  sin  with  David, 
early,  rise  with  Samuel,  early,  with  Abra- 
ham send  away  Hagar,  early,  with  Christ 
and  His  audience  come  to  the  Church, 
early,  and  seek  the  Lord  with  this  holy 
woman,  early,  (viii.  2 ;  Ps.  Ivii.  9 ;  1  Sam. 
XV.  12;  Gen.  xxi.  14."  See  note  at  the  end 
of  this  chapter.) 

2.  Then  she  runneth,  and  eometh  to  Simon  Peter,  and 
to  the  bother  disciple,  whom  Jesus  loved,  and  saith  unto 
them.  They  have  taken  away  the  Lord  out  of  the  sep- 
ulchre, and  we  know  not  where  they  have  laid  him. 

kChap.  xiii.  23,  xlx.  26  and  xxi.  7,  20,  24. 

They  have  taken  a^uay,  &c.  The  "they" 
may  refer  to  Joseph  and  Nicodemus,  and 
any  with  them,  the  "we"  to  the  other 
Mary  and  Salome.  "  We  know  not,"  we 
women  who  have  been  to  the  sepulchre. 
A  silent  confirmation  of  the  narrative  of 
the  other  Evangelists — that  Mary  ^lagda- 
lene  had  been  accompanied  by  others — of 
whom  John  savs  nothing.    A  faithful  soul 


CHAPTER    XX. 


625 


which  thinks  it  has  lost  Christ,  is  deeply 
Bensiblo  of  its  loss— it  sighs,  it  weeps  and 
leaves  no  means  untried  to  iind  llini  again. 
It  sometimes  happens  that  Christ  goes  in 
some  manner  out  of  a  heart  which  is  His 
living  sepulchre,  by  depriving  it  of  His 
sensible  presence  only  to  try  it,  and  a  tim- 
orous soul  is  afraid  tliat  its  own  faults  have 
driven  or  taken  Him  away.  Solicitude  and 
grief  are  a  plain  indication  of  our  love  for 
that  which  Ave  have  lost,  and  when  we 
have  a  love  for  it,  we  entreat  everybody  to 
assist  us  in  recovering  it.  That  humility 
M'hich  inspires  us  with  a  sense  of  our  own 
weakness,  and  causes  us  to  seek  for  assist- 
ance, is  a  very  proper  means  to  qualify  us 
to  find  Jesus  Christ, 

3.  'Peter  therefore  went  forth,  and  that  other  disciple, 
and  came  to  the  sepulchre.  4.  So  they  ran  botli  to- 
gether: and  t'.ie  other  disciple  did  dmUriin  Peter,  and 
came  lirst  to  the  soimlclire.  5.  And  lie  siiiopin^' tlown. 
and  lookin[/  in,  fiiw  nhi  linen  clotlies  lyiii^  ;  yet  went 
he  not  in.  6.  Then  cometh  Simon  Peter  toUowins  him, 
and  went  into  thesei>ulchre,andseeth  the  linen  clothes 
lie ;— <:I.uke  xyiv.  12.    <i2  Sam.  xviii.  23.    «Chap.  xLx.  40. 

They  ran  both.  "  It  is  a  sad,  heavy  thing 
to  do  anything,  as  in  obedience  to  God, 
while  the  heart  is  straitened,  not  enlarged 
toward  Him  by  His  Divine  love  ;  but,  that 
once  taking  possession  and  enlarging  tlie 
heart,  that  inward  principle  of  obedience 
makes  the  outward  obedience  sweet,  it  is 
then  a  natural  motion.  Indeed  the  soul 
runs  in  the  ways  of  God,  as  the  sun  in  its 
course,  wliich  finds  no  difficulty,  being 
naturally  fitted  and  carried  to  that  motion. 
(Ps.  cxix.  32;  Cant.  viii.  14;  Acts  viii.  30; 
1  Cor.  ix.  24-27.") — Leiyhton.  Stooping 
down.  None  but  humble  men  and  meek 
men  can  see  these  mysteries.  He  that 
will  not  stoop  at  Christ's  grave,  shall  never 
be  partaker  of  His  death  and  resurrection. 
Here,  in  a  literal  sense,  was  a  longing, 
eager,  searching,  inquiring  look  into  the 
mysteries  of  our  Redemption.  (See  Rom. 
viii.  19  ;  1  Peter  i.  12.)  The  Unen  clothes  lie. 
It  is  remarkable  that  whenever  these  cov- 
erings of  our  Lord's  body  are  mentioned, 
they  are  never  called  (John  xi.  44)  "  grave- 
clothes,"  as  in  the  case  of  Lazarus,  l)ut 
they  are  spoken  of  as  the  "linen  clothes." 

7.  ASJd  'the  napkin,  that  wa.s  about  his  head,  not  lying 
■with  the  linen  clothes,  but  wrapped  together  in  a  place 
by  itself.  8.  Then  went  in  also  that,  other  disciple, 
which  came  first  to  the  sepulchre,  and  he  saw,  and  be- 
lieved. 9.  For  as  yet  they  knew  not  thei:scripture,th.it 
he  must  rise  .again  from  tlie  dead.  10.  Then  the  dis- 
ciples went  away  again  unto  their  own  home. 

'Chap.  xi.  44.    ePs.  xvi.  10;  Isa.  xxvi.  lU;  Hos.  xiii. 
14;  Acta  ii.  25-31  and  xiii.  34-37. 
40 


And  the  nar)kln,  &c.  "When  Lazarus  was 
raised  from  the  dead,  it  is  said  (cliap.  xi. 
44),  "He  that  was  dead  came  forth,  bound 
hand  and  foot  with  grave-clothes:  and  his 
face  wa.s  bound  about  with  a  napkin,"  thus 
indicating  that  he  was  for  the  present 
rescued  from  death  by  the  power  of  Christ, 
yet  he  must  still  be  subject  to  it,  and  die 
again — but  here  tlie  living  Lord,  Avho,  by 
His  own  Divine  jwwer,  on  this  third  day 
rose  again  from  the  dead,  leaves  behind 
Him  these  cere-clotlis  and  relics  of  the 
grave, showing  that, being  risen.  He  "dieth 
no  more,  deatli  halh  no  dominion  over 
Him."  (Acts  xiii.  34-37;  Rom.vi.'J;  Heb. 
vii.  23-25.)  "Tremble  not,"  says  Toplady, 
"at  the  thought  of  laying  aside  your  weak, 
sinful,  mortal  body.  You  will  receive  it 
again,  not  such,  as  it  now  is,  frail,  defiled, 
and  perishable,  but  bright  with  the  glory, 
and  perfect  in  the  image  of  God.  Tlie  body 
is  that  to  the  soul,  Avhich  a  garment  is  to 
the  body.  "When  you  betake  yourself  to 
repose  at  night,  you  lay  aside  j^our  clothes 
until  morning,  and  resume  them,  when 
you  rise.  What  is  the  grave  but  the  be- 
liever's wardrobe,  of  wliich  God  is  the 
door-keeper?  In  the  Resurrection  morn- 
ing tiie  door  will  be  thrown  open,  and  the 
glorified  soul  shall  descend  from  heaven 
to  put  on  a  glorified  robe,  which  was  in- 
deed folded  up  and  laid  away  in  dishonor, 
l)ut  shall  Vje  taken  out  from  tlie  repository, 
enriched  and  rjeautified  with  all  the  orna- 
ments of  nature  and  grace.  (Luke  xv.  22 ;  , 
1  Cor.  XV.  43.)" 

Then  ivcnt  in  also  that  other  disciple.  Here  ■ 
we  see  a  sort  of  unconscious  influence,  the 
silent  force  of  example.     Peter  follows 
John  to  the  sei^ulchre,  and  John  follows 
Peter  into  the  sepulchre.    And  he  sau;  and 
believed.    Saw  what?     Not  yet  his  Lord,  . 
but  the  relics  of  his  Lord,  and  the  jilace  • 
where  his  Lord  had  been.    All  these  per- 
suaded him,  and  the  real  truth  now  first 
flashed  acro.ss  his  hitherto  darkened  mind : . 
and  now  the  day  begins  to  break,  and  the 
shadows  flee  away,  and  the  clouds  are  roll- 
ing off,  and  the  sun  is  risen  on  his  soul,  the 
eyes  of  his  understanding  now  at  length 
are  opened,  and  he  believes  the  Scripture, 
and  the  word  which  Jesus  had  said.  (Chap. , 
ii.  22.)     "  Blessed  indeed,"  so  presently  we 
read, "  are  tliey  that  have  not  seen,  and  yet.. 


626 


JOHN 


have  believed,"  but  blessed  too  was  he  who 
believed  from  what  he  here  saw,  who  was 
the  first  to  believe.  For  as  yet,  i.  e.,  up  to 
this  time.  They  knew  not — they  compre- 
hended not.  The  word  scripture  refers  to 
the  predictions  which  Jesus  had  made  in 
regard  to  His  own  resurrection.  (See  Matt, 
xvi.  21,  XX.  19;  Mark  x.  34;  Luke  xviii. 
31-34.)  That  he  must  rise,  &c.  The  neces.sity 
was  founded  upon  the  immutable  word  and 
promise  of  God  (Ps.  xvi.  10),  upon  the 
principle  of  life  inherent  in  Jesus  as  the 
eternal  Son  of  God,  and  upon  the  redemp- 
tive economy  by  which  Christ  was  to  rise 
from  the  dead  and  become  the  first  fruits 
of  them  that  are  held  in  the  power  of  the 
grave.  (1  Cor.  xv.  20.)  This  slowness  of 
heart  to  believe,  this  ignorance,  not  of  the 
letter,  but  of  the  meaning  and  spirit  of  the 
Scripture,  on  the  part  of  the  disciples,  may 
seem  strange  to  us  who  have  been  favored 
with  these  eighteen  centuries  of  ever  accu- 
mulating experience  and  proof.  Nor  may 
we  indeed  acquit  them  of  spiritual  dullness 
and  want  of  discernment,  while  we  yet  see 
how  this  clears  them  of  all  charge  of  en- 
thusiasm, and  adds  to  the  credibility  of 
their  witness.  To  their  own  home,  literally, 
to  themselves.  Reference  is  had  to  their 
place  of  sojourn,  for  it  must  not  be  suppo- 
sed, that  they  had  a  permanent  place  of 
abode  in  Jerusalem.  Luke  (xxiv.  12)  has 
the  same  form  of  expression,  which  is  the 
inore  remarkable  as  being  one  of  quite  in- 
frequent occurrence. 

11.  H  hBut  Mary  stood  without  at  the  sepulchre  weep- 
ing :  and  as  she  wept,  slie  stooped  down,  and  looked  into 
the  sepulchre,  VI.  Au'l  sc^etli  two  ansels  in  white  sit- 
ting, the  one  at  th^^  ln-ad.  and  the  otlier  at  the  leet, 
where  the  body  of  Jesus  had  lain.— hMark  xvi.  5. 

See  notes  on  Matt,  xxviii.  2. 

Brief  was  the  stay  of  those  two  men. 
But  Mary,  arriving  perhaps  by  another 
direction  after  they  left,  lingers  at  the 
spot,  weeping  for  her  missing  Lord.  As 
she  gazes  through  her  tears  on  the  open 
tomb,  she  also  ventures  to  stoop  down  and 
look  into  it,  when  lo  !  two  angels  in  wh  ite 
as  from  the  world  of  light  (see  on  Matt, 
xxviii.  3),  appear  to  her,  in  a  sitting  pos- 
ture, as  having  finished  some  business, 
and  awaiting  some  one  to  impart  tidings 
to.     One  at  the  head,  and  tlie  other  at  the  feet, 

where Jesus  had  lain — not    merely 

proclaiming  silently  the  entire  charge  they 
had  had  of  the  body  of  Christ,  but  rather, 


possibly,  calling  mute  attention  to  the 
narrow  space  within  which  the  Lord  of 
glory  had  contracted  Himself,  as  if  they 
would  say,  come,  see  within  what  limits, 
marked  off  by  the  interval  here  between 
us  two,  the  Lord  lay  !  Mary  stood  weeping 
at  the  sepulchre,  and  Jesus  came  to  her, 
the  devout  woman  ran  to  tell  the  disciples, 
and  He  met  them  in  the  way.  In  every 
state,  if  we  do  our  duty,  our  Lord  will  not 
fail  to  reward  us.  If  we  delight  in  retire- 
ment and  contemplation.  His  visits  will 
comfort  us.  If  we  labor  faithfully  in  an 
active  life,  in  the  midst  of  our  business, 
His  blessings  will  meet  us.  (vi.  37,  xi.  20  ; 
Job  xxi.  15  ;  Ps.  ix.  10 ;  1  Tim.  iv.  8.) 

"  I  need  no  picture  of  Mary  Magdalene, 
or  any  other  saint,"  says  Cecil,  "  I  want  no 
aid  to  my  conceptions  from  anything 
studied  by  an  artist ;  the  life  is  before  me, 
I  see  the  principle  itself,  actually  and  visi- 
bly in  exercise,  ....  "What  are  all  the 
splendid  exhibitions  which  the  world  pre- 
sents to  our  attention  ?  "What  are  its  monu- 
ments compared  with  this?  What  are  all 
the  grand  sights,  either  of  ingenuity  or 
beauty,  after  which  people  so  eagerly  run  ? 
Show  me  such  a  sight,  as  Mary  standing 
ii-eeping  at  the  sepulchre  !  Such  a  monument, 
as  this,  of  humility,  patience,  love  and 
faith,  set  up  in  the  Christian  Church,  in- 
finitely surpas.ses  in  real  grandeur  and 
worth  all  the  most  splendid  monuments 
of  worldly  greatness  and  distinction.  (Gal. 
iii.  1.)" 

\X  And  thev  .say  unto  her.  Woman,  -why  weepest 
thou  ?  she  saith  unto  them.  Because  they  have  taken 
away  my  Lord,  and  I  know  not  where  they  have  laid 
him.— 'Ps.  xlii.  3,  5, 11 ;  Jer.  xxxi.  16. 

Tloman — a  perfectly  respectable  address. 
Why  weepest  thou?  Asked,  not  because 
they  knew  not  why  she  wept,  but  to  open 
the  way  to  make  her  know  that  there  was 
no  reason  to  weep.  They  have  taken  away. 
(See  on  verse  2.)  As  before  to.  the  two 
disciples,  so  now  to  the  two  angels,  she  natu- 
rally opens  her  grief.  What  a  remarkable 
evidence  of  the  intensity  of  Mary's  grief  is 
afforded  by  the  fact,  that  even  a  vision  of 
angels  does  not  interrupt  it!  She  is  so 
completely  absorbed  by  this  one  Ruling, 
that  there  is  no  surprise,  no  symptom  of 
astonishmentr  she  answers  the  inquiry 
proposed  to  her,  as  if  she  had  conversed 
with  angels  all  her  life.     Yet  this  very 


CHAPTER   XX. 


637 


thing  may  serve  to  show  how  exalted  al- 
ready, and  even  under  these  circumstan- 
ces, was  her  idea  of  Jesus,  for,  if  she  had 
not  felt  Him  to  he  more  than  man,  would 
she  not  have  been  more  moved  by  the 
■  sight  of  these,  than  at  the  loss  of  Him? 

14.  JAnd  when  she  had  thus  said,  she  turned  herself 
bivciv,  and  saw  Jesus  standing,  and  likiiew  not  that  it 
was  Jesus.  15.  Jesus  saith  unto  her,  Woman,  why 
weepost  thou?  whom  seekest  thou?  She,  supDosiii^j 
him  to  be  the  gardener,  saitli  unto  him.  Sir,  if  thou 
have  borne  him  hence,  tell  me  wliere  thou  hast  laid 
him,  and  I  will  take  him  away. 

JMatt.  xxviii.  9;  Mark  xvi.  9.  'Luke  xxiv.  16,  31; 
chap.  xxi.  4. 

She  turned  herself  back,  that  is,  from  look- 
ing into  the  sepulchre.  And  kneiv  not,  &.c. 
Probably  the  different  dress  of  our  Lord 
from  what  He  was  accustomed  to  wear,  or 
the  tears  in  her  eyes,  in  that  morning  gray, 
might  prevent  Mary  from  recognizing 
Jesus  at  first.  Woman,  &c.  (See  on  verse 
13.)  Why  weepest  thou  f  Our  Lord  begins, 
as  the  angels  had  begun,  and  it  is  to  teach 
us,  that  the  words  of  angels  are  spoken  by 
command  of  God.  These  were  the  very 
first  words  Christ  spake  to  any  after  He 
rose  from  the  dead.  For  His  mission  was 
to  bind  up  the  broken  in  heart,  and  the 
end  of  it,  we  know,  will  be  to  "  wipe  away 
tears  from  off  all  faces."  (Isa.  xxv.  8  ; 
Rev.  vii.  17,  xxi.  4.)  But  He  proceeds  fur- 
ther and  deeper  than  they.  Wliom  seekest 
thouf  He  proceeds  to  ask:  for  onh^  in 
finding  Him  whom  her  soul  seeketh,  can 
the  ever-flowing  fountain  of  her  grief  be 
stayed  :  and  in  His  question  is  implied  the 
encouraging  promise,  "  They  that  seek 
shall  find."  Mary  longs  to  see  the  dead 
body  of  Christ,  and  complains  of  the  loss 
of  that,  and,  behold,  she  sees  Him  alive, 
who  "  is  able  to  do  for  us  exceeding  abun- 
dantly, even  above  all  that  we  ask  or 
think."  Have  home  him  hence.  Observe, 
no  mention  is  made  by  Mary  of  the  name 
of  Christ.  She  is  so  taken  up  with  the 
thoughts  of  her  Saviour,  that  she  sup])Oses 
that  everj'body  thinks  of  Him  as  well  as 
she,  and  that  any  one  must  read  in  her 
heart  the  name  of  Him  whom  she  seeks. 
"  My  soul,  if  thou  at  any  time  lose  the  pres- 
ence of  thy  God,  seek  Him  with  diligence 
and  perseverance ;  seek  Him  with  prayers, 
and  sighs,  and  tears,  and,  be  sure,  at  last 
thou  shalt  find  Him  with  joy.  He  hides 
not  Himself  that  we  may  not  find  Him, 
but  that  we  may  seek  Him,  and  be  there- 
after more  fearful  to  lose  Him.    Despair 


not,  He  again  will  show  Himself:  only  go 
on,  and  seek  Him  still  with  hope,  and  thou 
shalt  be  sure  to  find  Him  at  last  with  joy. 
(Cant.  ii.  14;  Luke  ii.  AZ-id,.)"— Austin.  Tdl 
me  where,  &c.  Grief  is  unreasonable.  Had 
an  enenvj  taken  away  the  body,  would  he 
have  told  ]Mury  where  he  had  laid  it  ?  The 
mourner  was  so  transported  with  sorrow 
that  she  knew  not  what  she  said,  or  what 
she  did,  she  could  not  distinguish  faces,  nor 
remember  voices,  all  was  confusion  and 
perplexity. 

16.  Jesus  saith  unto  her,  Marv.  She  turned  herself, 
and  saith  uuto  him,  Rabboni,  which  is  to  say,  Master. 

J/ary,  said  Jesus.  There  was  something 
in  the  accents  of  that  well-known  voice 
when  it  pronounced  her  name,  which  left 
no  ijossibility  to  doubt  the  speaker,  her 
eyes  were  directed  by  it  to  the  object  of 
her  solicitude,  her  heart  was  filled  with 
gladness.  And  saith  unto  him,  Rabboni, 
which  is  to  say,  Master,  casting  herself  (as 
would  appear  from  the  next  verse)  in  her 
ecstacy,  at  His  feet.  How  touching  and 
beautiful  a  comment  is  this  upon  our 
Lord's  own  words,  "My  sheep  hear  my 
voice,"  they  know  the  voice  of  their  Shep- 
herd, when  they  hear  it  in  His  word  and 
in  His  providences,  in  His  blessings  and  in 
His  chastenings,  as  distinctly  and  as  im- 
mediately as  Mary  Magdalene  knew  who 
was  speaking  to  her  at  that  moment  in  the 
garden  of  the  sepulchre.  This  is  a  high 
mystery,  but  we  write  as  concerning  Christ 
and  His  Church;  for  is  it  not  said  that  He 
shall  manifest  Himself  to  them  as  He  does 
notunto  the  world,  and  does  not  experience 
fully  justify  it,  when  they  hear  a  voice 
which  the  world  cannot  hear,  and  see  a 
hand  which  the  world  cannot  see?  Shall 
we  ever  hear  our  own  names  uttered  by 
our  Lord?  Are  they  now  written  in  His 
book?  Can  we  wonder  that  when  Mary 
had  found  her  Lord  she  was  unwilling  to 
part  from  Him  ? 

17.  Jesus  saith  unto  her,  Touch  me  not ;  for  I  am  not 
yet  ascended  to  my  Father:  but  go  to  imy  brethren, 
and  say  unto  them,  "'I  ascend  unto  my  Father,  and 
your  Father:  and  to  "mv  God,  and  your  God. 

iPs.  xxii.  2-2:  Matt,  xxviii.  10:  Bom  .viii.  29;  Heb.  ii. 
U.    ""Chap.  xxvi.  2S.    "Eph.  i.  17. 

Touch  me  not,  &c.  It  is  manifest  from  this 
and  other  passages  (such  as  verse  27],  that 
the  reason  why  Mary  was  forbidden  to 
touch  her  risen  Saviour  was  not  because 
the  thing  was  impossible.  Indeed,  if  it  had 
been  so,  the  prohibition  had  been  unne- 


638 


JOHN. 


cessary,  for  we  need  not  be  forbidden  to  do 
that  which  cannot  be  done.  Mary  had  the 
testimony  of  two  of  her  senses,  sight  and 
hearing,  that  it  was  the  Lord,  and  she  now 
seeks  the  testimony  of  a  third,  namely,  of 
fe.tivg,  in  order  to  be  sure  that  it  ts  a  body 
and  not  a  pure  spirit  which  addresses  her. 
The  knowledge  of  Christ  by  internal  con- 
sciousness is  better  far  than  that  by  sight 
or  hearing.  "Is  it  impossible,"  says  the 
Ecr.  WilUam  Archer  Butler,  "  that  Jesus,  in 
t'lis  singular  prohibiton  to  weeping  and 
astonished  Mary,  might  have  alluded  to 
this  spiritnal  contact  which  was  to  be  the 
consequence  of  His  ascension — to  this  in- 
v;ard  grasj)  which  the  abiding  of  His  Spirit 
was  to  allow — so  that  those  who  of  old  had 
seen  and  heard  the  Lord,  were  thenceforth 
to  know  Him  as  it  were  by  touch  and  feel- 
ing, by  direct  and  palpable  apprehension." 
It  might  be  proper  to  touch  Jesus  at  His 
own  invitation,  and  so  to  answer  an  im- 
portant end  (see  Luke  xxiv.  39),  and  yet 
improper  to  do  so  without  it.  By  com- 
paring the  passage  with  Matt,  xxviii.  9,  10 
(on  which  see  notes),  it  appears  that  Mary 
Magdalene  and  the  other  Mary  who  was 
with  her  did  touch  Him,  for  they  are  said 
to  have  "held  Him  by  the  feet,  and  wor- 
shiped Him."  There  is  reason  to  think, 
therefore,  that  the  words,  Touch  me  not. 
were  used  mainly  to  induce  Mary  to  desist 
from  what  she  was  doing,  and  that  on  ac- 
count of  His  having  more  important  em- 
ployment for  her—"  Go,  tell  my  brethren !" 
Tliis  agrees  with  the  reason  given,  "Touch 
me  not, /or  I  am  not  yet  ascended,  &c.  This 
was  as  much  as  if  He  had  said.  You  need 
not  be  so  unwilling  to  let  go  my  feet,  as 
though  you  should  see  me  no  more:  I  am 
not  yet  ascended,  nor  shall  I  ascend  at 
present.  Yet  do  not  imagine  that  I  am 
raised  to  a  mere  mortal  life,  or  am  going 
to  set  up  a  temporal  kingdom  in  this  world. 
...  ,  No  .  ...  I  ascend,  &c.  This  teach- 
ing He  bids  her  go  and  communicate  unto 
His  brethren:  remind  the  disciples  of  His 
former  words,  ana  let  them  know  that  this 
is  the  season  of  their  accomplishment, 
even  that  going  to  His  Father  ot  which  in 
His  final  charge  He  had  so  frecjuentiy 
spoken.  (See  chap.  xvi.  16,  17  25-28.) 
Like  Joseph  in  his  glory,  "He  is  not 
ashamed  to  call  them  brethren."     (Heb. 


ii  11,12.)  I  ascend,  &c.  Mary  had  called 
Him  "Master,"  implying  thus  that  she  was 
His  servant  and  handmaid ;  but,  now  He 
graciously  calls  her  sister,  for  His  saying 
here  implies  as  much.  As  by  a  woman 
came  the  first  news  ofdeath,  so  by  a  woman 
came  also  the  first  notice  of  the  resurrection 
of  the  dead.  And  the  place  fits  well,  for 
In  a  garden  they  came  both.  Leigfiton 
says,  "  He  says  not  to  our  Father  and  our 
God,  but  severally,  mine  and  yours,  teach- 
ing us  the  order  of  the  new  covenant,  that 
the  Sonship  of  Jesus  Christ  is  not  only 
more  eminent  in  nature,  but  in  order,  is 
the  spring  and  cause  of  our.s,  as  Cyril  well 
observes.  So  then.  He  that  here  puts  this 
word  in  our  mouths,  to  call  God  Father, 
He  it  is  by  whom  we  have  this  dignity  and 
comfort  that  we  call  Him  so.  (See  on  Matt. 
xxviii.  9, 10.)" 

18.  oMary  Magdalene  cmeand  told  the  disciples  that 
phe  had  seen  thi?  L,ord,  and  that  he  had  spoken  these 
things  unto  her. 

oMutt.  xxviii.  10  .  X.uke  xxiv.  10. 

The  reasons  which  induced  our  Lord 
to  appear  first  to  Mary  Magdalene,  were, 
we  suppose,  as  follows  :  1.  To  display  to 
His  Church  the  sovereignty  and  abound- 
ing riches  of  His  grace.  Human  reason, 
if  it  had  been  consulted,  would  have  said, 
Let  the  risen  Mediator  go,  from  His  sep- 
ulchre to  the  streets  of  Jerusalem,  and 
show  Himself  there  in  triumph  to  the 
people  who  crucified  Him,  or,  with  eager 
haste  to  His  beloved  disciples,  and  glad- 
den their  sorrowful  hearts.  But,  His  first 
act  after  His  resurrection  is  to  comfort  and 
honor  this  humble  Mary.  2.  To  elevate 
woman  in  society,  and  in  Divine  privileges. 
Male  and  female  were  not,  then,  "  one  "  in 
Moses,  as  they  are  now  "all  one  in  Christ 
Jesus."  They  had  neither  that  place  in 
the  Church,  nor  tliat  rank  in  society  which 
they  now  enjoy.  Nor  was  it  in  the  mind 
of  the  Saviour  that  any  such  invidious  dis- 
tinction between  the  sexes,  as  took  its  rise 
in  the  appropriation  in  the  Second  Temple 
of  a  particular  court  to  the  females,  called 
"the  court  of  the  women,"  and  continued 
in  a  greater  or  less  degree  until  His  day, 
should  be  perpetuated.  Besides,  never  did 
a  solitary  female  appear  among  Christ's 
enemies,  either  during  His  life  or  at  His 
crucifixion.  And  He  knew  how  closely 
identified  with  all  the  best  charms  and 


CHAPTER   XX. 


039 


charities  of  social  life,  is  woman's  eleva- 
tion to  laer  proper  station  of  dignity  and 
iniluencc.  Henee  our  Lord'rf  aiipearint; 
lir.«t  to  Mary,  was  at  onee  of  speeial  good 
will  to  the  sex,  and  an  emancipation  of 
tliem  from  human  impositions,  o.  Tliat 
He  miglit  put  honor  on  lier  earnest  seelc- 
ing  of  Him,  and  on  her  singuhir  obedience 
and  love.  Jesus  seldom  manifests  His 
sovereignty  alone.  As  we  look  more 
closely  into  what  He  does,  we  can  gen- 
erally discover  in  His  doings  something 
beyond  it.  It  was  the  loving,  aiiectionate, 
the  conscientious,  the  seeking,  earnest 
Mary,  whom  He  thus  honored  in  the 
morning  of  the  Resurrection  day, 

19.  iTlien  the  same  day  at  evening,  being  the  first 
dan  fit'  liic  week,  wIk^ii  the  (lours  were  shut  wliere  tlie 
discipli-s  were  assciiiblfil  for  fear  of  the  Jews,  came 
Jesus  and  stood  in  the  midst,  and  saith  uuU>  them. 
Peace  be,  unto  you. 

pMarU  xvi  H:  Lake  xxiv.30:- 1  Cor.  xv.  5. 

The  same  day.  This  is  added  to  show 
that  our  Lord's  appearance  to  the  Apos- 
tles, was  on  the  very  day  of  His  resurrec- 
tion. At  evening.  It  must  have  been  when 
the  evening  was  somewhat  advanced,  for 
His  appearance  to  the  disciples  on  their 
way  to  Emmaus  had  taken  place  previous- 
ly, and  it  was  jiot  until  the  day  was  far 
spent  (Luke  xxiv.  29.  The  first  day  of  the 
v:cek.  A  day  ever  since  dedicated  to  the 
special  service  of  Him  who  on  this  day 
rose  from  death  J  This  was  the  first  time 
the  Church  had  ever  met.  and  lo,  Jesus 
Christ  was  found  to  be  there,  in  the  midst 
of  them  !  Consider  the  repeated  sanction 
which  His  presence  -gave  to  the  next 
"  Lord's  Day,"  (see  ver«e  26  5  Rev.  i.  10 ; 
also  Acts  ii.  1.)  Observe,  too,  the  many 
indications  that  the  first  day  of  the  week 
became  regarded  thenceforth  as  the  Chris- 
tian Sabbath.  (See  Acts  xx.  7  ;  also  1  Cor. 
xvi.  2.)  Came  Jesiis.  He  came  unexpect- 
edly. Without  apprising  them  of  His 
being  near,  He  entered  the  room  where 
they  were  assemV)led.  Bloomfield  says : 
"  As  a  beautiful  economy  similar  to  that 
.  which  we  oU'^rve  in  nature,  maj'  be  dis- 
cerned in  our  Lord's  working  of  miracles, 
by  which  no  more  paver  is  employed  than 
is  necessary  to  accomplish  the  purpose  in 
view,  we  may  suppose  with  the  best  com- 
mentators (as  Calvin,  Grotius,  Whitby  and 
Campbell)  that  our  I.,ord  caused  the  doors 
to  preternaturally  open  of  themselves,  as 


the  angel  (Acts  v.  10,  23)  "  opened  the 
Iirison  doors  in  which  the  Apostles  were 
conlined."  (See  also  Acts  xii.  10.)  Thus, 
as  it  is  observed  by  Calvin,  "  the  circum- 
stance of  the  doors  being  barred  was  pur- 
posely introduced,  as  containing  in  it  an 
illustrious  specimen  of  the  Divine  power 
inherent  in  our  exalted  Saviour,  who,  we 
may  supjtose,  by  thus  entering  not  with- 
out a  miracle,  intended  to  afibrd  His  dis- 
ciples a  striking  proof  of  His  Divinitj'." 
This  seems  alluded  to  at  verse  oO.  Peace 
beimto  you — notthe  mere  u^is]^  thateven  His 
own  exalted  peace  might  bo  theirs  (chap, 
xiv.  27),  but  conveying  it  into  their  hearts, 
even  as  He  *'  opened  their  understandings 
to  understand  the  Scriptures."  (Luke  xxiv. 
45.) 

20.  And  when  he  had  so  said,  he  showed  unto  them 
his  hands  and  liis  side.  qThen  were  the  dibciples  glad 
when  they  saw  the  Lord.— iChap.  xvi.  22. 

He  shelved  unto  them  lii-s  hands,  &c. — not 
only  as  ocular  and  tangible  evidence  of  the 
reality  of  His  resurrection  (see  on  Luks 
xxiv.  37-43),  but  as  through  "the  power  of 
that  resurrection,"  dispensing  all  His  peace 
to  men.  Tlien  were  the  disciples  glad,  &c. 
They  were  so  for  the  following  reasons : 
1.  It  gave  i^roof  that  He  had  escaped  the 
fury  of  His  foes.  2.  It  afforded  an  evi- 
dence of  His  character,  and  a  conlirmation 
of  His  mission  and  doctrine.  (See  Acts  i. 
22,  ii.  32,  lii.  15.)  3.  It  proved  the  accep- 
tance of  His  sacrifice,  and  the  completion 
of  His  obedience,  in  behalf  of  His  believ- 
ing followers.  4.  It  was  a  proof  of  their 
participation  in  the  blessings  which  He 
has  procured  beyond  the  present  state,  a 
pledge  of  their  entrance  into  heaven.  He 
rose  as  the  Head  of  His  body,  the  Church. 
5.  They  had  thus  a  pledge  of  His  protec- 
tion of  His  Church  from  its  enemies,  and 
of  its  final  triumph  over  all.  Let  us  keep 
a  serious  celebration  of  the  joy  which  be- 
longs to  every  remembrance  of  the  resur- 
rection of  Jesus  Christ.  The  Sabbath  is 
set  apart  for  the  veneration  of  a  risen 
Saviour.  We  should  follow  Him  from  the 
cross  to  the  crown :  "  weep  with  Him 
when  He  wept ;  rejoice  when  He  re- 
joiced," and  be  glad,  like  His  disciples, 
"  when  they  saw  the  Lord."  This  joy  is 
not  like  that  of  the  world,  agitated,  but 
pure  and  calm,  it  composes  the  sptirit,  it 
refines  the  affections. 


630 


JOHN. 


21.  Then  said  Jesus  to  them  again.  Peace  be  unto 
you  :  'as  my  l-'uther  hath  sent  me,  even  su  send  I  you 

'Matt,  xxviii.  18,  chap.  xv\i.  18,  19;  2  Tim.  ii.2;  Heb. 
ii.  1. 

Again.     (See  on  verse  19.)     Peace  he  unto 
you.    This  language  was  sweet  especially 
considering  the  troubles  of  their  hearts  to 
whom  it  was  primarily  addressed.    It  is 
as  though  Jesus  had  said,  All  is  well  as  to 
the  past,  and  all  shall  be  well  as  to  the 
future.     The  commission  itself  is  sweet. 
Nothing  could  well  be  more  grateful  to 
those  who  loved  Christ  than  to  be  em- 
ployed b}'  Him  on  such  an  errand,  and  to 
have  such  an  example  to  imitate.    Jesus 
came  to  ofi'er  Himself  a  sacrifice  for  sin, 
and  by  His  blood  to  obtain  eternal  salva- 
tion for  poor  lost  sinners.    Yet  notwith- 
standing this  disparity  between  His  mis- 
sion and  that  of  His  ministering  servants, 
there  are  various  points  of  likeness  between 
them.     1.  The  great  objects  of  Christ's 
mission  were  to  glorify  God,  and  to  seek 
and  to  save  lost  souls,  and  theirs  are  the 
same.     2.  In   executing  His  mission,  as 
Mediator,  Christ  was  always  under  the 
direction  of  Him  that  sent  Him,  and  the 
ministers  of  Christ,  as  His  servants,  must 
be  the  same.    3.  Christ,  in  the  execution 
of  His  mission,  had  great  difficulties  and 
trials  to  encounter,  and  His  servants  must 
expect  the  same.    4.  Christ  was  not  sent 
forth  in  His  undertaking  without  a  promise 
of  support  in  it,  and  a  glorious  reward  for 
it.    If  many  waters  could  have  quenched 
His  love,  it  had  been  quenched,  but  Di- 
vine  Omnipotence  supported   Him.     As 
His  Father  sent  Him,  so  sends  He  His 
ministering  servants.    Faithfully  has  He 
promised  to  be  with  them  always  to  the 
end  of  the  world.    The  joy  set  before  Him 
encouraged  Him  to  endure  the  cross,  they 
also  shall  have  their  reward — they  shall 
enter  into  the  joy  of  the  Lord. 

22.  And  when  he  had  said  this,  he  breathed  on  them, 
and  saith  unto  theiu.  Receive  ye  the  Holy  Ghost :  23. 
•Wliosesoever  sins  ye  remit,  they  are  remitted  unto 
tliem ;  and  whosesoever  sinn  ye  retain,  they  are  re- 
tained.—'Matt,  xvi.  19  and  xviii.  18. 

He  breathed  on  them.  &c.  A  symbolic  act, 
denoting  the  bestowal  of  the  Holy  Ghost 
according  to  His  promise.  Not  that  the 
promise  is  here  fully  accomplished,  for 
this  did  not  take  place  until  the  Pentecos- 
tal effusion  of  the  Spirit,  but  it  was  a  pre- 
cursor and  pledge  of  that  which  was  so 
goon  to  be  realized  in  all  its  abundant 


fullness  and  richness.    This  hrenthing  forth 
is  in  beautiful  accordance  with  what  is 
said  in  chap.  xv.  26,  that  the  Spirit  pro- 
ceedeth  forth  in  His  work  from  the  Fa- 
ther and  the  Son,  although  this  was  not 
to  take  place  until  the  ascension  of  Jesus 
to  His  glorified  state  in  heaven.     (Chap, 
xvi.  7.)     Here  is  proof  of  Christ's  Divinity, 
He  inspired  those  ambassadors,  gave  them 
the  Holy  Ghost.    Receive  ye,  &c.    Surely 
this  is  the  voice  of  a  God,  and  not  of  a 
man.    Holy  Ghost.     We  are  not  to  sup- 
pose that  the  word  "holy"  denotes  the 
holiness  of   the    nature  of  the   Blessed 
Spirit,  because  holiness,  being  a  property 
of   the    Divine    essence    which    belongs 
equally  to  all  the  Persons,  cannot  be  at- 
tributed to  one  of  them  by  way  of  emi- 
nence or  distinction.    It  would  be  as  im- 
proper always  to  call  one  of  them  wise, 
or  almighty,  or  just,  or  good,  while  no  such 
adjunct  was  connected  with  the  names  of 
the  others.    There  can  be  little  doubt  that 
the  epithet,  holy,  refers  to  His  official 
character.     He  is  the  Author  of  all  the 
holiness  which  adorns  the  creation,  and 
particularly  in  the  economy  of  redemption 
He  sustains  the  character  of  the  Sanctifier. 
(Titus  iii.  5.)     He  comes  forth  from  the 
Father,  to  restore  His  image  in  the  soul 
of  man,  and  all  the  virtues  and  the  graces 
are  the  effects  of  His  mighty  operations. 
W  hosesoever  sins  ye  remit,  &c.     If  there  is 
no  reference  here  to  the  miraculous  gift 
of  discerning  spirits,  by  which  the  Apostles 
could  certainly  judge  of  the  state  of  indi- 
viduals, and  pronounce  a  sentence  upon 
ihem  which  would  be  ratified  in  heaven, 
nothing  further  can  be  intended  than  that, 
as    preachers  of   the    Word,   they   were 
authorized  to   declare  the  character   of 
those  who  should  be  justified,  and  of  those 
who  should  be  condemned,  to  as.sure  be- 
lievers of  eternal  life,  and  unbelievers  of 
eternal  death.     (See  on  Matt.  xvi.  19  and 
xviii.  18.)     The  absolute  power  of  forgive- 
ness, or  condemnation,  was  not  vested  in 
the  Apostles,  any  more  than  the  power  to 
perform  miracles,  although  this  was  con- 
ferred in  similarly  unqualified  terms.    As 
Jesus  had  been  the  authorized  messenger 
of  the  Father,  able  to  communicate  with- 
out mistake  His  will,  so  the  Apostles  were 
to  be  fully  authorized  to  act  in  the  Mes- 


CHAPTER    XX, 


6ol 


siah's  place,  as  making  known  the  great 
principles  of  the  new  relJjj;ion,  and  able  to 
answer  tlie  inquiry,  Wlio  shall  receive 
forgiveness  of  sin,  and  from  whom  shall 
forgivoneiss  he  withholden  ?  They  wonld 
be  qualified  to  instruct  men  respecting  the 
will  of  God  in  reference  to  pardon,  and 
whatever  principles  they  should  announce 
as  regulating  the  pardon  of  sin,  those 
would  be  the  principles  recognized  in 
heaven.  This  fullness  of  qualification, 
which  would  render  them  the  authorita- 
tive ambassadors  of  the  Messiah,  and  in- 
terpreters of  His  will,  would  proceed  from 
the  influence  of  the  Holy  Spirit. 

24.  t  But  Thomas,  one  of  the  twelve,  'called  Dldy- 
mus,  was  not  with  them  when  Jesus  came. 

«C!hap.  xi.  16. 

Thomas called  Didyrmis.     (See  on 

chap.  xi.  16.)  One  of  (he  ticelve.  They  are 
still  called  "the  twelve"  by  a  familiar 
figure  of  speech,  though  two,  as  we  know, 
were  wanting:  apart  being  put synechdorh- 
ically  as  it  is  termed,  according  to  Greek 
usage,  for  the  whole.  The  disciples  had 
congregated  like  a  family  of  orphans  de- 
prived of  their  head.  They  were  together 
like  a  nest  of  unfledged  birds,  from  whom 
the  murderous  hand  had  carried  off  their 
dam,  beneath  whose  sheltering  wing  they 
used  to  find  repose.  They  had  entered  an 
"upper  chamber,"  and  shut  their  door 
upon  the  cold  bleak  world,  to  show  that  no 
comfort  was  to  be  expected  from  without. 
But  Thomas  ivas  not  with  them,  when  Jesus 
came  to  them  in  the  evening,  on  the  day 
of  His  resurrection.  We  are  not  told  how 
it  happened  that  Thomas  was  absent  at 
this  time.  Had  he  been  there,  he  would 
probably  then  have  been  convinced  of  the 
blessed  fact  that  Christ  had  risen,  as  the 
other  Apostles  were:  and  hence  we  may 
well  remind  ourselves  how  unwise  it  is  to 
neglect  religious  ordinances. 

25.  The  other  disciples  therefore  said  unto  him,  "We 
have  seen  tlie  Lord.  But  lie  said  unto  ttiem,  ^Kxcept  I 
shall  see  in  his  hands  the  i)riiit  (jf  the  nails,  and  put  my 
finger  into  the  print  of  tiie  nails,  and  thrust  my  liand 
into  his  side,  I  will  not  believe. 

"1  Cor.  ix.  1  and  .xv.  5.  vjob  ix.  16;  Ps.  Ixxvili.  11,  32, 
xcv.  8, 10  and  cvi.  21,  24. 

No  sooner  had  Thomas  returned,  than 
his  fellow-Apostles  said  to  him,  with  a  rap- 
ture becoming  the  discovery.  We  havesrcn 
the  Lord.  Upon  hearing  this,  who  would 
not  have  expected  that  Thomas,  after  some 
inquiry,  would  have  exclaimed,  "Happy 
you  who  have  been  privileged  with  the 


sight  of  a  risen  Saviour!  Oh  that  I  had 
been  with  you !  Could  I  have  foreseen 
that  He  would  have  honored  this  place 
with  a  visit,  nothing  should  have  induced 
me  to  quit  the  sacred  spot."  But  instead 
of  this  emotion  which  was  so  natural,  he 
avows  his  determination  not  only  to  have 
the  evidence  of  sense,  V>ut  to  trust  no  one's 
senses  but  his  own.  Except  I  shall  see  in 
his  hands,  &c.  We  have  already  seen  that 
one  cause  of  Thomas'  unbelief  was  his 
absence  from  the  assembly  of  his  fellow- 
Christians.  Another  was  his  establishing 
an  improper  criterion  of  truth.  The  report 
of  Christ's  resurrection  was  made  to  him 
by  men  whose  veracity  he  did  not  doubt, 
for  they  had  been  for  three  years  his  com- 
panions, and  he  knew  them,  in  a  matter 
of  such  moment,  to  be  incapable  of  false- 
hood, and  yet  he  refused  to  credit  it.  He 
declared  that  he  would  see,  and  put  his 
finger  into  the  print  of  the  nails,  which  had 
been  used  in  the  crucifixion,  and  thrust 
his  hand  into  the  side,  which  had  been 
pierced  by  the  soldier's  spear,  or  else  he 
would  reject  all  other  evidence.  And  yet, 
how  strange  was  the  conduct  of  Thomas  I 
Had  he  constantly  judged  according  to  the 
rule  here  laid  down  for  himself,  how  little 
could  he  have  believed  at  all !  He  could 
not  have  believed  that  ever  there  was  such 
a  law-giver  as  Moses,  or  such  a  prophet  as 
Isaiah,  or  anything  recorded  in  the  Jewish 
Scriptures,  for  nothing  of  all  this  had  he 
seen  or  heard.  It  might  easily  be  shown 
how  absurd  would  be  the  adoption  of  this 
rule  by  ourselves,  as  it  was  applied  to 
countries,  persons  and  events,  which  we 
have  never  seen,  but  in  which  we  believe 
on  the  testimony  of  others.  How  many 
things  are  certainly  true,  the  truth  of  which 
falls  not  within  the  compass  either  of  rea- 
son, experience  or  sense. 

26.  T  And  after  eight  days  again  his  disciples  were 
within,  and  Thomas  with  them  :  then  came  Jesus,  the 
doors  being  shut,  and  stood  in  the  midst,  and  said, 
Peace  be  unto  you. 

After  eight  days.  Note  again  the  day  on 
which  this  occurred,  the  first  day  of  the 
week,  the  Lord's  day,  the  Christian  Sab- 
bath, weekly  festival  of  the  Resurrection, 
duly  to  keep  which  is  at  once  our  duty 
and  our  privilege.  (See  on  verse  19.) 
"  Every  Lord's  Day  ought  to  be  a  day  of 
spiritual   resurrection.      Every    succeeding 


6C2 


JOHN, 


Lord's  Day  ought  to  prepare  us  for  the  day 
of  the  Lord.  Then  "  when  Christ,  who  is 
our  hfe,  shall  appear,  we  shall  also  appear 
with  Him  in  glory."  His  disciples  vxre 
within,  &c.  Thomas  this  time  was  with 
the  Apostolic  band,  no  longer  absent,  not 
forsaking  their  assembling  even  in  the 
sadness  of  his  spirit.  .Then  came  Jesus,  &c. 
— as  before,  the  Lord  greets  them  with 
His  "  comfortable  words,"  now  for  this 
third  time  repeated,  speaking  peace  to 
their  yet  anxious  minds,  and  even  for  this 
hitherto  excepted  and  restless  one  pro- 
nouncing His  peace.  (See  on  verses  19, 21.) 
For  eight,  days  in  just  punishment  of  this 
his  unbelief,  Thomas  walks  in  gloom, 
while  the  other  Apostles,  and  the  faithful 
women,  and  many  a  humble  diseii:)le,  are 
walking  in  the  light,  he  was  like  some  low 
and  gloomy  vale,  untouched,  ungladdened 
by  the  rays  of  the  risen  sun,  while  all  the 
neighboring  heights  long  since  were  smit- 
ten and  lighted  up  with  His  glory. 

27.  Then  saith  he  to  Thomas.  Reach  hither  th  v  finger, 
and  behold  my  hands,  and  Teach  liither  thv  hand,  and 
thrust  it  into  my  side,  and  be  not  laithless,"but  believ- 
ing.   "1  John  i.  1. 

Behold  the  condescension  of  our  Lord 
and  Saviour  in  dealing  with  this  man. 
(See  on  verse  29.)  Reach  hither  tluj  finger, 
&.C.  Observe  the  evidence  of  Christ's 
Omniscience  which  was  shown  by  His 
acquaintance  with  the  disposition  of  the 
erring  disciple,  and  by  His  using  word  for 
word  in  His  prescription,  the  terms  which 
had  been  employed  in  asserting  the  exist- 
ence of  the  disorder  which  he  was  about 
to  remove,  although  He  had  not  been  per- 
sonally present  to  see  or  hear  when  this 
asseveration  was  made.  It  is  evident  that 
our  Lord  retained  after  His  resurrection 
the  memorials  of  His  Passion — there  were 
marks  of  the  nails  and  of  the  spear.  John 
saw  Him  after  His  ascension  as  "a  lamb 
that  had  been  slain."  These  marks,  which 
served  to  prove  the  truth  of  His  resurrec- 
tion, will  forever  remind  us  of  the  way  in 
which  our  happiness  was  procured,  and 
excite  us  to  adoration  and  praise.  In  all 
the  Divine  dispensations,  truth  is  gradual- 
ly revealed,  and  here  we  have  a  conspicu- 
ous example  of  this  progressive  system. 
An  angel  first  announces  the  event.  The 
empty  sepulchre  confirms  the  women's 
report.    Our  Lord's   appearance  showed 


]  He  was  alive,  that  to  the  disciples  at  Em- 
maus  proA»ed  that  at  least  His  spirit  lived, 
that  to  the  eleven  demonstrated  the  reality 
of  His  body,  and  the  evidence  given 
Thomas  decided  that  the  self-same  body 
that  had  been  crucified  was  risen  from  the 
dead.  Be  not  faitJdess,  but  believing.  "Do 
not  become  unbelieving.  Thomas  was 
doubtful,  not  unbelieving.  Our  Lord  warns 
us,  through  him,  that  if  we  miss  opportuni- 
ties of  having  our  scruples  removed,  if  we 
close  our  eyes  to  the  evidences  of  the 
truth,  our  doubts  will  be  hardened  into  tin- 
belief  J' — fSouth.  Let  us  be  watchful  against 
all  symptoms  of  vmbelief.  Let  us  live 
with  the  recollection  that  the  unseen 
world,  with  all  its  i")0wers  and  realities,  is 
not  far  from  every  one  of  us. 

Note,  1.  The  failings  of  the  disciples  are 
ingeniously  detailed  in  the  Book  which 
makes  us  acquainted  with  their  history, 
whether  the  writer  be  himself  the  charac- 
ter he  records,  or  whether  he  describes 
the  lives  and  actions  of  others.  In  either 
case  there  is  evident  strict  impartiality — 
not  a  fault  is  shielded  or  shadowed  by 
prejudice — not  an  error  is  concealed  from 
mankind,  but  the  whole  truth  is  faithfully, 
fearlessly  and  prominently  exhibited. 
Strong  evidence  is  thus  furnished  that  the 
pen  with  which  they  wrote,  was  one  that 
was  free  from  all  the  imj^erfections  of  our 
depraved  nature,  and  one  that  was  guided 
by  a  wisdom  that  yields  no  more  to  human 
weakness  than  to  wrath,  in  the  accom- 
plishment of  its  records  and  the  fulfillment 
of  its  purposes.  2.  The  unbelief  of  Thomas 
W'as  overruled  by  the  Saviour  for  His  own 
honor  and  the  good  of  His  Church.  If  the 
discii)les  of  our  Lord  had  been  men  of 
easy  credence,  men  of  hasty  persuasion, 
men  who,  without  examination,  would  re- 
ceive as  true  any  tale  that  corresponded 
with  their  wishes,  their  deposition  would 
have  been  suspicious.  But,  instead  of  this, 
they  were  full  of  doubts,  and  admitted  no- 
thing till  evidence  extorted  conviction. 
They  yielded  with  backwardness  to  the 
force  .of  evidence,  obstinately  adhered  to 
preconceived  opinions,  pertinaciously  held 
the  ground  they  had  once  taken,  opposed 
anything  new  and  unexpected,  and  hesi- 
tated to  admit  as  a  fact  that  W'hich  tallied 
not  with  their  own  experience.     Ilor.ce 


CHAPTER  XX, 


6.13 


their   testimony  is   so    much   the  stron- 
ger. 

28.  And  Thomas  answered  and  said  unto  him.  My 
»L,ord  and  my  Uud.— '1  Tim.  iii.  15:  Kev.  v  9,  U. 

And  Thomas  aiiswered,  &.c.  Here  is  ad- 
ditional evidence  tliat  tlie  unbelief  of 
Thomas  was  overruled  by  Christ  for  His 
ovi'n  honor.  My  Lord  and  my  God.  This 
exclamation  implies,  1.  A  full  and  decided 
conviction  of  the  truth  of  our  Lord's  res- 
urrection from  the  dead.  (See  Rom.  i,  4.) 
2.  A  conviction  of  our  Saviour's  essential 
dignity  and  supreme  Divinity.  This  is 
language  which  coukl  not  have  been  em- 
ployed in  addressing  the  most  exalted 
creature  without  the  guilt  of  impious  blas- 
phemy. 3.  An  humble  hope  of  jiersonal 
interest  in  Christ  as  our  Lord  and  God. 
Thomas,  being  conscious  of  His  faith  in  the 
risen  Redeemer,  claims  interest  in  Him, 
and  all  who  believe  the  testimony  of  God 
concerning  Jesus  Christ,  who  trust  in  the 
promise  and  repose  in  the  Saviour  for  sal- 
vation, may  also  claim  interest  in  Him  as 
their  Lord.  4.  Holy  joy  and  humble  tri- 
umph in  the  Redeemer.  5.  Thomas'  ad- 
miration of  our  Lord's  condescension,  and 
shame  on  account  of  His  former  incredu- 
lity. "  My  Lord  and  my  God,  I  admire  Thy 
kindnessin  bearing  with  my  infirmities,and 
I  am  ashamed  and  humbled  at  the  recollec- 
tion of  my  previous  unbelief."  6.  A  deep 
sense  of  obligation  to  the  risen  Redeemer, 
subjection  to  His  authority,  and  devoted- 
ness  to  His  service.  Accordingly,  Thomas 
addressed  Him  as  His  Lord  and  God.  Every 
Christian  receives  Christ  in  the  whole  ex- 
tent of  His  Mediatorial  character,  and 
while  he  listens  to  Him  as  his  instructor, 
and  relies  upon  Him  as  His  atoning  and 
interceding  High  Priest,  he  submits  to  Him 
as  His  Sovereign,  and  obeys  Him  as  His 
Lord. 

29.  Jesus  saith  unto  him,  Thomas,  because  thou  hast 
seen  me,  thou  liast  believed:  yblessed  are  they  that 
ha%'e  not  seen,  and  yet  have  believed. 

rl  Cor.  V.  7 ;  1  Peter  i.  8. 

Because  thou  hast  seen  me,  &c.  The  evi- 
dence to  which  Thomas  yielded  was  the 
evidence  of  the  senses — touch,  and  sight, 
and  hearing.  And  the  feeling  which  arose 
from  this  touching,  and  feeling,  and  de- 
monstration, Christ  pronounced  to  be  faith. 
Observe,  then,  it  matters  not  how  faith 
comes,  whether  through  the  intellect,  as  in 


the  case  of  Thomas,  or  in  the  heart,  as  in 
the  case  of  John.  God  has  many  ways  of 
bringing  dillerent  characters  to  faith,  but 
that  blessed  thing  which  the  Bible  calls 
faith  is  a  state  of  soul  in  which  the  things 
of  God  become  glorious  certainties.  Re- 
mark again  this:  The  faith  of  Thomas  was 
not  merely  satisfaction  about  a  fact,  it  was 
trust  in  a  person.  The  admission  of  a  fact, 
however  sublime,  is  not  faith,  we  may  be- 
lieve that  Christ  is  risen,  yet  not  be  nearer 
heaven.  It  is  a  Bible  foct  that  Lazarus 
rose  from  the  grave,  but  belief  in  Lazarus' 
resurrection  does  not  make  the  soul  better 
than  it  was.  Thomas  passed  on  from  the 
fact  of  the  resurrection  to  the  person  of 
the  risen:  "My  Lord,  and  my  God!" 
Trust  in  the  risen  Saviour — that  was  the 
belief  which  saved  his  soul.  It  is  not  be- 
lief about  the  Christ,  but  personal  trust  in 
the  Christ  of  God,  that  saves  the  soul. 
Blessed  are  they  tJuit  have  not  seen,  &c.  Jesus 
said  on  another  occasion,  "  Blessed  are  the 
eyes  which  see  the  things  that  ye  see." 
(Luke  X.  23.)  The  former  of  these  passages 
pronounces  a  blessing  upon  those  who  saw 
the  fulfillment  of  what  others  have  be- 
lieved, the  latter  upon  those  who  should 
believe  the  Gospel  upon  the  ground  of 
their  testimony,  without  having  witnessed 
the  facts  with  their  own  eyes.  There  is 
no  contradiction  in  these  blessings,  for 
there  is  a  wide  difference  between  requiring 
sight  as  the  ground  of  faith,  which  Thomas 
did,  and  obtaining  it  as  a  completion  of  faith, 
whicli  those  who  saw  the  coming  and 
kingdom  of  the  Messiah  did.  The  one  warj 
a  species  of  unbelief,  the  other  was  faith 
terminating  in  vision.  Faith,  whicli  is  the 
great  instrument  employed  by  God  in 
man's  restoration,  is  belief  in  things  unseen. 
The  more,  therefore,  any  one  walks  by 
sight  rather  than  by  faith,  the  less  is  his 
soul  possessed  of  what  God  uses  as  the 
great  means  of  blessing  it.  And  if  he  be 
obstinate  in  requiring  the  evidence  of  his 
senses  for  what  is  otherwise  sufficiently 
proved,  such  obstinacy  shows  that  unseen 
things  have  little  hold  on  his  affections, 
little  reality  in  his  contemplations.  Peter 
mentions  it  to  the  praise  of  those  whom 
he  addressed,  that  they  loved  their  Saviour 
though  they  had  not  seen  Him.  (1  Peter 
i.8.) 


634 


JOHN. 


30.  H  «And  manv  other  signs  truly  did  Jesus  in  the 
presence  olliis  disciiJles,  wliich  are  not  written  in  this 
book  :    »Cliap.  xxi.  ::j. 

Many  other  signs.  The  Greek  word  for 
signs  here  is  often  rendered  miracles,  for 
the  miracles  of  Jesus  were  all  sig7is,  indi- 
cating the  Divinity  of  the  Author.  The 
signs  omitted  in  John's  account,  were  done 
in  the  presence  uf  the  disciples  of  Jesus,  and 
were  consequently  of  as  good  authority  as 
those  related  by  himself.  This  was  but  a 
necessary  jnece  of  caution  :  for  John  wrote 
his  Gospel  late  toward  the  end  of  his  life, 
after  the  Apostles  and  disciples  of  Christ 
had  spread  the  Gospel  far  and  near,  and 
had  both  by  preaching  and  writing  pub- 
lished the  great  works  and  signs,  done  by 
their  Master.  To  prevent,  therefore,  the 
suspicions  which  some  might  be  apt  to 
entertain  of  their  teachers,  when  they 
found  the  great  evidences,  insisted  on  by 
them,  not  mentioned  by  John,  who,  being 
the  last  writer  of  the  Apostles,  would 
naturally  for  that  reason  be  supposed  to 
be  the  most  accurate,  he  declares,  that  he 
had  not  recounted  all  the  signs,  done  by 
Jesus,  but  that  there  were  many  others, 
which,  having  been  wrought  m  the  presence 
of  His  discijiles,  might  very  well  be  taught 
and  published  by  them,  though  omitted 
by  himself,  (xxi.  24,  25.)  From  this  it 
appears  that  we  are  not  to  infer  that  the 
Evangelists  were  ignorant  of  a  given  fact 
because  they  omit  to  notice  it.  It  is  no 
presumption  against  the  trijth  of  the  nar- 
rative because  it  is  given  by  but  one  Evan- 
gelist. 

31.  "But  these  are  written,  that  j'e  mifrht  believe  that 
Jesus  is  the  Ciirist,  the  Son  of  CJod,  Wiud  that  believing 
ye  might  have  liie  through  his  name. 

»Lulie  i.  4.    i-Chap.  iii.  15, 16  and  v.  24 ;  1  Peter  i.  8,  9. 

TJicit  ye  might  believe,  &c.  It  is  assumed 
that  the  things  written  are  sufficient  to 
carry  conviction.  "  He  that  wrought  such 
wonders  in  the  world,"  says  Howe,  "  re- 
storing (upon  all  occasions  as  they  occur- 
red to  Him)  hearing  to  the  deaf,  sight  to 
the  blind,  soundness  to  the  maimed,  and 
life  to  the  dead,  even  by  a  word  si^eaking 
— He  certainly  was  the  Son  of  God.  Here 
is  sufficient  evidence  that  doth  speak  the 
thing  to  any  man's  conscience  that  doth 
consider ;  yea,  He  that  did  display  such 
beams  of  His  majesty  and  glory,  living  in 
flesh,  that  even  the  devils  themselves  were 
constrained  to  do  Him  homage,  under  that 


notion,  "the  Christ,  the  Son  of  the  living 
God,"  surely  this  must  tell  every  man's 
conscience — this  cannot  but  be  the  Son 
of  God.  And  that  believing  ye  might  have 
life  through  his  name.  Tlie  term  "life," 
thus  api^Iied,  includes :  1.  Pardon  of  sin. 
2.  A  renewed  nature.  3.  Eternal  glory  in 
heaven.  All  this  is  obtained  by  "  believ- 
ing in  the  name"  of  Jesus  Christ,  believ- 
ing that  He  is  "  the  Christ,  the  Son  of 
God."  The  belief,  however,  be  it  remem- 
bered, which  is  the  means  of  giving  us  an 
interest  in  these  blessings,  is  not  a  mere 
assent  of  the  understanding  to  certain 
truths  brought  before  it,  but  an  acceptance 
of  those  truths  by  the  heart  as  the  jjrin- 
ciples  on  which  it  would  regulate  its 
thoughts,  words  and  actions,  even 
unto  death.  Thus  John,  in  the  very 
close  of  his  Gospel  ....  iterates  the  tes- 
timony with  which  he  began  it — to  the 
Godhead  of  the  Word  who  became  flesh. 


It  is  supposed  that  several  women  agreed 
to  meet  at  the  sepulchre,  to  embalm  the 
body  of  Jesus,  and  that  Joanna  and  some 
others  with  her,  having  undertaken  to 
prepare  the  spices,  purposed  being  there 
about  sun  rising  (Luke  xxiii.  55,  50,  xxiv. 
1-10),  but  Mary  Magdalene,  the  other 
Mary,  and  Salome,  came  to  view  the  sep- 
ulchre, as  the  day  "began  to  dawn." 
(Matt,  xxviii.  1.)  Mary  Magdalene  seems, 
to  have  arrived  some  short  time  before  her 
companions  (1),  and  observing  that  the 
stone  had  been  removed,  left  them  to  wait 
for  Joanna  and  her  company,  and  returned 
back  to  inform  Peter  and  John.  In  the 
meantime,  the  other  Mary  and  Salome 
came  to  the  sepulchre,  and  saw  the  angels, 
as  recorded  by  INIatthew  and  Mark.  'While 
these  women  returned  to  the  city,  Peter 
and  John  went  to  the  sepulchre,  passing 
them  at  some  distance,  or  going  another 
way,  but  the  angel  did  not  appear  to 
them.  After  their  return,  Mary  Magda- 
lene saw  a  vision  of  two  angels,  and  then 
Jesus  Himself,  as  here  related  (Mark  xvi. 
9-11),  and  immediately  after  Jesus  ap- 
peared to  the  other  women  as  they  return- 
ed to  the  city.  (Matt,  xxviii.  9,  10.)  In 
the  meanwhile,  Joanna  and  her  company 
arrived  at  the  sepulchre,  and,  entering  it, 


CHAPTER    XXI. 


6S5 


at  first  saw  nothing,  only  observed  that 
the  body  was  not  there;  but  two  angels 
appeared  and  addressed  them,  as  the  one 
angel  had  done  the  other  women.  (Luke 
xxiv.  1-10.)  They  therefore  returned  im- 
mediately to  the  city,  and  found  the 
Aposthis,  before  the  other  women  arrived, 
and  informed  them  of  what  they  had  seen, 
upon  which  Peter  went  a  second  time  to 
the  sepulchre,  but  saw  no  angels,  only  the 
clothes  lying.  (Luke  xxiv.  12.)  About 
this  time  the  two  disciples  set  otf  for  Em- 


maus,  having  only  heard  the  report  of 
these  women,  and  neither  that  of  Mary 
Magdalene,  nor  yet  that  of  the  other  Mary 
and  «alome.  (Luke  xxiv.  22-24,  33,  34.) 
These  at  length  arrived,  and  informed  the 
Apostles  that  they  had  seen  Jesus  Himself, 
and  that  two  of  them  had  been  ijermitted 
to  touch  Him  ;  and  some  time  after,  on  the 
same  day,  He  appeared  to  Peter.  This  is 
one  of  many  ways  by  which  the  apparent 
differences  between  the  Evangelists  may 
be  reconciled. 


1.  Who  came  early  to  the  sepulchre  ?  2.  What  did  she  do  ?  3.  What  is  said  of  Peter  ?  4.  Where  did  the  dis- 
ciples go  ?  5.  What  did  the  angels  say  to  Mary  ?  G.  What  did  Jesus  say  to  her  ?  7.  In  what  circumstances  did 
Jesus  appear  to  the  disciples  ?  8.  What  account  is  given  of  Thomas  ?  9.  What  Ls  said  of  "  many  other  signs  ?  " 
10.  Why  were  "  these  "  signs  written  ? 


CHAPTER  XXL 

1  Chrixt  appenrinrj  nriain  tn  hit  disciples  u>as  knotvn  of 
thfin  by  the  prtut  didiii/ht.  uf  fishes.  12  Me  dliieth  with 
them:  I7>eiirnesll\j riiiiuiKindeth Peter  to  feed  his lamtis 
and  sheep:  lHfor<  ttil./tfi  him  of  his  death:  TZrebuketh 
his  curiosity  touchiny  John.    25  The  conclusion. 

AFTER  tliese  things  Jesus  shewed  himself  again  to 
the  disciples  at  the  Sea  of  Tiberias;  and  on  this 
wise  shewed  he  himself. 

AfUr  these  things.  There  is  reason  to  con- 
jecture that  more  than  a  week  elapsed  be- 
fjrc  Jesus  showed  Himself  as  here  related, 
"alt rough,  as  Sticr  suggests,  it  was  most 
probably  on  the  first  clay  of  the  week,  or 
our  Sabbath.  This  would  give  two  weeks 
as  the  interval  between  the  appearance  in 
XX.  16,  and  this  at  the  Sea  of  Tiberias,  or 
three  weeks  from  the  time  of  His  resurrec- 
tion. Nineteen  days  would  then  remain 
for  His  interviews  with  His  disciples  in 
Galilee,  and  His  subsequent  return  to 
Mount  Olivet,  from  which  He  made  His 
ascension.  Shewed  himself.  This  expres- 
sion implies  that  there  was  in  His  appear- 
ing something  Avondcrful.  (Mark  xvi.  12.) 
At  the  seei,  on  the  shore  of  the  sea.  Of 
Tiberias.  It  cannot  be  wondered  that  the 
disciples  returned  to  their  native  sea,  when 
the  announcement  is  recalled,  made  first 
by  the  angels  and  repeated  by  the  Lord 
Himself,  that  He  was  "to  go  before  them 
Into  Galilee,"  and  that  "there  they  were  to 
see  Him."     On  iJtis  icise,  or  thus. 


2.  There  were  together  Simon  Peter,  and  Thomas 
called  Didymus.  and  aiS'uthanael  of  Cana  in  Galilee, 
ami  ''the  sons  of  Zebedee.and  two  other  of  his  aisciples. 

"Chap.  i.  45.    i-Matt.  iv.  21. 

Simon  Peter.  (jNIatt.  x.  2.)  Thomas,  who 
so  late  was  doubtful.  Naihanael  (that  is 
Bartholomew),  of  whom  we  have  heard 
nothing  since  the  day  of  his  first  call  to 
Apostleship,  and  the  mention  of  whose 
native  town — Cana  in  Galilee — connects 
the  record  of  this,  our  Lord's  last  miracle 
with  the  "beginning  of  miracles."  The 
sons  of  Zebeclee— J nmes  and  John.  John 
assumes  as  a  thing  known  fron>  the  other 
Evangelists,  who  the  sons  of  Zebedee  were, 
as  well  as  Zebedee  himself.  Tiio  oUier  of 
liis  disciples,  doubtless  Andrew  and  Philip. 
They  were  both  from  the  same  city  (John 
i.  44),  and  their  names  are  found  connected 
on  two  (John  vi.  5,  8  and  xii.  21,  22),  indeed 
on  three  (Mark  iii.  18)  occasions. 

.3.  Simon  Peter  saith  unto  them.  I  go  a  fishing.  Thev 
say  unto  him,  We  also  go  with  thee.  They  went  ibrtli, 
and  entered  into  a  ship  immediately,  and  that  night 
they  caught  notliing. 

These  disciples  seem  to  have  been  as- 
sembled together,  for  counsel,  it  may  be, 
or  devotion,  and  to  them  Peter  projjoses 
a  return  to  their  former  occupation.  They 
were  in  Galilee,  expecting  their  Lord,  wait- 
ing for  His  promised  return  :  but  they  were 
poor,  for  they  had  left  all  to  follow  Him  ; 
and  it  was  needful  by  honest  labor  to  pro- 


636 


JO  HN. 


vide  for  themselves  raid  for  their  house- 
holds.    So,  moved  thereto  by  their  iieces- 
ities,  and  not  from  any   lust   of  g;.in,  or 
weariness  of  their  Lord's  service,  they  re- 
turn to   a  craft   with   which  they   were 
familiar,  and  go  out  of  the  house  where 
they  had  been  assembled,  into  the  small 
fishing   vessel    which  awaits  them,  and 
plied  all  night  upon  the  waters  of  their 
native  sea.    But  their  task  was  an  unpro- 
titable  one — that  nigld  tJiey  caught  nothing — 
as  at  the  first  miraculous  draught  (see  on 
Luke  V.  5) ;  no  doubt  so  ordered  that  the 
miracle  might  strike  them   the  more  by 
contrast.     The  same  jn-inciple  is  seen  in 
operation  throughout    much    of  Christ's 
ministry,  and  is  indeed  a  great  law   of 
God's  spiritual  procedure  with  His  people. 
The  fact  that  their  Lord  and  their  God 
could  sufier  the  men  He  loved  to  remain 
in  such  a  low  estate  and  precarious  con- 
dition, should  teach  Christians  to  submit 
cheerfully  to  poverty,  as  well  as  to  behold 
with  a    feeling    akin    to    reverence,  the 
brother  of  low  degree.    This  world  is  a 
place  of  fruitless  toil,  for  men  are  not  -will- 
ing to  be  instructed.     Like  the  disciples, 
they  toil  over  the  sea  of  life  in  the  dark, 
fishing  for  haijpiness  as  they  go,  but  gen- 
erally in  vain.    Being  unwilling  to  profit 
by  the  wisdom  of  those  who  have  toiled 
over  the  sea  before    them,    their    net  is 
mostly  found    on  the  vrong  side  of   the 
vessel,  while  they  are  quite  ready  to  throw 
the  blame  of  their  numerous  failures  on 
anything  and  everybody  rather  than  tl^em- 
selves. 

4,  But  when  the  morning  was  now  come  Jesus  stood 
on  the  shore :  but  the  disciples  ckuew  not  that  it  was 
Jesus.— tChap.  xx.  H. 

When  the  morning  was  now  come,  &.(i.  It 
is  ever  morning  when  Jesus  visits  His  dis- 
ciples. However  dark  the  night,  when 
He  appears  the  light  at  length  gets  through 
tiie  clouds,  and  the  morning  breaks.  O 
what  a  bright  morning  broke  upon  the 
dark  night  of  human  sorrow  at  the  Incar- 
nation, when  Jesus  robed  Himself  in 
frailty,  and  for  the  first  time  placed  His 
foot  upon  the  shores  of  this  guilty,  wreck- 
ed, and  storm-tossed  world !  And  oh 
what  a  bright  morning  will  burst  upon 
the  vision  of  the  iierfected  just,  when, 
standing  upon    that  sea  of  glass  which 


hold  their  glorified  Lord :  when,  the  full 
fruition  of  their  hopes  being  realized,  their 
sun  shall  no  more  go  down,  the  days  of 
their  sorrow  having  forever  passed  away. 
Jesus  stood  on  the  shore.    "  "What,"  observes 
an  ancient  writer,  "  does  the  sea  represent, 
but  this  present  world,  which  dashes  itself 
with  the  tumults  of  business,  and  the  waves 
of  this  corruptible  life  ?    What  is  repre- 
sented by  the  solidity  of  the  shore,  but  the 
perpetuity  of  eternal  rest?  ......  It  is 

as  if  our  Lord  spake  to  them  thus,  by  facts, 
of  the  mystery  of  His  resurrection :  "  Now 
from  henceforth  I  appear  not  unto  you  ou 
the  sea  (Matt.  xiv.  25)  being  no  longer  ex- 
posed together  with  you  to  the  disturbance 
of  the  waves.  (Deut.  xii.  9.)"  Knew  not 
that  it  icas  Jesus.  The  distance  and  the 
dimness  of  the  morning  light  might  ac- 
count for  their  not  knowing  him.  But 
still  the  narrative  intimates  that  our  Lord 
maintained,  at  least  for  a  time,  a  super- 
natural reserve,  so  that  His  Apostles  could 
scarce  discern  His  identity.  S6,  while  His 
ministry  and  church  are  here  on  this  sea 
of  life.  He  ever  stands  on  yonder  high 
shore  of  immortality,  earnestly  watching 
them,  though  but  dimly  recognized  by 
them. 

5.  Then  ajesus  saith  unto  them.  Children,  have  ye 
an}'  meal  ?    They  answered  him,  No. 
JLuke  xxiv.  41. 

Children,  have  ye  any  meat  f  This  was  in 
our  Lord's  wonted  style  to  His  disciples, 
making  them  tell  their  case,  and  so  the. 
better  prepare  them  for  what  was  coming. 
Meat — food.  The  original  word  expresses 
something  to  be  eaten  with  bread,  such  as 
meat  or  fish.  Children.  This  term  Avould 
not  necessarily  identify  Christ,  but  when 
they  did  recognize  Him,  they  would  feel 
it  sweetly  like  Himself.  It  should  be  re- 
membered that  this  honorable  and  en- 
dearing title  was  given  by  the  Saviour  to 
men,  who,  whatever  might  have  been  their 
former  fidelity  and  attachment,  had,  with- 
in only  a  few  days,  forsaken  Him  and  fled, 
had  deserted  Him  in  the  hour  of  His  ut- 
most need,  had  abandoned  Him  on  the 
very  cross  to  which  He  had  been  nailed 
for  their  own  eternal  deliverance.  On 
these  poor,  frail  and  inconsistent  creatures, 
because  He  perceived  in  them  "the  root 
of  the  matter  " — contrition,  lowliness  and 


John  saw* in  Apocalyptic  vision,  they  be-  I  love  to  Him,  a  willing  spirit  and  a  warm 


CHAPTER   XXI, 


GCI 


heart — He  bestows  this  high  and  delight- 
ful appollution.  To  all  those  who  faith- 
fully serve  Him,  Jesus  addresses  ques- 
tions of  a  similar  imjKjrt:  "  Children,  have 
you"  what  you  need  or  desire?  Have 
you  sui)plies  for  the  body  and  the  soul? 
Have  you  strength,  and  peace,  and  joy  ? 
Have  you  an  humble  hope  that  your  sins 
are  pardoned,  and  a  well  grounded  expec- 
tation of  heaven?"  Numerous  are  the 
discoveries  which,  even  in  this  world  of 
trial  and  perplexity,  the  real  follower  of 
the  Redeemer  makes  of  the  compassion  of 
the  jMaster  he  loves  and  serves,  and  it  will 
no  doubt  be  one  of  the  delightful  occupa- 
tions of  heaven,  to  discover  by  its  light, 
how  early  and  how  late,  how  constantly 
and  how  earnestly,  in  the  midst  of  how 
much  negligence  and  ingratitude  on  our 
own  part,  the  grace  of  the  Redeemer  has 
been  exerted  in  our  favor,  His  wing  spread 
over  us,  and  His  everlasting  arm  outstretch- 
ed for  our  clelivei'ance.  2' hey  answered  him, 
No.  In  this  instance,  the  disciples  of 
Christ  are  simply  acknowledging  a  want 
of  the  body.  They  had  no  food,  and,  as  is 
always  the  case  in  wants  of  this  nature, 
they  were  sutficiently  ready  both  to  admit 
and  to  deplore  the  want  of  it.  Bodily  priva- 
tions are  not  only  keenly  felt,  but  readily 
acknowledged,  because  the  acknowledg- 
ment does  not  necessarily  imply  any  fault 
in  him  who  makes  it.  But  this,  alas !  is 
not  equally  true  as  to  the  wants  of  the 
soul.  In  this  case,  men  are  neither  quick- 
sighted  to  discover  their  necessities,  nor 
free  to  confess  them.  Many  of  those  who 
are,  in  fact,  "  wretched,  and  miserable,  and 
l)Oor,  and  blind,  and  naked,"  are  described 
in  Scripture  as  considering  themselves 
"  rich,  and  increased  with  goods,  and  hav- 
ing need  of  nothing."  The  great  Teacher 
from  the  distant  shores  of  eternity,  now 
through  His  truth,  says  to  every  anxious 
laboi-er  on  the  sea  of  life,  "Have  you  any 
meat  for  your  soul  ?" 

6.  And  he  said  unto  them,  eCast  the  net  on  the  risrht 
side  (if  the  ship,  and  ye  shall  find.  They  cast  therelore, 
and  now  tliey  were  not  aijle  to  draw  it  tor  the  multitude 
ol' fishes.— eliUke  v.  4,  (>,  7. 

The  mysterious  Stranger  bids  them  cast 
the  net  on  the  right  side  of  the  ship.  The  result 
was  so  vast  an  enclosure  of  fishes  that  they 
were  unable  to  draw  it  to  land.  (See  notes 
on  Luke  v.  4,  5.)    Behold  what  faith  in  the 


words  of  Christ  will  do.  The  disciples  had 
toiled  all  night  in  their  own  way,  and 
taken  nothing,  while  in  a  few  moments' 
labor,  in  accordance  with  the  instructions 
of  Christ,  the  net  was  filled  I  And  when 
Jesus  speaks  to  the  guilty  and  self-con- 
demned sinner,  tells  him  what  to  d6,  and 
gives  him  the  power  to  do  it,  O  what  a 
change  transpires  1  and  how  richly  is  he 
blessed!  and  what  a  shoal  of  blessings 
comes  jwuring  into  the  soul,  until  the  man 
so  favored  is  compelled  to  exclaim,  Lord, 
it  is  enough!  "We  may  not,  in  these  days, 
as  in  those  of  the  disciples,  ex])ect  that  a 
miracle  will  be  wrought  for  the  benefit  of 
those  who  comply  Avith  the  Mill  of  God. 
It  is,  however,  hazarding  nothing  to  say, 
that  every  true  servant  of  Christ,  setting 
himself  sincerely,  and  in  dependence  upon 
the  Holy  Spirit,  to  accomplish  His  will, 
may  expect  much  from  the  grace  and  love 
of  his  Redeemer,  acting  by  the  instrumen- 
tality of  ordinary  means,  but  producing 
effects  which  may  be  considered  as,  in  a 
sense,  beyond  nature.  How  striking,  for  ex- 
ample, are  those  answers  to  prayer  which 
may  not  seldom  be  observed  in  the  lives 
of  the  devout  and  consistent  servants  of 
God!  How  often  are  deliverances  granted, 
are  wants  supplied,  are  calamities  i-emoved, 
are  sudden  fountains  ox  hope  and  joy 
opened  in  the  path  of  the  destitute  ar.d 
disquieted  soul!  Let  us  strive,  even  amidst 
the  worst  emergencies  and  disappoint- 
ments of  life,  to  "  cast  the  net  on  the  right 
side  of  the  ship,"  or,  in  other  wordS;  to  seek 
our  haiipiness  and  interest  in  the  very 
place,  and  after  the  very  manner  which  our 
Lord  Himself  prescribes.  He  who  has  said 
that  "to  obey  is  better  than  all  burnt  sac- 
rifice," will  fulfill  every  promise  by  which 
He  invites  us  to  a  life  of  resignation  and 
conformity  to  His  holy  will. 

7.  Therefore  f  that  disciple  whom  Jesus  loved  saith 
unto  Peter,  It  is  the  Lord.  Now  when  Simon  Peter 
heard  that  it  was  the  Loro,  he  girt  his  fisher's  coat  unto 
him,  for  he  wits  naked,  and  did  cast  himself  into  the  sea. 

fChap.  xiii.  -S  and  xx.  2. 

That  disciple  lohom  Jesus  loved,  &c.  John 
recognized  Jesus  first,  reminded,  as  it  would 
appear,  by  a  former  miracle  of  the  same 
kind,  and  on  the  performance  of  which, 
Peter  had  exclaimed,  "Depart  from  me, 
for  I  am  a  sinful  man,  0  Lord."  (Luke  v. 
8.)     Yet  Peter  svas  not  at  present  struck 


638 


JOHN, 


with  the  recollection  himself.  But  no 
sooner  does  John  say  to  him,  It  is  the  Lord, 
than  the  ship  can  hold  him  no  longer,  but 
at  a  place  where  the  boat  could  not  prob- 
ably draw  to  land  for  the  shallow  water, 
girding  himself  with  his  fishcr^s  coat,  he 
plunges  into  the  sea  to  reach  Him !  What 
rashness!  What  zeal!  How  perfectly  in 
character  does  this  man  always  appear! 
He  was  fervent,  but  acted  by  feeling,  rather 
than  reflection.  He  had  a  warm  heart. 
The  Lord  had  lately  turned  and  looked 
upon  him  in  the  judgment  hall,  and  he 
went  out  and  wept  bitterly.  He  had  much 
forgiven,  and  he  loved  much.  The  Saviour 
had  more  than  pardoned  his  late  sad  con- 
duct, and  had  sent  a  message  to  hi  m  dis- 
tinctly, "  Go,  tell  my  disciples,  and  Peter!" 
And  how  could  he  love  Him  enough?  And 
love  is  strong  as  death.  Many  waters  can- 
not quench  love,  neither  can  the  floods 
drown  it. 

8.  And  the  other  disciples  came  in  a  little  ship,  (for 
they  were  not  far  from  land,  but  as  it  were  two  hun- 
dred cubits,)  dragging  the  net  with  lishes. 

A  little  sliip,  probably  the  boat  in  which 
the  disciples  had  been  during  the  night. 
Two  hundred  cubits,  equal  to  three  hundred 
feet.  The  rest  of  the  disciples  followed 
slowly,  but  surely,  dragging  the  net.  Had 
all  done  like  Peter,  the  fish  had  been 
abandoned,  and  the  vessel  left  to  be  drift- 
ed and  injured.  While  we  admire  some 
we  must  not  condemn  others.  The  dispo- 
sitions and  the  duties  of  men  are  various  ; 
and  while  some  perform  splendid  actions, 
and  excite  notice,  others  go  ploddingly 
on  in  the  sober  discharge  of  their  common 
calling — but  they  also  have  the  testimony 
that  they  please  God.  For  they  were  not  far 
from  land,  &c.  They  were  not  far  from 
Jesus.  Only  that  hundred  yards  or  there- 
abouts, and  they  shall  converse  with  their 
dearest  Lord,  and  in  His  heavenly  com- 
pany forget  all  their  toil.  This  is  that  joy 
of  the  morning  which  awaits  them  after 
their  night  of  heaviness.  Let  us  think  of 
this  at  any  time,  when  in  the  night  of  our 
heart  we  wish  for  the  day,  saying,  "  When 
will  the  day  break,  and  the  shadows  flee 
away  ?"  "  Be  patient  therefore,  brethren, 
unto  the  coming  of  the  Lord."  "  The  Lord 
is  at  hand,"  and  with  Him  is  peace,  and 
we  shall  no  more  remember  the  anguish 
for  very  joy. 


"  When  the  shore  is  won  at  last, 
Who  will  count  the  billows  past?" 

0.  As  soon  then  as  thev  were  come  to  land,  they  saw 
a  lire  of  coals  there,  and  fish  laid  thereon,  and  bread, 
lo.  Jesus  saith  unto  them.  Bring  of  the  fish  which  ye 
have  now  caught,  11.  Simon  Peter  went  up,  and  drew 
the  net  to  land  full  of  great  fishes,  an  hundred  and  fifty 
and  three:  and  for  all  there  were  so  many,  yet  was  not 
the  net  broken. 


They  saiu  a  fire,  &c.    This  might,  indeed, 
be  accounted  for  without  supposing  mir- 
aculous agency,  but  from  the  air  of  the 
passage  it  should  rather  seem  that  the  fire 
and  food  were  not  only  provided  by  Christ, 
but  provided  miraculously,  as  the  draught 
of  fishes  had  been  a  little  before.    Both  of 
the  miracles  being  probably  intended  to 
teach  them,  by  symbolical  actions,  that 
their  Lord  could  and  would  abundantly 
supply  the  temporal  as  well  as  spiritual  ne- 
cessities of  His  disciples.     "  O    fear  the 
Lord,  ye  his  saints  :  for  there  is  no  want 
to  them  that  fear  him  !  The  young  lions  do 
lack  and  sufier  hunger :  but  they  that  seek 
the  Lord  shall  not  want  any  good  thing." 
You  serve  a  kind  Master,  and  the  world  is 
His,  and  the  fullness  thereof — Jehovah- 
jireh  !     But  we  read,  "  Thou  shalt  eat  the 
labor  of  thine  hand,"  and  nothing  has  such 
a  peculiar  relish  as  what  is  gained  by  the 
blessing  of  God  upon  our  own  endeavors. 
He  therefore  also  said  unto  them.  Bring 
of  the  fish  which  ye  have  now  caught,  and  Si- 
mon Peter  went  up,  and  drew  the  net,  &c. 
Thus,  while    they   must  have  marveled 
and  adored  at  what  was  nothing  less  than 
a  miracle,  they  were  not  only  supplied  for 
their  immediate  use,  but  the  sale  of  the 
capture  would  pay  their  expenses  back  to 
Jerusalem,  and  while  waiting  there  for  the 
promise  of  the   Father.    A  hundred  and 
fifty  and  three.  The  count  took  place,  either 
at  the  command  of  Jesus,  or  from  their 
own  wish  to  preserve  the  remembering  of 
the  great  miracle.     And  for  all  there  were  so 
many,  &c.     "In   the   Church   of  heaven, 
where  there  will  be  none  but  saints,  how 
great  soever  the  number  of  them  be,  yet 
will  not  the  net  be  broken.    There  will  be 
no  longer  any  division  or  schism  to  be 
feared  in  the  bosom  of  unity  in  the  center 
of  peac^,  in  the  kingdom  of  perfect  charity. 
Vouchsafe,  Lord,  to  give  us  a  foretaste  of 
these  fruits  of  peace,  and  to  shed  abroad 
in  our  hearts  the  love  of  unity  and  the 
spirit  of  charity." 


CHHPTER   XXI. 


639 


12.  Jesus  saith  unto  them,  trCome  and  dine.  And 
none  of  tlu- disoiplcs  durst  iisk  him,  Who  art  thou? 
knowiiiirtliat  it  \v;is  tlip  I.oni.  i:i.  J>>sus  tlu'ii  cmnoth 
and  takctli  l>rra.l,  aii.l  Kivi'lli  them,  ami  li  ;h  lilccwiso 
U.  This  is  now  i'tli(>  tliird  tinio  tliat  .Icsus  slii^Wfd  Inni- 
self  to  lii.s  disciples,  niter  tliivt  he  was  risen  from  the 
dead.— sAct.s  x.  41.    ^See  chiip.  xx.  19,  2G. 

Ditie.  The  verb  thus  rendered,  was  ap- 
]ilied  by  the  ancients  to  any  meal  which 
was  taken  before  supper.  Many  of  our 
Lord's  actions  around  tlie.se  shores  were 
symbolic  of  some  great  spiritual  tj-uths, 
and  it  cannot  be  d(iul)ted  that  morning 
hour  and  morning  meal  were  fraught  with 
momentous  lessons  to  the  disciple-guests, 
and  to  the  Church  in  every  age.  Observe, 
1.  The  disciples  met  their  Lord  while  they 
were  engaged  in  prosecuting  their  former 
calling.  We  are  thus  taught  that,  in.stead 
of  worldly  industry  proving  a  hindrance 
and  impediment  to  the  religious  life,  it 
may  rather,  if  not  perverted  and  abused, 
become  the  very  channel  through  which 
God  delights  to  meet  His  peoj)le.  2.  The 
disciples  were  reminded,  by  this  renewed 
miraculous  capture,  of  their  former  call 
and  consecration  as  FisJia^s  of  men.  They 
had  forsaken  Jesus,  but  He  would  have 
them  know  that  the  gospel-net  is  still  to 
be  entrusted  to  their  hands,  and  feel  as- 
sured that  in  the  darkest  hour  of  their 
worldly  and  spiritual  toil,  they  might 
think  of  a  watchful  eye  of  heavenly  love 
that  would  never  suffer  them  to  toil,  un- 
owned and  unrecompensed.  3.  There  was 
thus  taught  the  final  glorious  and  safe  in- 
gathering of  the  whole  Church  of  God. 
The  fishermen  are  done  with  the  sea  of 
life,  its  storms  and  toils,  and  night  watch- 
ings,  they  have  planted  their  own  foot- 
steps on  the  heavenly  shore,  and  brought 
their  net  unbroken  along  with  them.  It 
is  a  lovely  picture  of  the  Resurrection 
morn,  when  all  divisions  and  separations 
among  Churches  and  Christians  shall  be  at 
an  end ;  when  every  fi.sh  in  the  sea  of  im- 
mortal being,  "  all  the  children  of  God 
scattered  abroad,"  shall  be  gathered  in. 
Notwithstanding  the  vast  aggregate,  not 
one  shall  be  wanting.  4.  Christ  thus  de- 
monstrated His  own  real  and  undoubted 
humanity — convinced  the  disciples  that  it 
was  no  shadowy  apparition  which,  at  that 
morning  hour,  saluted  them  and  then 
vanished  away,  but  the  Man  Christ  Jesns — 
the  same  Adorable  Being  who  had  been 
known  to  them  oft  before  on  these  same 


shores  in  "  the  breaking  of  bread."  5. 
This  feast  was,  as  it  were,  a  type  of  the 
nobler  and  better  festival  Jesus  was  then 
on  His  way  to  prepare  for  His  Church  in 
glory.  When  the  world's  long  night-sea- 
son is  over,  and  the  eternal  morning 
dawns,  they  who  have  faithfully  and  man- 
fully tQiled,  will  find  that  Jesus,  faithful 
to  His  own  promise,  has  "come  again  to 
receive  them  unto  Himself,  that  where 
He  is  there  they  may  be  also,"  and  then 
shall  they  "sit  down  with  Abraham,  and 
Isaac,  and  Jacob,"  in  His  Father's  king- 
dom. Durst,  or,  ventured  to  ask  him.  Their 
backwardness  proceeded  from  no  other 
fear  than  that  which  may  be  in  conse- 
quence of  the  most  perfect  esteem  or 
veneration.  This  is  now  tJie  third  time,  &c. 
Not  the  third  time  in  succession — for  He 
had  appeared  before  this  to  the  women, 
and  to  Cephas,  and  to  James,  and  to  the 
two  disciples  going  to  Emmaus.  But  the 
third  time  in  kind  :  that  is,  the  third  time 
when  the  disciples  were  together.  The 
Saviour  seems  to  design  to  make  His 
Apostles  amends  for  the  three  days 
wherein  they  were  deprived  of  the  com- 
fort of  His  presence.  He  obviates  all  sus- 
picions of  mistake  and  delusion,  it  being 
impossible  that  so  many  persons  could  be 
deceived  all  at  once,  and  at  so  many  dif- 
ferent times.  Throughout  the  Bible, "the 
third  time"  (a  number  ever  Divinely  allu- 
sive to  the  mystery  of  the  Blessed  Trinity), 
is  either  for  confirmation  or  consumma- 
tion. 

15.  H  So  when  they  had  dined,  Jesus  saith  to  Simon 
Peter,  Simon,  aoa  of  Jonas,  lovest  tliou  me  more  than 
tliese?  He  saith  unto  him.  Yea,  Lord;  thou  knowest 
that  I  love  thee.    He  saltli  unto  him,  Feed  my  lambs. 

Simon,  son  of  Jonas,  lovest  thou  me  more 
than  these?  referring  lovingly  to  those  sad 
words  of  Peter,  shortly  before  denying  his 
Lord,  "Though  all  men  shall  be  offended 
because  of  ih.ee,yet  icill  I  never  be  offended" 
(Matt.  xxvi.  33),  and  intending  by  this  al- 
lusion to  bring  the  whole  scene  vividly 
before  his  mind  and  put  him  to  shame. 
"Ch/ist  puts  Peter  upon  a  three-fold  pro- 
fession of  his  love  unto  Him,"  saj's  Burkitt, 
"answerable  to  his  three-fold  denial  of 
Him;  his  three-fold  denial  required  a  three- 
fold confession.  True  repentance  ought, 
and  will  be  as  eminent  in  the  fruit  and 
effects  of  it,  as  the  saint's  fall  hath  been." 


640 


JOHN, 


Yea,  Lord,  thou  knowt'st  that  Hove  thee.  He 
adds  not,  "more  than  tliese,"  but  prefixes 
a  touching  appeal  to  the  Saviour's  own 
omniscience  for  the  trutli  of  his  protesta- 
tion, which  makes  it  a  totally  different 
kind  of  speech  from  his  former.  Observe, 
Peter  being  asked  of  the  measure  of  his 
love  to  Christ,  answers  only  concerning 
the  truth,  being  asked  of  the  quantity,  an- 
swers only  concerning  the  quality.  "  For 
the  quantity,  it  matters  not  so  much  with 
Thee,  none  loves  Thee  so  much  as  he  ought, 
but  for  the  sincere  quality,  which  is  all  in 
all  with  Thee — as  for  that,  I  appeal  to  Thy- 
self." (See  notes  on  verse  17.)  Feed  my 
lambs.  By  the  "lambs"  we  are  to  under- 
stand young  and  tender  disciples,  whether 
in  age,  or  Christian  standing  (Isa.  xl.  11 ; 
1  John  ii.  12,  13),  and  by  the  "  sheep," 
verses  16,  17,  the  more  mature.  (See  notes 
on  verse  16.)  AVhat  is  said  to  Peter  is  said 
to  all  the  Apostles.  Not  thy  lambs  or  thy 
sheeiJ,  but  ^'my  lambs  and  my  sheep." 
(1  Peter  v.  2.)  Jesus  not  only  provides 
shepherds,  but  jiasture,  the  Gospel  of  which 
He  is  the  subject.  Feed  them  with  thy 
mind,  feed  them  with  thy  mouth,  feed 
them  with  thy  labors,  feed  them  with  the 
prayer  of  thy  heart,  the  admonition  of  thy 
word,  the  view  of  thy  good  example.  (1 
Thes.  iv.  I;  2  Cor.  xii.  15.) 

IR.  He  saith  to  liini  again  the  second  time,  Simon,  xon 
of  Jonas,  lovcst  thou  me?  He  saith  unto  him.  Yea, 
Lord,  thou  knowe^t  that  I  lo%'e  thee.  'He  saith  unto 
him.  Feed  my  slieep. 

>Acts  XX.  2S ;  Heb.  xiii.  20 ;  1  Peter  ii,  25  and  v.  2,  4. 

Again.  The  repetition  is  designed  to  im- 
part emphasis  to  the  inquir}',  and  produce 
a  deep  impression  on  Peter's  mind.  Lorcst 
thou  me?  Christ  would  not  trust  His  peo- 
ple with  one  who  did  not  love  Him.  It 
is  by  this  a  good  shepherd  is  distinguished 
from  a  hireling.  (John  x.  11.)  Love  will 
inspire  vigilance  and  boldness  in  feeding 
the  flock,  and  defending  them  from  danger. 
Thou  knowest,  &c.  (See  on  verses  15,  17.) 
Feed  my  sheep.  "My  sheep."  They  are 
Christ's  as  given  Himby  the  Father.  (John 
X.  29.)  They  are  His  as  having  purchased 
them  with  His  blood.  (Actsxx.  28.)  And 
they  are  His  as  being  the  travail  of  His 
soul,  the  reward  of  His  death,  which  "sat- 
isfied" Him.  The  word  here  rendered 
"feed"  signifies  the  whole  duty  of  a  shep- 
herd, and  not  merely  to  supply  them  with 


food — to  govern  them,  protect  them,  to 
care  for  them,  or  (as  Peter  himself  ex- 
presses it)  "  to  take  the  oversight  of  them." 
(See  on  verse  15.)  To  discharge  this  duty 
as  it  demands  is  a  great  matter.  1.  It  re- 
quires that  a  minister  be  divested  of  a  sel- 
fish spirit.  2.  That  he  be  conversant  with 
the  Gospel.  How  else  can  he  lead  others 
into  it?  If  he  be  worldly-minded,  he  shall 
feed  their  evil  principles  and  propensities, 
but  not  their  graces,  at  best,  only  their 
mental  faculties.  Many  are  thus  fed  by 
ingenious,  speculative  i:)reacliers.  But  the 
faithful  pastor  must  feed  his  people's  best 
principles — their  faith,  hope  and  love. 
Lord,  who  is  sufficient  for  these  things? 

17.  He  saitli  unto  him  the.  third  time,  Simon,  son  of 
Jonas,  lovest  tliou  me?  Peter  was  grieved  because  he 
said  unto  liim  the  third  tinu-,  I.ovi'sl  thou  m(??  And 
lie  said  unto  liim,  T.-ird,  tlion  IviioW'-st  all  things,  kfhou 
l<nowest  that  I  love  thee.  Ji'sns  saitli  unto  liim,  Feed 
my  sheep.— ''Chap,  ii.  ~i,  25  and  xvi.  30. 

The  third  time.  The  kindness  of  our 
Lord  to  Peter  is  affecting,  but  the  moral 
of  it  extends  to  us.  When  our  Lord  asks 
a  disciple  three  times  whether  he  loves 
Him,  and  puts  him  upon  examining  his 
heart,  He  teaches  us  that  love  to  Christ  is 
essential  to  our  discipleship,  and  He  gives 
to  love  the  same  eminence  which  it  has 
always  held  among  angels  and  men.  It  is 
"  the  first  and  great  commandment."  Pe- 
ter ivas  grieved.  Peter  now  sees  that  it  is 
his  three-fold  denial  that  demands  his  three- 
fold confession.  He  is  grieved,  not  because 
the  demand  is  made,  but  for  the  sad  cause 
that  renders  it  necessary.  He  had  thrice 
said,  I  know  not  the  man,  he  may  now  thrice 
de<;lare  how  he  loves  the  man.  But  the  re- 
collection of  the  sad  scene  of  his  denial  of 
his  Master  melts  him  to  sorrow  in  this 
hour  of  tenderest  kindness  and  compas- 
sion. "Lord,  thou  knowest  all  thing.?, 
thou  knowest  that  I  love  thee — I  do  not 
say  I  shall  never  yield  to  temptation  again 
— Lord,  preserve  me  !  And  I  wonder  not 
that  those  who  can  only  judge  from  out- 
ward appearance,  think  unfavorably  of  me, 
after  all  that  I  have  done,  but  Thou  seest 
the  heart."  We  ought  to  stand  clear  with 
men,  but  it  is  a  peculiar  .satisfaction,  when 
we  are  misjudged  of  our  fellow-creatures, 
to  know  that  our  witness  is  in  heaven, 
and  our  record  is  on  high.  (See  on  verses 
15,  16.) 


CHAPTER   XXI 


041 


18.  'Verily,  verily,  I  say  unto  theo,  When  thou  wast 
youuK,  tliou  gInletHt  thyself,  and  walkedst  whither  thou 
woiilust  :  Imt  when  tliou  shalt  he  old,  thou  Shalt  stretch 
foilh  ihy  hands,  and  anolher  shall  gird  tUee,  and  caxry 
thi,  wliitliiT  tliou  woMldcst  not. 

iCliap.  xiii.  a; ;  Acts  xii.  3,  A. 

Our  Lord  proceeds  to  predict  the  future 
martyrdom  of  Peter.  In  txUusion  to 
Peter's  late  alacrity  in  girding  himself  to 
go  forth  out  of  the  ship  to  meet  his  Lord, 
(verse  7),  the  Lord  draws  a  contrast  be- 
tween this  vigor  of  his  youth  and  the 
feebleness  of  his  age,  between  the  occur- 
rences of  the  beginning  of  his  ministry 
and  Apostleship,  and  what  shall  happen 
at  its  close.  In  the  expression,  «7u"</ter  thou 
wouldcst,  may  be  a  gentle  reminder  of  his 
late  desertion,  but  in  its  correlative  whither 
thou  ivouldest  not,  we  must  not  imagine  that 
any  unwillingness  to  suffer  is  implied.  It 
can  only  mean  that  natural  shrinking 
from  a  violent  death  which  is  common  to 
us  all,  which  may  be  spoken  of  even  where 
such  a  death  is,  as  it  would  be  in  this  case, 
willingly  embraced.  Jesus  Himself,  with 
strong  crying  and  tears,  said,  Father,  if  it  be 
possible,  let  this  cup  pass  from  me.  Peter 
would,  and  would  not;  there  would  be 
nature  in  him,  as  well  as  grace.  And 
while  the  spirit  would  be  willing,  the  flesh 
would  be  Aveak.  We  see  this  related  of 
some  of  the  martyrs.  Latimer,  in  one  of 
his  letters  in  prison,  says  to  his  friend : 
"  0 !  pray  for  me  !  I  sometimes  shudder, 
and  could  creep  into  a  mouse-hole,  and 
then  the  Lord  visits  me  again  with  His 
comforts,  and  thus,  by  His  coming  and 
going,  shows  me  my  infirmity."  Ridley, 
at  the  stake,  said  to  the  smith  that  was 
driving  in  the  staple  :  "  Knock  it  in  hard, 
my  good  fellow,  for  the  flesh  may  have  its 
freaks."  And  when  they  were  leading 
RavMns  along  to  the  flames,  chancing  to 
see  his  wife  and  children  among  the  crowd, 
he  burst  into  a  flood  of  tears,  and  striking 
his  breast,  he  exclaimed :  "  Ah,  flesh,  you 
would  have  your  way,  but  I  tell  thee,  by 
the  grace  of  God,  thou  shalt  not  gain  the 
victory." 

19.  This  spake  he,  signifying  mby  what  death  he 
should  glority  God.  And  when  he  had  spoken  this,  he 
saith  unto  him.  Follow  me.— "2  Peter  i.  14. 

By  luhat  death,  i.  <?.,by  what  kind  of  death. 
That  Peter  suffered  martyrdom  there  can 
be  little  doubt.  Nothing  short  of  a  violent 
death  at  the  hands  of  his  enemies  can  sat- 
isfy the  conditions  of  this  prophecy.  It  is 
an  ecclesiastical  tradition  that  he  was  cru- 

41 


cifled  with  his  head  downwara,  at  Rome, 
during  the  reign  of  the  emperor  Nero.  He 
should  glorify  God.  "The  revelation  of  God 
unto  the  world  by  the  Gospel,"  says  an 
ancient  writer,  "is  called  the  light  of  the 
knowledge  of  the  glory,"  that  is,  of  the 
manifestation  "of  God,  in  the  face  of  Jesus 
Christ,"  and  in  1  Peter  iv.  14,  those  that 
suflered  for  Christ,  are  said,  in  allusion  to 
the  Schechinah,  tg  have  "the  glory  and 
Spirit  of  God  to  rest  upon  them,"  be- 
cause, I  conceive,  God  appeared  as  emi- 
nently in  them  in  their  confessions  and 
suflTerings,  as  if  His  glory  had  descended 
upon  them  in  lambent  fires,  and  rested  upon 
their  heads.  (Isa.  xxiv.  15;  Matt.  v.  11.) 
Persecution  has  always  been  overruled  to 
advance  the  cause  it  aimed  to  destroy. 
The  wrath  of  man  has  praised  God.  The 
blood  of  the  martyrs  has  been  the  seed  of 
the  Church.  The  death  of  such  men  has 
been  honorable  to  the  truth  and  grace  of 
the  Gospel.  We  are  not  martyrs.  But  we 
are  often  called  to  suffer,  and  we  may  glo- 
rify God  in  the  fires.  There  is  only  one 
way  into  the  world,  but  there  are  many 
ways  out.  By  which  of  these  we  are  to  pass 
we  know  not.  But  we  may  glorify  God  by 
the  death  we  shall  die — if  we  are  enabled 
to  exercise  faith,  patience  and  repentance, 
if  the  joy  of  the  Lord  is  our  strength,  and 
we  can,  from  experience,  recommend  His 
service.  Follow  me.  Our  Lord,  we  now 
suppose,  rose  from  the  meal  and  prepares 
for  His  disappearing.  He  moves  from  the 
company  and  bids  Peter  "follow  Him." 
Peter  was,  perhaps,  startled  by  the  pros- 
pect which  his  Master  had  opened  to  him, 
and  needed  a  repetition  of  this  charge, 
"  Follow  me,"  which  he  had  received  on 
being  first  called  to  be  an  Apostle.  That 
charge,  delivered  this  second  time,  M^ould 
remind  him  of  all  which  his  blessed  Master 
had  lately  undergone,  and  so  strengthen 
his  feeble  will,  and  make  him  content  to 
drink  of  that  cup  which  Christ  Himself 
had  drunk  before  him. 

20.  Then  Peter,  turning  about,  seeth  the  disciple 
■"Whom  Jesus  loved,  following,  which  also  leaned  on 
his  breiist  at  supper,  and  said,  Lord,  which  is  he  that 
betrayeth  thee?  21.  Peter  seeing  him  saith  to  Jesus, 
Lord,  and  what  shall  this  man  do  ? 

"Chap.  xiii.  23,  25  and  xx.  2. 

Turning  about — uneasy,  perhaps,  at  hav- 
ing been  singled  out  from  the  other 
Apostles,  for  the  purpose  of  being  prepar- 


642 


JOHN. 


ed  for  what  he  would  naturally  shrink 
from.  (See  notes  on  chap.  xiii.  23.)  The 
Lord  speaks  to  Peter,  John  hears,  at  once 
appUes  the  word  to  himself,  and  follows. 
The  sensitive  conscience  of  an  advanced 
Christian  catches  at  the  first  intimation  of 
a  duty,  however  indirectly  made,  nor  does 
it  fail  to  do  so,  when,  as  here,  there  is  a 
call  to  suffering.  Trials,  undertaken  in 
this  spirit,  the  ready  ventures  of  a  true 
faith  and  love,  show  our  wills  to  be  united 
to  the  will  of  God,  and  that  we  are,  in- 
deed, "  in  the  Spirit,"  living  meml)ers  in 
the  Body  of  Christ.  (Ps.  Ixxxv.  8  ;  Acts 
xxi.  11-14.)  On  the  other  hand,  the  mis- 
take of  the  other  disciples,  who  spread 
the  saying  that  that  disciple,  should  not  die 
(verse  23),  shows  how  prone  sometimes  we 
are,  through  that  infection  that  remains 
in  the  regenerate,  to  construe  the  promises 
of  God  in  a  mere  temporal  or  worldly 
sense.  "We  are  the  moTe  inclined  to  do 
this,  if  by  such  interpretations  we  can  save 
ourselves  from  the  necessity  of  suffering, 
(iv.  15,  33,  34  ;  Ps.  cxix.  25;  2  Cor.  v.  16, 
17.)  What  shall  this  man  do?  Peter  ven- 
tures to  ask  the  Lord  what  would  become 
of  John,  who  was  following  their  steps.  It 
was  natural  that  he  should  expect  this 
question  would  be  answered,  for  at  the 
last  supper,  when  he  had  asked  John  to 
inquire  who  should  betray  the  Lord,  a  re- 
ply had  been  granted.  But  there  was  a 
great  diflerence  between  these  two  in- 
quiries. Anxiety  to  clear  themselves  of 
the  foul  crime  that  one  of  their  number 
would  commit,  led  all  the  ftiithful  Apostles 
to  desire  to  know  who  the  traitor  was. 
But  it  was  curiosity  that  induced  Peter 
noiv  to  ask,  "What  shall  this  man  do?" 

22.  Jesus  saith  unto  him,  If  I  will  that  he  tarry  otill  I 
come,  what  is  that  to  thee  ?    Follow  thou  me. 

oMatt.  xvl.  '27.  2,s  and  xxv.  31 ;  1  Cor.  iv.  5  and  xi.  26 ; 
Rev.  ii.  25  and  iii.  11  and  xxii.  7,  20.     . 

If  I  will,  &c.  This  answer  of  our  Lord 
contains  a  plain  proof  of  His  Divinity. 
He  here  intimates  that  it  depends  upon 
His  will  how  long  John  shall  remain  alive. 
But  the  issues  of  life  and  death  proceed  from 
God  alone,  Christ  therefore  must  be  God. 
Tarry  till  I  come.  In  regard  to  this  coming 
of  Christ,  there  are  three  modes  of  ex- 
planation, based  on  our  Lord's  three  com- 
ings, one  at  the  hour  of  death,  another. 
His  coming  to  destroy  Jerusalem,  and  put 


an  end  to  the  Jewish  persecuting  power, 
and  the  third,  to  which  the  first  two  are 
subordinate  and  secondary,  His  coming  at 
the  last  day  to  judge  the  world.  In  our 
judgment  the  second  mode  of  explanation 
is  the  true  one.  And  such  was  in  truth 
the  portion  of  John.  He  outlived  the 
other  Apostles,  and  survived  the  destruc- 
tion of  Jerusalem,  and  though  banished 
and  exposed  often  to  various  perils,  yet 
he  died,  it  is  said,  in  extreme  old  age.  So 
that  we  should  reflect  in  what  various 
ways  God's  saints  are  called  to  glorify  Him : 
some,  by  dying  for  His  sake  :  some,  by 
living  long  to  serve  Him  here.  The  mar- 
tyr's death  may  seem  to  us  to  be  the  more 
honored  lot :  but  the  lengthened  service, 
the  i)atient  tarrying  for  that  blessed  sum- 
mons, which  those,  whom  we  loved  early 
in  life,  have  perhaps  long  received  and 
gone  home  before  us,  may,  in  some  in- 
stances at  least,  need  yet  higher  grace,  and 
be  the  more  glorious  course.  What  is  that 
to  thee?  Follow  thou  me.  (See  on  verse 
19.)  There  is  nothing  revealed  in  the 
Scriptures  to  gratify  curiosity.  INIan  would 
like  to  know  the  history  of  the  angels,  but 
he  is  only  told  his  own  history,  for  this 
alone  concerns  him :  he  would  like  to 
know  who  are  the  inhabitants  of  the 
worlds  suspended  in  the  heavens,  but  he 
is  only  told  who  he  himself  is.  We  should 
not  perplex  ourselves  with  needless  ques- 
tions on  matters  which  do  not  concern  us. 
We  are  apt  rather  to  sjieculate  on  our 
neighbor's  faults,  our  neighbor's  spiritual 
state  and  eternal  prospects,  than  to  attend 
to  our  own.  We  have  all  a  great  work  to 
do,  even  to  follow  Christ,  and  the  less  we 
entangle  ourselves  in  vain  questions,  and 
affairs  of  others  with  which  we  have  noth- 
ing to  do,  the  more  simply  and  singly  shall 
we  be  likely  to  attend  to  the  one  thing 
reallj'  needful,  the  work  which  God  has 
given  us  to  do. 

23.  Then  went  this  savin?  abroad  among  the  brethren, 
that  that  disciple  should  not  die :  yet  Jesus  said  not  unto 
him,  He  shall  not  die ;  but.  If  I  will  that  he  tarry  till  I 
come,  what  is  that  to  thee? 

See  notes  on  verses  20,  22. 

Then  went  this  saying,  &c.  Observe,  how 
much  more  ground  of  dependence  there  is 
in  the  Scripture,  than  in  tradition.  A 
sayingniay  among  brethren  be  interpolated 
through  mere  error,  without  anv  fraudu- 


CHAPTER   XXI, 


64^5 


lent  design.  The  hand  of  the  Apostle  {i.e., 
in  writing),  heals  the  error,  and  preserves 
the  truth  to  the  present  day.  (See  at  xx.  9.) 
Observe  also  the  sincerity  of  John,  and  his 
jealousy  for  his  Master's  honor  in  not  suf- 
fering an  erroneous  report  to  be  spread 
among  the  brethren,  though  it  were  in 
favor  of  himself.  (1  Cor.  xiii.  5.)  Into  this 
"saying"  the  "brethren"  more  easily  fell, 
from  the  prevalent  expectation  that  Christ's 
second  coming  was  then  near  at  hand. 

24.  H  This  is  the  disciple  wliich  testifieth  of  these 
things,  and  wrote  these  things:  and  pwe  liiiow  that  his 
testimony  is  true.— pChap.  xix.  35 ;  3  John  12. 

It  is  an  argument  of  John's  humility, 
that  he  does  not  call  himself  a  master  in 
Israel,  or  a  doctor,  but  a  disciple,  and  that 
five  times  in  this  Gospel,  (xiii.  23,  xix. 
26,  XX.  2,  xxi.  7,  23.)  Which  testifieth,  &c. 
This  verse  completely  identifies  John  as 
the  writerof  this  Gospel.  These  thingsrefers 
to  the  whole  Gospel,  and  not  to  the  last 
chapter  merely.  The  "  we  knoiv "  and  what 
follows,  is  by  some  ascribed  to  the  Church. 
But  the  phrase  is  in  John's  style  (see  1 
John  v.  18,  19,  20;  also  iv.  14,  16),  and  fol- 
lowed as  it  is  by  I  suppose  (verse  25),  fur- 
nishes no  positive  proof  that  a  collection 
of  persons,  rather  than  a  single  individual, 
is  referred  to.  If  the  phrase,  in  its  refer- 
ence, reached  beyond  the  Evangelist  him- 
self, it  must  have  been  to  such  of  his  fellow- 
Christians  as  had  either  personally  seen 
Christ,  or  had  an  abundant  measure  of 
faith  wrought  in  them  by  the  Spirit,  or  to 
the  testimony  which,  the  Apostles  and  dis- 
ciples had  borne  of  the  acts  and  words  of 
Jesus,  to  whose  number  John  regarded 
himself  as  belonging,  although  at  that 
time  perhaps  the  only  surviving  one. 

25.  qAnd  there  are  also  many  other  things  which 
Jesus  did,  the  which,  if  thev  should  be  written  every 
one,  'I  suppose  that  even  the  world  itself  could  not 
contain  the  books  that  should  be  written.    Amen. 

qChap.  XX.  30.    rAmos  vii.  10. 

Ifamj  other  things  which  Jesus  did.  To  be 
convinced  of  the  numerous  unrecorded 
miracles  performed  by  Him,  who,  "  in  the 
days  of  His  flesh,  went  about  doing  good," 
we  may  see  at  Matt.  ix.  how  many  He 
wrought  in  one  day.  Again,  no  mention 
is  made  in  any  of  the  Gospels  of  the  per- 
formance of  miracles  at  Chorazin,  nor  are 
we  even  told  that  Jesus  was  ever  there ; 
and  yet  "  the  mighty  works,"  as  our  Lord 
calls  them,  done  in  that  city,  would  have 


been  sufficient  to  make  the  inhabitants  of 
Tyre  and  Sidon  repent,  had  they  seen 
them.  (Matt.  xi.  20,  21.)  "  I  suppose  "—an 
expression  used  to  show  that  what  fol- 
lows is  not  to  be  pressed  too  far,  even  the 
world  itself  ivould  not  hold  the  books,  &c.— not 
a  Tnere  hyperbolical  expression,  unlike  the 
sublime  simplicity  of  this  writer,  but  in- 
tended to  let  his  reader  know  that,  even 
now  that  he  had  done,  he  felt  his  materials 
so  far  from  being  exhausted,  that  he  was 
still  running  over,  and  could  multiply 
"Gospels"  to  almost  any  extent  within 
the  strict  limits  of  what  "  Jesus  did."  But 
in  the  limitation  of  these  matchless  his- 
tories, in  point  of  number,  there  is  as  much 
of  that  Divine  wisdom  which  has  presided 
over  and  pervades  the  living  oracles,  as  in 
their  variety  and  ftdlness." 

It  can  scarcely  be  doubted  that  it  will  be 
one  of  the  employments  of  the  family  of 
the  redeemed  in  heaven,  to  hold  converse 
together  on  "  all  that  Jesus  began  to  do 
and  to  teach,"  in  the  days  of  His  humilia- 
tion, including,  as  a  most  interesting  part, 
His  unrecorded  miracles  and  discourses. 
If  we  are  made  worthy,  through  the  blood 
of  Jesus,  to  enter  His  kingdom  of  glory, 
we  may  hear  from  the  lips  of  Apostles  cir- 
cumstances which  their  jyens  have  not  re- 
corded. Angels  were  witnesses  of  scenes 
where  Apostles  were  not  present:  hereafter 
those  holy  watchers  may  describe  events 
that  occurred  among  the  green  hills  near 
Bethlehem,  and  on  the  sultry  plains  of 
Egyi^t,  in  the  lowly  dwelling  at  Nazareth, 
and  on  the  shady  banks  of  Jordan,  amidst 
the  dismal  caverns  of  the  wilderness,  and 
upon  the  sorrowful  summit  of  Mount  Oli- 
vet— events  which  have  never  yet  been 
heard  by  mortal  ear.  And  may  not  the 
Lord  Jesus  Himself  condescend  to  reveal 
to  His  people  some  passages  in  His  life, 
and  some  feelings  of  His  heart,  which  are 
known  to  none  but  Himself?  In  the 
meantime,  let  us  remember  that  we  do  not 
want  the  aid  of  traditional  supplement,  or 
human  additions,  to  the  Scriptures  of  truth 
— that  though  short,  they  are  sufficient, 
leaving  nothing  obscure  as  to  our  duty  or 
welfare,  and  that  they  are  able  to  make  us 
wise  unto  salvation,  through  faith  that  is 
in  Christ  Jesus. 

John  adds  with  his  three  co-Evangelists 


644 


JOHN. 


before  him  the  solemn  and  confirmatory 
Amen,  the  Verily  of  his  Lord,  seaUng  up 
the  record  with  such  a  formula ;  so  setting 
seal  to  this  his  testimony, 
and  lives  answer,  Ame^i. 

It  was  in  old  age  that  John  wrote  his 
Gospel,  which  has  been  so  blessed  a  source 


of  light  and  life  to  God's  Church.  Thus 
may  we  serve  God  even  to  the  end,  and  be 
it  our  prayer  that  we  may  have  grace  to 
Let  our  hearts  1  receive  whatever  is  written  for  our  learn- 
ing in  this  or  other  books  of  Holy  Scripture, 
as  the  engrafted  Word,  which  is  able  to 
save  our  souls. 


1.  Where  did  Jesus  again  show  Himself  to  His  disciples  ?  2.  Under  what  circumstances  ?  3.  What  did  our 
Lord  say  to  Peter?  4.  Why  did  he  thrice  repeat  the  question  to  him  ?  5.  Explain  verse  18.  C.  What  did  Peter 
inquire  respecting  John  ?  7.  What  answer  did  lie  receive  ?  8.  What  is  said  about "  many  other  things  whicU 
Jesus  did  ?" 


Popular  Expositor 


OF 


The  Gospels  and  Acts, 


FOB 


Pulpit,  Sunday-School,  and  Family. 


LUKE. 


ALFRED    NEVIN,   L.B.,  D.D. 


ZTEGLER  &  McCURDY, 

Philadelphia,  Pa.  :   Cincinnati,  O.  ;  St.  Loijis,  Mo. 
Springfield,  Mass. 


Entered  according  to  Act  of  Congress,  in  the  year  1872,  by 
ZIEGLER    &   McCURDY, 
In  the  Office  of  the  Librarian  of  Congress,  at  Washington,  D.  C. 


SYNOPSIS  OF  THE  LIFE  OF  JESUS. 


I. 

HIS  BIRTH  AND  CHILDHOOD. 

Time  :  About  thirteen  and  a  half  years. 

An  angel  appears  to  Mary,  Luke  i.  26-38 ;  also  to  Joseph,  Matt.  i.  18-25 ;  Jesus  born 
at  Bethlehem,  Luke  ii.  1-7  ;  his  circumcision  and  presentation  in  the  temple,  Luke  ii. 
21-38 ;  the  visit  of  the  Magi,  Matt.  ii.  1-12 ;  flight  into  Egypt,  Matt.  ii.  13-23  ;  at  twelve 
years  of  age  Jesus  goes  to  the  Passover,  Luke  ii.  41-52 ;  his  genealogy  on  the  side  of 
Joseph,  Matt.  i.  1-17  ;  on  that  of  His  mother,  Luke  iii.  22-38. 

II. 

ANNOUNCEMENT  AND  INTRODUCTION  OF  OUR  LORD'S  PUBLIC  MINISTRY. 

Time  :  About  one  year. 

Jesus  comes  to  John  to  be  baptized.  Matt.  iii.  13-17  ;  Mark  i.  9-11  ;  Luke  iii.  21-23; 
is  tempted  of  the  devil,  Matt.  iv.  1-11 ;  Mark  i.  12,  13;  Luke  iv.  1-13  ;  is  testified  to  by 
John,  John  i.  19-34 ;  gains  disciples,  John  i.  35-51 ;  attends  a  marriage  at  Cana,  where 
He  performs  His  first  miracle,  John  ii.  1-11 ;  goes  down  to  Capernaum,  John  ii.  12. 

III. 

OUR   LORD'S   FIRST   PASSOVER,   AND   THE  EVENTS   OF   HIS   MINISTRY 

UNTIL  THE  SECOND. 

Time  :  One  year. 

Jesus  attends  the  Passover,  and  drives  the  traders  out  of  the  temple,  John  ii.  13-25 ; 
discourses  with  Nicodemus,  John  iii.  1-21  ;  remains  in  Judea  and  baptizes,  John  iii. 
22-24  ;  is  further  testified  to  by  John  the  Baptist,  John  iii.  25-36  ;  departs  into  Galilee, 
Matt.  iv.  12;  Mark  i.  14;  Luke  iv.  14;  John  iv.  1-3;  discourses  with  the  woman  of 
Samaria,  John  iv.  4-42  ;  teaches  in  Galilee,  Matt.  iv.  17  ;  Ma^k  i.  14,  15 ;  Luke  iv.  14, 
15:  Jehn  iv.  43-45  ;  heals  the  son  of  a  nobleman  at  Cana,  John  iv.  46-54;  is  rejected 
by  his  fellow-townsmen  of  Nazareth,  Luke  iv.  16-29;  takes  up  His  abode  at  Caperna- 
um, Matt.  iv.  13-16  ;  Luke  iv.  30,  31 ;  calls  Peter,  Andrew,  James  and  John,  at  the  time 
of  the  miraculous  draught  of  fishes.  Matt.  iv.  18-22;  Mark  i.  16-20;  Luke  v.  1  11; 
heals  a  demoniac  in  the  synagogue  at  Capernaum,  Mark  i.  21-28 ;  Luke  iv.  31-37 ; 
heals  Peter's  wife's  mother  and  many  others.  Matt.  viii.  14-17  ;  Mark  i.  29-34  ;  Luke 
iv.  38-41 ;  goes  with  His  disciples  throughout  Galilee,  Matt.  iv.  23-25  ;  Mark  i.  35-39  ; 
Luke  iv.  42-44;  heals  a  leper,  Matt.  viii.  2-4;  Mark  i.  40-45;  Luke  v.  12-16;  returns 
to  Capernaum,  where  He  heals  a  paralytic, Matt.  ix.  2-8;  Mark  ii.1-12;  Luke  v.  17-26; 
calls  Matthew,  Matt.  ix.  9  ;  Mark  ii.  13,"l4 ;  Luke  v.  27,  28. 

(647) 


648  THE  GOSPEL  ACCORDING  TO  LUKE. 

IV. 
FEOM  OUR  LORD'S  SECOND  PASSOVER  UNTIL  THE  THIRD. 

Time  :  One  year. 

Jesus  goes  up  to  Jerusalem  to  the  feast  of  the  passover,  John  v.  1 ;  heals  an  infirm 
man  at  the  pool  of  Bethesda,  John  v.  2-9;  his  discourse  with  the  Jews  consequent 
thereon,  John  v.  10-47 ;  on  His  way  back  to  Galilee,  His  disciples  pluck  ears  of  grain 
on  the  Sabbath,  for  which  act  He  justifies  theui  against  the  charge  of  the  Pharisees, 
Matt.  xii.  1-8;  Mark  ii.  23-28;  Luke  vi.  1-5;  heals  a  man  with  a  withered  hand  on 
the  Sabbath,  Matt.  xii.  9-14;  Mark  iii.  1-6;  Luke  vi.  6-11 ;  withdraws  to  the  sea  of 
Tiberias,  whither  He  is  followed  by  multitudes.  Matt.  xii.  15-21 ;  Mark  iii.  7-12 ; 
ascends  a  mountain  and  spends  the  whole  night  in  prayer,  Luke  vi.  12 ;  chooses  and 
ordains  the  Twelve,  Matt.  x.  2-4 ;  Mark  iii.  13-19  ;  Luke  vi.  13-19 ;  delivers  the  Sermoa 
on  the  Mount,  Matt.  ch.  v.-vii. ;  Luke  vi.  20-49  ;  heals  the  centurion's  servant  at  Ca- 
pernaum, Matt.  yiii.  5-13 ;  Luke  vi.  1-10 ;  raises  the  widow's  son  at  Nain,  Luke  vii. 
11-17  ;  receives  a  message  from  John  the  Baptist,  Matt.  xi.  2-6  ;  Luke  vii.  18-23 ;  dis- 
courses with  the  multitude  respecting  John,  Matt.  xi.  7-19 ;  Luke  vii.  24-35 ;  upbraids 
Chorazin,  Bethsaida  and  Capernaum,  Matt.  xi.  20-30 ;  sits  at  meat  with  a  Pharisee, 
when  His  feet  are  anointed  by  a  woman  who  had  been  a  sinner,  Luke  vii.  36-50 ; 
makes  with  the  Twelve  a  second  circuit  in  Galilee,  Luke  viii.  1-3 ;  heals  a  demoniac, 
at  which  the  Scribes  and  Pharisees  blaspheme,  Matt.  xii.  22-37  ;  Mark  iii.  19-30 ;  Luke 
xi.  14,  15,  17-23 ;  refuses  a  sign  to  the  scribes  and  Pharisees,  and  reproves  them  for 
their  unbelief,  Matt.  xii.  38-45;  Luke  xi.  16,  24-30;  is  sought  by  His  mother  and 
brethren.  Matt.  xii.  46-50;  Mark  iii.  31-35;  Luke  viii.  19-21;  dines  with  a  Pharisee, 
Luke  xi.  37;  and  reproves  the  scribes  and  Pharisees  for  their  hypocrisy,  Luke  xi. 
38-54 ;  warns  His  disciples  and  the  multitude  against  the  leaven  of  the  Pharisees,  Luke  xii. 
1-12;  refuses  to  act  as  umpire  in  secular  disi:>utes,  Luke  xii.  13-15;  pronounces  the 
parable  of  the  rich  fool,  Luke  xii.  16-21 ;  exhorts  to  reliance  upon  God,  and  to  watch- 
fulness, Luke  xii.  22-53;  reproves  the  people  for  their  unbelief,  Luke  xii.  54-59;  pro- 
nounces the  parable  of  the  barren  fig  tree,  Luke  xiii.  6-9;  and  of  the  sower.  Matt.  xiii. 
1-23;  Mark  iv.  1-25;  Luke  viii.  4-18;  and  of  the  tares.  Matt.  xiii.  24-30;  and  other 
parables,  Matt.  xiii.  31-53 ;  Mark  iv.  26-34 ;  crosses  the  lake  and  stills  the  tempest, 
Matt.  viii.  18-27 ;  Mark  iv.  35-41 ;  Luke  viii.  22-25,  ix.  57-61 ;  heals  the  two  demoniacs 
of  Gadara,  Matt.  viii.  28-34,  ix.  1 ;  Mark  v.  1-21 ;  Luke  viii.  26-40 ;  is  entertained  by 
Levi,  Matt.  ix.  10-17;  Mark  ii.  15-22;  Luke  v.  29-39;  raises  Jairus'  daughter  and  heals 
the  woman  with  a  bloody  flux,  Matt.  ix.  18-26 ;  Mark  v.  22-43;  Luke  viii.  41-56;  heals 
two  blind  men  and  casts  out  a  dumb  spirit,  Matt.  ix.  27-34;  is  again  rejected  at 
Nazareth,  Matt.  xiii.  54-58;  Mark  vi.  1-6;  makes  a  third  circuit  in  Gahlee  and  com- 
missions and  sends  forth  the  Twelve,  Matt.  ix.  35-38,  x.  1,  5-42,  xi.  1;  Mark  vi.  6-13  ; 
Luke  ix.  1-6;  retires  with  the  Twelve  across  the  lake,  and  feeds  five  thousand,  Matt, 
xiv.  13-21  ;  Mark  vi.  30-44;  Luke  ix.  10-17;  John  vi.  1-14;  walks  upon  the  water, 
Matt.  xiv.  22-36 ;  Mark  vi.  45-56;  John  vi.  15-21,'  discourses  with  the  multitude  on 
the  true  bread  of  life,  John  vi.  22-71,  vii.  1. 

V. 

FROM    OUR  LORD'S  THIRD  PASSOVER  UNTIL  HIS   FINAL  DEPARTURE 
FROM  GALILEE  AT  THE  FESTIVAL  OF  TABERNACLES. 

Time:  Six  Months. 

Jesus  justifies  His  disciples  for  eating  with  unwashen  hands,  Matt.  xv.  1-20 ;  Mark 
vii.  1-23;  goes  into  the  coast  of  Tyre  and  Sidon,  where  He  heals  the  daughter  of  the 
Byro-Phoenician  woman,  Matt.  xv.  21-28 ;  Mark  vii.  24-30 ;  returns  to  Decapolis  and  heals 


THE  GOSPEL  ACCORDING  TO  LUKE.  649 

a  deaf  and  dumb  man,  and  feeds  four  thousand,  Matt.  xv.  29-38  ;  Mark  vii.  31-37,  viii. 
1-9;  refuses  a  sign  to  the  Pharisees  and  Sadducees,  ]\Iatt.  xv.  39,  xvi.  1-4;  Mark  viii. 
10-12;  cautions  the  disciples  against  the  leaven  of  the  Pharisees,  Matt.  xvi.  4-12; 
Mark  viii.  13-21 ;  heals  a  blind  man  at  Bethsaida,  Mark  viii.  22-26 ;  departs  to  the 
region  of  Cscsarea  Philijipi,  and  receives  from  Peter  and  the  disciples  the  profession 
of  their  foith,  Matt.  xvi.  13-20;  Mark  viii.  27-30;  Luke  ix.  18-21;  foretells  His  own 
death  and  resurrection.  Matt.  xvi.  21-28 ;  Mark  viii.  31-38,  ix;  1  ;  Luke  ix.  22-27  ;  is 
transfigured.  Matt.  xvii.  1-13;  Mark  ix.2-13 ;  Luke  ix.  28-30;  heals  a  demoniac  whom 
His  disciples  could  not  cure,  Slatt.  xvii.  14-21 ;  Mark  ix.  14-29 ;  Luke  ix.  37-43 ;  again 
foretells  His  own  death  and  resurrection,  Matt.  xvii.  22, 23 ;  INIark  ix.  30-32 ;  Luke  ix. 
43-45;  returns  to  Capernaum  and  miraculously  provides  tribute-money,  Matt.  xA'ii. 
24-27 ;  Mark  ix.  33 ;  exhorts  His  disciples  to  humility  and  brotherly  love,  Matt,  xviii. 
1-35 ;  Mark  ix.  33-50 ;  Luke  ix.  4G-50 ;  instructs  and  sends  forth  the  Seventy,  Luke 
X.  1-16;  takes  His  final  dejiarture  from  Galilee  and  goes  up  to  the  feast  of  tabernacles, 
John  vii.  2-10 ;  Luke  ix.  51-56;  passes  through  Samaria  where  he  cleanses  ten  lepers, 
Luke  xvii.  11-19. 

VI. 

FEAST  OF  TABERNACLES  AND  OUR  LORD'S  SUBSEQUENT  ACTS  UNTIL 

HIS  ARRIVAL  AT  BETHANY,  SIX  DAYS  BEFORE  THE 

FOURTH  PASSOVER. 

Time  :  Six  months  wanting  six  days. 

Jesus  attends  the  feast  of  tabernacles,  and  teaches  i^ublicly,  John  vii.  11-53,  viii.  1 ; 
takes  occasion  from  their  charge  against  the  woman  taken  in  adultery,  to  rebuke  the 
Pharisees,  John  viii.  2-11 ;  reproves  in  a  further  discourse  the  Jews,  who  in  conse- 
quence attempt  to  stone  Him,  John  viii.  12-59  ;  laronounces  the  parable  of  the  good 
Samaritan,  Luke  x.  25-37  ;  visits  Martha  and  Mary  at  Bethany,  Luke  x.  38-42 ;  teaches 
His  disciples  again  how  to  pray,  Luke  xi.  1-13;  receives  the  Seventy  on  their  return 
and  rejoices  in  their  spiritual  knowledge,  Luke  x.  17-24 ;  heals  at  Jerusalem  on  the 
Sabbath  a  man  who  was  born  blind,  at  which  the  Pharisees  are  highly  displeased, 
John  ix.  1-41,  x.  1-21 ;  is  i^resent  in  Jerusalem  at  the  feast  of  dedication,  after  which 
he  retires  beyond  Jordan,  John  x.  22-42  ;  raises  Lazarus  from  the  dead  at  Bethany, 
John  xi.  1-46 ;  again  retires  from  Jerusalem  in  consequence  of  the  murderous  designs 
of  the  chief  priests  and  Pharisees,  John  xi.  47-54 ;  is  followed  by  multitudes  beyond 
Jordan,  and  heals  an  infirm  woman  on  the  Sabbath,  Matt.  xix.  1,2;  Mark  x.  1 ;  Luke 
xiii.  10-21 ;  teaches  on  His  way  to  Jerusalem,  Luke  xiii.  22-35 ;  dines  with  a  chief 
Pharisee  on  the  Sabbath,  Luke  xiv.  1-24 ;  shows  what  is  required  of  true  disciples, 
Luke  xiv.  25-35;  pronounces  the  parables  of  the  lost  sheep,  the  prodigal  son,  the  un- 
just steward,  and  the  rich  man  and  Lazarus,  Luke  xv.  1-32,  xvi.  1-31 ;  inculcates  for- 
bearance and  faith,  Luke  xvii.  1-10;  predicts  the  suddenness  of  His  final  coming, 
Luke  xvii.  20-37 ;  pronounces  the  parables  of  the  importunate  widows  and  the  Phari- 
see and  publican,  Luke  xviii.  1-14 ;  gives  precepts  respecting  divorce,  ]\Iatt.  xix.  3-12; 
Mark  x.  2-12;  receives  and  blesses  little  children,  Matt.  xix.  13-15;  Mark  x.  13-16; 
Luke  xviii.  15-17 ;  answers  the  inquiry  of  the  rich  young  man,  and  pronounces  the 
parable  of  the  laborers  in  the  vineyard,  Matt.  xix".  16-30,  xx.  1-16;  Mark  x.  17-31; 
Luke  xviii.  18-30 ;  foretells  a  third  time  His  death  and  resurrection.  Matt.  xx.  17-19 ; 
Mark  x.  32-34:  Luke  xviii.  31-34;  replies  to  the  ambitious  request  of  James  and  John, 
Matt.  XX.  20-28;  Mark  x.  35-45;  heals  two  blind  men  near  Jericho,  Matt.  xx.  39-34; 
Mark  x.  46-52;  Luke  xviii.  35-43,  xix.  1 ;  visits  Zaccheus  and  utters  the  parable  of  the 
ten  pounds,  Luke  xix.  2-28 ;  arrives  at  Bethany  six  days  before  the  passover,  John  xi. 
55-57,  xii.  I  9-11. 


650  THE  GOSPEL  ACCORDING  TO  LUKE. 

VII. 

OUR  LORD'S  PUBLIC  ENTRY  INTO  JERUSALEM,  AND  THE  SUBSEQUENT 
TRANSACTIONS  BEFORE  THE  FOURTH  PASSOVER. 

Time:  Four  days. 

Jesus  makes  His  public  entry  into  Jerusalem,  Matt.  xxi.  1-11,  14-17;  Mark  xi.  1-11; 
Luke  xix.  29-44;  John  xii.  12-19 ;  curses  the  barren  Hg  tree  and  cleanses  a  second  time 
the  temple.  Matt.  xxi.  12,  13,  IS,  19;  Mark  xi.  12-19;  Luke  xix.  45-48;  His  authority 
questioned  by  the  chief  priests,  on  which  He  pronounces  the  parable  of  the  two  sons, 
Matt.  xxi.  23-32;  Mark  xi.  27-33;  Luke  xx.  1-8;  and  of  the  wicked  husbandmen,  Matt. 
xxi.  33-46;  Mark  xii.  1-12;  Luke  xx.  9-19;  and  of  the  marriage  of  the  king's  son, 
Matt.  xxii.  1-14;  replies  to  the  question  of  the  lawfulness  of  giving  tribute  to  Caesar, 
Matt.  xxii.  15-22;  Mark  xii.  13-17 ;  Luke  xx.  20-2G;  teaches  the  Sadducees  the  doctrine 
of  the  resurrection.  Matt.  xxii.  23-33;  Mark  xii.  18-27;  Luke  xx.  27-40;  is  questioned 
by  a  lawyer  as  to  what  is  the  great  commandment  of  the  law,  Matt.  xxii.  34-40 ;  Mark 
xii.  28,  34;  proposes  a  question  to  the  Pharisees  respecting  the  relation  of  Christ  to 
David,  Matt.  xxii.  41-46;  Mark  xii.  35-37;  Luke  xx.  41-44;  pronounces  woes  upon  the 
Pharisees,  and  laments  over  Jerusalem,  Matt,  xxiii.  1-39;  Mark  xii.  38-40;  Luke  xx. 
45-47;  commends  the  widow  who  cast  two  mites  into  the  treasury,  Mark  xii.  41-44; 
Luke  xxi.  1-4 ;  foretells  the  destruction  of  the  temple,  Matt.  xxiv.  1-42 ;  Mark  xiii. 
1-37;  Luke  xxi.  5-36;  exhorts  to  watchfulness  in  reference  to  His  final  coming,  Matt, 
xxiv.  43-51 ;  j^ronounces  the  parables  of  the  ten  virgins  and  five  talents.  Matt.  xxv. 
1-30;  describes  the  scenes  of  the  last  judgment.  Matt.  xxv.  13-46;  sujis  at  Bethany, 
Matt.  xxvi.  1-16;  Mark  xiv.  1-9;  Luke  xxii.  1,  2;  John  xii.  2-8;  is  betrayed  by  Judas 
Iscariot,  Matt.  xxvi.  14-16;  Mark  xiv.  10,  11;  Luke  xxi.  3-6;  prepares  to  eat  the  pass- 
over,  Matt.  xxvi.  17-19;  Mark  xiv.  12-16;  Luke  xxii.  7-13. 

VIII. 

FOURTH   PASSOVER;    OUR  LORD'S  PASSION  AND  THE  ACCOMPANYING 
CIRCUMSTANCES  UNTIL  THE  END  OF  THE  JEWISH  SABBATH. 

Time:  Two  days. 

Jesus  eats  the  passover  with  His  disciples.  Matt.  xxvi.  20;  Mark  xiv.  17 ;  Luke  xxii. 
14-18;  washes  their  feet,  John  xiii.  1-20;  points  out  Judas  as  the  ti'aitor.  Matt.  xxvi. 
21-35;  Mark  xiv.  18-21 ;  Luke  xxii.  21-23;  John  xiii.  21-35;  foretells  Peter's  fall.  Matt, 
xxvi.  31-35 ;  Mark  xiv.  27-31 ;  Luke  xxii.  31-38 ;  John  xiii.  36-38 ;  institutes  the  Lord's 
Supper,  Matt.  xxvi.  26-29;  Mark  xiv.  22-25;  Luke  xxii.  19,  20;  1  Cor.  xi.  23-25;  com- 
forts His  disciples,  John  xiv.  1-31 ;  declares  Himself  to  be  the  true  Vine,  John  xv. 
1-27 ;  promises  the  Comforter,  John  xvi.  1-33  ;  prays  for  His  disciples  and  other  be- 
lievers, John  xvii.  1-26 ;  goes  forth  to  Gethsemane  where  He  is  in  a  dreadful  agony ; 
Matt.  xxvi.  30,  36-46;  Mark  xiv.  26, 32-42 ;  Luke  xxii.  39-46;  Johnxviii.  1;  is  betrayed 
and  made  prisoner,  Matt.  xxvi.  47-56;  Mark  xiv.  43-52;  Luke  xxii.  47-53;  Johnxviii. 
2-12 ;  is  brought  before  Caiaphas  and  denied  by  Peter,  Matt.  xxvi.  57,  58,  69-75 ;  Mark 
xiv.  53,  54,  66-72;  Luke  xxii.  54-62 ;  John  xviii.  13-18,  25-27;  is  brought  before  the 
sanhedrim  and  condemned  and  mocked.  Matt.  xxvi.  59-68 ;  Mark  xiv.  55-65 ;  Luke 
xxii.  63-71 ;  John  xviii.  19-24 ;  is  led  away  to  Pilate,  Matt,  xxvii.  1,  2,  11-14 ;  Mark 
XV.  1-5;  Luke  xxiii.  1-5;  John  xviii.  28-38;  is  sent  to  Herod,  Luke  xxiii.  6-12;  is  de- 
livered by  Pilate  to  be  crucified.  Matt,  xxvii.  26-30 ;  Mark  xv.  15-19 ;  John  xix.  1-3 ; 
is  led  away  to  C:ilvary,  Matt,  xxvii.  31-34;  ]\Iark  xv.  20-23;  Luke  xxiii.  26-33;  John 
xix.  16,  17;  is  crucified.  Matt,  xxvii.  35-38;  Mark  xv.  24-28;  Luke  xxiii.  33-38;  John 
xix.  18-24;  is  mocked  on  the  cross,  Matt,  xxvii.  39-44;  Mark  xv.  29-32;  Luke  xxiii. 


THE  GOSPEL  ACCORDING  TO  LUKE.  651 

3")-43  ;  expires  on  the  cross,  Matt,  xxvii.  45-50 ;  Mark  xv.  33-37 ;  Luke  xxiii.  44-46 ;  is 
taken  down  from  the  cross  and  buried,  Matt,  xxvii.  57-61 ;  Mark  xv.  42-47 ;  Luke  xxiii. 
50-56;  John  xix.  31-42. 

IX. 

CUB  LORD'S  RESURRECTION,  SUBSEQUENT  APPEARANCES  AND 

ASCENSION. 

Time:  Forty  days. 

The  women  visit  the  sepulchre,  Matt,  xxviii.l;  Mark  xvi.  2-4;  Luke  xxiv.  1-3 ;  Johii 
XX.  1,2;  vision  oi"  angels  in  the  sepulchre.  Matt,  xxviii.  5-7;  Mark  xvi.  5-7;  Luke  xxiv. 
4-8;  Jesus  meets  the  women  on  their  way  back  to  the  city.  Matt,  xxviii.  8-10;  Mark 
xvi.  8 ;  Peter  and  John  run  to  the  sepulchre,  Luke  xxiv.  12 ;  John  xx.  3-10 ;  Jesus 
shows  Himself  to  Mary  Magdalene  at  the  sepulchre,  Mark  xvi.  9-11 ;  Johnxx.  11-18;  the 
report  of  the  watch,  Matt,  xxviii.  11-15 ;  Jesus  is  seen  by  Peter,  1  Cor.  xv.  5 ;  and  by  the 
two  disciples  on  their  way  to  Emmaus,  Mark  xvi.  12,  13;  Luke  xxiv.  13-35;  shows 
himself  the  same  evening"  to  the  disciples,  Thomas  being  absent,  Mark  xvi.  14-18 ; 
Luke  xxiv.  36-40;  John  xx.  19-23;  1  Cor.  xv.  5;  and  again  one  week  after,  Thomas 
being  present,  John  xx.  24-29 ;  shows  Himself  to  seven  of  them  at  the  Sea  of  Tiberias, 
John  xxi.  1-24 ;  meets  above  500  brethren  on  a  mountain  in  Galilee,  Matt,  xxviii.  16, 
20;  1  Cor.  xv.  6;  is  seen  of  James,  and  then  of  all  the  Apostles,  1  Cor.  xv.  7;  Acts  i. 
3-8;  ascends  to  heaven,  Mark  xvi.  19,  20;  Luke  xxiv.  50-53;  Acts  i.  9-12. 


PREFACE 
TO  THE  GOSPEL  OF  LUKE. 


It  is  not  easy  to  determine  when  or  where  this  Gospel  was  written.  There  is  a 
tradition  that  it  was  published  in  Achaia,  whither  it  had  been  transmitted  from 
Csesarea.  All  that  can  satisfactorily  be  ascertained  as  to  its  date  is,  that  it  was  written 
shortly  before  the  death  of  Paul,  A.  D.  65. 

The  Evangelist,  by  whom  it  was  written,  also  wrote  the  Acts  of  the  Apostles.  Both 
books  are  properly  successive  parts  of  one  Christian  history.  Considering  that  we 
owe  to  the  pen  of  Luke  so  large  a  portion  of  the  New  Testament,  the  source  of  our 
hope  and  instruction  in  all  truth,  our  information  concerning  him,  apart  froni  the 
uncertain  traditions  preserved  by  the  early  Christian  writers,  is  exceedingly  small. 
His  Greek  name,  Loukas,  is  a  familiar  contraction  of  a  fuller  form,  either  Lucilius  or 
Lucanus.  He  is  recorded  by  the  best  ecclesiastical  historians  to  have  been  a  Syrian, 
born  at  Antioch,  a  city  at  the  time  of  his  birth  the  third  among  the  most  renowned 
of  the  civilized  world,  and  afterward  remarliable  as  the  second  center  of  Christian 
organization  after  Jerusalem,  and  the  first  locality  to  give  the  name  to  the  new 
religion.  (Acts  xi.  26.)  He  has  been  supposed,  and  not  without  reason,  to  have 
been  the  brother  "whose  praise  was  in  the  gosj^el  throughout  all  the  churches,"  and 
of  whom  it  is  said  (2  Cor.  viii.  18)  that  he  was  sent  to  Corinth  with  Titus  to  make  the 
collection  there  for  the  poor  saints  at  Jerusalem.  By  some  it  has  been  maintained, 
with  confidence,  that  the  unnamed  discijjle  from  Emmaus  (Luke  xxiv.  18),  to  whom 
the  risen  Jesus  appeared,  was  the  modest  Luke  himself.  There  is  reason  to 
suppose  that  he  was  not  a  Jew,  but  a  converted  Gentile  ;  and  if  this  be  so,  unless  we 
excei^t  the  book  of  Job,  he  is  the  only  Gentile  who  has  been  permitted  to  contribute 
a  book  to  the  Bible. 

Luke  was  Paul's  companion  in  his  travels.  This  he  indicates  by  the  employment 
of  the  first  i^erson  jjlural  in  his  narrative.  We  trace  their  course  together,  from 
Alexandria  Troas,  through  Samothrace,  to  Philippi ;  then  back  again  to  Troas,  down 
the  coast  of  Asia  Minor  to  Tyre,  Ctesarea,  and  Jerusalem.  When  Paul,  ajapealing  to 
Caesar,  dejDarted  to  Rome,  through  voyage,  shipwreck  and  journey,  Luke  was  his 
companion.  And  when  the  Apostle,  just  before  his  martyrdom,  writes  from  his 
Roman  prison  to  Timothy — "  only  Luke  is  with  me,"  is  his  touching  testimony  to  our 
faithful  Evangelist. 

Luke  was  by  profession  a  physician.  Paul,  in  his  Epistle  to  the  Colossians  (iv.  14), 
alludes  to  him  as  "the  beloved  physician."  We  recognize  the  physician  by  the 
minute  accuracy  with  which  he  describes  certain  diseases.  It  would  seem  as  if  he 
had  felt  the  necessity  of  transferring  to  his  Master  the  very  calling  to  which  his  own 
life  had  been  hitherto  devoted,  while  depicting  to  us,  far  oftener  than  the  other 
Evangelists,  the  great  Physician  who  came  not  only  to  "minister"  (Matt.  xx.  28),  but 
"  who  went  about  doing  good  "  (Acts  x.  38),  who  felt  compassion  for  all  diseases,  both 
of  mind  and  body,  and  whose  power  was  present  to  heal.     (Luke  v.  17.) 

(  652  ) 


THE  GOSPEL  ACCOKDING  TO  LUKE.  •  653 

The  literary  character  of  Luke  is  evinced  not  only  by  his  profession,  but  by  his 
style  of  comijosition.  He  seems  to  have  had  more  learning  than  any  other  of  the 
Evangelists,  and  his  language  is  more  varied,  copious  and  pure.  His  Greek  education 
is  apparent  from  the  phUological  excellence  of  his  writings,  which  present  the  purest 
Greek  in  the  whole  New  Testament.  On  account  of  the  simplicity  of  his  manner,  and 
his  artlessness  and  power  of  fixing  attention  and  exciting  the  affections,  many  have 
thought  him,  as  a  writer,  capable  of  standing  the  competition  with  the  most  celebrated 
historians  of  Greece  itself; 

The  Gospel  of  I^uke  has  indubitable  evidence  of  genuineness.  It  was  certainly 
extant  at  an  early  period,  and  from  the  first  received  by  the  Church  as  of  Divine 
authority.  Lardner  thinks  that  there  are  a  few  allusions  to  it,  in  some  of  the 
Apostolical  fathers,  especially  in  Hernias  and  Polycarp,  and  in  Justin  Martyr  there 
are  passages  evidently  taken  from  it,  but  the  earliest  author,  who  actually  mentions 
Luke's  Gospel,  is  Irenfeus,  and  he  cites  so  many  peculiarities  in  it,  all  agreeing  with  the 
Gospel  which  we  now  have,  that  he  alone  is  sufficient  to  prove  its  genuineness.  His 
testimony,  however,  is  supported  by  Clement  of  Alexandria,  Tertullian,  Origen, 
Eusebius,  Jerome,  Chrysostom  and  many  others. 

Luke's  Gospel  has  the  following,  among  other  distinctive  peculiarities:  1.  While 
Matthew  and  Mark  narrate  with  the  authority  of  original  witnesses  their  own 
collection  of  evangelical  flicts,  and  John  furnishes  his  own  individual  reminiscences, 
Luke,  as  his  preface  shows,  is  the  critical  historian,  who,  having  examined  original 
witnesses  and  documents,  discriminates,  selects  and  arranges  them  in  historic  form. 
2.  Whilst  Matthew  relates  his  history  according  to  chronological  order,  Luke  relates 
his  according  to  a  classification  of  events— a  fact  which  accounts  for  the  diversity  in 
the  order  of  time  noticeable  in  these  two  Evangelists.  3.  Luke's  Gospel  has  the 
predominant  feature  of  universality;  for  whilst  Matthew  presents  Christ  to  us  as  the 
Messiah  of  Israel,  and  Mark  announces  the  Gospel  of  the  Son  of  God,  Luke  represents 
the  Son  of  man  appearing  indeed  in  Israel,  but  for  the  benefit  of  the  whole  race  of 
man.  4.  Matthew  and  Mark  show  us  who  Jesus  was;  Luke  informs  us  how  lie  became 
ivhat  he  teas,  pointing  us  successively  to  the  unborn  (ii.  22),  the  infant  (iii.  16),  the 
child  (ii.  27),  the  boy,  (ii.  40),  and  the  man  (iii.  22).  5.  This  Gospel  contains  many 
things  which  are  not  found  in  the  other  Gospels,  the  principal  among  which  are  the 
following : 

1.  The  vision  of  Zacharias,  and  conception  of  Elizabeth,        .        .        .        .  i.  5-25 

2.  The  salutation  of  the  Virgin  Mary, 26-33 

3.  Mary's  visit  to  Elizabeth,               .        ." 39-56 

4.  The  birth  of  John  the  Baptist,  and  hymn  of  Zacharias,        ....  57-80 

5.  The  decree  of  Ca?sar  Augustus, ii.  1-3 

6.  The  birth  of  Christ  at  Bethlehem,           4-7 

7.  The  appearance  of  angels  to  the  shepherds, 8-20 

8.  The  circumcision  of  Christ, 21- 

9.  The  presentation  of  Christ  in  the  temple, 22-  4 

10.  The  account  of  Simeon  and  Anna,  25-38 

11.  Christ  found  among  the  doctors, 41-52 

12.  Date  of  beginning  of  John's  ministry,  iii.    1-2 

13.  Succcess  of  John's  ministry, 10-15. 

14.  Genealogy  of  Mary,  23-38. 

15.  Christ  preaching  and  rejected  at  Nazareth, iv.  15-30' 

16.  Particulars  in  the  call  of  Simon,  James,  and  John,        ....  v.    1-10' 

17.  Christ's  discourse  in  the  plain,  vi.  17-49 

18.  Raising  of  the  widow's  son  at  Nain, vii.  11-17 

19.  Woman  in  Simon's  house,  36-50 

20.  Women  who  ministered  to  Christ, viii.    1-  3 


654  ,  THE  GOSPEL  ACCORDING  TO  LUKE. 

21.  James  and  John  desiring  fire  to  come  down,  ....  ix.  51-56 

22.  Mission  of  seventy  disciples,  x.    1-16 

23.  Return  of  seventy  disciples, '    17-24 

24.  Parable  of  the  Good  Samaritan, 25-37 

25.  Christ  in  the  house  of  Martha  and  Mary,  38-42 

26.  Parable  of  friend  at  midnight, xi.    5-  8 

27.  Christ  dining  in  a  Pharisee's  house,  37-54 

28.  Discourse  to  an  innumerable  multitude,  .        .        .        .        .        .      xii.    1-53 

29.  Murder  of  the  Galileans, xiii.    1-  5 

30.  Parable  of  the  barren  fig-tree, *.        .        .       6-  9 

31.  Case  of  the  woman  diseased  eighteen  years,  10-20 

32.  Question  on  the  few  that  be  saved, 22-30 

33.  Reply  to  the  Pharisee's  warning  about  Herod, 31-33 

34.  Case  of  a  drojjsical  man, xiv.    1-  6 

35.  Parable  of  the  lowest  room, 7-14 

36.  Parable  of  the  great  supper,  15-24 

37.  Difficulties  of  Christ's  service,  25-35 

38.  Parables  of  the  lost  sheep  and  piece  of  money,  .        .        .        .        xv.    1-10 

39.  Parable  of  the  prodigal  son, 11-22 

40.  Parable  of  the  unjust  steward, xvi.    1-18 

41.  Parable  of  the  rich  man  and  Lazarus, 19-31 

42.  Instruction  to  disciples,  xvii.    1-10 

43.  Healing  of  ten  lepers,  '12-19 

44.  Question  and  answer  about  coming  of  God's  kingdom,         .        .        ,  20-37 

45.  Parable  of  the  importunate  widow,  xviii.    1-  8 

46.  Parable  of  the  Pharisee  and  Publican,  9-14 

47.  Calling  of  Zaccheus,       .        .        .        .    , xix.    2-10 

48.  Parable  of  the  pounds,  11-28 

49.  Christ  weeping  over  Jerusalem, 41-44 

50.  Special  warning  to  Peter, xxii.  31-32 

51.  Direction  to  buy  sword, 35-38 

52.  Appearance  of  an  angel,  and  bloody  sweat  in  garden,  .        .        .  43-44 

53.  Pilate  sends  Christ  to  Herod,  xxiii.  6-16 

54.  Women  deplore  Christ's  suffering, 27-32 

55.  The  penitent  thief,  39-43 

56.  The  appearance  of  Christ  to  the  disciples  going  to  Emmaus,      .        .      xxiv.  13-35 

57.  Circumstances  attending  Christ's  appearance  to  the  eleven,  .        .  37-49 

58.  Christ's  departure  in  the  act  of  blessing, 50-53 

The  Gospel  of  Luke  has  a  complete  beginning,  middle  and  end.    The  beginning, 

i.-iv.  13.     The  middle,  iv.  13-xxii.  1.    The  end,  xxii.  1-xxiv.  53. 

I.  The  Beginning  embraces  the  prelude  to  the  ministry.  1.  The  birth  of  the  fore- 
runner, and  of  the  Messiah.  The  Messiah's  childhood  and  growth.  2.  The  forerunner's 
announcement  and  ministry  until  his  imprisonment.  3.  The  Messiah's  bajitism,  gene- 
alogy and  temptation. 

II.  The  Middle  embraces  the  Messiah's  ministry.  1.  His  Galilean  ministry  (mainly) 
iv,  14-ix.  51.  2.  His  Perean  ministry,  ix.  51-xviii.  .30.  3.  His  last  journey  to  Jerusalem, 
and  closing  ministry  there,  xviii.  31-xxi.  38. 

III.  The  End  embraces  the  crucifixion,  resurrection  and  ascension,  xxii.  1-xxiv.  53. 


CHAPTER    I. 


655 


CHAPTER  I. 

1  Thcprffarr  of  Lxikc  to  hix  whole  (loxpel.  r,  The  ron- 
ccptwn  'of  John  the  Haplisf,  UC  ond  of  Christ,  f)  J  he 
prophrr,/  of  Elizdhrlh.  n)i<l  of  Miirii,  amnrntng  (J^rif- 

.  57  Thr'iuith'ili/  imd  rircuiacisioii  oj  John  <)'  Y'C 
rirnjihrr;/  of  /.n'rhariax,  both  of  Christ,     ,0  and  of  John. 

FORAs:\rXICH  lis  raanj'  have  taken  in  hand  to  set 
liirlli  ill  (inliT  :i  declaration  of  those  thinss  wliioh 
are  most  siirelv  belii'veii  anioiii;  as,  L'.  ^^Ovcn  as  they  de- 
livfr('<l  llicnruiito  us,  which  rniiii  tlic  bcKiiiniiiK  were 
evcwilncsscs,  uiid  ininislcrs  (iCtlic  woril :  :!.  iltsccnied 
piod  t(i  lucalso.  haviiis,'  luid  pcrlcct  understanding  of 
all  thiiii^'s  from  the  verv  lirsl,  lo  write  unto  thee  'Un 
order,  iiiiost  excellent  Theophihis,  4.  ffliat  thou 
niitrliicst  know  the  certainty  of  those  thhigs,  wherein 
thou  hast  been  instructed. 

»}Ieb.  ii.  3  :  1  Peter  v.  1:2  Peter  xi.  16;  1  John  i.  1. 
bMark  i.  1 ;  John  xv.  27.  cActs  xv.  19,  2-5,  28 ;  1  Cor.  vii. 
40.    dActs  xi.  4.    'Acts  i.  1.    fJohn  XX..31. 

The  phrase,  "the  Gospel  according  to 
Luke,"  here  signifies  the  unwritten,  oral, 
Christ-history  possessed  by  the  Church, 
as  shaped  and  recorded  by  Luke.  The 
ancient  titles  do  not  say  the  Gospel  by 
Luke,  or  JNlatthew,  for  that  would  obscure 
the  fact  that  the  body  of  Gospel  facts  was 
accumulated  before  the  Gospel  books  were 
written. 

Luke  dedicated  his  Gospel,  as  he  did 
also  the  Acts  of  the  Apostles,  to  Theophi- 
his (verse  3).  This  name  signifies  a  lover 
of  God.  Some  take  it  not  for  a  proper, 
but  a  common  name,  denoting  every  one 
that  loves  God.  It  is  strongly  probable, 
however,  that  it  designated  a  particular 
person  of  rank  and  distinction,  perhaps  a 
governor.  Some  indications  are  given  in 
the  Gospel  about  him.  He  was  not  an 
inhabitant  of  Palestine,  for  the  Evangelist 
minutely  describes  the  position  of  places 
which  to  such  an  one  would  be  well 
known.  It  is  so  with  Capernaum  (iv.  31), 
Nazareth  (i.  26),  Arimathea  (xxiii.  51),  the 
country  of  the  Gadarenes  (viii.  26),  the 
distance  of  ]Mount  Olivet  and  Emmaus 
from  Jerusalem  (xxiv.  13 ;  Acts  i.  12).  By 
the  same  test  he  probably  was  not  a 
Macedonian  (Acts  xvi.  12),  nor  an  Athen- 
ian, nor  a  Cretan.  (Acts  xxvii.  8,  12.) 
The  strong  probability  is,  that  he  was  a 
native  of  Italy,  and  perhaps  an  inhabitant 
of  Rome.  He  had  become  a  convert  to 
Christianity.  The  words  most  excellent, 
ordinarily  indicated  resj^ect  for  official 
dignity,  but  in  this  instance  they  ex- 
pressed as  well  regard  for  elevated  moral 
character.  Theophihis,  though  a  noble- 
man, had  been  instructed  (verse  4, ,  the 
same  word    in  the  Greek    from   which 


catechumen  and  catechize  are  derived)  in 
religion,  by  some  of  God's  servants ;  prob- 
ably orally,  as  this  was  then  the  i)rincipal 
means  of  disseminating  truth,  inasmuch 
as  written  books  were  then  few  and 
expensive,  but  Luke  wished  hiin  to  know 
the  history  of  the  Lord  still  more  perfectly. 
Not  for  Theophihis  alone,  however,  was 
this  Gospel  written  ;  he  was  a  representa- 
tive man  for  every  Christian  reader. 
Neither  the  Gospel  nor  the  Acts  can  be 
viewed  as  a  private  letter  to  him.  In  a 
similar  way,  Cicero  addressed  his  treatises 
on  Old  Age  and  Friendship  to  Atticus; 
Horace  addressed  his  Art  of  Poetry  to  the 
Pisoes,  and  Plutarch  addressed  his  treatise 
on  Divine  Delay  to  Cynius. 

Forasmuch  as  many  have  taken  in  hand  to 
set  forth,  &c.  Different  persons  in  that  age, 
some  perhaps  with  good  intent,  others  im- 
prudently and  inconsiderately,  had  under- 
taken to  write  histories  of  Jesus,  But  as 
these  persons  had  not  been  directed  by 
the  Spirit  of  God,  neither  had  witnessed 
the  events  they  had  related,  but  had 
written  from  "report,"  their  accounts  con- 
tained errors  which  required  correction  by 
a  true  narrative.  Such  disjointed  and 
fragmentary  accounts  would  not  supply 
the  wants  of  the  Church,  and  especially  of 
such  persons  as  Theophihis,  who,  living,  at 
a  distance  from  the  scene  of  the  events, 
would  be  more  likely  to  b6  imposed  upon 
by  fallacious  or  erroneous  statements,  or 
confused  and  perplexed  by  contradictions 
and  inconsistencies,  than  others  having 
better  opportunities  for  arriving  at  the 
truth,  by  their  intimacy  with  those  who  had 
themselves  seen  our  Lord,  or  had  become 
well  acquainted  with  the  facts  of  His  his- 
tory, from  persons  who  had  enjoyed  that 
privilege.  It  therefore  seemed  good  to  Luke 
to  furnish  a  more  extended,  complete  and 
accurate  narrative,  which  he  felt  himself 
able  to  do,  not  only  because  he  had  perfect 
understanding  of  all  things  from  the  very  first, 
or  from  the  earliest  part  of  our  Saviour's 
life,  partly  from  his  familiarity  with  Paul, 
and  partly  from  his  conversation  with  the 
other  Apostles,  who  were  eye  and  ear  wit- 
nesses of  the  things  he  was  about  to  relate 
— bat  also,  and  mainly,  because  he  was 


656 


LUKE. 


under  the  directing  inflnence  of  the  Holy 
Spirit.  AVithout  this  insxjiration,  indeed, 
his  history  would  never  have  been  reckon- 
ed a  part  of  the  Bible.  He  well  knew  the 
weakness  of  man's  ijiemory,  and  the  readi- 
ness with  which  a  history  alters  its  shape 
both  by  additions  and  alterations,  when  it 
depends  only  on  word  of  mouth  and  re- 
port, and  therefore,  as  if  to  rebuke  all  trust 
in  unwritten  traditions,  he  takes  care  to 
write.  It  is  evident  that  the  Gospels  of 
Matthew  and  INIark,  even  if  written  pre- 
vious to  the  publication  of  that  of  Luke, 
were  not  included  in  the  many  defective 
sketches  or  summaries  to  which  Luke 
refers — not  only  because  the  former  was 
written  by  one  who  was  an  eye-witness, 
and  Mark  drew  his  materials  directly  from 
Peter,  if  even  he  did  not  write,  as  it  is 
quite  probable  he  did,  under  his  immedi- 
ate supervision,  but  also  because  Matthew's 
Gospel  as  yet  was  in  the  Hebrew  language, 
and  Mark's  was  published  in  distant  Italy, 
so  that  neither  probably  was  yet  in  circu- 
lation in  the  Ipcality  where  Luke  was  con- 
versant. It  has  been  remarked  that  Luke 
did  not  take  in  hand,  nor  Matthew,  nor 
Mark,  nor  John,  but  the  Divine  Spirit 
supplying  them  with  abundance  of  all 
words  and  matter,  they  accomjjlished  what 
they  began  without  any  effort. 

In  order.  These  words  may  refer  to  the 
order  of  time,  or  of  things,  or  of  both. 
They  probably  denote  the  arrangement 
of  the  facts  of  the  history  in  a  connected 
form,  not  so  much  chronologically,  how- 
ever, as  in  reference  to  the  general  plan  or 
outline  of  the  work.  Luke,  like  the  other 
Evangelists,  often  disregards  the  order  of 
time,  and  groups  together  his  incidents 
from  their  general  resemblance,  or  to  pro- 
duce a  given  effect  on  the  mind  of  his 
reader. 

That  thou  mightcst  know  the  certainty  of 
those  things,  &c.  The  great  benefit  that  has 
accrued  to  the  world  by  receiving  the 
Word  of  God,  even  by  His  own  appoint- 
ment committed  to  ivriting,  we  are  not  able 
to  estimate  as  the  value  thereof  deserves. 
(Ex.  xxiv,  4  ;  Hos.  viii.  12;  Rev.  i.  11,  xiv. 
13.)  God  is  only  a  worthy  witness  of 
Himself  in  His  Word,  and  by  His  Sj:>irit 
(Isa.  lix.  21),  which  give  mutual  testimony 
one  to  the  other,  and  work  that  assurance 


of  faith  in  His  children,  that  no  human 
demonstration  can  make,  nor  persuasions 
and  enforcements  of  the  world  can  remove. 
(John  vi.  63 ;  Prov.  i.  23 ;  2  Sam.  xxiii.  2 ; 
Jer.  xxxi.  33;  Rev.  xxii.  17,  18.) 

It  is  evidence  at  once  of  the  wisdom  and 
the  goodness  of  God,  that,  in  order  to  con- 
firm our  faith  in  the  Gospel,  He  raised  up  a 
sufficient  number  of  witnesses  to  attest  the 
infallible  certainty  of  all  that  it  contains. 
The  Evangelists  did  not  write  anything 
but  what  they  either  heard  or  saw  them- 
selves, or  received  from  those  who  had 
seen  or  heard  it.  To  be  "  witnesses  chosen 
before  of  God  "  of  the  doings  and  sayings 
of  Jesus  was  the  very  essence  and  object 
of  the  Apostolic  office.  (Acts  x.  41,  i.  8, 
22,  xxvi.  16.)  They  were  to  be  eye-wit- 
nesses of  the  facts,  in  order  to  he  ministers, 
or  official  rehearsers  of  the  history.  In 
accordance  with  this  is  the  bold  declara- 
tion of  Peter  at  a  later  day :  "  We  have  not 

followed  cunningly  devised  fables 

but  were  eye-witnesses."  (2  Peter  i.  16.) 
On  equally  strong  ground  does  John,  near 
the  close  of  the  first  century,  later,  in  fact, 
than  the  publication  of  this  Gospel,  place 
his  own  testimony :  "  That  which  was 
from  the  beginning,  which  we  have  heard, 
which  Ave  have  seen  with  our  eyes,  which  we 
have    looked    iqjon,  and  our  hands  have 

handled declare  we  unto  you."     (1 

John  i.  1.)  Such  declarations  afford  no 
room,  no  interval  of  time,  no  chance  for 
the  intervention  of  fabricators  for  forming 
traditions,  legends,  or  myths.  Our  Gospels 
are  the  plain  records  of  the  statements  of 
actual  spectators,  and  well  would  it  be  for 
infidels  to  reflect  that  they  cannot  now 
possibly  be  as  good  judges  in  the  matter 
as  those  who  lived  at  the  time,  and  who 
were  thus  competent  to  determine  whether 
the  things  wliich  were  most  surely  believed 
among  them  were  true  or  false. 

It  is  important,  also,  that  all  should  re- 
member that  Christianity  came  before 
mankind  in  the  shape  of  facts.  The  first 
preachers  did  not  go  up  and  down  the 
world,  proclaiming  an  elaborate,  artificial 
system  of  abstruse  doctrines  and  deep 
principles.  They  made  it  th'eir  first  busi- 
ness to  tell  men  great  plain  facts.  They 
went- about,  telling  a  sin-laden  world  that 
the  Son  of  God  had  come  down  to  earth. 


CHAPTER    I 


057 


and  lived  for  us,  and  died  for  ns,  and  risen 
again. 

How  Khonld  we  value  everything  that 
concerns  tlie  Lord  Jesus !  With  Him  none 
of  our  earthly  friends  can  be  compared, 
and  therefore  we  should  desire  to  know 
everything  about  Him  that  we  can.  It  is 
affecting  to  hear  how  the  poor  heathen, 
when  first  converted,  value  the  Word  of 
God.  Before  the  missionaries  in  the  South 
Sea  Islands  could  print  the  Bible  in  the 
language  of  the  people,  the  poor  natives 
eagerly  listened  to  all  that  was  read  aloud 
on  the  Sabbath,  and  many  wrote  down 
upon  the  leaves  of  the  trees  theJ:exts  they 
had  heard,  and  studied  them  wherever 
they  went,  till  they  knew  them  by  heart. 
We  are  without  excuse  if  we  remain  igno- 
rant of  the  history  of  our  Lord.  Let  ns 
not  forget,  however,  for  what  purpose  we 
read:  that  we  may  learn  to  love  Jesus. 

5.  11  There  was  in  the  flays  of  pHerod,  the  king  of 
Judea.  a  certain  priest  named  Zacharias.  ''of  the  course 
of  Abia:  and  hi.s  wife  U'(W  of  tlie  daughters  of  Aaron, 
and  her  name  was  El.izabrl.h. 

EMatt.  ii.  1.   hi  Chron.  xxiv.  10, 19 ;  Neh.  xii.  4,  17. 

Here  properly  commences  Luke's  Gos- 
pel, the  preceding  verses  constituting 
what  may  be  called  the  preface.  In  the 
days  of  Herod — Herod,  surnamed  "  the 
Great."  Eras  in  the  Old  and  New  Testa- 
ment are  marked  by  the  life  or  times  of 
some  principal  man.  A  certain  priest  named 
Zacharias,  &c.  The  opening  scene  is  laid  in 
the  village  of  Hebron,  and  in  the  family  of  a 
venerable  pair,  whose  solitary  home  was 
enlivened  by  the  unexpected  prospect  of  a 
son,  destined,  from  the  mysterious  circum- 
stances of  His  birth,  to  fill  no  secondary 
place  in  the  Church  and  the  world.  The 
burden  of  the  story  turns  so  much  on  tlie 
character  and  ofBce  of  this  child  of  prom- 
ise, that  his  parentage  is  passed  over  with 
a  slight  and  incidental  notice  ;  and  almost 
the  only  memorials  transmitted  to  pos- 
terity of  the  two  individuals  who  had  the 
honor  of  giving  birth  to  the  precursor  of 
Messiah,  are  comprised  in  the  knowledge 
of  their  names,  and  in  the  honorable 
testimony  borne  to  their  piety  and  worth. 
But  data  are  not  wanting  at  the  same  time 
to  establish  the  high  respectability  of  the 
Baptist's  family. 

The  sacerdotal  order  to  which  both 
Zacharias  and  Elizabeth  are  said  to  have 
belonged,  enjoyed  in  Judea  all  the  rank 


and  consideration  which  in  other  countries 
attaches  to  an  ancient  and  noble  pedigree. 
Not  only  did  the  priests  fprm  a  distinct 
order,  chargeable  with  the  exclusive  jier- 
foriuance  of  ollices  which  have  ever  been 
reckoned  the  most  dignified  of  all  employ- 
ments ;  but  as  their  honors  and  immuni- 
ties flowed  through  certain  families,  and 
were  unattainable  to  any  beyond  that 
pale,  either  by  purchase  or  the  greatest 
personal  merits,  there  was  thus  drawn 
between  them  and  every  other  class  of 
society,  a  line  of  demarcation,  which  none 
could  pass  without  previously  establishing 
the  certainty  of  their  descent  from  the 
lineage  of  Aaron.  In  consequence  of  this 
provision,  a  knowledge  of  family  history 
was  among  the  Jews  a  principal  object 
both  of  i^rivate  and  public  attention. 

Zacharias  signifies  ichora  Jehovah  remem- 
bers, and  Elizabeth,  God  her  oath,  or  my  God 
hath  sworn.  Of  the  course  of  Abia.  {S&a 
2  Chron.  xxxv.  10 ;  also  on  verse  8.)  As 
Zacharias  was  married,  marriage,  which 
was  not  improper  for  the  priest  under  the 
law,  cannot  be  so  for  the  minister  of  Christ 
under  the  Gospel.     (1  Tim.  iv.  1-3.) 

6.  And  they  were  both  'righteous  before  God,  walking 
in  all  the  commandments  and  ordiuunce.s  of  the  Lord 
blameless. 

iGen.  vii.  1,  xvii.  1 ;  1  Kings  ix.  4;  2  Kings  xx.  3;  Job 
1.  1 ;  Acts  xxiii.  1 ;  Phil.  iii.  6. 

Commandments  mean  the  moral  law,  and 
ordinances,  the  ritual.  They  were  righteous, 
both  as  being  justified  by  the  righteous- 
ness of  Christ,  which  is  imputed  to  all 
believers,  and  as  having  the  righteousness 
which  is  wrought  inwardly  in  believers 
V)y  the  Holy  Ghost  for  their  sanctification. 
These  twosorts  of  righteousness  are  never 
disjoined.  This  aged  couple  believed  in 
the  promise  of  a  Saviour,  and  thus  becanj^e 
ixirtakers  of  His  righteousness.  They 
were  jjardoned  and  sanctified.  Thougli 
still  subject  to  sin,  they  indulged  in  no 
sinful  habits.  They  made  conscience  of 
every  known  duty,  and  endeavored  to 
obey  every  divine  precept.  They  were 
strict,  exact,  punctual.  Their  obedience 
was  marked  by  universality;  they  walked 
in,  that  is,  kept,  or  obeyed,  all  the  command- 
ments and  ordinances  of  the  Lord — all  the 
duties  of  religion  which  were  made  knov/n 
to  them.  Their  obedience  was  also  char- 
acterized by  blamelessness.  That  they  were 


Co8 


LUKE. 


still  subject  to  sin,  we  shall  soon  find  proof. 
(See  verses  lS-20.)  "  ilany  sins,"  says  an 
old  writer,  "  may  be  in  him  that  has  true 
grace ;  but  he  that  has  truth  of  grace  can- 
not alloAV  himself  in  any  sin." 

7  And  they  had  no  child,  because  that  Elizabeth  was 
barren,  and  I'hey  both  were  now  well  stricken  in  years. 

Barrenness  was  thought  a  very  heavy 
affliction  by  the  Jews,  yet  Zacharias  gave 
no  countenance  to  the  practice  of  polygamy 
or  divorce,  by  taking  another  wife,  the 
latter  of  which  especially  was  common  at 
that  time,  though  by  the  pious  Jews  gen- 
erally disapproved.  The  foundation  of 
the  feeling  that  the  want  of  children  was 
a  calamity  lay,  perhaps,  in  the  hope  which 
each  married  couple  may  have  entertained 
of  being  the  progenitors  of  the  expected 
Messiah. 

8.  And  it  came  to  pa-ss,  that  while  he  executed  the 
priest's  ofiice  before  ^God  in  the  order  of  his  course, 
9.  Aecordinc;  to  the  custom  of  the  priest's  office,  his  lot 
was  'to  burn  incense  when  ho  went  into  the  temple  ot 
the  Lord.  .   „     ,^ 

H  Chron.  xxiv.  10;  2  Chron.  viii.  14.  xxxi.  2.  'Ex. 
XXX.  7, 8 ;  1  Sam.  ii.  28 ;  1  Cliron.  xxiii.  13 ;  2  Chron.  xxix. 
11. 

At  the  time  of  his  being  favored  witn 
the  angelic  vision,  Zacharias  was  on  duty, 
and  in  order  to  understand  the  nature  and 
mode  of  appointment  to  the  office  he  was 
discharging,  it  is  necessary  to  observe  that, 
owing  to  tiie  immense  number  of  priests 
who  were  scattered  over  all  parts  of  Judea, 
amounting  to  about  a  tenth  part  of  the 
whole  population,  a  system  of  rotation 
was  established,  according  to  which  every 
family  of  the  twenty-four  courses  into 
which  the  sacerdotal  order  was  divided, 
repaired  to  Jerusalem  by  turns  twice  a 
year — the  period  of  service,  which  began 
always  on  the  Sabbath,  lasting  for  a  week. 
At  first  there  was  no  regular  division  of 
duty — the  members  of  each  family  whose 
weekly  turn  it  was  to  attend,  taking  indis- 
criminately, or  arranging  among  them- 
selves, the  several  parts  of  the  ceremonial ; 
but  as  some  ofiices  came  to  be  regarded  as 
more Jionorable  than  others,  and  unseemly 
contests  sometimes  occurred,  it  was  or- 
dained that  the  same  method  by  Avhich 
the  courses  were  originally  determined, 
should  be  resorted  to  for  assigning  to 
each  particular  priest  his  part  in  the 
service  of  the  temple;  that  it  should  be 
decided  by  lot,  which,  for  instance,  was  to 
carry  out  the  ashes,  to  feed  the  fire,  or  to 


attend  the  altar  of  incense.  In  this  latter 
service,  which  consisted  in  the  oflering 
of  fragrant  spices  on  an  altar  never 
stained  with  blood,  and  which  was  the 
most  honorable  of  all,  as  it  introduced  the 
functionary  alone  into  the  holy  place, 
Zacharias  was  employed  on  this  memorable 
occasion. 

The  most  minute  circumstances  are 
under  the  Lord's  control,  and  are  often  the 
beginnings  of  very  great  events.  The 
service  of  ofi"ering  the  incense  was  per- 
formed twice  every  day,  just  before  the 
morning  and  evening  sacrifice ;  that  is,  at 
nine  in  the  morning  and  three  in  the 
afternoon,  and  the  time  of  oflering  the 
incense  was  also  the  time  of  prayer — sweet 
fumes  of  the  ascending  incense  being 
indeed  representative  of  the  i^rayers  of 
the  i3eople  ascending  to  God. 

10.  mAnd  the  whole  multitude  of  the  people  were 
praving  without  at  the  time  of  incense. 

mLev.  xvi.  17  ;  Heb.  iv.  14-16  Kev.  viii.  3,  4. 

When  the  j^riest  entered  the  holy  i^lace 
to  oflfer  the  incense,  a  service  which  was 
performed  by  placing  incense  in  a  vase  or 
cup,  called  the  censer,  upon  the  golden 
altar,  with  burning  coals  beneath,  pro- 
ducing by  its  smoke  a  powerful  perfume, 
filling  the  temple  with  its  fragrance,  the 
sound  of  a  small  bell  notified  the  assem- 
bled people  that  the  time  of  prayer  was 
come.  When  this  was  heard,  the  priests 
and  Levites,  who  had  not  taken  their  sta- 
tions, hastened  to  do  so  ;  the  space  in  the 
court  between  the  great  altar  of  burnt- 
ofierings  and  the  porch  of  the  Lord's 
house  was  cleared,  and  the  people,  in  the 
different  courts  of  the  temjile, "  stood  and 
prayed." 

11.  And  there  appeared  unto  h!ni  an  angel  of  the 
liOrd  standing  on  the  right  side  of ''•the  altar  of  incense. 

aEx.  XXX.  1;  Lev.  xvi.  13;  Kev.  viii.  3,  ix.  13. 

The  altar  of  incense  stood  close  by  the 
vail  which  divided  the  holy  place  from 
the  most  holy;  on  the  north  stood  the 
table  of  shew-bread;  on  the  south  the 
golden  candlestick ;  and  as  the  priest 
entered  with  his  face  to  the  west,  the 
angel  must  have  stood  to  the  north,  or 
near  the  table  of  shew-bread.  Whether 
the  angel  was  already  visible  when  Zach- 
arias came  in,  or  afterward  suddenly  ap- 
peared, has  been  questioned.  When  we 
are   nearest    God,  the    good  angels    are 


^^'^V-'ir,, 


HIGH    PRIEST   AT    THE    ALTAR    OF    INCENSE. 


THE   SANHEDRIN   IN   COUNCIL. 


CHAPTER  I. 


659 


Highest  us.  Especially  are  they  present 
with  us  in  our  private  devotion  and  pub- 
lic worship. 

12.  And  when  Zacharias  saw  hitn,  »he  was  troubled, 
and  fear  (Ml  upon  him. 

"Verse  21,  ii. !»,  10:  Judg.  vi.  22;  Job  iv.  14,  15;  Dan 
.  X.  7 ;  Acts  x.  4  :  Kev.  i.  17.  # 

The  idea  of  an  angelic  visitant,  so  familiar 
to  his  people  in  their  early  history,  had 
from  disu.se  become  a  strange  matter  to 
them.  In  the  presence  of  angels  they  be- 
lieved in  the  fullest  extent ;  but  of  their 
manifested  presence  there  had  long  ceased 
to  be  any  authentic  examples.  The  ex- 
perience of  this  righteous  man  here  tallies 
exactly  with  that  of  other  saints  under 
similar  circumstances — Moses  at  the  burn- 
ing bush,  and  Daniel  at  the  river  of  Hid- 
dekel ;  the  women  at  the  sepulchre,  and 
John  at  the  isle  of  Patinos.  How  are  we 
to  account  for  this  fear  in  seeing  visions 
of  things  belonging  to  another  world  ?  It 
arises  from  our  inward  sense  of  weakness, 
guilt  and  corruption. 

13.  But  the  angel  said  unto  him.  Fear  not.  Zacharias : 
for  thy  prayer  is  heard;  and  thy  wile  Elizabeth  shall 
bear  thee  a  son,  and  Mhou  Khalt  c  11  his  name  John. 

pVerses  tiO,  63. 

The  attempt  to  calm  the  trepidation  of 
Zacharias  shows  us  that  holy  angels  really 
pity  our  frailties,  and  suggest  comfort  to 
us.  To  what  prayer  did  the  angel  refer  ? 
Was  it  the  prayer  which  Zacharias,  prob- 
ably offered  frequently,  that  he  might  not 
go  down  childless  to  the  grave  ?  or  was  it, 
as  some  suppose,  the  national  prayer 
offered  by  him  in  his  ministerial  capacity 
for  the  appearance  of  the  Messiah  ?  It 
will  be  observed  that  the  angel  afterward 
goes  on  to  explain  that  this  son  was  to  be 
Christ's  appointed  harbinger,  thus  laying 
the  stre.ss  rather  upon  the  fact  of  ^les- 
siah's  coming,  than  of  a  son  being  born  to 
Zacharias.  Both  these  blessings  were 
soon  to  be  bestowed. 

14.  Andthou  Shalt  have  joy  and  igladness;  and  many 
shall  rejoice  at  his  birth.— qVer^se  58. 

Well  miglit  a  father  rejoice  at  the  birth 
of  such  a  son  !  His  very  name,  John,  sig- 
nifying "the  grace  or  favor  ot  God," 
showed  that  God  would  bless  him,  and 
make  him  a  blessing.  The  giving  of 
significant  names  to  children  ha.s  been  an 
ancient  and  pious  practice  :  names  which 
carried  a  remembrancp  either  of  duty  or 
of  mercy  in  them.  When  a  child  has 
been  born,  it  has  very  seldom  been  known 


whether  it  would  become  a  curse  or  a 
blessing.  There  has  often  been  great  jciy 
at  the  birth  of  children,  who  have  lived 
to  do  great  harm,  and  even  to  break  their 
parents'  hearts.  When  Cain  was  born 
Eve  rejoiced,  saying,  "I  have  gotten  a 
man  from  the  Lord,"  little  knowing  or 
thinking  how  wicked  a  man  he  would  be. 
Other  children  who  have  excite<l  little 
interest  at  their  birth,  or  even  in  their 
boyhood,  have  lived  not  only  to  rejoice 
their  parents,  but  to  save  souls  from 
eternal  death.  We  cannot  tell  when  we 
look  upon  young  children  what  they  will 
become,  but  we  may  ofi'er  up  our  earnest 
prayer  that  they  may  be  a  comfort  and 
not  a  sorrow,  a  blessing  and  not  a  curse. 
A  child  of  prayer  and  faith  is  likely  to  be 
a  source  of  comfort  to  his  parents.  Were 
proper  attention  paid  to  this  point,  there 
would  be  fewer  disobedient  children  in  the 
world,  and  the  number  of  broken-hearted 
I^arcnts  would  be  lessened.  But  what  can 
be  expected  from  the  majority  of  matri- 
monial connections,  begun  without  the 
fear  of  God,  and  carried  on  without  His 
love  f 

15.  For  he  shall  be  grreat  in  the  sight  of  the  Lord,  and 
i^hall  drink  neither  wine  nor  strong  drink;  and  he 
shall  be  filled  with  the  Holy  Ghost,  -"even  from  his 
mother's  womb.  16.  'And  many  of  the  children  of 
Israel  shall  he  turn  to  the  Lord  their  God.  17.  "And  he 
shall  go  before  him  in  the  spirit  and  power  of  Eliius.  to 
turn  the  hearts  of  tlie  fathers  to  the  children,  and  the 
dis(il)edipnt  "to  tliewisdom  ofthejust;  tomakereadya 
people  prepared  for  the  Lord. 

rNum.vi.  3;  Judg.  xiii.4;  Chap.  vii.  3.3.  'Jer.  i.  5;  CJ<^l 
i.  15.  'Mai.  iv.  5,  6.  "Mai.  iv.  5 :  Matt.  xi.  14 ;  Mark  ix. 
12. 

Great  in  the  sight  of  the  Lord,  that  is, 
really  or  truly  great,  God  would  regard 
him  as  such.  They  are  little  men  in 
the  sight  of  the  Lord,  whatever  impor- 
tance their  riches  and  reputation  may 
give  them  in  the  sight  of  men,  who  live 
in  the  world  to  little  purpose,  render  little 
service  to  God,  and  bring  little  glory  to 
His  name.  Drink  neither  wine  nor  strong 
drink.  AVine  was  the  juice  of  the  grape. 
The  kind  of  wine  commonly  used  in  Judea 
was  a  light  wine,  often  not  stronger  than 
cider  in  this  country.  It  was  the  common 
drink  of  all  classes  of  the  people.  Why 
then  was  John  to  drink  no  wine  ?  Because 
he  was  a  Nazarite.  (See  Numb,  vi.)  Jew- 
ish ceremonies  have  ceased  since  the 
Lord  Jesus  has  made  known  to  us  the 
Gospel,  yet  it  is  our  duty  in  all  things  to 
be  devoted  to  the  service  of  God,  and 


GOO 


LUKE 


separated  from  the  sinful  jjleasures  of  an 
ungodly  world.  Our  modern  temperance 
societies  are  ])roperly  a  Christian  Nazarit- 
ism.  They  are  a  moral  enterprise,  aiming 
to  raise  the  public  j^ractice  to  a  standard 
of  temperance  by  exhibiting  an  abstinence 
from  even  an  otherwise  innocent  measure 
of  indulgence.  Strong  drink,  among  the 
Jews  (as  distilled  spirits  were  not  then 
known),  was  probably  nothing  more  than 
fermented  liquors,  or  a  drink  obtained 
from  fermented  dates,  figs,  and  the  juice 
of  the  palm,  or  the  lees  of  wine,  mingled 
with  sugar,  and  having  the  property  of  in- 
toxicating. The  words  denote  all  exhilar- 
ating liquors  besides  wine.  Filled  uith  the 
Holy  Ghost,  even  from  his  mothefs  womh — 
that  is,  }>efore  his  birth,  or  from  his  very 
birth,  the  plenary  influence  of  the  Holy 
Spirit  should  be  upon  and  in  his  spirit. 
There  is  no  Scripture  ground  for  supposing 
that  a  child,  even  before  birth,  is  no  pos- 
sible subjjsct  of  sanctifying  power. 

Many  of  the  children  of  Israel  to  the  Lord 
their  God.  The  Jewish  people  at  this  time 
were  sunk  in  formalism  and  sin.  (See  Matt, 
iii.  5,  6;  Mark  i.  5 ;  Luke  iii.  7.)  Go  before 
him  in  the  spirit  and  power  of  Elias.  Him, 
that  is,  before  the  Lord  their  God.  An  evi- 
dent reference  to  the  last  of  the  prophets 
— ]\Ial.  iii.  1,  iv.  5,  6 — whose  words  are  thus 
indorsed  by  the  angel.  This  seems  to  be 
a  clear  ascription  of  the  Divine  title  to  the 
IMessiah  before  whom  John  was  to  go. 
There  was  a  great  resemblance  between 
John  the  Baptist  and  the  prophet  Elijah, 
under  whose  name  he  was  predicted  by 
Malachi,  iv. 5.  Inspirit.  Both  were  clothed 
in  hair-cloth,  with  leathern  girdles  around 
their  loins,  and  dwelt  much  in  the  wilder- 
ness. Both  were  faithful  and  courageous 
in  times  of  imiversal  corrui:)tion.  John 
came  also  in  the  jwiver  of  the  great  prophet, 
denouncing  speedy  vengeance  from  heaven 
unless  men  repented.  Turn  the  hearts  of 
the  fathers  to  their  children,  &c.  The  fathers 
here  are  the  holy  ancestry  of  degenerate 
Israel,  who  had,  as  it  were,  been  offended 
with  the  apostacy  of  their  descendants. 
John  would  so  infuse  a  better  spirit  into 
this  generation  that  a  reconciliation  should 
take  place  between  the  holy  oldeyi  time  and 
the  fallen  present.  The  disobedient.  Unbe- 
lief and  disobedience  are  so  intimately  con- 


nected, that  the  same  word  in  the  sacred 
w'ritings  often  serves  for  both.  Tothe  nisdom 
of  the  just,  the  original  preposition  implies 
not  only  the  enteringupon,  but  continuance 
in  the  state  of  wisdom,  or  true  religion, 
here  predicated  of  the  just :  to  make  ready 
a  people  for  the  Lord,  by  fitting  men  to  re- 
ceive Christ  upon  His  OAvn  terms  and  con- 
ditions. Though  the  Son  of  God  was 
coming  into  the  world  to  shed  His  blood 
to  save  sinners,  yet  it  was  necessary  that 
one  should  go  before  Him  to  tiirn  the 
hearts  of  men  toward  Him.  What  a  proof 
this  of  the  wickedness  of  the  human  heart ! 
Every  one  is  an  enemy  of  God  until  he  is 
converted. 

18.  And  Zacharias  said  unto  the  angel,  ^Whereby 
shall  I  know  this?  lor  I  am  an  old  man,  and  my  wile 
well  stricken  in  years,  lit.  And  the  anpel  answering 
said  unto  him,  I  am  yCiabriel,  that  stand  in  the  presence 
of  God  ;  and  am  sent  to  speak  unto  thee,  and  to  show 
thee  these  glad  tidings.  20.  And,  behold,  »thou  .shall  be 
dumb,  and  not  able  to  speak,  until  the  day  that  these 
things  .shall  be  performed,  because  thou  believest  not 
my  words,  which  shall  be  fulfilled  in  their  sea-son. 

>Gen.  xvii.  17.  jDan.  viii.  Ifi,  and  ix.  21.  22.  23;  Matt, 
xvii.  10;  Heb.  i.  14.    ^Ezek.  Iii.  26,  and  xxiv.  27. 

Zacharias  was  so  much  astonished  at  the 
message  of  the  angel,  that  he  asked  of  him 
by  what  sign  he  should  know  that  this 
thing,  so  far  above  the  ordinary  course  of 
nature,  should  come  to  pass.  And  the  angel 
answering  said  unto  him,  lam  Gabriel — "  The 
might  of  the  strong  God,"  a  name  peculiarly 
a2:)propriate  now,  as  pointing  out  that  all- 
pirevaleyil  potver  by  which  the  strong  God 
could  accomplish  every  purpose,  and  stibdiie 
all  things  to  Himself.  Stand  i7i  the  presence 
of  God.  To  stand  or  dwell  in  the  presence 
of  a  sovereign  is  an  oriental  idiom,  im- 
porting the  most  eminent  and  dignified 
station  at  court.  Why  was  it  wrong  in  him 
to  desire  a  sign?  Because  he  had  already 
had  one.  It  was  sinful  in  Zacharias  not  to 
believe  after  he  had  seen  the  glorious 
angel.  Unbelief  is  a  great  sin,  for  it  is  an 
insult  to  the  truth  of  God.  It  was,  there- 
fore, both  a  sign  and  a  judgment  that  Zach- 
arias was  told  he  should  be  dumb. 

21.  And  the  people  waited  for  Zacharias,  and  marvel- 
led that  he  tarried  so  long  in  the  temple.  22.  And  when 
he  came  out,  he  could  not  speak  unto  them  :  and  they 
perceived  that  he  had  seen  a  vision  in  the  temple:  for 
he  beckoned  unto  them,  and  remained  speechle.ss.  23. 
And  it  came  to  pass,  that,  as  soon  as  "the  days  of  his 
ministration  were  accomplished,  he  departed  to  his  own 
house.  24.  And  after  those  days  his  wife  Elizabeth 
conceived,  and  hid  herselffive  months,  saying,  25.  Thus 
hath  the  Lord  dealt  with  me  in  the  days  wherein  he 
looked  on  inc.  to  btake  away  my  reproach  among  men. 

i'2  Kings  xi.  5;  1  Chron.  ix.  25.  I'Gen.  xxx.  23;  Isa.  iv. 
1,  liv.  1,  4. 

The  priest,  it  is  said,  was  not  accustomed 
to  remain  in  the  temple  more  than  half  an 


CHAPTER   I, 


«di 


hour  commonly.  "When  Zacharias  came 
out,  it  was  expected  that,  according  to  the 
custom  of  the  priest  after  tlie  service  of  the 
temple  was  finished,  he  would  dismiss  the 
people  with  the  beautiful  words  recorded 
in  Numbers  vi.  24-7,  but  he  could  not  speak. 
His  excited  aspect  showed  that  something 
had  happened  to  him  in  the  sacred  place, 
and  the  people  susi>octing  tlrat  he  had  seen 
an  appearance  or  spectre,  he  made  signs 
to  show  them  what  he  had  seen  in  the 
temple.  Zacharias,  though  he  ceased  to 
speak,  did  not  cease  to  minister  in  the 
temple.  It  is  the  duty  of  ministers  of  the 
Gospel  to  remain  at  their  work  until  they 
are  entirely  unfitted  for  it. 

His  otim  house.  This  is  generally  thought 
to  have  been  Hebron.  AVhat  a  history  he 
had  to  unfold  to  Elizabeth!  For  he  was 
able  to  inform  her  in  writing.  What  a 
proof  she  beheld  of  the  power  of  God  in 
the  dumbness  of  her  husband !  We  should 
take  notice  of  God's  dealings  with  others. 
(Ps.  cviii.  43.)  Hid  herself  jive  months,  saying, 
&c.  How  humbly  and  gratefully  Elizabeth 
behaved  on  this  occasion !  She  acknowl- 
edged the  goodness  of  the  Lord  in  having 
condescended  to  look  upon  her  affliction, 
for  she  had  been  exposed  to  much  reproach 
on  account  of  having  no  child.  It  might 
be  that  this  strict  seclusion  wms  adopted 
partly  for  the  better  securing  opportunities 
of  devotion  to  one  so  peculiarly  circum- 
stanced, and  partly  for  the  purpose  of 
avoiding  wine  or  strong  drink,  or  coming 
in  contact  with  anything  unclean,  as  be- 
came the  destined  mother  of  a  Nazarite. 
But  it  might  have  been  done,  too,  in  accord- 
ance with  the  manners  of  her  country,  as 
it  is  probable  that  the  ladies  of  ancient 
Palestine  observed  the  custom  which  pre- 
vails among  other  Eastern  females  of  the 
present  day,  who,  from  motives  of  deli- 
cacy hide  themselves  from  the  public,  for 
some  time  before  the  birth  of  their  first 
child. 

Thus  hath  the  Lord,  &c.  A  holy  minister 
named  Rutherford, \n  one  of  his  letters,  writ- 
ten two  hundred  years  ago,  says,  that  one 
of  the  things  which  most  showed  him  his 
own  wickedness  by  nature,  was  his  feel- 
ing more  disposed  to  call  upon  the  Lord 
in  trouble,  than  to  thank  him  when  de- 
livered. 


2fi.  And  in  the  sixth  month  the  angel  Gabriel  was 
sent  from  (iod  unto  a  city  of  Clalilee,  nunicd  Nazareth, 
27.  To  a  virgin  'espouxcd  to  a  man  whose  name  was 
Josepli,  of  tlie  iiousi'  of  David:  and  tin-  virgin's  name 
»•((.<(  Marv.  •>;.  And  tlic  aii;,'il  came  in  unio  )ier,  and 
said, 'illail,  r/(oi( //('(^ '(j7  lii^,'lily  lavourcd,  >tlie  Lord  Li 
witlitlu'f':  lilessed  <nl  lliou  among  women,  m.  And 
wlien  slie  saw  liim,  fslio  was  trouhled  ai  Ids  saying,  and 
Ciusl  in  lier  mind  what  manner  of  salutation  thisstionld 
be.  »!.  And  tlu- aiig.-i  saiil  unto  her,  Ffar  not,  Mary; 
lor  thou  hast  lound  lavom- with  (iod.  HI.  fAnd.  behold, 
thou  shall  eent'eive  in  thy  womb,  and  bring  l(jitli  asuu, 
and  I'slialt  eall  bis  name  JJvSL'S.  si.  He  shall  be  great, 
innd  shall  be  ealled  tlie!S(in  of  the  Highest:  and  i^the 
Lord  (iod  shall  give  unto  him  the  throne  of  his  lather 
l)avi<l:  :«.  'Anil  be  shall  reign  (jver  the  house  of  .iaeob 
lor  ever;  and  (if  bis  kingdom  there  shall  be  no  end.  :u. 
Then  said  Mary  unto  the  angel.  How  shall  tliis  be,  see- 
ing I  know  not  a  man  ?  3.5.  And  the  angel  answered 
and  said  unto  her,  ""The  Holy  (ibost  shall  come  upon 
thee,  and  the  ijower  of  the  Highest  shall  overshadow 
thee:  thereliire  alsctli.at  liol\-  thing  wliieli  shall  beboni 
of  thee,  shall  b<- (-.died  "the  Son  of  (iod.  :;(i.  And,  be- 
hold, thy  cousiii  J'Jlizabeth,  she  hatli  also  conceived  a 
son  in  her  old  age:  and  thi.s  is  the  si.xth  month  with 
her,  who  wa.s  called  barren.  37.  For  "with  (iod  nothihg 
shall  be  impossible.  38.  And  Mary  said,  liehold  the 
handmaid  of  the  Lord  ;  be  it  unto  me  according  to  thy 
word.    And  the  angel  departed  from  her. 

t^Matt.  i.  18 ;  chap.  ii.  4,  .5.  <iDan.  ix.  23.  x.  19.  f  Judg. 
vi.  12.  tVerse  12.  elsa.  vii.  14:  Matt,  1.21.  I'Chap.  ii.21. 
'Mark  v.  27.  ''2  Sam,  vii.  11,  12;  Ps.  cxxxii.  11 ;  Isa.  ix. 
6,  7,  xvi.  5:  Jer.  xxiii.  5;  Rev.  iii.  7.  'Dan.  ii.  44.  vii.  14, 
27:  Mic.  iv.  7:  John  xii.  34:  Heb.  i.  8.  -"Matt.  i.  20. 
nMatt.  xiv.  33.  xxvi.  CS,  64 :  Mark  i.  1 ;  John  i.  34.  xx.  S6 ; 
Acts  viii.  37:  Rom.  i.  4.  "Gen.  xviii.  14:  Jer.  x.vxii.  17; 
Zech  viii.  (i ;  Matt.  xlx.  26 ;  Mark  x.  27 ;  chaiJ.  xviii.  27 ; 
Rev.  iv.  21. 

The  angel  Gabriel.  God  appointed  that 
his  Son  should  be  born  six  months  after 
John.  An  evil  angel  was  the  first  author 
of  our  ruin  ;  a  good  angel,  though  he  could 
not  be  the  author  of  our  restoration,  yet 
was  made  the  joyful  reporter  of  it.  It  was 
the  same  angel  who  had,  many  hundred 
years  before,  declared  to  the  prophet  Dan- 
iel the  coming  of  Messiah  (Dan.  ix.  21-7), 
that  now  came  to  Mary.  A  city  of  Galilee. 
As  Joseph  and  INIary  w^ere  both  of  the 
family  of  David,  the  patrimonial  estate  of 
which  lay  in  Bethlehem,  it  seems  as  if  the 
family  residence  should  have  been  in  that 
city  and  not  in  Nazareth,  for  we  find  that 
even  after  the  return  from  the  captivity  the 
several  families  went  to  reside  in  thosf 
cities  to  which  they  originally  belonged 
(See  Neh.  ii.  3.)  But  it  is  probable  thai 
the  holy  family  removed  to  Galilee,  foi 
fear  of  exciting  the  jealousy  of  Herod, 
who  had  usurped  that  throne  to  which 
they  had  an  indisputable  right. 

To  a  virgin  espoused,  &c.  At  length  the 
moment  is  come  which  is  to  give  a  son  to  a 
virgin,  a  Saviour  to  the  %vorld,  a  pattern  to 
mankind,  a  sacrifice  to  sinners,  a  temple  to  the 
Divinity,  and  a  new  principle  to  the  ?!f?o 
world.  The  Son  of  God  comes  to  humble 
the  proud,  and  to  honor  poverty,  iveakness 
and  contempt.  He  chooses  an  obscure  place 
for  the  mystery  which  is  most  glorious  to 


CG2 


LUKE 


his  humanity,  its  union  with  the  Divinity ; 
unci  for  that  which  is  most  degrading  (his 
suflerings  and  death),  He  will  choose  the 
greatest  city.  Of  the  house  of  David. 
Mary  was  descended  from  King  David, 
wlio  had  lived  more  than  a  thousand  years 
before,  and  she  was  engaged  to  be  married 
to  a  man  called  Joseph,  also  descended 
from  King  David.  It  hud  been  prophesied 
that  the  Son  of  God  should  be  born 
among  David's  family.  Isaiah  calls  the 
Saviour  "  A  rod  out  of  the  stem  of  Jesse  " 
(Isa.  ix.  1),  for  Jesse  was  the  father  of 
David.  Jesse  was  like  a  tree,  of  which 
Jesus  was  a  rod  or  branch. 

Hail ! — a  word  of  salutation,  equivalent 
to  Peace  be  with  thee,  or,  Joy  be  icith  thee, 
thou  art  highly  favored,  thou  that  are  desig- 
nated as  the  happy  individual  to  whom 
the  great  honor  is  to  pertain  of  giving 
birth  to  the  world's  Redeemer — the  Lord 
is  with  thee — as  the  word  "is  "  is  not  in  the 
original,  this  passage  may  be  rendered 
either  "  the  Lord  is  with  thee,"  or  "  the 
Lord  be  with  thee,"  implying  the  prayer 
of  the  angel  that  all  blessings  from  God 
might  descend  and  rest  upon  her — blessed 
art  thou  among  women,  not  above  women, 
but  among  women,  that  is,  "  thou  art  the 
most  happy  of  wamen."  The  Eoman 
Catholics  allege  that  the  words  "highly 
favored "  mean  "  full  of  grace,"  and  say, 
tliat  Mary  can  now  impart  grace,  and  that 
the  angel  worshiped  her.  The  original 
word,  however,  does  not  signify  fidl  of 
grace,  but  freely  beloved,  and  it  is  perfectly 
plain  that  the  angel's  address  was  a  salu- 
tation and  not  a  prayer.  Besides,  we 
know  that  ^lary  was  but  a  creature,  and 
even  a  sinful  creature,  and  hence,  how- 
ever great  the  distinction  she  enjoyed  in 
being  selected  to  be  the  mother  of  the 
Messiah,  it  is  idolatry  to  treat  her  as  the 
Lord. 

She  ^vas  tro\ibled,  &c.  Mary  was  afraid 
and  perplexed  at  the  speech  of  the  angel, 
it  was  so  unexpected  and  extraordinary, 
and,  with  her  sense  of  humility,  the  lionor 
was  so  undeserved.  The  angel  therefore 
desired  her  not  to  fear,  and  then  informed 
her  of  the  wonderful  event  about  to  hap- 
pen. The  Saviour,  so  long  expected,  was 
to  be  her  son.  He  was  to  be  called  "Jesus," 
which  signifies  Saviour,  and  is  the  same 


name  as  Joshua,  He  was  to  be  "great," 
distinguished,  or  illustrious,  great  in  re- 
spect to  His  person  and  His  ofiices ;  He  was 
to  be  called  the  son  of  the  highest,  that  is,  He 
was  to  be  the  Son  of  the  infinitely  exalted 
God;  He  was  to  receive  from  the  Lord  God 
the  throne  of  his  father  David,  that  is,  God 
would  settle  upon  Him  a  spiritual  kingdom, 
of  which  the  earthly  one  of  David,  from 
whom  He  was  lineally  descended,  was  a 
type :  he  xvas  to  reign  over  the  house  of  Jacob 
forever:  as  this  was  the  name  by  which  the 
ancient  people  of  God  were  known,  this 
was  in  effect  saying  that  He  should  reign 
over  His  own  Church  and  i3eo])le  forever, 
and  of  his  kingdom  there  icas  to  be  no  end — 
He  should  reign  among  His  people  on 
earth  until  the  end  of  time,  and  still  be 
their  King  in  heaven.  He  should  be  the 
only  King  that  shall  never  lay  aside  liis 
diadem  and  robes,  and  that  shall  never 
die. 

Hoiv  shcdl  this  bef  Some  would  render 
this  as  if  she  would  be  resolved  whether 
this  birth  were  to  be  produced  in  a  com- 
mon or  a  miraculous  manner.  But  we  think 
it  is  more  natural  to  suppose  that  she  un- 
derstood the  former  words  as  an  intimation 
that  the  effect  was  immediately  to  take 
place,  to  which  her  j^resent  circumstances 
seemed,  humanly  speaking,  an  invincible 
objection.  The  Holy  Ghost,  &c.  As  the 
^Messiah  came  to  redeem  sinners — to  make 
atonement  for  others,  and  not  for  Himself 
— it  was  necessary  that  His  human  nature 
should  be  pure,  and  freed  from  the  corrup- 
tion of  the  fall.  Hence  a  body  was  to  be 
prepared  for  Him,  not  by  ordinary  genera- 
tion, but  by  the  direct  power  of  God.  His 
body  was  to  be  miraculously  formed  by 
the  power  of  the  Holy  Ghost,  though  born 
of  a  human  mother.  The  phrase,  that  holy 
thing,  shows  the  purity  and  immaculate- 
ness  of  Christ's  human  nature.  Jesus  had 
flesh  and  blood  like  ourselves  (Heb.  ii.  14), 
and  He  was  subject  to  all  our  bodily  weak- 
nesses ;  He  needed  food  and  sleep ;  He 
suffered  pain;  He  shed  tears,  and  sweat 
drops  of  olood ;  but  He  was  without  sin 
(Heb.  iv.  15.)  He  was  "holy,  harmless, 
undefiled."  (Heb.  vii.  2G.)  Shall  be  called 
the  Son  of  God.  The  angel  did  not  give  the 
appellation  So7i  of  God  to  the  Divine  nature 
of  CJirist,  but  to  that  holy  2^^rson  or  thing 


C  II  A  P  T  E  R   X  I . 


C63 


Avhi(;h  was  to  be  born  of  the  virgin,  by  the 
energy  of  tlie   Holy   Spii-it.    The   Divine 
nature  could  not  be  born  of  the  virgin,  the 
liumun    nature    was    born    of   her.    The 
■  phrase   does  not  mean  constituted    and 
made,  but  evidenced  and  declared.  Christ 
Avas  God  before  He  assumed  tlesh,  even 
from  eternity ;  but  His  taking  flesh  in  this 
manner  would  evidence  Him  to  be  the  Son 
of  God.    To  confirm  Mary's  confidence  in 
what  he  had  told  her,  the  angel  mentioned 
the  wonderful  conception  of  her  cousin 
Elizabeth,  and  reminded  her  of  the  al- 
mighty power  of  God.    The  result  was, 
that  she  was  willing  to  bear  the  trial.  She 
knew  that  many   would    disbelieve   her 
story,  and  ti'eat  her  with  contempt ;  never- 
theless, in  expression  of  her  resignation  to 
the  will  of  God,  and  of  her  faith  in  the 
promise,  she  said:  Behold  the  handmaid  of 
the  Lord  ;  he  it  unto  me  according  to  thy  word 
All  disputations  with  God,  after  His  will 
is  made  known  and  understood,  arise  from 
infidelity  and  unbelief.     God  often  makes 
those  suffer  most  deeply  whom  He  designs 
to  honor  most  highly.    When  he  intends 
that  persons  should  do  much  good  to  souls 
(and  this  is  one  of  the  highest  honors)  He 
often  permits  suspicion  to  be  cast  upon 
their  character,  but  at  length  He  estab- 
lishes their  innocence. 

39.  And  Mary  arose  in  those  days,  and  went  into  the 
hill-country  with  haste,  Piuto  a  city  of  Judah. 
pJosh.  xxi.  9, 10,  11 

In  those  days,  that  is,  soon  after  she  had 
received  the  extraordinary  message  from 
the  angel,  before  mentioned,  as  soon  as 
she  could  conveniently  fit  herself  out  for 
the  journey.  Went  into  the  liill-country . 
The  portion  of  Palestine  originally  alloted 
to  the  tribe  of  Judah  was  divided  in  ac- 
cordance with  its  natural  features  into 
the  southern  district,  or  the  plain  border- 
ing on  the  Mediterranean  sea  ;  the  hill- 
country  of  Judah,  running  through  the 
center  from  north  to  south  ;  and  the  dis- 
trict of  Judah. 

With  haste,  such  as  results  from  zeal  and 
eager  desire.  The  intimation  which  the 
angel  had  given  respecting  Elizabeth 
greatly  impressed  the  mind  of  Mary,  and 
created  a  strong  desire  to  visit  and  confer 
with  that  aged  relative,  under  the  very 
peculiar  circumstances  in  which  she  was 
placed.    There  were  grounds  on  which 


slie  might  suspect  the  actual  relation  be- 
tween these  extraordinary  cinaimstances. 
She  could  not  but  know  what  had  hap- 
pened to  Zacharias  at  the  temple,  and  if, 
as  would  seem  from  her  not  being  already 
apprised  of  the  fact,  the  particulars  of  the 
vision  had  not  yet  become  equally  notori- 
ous, the  information  given  by  the  angel 
pointed,  as  coming  from  him,  a  connecting 
link  which  she  would  be  anxious  to  trace 
more  fully.  If  we  may  suppose  Hebron  to 
have  been  Elizabeth's  residence,  Mary's 
journey  would  be  about  one  hundred 
miles.  Into  a  city  of  Judah;  probably 
Hebron,  the  city  of  the  priests  (Josh.  xxi. 
14),  situated  in  the  tribe  of  Judah.  This 
was  the  chief  city  in  that  part  of  Judea, 
as  may  be  gathered  from  2  Sam.  ii. 

40.  And   entered  into  the  house  of  Zacharias  and 
saluted  Elizabeth. 

Here  were  the  two  wonders  of  the  world 
met  under  one  roof,  to  communicate  their 
joys  to  each  other,  and  to  strengthen  each 
other's  faith.  Plow  interesting  that  inter- 
view between  those  two  holy  women! 
There  was  a  great  difference  between 
their  ages.  Elizabeth  was  very  old ;  Mary 
was  not  old  ;  it  is  probable  she  was  quite 
young.  Yet  she  was  far  more  highly  hon- 
ored than  her  aged  relative.  The  old  are 
often  envious  of  the  young,  but  the  pious 
Elizabeth  was  ready  to  do  honor  to  Mary. 
Saluted  Elizabeth.  The  salutations  of  the 
Jews  were  usually  of  a  religious  character, 
at  least  in  form,  and  were  attended  with 
much  ceremony.  They  wese  various,  such 
as,  "  Be  thou  blessed  of  Jehovah,"  "  God 
be  with  you,"  "Peace  be  with  you."  (See 
Paitb.  ii.  4;  Judges  xix.  20;  2Sam.  xx.  9; 
Ps.  cxxix.  8.)  To  the  last  mentioned 
form,  which  was  the  most  common,  .strik- 
ing allusion  is  made  by  our  Saviour. 
(John  xiv.  27.) 

41.  And  it  cameto  pass,  that  when  E'izabeth  heard 
the  salutation  ol"  Mary,  the  hahe  leaped  in  her  womb; 
and  Elizabeth  was  filled  with  the  Holy  CThost : 

No  sooner  had  Mary  spoken  than  the 
child  in  the  womb  of  Elizabeth  leaped,  as 
if  transported  with  joy,  or  sensible  of  the 
approach  of  Him  whose  forerunner  he 
was  appointed  to  be,  and  already  offering 
Him  involuntary  homage.  The  reference 
to  the  movement  of  the  child  by  Luke, 
in  connection  with  the  words  of  Elizabeth, 
verse  44,  shows  that  it  was  attributed  to  a 


664 


LUKE. 


secret  and  powerful  spiritual  influence. 
The  expression,  Elizabeth  was  filled  uith  the 
Holy  Ghost,  seems  to  have  been  the  ac- 
complishment of  the  promise  made  by 
the  angel,  verse  15.  This  expression 
attaches  the  weight  of  inspiration  to  the 
words  Elizabeth  uttered  in  reply  to  Mary's 
salutation. 

42.  And  she  spake  out  with  a  loud  voice,  and  said, 
qElessi'd  art  thou  iimoiig  women,  and  blessed  is  the 
fruit  of  thy  womb.— qJudg.  v.  24  ;  verse  28. 

With  a  loud  voice,  such  as  testified  the 
greatness  of  the  emotion  of  her  mind. 
Blessed,  &c.,  repeating  the  words  of  the 
angel,  verse  28,  of  which  she  had  i^roba- 
blybeen  informed  by  Mary,  in  the  present 
interview,  esteeming  it  the  highest  honor 
among  mothers  to  be  the  mother  of  the 
Messiah.  Both  had  been  highly  favored 
— but  Mary  most.  Mary  was  blessed,  not 
so  much  for  carrying  Christ  in  her  womb 
by  sense,  as  for  bearing  Him  in  her  heart 
by  faith.  And  blessed  is  the  fruit  of  thy 
womb;  alluding,  probably,  to  the  child's 
being  the  promised  seed  in  whom  all  the 
nations  of  the  earth  were  to  be  blessed, 
and  who  for  that  reason  was  blessed  Him- 
self. (Ps.  Ixxii.  17.)  While  we  cannot 
but  own  that  we  are  more  favored  of  God 
than  we  deserve,  let  us  by  no  means  envy 
others  who  are  more  highly  favored  than 
we  are. 

43.  And  whence  In  this  to  me,  that  the  mother  of  my 
Lord  should  come  to  me  ? 

If  Elizabeth  had  not  been  extraordin- 
arily inspired,  she  could  not  so  much  as 
have  suspected  that  Mary  was  to  be  the 
mother  of  the  Messiah,  but  this  being  re- 
vealed to  her,  she  was  greatly  struck  with 
the  honor  that  was  done  her  by  the  visit. 
Her  son,  the  Baptist,  used  the  same  lan- 
guage of  humility.  (Matt.  iii.  14.)  Eliza- 
beth seems  to  have  been  the  first  one  who 
employed  this  title,  My  Lord,  of  such 
common  use  among  Christians. 

44.  For,  lo,  as  soon  a-s  the  voice  of  thy'  salutation 
bounded  in  mine  ears,  the  babe  leaped  in  my  womb 
for  joy. 

"  Thou  certainly  bringest  some  extraor- 
dinary tidings,  some  extraordinary  bless- 
ings with  thee,  for  as  soon  as  the  voice  of  thy 
salutation  sounded  iii  my  ears,  not  only  my 
heart  leaped  for  joy,  but  the  babe  in  my  womb 
did  so,  too."  The  reference  is  to  verse  41, 
where  the  verb  used  denotes  something 
more  than  the  natural  movements  of  the 


unborn  child.  It  seems  most  plainly  ac- 
cordant with  the  mind  of  the  inspired 
writer,  that  upon  this  occasion  the  unborn 
harbinger  salutes  with  joy  the  unborn 
Messiah  at  his  first  approach.  This  would 
serve  very  much  to  strengthen  Mary's 
faith,  and  Avould  be  in  part  the  fulfillment 
of  the  prediction.     (Ps.  xcviii.  8,  9.) 

45.  And  blessed  is  .she  *that  believed;  for  there  shall 
be  a  performance  of  those  thini^s  whicli  were  told  her 
from  the  Lord.— *Or,  which  believed  that  there. 

The  language  of  Elizabeth  here  passes 
from  the  second  to  the  third  i:)erson,  but 
the  expression,  although  in  form  indefi- 
nite, was  designed  to  apply  directly  to 
Mary,  and  commended  her  for  her  faith 
and  humility,  when  she  received  the  mes- 
sage from  the  Lord,  by  His  angel.  Mary's 
faith  is  made  to  stand  in  contrast  with 
Zacharias'  unbelief;  but  this  is  done  in 
such  a  manner  as  to  show  the  great 
decorum  which  the  Spirit  of  God,  as  well 
as  the  rules  of  modesty  and  piety,  taught 
Elizabeth  to  observe,  when  the  faults  of  a 
husband  were  in  question.  For  there  shall 
be  a  performance  of  those  things  wliich  v:ere 
told  her  from  the  ^■ord.  The  invariable  cer- 
tainty of  God's  promises,  is  the  true  ground 
of  faith,  and  the  source  of  happiness  to 
those  who  build  upon  them.  Blessed  is 
every  one  that  believes.  It  was  a  good 
answer  that  was  once  given  by  a  j-)Oor 
woman,  when,  to  a  minister  wlio  asked 
her,  "  What  is  faith?"  she  reiolicd,  "I  am 
ignorant ;  I  cannot  answer  well ;  but  I 
think  faith  is  taking  God  at  His  word." 

46.  And  "-Mary  said,  My  soul  doth  magnify  the  Lord, 
rl  Sam.  ii.  1 ;  Ps.  xxxiv.  2,  3  and  xxxv.  9  ;  Hab.  iii.  18] 

Though  there  was  much  to  try  Mary  in 
her  present  circumstances,  for  many  people 
would  not  believe  her  account  of  the 
angel's  visit,  and  would  treat  her  with 
scorn,  yet  she  was  filled  with  joy,  because 
she  enjoyed  the  favor  of  the  Lord,  thus 
showing  us  how  faith  can  enable  us  to 
rejoice  in  the  midst  of  trials.  Having 
heard  Elizabeth  speak,  she  likewise  was 
filled  with  the  Lloly  Ghost,  and  under  His 
influence  uttered  extempore  this  hymn, 
remarkable  for  the  beauty  of  its  style,  the 
sublimity  of  its  sentiments,  and  the  spirit 
of  piety  which  runs  through  the  whole  of 
it ;  and  manifesting  the  deep  sense  she 
had  of  her  own  nnworthiness,  and  the 
goodness  of  God  in  choosing  her  to  the 


CHAPTER    I, 


665 


high  honor  of  being  the  Messiah's  mother. 
This  song  properly  consists  of  three  parts  : 
1.  In  verses  49-5U,  Mary  praises  God  for 
wiiat  He  had  done  for  hersdf.  2.  In  verses 
51-3,  she  praises  Him  for  what  He  had 
done,  and  would  do,  against  the  oppressors 
oHi  its  people,  and  that  He  exalts  the  humble, 
and  brings  low  the  proud.  3.  In  verses 
53-oG,  she  i)raises  Him  for  what  He  had 
done,  and  Avould  do,  for  His  Church. 

47.  And  my  spirit  bath  rejoiced  in  God  my  Saviour. 

She  seems  to  turn  her  thoughts  here  to 
Christ  Himself,  who  was  to  be  born  of  her, 
as  the  angel  had  told  her  He  should  be 
the  Son  of  the  Highest,  whose  name 
should  be  called  Jesus,  the  Saviour.  And 
she  rejoiced  in  hope  of  salvation  through 
faith  in  Him,  which  is  a  blessing  common 
to  all  true  believers,  more  than  in  being 
His  mother  in  the  flesh,  which  was  an 
honor  peculiar  to  her.  (See  Matt.  xii.  50 ; 
Luke  xi.  27,  28.)  In  this  language  Myry 
confesses  herself  a  sinner,  for  none  but 
sinners  need  a  Saviour.  Those  that  have 
Jesus  for  their  God  and  Saviour,  have 
great  reason  to  rejoice — to  rejoice  4?i  sjjirit; 
that  is,  to  rejoice  as  Christ  did,  with 
spiritual  joy.     (Luke  x.  21.) 

48.  For  she  hath  regarded  the  low  estate  of  his  hand- 
maiden :  for,  behold,  from  heucolbrth  'all  generations 
Bhall  call  me  blessed. 

»1  Sam.  i.  11 ;  Ps.  cxxxviii.  G.    'Mai.  id.  12 ;  chap.  xi.  27. 

All  the  blessedness  she  had,  she  felt  she 
could  claim  only  on  a  difl'erent  basis  from 
that  of  personal  merit — it  was' because  the 
Lord  had  regarded  her  low  estate;  in  the 
most  tender  and  compassionate  manner 
visiting  her  in  her  humiliation,  in  which 
besides  her  poor  outward  condition,  she 
was  also  conscious  of  inward  poverty, 
which  could  discover  no  pre-eminence  in 
herself,  in  virtue  of  which  such  hapj^iness 
should  have  fallen  to  her  lot.  For,  behold, 
from  henceforth  all  generations  sJtall  call  me 
blessed.  There  are  several  other  passages 
in  the  Scriptures  in  which  the  word  here 
rendered  blessed  should  rather  be  rendered 
happy  than  blessed.  (See  Prov.  xxxi.  28 ; 
Mai.  iii.  12  ;  1  Tim.  i.  11,  vi.  15  ;  James  v. 
11 ;  Rom.  XX.  6.)  This  utterance  of  ex- 
uberant joy  was  first  used  by  Leah  on  the 
birth  of  Asher.  (Gen.  xxx.  13.)  Mary 
knew  that  whatever  men  thought  of  her 
then,  that  all  generations  would  "  call  her 
blessed,"  as  the  mother  of  the  Saviour, 


thus  invested  by  Heaven  with  a  high  and 
lasting  honor  above  all  her  sex.  The 
blessed  or  Iiappy  virgin  was  the  character  by 
which  alone  Mary  wislicd  to  be  known. 
It  is  worthy  of  note,  that  Mary  is  invariably 
called  in  the  sacred  narrative  Mary,  with- 
out any  of  those  titles  of  reverence  or 
sui^ia-stition,  such  as  Queen  of  Heaven, 
Mother  of  God,  &c.,  by  which  men,  trying 
to  adorn  her  incomparaljle  dignity,  have 
sown  the  seeds  of  Mariolatry.  The  words 
of  Mary  show  that  she  regarded  the  bless- 
ings of  the  Messiah's  advent,  as  reaching 
to  the  end  of  time. 

49.  For  he  that  is  mighty  hatli  "done  to  me  great 
things;  and  holy  is  his  name. 
»Ps.  ixxi.  19,  cxxvi.  2,  3,  cxi.  9. 

He  that  is  mighty,  beyond  all  our  concep- 
tions, even  the  Almighty  God,  to  whom 
this  strange  event  is  not  only  possible,  but 
easy.  HatJi,  done  to  me  great  things,  probably 
having  especially  now  in  her  eye  her 
miraculous  conception  of  the  Messiah,  it  is 
the  2)owcr  of  the  highest  that  appears  in  this. 
Holy,  i.  e.,  revered,  is  his  name.  Personal 
blessings  are  here  lost  sight  of  in  the  Divine 
glory  and  goodness  Avhich  they  serve  to 
reveal  to  her  view.  Hannah  said  in  her 
sOng,  There  is  none  holy  as  the  Lord,  which 
she  explains  in  the  next  words, /or  there  is 
none  beside  thee.  (1  Sam.  ii.  2.)  Glorious 
things  may  be  expected  from  Him  who  is 
both  mighty  and  holy,  who  can  do  every- 
thing, and  will  do  everything  well  and 
for  the  best. 

.50.  yAnd  his  mercy  is  on  them  that  fear  him  from 
generation  to  generation. 
yGen.  xvii.  7 ;  Ex.  xx.  6 ;  Ps.  ciii.  17,  18. 

From  a  contemplation  of  God's  goodness 
to  her,  Mary's  mind  reaches  forth  to  a 
grateful  recognition  of  the  Divine  mercy 
to  others.  God's  exuberant  kindness  has 
ever  manifested  itself  in  acts  of  mercy  to 
all  those  who  feared  or  reverenced  His 
name.  He  has  regarded  them  with  pecu- 
liar favor.  But  He  manifested  His  mercj"-, 
as  He  had  never  done  before,  in  that  event 
with  which  Mary  knew  her  name  would 
be  perpetually  connected — in  sending  His 
Son  to  bring  in  an  everlasting  righteous- 
ness, and  work  out  an  everlasting  salva- 
tion for  them  that  look  up  to  Him  with  an 
eye  of  filial,  fear,  and  this  from  generation  to 
generation,  literally  for  generations  of  gener- 
ations, that  is,  throughout  all  time. 


C68 


LUKE. 


51.  «He  hath  shewed  strength  with  his  arm ;  >he  hath 
scattered  the  proud  in  the  imiigination  of  their  hearts. 

■'Ps.  xcviii.  1,  cxviii.  15;  Isa.  xl.  10,  li.  9.  Hi.  10.  »Ps. 
xxxUi.  10 ;  1  Peter  v.  5. 

With  his  arm.  He  hath  shown  the  great- 
ness of  His  power.  God's  great  power  is 
represented  by  His  finger,  His  greater 
power  with  His  hand,  and  His  omnipotence 
by  His  arm.  The  pUigue  of  hce  was  the 
finger  of  God.  (Ex.  vii.  18.)  The  plagues 
in  general  were  wrought  by  His  hand. 
(Ex.  iii.  20.)  And  the  destruction  of  Pha- 
raoh and  his  host  in  the  Red  Sea  was 
brought  to  pass  by  His  arm.  (Ex.  xv.  16.) 
He  hath  scattered  the  proud  in  the  imagination 
of  their  hearts.  Here  the  proud  and  haughty 
persecutors  of  God's  peox^le  are  especially 
referred  to,  such  as  Pharaoh,  Sennacherib, 
Antiochus  Epiphanes  and  others,  whose 
cruelties  were  a  matter  of  historical  record, 
but  all  are  meant  who  are  puffed  up  witli 
pride,  who  wish  to  be  noticed  in  prefer- 
ence to  all  others,  and  feel  sovereign  con- 
tempt for  all  but  themselves.  Such  men 
are  scattered,  like  a  defeated  army,  or  like 
the  chaff  which  the  wind  blows  away. 
(See  2  Cor.  x.  5 ;  Ps.  ii.  1-3.) 

•52.  bHe  liath  put  down  the  mighty  from  their  seats, 
anl  exalted  them  of  low  degree. 
bl  Sam.  ii.  ti,  &c. ;  Job  v.  11 :  Ps.  cxiii.  6. 

Seats,  literally,  thrones.  There  is  probably 
an  allusion  in  particular  to  the  removal  of 
Said  from  the  throne  of  Israel,  and  the  es- 
tablishment of  the  kingdom  in  the  person 
and  family  of  David.  But  as  Mary  spoke 
propheticalhj,  this  saying  may  also  allude  to 
future  events.  And  exalted  them  of  low  degree. 
In  the  revolutions  and  overturnings  by 
which  the  proud  and  mighty  were  brought 
low,  persons  of  obscure  condition  were 
raised  up  to  the  occupancy  of  their  thrones 
and  seats  of  power.  (See  2  Sam.  vii.  8 ; 
lChron.xvii.7;  P.s.lxxviii.  70;  Xeh.xxi.7.) 

.53.  '•He  hath  filled  the  hungry  with  good  things;  and 
the  rich  he  hath  sent  empty  away. 
cl  8am.  ii.  5 ;  Ps.  xxxiv.  10. 

He  hath  fed  the  poor  and  needy,  who 
came  to  Him  with  humble  hearts,  and  not 
unfrequently  withholden  from  those  who 
came  to  Him  with  lofty  hearts,  and  insati- 
able desires,  what  they  asked,  or  taken 
away  their  riches  by  fire  or  flood,  thus 
sending  them  avxiy  empty.  (Rev.  iii.  17,  18.) 
The  original  word  strictly  signifies  hath 
sent  or  turned  them  aid  of  doors,  and  very 
beautifully  repre.sents  God  as  the  great 
Proprietor  of  all,  and  the  greatest  of  men 


as  His  tenants  at  will,  whom  He  can  strip 
and  turn  out  whenever  He  pleases.  The 
language  is  to  be  understood  mainly  in  a 
spiritual  sense.  Poverty  and  hunger  are 
here  opi^osed  to  wealth  and  fullness,  just  as 
dominion  and  power,  in  the  preceding 
context,  were  contra.sted  with  lowliness  of 
birth  and  condition.  "Blessed  are  they 
that  hunger  and  thirst  after  righteousness." 
Such  hungry  souls  shall  never  be  sent 
empty  away. 

54.  He  hath  holpen  his  servant  Israel,  ^in  remem- 
brance of  Aw  mercy ;— dPs.  xcviii.  3 ;  Jer.  xxxi.  3,  2U. 

The  word  rendered  he  hath  holpen,  which 
is  an  old  English  form  for  luiih  helped, 
properly  signifies,  to  interpose  in  favor  of 
a  person  in  great  necessity  or  extreme 
danger,  and  also  to  hold  by  the  hand,  to 
sustain  from  falling,  or  to  lift  up  when 
fallen,  and  so  to  afibrd  aid  or  help.  Sad 
had  been  the  humiliation  of  Israel,  God's 
covenant  people,  from  a  high  to  a  low 
estate  had  he  been  brought,  but  the  time 
of  his  exaltation  has  now  arrived.  God 
has  blessed  them  with  a  Saviour,  who  lived 
in  the  faith,  hope  and  expectation  of  the 
promised  Messiah.  Those  that  were  sunk 
under  the  burdens  of  a  broken  covenant 
of  innocence,  are  helped  up  by  the  blessings 
of  a  renewed  covenant  of  grace.  The 
Messiah  was  also  to  be  a  great  blessing  to 
all  who  should  become  the  seed  of  Abra- 
ham by  faith.  (Gal.  iii.  7.)  In  remembrance 
of  his  mercg,  that  is,  that  He  might  show 
Himself  mindful  of  the  mercy  promised  to 
Israel.     (See  verse  72.) 

.5.5.  "As  he  spake  to  our  fathers,  to  Abraham,  and  to 
his  seed  for  ever. 
'Gen.  xvii.  19  ;  Ps.  cxxxll.  11 ;  Kom.  iv.  2S ;  Gal.  iii.  16. 

This  is  a  reference  to  the  covenant  God 
made  with  Abraham  (Gen.  xv.  18),  which 
covenant  proceeded  from  God's  eternal 
mercy,  and  in  which  salvation  was  prom- 
ised to  all  the  nations  of  the  earth.  (Gen. 
xii.  3 ;  xxii.  18.)  This  covenant  was  in 
one  form  or  other  given  to  all  the  fcdhers. 
We  have  here  a  r-emarkable  proof  that 
Mary's  expectations  concerning  the  Mes- 
siah's appearance  were  not  of  an  exclusive, 
but  of  a  universal  nature.  It  was  designed 
that  in  Him  all  the  nations  of  the  earth 
should  be  blessed.  The  closing  words /or 
ever,  are  to  be  joined  in  sense  with  his  seed, 
being  equivalent  to  throughout  all  genera- 
tions.   What    God    hath    spoken   to    the 


CHAPTER    I 


GG'i 


fathers,  ho  will  make  good  to  their  seed, 
even  tlieir  seed's  seed  forever. 

56.  And  Mary  abode  with  her  about  three  montUs, 
and  returned  to  ber  owu  house. 

This  must  have  been  a  few  days  before 
the  birth  of  John.  (See  verse  30.)  Having, 
to  her  unspeakable  satisfaction  and  great 
fonifort,  found  all  things  as  the  angel  had 
told  hf-r,  Mary  returned  to  Nazareth,  to 
keep  silence  before  Joseph,  as  she  had 
])roken  silence  before  Elizabeth.  She  still 
wished  retirement,  and  therefore  did  not 
remain  at  the  home  of  her  relative,  when 
the  birth  of  her  child  of  promise  would 
draw  a  great  deal  of  company  to  the 
house.  After  Mary's  return  home,  those 
events  seem  to  have  occurred,  concerning 
the  dithcnlties  and  conduct  of  Joseph  in 
respect  of  her,  which  are  recorded  iiv 
Matt.  i.  18,  19.  Her  oum  house.  If  the 
supposition  just  referred  to  be  correct,  the 
house  here  spoken  of  must  have  been  her 
own,  as  she  was  yet  unmarried. 

57.  Now  Elizabeth's  full  tinae  canie  that  she  should 
be  delivered ;  and  she  brought  Ibrth  a  sou. 

This  birth  was  six  months  previous  to 
that  of  the  Messiah.  Full  time  came,  ex- 
actly according  to  the  prediction  of  the 
angel,  that  she  should  be  delirered,  though 
this  cnild  was  conceived  in  the  womb  by 
a  miracle,  he  continued  in  the  womb 
according  to  the  ordinary  course  of  nature, 
as  did  our  Saviour  also.  Promised  mercies 
are  to  be  expected  when  the  full  time  for 
them  is  come,  and  not  before.  How  great 
an  event  is  the  birth  of  a  child !  It  ex- 
ceeds in  importance  the  creation  of  the 
sun.  The  sun  sees  not  its  own  light,  feels 
not  its  own  heat,  and  is  destined  to  be 
extinguished  ;  but  the  little  babe  that  has 
just  been  brought  into  the  world,  has  a 
rational  soul  which  must  live  in  rapture  or 
in  woe,  when  the  heavens  pass  away,  and 
the  elements  melt  with  fervent  heat. 

58.  And  hernelarhbors  and  her  cousins  heard  how  the 
Lord  had  showed  great  mercy  upon  her ;  faud  they  re- 
joiced with  her.— fVerse  1-1. 

Her  kinsfolk  and  relations  having  heard 
that  the  Lord  in  so  illustrious  and  re- 
markable a  manner  had  magnified  His 
mercy  to  her,  came  together  to  testify 
their  joy,  and  sincerely  congratulate  her 
on  the  happy  occasion.  Too  little  on  such 
occasions  are  the  power  and  goodness  of 
God    gratefully    recognized.     To    rejoice 


with  those  whom  God  has  favored,  and  to 
congratulate  them  on  the  advantages 
which  He  has  granted  to  them,  is  a  duty 
which  humanity,  charity  and  religion  call 
upon  us  to  fullill. 

59.  And  it  came  to  pass,  ilhat  on  the  eighth  day  they 
came  to  circumcise  the  child ;  and  they  called  hiui 
Zucharius,  alter  the  name  of  his  lather. 

eUeu.  xvii.  i:;;  Lev.  xii.  a. 

On  the  eiglith  day  (from  the  birth  of  the 
child  inclusive),  which  was  the  day,  in  the 
patriarchal  and  Mosaic  law  (see  Gen.  xvii. 
12;  Lev.  xii.  3),  for  the  circumcision  uf 
the  male  oflspring.  This  day  was  Hxed 
because  the  mother  was  considered  as  un- 
clean seven  days  (Lev.  xii.  1,  2),  and  until 
that  time  the  child  was  too  weak  to  en- 
dure the  pain  of  circumcision.  Theij  came, 
probably  to  the  house  of  Zacharias,  for 
no  particular  place  was  prescribed,  and  no 
l)articular  person  as  performer  of  the  rite. 
To  circumcise  the  child.  Circumcision,  as  a 
rite  of  the  Jewish  religion,  consisted  in 
cutting  around  the  flesh  of  the  foreskin 
of  all  males.  The  instrument  used  was  a 
knife,  a  razor,  or  even  a  sharp  stone. 
(Exod.  iv.  25;  Josh.  v.  3.)  This  rite  was 
established  as  the  token  of  God's  covenant 
with  Abraham  (Gen.  xvii.  9-14),  who  im- 
mediately subjected  himself  and  all  his 
family  to  its  observance.  By  this  rite  all 
the  natural  male  descendants  of  Abraham 
were  separated  from  all  the  rest  of  the 
world.  The  precept  of  circumcision  was 
renewed  to  Moses  (Exod.  xii.  44;  Lev. xii. 
3;  John  vii.  22,  23),  requiring  that  all 
should  submit  to  it  who  would  partake  of 
the  paschal  sacrifice.  (Exod.  xii.  43-4S.) 
This  was  enjoined  with  great  solemnity. 
The  Jews  have  always  been  very  scrupu- 
lous in  the  observance  of  this  rite  or 
ceremony,  though  it  was  omitted  in  their 
journey  through  the  wilderness  forobvious 
reasons.  They  called,  were  then  naming, 
were  about  to  name,  or  tcoidd  have  named. 
This  is  frequently  the  sense  of  the  imper- 
fect tense  here  used.  There  is  no  direc- 
tion that  the  child  should  be  named  on 
the  day  of  its  circumcision,  but  this  was 
always  done  (though  in  some  instances  the 
nanje  was  given  at  its  birth),  probably  be- 
cause God  changed  filenames  of  Abraham 
and  Sarah  when  the  rite  was  instituted. 
Girls  were  not  named  until  they  were 
weaned.     Zacharias,  after  the  name  of  his 


668 


LUKE, 


fatlier.  Zacharias,  signifying  the  remem- 
brance of  God,  pointed  at  God's  mercy  in 
remembering  him,  and  his  duty  in  remem- 
bering God. 

60.  And  his  mother  answered  and  said,  ^jJot  so;  but 
be  shall  be  called  Jolin.—i' Verse  13. 

The  answer  of  Elizabeth  was  decided 
and  emphatic.  In  determining  that  the 
child  should  be  called  John,  as  this  was 
the  name  which  the  angel  desired  should 
be  given  him  (verse  13),  she  might  have 
been  intluenced  by  revelation,  or  Zacha- 
rias might  have  explained  the  whole 
affair  to  her  in  writing.  The  Jews  made 
it  a  part  of  religion  to  give  suitable  and 
significant  names  to  their  children. 

61.  And  they  said  unto  her.  There  is  none  of  thy  kin- 
dred that  is  called  by  this  name. 

A  feeling  of  pride  or  admiration  leads 
men  to  perpetuate  the  virtues  of  their 
illustrious  ancestors  by  reviving  their 
names  in  the  person  of  a  descendant,  and 
as  these  are  often  repeated  in  the  course 
of  successive  generations,  they  become  a 
kind  of  inheritance  in  the  tribe,  with 
which  it  is  understood  to  be  improper  for 
the  members  of  another  to  interfere. 
That  this  feeling  was  prevalent  among 
the  ancient  Jews,  is  abundantly  evident 
from  many  parts  of  their  history  ;  from 
the  genealogical  tree  which  Josephus  has 
drawn  of  his  own  family,  in  which,  through 
a  long  line  of  progenitors  who  had  borne 
the  highest  honors  of  their  country,  we 
may  observe  the  same  names  frequently 
recurring,  and  these  exclusively  such  as 
pertained  to  the  male  branches  of  his 
house ;  and,  in  short,  from  a  variety  of 
incidents,  all  manifesting  the  predilection 
of  that  people  for  perpetuating  the  mem- 
ory of  their  most  distinguished  forefathers, 
and  the  extreme  reluctance  they  felt  to 
admit  any  names  among  them  that  had 
not  been  formerly  familiar,  or  known  at 
least,  in  their  families.  With  these  cir- 
cumstances in  our  knowledge,  we  can  be 
at  no  loss  to  account  for  the  surprise  and 
dissatisfaction  expressed  by  the  assembled 
relatives  of  Zacharias  and  Elizabeth,  on 
discovering  that  they  had  determined,  by 
mutual  consent,  and  for  reasons  which 
they  did  not  explain,  to  deviate  from 
established  usage  in  the  intended  desig- 
nation of  their  son. 


But  the  relations  themselves,  in  propos- 
ing to  give  the  child  the  namu  of  Zacha- 
rias, departed  as  widely  from  prevailing 
customs,  w^hich  made  it  usual  to  call  a 
son,  not  after  his  father,  but  after  his 
grandfather,  great-grandfather,  or  some 
honored  member  of  the  family.  It  is 
probable  that  Lightfoot  is  right  in  his  con- 
jecture, that  respect  for  the  character  and 
age  of  the  father,  who  could  have  no 
prospect  of  another  son,  were  the  motive^ 
that  made  his  friends  desirous  of  seeing 
his  name  perpetuated  in  the  person  of  his 
child.  But  both  of  the  parents  expressed 
their  determination  to  give  him  the  name 
of  John. 

62.  And  tliej'  made  signs  to  his  father,  how  he  would 
have  him  called. 

Wishing  to  know  the  mind  of  Zacharias 
in  the  matter,  whose  office  it  properly  was 
to  name  the  child,  they  made  signs  to  him 
— literally  nodded,  or  blinked  icith  the  eye. 
From  this  kind  of  inquiry  we  may  con- 
clude with  certainty  he  was  deaf  as  well 
as  dumb,  otherwise  they  might  have  asked 
him,  and  obtained  his  answer  in  this  way. 

63.  And  he  asked  for  a  writing-table,  and  wrote,  say- 
ing. >His  name  is  John.    And  they  marvelled  all. 

iVerse  13. 

The  writing-table,  or  tablet,  was  used 
much  like  a  slate,  for  temporary  use. 
Sometimes  it  was  of  lead,  the  writing  on 
which  was  formed  with  a  bodkin  or  stylus 
and  could  be  beaten  out  when  no  longer 
needed.  Sometimes  it  was  composed  of  a 
thin  board  covered  with  wax,  on  wiiich, 
also,  the  characters  were  traced  with  a 
metal  stylus,  and  often  it  was  merely  a 
small,  clean  board,  on  which  the  writing 
was  formed  with  chalk. 

And  wrote,  saying,  his  name  is  John.  Not, 
"  it  shall  be  so,"  or,  "  I  would  have  it  so," 
but  "  it  is  so  " — his  name  is  John.  The  matter 
is  determined  already,  the  angel  had  given 
him  that  name.  (Verse  13.)  John  was  a 
very  appropriate  name  for  him  who  was 
to  be  the  first  preacher  of  the  kingdom  of 
grace,  and  who  was  to  point  out  Him /rom 
whose  fullness  we  receive  grace  for  grace. 
(John  i.  16.)  As  Zacharias,  when  he  could 
not  speak,  iirote,  so  ministers,  who  are  pre- 
vented by  disease  or  persecution,  from 
preaching,  may  yet  be  doing  good  so  long 
as  they  have  strength  to  write.  Many  of 
the  martyrs  in  prison  wrote  letters  to  thdir 


CHAPTER   I 


669 


friends,  which  were  of  great  use.  Paul 
himself  did  so.  Banyan  wrote  his  "  Pil- 
grim's Progress"  when  shut  up  in  Bedford 
jail,  for  righteousness'  sake.  Our  religious 
literature  has  been  greatly  enriched  by 
contributions  from  gO(jd  men  in  their  af- 
fliction. And  they  marvelled  all — they  won- 
dered, were  amazed.  Had  not  Zacharias 
l)cen  deaf  as  well  as  dumb,  and  heard  the 
])revious  conversation,  there  would  have 
been  nothing  strange  in  this  coincidence 
with  the  name  given  by  his  wife. 

fi4.  kAnd  his  mouth  was  opened  iBiinediately.and  his 
tongue  /  josrct,  and  he  spake,  and  praised  God. 
k  Verse  20. 

His  mouth  was  opened,  not  by  the  force 
of  joyful  emotion,  nor  by  his  breaking  a 
voluntary  silence,  but  by  a  miracle,  where- 
by the  jn-ediction  of  the  angel  (verse  20), 
was  fulfilled  at  exactly  the  right  time.  No 
sooner  had  he  recovered  his  .speech,  than, 
with  an  audible,  articulate  voice,  he  praised 
God  in  holy  raptures,  before  even  address- 
ing his  friends  or  his  wife,  although  he 
had  not  interchanged  a  word  with  them 
from  the  time  he  returned  from  Jerusalem 
(verse  23),  nine  months  before.  As  the 
want  of  faith  had  produced  the  dumbness, 
so  the  act  of  faith  reproduced  the  speech. 
His  first  use  of  his  recovered  faculty  was 
not  to  utter  a  complaint,  but  a  doxology  : 
a  proof  that  the  cure  had  taken  jilace  in 
his  soul  also.  When  God  opens  our  lips, 
our  mouths  must  show  forth  His  praise.  We 
might  as  well  be  without  speech  as  not  use 
it  in  praising  God,  for  our  tongue  is  most 
oyir  glory  when  it  is  employed  for  God's 
glory. 

05.  And  fear  came  nn  all  that  dwelt  round  about 
them:  and  all  these  *sayin{is  were  noised  abroad  throuKli 
out  all  the  ihill-country  of  J  udea.— =*'Or,  things.  'Verse  3!l. 

In  view  of  the  miraculous  operations 
which  had  been  witnessed,  a  feeling,  par- 
taking of  religious  awe  and  veneration, 
pervaded  all  the  inhabitants  of  Hebron 
and  its  environs;  and  all  these  sayings,  or, 
things,  which  must  have  produced  a  deep 
sensation,  were  everywhere  talked  about. 
The  inhabitants  of  this  hill-country  seem  to 
have  been  an  open,  honest-hearted,  gen- 
erous people,  who  were  easily  led  to  ac- 
knowledge the  interposition  of  God,  and 
to  rejoice  in  the  comfort  and  welfare  of 
each  other.  The  fear,  which  now  spread 
only  through  the  hill-country  of  Judea, 
afterward  filled  the  heart  of  allJerusalem. 


It  was  undoubtedly  kept  up,  as  well  as  the 
cxi)ectation  of  some  greater  thing  to  fol- 
low, by  the  unusual  manner  in  which  the 
child  John  was  brought  up.  We  perceive 
in  this  event  how  God  can  bring  good  out 
of  evil.  Zacharias  by  unbelief  had  become 
dumb,  but  his  gaining  his  speech  again 
must  have  helped  others  to  believe. 

66.  And  all  they  that  heard  thrm  ""laid  fhrm  up  in 
their  hearts,  saying.  What  manner  of  child  shall  this 
be  !    And  "the  liand  oCtlie  I-ord  was'witli  liini. 

"Chron.  ii.  19,  nl.  nGen.  xxxix.  2:  Ps.  Ixxx.  17,  and 
Ixxxix.  21 ;  Acts  xi  21. 

The  extraordinary  circumstances  con- 
nected with  the  birth  of  John  were  all 
ordered  by  Providence,  that  he,  who  was 
the  Messiah's  forerunner,  might  not  seem 
an  obscure  and  ordinary  man,  but  one  that 
was  the  peculiar  object  of  the  decrees  and 
counsels  of  heaven,  and  that  the  attention 
of  his  countrymen  being  awakened  by  this 
magnificent  manner  of  his  introduction 
into  the  world,  he  might  execute  the  duties 
of  his  ministry  with  greater  advantage, 
and  effectually  prepare  the  people  for  re- 
ceiving th3  Messiah,  who  was  soon  to  ap- 
pear in  person.  And  this  effect  was  pro- 
duced. The  people  began  to  wonder  and 
conjecture,  saying,  What  manner  of  child 
shall  this  he?  Laid  them  wp  in  their  hearts, 
i.  e.,  pondered  over  them,  and  sought  their 
import.  It  argues  a  vain  spirit  and  temper 
of  mind  when  we  pass  over  the  observation 
of  God's  wonderful  acts  with  a  slight 
regard.  The  true  reason  why  we  so  little 
admire  the  wonderful  works  of  God,  is 
that  we  so  little  consider  them.  (Ps.  xxviii. 
5.)  And  the  hand  af  the  Lord  was  with  him, 
that  is,  the  help  of  God,  the  love  and  favor 
of  God  to  support  him,  the  power  and 
providence  of  God  to  2>rotect,  preserve  and 
jirosper  him.  When  our  hearts  are  with 
the  Lord,  then  His  heart  and  His  helping 
hand  will  be  with  us. 

67.  And  his  father,  Zacharias,  ''was  filled  with  the 
Holy  Ghost,  and  prophesied,  saying,— "Joel  ii.  28. 

Filled  with  the  Holy  Ghost,  &c. — brought 
under  the  influence  of  Divine  inspiration. 
God  not  only  forgave  him  his  unbelief 
and  distrust,  but  as  a  specimen  of  ahound- 
ing  grace  toward  believers,  He  endued  him 
with  a  more  than  ordinary  measure  of  the 
Holy  Spirit,  supernaturally  enlightening 
his  mind  in  the  knowledge  of  Divine 
things,  and  even  of  future  events.  The 
prophetic  hymn  consists    of   two    parts. 


670 


LUKE. 


Part  first,  68-75,  predicts,  under  Jewish 
images,  the  power  and  safety  of  Messiah's 
kingdom.  Part  second,  7G-79,  in  an  address 
to  the  infant  John,  predicts  his  prepara- 
tory oifice  as  herald  of  the  Messiah's 
manifestation,  and  His  glorious  kingdom 
of  human  salvation  on  earth  and  in 
heaven. 

6S.  pBlessed  he  the  Lord  God  of  Israel;  forihe  hath 
visited  and  redeemed  his  people. 

vl  Kings  i.  4S ;  Ps.  xli.  U,  Ixxii.  18,  cvi.  48.  qExod.  iii. 
16,  iv.  ai ;  Pd.  cxi.  9 ;  chap.  vii.  16. 

It  will  be  observed  that  it  is  not  for 
his  own  particular  and  private  mercy, 
namelj',  the  recovery  of  his  speech,  that 
Zacharias  blessed  God,  though  for  that 
blessing  he  was  undoubtedly  very  thank- 
ful, but  for  universal  mercies  bestowed 
upon  His  Church  and  people.  The  Lord 
God  of  Israel — who  is  also  the  God  of  the 
spirits  of  all  flesh.  Jehovah  Avas  in  a  pe- 
culiar sense  the  God  of  Israel.  (Rom.  ix. 
4.)  But  this  did  not  forbid  the  induction 
3f  other  nations  into  like  relationship 
and  privileges.  Israel,  as  a  chosen  j^eople, 
was  a  type  of  the  people  of  God,  to  be 
called  out  of  all  nations  and  ages,  whom 
God  had  a  particular  eye  to  in  sending  the 
Saviour. 

God  is  praised  for  two  grand  benefits 
He  had  granted  to  His  people.  1.  He  has 
visited  them.  2.  He  has  ransomed  them. 
He  speaks  by  the  Spirit  of  prophecy, 
which  calls  things  that  are  not,  as  though 
they  iccrc,  because  they  are  absolutely  de- 
termined by  the  ]Most  High,  and  shall  be 
all  fullilled  in  their  season.  God  had 
often  sent  to  His  people  by  His  prophets, 
and  had  still  kept  up  a  correspondence 
with  them,  but  now  He  himself  made 
them  a  visit,  for  Christ  was  Jmmanuel, 
God  'with  us,  God  manifest  in  the  flesh.  God 
has  redeemed  His  people.  Doubtless  Zach- 
f arias  discerned  much  of  the  true  nature 
and  glory  of  the  Messiah's  kingdom.  The 
object  of  Christ's  visit  was  the  redemption 
of  a  lost  world.  This  implies  that  misera- 
ble thraldom  and  bondage  which  we  were 
under  to  sin  and  Satan,  and  expresses  the 
stupendous  love  of  Jesus,  in  ransoming 
us  by  His  precious  blood.  His  people 
refers  primarily  to  the  Jews,  and  then  to 
all  the  spiritual  seed  of  Abraham.  (Gal. 
iii.  7.)     In  Christ,  according  to  promise, 


all  the  families  of  the  earth  were  to  be 
blessed.     (Gen.  xii.  3,  xxii.  18.) 

69.  'And  hath  raised  up  an  horn  of  salvation  for  us  in 
the  house  of  his  servaiil  JJavld ;— rPs.  cxxxii.  17. 

Horn  of  salvation  is  a  metaphorical  ex- 
pression taken  from  beasts,  whose  strength, 
defence,  and  victory  over  other  animals, 
lies  chiefly  in  their  horns,  as  also  the 
beauty  and  glory  of  several  of  them,  the 
property  likewise  of  the  ancients  consist- 
ing chiefly  in  their  flocks  and  herds.  The 
chief  import  of  the  words  horn  of  salva- 
tion, in  which  the  abstract  is  put  for  the 
concrete,  is,  that  Christ  is  a  great,  glorious 
and  powerful  Saviour  to  His  Church  and 
people.  In  the  house  of  his  servant  David, 
or,  in  the  family  lineage  ;  as  we  say,  the 
house  of  Bourbon,  or  of  Brunswick.  In 
verse  32,  the  angel  stated  that  Mary  was 
of  the  family  of  David,  and  Zacharias, 
who,  from  the  nature  of  his  office,  must 
have  been  well  acquainted  with  the  public 
genealogical  tables,  attests  the  same  thing. 

70.  sAs  he  spake  by  the  mouth  of  his  holy  prophets 
which  have  been  since  the  world  began  : 

>Jer.  xxlii.  5, 6,  and  xxx.  10;  Dan.  ix.  'H ,  Acts  iii.  21 ; 
Kom.  i,  2. 

There  is  here  the  same  reference  as  by 
]\Iary,  ver.se  55.  As  he  spake,  i.  e.,  as  he 
promised.  By  the  mouth,  &c.  It  was  God 
that  spake  by  His  servants.  (2  Peter  i. 
21.)  Holy  prophets.  Those  by  whom  the 
prophecies  of  salvation  by  Christ  were 
uttered  were  persons  Avho  dared  not  de- 
ceive, and  who  aimed  at  promoting  holiness 
among  men.  They  were  all  holy,  so  far 
as  this  term  is  applicable  to  frail  and  er- 
ring man.  Balaam,  who  was  a  very  bad 
man,  does  not  constitute  an  exception  to 
this  remark,  for,  as  it  was  against  his  will 
he  was  forced  to  bless  Israel  (Num.  xxiii. 
8-10,  19-24,  xxiv.  3-9),  and  utter  a  remark- 
able Messianic  prediction  (Num.  xxiv.  17), 
he  cannot  properly  be  regarded  as  a 
prophet  in  the  sense  here  meant.  The 
words  rendered,  since  the  xvorld  began,  liter- 
ally mean,  from  the  beginning  of  ages,  the 
promise  being  made  to  Adam  (Gen.  iii. 
15),  that  the  seed  of  the  voman  should  bruim 
the  serpent's  head,  and  to  Abraham  and  the 
other  patriarchs,  that  in  their  seed  all  na- 
tions of  the  earth  should  be  blessed.  (See 
Acts  X.  43.) 

71.  That  we  should  be  saved  from  our  enemies,  and 
from  the  hand  of  all  that  hate  us ; 


CHAPTER   I 


6:1 


That  we,  the  true  Church  of  God,  con- 
sisting of  all  faithful  believers,  whether  of 
the  old  or  new  dispensation,  should  be 
saved;  literally,  salvation  {i.  e.,  the  means 
of  salvation)  from  our  enemies,  the  con- 
struction being  continued  from  verse  G9, 
the  intermediate  verse  being  parenthetic. 
From  our  enemies,  si)iritual  as  well  as  tem- 
poral, invisible  as  well  as  visible,  and /rom 
the  hand  of  all  that  hate  us,  from  sin,  Satan 
and  his  angels,  all  adverse  power,  and 
death. 

72.  'To  perform  the  meroy  promised  to  our  fatliers, 
and  to  rt'UU'iiilH'r  lii«  holy  coveuaiit;  73.  "The  oath 
whicli  ho  N\var('  to  our  latlicr  Aliruham. 

'Iji.'V.  xxvi.  A'l ;  I"s.  .\cvin.  :{,  and  cv.  K,  9,  and  cvi.  4.5  ; 
Ezi?k.  xvi.  m.  verse  al.  "Gvu.  xii.  3;  xvii.  4;  xxii.  Hi, 
17 :  lleb.  vi.  13, 17. 

To  perform  the  merey,  is  to  be  referred  to 
verse  69,  on  which  this  phrase  depends. 
The  mercy,  the  Lord  Jesus  Christ,  the 
mercy  of  mercies,  is  a  free,  full,  suitable, 
seasonable  and  satisfying  mercy.  The 
origin  of  our  salvation  was  God's  free, 
undeserved  compassion  and  goodness. 
The  word  promised  in  our  common  version 
is  unnecessarily  supplied.  The  mercy  to 
our  fathers.  The  fullillment  of  the  jiromises 
concerning  Messiah,  is  not  only  a  matter 
of  rejoicing  for  the  present,  and  a  source 
of  hope  for  the  future,  but  also  a  healing 
balm  for  past  sorrows.  The  fathers  had, 
for  generations,  wept  over  the  decay  of 
their  nation,  aiid  were  now  living  with 
God  to  look  down  from  heaven  upon  the 
fullness  of  the  time.  (Luke  xx.  37,  38 ; 
John  viii.  56.)  His  holy  covenant  is  ex- 
plained in  verse  73,  which  is  put  with  it  in 
explanatory  opposition.  The  oath  is  the 
object  of  remember.  The  oath  vhich  He 
swore  to  our  father  Abraham — by  which  oath 
He  confirmed  the  covenant  before  men- 
tioned, that,  as  the  Apostle  observes  (Heb. 
vi.  17,  18),  by  two  immutable  things,  God's 
promise  given  in  the  covenant,  an  oath,  in 
either  of  which,  much  more  in  both,  it  was 
impossible  for  God  to  lie,  all  that  should 
truly  embrace  the  covenant,  by  complying 
with  the  conditions  of  it,  in  repentance, 
faith,  and  new  obedience,  might  have 
strong  consolation  in  life,  in  death,  and 
forever. 

74.  That  he  would  grant  unto  us,  that  we  being  de- 
livered out  of  the  hand  of  our  enemies  might  ^serve 
bini  without  fear,— »Rom.  vi.  18,  22;  Heb.  ix.  14. 

By  the  words,  that  he  woidd  grant  us,  we 
are  not  to  understand  the  matter  of  the 


oath,  but  the  purpose  for  which  God  once 
swore  it,  and  was  now  about  to  fulfill  it. 
Being  delivered  out  of  the  hands  of  our  enemies, 
especially  our  spiritual  enemies — the  devil, 
the  world,  and  the  flesh — the  guilt,  power 
and  consequences  of  our  sins,  might  serve 
Him,  might  worship  and  glorify  Him,  in 
and  with  our  body  and  spirit  which  are 
His,  withotd  fear,  that  is,  in  a  state  of  holy 
safety,  with  holy  security  and  serenity  of 
mind,  as  those  that  are  quiet  from  the  fears 
of  evil. 

75.  yin  hoUness  and  righteousness  before  him,  all  the 
davs  of  our  liic. 

.'.Tor.  xxxii.  39,  40;  Eph.  iv.  24;  2  Tlies.  xxiii.  13;  2 
Tim.  i.  9 ;  Titus  ii.  12 ;  1  Peter  i.  15 ;  2  Peter  i.  4. 

In  holiness — toward  God,  in  devotedness 
to  His  glory,  conformity  to  His  image, 
subjection  to  His  authority,  and  obedience 
to  His  will.  And  righteousness — toward  our 
fellow-creatures,  that  is,  in  the  continual 
exercise  of  truth,  justice,  mercy  and  char- 
ity. The  two  tables  of  the  law,  love  to 
God,  and  love  to  man.  cannot  be  divorced. 
He  that  talks  of  holiness,  and  docs  unjustly 
the  while,  is  but  a  hypocrite.  (Eph.  iv. 
24.)  Before  him,  conscious  we  are  in  His 
presence,  and  under  the  continual  notice 
of  His  eye,  setting  Him  always  before  us, 
and  aiming  to  please  Him  in  everything. 

7fi.  And  thou,  child,  shaltbe  called  the  prophet  of  the 
Highest:  for  'thou  shall  go  beibre  the  face  of  the  Lord 
to  prepare  his  ways  : 

ilsa.  xl.  3;  Mai.  iii.  1,  iv.  5;  Matt.  xi.  10;  verse  17. 

Zacharias,  as  a  prophet  of  God,  now  ad- 
dresses the  child  in  language  of  great 
beauty  and  spiritual  richness.  He  always 
places  the  Messiah  in  a  more  prominent 
position  than  His  forerunner.  SJtalt  be 
called,  refers  not  only  to  the  reality,  but 
universal  acknowledgment  of  His  high 
prophetical  character.  The  prophet  of  the 
Highest,  or  Most  High.  Prophet  has  two 
accei^tations :  1.  A  person  who  foretells 
future  events;  and,  2.  A  teacher  of  men  in 
the  things  of  God.  (1  Cor.  xiv.  3.)  John 
was  a  prophet  in  both  senses ;  he  proclaim- 
ed the  mercy  which  should  be  communica- 
ted, announced  the  baptism  of  the  Holy 
Spirit,  and  taught  men  how  to  leave  their 
sins,  and  how  to  find  the  salvation  of  God. 
(See  chap.  iii.  5-14.)  He  had  the  honor 
of  being  the  last  and  clearest  prophet  of  the 
old  covenant,  and  ihe  first  of  the  new.  For 
thou  shall  go  before  the  face  of  the  Lord  to  pre- 
pare his  ways;  thou  shalt  be  an  herald  and 
harbinger  to  the  Most  High ;  thou  shalt  go 


673 


LUKE, 


before  the  face  of  the  Messiah,  and  by  thy 
severe  reproofs  and  powerful  exhortations, 
shalt  prepare  His  way  before  Him,  and 
make  men  fit  and  ready  to  receive  this 
mighty  Saviour. 

77.  To  give  knowledge  of  salvation  unto  his  people* 
*by  the  remission  ot  their  sins. 

aMaxk  1.  4 ;  chap.  iil.  3.    *Or,  for. 

The  teaching  of  John  was  to  be  the  sci- 
ence of  salvation.  Men  are  ignorant,  and 
they  must  be  instructed.  Human  science 
may  be  profitable  in  earthly  matters,  but 
cannot  profit  the  soul.  No  science  but  that 
which  comes  from  God  can  ever  save  a 
soul  from  the  power,  guilt  and  pollution  of 
sin.  (Heb.  viii.  11,  12.)  By  the  remission 
of  their  sins.  Remission  of  sins  is  the  doc- 
trine in  which  the  Christian  religion  justly 
glories,  as  that  most  necessary  and  funda- 
mental point  in  which  every  other  religion 
fails.  The  heathen  here  confesses  himself 
to  be  in  the  dark.  The  blood  of  bulls  and 
goats  cannot  wash  away  the  sins  of  the 
Jew ;  and  his  oblations,  since  the  truth  is 
come  which  they  were  intended  to  prefig- 
ure, are  preposterous  and  impious. 

78.  Through  i^the  tender  mercy  of  our  God ;  whereby 
the  Day-spring  from  on  high  hath  visited  us, 

cNum.  xxiv.  17 ;  Isa.  xi.  1 ;  Zech.  iii.  8,  vi.  12 ;  Mai.  iv.  2. 

Through  the  tender  mercy  of  our  God,  liter- 
ally, the  hovels  of  mercy ,  &  strong  Hebraism, 
implying  God's  tender  compassions  for 
mankind,  immersed  as  they  are  in  sins 
and  miseries.  (See  Isa.  Ixiii.  15 ;  Phil.  ii. 
1 ;  Col.  iii.  12,  in  which  this  expression  is 
used.)  Day-spring.  The  dawning  of  the 
celestial  day  hath  visited  us  from  on  high. 
Here  is  doubtless  a  reference  to  such  texts 
as  Mai.  iv.  2,  and  Isa.  Ix.  1-3,  and  possibly 
to  Jer.  xxiii.  5,  and  Zech.  iii.  8.  The 
original  Hebrew  word  in  these  passages 
signifies  that  part  of  the  heavens  where 
the  light  begins  to  rise.  (Compare  Rev. 
vii.  2.)  The  dawning  of  the  day  seems, 
therefore,  a  very  literal  version,  and  beau- 
tifully describes  the  Gospel  dispensation 
which  dawned  in  the  ministry  of  John 
the  Baptist,  and  which  was  as  superior  to 
the  patriarclial  or  Mosaic,  with  their  types 
and  shadows,  as  the  light  of  the  rising 
sun  is  superior  to  that  of  the  moon  and 
stars.  Hath  visited  us.  (See  note  on  verse 
68.)  Jesus  Christ  is  the  true  Sun  of 
Righteousness.  His  doctrine  is  to  the 
souls  of  men  what  light  is  to  their  bodies. 


79.  ^To  give  light  to  them  that  sit  in  darkness  and  in 
the  .i/iadow  of  death,  to  guide  our  feet  into  the  way  of 
peace.'— disa.  ix.  2,  xiii.  7 ;  Matt.  iv.  16 ;  Acts  xxvi.  18. 

In  darkness  and  in  the  shadow  of  death. 
Such  phrase  describes  with  peculiar  pro- 
priety the  ignorant  and  miserable  state  of 
the  Gentile  world,  and  perhaps  the  former 
part  of  the  verse  may  refer  to  them  ;  but 
as  Christ's  preaching  to  the  Jews  in  Gali- 
lee is  said  (Matt.  iv.  14-lG)  to  be  an 
accomplishment  of  Isa.  ix.  1,  2,  to  which 
Zacharias  here  seems  to  refer,  we  must 
not  confine  the  sense  of  it  merely  to  the 
Gentiles,  for  indeed  the  sad  character  and 
circumstances  of  the  Jews  at  this  time  too 
well  suited  the  representation  here  made. 
(Isa.  ix.  2,  Ix.  1.)  To  guide  our  feet  into  theway 
of  peace.  The  light  of  the  day-spring  is 
cZircd(?i5',itguidesusintothe  way  of  making 
our  peace  with  God,  or  keeping  uj)  a  com- 
fortable communion,  that  way  of  peace 
from  which,  as  sinners,  we  have  wandered, 
and  have  not  knoim  (Rom.  iii.  17),  nor 
could  ever  have  known  of  ourselves. 

80.  And  i-the  child  grew,  and  waxed  strong  in  spirit, 
and  fwas  in  the  deserts  till  the  day  of  his  showing  uuto 
Israel. — 'Chap.  il.  40.    fMatt.  iii.  1,  xi.  7. 

As  John  greic  in  bodily  stature,  he  also 
waxed  strong  in  spirit,  in  courage,  under- 
standing, and  purposes  of  good,  in  the 
gifts  and  graces  of  the  Holy  Spirit ;  his 
judgment  matured,  and  he  gave  indica- 
tions not  only  of  superior  natural  abilities 
and  energy  of  mind,  but  also  of  strong 
faith,  vigorous  holy  affections,  great  forti- 
tude and  resolution  in  the  cause  of  God,  a 
superiority  to  groveling  desires  and 
pursuits,  and  a  victory  over  the  fear  and 
love  of  the  world.  All  this  was  doubtless 
the  result  of  secret  prayer  and  meditation. 
And  v:as  in  the  deserts,  not  strictly  deserts, 
but  the  rural  region,  little  inhabited,  of 
his  native  hill-country.  Such  retirement 
naturally  prevented  any  such  intimacy 
with  Christ,  in  their  childhood  and  youth, 
as  might  possibly  have  occasioned  some 
suspicion  as  to  the  impartiality  of  the  tes- 
timony which  John  afterward  bore  Him. 
(See  John  i.  31.) 

Till  the  day  of  his  sltmcing  unto  Israel. 
Till  the  time  of  his  manifestation — till  he 
was  thirty  years  of  age,  before  which  time 
the  law  did  not  permit  a  man  to  enter 
into  the  publln  ministrj'.  (Numb.  iv.  3. ; 
see  also  chap.  iii.  23.)     The  day  was  the 


CHAPTER  II. 


time  referred  to  in  Matt.  iii.  1 ;  Luke  iii. 
2.  Many  a  one  is  qualilied  for  great  use- 
fulness wlio  yet  is  buried  alive,  and  many 
are  long  so  buried  who  are  designed,  and 
are  thereby  being  prei>ared,  for  so  mueh 
greater  usefulness  at  last. 

What  a  magnificent  preparation  was 
that  which  we  have  just  contemplated  for 
the  great  Founder  of  our  religion !  What 
an  exalted  idea  must  it  give  us  of  His 
dignity  and  importance  to  have  a  fore- 
runner and  a  harbinger,  such  as  John,  to 
proclaim  His  approach  to  the  world,  and 


call  upon  all  mankind  to  attend  to  Ilim ! 
The  fact  that  John  was  holy  from  his 
birth  is  suggestive  of  the  importance  of 
early  piety.  How  acceptable  to  God  is 
the  oflering  up  of  our  early  years  ! 

"  A  flower,  when  offered  in  the  bud, 
Is  no  mean  sacrilice." 

How  bitter  is  the  remembrance  of  a 
childhood  and  youth  of  wickedness  !  Tlie 
history  of  the  Churt-h  shows  that  a  very 
large  majority  of  those  who  die  Christians 
were  converted  in  their  youth. 


1.  To  whom  was  the  preface  of  this  Gospel  addressed  ?  2.  Who  was  Theophilus  ?  3.  Who  was  Zacharias  ?  4. 
What  is  said  of  him  and  his  wife  ?  5.  Who  appeared  to  him  in  the  temple?  6.  What  did  the  angel  say  to  him  ? 
7.  For  wliat  purpose  was  the  angel  Gabriel  sent  to  Xazareth  ?  8.  Explain  verse  28.  9.  What  effect  had  the  ap- 
pearance of  the  angel  on  Marj- ?  10.  What  did  the  angel  say  to  her?  11.  What  does  Zacharias  signify?  12. 
What,  Elizabeth  ?  13.  Why  was  tlieir  child  caUed  John  ?  14.  What  did  Zacharias  do  when  his  tongue  was 
loosed  ?    15.  What  did  his  father  prophesy  ? 


CHAPTER  II. 

1  Aumisiustaxeth  all  the  Roman  empire.  6  The  nativity 
of  Vhri.st.  S  One  anijel  rtkitrth  it  to  the  shepherds :  13 
mani/  .litiff  praises  to  Qod  for  it.  21  t'/iri.st  is  rirfum- 
cised.  'li  Mary  pur  ijU:d.  28  SimeonundAnna  pro}>h- 
esy  of  Christ:  40  loho  increa.ietli  in  wisdom,  4ti  qiKs- 
tio)u'th  in  the  temple  with  the.  doctors,  51  unci  in 
ubedif:nt  to  hij! pacents. 

A  ND  it  came  to  pass  in  those  days,  that  there  went 
j\  out  a  decree  from  Cesar  Augustus,  that  all  the 
world  should  be  *taxed.— *Or,  enrolled. 

In  those  days,  that  is,  about  the  time  in 
which  John  was  born  and  Christ  con- 
ceived, in  the  manner  as  related  in  the 
preceding  chapter.  Went  out  a  decree — was 
issued  an  edict,  from  Csesar  Augustus. 
"  Ccesar  "  was  the  family  name  of  the  then 
reigning  master  of  the  Roman  enijnre, 
and  "Augustus"  the  name  which  he  as- 
sumed at  his  accession.  All  the  vorhh 
denotes  not  merely  the  country  of  the 
Jews,  but  the  whole  Roman  empire. 
Should  be  tcLved,  that  is,  enrolled,  or  a  census 
of  them  taken,  probably,  also,  a  registry  of 
their  property  made,  whether  for  the  pur- 
pose of  levying  a  poll-tiix,  or  of  recruiting 
the  army. 

2.  i'^And  this  taxing  was  first  made  when  Cvrenius 
was  governor  of  Syria.)— »Act8  V.  37. 

Cyrenius  is  a  Greek  form  of  the  Roman 

43 


name  Quirinus,  whose  full  name  is  Publius 
Su Ip icuis  Q u irinu s. 

It  has  long  been  objected  that  the  taxing 
(or  census,    registration,  or    enrollment) 
under  Cyrenius,  here  said  to  have  taken 
place  at  the  time  of  our  Lord's  birtJi,  and 
in  the  reign  of  Herod,  did  not  really  occur 
till  ten  years  later,  in  the  time  of  his  son 
Archelaus,  and  that  this  is  the  only  census 
taken  by  the  Romans  in  Judea  of  which 
we  have  any  information.     But  this  objec- 
tion is  baseless.     W'hat  Luke  affirms  is, 
that,  in  or  about  the  time  of  our  Lord's 
birth,  a  decree  for  a  general  registration 
was  issued  by  Augustus,  in  consequence  ■ 
of  which  Joseph  went,  accompanied  by  • 
Mary,  to  Bethlehem,  to  be  registered  there. 
In  recording  this,  it  seems  to  have  occurred  • 
to  the  Evangelist  that,  in  order  to  prevent 
confusion,  he  should  specify  that  the  reg- 
istration, though  then  decreed,  teas  not  execu- 
ted, or  not  carried  out  to  its  full  results  till 
some  years  later  when  Cyrenius  was  president, 
and  therefore  he  interposes  parenthetically 
the    information,  that  this    registration, 
though  decreed,  was  not  fully  made  until 
"  Cyrenius  was  governor  of  Syria."    Prof. 


6T4 


LUKE 


A.  W.  Zumpt,  of  Berlin,  has  assigned  good 
reasons,  based  on  combining  a  great  num- 
ber of  passages  from  the  Roman  literature 
of  those  times,  for  believing  that  Cyrenius 
was  twice  governor  of  Syria,  and  that  the 
enrollment  question  was  made  in  his  first 
governorship,  which  dates  from  B.  C.  4  to 

B.  C.  1,  when  he  was  succeeded  by  M. 
LoUius.  He  proves  that  Cyrenius  was 
honored  with  a  triumph  for  subduing  a 
tribe  of  Cilicians ;  by  another  train  of  pas- 
sages He  shows  that  Cilicia  belonged  under 
the  governorship  of  Syria,  so  that  Cyrenius 
must  have  thenheen  governor  of  Syria ;  and 
by  another  series  of  deductions  he  shows 
that  this  triumph  must  have  taken  place 
before  A.  D.  1  or  2. 

3.  And  all  went  to  be  taxed,  every  one  into  his  own 
city. 

Into  Jiis  oim  city.  When  the  census  was 
made  in  any  country,  the  inhabitants  were 
obliged  to  attend  in  the  cities  to  which 
they  belonged.  The  Jews,  however,  in 
carrying  out  the  edict,  were  left  to  their 
own  peculiar  customs  and  usages.  The 
policy  of  Rome,  as  well  as  the  religious 
scruples  of  the  Jews,  demanded  this.  For 
this  reason,  instead  of  appearing  in  the 
cities  where  they  resided,  or  to  whose  ju- 
.risdiction  the  places  of  their  abode  be- 
longed, they  appeared  according  to  their 
families,  every  one  in  his  native  city,  or 
the  place  where  his  paternal  inheritance 
lay,  to  be  there  enrolled.  All  went  to  be 
taxed.  The  obedience  of  the  Jews  to  this 
decree  is  a  plain  proof,  that  they  were  noAV 
dependent  on  the  Romans,  and  the  sceptre 
was  departing  from  Judah. 

4.  And  Joseph  also  went  up  from  Galilee,  out  of  the 
city  of  Nazareth,  into  Judea,  unto  •'tlie  city  of  David, 
which  is  called  BHthlehem:  (ibecause  he  was  of  the 
lioase  and  lineage  of  David:)  5.  To  be  taxed  with 
dMary  his  espoused  wife,  being  great  with  cliild. 

H  Sam.  xvi.  1,  4;  John  vii.  42.  ^Matt.  1.  IG:  chap.  i. 
27.    dMatt.  i.  18;  chap.  i.  27. 

Went  up.  Bethlehem  was  indeed  high 
ground,  but  anciently  any  going  from  an 
inferior  province  or  city  to  one  of  greater 
or  of  more  political  importance,  was  going 
up.  From  Galilee,  &c.  In  the  time  of  our 
Lord  all  Palestine  was  divided  into  three 
provinces,  Judea,  Samaria  and  Galilee. 
The  last  included  the  whole  northern  sec- 
tion of  the  country,  namely,  the  ancient 
territories  of  Issachar,  Zebulon,  Asher  and 
Naphtali.  Out  of  the  city  of  Nazareth.  Naza- 
reth was  a  very  obscure  place.    It  is  not 


mentioned  in  the  Old  Testament,  but 
occurs  first  in  Matt.  ii.  23.  Unto  the  city  of 
David,  whicli  is  called  Bethlehem  ;  {because  he 
^vas  of  the  house  and  lineage  of  David.)  The 
city  of  Datnd,  the  place  where  the  royal 
David  was  born  and  had  spent  his  boy- 
hood. The  words  house  and  lineage  are  de- 
signed to  give  full  and  emphatic  expression 
to  Joseph's  real  descent  from  David.  The 
name  Bethlehem  anciently  signified  the 
town  or  house  of  bread;  in  modern  Arabic 
it  seems  to  signify  the  house  or  place  of 
flesh. 

To  be  taxed,  to  enroll  himself,  vAth  Mary. 
These  words  are  not  to  be  joined  in  sense 
with  to  be  taxed,  but  simply  denote  accom- 
paniment. His  espoused  urife.  The  propriety 
of  this  expression  appears  from  Matt.  i.  25, 
where  we  are  told  Joseph  knew  not  his 
wife  till  she  brought  forth  her  first-born 
son — they  did  not  enter  upon  the  full  re- 
lations and  duties  of  man  and  wife  until 
after  the  birth  of  Jesus.  Being  great  xvith 
child.  It  may  seem  strange  that  Mary,  in 
this  condition,  should  undertake  such  a 
journey — about  sixty  miles.  Perhaps,  the 
persons  to  be  registered  being  classed  in 
the  roll,  according  to  their  lineage,  Mary 
might  judge  it  i^roper  on  this  occasion  to 
claim  her  descent  from  David,  in  order  to 
her  being  publicly  acknowledged  as  one 
of  his  posterity,  and  the  ratheras  she  knew 
in  what  relation  she  stood  to  the  yet  un- 
born Messiah.  Possibly,  though,  according 
to  the  Roman  custom,  women  could  be  en- 
rolled without  their  personal  appearance, 
the  emperor  may  have  given  particular 
and  exact  orders  with  regard  to  the  family 
of  David,  as  it  had  been  the  royal  family, 
and  was  still  talked  of  as  designed  to  be 
so,  that  he  might  know  its  number  and 
strength. 

At  all  events,  by  this  visit  various  ends 
of  Providence  were  in  a  most  remarkable 
manner  served :  1.  Jesus  instead  of  being 
brought  forth  in  Nazareth,  as  seemed  like- 
ly, was  born  in  Bethlehem,  thus  fulfilling 
the  ancient  and  important  prophecy. 
(Micah  V.  2.)  2.  By  the  birth  of  Christ  in 
Bethlehem,  He  was  proved  to  be  of  the 
seed  of  David.  And  this  M'as  a  material 
thing,  requiring  such  an  authentic  proof  as 
this.  Justin  Martyr  and  TertuUian,  two 
of  the  earliest  advocates  of  the  Christian 


CHAPTER   II. 


675 


religion,  appeal  to  these  rolls  or  records  of 
the  Roman  empire,  for  the  proof  of  Christ's 
being  born  of  the  house  of  David.  3.  It 
also  thus  appeared  that  Christ  was  made 
under  the  law,  for  He  became  a  subject  of 
the  Roman  empire  as  soon  as  lie  was  born, 
a  servant  of  rulers.  (Isa.  xlix.  7.)  Thus  we 
see,  as  we  look  at  the  edict  of  the  emperor, 
and  these  results  from  it,  how  man  proj>oses 
and  God  dUposes,  and  how  Providence 
orders  all  things  for  the  fulfilling  of  the 
Scriptures,  and  makes  use  of  the  projects 


dlinr;  clothes.  This  binding  with  bandages 
or  cloth  was  studiously  attended  to  by  the 
ancients,  lest  the  tender  frame  of  the  in- 
fant might  acquire,  thruugh  weakness  or 
an  accidental  wrench,  any  distortion. 

How  great  was  the  humiliation  of  the 
Son  of  God,  in  the  manner  of  His  intro- 
duction into  our  world !  Let  us  remember 
irhy  He  came.  It  was  not  to  erijoi/  Him- 
self, but  to  save  us.  In  order  to  save  us, 
two  things  were  necessary— that  He  should 
obey  the  law  of  God  which  we  had  broken, 


men  have  for  the  serving  their  own  pur-    and  that  He  should  suffer  the  punishment 

due  to  us  for  breaking  it.  Hence,  He  was 
always  placed  in  suffering  circumstances 
from  the  beginning  to  the  close  of  His 
earthly  career.  Poverty  and  contempt 
nursed  Him  in  His  infancy.  The  most 
splendid  palace  on  earth  would  have  been 
too  humble  an  abode  for  Him  whom  the 
heaven  of  heavens  cannot  contain,  but 
instead  of  opening  His  infant  eyes  in  a 
palace.  He  opened  them  in  a  stable.  And 
as  He  walked  through  this  world,  at  each 
step  His  way  became  rougher ;  as  his  first 
bed  was  a  mavger ;  his  last  was  a  cross. 
"We  cannot  be,  in  heart  and  life,  the  fol- 
lowers of  this  self-denying  Saviour,  unless 
we  are  content  with  the  portion  of  this 
world's  good  which  He  sees  fit  to  bestow 
upon  us,  however  small,  unless  we  are 
willing  to  lay  down,  without  repining,  our 
worldly  blessings,  however  dear,  and  to 
acknowledge  heartily  and  sincerely,  that 
we  had  rather  be  "  rich  in  tlaith  and  heirs 
of  the  kingdom,"  than  rank  among  the 
wealthiest,  or  take  our  place  among  the 
noblest  of  the  world. 


poses,   quite  beyond  their  intention,  to 
serve  His  own. 

6.  And  so  it  was,  that,  whilo  they  were  there,  the  days 
were  accomplished  that  she  should  be  delivered. 

We  are  not  informed  how  long  they  had 
been  in  Bethlehem  before  Mary's  delivery. 
Perhaps  a  short  time  only  elapsed  between 
their  arrival  and  the  event  alluded  to. 

7.  And  fshe  brought  forth  her  first-born  son,  and 
wrapped  him  in  swnrtrtling-clothos,  and  laid  him  in  a 
manger ;  because  there  wa-j  no  room  lor  them  in  the 
inn.-tMatt.  i.  25. 

In  the  East  there  is  built,  in  or  near  to 
a  town,  generally  with  a  stable  attached,  a 
caravanserai  or  kJian,  in  which  a  person 
who  comes  to  the  town  and  has  no  friends 
to  receive  him  into  their  houses,  may  seek 
accommodation,  stay  as  long  as  he  pleases, 
generally  without  payment,  but  is  only 
jirovided  with  lodging  for  himself  and 
beast,  if  he  has  any,  and  with  water  from 
a  well  on  the  premises.  The  j^eople  of 
Bethlehem,  in  order  to  prevent  their  hos- 
pitality from  becoming  oppressive  by 
reason  of  the  numerous  visits  of  strangers, 
built  a  khan  in  or  near  the  town.  To  this 
large  structure  Joseph  and  Mary  rej^aired 
for  accommodation.  That  they  did  so 
would  seem  to  imply  that  they  really  were 
strangers  in  this  the  native  seat  of  the 
family  to  which  they  belonged,  or  that,  as 
they  clearly  came  very  late,  they  may  have 
found  the  friends  they  had  at  Bethlehem 
already  overburdened  with  guests. 

A7id  she  brought  forth  her  first-bom  son. 
These  words  assert  the  virginity  of  the 
mother  of  Jesus  until  the  time  of  His 
birth.  "  He  was  born  of  the  virgin  Mary." 
The  word  first-bom  does  not  necessarilv 
imply  that  ]\Iary  was  subsequently  the 
mother  of  other  children  than  Jesus.  (See 
on  Matt.  i.  25.)     And  wrapped  him  in  srcad- 


8.  And  there  were  in  the  same  countrv  shepherds 
folding  m  the  field,  keeping  *watch  over  their  flock  by 


night. 

fGen.  xxx\.  39,  40  ;  Ex.  iii.  1, 
xxviii.  70, 71 ;  Ezek.  xxxiv.  8, 


;  1  Sam.  xvii.  34,  Xi ;  Ps. 
*0r,  the  niyht  tcutches. 


In  the  same  country,  i.  e.,  in  the  region 
near  Bethlehem.    The  Gentile  magi  were 
brought  from  afar,  but  these  shepherds 
are   brought  from  nigh.    Abiding   in  the 
field,    both    day    and    night,  whether  in 
tents  or  in  the  open  air  is  uncertain,  but 
the  word  abiding  seems  to  indicate  that 
near  by  the  fold  were  temporary  tents  or 
booths,  for  the  convenience  of  the  sliep- 
herds.     Keeping  watch  over  their  flock  by 
night.    The  expression  seems  to  indicate 
that  they  were  stationed  at  various  posts, 
and  perhaps  relieved  one  another.     Th(j 


676 


LUKE. 


original  word  mny  be  more  literally  ren- 
dered uatcldng  the  ivatchcs  of  the  night,  i.  e., 
each  one  keeping  watch  (which  ordinarily 
consisted  of  three  hours)  in  his  turn.  The 
fcheep  were  not  confined  under  a  covered 
fold  by  night,  it  being  regarded  more  con- 
ducive to  the  excellence  of  the  avooI  to  let 
them  remain  under  the  open  sky  by  night 
as  well  as  by  day.  It  was  necessary  to 
watch  the  sheep  in  the  field,  to  guard 
them  against  the  wolves,  foxes,  and  other 
beasts  of  prey  common  there.  As  Abra- 
ham, David  and  IMoses,  to  whom  the 
promise  of  the  Messiah  was  first  made, 
were  shepherds,  so  was  the  completion 
of  this  promise  first  revealed  to  shepherds. 
Fabricius  gives  a  catalogue  of  no  less 
than  one  hundred  and  thirty-six  different 
opinions  concerning  the  day  of  Christ's 
birth.  It  has  been  placed  in  every  month 
of  the  year.  The  Egyptians  place  it  in 
January — "Wagenseil  and  Wiesler  in  Feb- 
ruary— Bochart  and  Paulus  in  March — 
some  mentioned  by  Clement  of  Alexan- 
dria, and  Greswell  and  Alford  in  April — 
the  Alexandrian  Church  in  May — Epi- 
phanius  speaks  of  some  who  placed  it  in 
June — Lichtenstein  places  it  in  July  or 
December — Strong  and  Lardner  place  it  in 
August — Lightfoot,  "Webster  and  Wilkin- 
son place  it  in  September — Scaliger,  Casau- 
bon  and  Calvisius  and  Archbishop  New- 
come  in  October,  others  in  November.  Dr. 
Robinson  places  it  in  autumn ;  Clinton 
in  spring;  and  Andrews  between  the 
middle  of  December,  749,  to  the  middle  of 
January,  750  A.  U.  The  fixing  of  the 
nativity  of  Christ  on  the  25th  of  December, 
was  really  done  at  Rome,  and  was  trans- 
mitted from  thence  over  the  Eastern 
Church.  "  The  authority  for  the  selection 
of  that  day  was  the  government  record 
of  the  taxing,  or  census  of  Cyrenius, 
said  to  be  in  the  imperial  archives  at 
Rome.  But  the  authenticity  of  these 
records  is  too  untenable  to  allow  anv 
weight  to  the  argument."  "  Pope  Julius 
I."  says  Dr.  Adam  Clarke,  "  was  the  person 
who  made  this  alteration,  and  it  appears  to 
have  been  done  for  this  reason  :  The  sun 
now  began  his  return  toward  .the  northern 
tropic,  ending  the  winter,  lengthening  the 
short  days,  and  introducing  the  Spring. 
All  this  was  probably  deemed  emblemati- 


cal of  the  rising  of  the  Sun  of  Righteous- 
ness on  the  darkness  of  this  world,  and 
causing  the  day-spring  from  on  high  to 
visit  mankind," 

The  widely  conflicting  views  which  have 
been  stated  as  to  the  day  of  our  Saviour's 
birth,  are  most  manifestly  attributable  to 
the  absence  of  all  certain  evidence  as  to 
the  precise  date  of  that  event.  Revelation 
is  silent  on  this  point.  The  tradition  of 
the  Church  is  widely  diverse  and  discrep- 
ant. There  are  no  data  upon  Avhich  any 
calculations  may  be  based,  and  hence 
everj'thing  rests  on  mere  conjecture.  The 
question  is  one  of  little  importance,  even 
for  those  who  observe  the  day,  as  the 
celebration  of  a  public  event  is  not  neces- 
sarih'  confined  to  the  day  of  the  year  on 
which  it  oecun-ed.  It  is  happy  for  us  that 
the  i^articular  day  on  which  Jesus  was 
born,  is  not  necessary  to  be  ascertained  in 
order  to  our  salvation,  nor  at  all  material 
to  true  religion.  It  is  sufficient  for  us  to 
know  that,  in  the  fullness  of  time,  just  when 
He  was  most  needed,  and  when  the  Jewish 
and  Gentile  world  was  fully  prepared  for 
this  central  fact  and  turning  point  in 
history,  the  Saviour  was  born,  was  made 
flesh,  and  dwelt  among  us,  assumed  our 
nature,  and  in  consequence  thereof  is 
become  an  all-sufficient  Saviour  and  Re- 
deemer, in  whom  rchosoever  believeth  with  a 
right  faith  shall  not  perish,  but  have  eternal 
life. 

Q.  And,  lo,  the  angel  of  the  Lord  came  upon  them, 
and  the  glory  of  the  Lord  shone  round  about  them! 
gand  they  were  sore  afraid.— gChap.  i.  12. 

The  angel  of  the  Lord — no  particular  angel 
is  specified.  Came  upon  them,  in  a.sudden 
and  unexpected  manner*  the  original 
words  might  be  rendered,  stood  over  them, 
that  is,  appeared  in  a  visible  form,  stand- 
ing in  the  air  over  their  heads.  And  the 
glory  of  the  Lord  shone  round  about  them. 
Not  onlj'  a  great  light,  but  such  a  gloi-ious 
splendor  as  used  to  represent  the  presence 
of  God — the  Shechinah  surrounded  them 
with  its  effulgence.  And  they  were  sore 
afraid — thrown  into  consternation  at  so 
uncommon  and  so  awful  an  appearance. 
(See  on  i.  12.) 

The  fact  that  the  shepherds,  whilst  in 
their  calling,  were  chosen  to  receive  the 
first  intelligence  of  the  salvation  of  a 
world,  teaches  lis  that  Grod  often  meets 


CHAPTER   II. 


677 


men  in  the  paths  of  their  worldly  emi>loy- 
rrient.  He  siuictilied  the  iistruuoniy  of  the 
wise  men,  writing  the  let^son  lie  wished  to 
teach  them,  on  the  glittering  al^^habet 
with  which  their  studies  had  made  them 
especially  conversant.  It  was  from  the 
sheepfold  David  was  taken  to  be  anointed 
king,  and  from  his  father's  barn  that 
Gideon  was  called  to  deliver  Israel.  It 
was  when  Zacharias  was  burning  incense 
in  the  temple,  that  the  angel  of  the  Lord 
promised  him  gladness  and  joy  in  a  son. 
JIatthew  was  sitting  at  "the  receipt  of 
custom,"  when  called  to  follow  Christ ; 
and  the  fishermen,  Peter,  James  and  John, 
were  existing  a  net  into  the  sea,  when  our 
Lord  called  them  to  be  "  fishers  of  men." 
It  is  remarkable,  that  on  all  the  more  im- 
j)ortant  occasions  in  our  Lord's  life,  on 
which  His  lowliness  and  humiliation  are 
signally  manifested,  there  isahvaj's  (or gen- 
erally), in  conjunction  with  this,  some 
august  exhibition  of  His  Godhead.  Though 
born  in  a  stable,  angels  sang  of  His  glory. 
When  receiving  baptism  (a  sinner's  rite) 
at  a  sinner's  hand,  the  heavens  were 
opened,  and  a  sublime  voice  from  "  the 
excellent  glory "  attested  His  Divinity. 
He  wept  with  the  sisters  in  Bethany  ;  but 
with  a  word  of  omnipotence,  summoned 
the  sheeted  dead  from  the  tomb.  Calvary, 
with  its  crown  of  thorns,  the  gash  of  the 
spear,  the  criminal's  torture,  the  malefac- 
tor associates,  shows  us  a  dying  man  ;  but 
a  blackened  sun,  riven  rocks,  the  earth 
trembling  to  support  its  Creator's  cross, 
were  nature's  glorious  testimonies  that  He 
who  hung  in  ignominy  on  that  tree,  was 
"  The  mighty  God." 

10.  And  the  angel  said  unto  them,  Fear  not:  for,  be- 
hold, I  bring  you  good  tidings  of  great  joy.  tvvhich  sliall 
be  to  all  people. 

'•Gen.  xii.  H;  Matt,  xxviii.  19:  Mark  i.  15;  verses  31, 
32 ;  chap.  xxiv.  47  ;  Col.  1.  23. 

Fear  not.  As  if  he  had  said,  "  The  de- 
sign of  my  appearing  to  you  hath  nothing 
terrible  in  it,  but  the  contrary ;  for  behold, 
I  bring  you  good  tidings  of  great  joy."  The 
original  expression  here  is  peculiar :  / 
announce,  or  evangelize,  unto  you  good  tidings, 
which  shall  be  matter  of  great  joy  to  all 
people,  literally,  to  all  the  people.  As  these 
shepherds  were  representatives  of  the 
Jews,  so  Israel  is  the  people  to  whom  is 
the  immediate  joy,  yet  it  redounds  to  all 
the  world  besides.    In  verse  14,  good  uill 


is    proclaimed    to    all    men.     (See   Matt, 
xxviii.  19.) 

11.  iFor  unto  you  is  bom  this  day  in  the  city  of  Darid 
Ja  Saviour,  itwhich  is  Christ  the  Lord. 

'Isa.  ix.  (j.  JMalt.  i.  21.  isMatt.  i.  IG  aud  xvi.  IG  •,  chap, 
i.  43;  Acta  ii.  3(i  and  x.  3G;  Phil.  ii.  11. 

Urdo  you,  not  only  the  shepherds  and 
the  Jews,  to  whom  the  Gospel  was  first 
preached,  but  all  mankind — to  you  men, 
not  to  us  angels.  He  took  not  on  Him  our 
nature.  There  is  a  reference  to  Isa.  ix.  G. 
2'his  day,  at  this  time.  In  the  city  of  David, 
the  true  place  for  the  birth  of  David's 
royal  son.  This  reference  to  Bethlehem 
would  recall  Micah  v.  2,  which,  according  to 
Matt.  ii.  5,  6,  was,  in  those  days,  universally 
understood  to  refer  to  Messiah.  A  Saviour. 
The  word  thus  rendered  proi)erly  denotes 
such  a  Saviour  as  perfectly  frees  us  from 
all  evil  and  danger,  aud  is  the  author  of 
perpetual  salvation. 

Christ.  The  Greek  word  signifies, 
Anointed.  (See  on  Matt.  i.  1.)  Christ  the 
Lord — not  the  Christ  of  the  Lord,  as  He 
is  called,  chap.  ii.  26,  but  the  Messiah, 
who,  equally  with  the  Jehovah  of  the  Old 
Testament,  bears  the  name  Lord.  (Comp. 
chap,  xxiii.  2  and  Acts  ii.  36.)  The  Greek 
word  rendered  Lord  corresponds  to  the 
Hebrew  Jehovah;  and  the  application  of 
this  word  to  Christ  in  this  sense  receives 
much  strength  from  the  fact  that  in  verse 
9  the  same  Greek  w'ord  is  used  twice  of 
Jehovah.  It  is  certain  that  the  Lordship 
of  Christ  must  be  considered  in  a  mere 
spiritual  sense,  as  He  never  set  up  any 
secular  government  upon  earth,  nor  com- 
manded any  to  be  established  in  His  name, 
and  there  is  certainly  no  sjiiritual  govern- 
ment but  that  of  God. 

12.  And  this  ahall  be  a  sign  unto  you :  ye  shall  find  the 
babe  wrapped  in  swaddling  clothes,  lying  in  a  manger. 

They  might  have  expected  to  find  Him 
dressed  in  splendid  robes,  lying  in  state, 
in  the  best  house  in  the  town,  with  a 
numerous  train  of  attendants.  As  if, 
therefore,  at  once  and  forever,  to  rectify 
the  common  notions  of  earthly  glory 
which  prevailed,  and  which  they  may 
have  in  some  degree  shared,  connected 
with  the  appearance  of  this  great  person- 
age, the  angel  forewarned  them  that  they 
should  find  the  babe  in  swaddling  clothes, 
lying  in  a  manger,  and  made  this  the 
particular  signal  by  which  they  should 


g:8 


LUKE, 


distinguish  Him.  The  designation  of  the 
city  of  David,  which  they  knew  to  be 
Bethlelieni,  as  the  place  of  the  child's 
birth,  gave  them  the  general  direction 
■which  they  were  to  take.  As  Jesus  came 
into  our  world  as  a  babe,  we  learn  that  He 
is  able  to  sympathize  with  us  from  the 
beginning  of  our  life,  and  that  His  errand 
was  one  of  tenderness  and  love.  He 
came,  not  to  condemn,  but  to  save. 

13.  'And  suddenly  there  was  with  the  angel  a  multi- 
tude or  tlie  heavenly  host  praLsing  God.  and  saying, 

'Gren.  xxviii.  12,  xxxii.  1,2;  Ps.  ciii.  20,  21,  cxlviii.  2; 
Dan.  vii.  10 ;  Heb.  i.  14 ;  Rev.  v.  11. 

A  mnltitude  of  the  licavenhj  host,  or  army, 
called  an  host,  partly  for  their  number  and 
partly  for  their  order.  This  is  a  usual 
appellation  of  the  angels,  who  are  repre- 
sented as  the  body  guard  of  the  Lord. 
(Comp.  1  Kings  xxii.  19  ;  Dan.  vii.  10 ;  2 
Chron.  xviii.  18  ;  Ps.  ciii.  21 ;  Matt.  xxvi.  35.) 
These  angels  were  notsilent  witnesses;  they 
sang  a  song,  whose  very  words  are  handed 
down  to  us.  It  is  the  only  song  sung  by 
angels  upon  earth  that  we  ever  heard.  (See 
next  verse.)  What  gratitude  and  joy  these 
heavenly  beings  appeared  to  have  felt  on 
this  occasion!  The  rea.sons  of  this  were, 
their  love  to  God,  who,  through  this  won- 
derful event,  was  to  be  glorified  in  a  pre- 
eminent manner,  and,  their  benevolence  to 
man,  who,  by  this  same  event,  was  to  be 
redeemed,  and  become  the  subject  of  a 
glorious  and  endless  salvation. 

14.  mGiory  to  God  in  the  highest,  and  on  earth  npeace, 
"good  will  toward  man. 

■nChap.  xix.  as  :  Eph.  i.  6and  iii.  10,  21 :  Rev.  v.  13.  niga. 
Ivii.  19:  chap.  i.  70:  Rom.  v.  1;  Eph.  ii.  4,  7:  Col.  i.  20. 
"John  iii.  lU :  Eph.  ii.  4,  7 ;  2  Thes.  ii.  10 ;  1  John  iv.  9, 10. 

The  heavenly  host  take  up  the  an- 
nouncement of  the  angel  (verses  10,  11), 
repeating  it  in  substance,  and  confirming 
and  stating  it  more  distinctly  as  a  message 
of  glad  tidings.  In  their  song  there  is  a 
tiireefold  corresi^ondence :  1 .  Between  glory 
and  jieace;  2.  Between  in  the  highest  and  on 
earth ;  and  3.  Between  God  and  good  irill 
lovard.  man.  The  shouts  of  a  multitude 
are  .generally  broken  into  short  sentences, 
and  are  commonly  elliptic,  which  is  the 
cause  of  some  ambiguity  in  these  words, 
which  may  be  understood  in  different 
senses.  Some  read  the  phrase  Glory  to 
God,  Glory  is  to  God ;  others,  Let  there  be 
glory  to  God.  By  some,  in  the  highest  is 
supposed  to  refer  to  the  Jewish  threefold 
heavens,  so  that  the  meaning  is,   "  this 


glory  ascends  to  the  highest."  Some  read 
the  whole  doxology  thus :  Glory  to  God  in 
the  highest — that  is,  in  heaven — and  on  earth 
peace, yea,  favor,  touard  men.  Others  under- 
stand it  as  signifying,  hat  the  good  will, 
or  favor,  which  was  now  shown  to  men,  is 
the  glory  of  God  in  the  highest,  and  is  the 
peace  and  happiness  of  those  who  dwell  on 
earth.  According  to  others,  the  sense  is, 
"  Glory  be  to  God  among  the  angels  in 
heaven  for  sending  the  Messiah — and  peace 
or  salvation  on  earth  among  men  of  His 
good  pleasure,  i.  e.,  among  God's  chosen 
people  in  whom  He  is  well  pleased." 

From  the  words,  considered  in  a  doctri- 
nal point  of  view,  we  learn,  1.  That  the 
birth  of  Christ  is  an  event  which,  above  all 
others,  brings  glory  to  God,  giving  such  a 
disjjlay  of  several  of  His  perfections  as  had 
never  been  made  before,  particularly  of 
His  holiness  and  justice,  in  requiring  such  a 
sacrifice  as  was  hereby  to  be  prepared  for 
the  expiation  of  human  guilt,  and  His 
mercy  in  providing  and  accepting  it.  His 
wisdom  in  devising  such  a  plan  for  the  re- 
demption of  lo.st  man,  and  His  power  in 
executing  it.  2.  It  brings  peace  on  earth, 
that  is,  jieace  to  man,  peace  with  God, 
through  the  atonement  and  mediation  of 
Christ,  peace  of  conscience,  as  the  conse- 
quence of  knowing  that  we  have  peace 
with  God,  and  peace  with  one  another.  3. 
It  displays  the  good  will,  the  benevolence, 
the  love  of  God  to  man,  as  no  other  of  His 
works  or  dispensations  ever  did,  or  could 
do.  (See  1  John  iv.  7,  &c.;  John  iii.  10.) 
If  the  angels,  who  are  not  otherwise  inter- 
ested in  the  incarnation  of  Christ  than  as 
itaftbrdsthe  brightest  display  of  the  Divine 
attributes,  adore  and  glorify  God  on  ac- 
count of  it,  how  much  more  should  man 
do  this,  for  whose  salvation  this  astonish- 
ing interposition  of  love  was  designed? 

1.5.  And  it  came  to  pass,  as  the  angels  were  gone 
away  from  them  into  heaven,  sthe  shei)herds  .said  one 
to  another.  Let  us  now  go  even  unto  Bethlehem,  and 
see  this  thing  which  is  come  to  pass,  which  the  Lord 
hath  made  known  unto  us.— 2Gr.,  the  vien,  the  shcjiherds. 

The  good  shepherds  waited  but  to  hear 
the  close  of  the  angels'  song,  and  when 
all  again  was  dark  and  silent,  they  hurried 
away,  leaving  their  flocks  behind,  to 
witness  at  Bethlehem  that  which  the 
Lord  had  made  known  unto  them.  Those 
who  delay  to  seek  Jesus,  when  the  me.s- 
sengers  of  God  bring  them  glad  tidings  of 


CHAPTER   II. 


679 


salvation,  risk  their  present  safety  and 
tlieir  eternal  ha})piness.  A)id  sec  litis  thing 
tvhich  is  come  to  pans.  Observe  :  not,  let  us 
go  and  see  whether  this  thing  be  come  to 
pass,  which  the  Lord  huth  made  known, 
but,  let  us  go  and  see  this  thing  which  is 
come  pass.  They  never  for  an  instant  ques- 
tioned the  certainty  and  the  reality  of  all 
that  had  been  revealed  to  them.  What 
an  instance  of  that  true  faith  which  is 
•'the  substance  of  things  hoped  for,  the 
evidence  of  things  not  seen !"  This  is 
the  faith  which  we  ought  to  exercise.  In- 
stead of  questioning,  doubting  and  rea- 
soning, we  ought,  in  all  child-like  sim- 
plicity, to  believe  and  act. 

16.  And  tliey  came  with  haste,  and  found  Mary,  and 
Joseph,  and  the  babe  lying  in  a  manger. 

How  must  Mary  and  Joseph  have  been 
delighted,  and  how  must  their  faith  have 
been  strengthened,  by  the  visit  of  the 
shepherds !  Though  overlooked  by  the 
world,  the  holy  child  was  honored  by 
these  poor  men.  Even  now  there  are 
only  comparatively  a  few  who  acknowledge 
Him  as  their  Lord  and  Master,  and  these 
few  are  generally  poor,  like  the  shepherds 
of  Bethlehem.  Here,  as  usual  in  the 
history  of  the  Nativity,  the  name  of  Mary 
comes  before  that  of  her  husband. 

17.  And  when  they  had  seen  it  they  made  known 
abroad  the  saying  which  was  told  them  concerning 
this  child. 

The  saying,  that  is,  the  appearance  of  the 
angels  and  the  prediction  by  which  they 
had  been  induced  to  visit  the  place  where 
the  infant  Jesus  was.  Made  knoum  abroad : 
this  publication  was  probably  confined  to 
a  comparatively  small  circle,  consisting  of 
persons  who  at  day-break  may  have  been 
in  the  neighborhood.  The  shepherds 
were  the  first  evangelists  among  men. 
Such  as  have  found  Christ  to  their  comfort, 
and  tasted  that  the  Lord  is  gracious  to 
themselves,  cannot  but  recommend  Him 
to  the  love  and  admiration  of  others. 

IS.  And  all  they  that  heard  it  wondered  at  those 
things  wiiich  were  told  them  by  the  shepherds. 

Wondered,  that  is,  conversed  vdth  amaze- 
ment concerning  the  statemejits  of  the 
angelic  ministrations  related  by  the  shep- 
herds. AVe  are  not  told  how  many,  if 
any  of  them,  visited  Mary,  and  obtained 
personal  information  respecting  the  child, 
but  it  is   clear  that    their   wonder    and 


curiosity  were  strongly  excited  by  what 
had  been  told  them  resi)ecting  Him. 
None  who  heard  were  unmoved,  yet  the 
contrast  between  those  first  hearers  and 
Mary,  verse  10,  forces  upon  us  the  conclu- 
.sion,  that  their  wonder  was  less  deep  and 
salutary  than  her  silent  pondering.  It  is 
one  thing  to  wonder,  and  another  to  believe. 
Neither  the  hearing  of  Christ  with  the 
outward  ear,  nor  the  seeing  Him  by  the 
outward  eye,  will  suffice  for  salvation. 

m.  pBut  Mary  kept  all  the.se  things,  and  pondered 
tlion  in  her  heart.— p(Jen.  xxxvii.  11 ;  chap.  i.  66 ;  ver.  51. 

All  tJiesr  things,  the  whole  train  of  events, 
the  miraculous  birth  of  John,  the  annun- 
ciation of  the  angel  to  herself,  the 
appearance  of  the  angels  to  the  shepherds, 
and  the  visit  of  the  shepherds  to  her. 
P ondered means  weighed.  She  kept,  literally, 
noted  or  uatched  closely,  all  these  tilings,  and 
weighed  them,  kept  them  in  active  lemem- 
brance,  compared  them,  reflected  upon 
them.  This  is  the  way  in  which  sermons 
should  be  heard,  and  the  Bible  should  be 
read.  We  should  not  listen  to  sermons, 
that  they  may  amuse,  or  merely  entertain 
us.  (Ezek.  xxxiii.  31,  32.)  Neither  should 
we  listen  to  God's  Word  as  a  person  looks 
in  a  glass,  and  then  goes  away  and  forgets 
what  he  has  seen.  (James  i.  24.)  Such 
hearers  soon  lose  the  good  impressions 
they  have  received,  and  continue  Avorldly- 
minded  and  ungodly.     (See  Ps.  i.  2.) 

20.  And  the  shepherds  returned,  glorifying  and  prais- 
ing Ciod  for  all  the  things  that  they  had  heard  and  seen, 
as  it  was  told  unto  them. 

This  conduct  on  their  part  indicates 
that  the  supposition  is  true,  that  they 
piously  waited  for  the  hope  of  Israel,  the 
Messiah,  and  furnishes  a  beautiful  example 
of  their  pious  fidelity  in  their  vocation. 
Their  extraordinary  experience  did  not 
withdraw  them  from  their  daily  and  ordi- 
nary duties,  but  enabled  them  to  perform 
them  with  increased  gladness  of  heart. 
They  probably  fell  asleep,  before  the  be- 
ginning of  our  Lord's  public  ministry, 
with  the  recollection  of  this  night  in  their 
hearts,  and  a  frame  of  mind  like  that  of 
the  aged  Simeon.  Their  names,  unknown 
on  earth,  are  written  in  heaven,  and  their 
experience  is  the  best  example  of  the  finst 
beatitude,  "  Blessed  are  the  poor  in  spirit, 
for  theirs  is  the  kingdom  of  heaven." 


680 


LUKE. 


21.  qAnd  when  eight  days  were  accomplished  for  the 
circumcising  oftlie  child,  his  niune  was  called  rJESUS, 
which  was  so  naraed  of  the  angel  before  he  was  con- 
ceive<l  in  the  womb. 

iGen.  X vii.  1'.: ;  Lev.  xii.  6 ;  chap.  i.  59.  'Matt.  i.  21, 25 ; 
chap.  i.  31. 

And  when  eight  days,  &c.,  that  is,  not 
when  the  eighth  day  was  ended,  but  wlien 
it  was  come.  The  law  had  appointed  that 
every  male  should  be  circumcised  at  eight 
days  old,  or  on  the  eighth  day  after  its 
birth.  {Gen.  xvii.  12 ;  see  notes  on  chap, 
i.  59.)  For  the  circumcising  of  the  child.  It 
is  obvious,  that  for  one  at  least  of  the 
purposes  for  which  all  the  other  children 
of  Abraham  received  this  rite,  as  the 
symbol  of  the  renewing  of  a  corrupt  nature, 
and  the  putting  away  the  lusts  of  the 
flesh,  it  was  to  our  Lord  wholly  unneces- 
sary. His  spotless  jmrity  needed  no 
symbol  of  the  putting  off  of  the  sinful 
Adam.  Why,  then,  did  the  Saviour  sub- 
ject Himself  to  this  rite? 

The  rite  of  circumcision  was  the  initia- 
tory rite  of  the  Jewish  religion.  When, 
therefore,  the  infant  Saviour  submitted  to 
this  important  rite,  it  w^as  in  effect,  saying 
that  He  acknowledged  Himself  as  of  the 
seed  of  Abraham  (Heb.  ii.  16);  that  He 
would  be  made  in  the  likeness,  not  only  of 
flesh,  but  of  sinful  flesh  (Rom.  viii.  3)  ;  that 
"in  all  things  it  behooved  Him  to  be 
made  like  unto  his  brethren,"  sin  only  ex- 
cepted (Heb.  ii.  17) ;  that  He  came  not  to 
destroy  the  law,  or  the  prophets,  but  to 
fulfill  them  (Matt.  v.  17).  And  this,  it  is 
evident,  would  be  perfectly  intelligible  to 
the  Jews,  however  it  may  need  explana- 
tion to  us,  for  it  was  most  clearly  under- 
stood that,  as  the  Apostle  expresses  it, 
every  man  who  was  circumcised  was  "  a 
debtor  to  do  the  whole  law."  (Gal.  v.  3 ; 
see  Ex.  xxi.  6.)  He  who  was  made  of  a 
woman,  came  also  at  the  appointed  time 
under  the  law  of  circumcision.  (Gal.  iv. 
4;  Rom.  v.  15.) 

His  name  vxts  called  Jesus,  tvhich  was  so 
named  of  the  angel  before  he  was  conceived  in 
the  womb.  (See  chap.  i.  31.)  According  to 
Gen.  xxi.  3,  4,  the  performance  of  circum- 
cision, and  the  bestowing  of  a  name,  had 
been  simultaneous  from  the  very  origin  of 
the  rite.  The  name  Jesus  is  the  Greek 
form  of  the  Hebrew  Joshua,  which  may  be 
variously  analyzed,  but  always  with  the 
same  essential  meaning,  that  of  Saviour  or 


salvation,  and  with  reference  to  Jehovah  as 
its  author.  (See  Num.  xiii.  8, 16  ;  1  Chron. 
vii.  47  ;  Neh.  viii.  17  ;  Matt.  i.  21.)  Some 
contend  that  the  word  Jah,  or  Jehovah, 
enters  into  the  composition  of  the  name. 
Jesus  is  the  proper  name  of  our  Lord ;  that 
of  Christ  (signifying  Anointed)  identifies 
Him  with  the  promised  Messiah  (John  i. 
41),  the  name  given  to  the  long-promised 
Prophet  and  King  whom  the  Jews  had 
been  taught  by  the  prophets  to  expect. 
(See  ii.  11.) 

22.  And  when  sthe  days  of  her  purification  according 
to  the  law  of  Moses  were  accomplished,  they  brought 
him  to  Jerusalem,  to  present  him  to  the  Lord  ;  23.  (As 
it  is  written  in  the  law  of  the  Lord,  'Every  male  that 
opeueth  the  womb  shall  be  called  holy  to  the  Lord ;) 
24.  And  to  ofl'er  a  sacrifice  according  to  "that  which  is 
said  in  the  law  of  the  Lord,  a  pair  of  turtle-doves,  or 
two  young  pigeons. 

"Lev.  xii.  3-fi.  'Ex.  xiii.  2,  and  xxii.  29,  and  xyxiv.  19 ; 
Num.  iii.  13.    "Lev.  xii.  2,  6,  8. 

Days  of  Iter  purification,  that  is,  thirty-three 
days  after  what  was  termed  the  seven 
days  of  her  uncleanness— /or///  days  in  all, 
for  that  was  the  time  aijpointed  by  the 
law,  duriiHr  which  the  mother  was  held 
ceremonially  impure,  And  remained  in 
her  own  house.  (Lev.  xii.  1-8.)  As  Jesus, 
whom  it  behooved  to  fulfill  all  righteous- 
ness, was  circumcised,  though  perfectly 
free  from  sin,  so  His  mother  submitted  to 
the  purification  prescribed  by  the  law,  not- 
withstanding she  was  free  from  the  jjollu- 
tions  common  in  other  births.  It  was 
evident,  indeed,  that  she  was  a  mother, 
but  her  miraculous  conception  was  not 
generally  known.  Th'ey  brouglU  Mm  to 
Jerusalem.  Up  to  this  time  they  had  re- 
mained at  Bethlehem,  and  thither  also 
they  returned  after  the  presentation  in  the 
temple.  To  present  him  to  the  Lord.  (As  it 
is  xcrltten  in  the  law  of  the  Lord,  every  male 
that  openeth  the  womb  shall  be  called  holy  to 
the  Lord.)  And  to  offer  a  sacrifice,  &c.  In 
remembrance  of  the  deliverance  from 
Egypt,  when  the  destroying  angel  spared 
the  first-born  of  the  Israelites,  it  was 
ordered  that  the  eldest  son  of  every  family 
should  be  consecrated  to  the  Lord  (Num. 
iii.  13),  and  they  were  to  be  redeemed 
from  the  service  of  the  sanctuary,  by  the 
payment  of  five  shekels  (Num.  xviii.  16), 
The  tribe  of  Levi  afterward  took  the  place 
of  the  first-born  thus  dedicated  and  re- 
deemed, and  was  set  apart  for  God's 
special  service.  (Num.  iii.  12.)  A  pair  of 
turtle-doves,  or  two  young  pigeons,  was 


CHAPTER   II. 


681 


the  offering  required  from  the  poor.  (Lev. 
xii.  G,  8.)  Those  in  better  circumstances 
were  commanded  to  bring  a  lamb  of  the 
first  year  for  a  burnt  ofibring,  and  a  turtle- 
dove, or  a  young  pigeon,  for  a  sin-ofl'ering. 
God  looks  for  something  from  every  one, 
not  from  every  one  alike.  Where  there 
is  a  willing  mind,  it  shall  be  accepted 
according  to  what  a  person  hath.  (2  Cor. 
viii.  12.) 

25.  And  behold,  there  was  a  man  in  Jerusalem  whose 
name  icas-  Simeon  ;  and  the  same  man  ica.i  just  and 
devout,  'waiting  for  the  consolation  of  Israel :  and  the 
Holy  Ghost  was  upon  him. 

'Isa.  xl.  1 ;  Mark  xv.  43;  verse  38. 

Of  Simeon,  we  know  certainly  no  more 
than  what  is  here  recorded.  It  was  not 
the  design  of  Luke  to  refer  tp  Simeon's 
worldy  standing,  but  only  his  eminent 
religious  attainments.  He  was  just  and 
devout,  just  in  dealings  toward  men,  devout 
in  dealings  toward  God.  The  same  dis- 
tinction holds  hei-e,  as  in  the  words  holiness 
and  righteousness.     (Chap.  i.  75.) 

Waiting  for  the  consolation  of  Israel — a 
common  phrase  among  ancientand  modern 
Jews,  to  denote  Messiah.  The  prophets 
often  introduce  the  promise  of  INIessiah's 
coming  to  comfort  the  people  of  God  in 
their  afflictions.  The  time  of  Messiah's 
appearance  had  been  revealed  to  Daniel, 
as  consisting  of  wdiat,  in  prophetic  lan- 
guage, is  denominated  seventy  ivceks,  that  is, 
every  week  being  seven  years,  four  hun- 
ered  and  ninety  years ;  reckoni  ng  from  the 
order  issued  to  rebuild  the  temple  of  Jeru- 
salem. However  much  the  Jews  misun- 
derstood many  other  prophecies  relating 
to  the  reign  of  this  extraordinary  person- 
age, what  concerned  both  the  time  and  the 
l)lace  of  His  first  appearance  seems  to  have 
been  pretty  well  understood  by  the  bulk 
of  the  nation.  From  this  chapter,  as  well 
as  from  the  other  accounts  of  that  period 
still  extant,  it  is  evident  that  the  expecta- 
tion of  this  great  deliverer  was  then  gen- 
eral among  them.  It  is  a  point  of  some 
consequence  to  the  cause  of  Christianity, 
that  both  the  time  and  the  place  of  our 
Lord's  birth  coincided  with  the  interpre- 
tations then  commonly  given  of  the  proph- 
ecies by  the  Jews  themselves.  His  contem- 
poraries.    (See  Matt.  ii.  3-6.) 

26.  And  it  was  revealed  unto  him  by  the  Holy  Ghost, 
that  he  should  not  .'see  death,  before  he  had  seen  the 
Lord's  Christ.— J Ps.  Ixxxix.  48 ;  Heb.  xi.  5. 


God,  in  reward  of  his  piety,  favored 
him  so  highly  as  to  assure  him  by  a  par- 
ticular revelation,  the  method  of  w  hich  is 
not  stated,  that  he  should  not  die  till  he 
had  seen  the  Messiah.  See  death,  or,  as  it 
is  elsewhere  expressed,  taste  death.  (Matt. 
xvi.  28;  Heb.  ii.  9.)  lite  Lord's  Christ, 
that  is,  "The  Lord's  Anointed."  (See  Ps. 
ii.  2.)  There  is  a  beautiful  and  striking 
antithesis  between  the  words  see  deutli  and 
see  the  Lord's  Christ. 

27.  And  he  'came  by  the  Spirit  into  the  temple :  and 
wlien  the  parents  hrouplit  in  the  child  Jesus,  to  do  lor 
him  after  the  custom  of  the  law,— 'ilatt.  iv.  1. 

Probably  he  had  in  view  the  prophecy 
of  Malachi  iii.  1.  This  prophecy  was  just 
going  to  be  fulfilled,  and  the  Holy  Spirit, 
by  a  secret  but  powerful  impulse,  directed 
this  righteous  man  to  go  and  see  its  accom- 
plishment. Brought  in  the  child  Jesus,  that 
is,  into  the  court  of  the  women,  just  at  this 
very  juncture:  to  do  for  him,  &c.,  that  is,  to 
present  Him  to  the  Lord,  according  to  the 
reference  in  verse  24,  and  according  to  the 
Divine  commandment.  (Num.  xviii.  15, 
16.)  Those  who  come,  under  the  influence 
of  God's  Spirit,  to  places  of  public  worship, 
will  undoubtedly  meet  with  Him  who  is 
the  comfort  and  salvation  of  Israel. 

2S.  Then  took  he  him  up  in  his  arms,  and  blessed  God 
and  said, 

The  aged  saint  first  beheld  his  Saviour, 
then  transported  with  the  fulfillment  of 
all  his  hopes,  took  Him  up  in  his  arms  and 
blessed  Him,  for  his  faith  was  so  strong 
that  he  was  able  to  believe  that  the  infant 
of  the  poor  woman  he  saw  was  the  Lord 
of  All.  He  embraced  Him  with  the  greatest 
affection  imaginable.  When  we  receive 
the  record  which  the  Gospel  gives  us  of 
Christ  with  a  lively  faith,  and  the  ofler  it 
makes  us  of  Christ,  with  love  and  resigna- 
tion, then  ve  take  Clirist  in  our  arms. 

29.  Lord,  »now  lettest  thou  thy  servant  depart   in 
peace,  according  to  thy  word. 
«Gen.  xlvi.  30;  Phil.  i.  23. 

This  is  the  beginning  of  the  sweet  can- 
ticle, or  swan-like  song  of  Simeon,  a  little 
before  his  dissolution,  which  has  been 
celebrated  for  its  beauty  in  all  ages  of  the 
Church.  This  sacred  song,  which  was 
probably  spoken  aloud,  in  the  hearing  of 
all  the  people  then  present,  embodies  the 
full  doctrine  of  the  personal  glory  of  Christ, 
the  spiritual  purpose  of  His  mission,  and 
its  universal  extent. 


G82 


LUKE. 


It  had  been  Simeon's  earnest  desire  to 
see  liis  Lord  with  his  bodily  eyes  before 
he  died,  and  now,  this  desire  liaving  been 
accomi^lished,  he  avows  his  joy  in  being 
thus  made  ready,  if  not  his  desire  also,  to 
depart  in  peace.  The  phrase,  Letiest  thou 
thy  servant  depart,  signifies  a  release  or  loos- 
enincj  from  life — from  a  sorrowful  and  dark 
2:)rison,  such  as  this  wretched  life  certainly 
is.  In  the  use  of  the  word  depart,  as  found 
in  the  Scriptures,  and  the  philosophers, 
there  is  a  manifest  profession  of  hope  in  a 
future  state,  since  the  body  is  supposed  to 
enchain  the  soul,  and  detain  it  from  its 
native  home.  In  peace,  refers  to  that  happy 
and  tranquil  state  of  mind,  which  results 
from  the  full  assurance  of  God's  favor.  An 
entrance  into  perfect  peace  and  felicity,  is 
implied,  else  death  would  not  be  a  desired 
and  welcome  release.  According  to  thy  ivord, 
a  retrospect  of  the  previous  revelation. 
(Verse  26.)  Note  here,  1.  Thata  good  man 
having  served  his  generation,  and  God  in 
his  generation,  faithfully,  is  weary  of  the 
world,  and  willing  to  be  dismissed  froin  it. 
2.  That  the  death  of  a  good  man  is  nothing 
else  but  a  quiet  and  peaceable  departure ; 
it  is  a  departure  in  jjeace  to  the  God  of 
peace.  3.  That  it  is  only  a  spiritual  sight 
of  Christ  by  faith  that  can  welcome  the 
approach  of  death,  and  render  it  an  object 
desirable  to  the  Cliristian's  choice. 

30.  For  mine  eyes  ^have  seen  thy  salvation, 
blsa.  lii.  10 ;  chap.  lii.  6. 

This  was  the  ground  of  Simeon's  assur- 
ance, that  he  was  now  to  depart  from  life. 
As  salvation  had  its  origin  in  the  wisdom, 
power  and  love  of  God,  Simeon  ascribed 
it  to  Him,  putting  the  effect  for  the  cause, 
and  calling  it  God's  salvation.  The  Lord 
Jesus  Himself  is  here  called  "  the  salvation 
of  God,"  because  the  whole  salvation  of  a 
'sinner  centers  in  His  person,  as  "  God 
manifest  in  the  fie.sh,"  all  the  purposes 
and  promises  of  salvation  had  reference  to 
Him.  (Isa.  ix.  2,  xhi.  5-7,  xlix.  5-6,  Ix.  1-3 ; 
John  i.  4-9,  iii.  19-21,  viii.  12,  xii.  34-36.) 
True  believers  may  make  the  language  of 
Job's  assurance  and  triumph  their  own. 
(Job  xix.  25-7.) 

31.  Which  thou  hast  prepared  before  the  face  of  all 
people ; 

Here  it  appears  that  Simeon  knew  that 

this  salvation,  which  God  had  made  ready 

in  the  presence  of  all  people,  was  not  confined 


to  the  Jews,  but  was  designed  for  all  man- 
kind, and  he  rejoiced  in  knowing  that. 
This  shows  the  love  to  other  men  tliat 
dwelt  in  his  heart.  He  longed  that  all 
should  know  his  Saviour. 

32.  cA  light  to  lighten  the  GentUes,  and  the  glory  of 
thy  people  Israel. 

cisa.  ix.  -2,  xlii.  «,  xlix.  6,  l.x,  1,  2,  3:  Matt.  iv.  16;  Acts 
xiii.  47,  xxviii.  38. 

By  Moses  and  the  prophets,  a  light  of 
revelation  was  given  to  the  Jews,  in  the 
blessedness  of  which  the  Gentiles  did  not 
partake.  By  Christ,  as  a  moral  light,  or 
teacher,  the  Gentiles  were  to  receive  the 
knowledge  of  God,  of  true  religion,  and 
of  Divine  things  in  general,  especially  of 
a  future  state,  and  the  true  and  only 
method  of  salvation  through  His  own 
atoning  blood.  Arid  the  glory  of  thy  people 
Israel.  It  was  an  honor  to  the  Jewish 
nation  that  the  Messiah  sprang  from  one 
of  their  tribes,  and  was  born,  lived,  and 
died  among  them.  And  of  those  who  were 
Israelites  indeed,  of  the  spiritual  Israel,  He 
was  indeed  the  glory,  and  will  be  so 
throughout  eternity.  (Isa.  Ix.  19.)  For  in 
Him  shall  the  seed  of  Israel  be  justified,  and 
sJiall  glory.     (Isa.  xlv.  25.) 

3:?.  And  Joseph  and  his  mother  marvelled  at  those 
things  which  were  spoken  of  him. 

They  did  not  yet  thoroughly  understand 
the  things  which  were  spoken,  or  they 
marveled  how  Simeon,  a  stranger,  came 
to  the  knowledge  of  the  child.  Although 
they  had  been  prepared,  by  the  previous 
wonderful  manifestations,  for  the  remark- 
able destiny  of  the  child,  they  did  not  as 
yet  fully  know  the  counsels  of  God  rela- 
tive to  the  salvation  He  was  to  procure, 
and  hence  they  were  struck  and  charmed 
by  the  new  aspect  under  which  this 
salvation  was  presented.  Simeon  sees  fit 
to  moderate  their  transports,  by  alluding 
to  the  approaching  sufierings  which  must 
precede  the  glory. 

34.  And  Simeon  blessed  them,  and  said  unto  Mary  his 
mother,  Behold  this  child  is  set  for  the  H'iM  and  rising 
again  of  many  in  Israel ;  and  for  a  =sign  which  shall  be 
spoken  against ; 

disa.  viii.  14 ;  Hos.  xiv.  9 ;  Matt.  xxi.  44 ;  Rom.  ix.  32, 
as ;  1  Cor.  i.  23,  24 ;  2  Cor.  ii.  l(i ;  1  Peter  ii.  7,  8.  «Acts 
xxviii.  22. 

And  Simeon  blessed  them,  namely,  Joseph 
and  Mary.  He  pronounced  them  blessed 
who  had  the  honor  to  be  related  to  this 
child,  and  were  intrusted  with  the  bring- 
ing Him  up.  Said  unto  Mary,  he  blessed 
both,  but  addressed  Mary,  thus  recogniz- 


Cfl AFTER   II 


CS3 


ing  that  she  and  not  the  husband  is  the 
parent. 

This  child  is  set,  &c.  Is  set,  that  is,  des- 
tined, appointed  for.  This  Divine  setting 
or  appointing  is  always  to  be  considered  as 
caused  by  their  own  fault,  iu  those  who 
fall,  by  wilfully  continuing  in  unbelief 
and  impenitence.  Of  many  in  Israel.  We 
are  not  to  limit  this  rise  and  fall  to  persons 
of  the  Jewish  nation,  but  to  those  of 
every  nation  where  the  Gospel  should  be 
preached  in  subsequent  times.  There 
seems  to  be  a  reference  in  this  verse 
to  Isa,  viii.  14,  15.  Paul  says,  in  1  Cor. 
i.  23,  that  Christ  was  to  the  Jerws  a 
stumbling-block,  or  something  over  which 
they  fell.  How  was  it  they  fell  over  Him? 
Tlixough  pride.  (Rom.  x.  3,  4.)  And  it  is 
for  the  same  reason  that  any  still  refuse 
Christ — they  feel  satisfied  with  their  own 
righteousness,  and  imagine  that  God  is 
also.  People  in  this  state  of  mind  fall 
over  Christ  as  over  a  stumbling-stone ; 
they  cannot  receive  Him,  because  they 
do  not  desire  His  salvation. 

Rising  again.  Many  in  Israel,  who  fell 
over  Christ,  afterward  believed,  and  rose 
from  sin  and  death  by  Him,  as  myriads 
of  penitent  sinners  have  done  since. 
Many  of  the  priests  who  joined  in  cruci- 
fying the  Saviour,  were  afterward  obedient 
to  the  faith.  (Acts  \i.  7.)  But  as  the 
word  again  is  not  expressed  in  the  Greek, 
we  need  not  supj^ose  that  the  same  persons 
would  fall  and  rise  again.  The  meaning 
is,  that  many  would  l)e  ruined  by  Christ's 
coming,  and  many  others  would  be  made 
happy,  or  be  saved.  God's  first  design  in 
sending  His  Son  into  the  world  was,  that 
through  Him  the  world  might  be  saved. 
(John  iii.  16.)  But  to  those  who  have  no 
relish  for  spiritual  things,  no  appreciation 
of  Christ's  character  and  mission,  by 
reason  of  their  pride  and  perversity.  He 
becomes  a  rock  of  offense,  even  to  them 
which  stumble  at  the  word,  being  diso- 
bedient.    (1  Peter  ii.  8 ;  see  2  Cor.  ii.  16.) 

And  for  a  sign  ivhich  shall  be  spoken  against. 
The  word  sign  seems  here  to  be  used  for  a 
mark  or  butt  to  shoot  or  dart  at,  which 
finely  illustrates  the  deliberate  malice  and 
hellish  artifice  with  which  the  character 
and  person  of  Christ  were  assaulted, 
while  He  endured  the  contradiction  of 


sinners  against  Himself.  (Ileb.  xii.  3.) 
The  fulfilment  of  this  prophecy  culmin- 
ated in  the  crucifixion.  True  religion  is 
still  S])oken  against.  People  must  often 
give  up  the  favor  of  the  world,  if  they 
would  be  faithful  to  Christ. 

35.  (Yea,  fa  swonl  slifiU  pierce  tl)rouKli  tby  own  soul 
also,)  that  the  thoughts  ot  many  hearts  may  be  re- 
vealed.—fPs.  xlii.  10 ;  John  xix.  'ia. 

Mary  may  be  supposed  to  have  thus  far 
congratulated  hez'self  on  being  the  mother 
of  the  Messiah,  and  to  have  had  no  idea 
that  the  honor  was  to  be  mingled  with 
much  suffering.  She  is  now  disabused  of 
this  erroneous  impression,  ^l  sicord,  or 
javelin,  or  dart,  shall  pierce  through  thy  own 
sold  also;  "the  darts  that  are  shot  at  thy 
Son  shall  pierce  thee  to  the  heart;  the 
calumnies,  persecutions,  and  sufferings 
Avhich  He  shall  be  exposed  to,  especially 
in  His  death,  shall  prove  matter  of  the 
greatest  afliiction  to  thee,  and  shall  sting 
thee  with  the  bitterest  griefs."  It  is  clear 
that  Simeon's  intimation  of  the  great 
grief  in  store  for  the  mother,  who  stood 
before  him,  was  founded  on  Isa.  liii.  That 
the  thoughts  of  many  hearts  may  be  revealed. 
These  words  are  to  be  taken  with  verse 
34.  The  word  translated  thoughts  is  a 
word  of  middle  signification,  and  denotes 
imaginations,  or  the  prevalent  and  domi- 
nant cause  of  thought,  whether  good  or 
bad.  "  Thus  will  it  be  evinced  what  is  the 
real  disposition  of  every  one  to  the  Mes- 
siah. Christ  shall  bring  out  the  secret 
charactei'S,  the  moral  feelings,  and 
thoughts  of  men — all  things  in  reference 
to  Him  were  ordered  by  Providence  to 
produce  this  effect.  Lasting  neutrality 
with  respect  to  the  Lord  is  impossible  ; 
he  that  is  not  for  Him  is  against  Him. 
(Luke  xi.  23.)  His  appearing  brings  to 
light  the  latent  good  and  evil,  as  the  sam# 
sun  which  dissipates  the  clouds  that  ob- 
scure the  sky,  also  draws  up  the  mi,sts  and 
vapor  of  earth.     (See  Matt.  xi.  6.) 

38.  And  there  was  one  Anna,  a  prophetess,  the  d.anch- 
ter  ofPhanuel,  of  the  tribe  of  Aser:  she  w.is  of  a  great 
age,  and  had  lived  with  an  husband  seven  vears  from 
her  virginity  ;    37.  And  slie  vas  a  widow  of  "about  four- 


score and  four  years,  which  departed  not  from  the 
temple,  but  served  God  with  flirtings  .and  praj-era 
Bnight  and  day.— sActs  xxvi.  7 :  1  Tim.  v.  r>. 


The  Other  pious  soul,  to  whom  the  des- 
tiny of  the  infant  Jesus  was  revealed,  was 
the  aged  Anna,  wdio  heard  Simeon's 
words,  shared  in  his  anticipations,  and 


684 


LUKE. 


joined  in  the  song  of  thanksgiving.  Her 
name  is  the  same  with  the  Old  Testament 
Hannah.  It  will  be  observed,  that  al- 
though in  this  interesting  transaction, 
Simeon  is  the  foremost  figure,  and  his 
words  alone  are  recorded,  yet  more  is 
stated  personally  of  Anna  than  of  him.  A 
prophetess.  Such  an  appellation  must  have 
been  caused  by  some  earlier  and  frequent 
utterances,  dictated  by  the  S^jirit  of  proph- 
ecy, by  reason  of  wliich  she  ranks  among 
the  list  of  holy  women,  who,  both  in  earlier 
and  later  times,  were  chosen  instruments 
of  the  Holy  Ghost.  2Vie  daughter  of  Phan- 
ucl.  The  particularity  with  which  her 
parentage  and  lineage  is  given  sliows  that 
she  was  a  person  whose  family  as  well  as 
personal  history  was  well  known  to  the 
public. 

Of  the  tribe  of  Aser,  or  Asher.  Her  native 
province  stretched  its  whole  eastern  side 
along  the  margin  of  the  Mediterranean, 
and  included  those  among  the  most  ancient 
cities  of  tlie  earth,  Tyre  and  Sidon.  She 
vxis  of  a  great  age.  We  do  not  know  her 
exact  age,  but  if  she  had  been  a  widow 
eighty-four  years,  and  if  she  had  been 
married  for  seven  years,  on  the  supposition 
that  she  was  twenty  years  of  age  when 
she  married,  her  age  at  this  time  must 
have  been  one  hundred  and  eleven  years. 
And  she  toas  a  luidow  of  about  fourscore  and 
four  years.  Some  maintain  that  eighty- 
four  years  was  the  sum  of  her  whole  life  ; 
others  that  it  w^as  that  portion  of  it  which 
had  elapsed  since  the  death  of  her  hus- 
band. The  probability,  we-  think,  is  in 
favor  of  the  latter  supposition.  The  years 
in  which  she  had  remained  a  widow  are 
doubtless  mentioned  as  a  matter  of  com- 
mendation, for  although  widows  were 
£uite  at  liberty  to  marry  again,  it  was 
considered  praiseworthy  in  them  to  ab- 
stain from  second  marriages,  and  a  woman 
who  became  a  widow  when-  still  young, 
and  remained  the  rest  of  her  days  in 
widowhood,  was  regarded  with  great  re- 
spect and  admiration  among  the  Jews. 
The  Romans  had  a  similar  feeling  in  this 
matter. 

Which  departed  not  from  the  temple.  This 
means,  that  she  was  constant  in  her 
attendance  on  every  act  of  worshiij  and 
sacred  service,  making  her  extreme  age  no 


excuse  for  neglect,  but  rather  rejoicing  in 
it  as  a  privilege — of  which  thousands 
younger  and  stronger  than  she  would  not 
avail  themselves.  But  served  God  witit  fast- 
ings and  prayers  night  and  day.  She  ac- 
companied her  devotion  with  frequent 
fastings,  probably  not  oftener  than  tniee  in 
the  week,  for  this  was  the  custom  of  the 
most  rigid  Pharisees.  (Chap,  xviii.  12.) 
When  she  fasted  and  prayed  she  served 
God;  she  did  not  do  these  things  in  a 
self-righteous  spirit,  as  some  of  the  Jews 
did,  whom  God  reproves  in  Isa.  Iviii.,  be- 
cause they  fasted  and  prayed,  and  yet 
were  living  in  their  sins.  NigJd  and  day. 
A  considerable  part  of  the  night  as  well  as 
of  the  day.  No  doubt  Anna  was  also 
occupied  in  many  good  works,  yet  she 
lived  in  a  constant  habit  of  prayer.  (See 
1  Tim.  V.  6,  10.) 

3S.  And  she  coming  in  that  instant  gave  thanks  like- 
wist'  unto  thf  Lord,  and  spake  of  him  to  all  them  that 
tlooked  lor  redemption  in  ^Jerusalem. 

I'Mark  xv. 43;  verse  '25;  chap.  zxiv.  21.    *Or,  Itrafl. 

That  instant,  or,  at  that  very  time,  when 
Simeon  held  the  blessed  Redeemer  in  his 
arms,  and  gave  utterance  to  the  foregoing 
words,  the  Providence  of  God  so  ordering 
it,  that  another  important  testimony  might 
be  borne  to  the  child  Jesus.  Gave  thanJcs 
likewise  unto  the  Lord,  and  spake  of  him,  &c. 
Anna  praised  God,  as  Simeon  had  done 
(verse  28),  for  sending  the  long-expected 
Messiah.  And  spake  of  him,  <fec.  She  sx>ake 
afterward  of  the  child,  of  the  nature  and 
design  of  His  mission,  to  the  pious  persons 
dwelling  in  the  capital,  who  lived  in  and 
upon  the  hope  of  salvation  through  the 
INIessiah,  and  among  whom  the  report  of 
His  birth  was  soon  spread. 

How  great  an  honor  did  the  Almighty 
confer  upon  Simeon  and  Anna,  that,  of  all 
the  dwellers  in  Jerusalem,  of  all  the  wor- 
shipers in  the  temple,  they  and  they 
alone  should  be  selected  for  the  first  inter- 
view with  the  Lord  of  the  tem^ile!  The 
Holy  Spirit  often  passes  by  learned  and 
scientific  men,  and  delights  in  bringing  to 
the  temple  the  man  whose  heart,  like 
Simeon's,  overflows  with  love  to  God,  and 
whose  mind  and  thoughts  are  filled  with 
desire  after  His  name.  The  woman,  who, 
like  Anna,  departs  not  from  the  service  of 
God  night  or  day — persons  like  these, 
who  in  the  sight  of  men  have  little,  per- 


CHAPTEPw   II 


685 


haps  nothing  to  recommend  them,  but 
wlio  possess  that  which,  in  the  siy;lit  of 
God,  is  above  all  price  ;  who,  in  the  quiet, 
unobtrusive  duties  of  a  lowly  Christian 
walk  and  conversation,  are  daily  waiting 
upon  God,  and,  amidst  the  toils  and  busi- 
ness of  life,  are  looking  anxiously  forward 
to  the  day  when  the  Lord  Jesus  shall 
appear  unto  their  complete  salvation, 
seeking  more  of  that  light  which  cometh 
down  from  above,  and  of  that  peace  which 
j)asseth  all  understanding. 

X).  And  when  they  had  performed  all  things  accord- 
ing to  the  luw  of  the  Lord,  they  returned  into  Galilee, 
to  their  own  city  Nazareth. 

The  all  tilings  according  to  the  law  of  the 
Lord,  refer  to  the  circumcision  of  Jesus, 
and  the  purification  and  presentation  in 
the  temple.  They  returned  into  Galilee. 
Luke  passes  over  the  coming  of  the  wise 
men,  and  the  tiight  of  the  holy  family 
into  Egypt,  for  it  would  appear  that  this 
return  to  Nazareth  did  not  occur  till  some 
time  afterward.  Probably  they  returned 
to  Bethlehem,  supposing  that  Jesus  was 
there  to  be  educated.  After  some  time 
the  wise  men  arrived,  and  then,  by  Divine 
monition,  they  fled  into  Egypt,  and  on 
their  return  went  to  reside  at  Nazareth. 
To  their  own  city  Xazareth,  the  place  of  their 
usual  residence,  and  where  the  blessed 
infant  passed  the  days  of  his  childhood 
and  youth. 

40.  'And  the  child  grew,  and  waxed  strong  in  spirit, 
filled  with  wisdom  ;  and  the  grace  of  God  was  upon 
him. — 'Verse  53;  chap.  i.  80. 

The  child  grew  in  bodily  strength  and 
stature.  And  waxed  strong  in  spirit — the 
powders  of  His  human  mind  daily  expanded 
and  improved.  Filled  with  wisdom,  not  by 
any  advantages  of  instruction  and  educa- 
tion, but  by  the  operation  of  the  Holy 
Spirit,  everything  He  said  and  did  was 
wisely  said  and  wisely  done,  above  His 
years ;  in  every  stage  of  His  human  de- 
velopment He  was  perfect.  And  the  grace 
of  God  ivas  upon  him.  The  original  word 
not  only  means  grace  '  in  the  common 
acceptation  of  the  word  (some  blessing 
granted  by  God's  mercy  to  those  who  are 
sinners,  or  have  no  merit),  but  it  means 
also  favor  or  approbation,  and  this  sense 
ai^pears  to  be  most  proper  for  it  here, 
when  applied  to  the  human  nature  of  our 
blessed  Lord.     The  same   word  is  thus 


rendered  verse  52.  The  peculiar  favor  of 
God  rested  ui)on  Christ,  even  as  man.  It 
is  evident  from  this  verse  that  Jesus  had 
a  human  soul  capable  of  increa.sing  in 
wisdom  and  knowledge.  As  to  the  manner 
in  which  the  indwelling  Deity  gradually 
communicated  knowledge,  wisdom  and 
holiness  to  the  human  nature  of  Christ, 
we  must  confess  that  we  know  nothing. 
That  as  man  His  wisdom  and  knowledge 
could  not  be  infinite,  or  incapable  of  in- 
crease, we  know  ;  but  how  the  union  was 
formed,  or  the  communications  were 
imparted,  we  cannot,  in  the  smallest 
degree,  comprehend  or  explain.  (1  Tim. 
iii.  16.) 

41.  T  Kow  his  parents  went  to  Jerusalem  ^every  year 
at  the  feast  of  the  passover. 
kEx.  xxiii.  l.j,  17,  xxxiv.  23:  Deut.  xvi.  1,  16. 

His  j)O.Tents  went — evei-y  year.  This  was 
their  constant  custom,  because  positively 
enjoined  by  the  law.  (Ex.  xxiii.  17.)  Males 
only  were  required  to  make  their  appear- 
ance at  Jerusalem  tltrice  in  the  year,  in  at- 
tendance at  the  three  great  festivals  (Ex. 
xxxiv.  23),  yet  females  were  not  forbidden 
to  be  present,  and  it  is  quite  probalile  that 
pious  females  often,  on  such  occasions, 
accompanied  their  husbands.  (See  1  Sam.  i. 
7,  22,  24.)  Such  as  will  go  no  farther  than 
they  are  dragged  in  religious  exercises,  are 
strangers  to  Mary's  piety  and  devotion. 
These  parents  every  year  attended  the 
great  national  feast  of  the  passover,  when 
the  slain  lamb  foretold  the  sacrifice  of  the 
Laml)  of  God,  and  the  symbols  of  emanci- 
pation from  Egypt  shadowed  forth  the  far 
higher  redemi^tion.  (Lev.  xxiii.  5.)  No 
difficulties,  no  discouragements  could  hin- 
der their  attendance.  Though  it  is  no 
certain  evidence  of  the  truth  of  grace  to 
frequent  assemblies  for  w^orship,  yet  it  is 
an  infi\llible  sign  of  the  want  of  grace  cus- 
tomarily to  neglect  them.  All  worldly 
business  must  give  place  to  Divine  ap- 
pointments. 

42.  And  when  he  was  twelve  years  old,  they  went  up 
to  Jerusalem  after  the  custom  of  the  feast. 

Every  Jewish  child  of  twelve  years  old 
M'as  permitted,  as  "a  son  of  the  law,"  to 
take  part  in  the  celebration  of  the  sacred 
festival.  There  existed,  also,  no  longer 
any  reason  that  Jesus  should  absent  Him- 
self from  Judea,  as  Archelaus,  whom 
Joseph  had  reason  to  fear,  was  already 


686 


LUKE. 


banished  by  Augustus,  after  a  reign  of  ten 
3'ears. 

4;{.  And  when  tbey  liac!  fulfilled  the  days,  as  they  re- 
turned, the  child  Jesus  tarrii^  behiud  in  Jerusalem; 
and  Jojeph  and  his  ruother  kuew  not  of  iU 

lieligious  duties  are  not  to  be  attended 
to  to  the  pi-ejudice  and  neglect  of  our  par- 
ticular callings.  God  calls  us,  as  well  from 
His  house  as  to  His  house.  When  Joseph 
and  Mary  had  falj'dled  tJie  days — the  seven 
days  of  the  feast  of  uideavened  bread, 
which  immediately  followed  the  passover 
and  was  usually  counted  as  part  of  it — 
making  eight  days  in  all — they  returned 
toward  their  home  in  Nazaretli :  the  chUd 
Jesus  tarried  behind  in  Jerusalem,  and  Joseph 
and  his  mother  knew  not  op  it.  In  their 
annual  visits  to  Jerusalem  the  parents  of 
Jesus  must  have  formed  acquaintances  and 
made  friends  in  different  parts  of  the  city. 
The  i)arents  of  Jesus  may  then  have  started 
for  home  at  a  time  unknown  to  Him,  sup- 
posing that  He  was  with  some  of  their 
traveling  friends  or  relatives,  or  they  may 
have  joined  their  elder  fellow-travelers  in 
the  persuasion  that  Jesus  knowing  the 
time  and  place  of  departure,  was  among 
the  younger  ones.  Or,  again,  it  may  be 
that  Joseph  and  IMary  had  committed  Him 
temporarily  to  the  charge  of  some  friends 
of  the  fixmily,  whose  station  was  in  some 
other  part  of  the  caravan,  and,  on  the  other 
hand,  these  friends  with  whom  He  was 
supposed  to  be,  might  justly  infer  that  He 
was  with  His  parents  by  some  after  ar- 
rangement. Certainly  if  Jesus  had  been  in 
the  immediate  company  of  His  parents, 
His  absence  would  have  been  noticed 
cUiring  the  day. 

44.  But  they,  supposing  him  to  have  been  in  the  com- 
pany, went  "a  day's  journey ;  and  they  sought  him 
amoug  their  kinsfolk  and  acquaintance. 

As  the  pilgrims  to  the  passover  required 
to  be  all  at  Jerusalem  by  the  same  time, 
those  who  dwelt  in  the  same  neighbor- 
hood necessarily  left  their  homes  together, 
and,  by  previous  arrangement  as  to  the 
time  of  starting,  made  up  a  large  traveling 
company.  The  Nazarenes  doubtless  timed 
their  departure  from  home  so  as  to  foil  in 
with  parties  arriving  so  far  on  their  way 
from  places  more  to  the  north  on  the  same 
line  of  road,  and  in  the  southward  journey 
were  joined  by  parties  from  places  lying 
nearer  to  Jerusalem  on  the  same  route. 
Quitting  that  city  as  soon  as  the  festival 


Avas  ended,  the  persons  going  the  same 
journey  would  in  like  manner  leave  to- 
gether, but  would  throw  off  parties  right 
and  left  as  they  proceeded  on  their  way. 
Thus  the  stream  of  travelers  increased  as 
it  approached,  and  diminished  as  it  receded 
from  Jerusalem— being  in  both  cases  larg- 
est when  nearest  the  city.  Thus  the 
northward  company  must  have  been  very 
large  indeed  during  the  first  day's  journey 
from  Jerusalem,  and  the  conclusion  of  the 
parents  of  Jesus,  that  their  Son,  although 
not  at  hand,  might  be  Avith  some  acquain- 
tance in  the  company,  was  perfectly 
natural. 

Went  a  day^s  Journey.    "  The  usual  rate 
of  traveling  in  the  East,"  says  Prof.  Hackett, 
"  is  three  miles  an  hour,  and  as  the  number 
of  hours  devoted  to  traveling  rarely  ex- 
ceeds six  or  eight  hours,  the  distance  of 
an  ordinary'  day's  journey  may  be  consid- 
ered as  twenty  or  twenty-five  miles.     The 
first  day,  however,  on  starting  on  an  ex- 
pedition, forms  an  exception  to  this  rule. 
On  that  da  J'  it  is  not  customary  to  go  more 
than  six  or  eight  miles,  and  the  tents  are 
pitched  for  the  first  night's  encampment 
almost  within   sight  of   the   place    from 
which  the  journey   commences.     If  the 
first  day's  journey  of  the  caravan  in  which 
Joseph  and  Marj^  were  occupied  two  or 
three  hours  only,  they  had  reason  to  sup- 
pose that  Jesus  was  with  some   of  the 
relatives  or  friends  who  were  traveling 
with   them.     They    could    act    naturally 
enough  under  the  impression  for  so  short 
a  time,  and  would  have  no  occasion  for 
anxiety  until  His  continued  absence,  when 
they  came  to  halt,  aroused  their  fears." 
Perhaps,  too,  they   might  have  become 
uneasy  on  His  account  earlier  in  the  day, 
but  the  multitude  of  the  caravans  at  a 
time   when,  as  Josephus   tells  us,  Galilee 
contained  more  than  four  million  inhabi- 
tants,  would    render    an    instantaneous 
search  impracticable.  It  must  not,  besides, 
be  forgotten,  that  in  the  East  even  an  ordi- 
nary child  of  twelve  would  be  equal  to  one 
of  fourteen  or  fifteen  among  us,  and  that 
they  could  not,  therefore,  be  extremely 
uneasy,  especially  about  such  a  child  as 
He  was.     And  they  sought  Jiim  among  their 
kinsfolk  and  acquaintance.   Here  they  would 
most  naturally  expect  to  find  Him,  for  the 


CHAPTER  II. 


687 


members  of  families,  connected  by  rela- 
tionship or  friendship,  doubtless  often 
mingled  together  on  the  march,  to  beguile 
its  tedious  monotony  by  social  converse. 

i',.  ..\  nd  when  tlioy  ftiiind  him  not,  they  turned  back 
again  lu  Jerusalem,  seukiiig  him. 

When  they  found  Him  not,  at  the  end 
of  the  day's  journey,  they  went  about 
seeking  Him  among  the  Nazarenes  of 
their  acquaintance,  but  could  hear  no 
tidings  of  llim.  The  company  was  to 
proceed  in  the  morning,  and  it  became 
necessary  to  decide  either  to  go  on  with  it 
or  to  return  to  Jerusalem.  They  probably 
waited  to  see  the  caravan  pass  out  in  the 
morning  in  order  to  make  sure  that  He 
was  not  in  it,  and  then  feeling  confident 
that  He  must  have  remained  behind  at 
Jerusalem,  they  hastened  back  with  anx- 
ious hearts  to  seek  their  lost  Son.  Those 
that  Avould  find  Christ  must  seek  till  they 
find ;  for  He  will  at  length  be  found  of 
those  that  seek  Him,  and  will  prove 
their  Bountiful  Rewarder. 

46.  And  it  came  to  pa.<5s,  that  after  three  days  they 
found  him  in  the  temple,  sitting  in  the  midst  of  the  doc- 
tors, both  hearing  them,  and  asking  them  questions. 

Three  days,  one  day  spent  in  their  depart- 
ure, another  in  their  return,  and  the  third 
in  their  search,  which  resulted  in  the  find- 
ing. In  the  temple,  sitting,  &c.  The  doctors, 
struck  with  the  power  of  His  questions, 
{ind  the  depth  of  knowledge  they  dis- 
played, probably  asked  Him  to  take  a 
seat.  The  Sanhedrim,  which,  when  full, 
comprised  no  less  than  seventy  persons, 
sat  in  a  semi-circle  upon  a  bench,  and  the 
students,  arranged  according  to  their  pro- 
ficiency, sat  on  three  benches  or  forms, 
one  behind  another ;  in  front  of  this  arc, 
and  behind  these  benches,  stood  the 
common  or  occasional  auditors.  If  Jesus 
was  in  this  part  of  the  temj^le,  Joseph  and 
Mary  could  the  more  easily  have  ap- 
proached Him  to  converse  with  Him  in 
an  undertone,  which  they  did.  There  is 
no  reason  to  suppose  that  Christ  disputed. 
with  the  doctors,  as  many  imagine,  from 
being  unacquainted  with  the  extent  to 
Avhich  the  system  of  interrogation,  be- 
tween the  teachers  and  the  taught,  oper- 
ated among  the  Jews  in  the  time  of  Christ. 
Asking  them  questions,  not  as  a  scliolar,  to  be 
informed,  but  as  a  teacher,  taking  occasion 
thus  to  give  instruction. 


47.  And  'all  that  hoard  him  wore  astonished  at  his 
underslnndiii^c  ami  answers. 

'Matt.  vii.  •2,i\  itark  i.'J'.:;  chap.  iv.  22,  ;C;  John  vii.  15, 
4(). 

Christ's  understanding  i.\\)\)Q\\rcil  as  much 
in  His  answers  as  in  His  questions.  It  may 
be  that  He  had  just  heard  some  passages 
from  the  Prophets  read,  had  asked  for  ex- 
planations, put  some  questions,  and  then, 
from  the  fullness  of  His  own  knowledge, 
had  given  answers.  It  can  scarcely  be 
doul)ted  that  all  that  was  said  had  special 
reference  to  the  Messiah,  and  to  the  retil 
nature  of  His  Kingdom  and  His  work.  At 
all  events,  such  was  His  display  of  Avisdom 
and  knowledge,  that  cdl  that  heard  Him, 
even  the  most  learned  doctors,  were 
astonished  at  Ids  understanding  and  ansivers. 
There  seems  to  have  been  nothing  beyond 
mere  astonishment. 

48.  And  when  they  saw  him,  they  were  amazed  :  and 
his  mother  said  unto  him.  Son,  wliy  hast  thou  thus 
dealt  with  us  ?  behold,  thy  father  and  I  have  sought 
thee  sorrowing. 

Joseph  and  Mary  were  greatly  aston- 
ished at  what  they  beheld — to  find  that 
Jesus  had  so  much  respect  shown  Him, 
and  was  exciting  so  much  astonishment. 
This  scene  doubtless  brought  up  in  re- 
membrance the  incidents  of  His  birth  and 
infancy.  No  longer,  however,  could  Mary 
restrain  the  feeling  of  pain  and  anguish 
which  His  temporary  loss  had  inflicted 
upon  a  mother's  heart.  AVhen,  there- 
fore, Jesus,  as  we  may  suppose,  perceiving 
His  parents,  arose  dutifully  out  of  His 
place,  and  came  to  them,  Mary  privately 
talked  with  Him  about  their  case— Joseph, 
knowing  he  had  only  the  name  of  father, 
said  nothing.  Son,  why  hast  thou  thus  dealt 
with  tisf  Why  hast  thou  caused  us  so 
much  fear  and  anxiety  ?  Accustomed,  no 
doubt,  to  the  most  affectionate  behavior 
from  Hhn,  she  was  surprised  at  any  con- 
duct that  appeared  unkind.  Thy  father  and 
I.  This  was  not  merely  the  only  pos.'sible 
manner  in  which  Mary  could  publicly 
speak  to  her  son  of  Joseph,  but  is  also  an 
indisputable  proof  of  the  wisdom  with 
which  she  brought  up  the  child,  a  wisdom 
which  taught  her  to  say  nothing  j-et  to 
Him  of  the  mystery  of  His  birth.  Have 
sought  thee  sorrowing,  not  only  distressed 
that  we  lost  thee,  but  reproaching  our- 
selves bitterly  that  we  did  not  take  more 
care  of  thee  to  bring  thee  along  with  us. 


688 


LUKE. 


49.  And  he  said  unto  them,  How  is  it  that  ye  sought 
tne  ?  wist  ye  not  thut  I  must  be  about  mmy  Father's 
buaiuess?— ™Jobn  ii.  U>. 

Wist  ye  not  that  I  muni  be  about  my  Father^s 

business  f    Or,  in  the  things  or  affairs  of  my 

Father,  in  that  which    belongs    to    His 

honor  and  glory.    Here  already  is  the 

germ  of  that  sacred  must  which  Christ  so 

often  uttered  in  the  subsequent  way  of 

His  obedience.     How  full  of  the  dignity, 

which  belonged  to  Christ  as  the  Son  of 

God,  was  this  reply  !     In  His  obedience  to 

His  mother,  on  other  occasions.  He  set  an 

example  to  all  children,  but  in  His  conduct 

on  this  occasion  He  acted  as  became  the 

King  of  kings  and  Lord  of  lords.     The 

business  which  the  Father  had  given  the 

Saviour  to  do,  was,  as  we  learn  from  other 

parts  of  the  Scriptures,  the  salvation  of 

sinful  man.     God  has  appointed  us  a  work 

to  perform. 

50.  And  "they  understood  not  tlie  saying  which  he 
spake  unto  them.— ""Chap,  ix  45,  xviii.  34. 

They  understood  Him  not  well,  or  only 
caught  glimpses  of  His  meaning.  They 
knew  not  fully  even  yet  the  wonderful 
relation  in  which  the  boy  of  t\\'elve  years 
old  stood  to  the  awful  Being  who  inhabit- 
eth  eternity — that  His  Father,  to  whose 
business  He  was  now  called,  was  the 
Father  of  the  miiverse,  the  Father  of  time, 
yea,  the  Father  of  eternity,  and  of  heaven 
itself,  and  that  He,  that  wonderful  and 
blessed  child,  could  truly  say,  "Before 
Abraham  was,  I  am."     (John  viii.  58.) 

51.  And  he  went  down  with  them,  and  came  to  Naz- 

aretli,  and  was  subject  unto  them  :  but  bis  mother  "Iveiit 
all  these  sa3-inss  iu  her  heart.— "Dan.  vii.  28 :  verse  19. 

This  glimpse  of  Christ's  glory  in  the 
temple  was  to  be  short ;  it  was  now  over, 
and  He  did  not  urge  His  parents  either  to 
come  and  settle  at  Jerusalem,  or  to  settle 
Him  there,  but  very  willingly  returned 
with  them  to  Nazareth.  (See  on  verse 
39.)  And  v;as  subject  unto  them.  This  is 
put  in  strong  antithesis  with  the  Divine 
parentage  which  He  claimed  in  verse  49, 
and  it  is  inserted  to  prevent  any  inference, 
that  Jesus  did  not  afterward  render  filial 
obedience  and  service  to  His  earthly 
jmrents.  He  behaved  toward  them  with 
all  dutiful  submission ;  He  obeyed  their 
commands,  and,  as  is  believed,  followed 
Joseph's  employment,  working  at  the 
trade  of  a  carpenter.  (Matt.  xiii.  55 ; 
Mark  vl.  3.)    No  child  among  the  Jews 


was  ever  brought  up  in  idleness.  But  his 
mother  kept  all  these  sayings  in  her  heart — 
rather  events,  including  both  actions  and 
words ;  she  treasured  them  up  in  her 
memory,  and  pondered  upon  their  mys- 
terious import  for  eighteen  years. 

Doubtless  the  faithful  memory  of  her 
who  kept  and  pondered  all  things  in  her 
heart,  could  have  supplied  to  Luke,  not 
only  that  one  precious  anecdote  of  the 
boyhood,  but  also  numberless  other  anec- 
dotes of  the  youth  and  early  manhood,  of 
the  deepest  interest.  How  we  long  for 
them !  What  would  we  not  give  to  know 
more  of  that  home  at  Nazareth,  where 
thirty  long  years  of  that  sinless  life  were 
spent  ?  But  no !  it  is  buried  in  silence. 
And  why  ?  The  silence  of  Holy  Scripture 
is  often  as  instructive  as  its  revelations. 
Let  us  humbly,  therefore,  learn  the  lesson 
of  this  mysterious  silence. 

There  Avere  inmates  of  that  Galilean 
home  to  whom  was  vouchsafed — what  is 
denied  to  us — the  privilege  of  watching 
the  growth  of  Jesus  all  through  those 
silent  years.  And  to  them  it  once  oc- 
curred, as  now  to  us,  to  wonder  that  Jesus 
did  not  seek  to  make  Himself  more  widely 
known.  "  Show  Thyself  to  the  world," 
they  said.    And  what  was  Christ's  reply  ? 

"  My  time  is  not  yet  come ;  your  time  is 
always  ready." 

And  what  is  the  Evangelist's  own  com- 
ment ?  "  For  neither  did  His  brethren 
believe  on  Him." 

Here,  then,  we  have  a  lesson  and  a 
warning. 

The  lesson  :  That  God's  ways  are  not  as 
man's  ways — that  whatever  is  most  divine 
is  most  secret  in  its  growth ;  as  with  the 
seed  that  groweth  secretly,  we  know  not 
how ;  as  with  the  hidden  life  of  grace 
within  each  one  of  us,  so  with  the  Messiah 
in  His  silent  home  at  Nazareth.  "  It  is 
the  glory -of  God  to  conceal  a  thing."  Such 
is  the  lesson. 

And  the  warning :  That  the  kind  of 
knowledge  we  most  crave  after  is  not 
always  the  kind  of  knowledge  that  is  best 
for  us.  To  those  "brethren  of  the  Lord," 
was  their  knowledge  of  Christ's  daily  life 
all  through  those  years  a  blessing  to  them  ? 
No ;  "  for  neither  did  His  brethren  believe 
on  Him."     Let  Bible  students,  in  their 


CHAPTER   III. 


curious  antiquarian  researches,  ever  re- 
member this.  To  know  all  about  Christ  is 
one  thing;  to  knmc  Christ  is  quite  another 
thing.  Nay,  the  first  kind  of  knowledge 
may,  as  in  the  case  of  those  brethren, 
actually  hinder  the  second.  Let  us  be- 
ware, lest,  by  dwelling  too  minutely  and 
exclusively  on  the  earthly  surroundings 
of  our  Lord,  we  dim  to  ourselves  the  glory 
of  His  divine  Person.  It  was  not  llesh 
and  blood  which  revealed  to  Peter,  that 
in  Jesus  of  Nazareth  ho  beheld  the  Son  of 
the  living  God. 

52.  And  Jesus  pincreaserl  in  wisdom  and  in  *stature, 
and  in  favor  with  God  and  man. 
pl  anjn.  ii.  2i) ;  veree  -10.    *0r  A{ie. 

Increased  in  u'isdom  and  stature.  (See  on 
verse  40.)  It  is  not  inii^robable  that  the 
extraordinary  improvement  made  by 
Jesus  in  His  childhood,  was  promoted  by 
that  Divine  nature  with  which  His  human 
nature  was  united,  though  promoted  in  a 
manner  which  did  not  interfere  with  the 
plan,  according  to  which  His  physical  and 
intellectual  abilities  ~\vere,  like  those  of 
other  men,  gradually  to  increase.  Christ 
grew  and  improved,  His  body  in  stature. 
His  soul  in  wisdom,  and  He  became  every 


day  a  more  eminent  and  illustrious  person 
in  the  eyes  of  all,  being  highly  in  favor 
both  with  God  and  man.  His  entire  being 
was  in  the  favor  of  God,  yet  as  that  being 
increased  in  amount,  the  amount  of  favor 
increased  pioportionately.  There  is  no 
ground  for  the  inference  which  Socinians 
draw  from  this  verse,  that  Christ  could  not 
be  God,  because  God  cannot  increase  in 
wisdom,  as  Christ  is  here  said  to  do,  inas- 
nuich  as  God's  perfections,  being  infinite, 
will  admit  of  no  increase,  for  it  is  plain 
that  the  increase  here  attributed  to  Christ 
respects  His  humanity.  The  wisdom  and 
endowments  of  His  human  mind  were 
capable  of  increase,  though  His  Divine 
perfections  were  absolutely  perfect.  No- 
thing but  what  is  recorded  in  this  verse  is 
bequeathed  to  us  of  the  life  of  Jesus,  from 
His  twelfth  to  His  twentieth  year!  God's 
ways  are  not  our  ways,  nor  His  thoughts 
our  thoughts.  Doubtless  He  has  permit- 
ted all  the  incidents  of  Christ's  history  to 
be  handed  down  to  us  which  the  necessi- 
ties of  the  Church  required,  and  we  must 
await  another  day  and  another  place  for 
more. 


1.  What  occurred  in  "  those  days?"  2.  Where  did  Joseph  go  to  be  taxed?  3.  What  great  event  occurred 
during  their  visit  to  Bethlehem  ?  4.  What  is  said  about  the  shepherds  ?  5.  E.xplain  verse  14.  G.  Where  did  the 
shepherds  find  Mary  and  Joseph  and  the  babe  ?  7.  AVhat  took  place  when  eight  days  were  accomplished  ?  8. 
What  is  said  of  Simeon?  9.  What  did  Simeon  say  unto  Mary  ?  10.  What  is  said  of  Anna?  11.  Explain  verse 
40.  12.  What  particulars  are  given  of  Josepli  and  Mary's  visit  to  Jerusalem  ?  13.  Where  did  Jesus  go  with  Hia 
parents  from  Jerusalem  ?    14.  How  did  He  increase  in  wisdom  ? 


CHAPTER  III. 

3  The  rtrearhing  nnd  haplixm  of  John:  15  hix  testimony 
ofChri.it.  2n  KrrodiiiipriMincthJohn.  21  C'liriMbap- 
tizcd,  rfceivel/i  tcxHiiiony  from  heaven.  23  The  age  and 
Sjtnealogy  of  Christ  from  Joseph  upwards. 

NOW  in  the  fifteenth  year  of  the  reign  of  Tiberius 
Cesar,  Pontius  Pilate  being  governor  of  Jurtea, 
and  Herod  being  tetrarch  of  Galilee,  and  his  brother 
Philip  tetrarcb  of  Iturea  and  o^tlie  resion  of  Trachoni- 
tis,  and  Lysania.s  the  tetrarch  of  Abilene, 

Luke,  as  will  be  observed,  gives  us  with 
great  exactne.ss  and  f;iithfulness  the  names 
and  dates,  which  connect  the  sacred  his- 
tory with  the  history  of  the  time.  The 
particularity  with  which  he  refers  to  the 


time  M^hen  our  Lord  began  His  public 
ministry,  evinces  the  accurate  and  well- 
informed  historian.  Christianity  is  a  re- 
ligion of  facts.  It  stands  in  its  place  in 
history.  It  is  neither  theory,  nor  legend, 
nor  myth.  It  is  just  as  true  that  John  the 
Baptist  and  Jesus  Christ  lived  and  preach- 
ed, as  that  Tiberius  Caesar  lived  and 
reigned  over  the  Roman  Empire  ;  and  the 
Evangelist  appeals  to  the  history  of  that 
time  in  his  record  of  these  Gospel  facts. 
There  is  thus  every  evidence  that  the 


690 


LUKE. 


Gospels  were  not  written  by  impostors, 
and  that  the  narratives  which  they  give 
are  true.  Josephus,  a  writer  of  that  very 
age,  who  was  a  Jew,  and  an  enemy  of 
Christianity,  most  remarkably  confirms 
these  statements  of  the  Evangelists. 

Now  in  the  fifteenth  year,  &c.  Tiberius 
Ceesar  was  the  cruel,  sensual,  intlmious 
successor  of  Augustus  in  the  empire  of 
Rome,  to  which  Judea  at  this  time  sus- 
tained the  relation  of  a  province.  Having 
been  joint  emperor  two  years  with  his  pre- 
decessor Augustus  (from  the  beginning  of 
which  time  the  Evangelist  reckons),  he 
had,  after  that,  up  to  the  time  here  assign- 
ed as  the  commencement  of  John's  public 
ministry,  exercised  sole  dominion  for  thir- 
teen years,  making  in  all,  fifteen  years. 
Pontius  Pilate  being  governor  of  Judea.  Pilate 
came  to  Judea  as  Procurator,  and  contin- 
ued to  fill  that  office  to  the  year  38. 

And  Herod  being  tetrarch  of  Galilee.  This 
was  Herod  Antipas,  the  second  son  of 
Herod  the  Great,  and  bearing  the  abbre- 
viated name  of  his  grandfather,  Antipater. 
The  title  of  tetrarch  originally  signified  the 
ruler  of  a  fourth  part,  or  one  of  four  asso- 
ciated rulers,  as  in  ancient  Galatia,  but 
was  afterward  applied  in  a  general  sense 
to  any  ruler,  and  especially  to  tributary 
kings,  immediately  dependent  on  the 
Roman  emperor.  And  his  brother  Philip 
tetrarch  of  Iturea  and  of  the  region  of  Trach- 
onitis.  This  Philip  was  the  half-brother 
of  Herod  the  tetrarch,  being  the  son  of 
Herod  the  Great,  by  his  wife  Cleopatra. 
Iturea.  This  territory  seems  to  have  ex- 
tended to  the  north-east  of  Palestine,  form- 
ing a  central  district  between  the  lake  of 
Tiberias  and  the  territory  of  Damascus. 
Trachonitis  was  the  most  eastern  portion 
of  Philip's  territory,  lying  to  the  east  and 
south-east  of  Iturea,  and  to  the  south  of 
Damascus,  being  thus  a  frontier  district 
toward  the  Arabian  Desert.  And  Lysanias 
the  tetrarch  of  Abilene.  This  person  is  not 
historically  known.  He  was  probably  the 
son  or  grandson  of  another  Lysanias,  whom 
Mark  Antony  put  to  death  about  sixty 
years  before  the  point  of  time  here  desig- 
nated by  Luke,  and  gave  part  of  his  terri- 
ritory  to  Cleopatra  of  Egypt.  The  enemies 
of  the  Gospel  have  tried  in  vain  to  make 
him  the  same  person,  and  thus  convict 


Luke  of  a  chronological  mistake.  Traces 
of  the  Lysanias  to  whom  Luke  refers  are 
found  outside  of  history.  A  coin  has  been 
found  belonging  to  a  period  later  than 
Herod's  death,  bearing  the  inscription, 
"  Lysanias,  tetrarch  and  high  priest".  A 
Doric  temple  in  Abila  bears  the  inscrip- 
tion, "  Lysanias,  tetrarch  of  Abilene."  This 
must  have  been  Luke's  Lysanias,  for  the 
first  Lysanias  was  not  a  tetrarch,  that  title 
having  been  first  adopted  after  Herod's 
death.  Abilene.  This  territory  took  its 
name  from  the  town  of  Abila  or  Abela. 
Its  precise  situation  is  not  clearly  known, 
but  it  appears  to  have  been  somewhere  to 
the  north  or  north-east  of  Palestine,  bor- 
dering on  Anti-Libanus,  and  adjoining 
Philip's  territory. 

2.  "Annas  and  Caiaphas  being  the  high  priests,  the 
word  of  God  came  unto  John  the  son  of  Zacharius  in 
the  wilderness.— "John  li.  49,51,  xviii.  13;  Acts  iv.  6. 

The  high  priest  (Lev.  xi.  10)  was  at  the 
head  of  the  Jewish  sacerdotal  system,  the 
sacred  representative  of  the  nation.  Until 
the  time  of  Herod,  the  dignity  of  the  high 
priest's  office  descended  with  due  regularity 
in  the  Aaronic  line,  but  the  Herodians  and 
Roman  rulers  made  changes  at  will,  and 
appointed  a  new  high  priest  so  frequently 
that  the  office  became  almost  annual,  and 
a  number  of  ex-high  priests  were  living. 
The  high  priest  is  supposed  to  have  had 
an  assistant  to  occupy  his  place  in  case  of 
incompetency  from  sickness,  defilement, 
or  otherwise.  (2  Kings  xxv.  18;  Jer.  Hi. 
24.)  Josephus  on  one  occasion  mentions 
two  high  priests,  Jonathan  and  Ananias. 
The  name  of  the  high  priest,  also,  continued 
to  be  given  to  any  one  who  had  been  in 
that  office,  and  especially  when  he  still 
possessed  some  civil  office  after  he  had 
left  the  high  priesthood.  These  facts  help 
to  show,  inasmuch  as  there  could  projaerly 
be  only  one  high  priest  at  the  same  time, 
and  as  Caiaphas  held  this  office  during  the 
public  ministry  of  Christ  (Matt.  xxvi.  3, 57  ; 
John  xi.  49),  why  Annas,  his  fiither-in-law, 
who  had  been  high  priest,  but  afterward 
deposed  by  Valerius  Grattus,  is  here  men- 
tioned. He  was,  in  all  probability^  the 
coadjutor  of  Caiaphas,  the  actual  high 
priest  at  this  time,  or  Avas  regarded  by  the 
Jews  as  still  the  legitimate  high  priest,  and 
his  age,  rank  and  consequence,  as  a  man 
of  the  first  consideration  and  influence  in 


CHAPTER   III. 


601 


the  state,  easily  explains  his  being  named 
before  Caiaphas  by  the  Evangelist. 

lite  word  of  God  came  unto  John  the  son 
of  Zacharias  in  the  uilderness.  It  was  about 
at  the  age  of  thirty  that  John  received  his 
formal  commission  from  Heaven  as  a 
prophet.  The  probability  is  that,  before 
he  reached  that  time  of  life,  both  his 
parents  were  dead,  and  it  is  supposable 
that  the  demise  of  the  survivor  of  them, 
by  divesting  him  of  earthly  ties  (for  he 
had  no  brothers  or  sisters),  and  by  break- 
ing up  his  home,  supplied  the  occasion  for 
his  withdrawal  into  the  desert.  The 
region  to  which  he  retired  was  doubtless 
that  wild,  mountainous  region  lying  east 
toward  the  Dead  Sea.  There — in  the 
deep  solitudes,  where  he  had,  no  doubt, 
for  several  years  brooded  over  the  in- 
iquities of  the  times,  over  the  prospect  of 
the  Messiah's  kingdom,  and  over  the  pre- 
cise nature  of  that  mission  to  which  he 
knew  that  he  had  been  nominated,  though 
not  yet  called  to  its  actual  duties,  the  word 
of  God  came  unto  JoJin,  doubtless  as  the 
Divine  word  or  message  was  communicated 
to  the  prophets  of  the  Old  Testament  by 
the  Holy  Ghost  (Jer.  1.  2,  4,  11 ;  Ezra  i.  3, 
6),  and  made  clear  unto  him  all  that  he 
needed  to  know.  It  not  only  taught  him 
what  to  do.  and  that  the  time  was  come 
for  him  to  do  it,  but  it  inspired  him  with 
all  the  energies  and  powers  needed  for  the 
fit  discharge  of  the  high  and  solemn 
office  to  which  he  was  called. 

3.  i>Anci  lie  came  into  all  the  country  about  Jordan, 
preaching  the  baptism  of  repentance  cfor  the  remission 
of  sins :— '•Matt.  iii.  1 :  Mark  i.  4.    cOhap.  i.  77. 

Came  is,  in  Greek,  the  graphic  present, 
comes,  arrives,  or  retaining  the  precise 
sense  of  the  compound  verb,  becomes  near, 
at  hand,  or  present.  Into  all  the  country 
about  Jordan.  At  God's  command  he  left 
the  wilderness,  and  came  to  more  in- 
habited places.  This  region  was  contiguous 
to  the  desert,  to  which  John  had  retired 
"until  the  day  of  his  showing  unto 
Israel."  (Chap.  i.  80.)  Those  that  are 
best  pleased  with  retirement  must  cheer- 
fully exchange  it  when  God  calls  them 
into  places  of  concourse.  Preaching:  a 
verb  so  rendered  more  than  fifty  times  in 
in  our  version,  but  four  times  publish 
(Mark  v.  20,  vii.  36,  xi.  10;  Luke  viii.  39), 
and  twice  proclaim.     (Luke  xii.  3 ;  Rev.  v. 


2.)  It  properly  denotes  the  act  of  a  public 
crier,  or  a  herald,  announcing  or  proclaim- 
ing something  by  authority.  This  primary 
and  strict  sense  of  the  term  must  not  be 
superseded  by  the  technical  and  modern 
usage  of  the  word  preaching,  as  applied  to 
formal  and  official  religious  teaching.  In 
this  sense,  it  is  probable  that  neither  John 
nor  the  Apostles  preached  while  Christ 
was  with  them. 

The  baptism  of  repentance.  Not  the  bap- 
tism of  faith  in  a  Redeemer  already  cruci- 
fied and  atoning,  but  a  baptism  of  repent- 
ance and  reformation  preparatory  to  His 
coming.  Repentance  properly  denotes  after- 
thought, reflection,  and  then  change  of 
mind,  including  both  the  judgment  and 
the  feelings,  upon  moral  subjects,  with 
particular  reference  to  one's  own  character 
and  conduct,  with  an  implication  of  im- 
provement or  reform  in  both.  Evangelical 
repentance  is  not  mere  amendment  or 
mere  sorrow  for  sin,  but  comprehends 
them  both.  For  the  remission  of  sins. 
This  phrase  depends  on  repentance.  It 
is  not  baptism  for  the  remission  of  sins, 
but  repentance,  in  faith  on  an  approach- 
ing Messiah,  for  such  remission.  The 
remission  of  sin  was  the  object  or  purpose 
of  the  baptismal  rite.  John's  preaching 
and  baptism  did  not  of  itself  procure  the 
remission  of  sin,  which  could  be  effected 
only  by  the  death  of  Christ.  It,  however, 
prepared  the  way  for  this  result.  Those 
who  repented  and  reformed  their  lives 
under  his  ministry,  received  the  pardon 
of  their  sins,  although  the  great  atoning 
sacrifice  had  not  actually  been  ofiered. 
(See  on  Matt.  iii.  1.) 

4.  As  it  is  written  in  the  book  of  the  words  of  Esaias 
the  prophet,  saying.  <iThe  voice  of  one  crying  in  the 
wilderness,  Prepare  ye  the  way  of  the  Lord,  m.-ike  his 
paths  str.aight. 

tilsa,  xl.  3 ;  Matt.  iii.  3 ;  Mark  i.  3 ;  John  i.  23. 

Luke  here  proves,  by  a  quotation  from 
Isa.  xl.  3,  that  there  was  nothing  unforeseen 
and  suddenly  contrived  in  the  comang  of 
Jesus  Christ.  It  was  predicted  in  Gen.  iii. 
15,  and  this  promise  was  brightened  -and 
expanded  in  all  subsequent  prophecy. 
The  purpose  in  this  quotation  is  to  con- 
nect the  ministry  of  Christ,  through  that 
of  His  forerunner,  with  the  ancient 
Scriptures  and  the  Church  of  the  Old 
Testament,  thus  uniting  the  two  canons  in 
the  closest  manner,  notwithstanding  the 


693 


LTTKE, 


long  interval  of  four  hundred  years  be- 
tween them. 

Prepare  ye  the  vay  of  the  Lord,  male  his 
patfis  straight.  This  is  a  plain  allusion  to  the 
custom  that  prevailed  in  Eastern  countries, 
of  sendi  ug  messengers  an<l  pioneers  to  make 
the  ways  level  and  straight  before  kings 
and  jirinces  and  other  great  men,  when 
they  passed  through  the  country  with 
great  pomp  and  magnificence,  John  was, 
in  a  spiritual  sense,  to  go  before  the  Lord 
— before  the  Saviour  of  the  world,  calling 
upon  the  people,  to  prepare  His  way,  to 
make  His  paths  straight — to  remove  out  of 
their  minds  everything  that  opposed 
itself  to  the  admission  of  Divine  truth,  all 
prejudice,  blindness,  pride,  obstinacy, 
self-conceit,  vanity,  and  vain  philosophy, 
but,  above  all,  to  subdue  and  regulate 
those  depraved  affections,  ajipetites,  pas- 
sions, and  inveterate  habits  of  wickedness, 
which  are  the  grand  obstacles  to  conversion 
and  the  recejDtion  of  the  Word  of  God. 

John  was  a  voice  which  conveys  the 
mind  of  the  speaker,  and  then  vanishes : 
he  declared  the  mind  of  God  concerning 
His  Son,  and  then  was  seen  no  more,  for 
his  ministry  was  of  short  continuance. 
His  life,  also,  was  vocal,  no  less  than  his 
lips,  the  whole  man  being  as  it  were  a 
sermon.  Crying  denotes  the  zeal  and 
fervency  of  John's  preaching.  The  whole 
phrase,  the  voice  of  one  crying,  might  be 
more  exactly  rendered,  a  voice  crying.  It 
is  a  khid  of  exclamation,  as  if  it  had  been 
said,  "Hark!  one  cries"  (or  is  crying), 
perhaps  with  the  additional  idea  of  long- 
continued  previous  silence.  (Exod.  iv, 
15.)  By  ivildervcss,  in  Scripture,  we  are 
not  always  to  understand  what  is  com- 
monly denominated  so  with  us,  an  unin- 
habited region.  Often,  no  more  was 
denoted  by  it,'  than  a  country  fitter  for 
pasture  rather  than  agriculture,  mountain- 
ous, woody,  thinly  inhabited.  No  doubt 
John's  singular  habits  of  dress  and  diet 
(Mark  i.  6),  and  his  holy  life,  secured  him 
a  congregation  in  the  wilderness.  Men 
went  there  to  see  him,  and  these  bringing 
back  a  wonderful  report  of  him,  at  length 
crowds  were  collected  to  hear  his  sermons, 
(See  on  Matt.  iiL  3.) 

6.  Every  valley  shall  be  filled,  and  every  mountain 
and  hill  shall  be  brought  low ;  and  the  crooked  shall  be 
made  straight,  and  the  rough  ways  shall  be  made 
smooth ; 


Every  ralley,  &c.  (See  on  verse  4,)  By  the 
import  of  the  language  that  the  prophet 
uses,  it  is  plainly  to  be  seen  that  the  main 
work  is  God's,  though  men  are  called  to 
concur  with  Him  in  it,  which  is  every- 
where the  scheme  of  Scripture,  as  it 
certainly  is  of  sound  reason.  (Phil.  ii. 
12,  13.)  If  ever  we  design  to  receive 
Christ  into  our  hearts,  we  must  first  prepare 
and  make  ready  our  hearts  for  receiving 
Him,  For  though  the  ])reparation  of  the 
heart  be  from  the  Lord,  yet  He  requires  the 
exercise  of  our  faculties,  and  the  use  of 
our  efibrts ;  He  prepares  our  hearts,  by 
enabling  us  to  prepare  our  own  hearts,  by 
getting  a  sight  of  the  evil  of  sin,  and  a 
sense  of  our  misery  without  Christ,  a 
hungering  desire  after  Him,  and  a  lively 
faith  in  Him, 

6.  And  Pall  flesh  shall  see  the  salvation  of  God. 
'Ps.  xcviii.  2;  Lsa.  lii.  10 ;  chap.  li.  10. 

These  w^ords  are  cited  from  Isaiah  lii.  10, 
in  which  chapter  the  ancient  Jews  admit 
that  the  prophet  is  speaking  of  the  Mes- 
siah. Now  is  the  time,  when  all  persons, 
Jews  and  Gentiles,  may  see  the  Author  of 
salvation,  whom  God  has  promised  to  the 
world,  and  by  faith  be  interested  in  Him. 
This  salvation  shall  be  more  fully  discov- 
ered than  ever,  and  the  discovery  of  it 
shall  spread  further.  All  mankind  shall 
see  it,  and  some  of  all  tribes  and  kindreds 
and  nations  enjoy  it.  The  great  end  of 
Christ's  coming  into  the  world  was  to  pro- 
cure salvation  for  all  flesh  willing  to  be 
saved  by  him. 

7.  Then  said  he  to  the  multitude  that  came  forth  to 
be  baptized  of  him,  fQ  generation  of  vipers,  who  hath 
warned  you  to  flee  from  the  wrath  to  come  ? 

raiatt.  lii.  7. 

This  mode  of  address  might  seem  strange 
to  us,  did  we  not  know  from  Matt.  iii.  7, 
that  this  midtitude  did  not  consist  of  per- 
sons who  were  anxious  inquirers  after 
salvation,  but  rather  Pharisees  and  Sad- 
ducees,  or  at  least  such  as  were  infected 
by  their  pernicious  leaven.  (See  on  Matt, 
iii.  7,  xii.  34.)  To  b  e  baptized  of  him.  Pas- 
sages like  John  i.  25,  and  Matt.  xxi.  24-27, 
seem  to  indicate  that  John  originated 
baptism  proper  by  Divine  appointment, 
but  in  accordance  with  a  Jewish  expecta- 
tion that  something  of  the  sort  would  be 
established,  suggested  by  passages  like 
Isa.  xii.  13 ;  Ezek.  xxxvi.  25 ;  Zech.  xiii.  1. 
This  baptism  was  an  appropriation  and 


CHATTER   III, 


693 


concentration  into  a  single  rite  of  all  the 
lustrations  and  washings  of  the  Old  Testa- 
n:ient  dispensation.  Thereby  it  became 
the  emblem  of  the  out-poured  Spirit  of 
regeneration,  and  so  of  induction  from  the 
world  into  the  kingdom  of  God.  xVnd 
thence  being  the  rite  of  initiation  into  the 
Christian  Church,  it  becomes  the  successor 
of  circ'umcision. 

O  generation  of  vipers.  Generation  is  in 
Greek  a  plural.  The  plural  may  have 
reference  either  to  variety  of  species  or  to 
multitude  of  individuals.  By  the  terms 
generation  of  I'ipers,  or  broods  of  vipers,  the 
diabolical  nature  of  hypocrisy  is  pointed 
out.  John  evidently  knew  their  radical  in- 
sincerity, notwithstandingtlieircoming  for 
baptism.  Before  we  accuse  John  of  harsh- 
ness, we  should  do  well  to  remember,  first, 
that  love  itself  can  be  severe,  and  that 
the  meek  Saviour  himself  was  inexorably 
BO,  toward  hypocrites ;  and,  secondly,  that 
the  judgment  here  announced  was  not 
inevitable,  but  only  impending  over  obsti- 
nate impenitence,  while  John  earnestly 
desires  that  they  may  yet  escape  it,  and 
points  out  the  way  of  safety.  Keither 
commentator  nor  preacher  should  effemi- 
nately shrink  at  the  "  mention  of  hell  to 
ears  polite."  T17(o  hath  teamed  you  to  flee 
from  the  ivrath  to  comef  rather,  irlio  did 
U'arn  you,  or  tv]io  loarned  you,  i.  e.,  just  now, 
or  before  you  came  out  thither?  The 
word  rendered  warned,  denotes  a  slight  as 
well  as  secret  intimation  or  suggestion,  as 
distinguished  from  a  full  and  open  disclos- 
ure. "  Who  has  given  you  a  hint  of  the 
impending  danger  ?"  "  Who  has  shown 
you  that  you  must  flee  ?  "  The  urath,  i.  e., 
the  manifestation  of  God's  anger  against 
sin,  and  His  determination  to  punish  it. 
To  come,  in  Greek,  an  active  participle, 
coming,  or  about  to  be,  the  verb  denoting 
mere  futurity,  and  having  no  equivalent 
in  English. 

8.  BriiiK  forth  thoreforo  fruits  *worthy  of  repentance, 
anil  heRiii  not  to  s:iy  witliiii  yourselves,  We  have  Ahra- 
ham  to  <^uy  fatlicr  ;  lor  I  say  unto  you,  That  (Sod  is  able 
of  these  stones  to  raise  up  children  unto  Abraham. 

*Or,  meet  for. 

The  condition  of  proud  Pharisees, 
pretending  and  false-hearted  hypocrites, 
though  very  dangerous,  yet  was  not  hope- 
less, and  therefore  John,  whilst  reproving 
them  for  their  sins,  yet  out  of  love  to  their 
Bouls,  encourages  their  repentance.    He 


rejielled  their  application  to  be  baptized, 
until  they  should  produce  or  hear  fruits 
worthy  of  repentance,  i.  e.,  such  etlects  as 
genuine  repentance,  may  justly  be  exjiect- 
ed  to  produce,  answerable  to  amendment 
of  life.  (See  on  iii.  3.)  Let  it  be  observed 
thiit  John  addressed  himself,  in  the  first 
instance,  not  to  the  under-itanding,  but  to 
the  heart.  He  did  not  attempt  to  con- 
vince his  hearers,  but  to  reform  them. 
Thus  it  is  that  men  everywhere,  and  at  all 
times,  must  be  prepared  for  the  reception 
of  Divine  truth.  They  must  first  be  re- 
formed, and  then  convinced.  It  is  not  in 
general  the  want  of  evidence,  but  the 
want  of  virtue  that  makes  men  infidck ; 
let  them  cease  to  be  wicked,  and  they  will 
soon  cease  to  be  unbelievers.  "  "With  the 
heart,"  saj's  Paul  (not  with  the  head), 
"  man  believeth  unto  righteousness." 

And  begin  not  to  say  within  yourselves,  We 
have  Abraham  to  our  feither.  John,  know- 
ing what  the  Pharisees  would  answer  in 
their  hearts  to  the  severe,  but  doubtless 
deserved  epithet  he  applied  to  them,  j^ro- 
ceeded  to  rebuke  them  for  their  reliance 
upon  their  Abrahtimic  descent,  as  the  one 
essential  qualification  for  salvation.  He 
did  not  deny  the  fact  of  their  descent  from 
Abraham,  which  was  notoriously  true, 
but  he  condemned  their  reliance  upon  tha^ 
fact,  as  securing  the  Divine  favor,  irre- 
spective of  their  character  and  conduct. 
He  gave  them  to  understand  that  God  was 
able  from  the  very  stones  lying  at  their  feet, 
to  raise  up  children  unto  Ahrediam.  By  this 
he  clearlj^  meant  to  tell  them,  that  if  the 
Jews  disgraced  their  high  descent,  God 
would  remove  His  kingdom  from  them, 
and  give  it  unto  strangers. 

9.  And  now  also  the  axe  is  laid  unto  the  root  of  the 
trees:  fevery  tree  therefore  which  briiiffetli  not  forth 
good  fruit  is  hewn  clown,  and  ca.st  into  the  tire. 

E>Iatt.  vii.  19. 

And  note  also,  at  this  very  time :  the  a.xe  is 
laid  unto  the  roots  o/  the  trees.  The  axe,  an 
instrument  for  felling  trees,  is  liere  a 
figure  for  Divine  judgments,  possibly 
suggested  by  the  reference  to  fruit  in  the 
preceding  verse.  The  trees  of  tliis  verse, 
corresponding  to  the  fruits  of  that  before 
it,  must,  of  course,  denote  those  from 
whom  fruit  was  expected  and  required, 
namely,  those  to  whom  John  was  now 
speaking.    The  representation  made  in  the 


6D4 


LUKE 


verse,  thus  far,  is  just  what  Christ  did  j 
when  He  came  into  the  flesh.  By  Him 
the  axe  was  laid  unto  the  root  of  the  trees.  By  . 
the  very  covenant  of  peace  which  He  has 
introduced,  He  has  at  the  same  time 
brought  judgment  near  to  tlie  sinner.  He 
has  made,  for  tlie  last  time,  an  effort,  and 
that  the  greatest  of  all,  to  convince  the 
sinner  that  He  has  a  controversy  with 
him  which  must  now  be  settled,  either  by 
'his  unconditional  and  complete  surrender, 
or  by  his  speedy  and  terrible  punishment. 
His  dealing  with  the  sinner  will  proceed 
upon  the  simple  fact,  "fruit,"  or  "no 
fruit,"  "according  to  that  done  in  the 
body,  whether  it  be  good  or  bad."  The 
Gospel  message  is  indeed  one  of  grace, 
and  it  is  by  grace  alone  through  faith  that 
the  sinner  can  be  saved  ;  but  here,  upon 
the  veiy  front  of  Christ's  mission,  is 
written  clearly  and  indelibly  that  the 
judr/ment  shall  strictly  proceed  on  works. 
Where  these  exist,  where  they  are  seen 
and  manifest,  they  will  prove  that  the 
sinner  has  believed  and  is  saved;  where 
Ihey  are  not,  they  will  equally  prove  that 
he  has  rejected  the  counsel  of  God  against 
himself,  and  his  condemnation  will  be 
just. 

.   Every  tree.    Each  fruitless  tree,  each  im- 
penitent individual,  therefore,  because  the 
axe  is  laid  there  for  this  very  purpose, 
bringeth  not  forth  good  fruit,  that  is,  right  or 
acceptable  to  God,  and  salutary,  useful  to 
the  doer  and  to  others.   Let  it  be  observed 
that  the  sin  here  specified  is  a  sin  of 
omissio7i.     The  tree  is  described,  not  as 
bringing  forth  ^7  fruit,  but  as  not  bringing 
forth   good  fruit.      Is   hewn  doivn,  means 
strictly,   cut  out,   and  is  so  translated  in 
Rom.  \i.  24.     It  is  here  used  to  denote, 
not  the  mere  felling,  but  the  complete  ex- 
cision of  the  tree,  i.  e.,  the  being  cut  up 
by  the  root.    In  Scripture  language,  that 
which  is  very  sure  and  very  near  is  spoken 
of  as  if  it  was  already  done.     Thus  Christ 
speaks  of  Himself,  as  if  He  was  ali  3ady 
in  possession  of  His  glory,  while  He  was 
here   on  earth  (John  xvii.  14) ;    sinners, 
too,  are  represented  as  condemned  already 
(John  iii.  18),  and  Christians  are  spoken 
of   as  already  glorified.      (Eph.  ii.  6,  and 
Heb.  xii.  22,  23.)    And  cast  into  the  fire— into 
Jire,  (not  the  fire) :   an  indefinite  descrip- 


tion of  the  element  made  use  of  to 
consume  the  tree,  and  representing,  as  a 
figure,  the  wrath  of  God,  already  men- 
tioned in  verse  7,  or  its  ruinous  effect 
upon  the  unforgiven  sinner.  (Compare 
Heb.  xii.  29.)  If  the  tree  serve  not  for 
fruit,  to  the  honor  of  God's  grace,  it  must 
serve  for  fuel,  to  the  honor  of  His  justice. 

10.  And  the  people  asked  him,  saying,  twhat  shall 
we  do  then  ?— bActs  ii.  37. 

Though  it  is  not  said  that  the  Pharisees 
and  Sadducees  took  warning  from  John's 
preaching,  yet  there  were  some  persons 
who  did.  The  people  (that  is  the  common 
people,  as  they  are  called),  said.  What 
shall  we  do  then?  This  question  indicated 
a  strong  desire  to  be  instructed  as  to  duty. 
Some  think  it  was  not  the  question  of  the 
penitent  jailor,  "  Sirs,  what  must  I  do  to  be 
saved?"  else  John  would  have  answered  it 
as  did  Paul  and  his  friend  Silas  that  which 
was  proposed  to  them,  "  Believe  on  the 
Lord  Jesus  Christ,  and  thou  shalt  be 
saved."  There  is,  however,  nothing  so 
purely  legal  in  John's  reply  as  to  produce 
embarrassment  in  regard  to  it.  There  is 
law  in  all  Gospel,  and  there  is  Gospel  in 
the  law.  Though  the  atonement  had  not 
been  made  in  the  Old  Testament  times, 
yet  sin  was  forgiven  through  the  forbear- 
ance of  God,  in  view  of  the  atonement. 
Thus  the  faith  in  the  Messiah  to  come  as 
the  remitter  of  sin  was  mingled  with  the 
repentance  of  John's  dispensation,  and  it 
had  power  to  save,  when  genuine,  in  its 
time  and  kind.  The  genuineness  was  to 
be  tested  by  the  bringing  fortli  appropriate 
fruits.  Hence,  in  the  verse  which  follows, 
the  general  principles  of  benevolence  are 
inculcated,  not  as  in  themselves  render- 
ing the  person  who  practices  them  worthy 
of  salvation,  but  yet  of  necessary  i)erforni- 
ance,  in  order  to  obtain  the  Divine 
forgiveness  for  sin. 

11.  He  answereUi  and  saith  unto  them,  iHe  that  hath 
two  coats,  let  him  impart  to  him  that  hath  none;  and 
he  th.at  hath  meat,  let  him  do  likewise. 

'Chap.  ii.  41 ;  2  Cor.  viii.  14 ;  Jas.  ii.  l-'i,  16. 

By  this  answer  John  shows  us  that 
covetousness  was  the  chief  sin  of  the 
people,  and  also  explains  why  he  specified 
benevolence,  which  is  its  opposite.  It  was 
the  sin  of  the  poor  as  well  as  the  rich. 

Coat,  or,  tunic  worn  next  to  the  skin. 
Meat.  Clothing  and  food  are  here  repre- 
sentative of  all  the  physical  necessities  of 


CHAPTER   III, 


C95 


men.  It  may  not  be  proper  to  in- 
terpret sueh  general  rules  as  that  in 
this  verse,  strictly  and  literally,  but,  how- 
ever explained,  unless  they  be  sup- 
.  posed  to  mean  nothing,  they  certainly 
require  a  far  greater  degree  of  liberality 
in  the  rich,  and  even  in  the  poor,  accord- 
ing to  their  present  ability,  toward  their 
still  more  indigent  neighbors,  than  is 
almost  anywhere  practiced  among  Chris- 
tians. Tlie  AVord  of  God  tells  us  that  we 
should  be  ready  to  give — that  we  should 
even  labor  that  we  may  have  something  to 
give.  (Eph.  iv.  28;  Acts  xx.  34,  35.) 
Those  who  have  more  than  enough  for 
themselves,  ought  to  give  to  those  who 
have  less  than  enough.  An  extensive  lib- 
erality and  a  diffusive  charity  in  distribut- 
ing such  things  as  we  can  well  spare 
toward  the  relief  of  the  necessities  of 
others,  is  an  excellent  fruit  of  repentance, 
and  a  good  evidence  of  its  sincerity  and 
genuineness. 

12.  Then  ^came  also  publicans  to  be  baptized,  and  said 
unto  Him,  Master,  what  shall  we  do  ?  13.  And  he  said 
unto  them,  'JCxuct  no  more  than  that  which  is  ap- 
pointed you. 

iMalt.  -xxi.  32 ;  chap.  vii.  29.    'Chap.  xix.  8. 

The  Roman  government  had  conquered 
Judea,  and  obliged  the  Jews  to  pay  taxes 
and  tribute  to  support  its  tyranny.  The 
publicans  were  the  officers  who  collected 
the  Roman  taxes.  They  were  often  char- 
acterized by  rapacity  and  extortion. 
Master,  means  teacher,  and  as  neither  of 
the  other  classes  here  referred  to  used  this 
term  of  respect,  may  be  regarded  as 
Indicative  of  the  humility  and  distress  for 
sin  with  which  these  publicans  approached 
John.  WJiat  shall  we  do?  (See  on  verse 
10.)  As  extortion  was  their  besetting  sin, 
John  therefore  enjoins  upon  them  integrity 
and  justice — exact  no  more  than  that  which  is 
appointed  you,  that  is,  than  the  legal  tax. 
Here  note,  1.  That  acts  of  justice  and 
righteousness,  as  well  as  of  charity  and 
mercy,  are  real  fruits  of  sincere  repentance. 
2.  John  does  not  condemn  the  office,  but 
cautions  the  officer.  If  magistrates  may 
impose  taxes,  they  may  doubtless  appoint 
officers  to  collect  those  taxes.  Christiarf 
charity  should  teach  ns  to  distinguish  be- 
tween the  calling  and  the  crime.  The 
maladministration  of  those  who  fill  an 
office  is  not  a  sufficient  reason  for  con- 
demning it. 


11.  And  the  soldiers  likewise  demanded  of  him,  say- 
ing. And  what  shall  we  do?  a.nd  he  said  unto  tlieni, 
*l-)o  violence  to  no  man,  ■nneither  accuse  an^  lalsely : 
and  be  content  with  your  fwages. 

*Or,  jjut  no  mail  in /car.  "Exod.  xxiii.  1 ;  Lev.  xix  11. 
tOr,  aiUnvance. 

Soldiers,  or,  as  the  original  denotes,  men 
actually  under  arms.  They  are  sup]jused  to 
have  been  a  part  of  Herod's  army  tlien  on 
their  way  from  Galilee  to  Arabia  Petrisa, 
with  Aretas,  the  king  of  wliich  Herod, 
though  his  son-in-law,  was  at  that  time  at 
war.  Wliat  shall  we  do  f  (See  on  verse 
10.)  Do  violence  to  no  man.  The  original 
word  properly  signifies  "  to  take  a  man  by 
the  collar  and  shake  him,"  and  seems  to 
have  been  used  proverbially  for  that 
violent  manner  in  which  persons  of  this 
station  of  life  are  often  ready  to  bully 
those  about  them,  whom  they  imagine 
their  inferiors  in  strength  and  spirit. 
Neither  accuse  any  falsely — not  to  the  gov- 
ernment, thereby  to  make  themselves 
formidable,  and  obtain  bribes ;  neither  to 
superior  officers,  in  order  to  be  revenged 
on  those  they  had  a  pique  against,  or  to 
undermine  those  above  them,  and  get  into 
their  places.  And  be  content  tvith  your 
wages.  The  Greek  Avord  signifies  not  only 
the  money  which  was  allotted  to  a  Roman 
soldier,  which  was  two  oboli  (about  three 
cents)  per  day,  but  also  the  necessary  sup- 
ply of  wheat,  barley,  &c.,  in  other  words, 
their  pay  and  rations.  "  While  you  have 
what  you  agreed  for,  do  not  murmur  that 
it  is  no  more,  especially  do  not  make  a 
mutinous  demand  for  its  increase,  or  seek 
to  add  pillage  thereto." 

It  will  be  observed  that  the  office  and 
emf>loyment  of  a  soldier  is  not  condemned 
by  John,  but  regulated.  He  did  not  bid 
them  cast  away  their  arms,  abandon  war, 
appear  no  more  as  militarj-  men  in  the 
field,  but  manage  their  employment  inof- 
fensively. The  injunction  to  be  content 
with  their  wages,  implied  their  contin- 
uance in  the  military  service  for  which 
the  wages  were  received.  War  is,  indeed, 
a  terrible  calamity,  and  earnestly  should 
the  prayer  be  offered  that  the  soldier  and 
his  stern  profession  may  become  obsolete 
together.  But,  then,  in  the  present  state 
of  society,  war  is  often  an  unavoidable 
necessity,  and  the  only  means  of  defending 
the  rights,  the  honor,  and  the  very  exis- 
tence of  a  nation,  and  may  thus  prevent 


696 


LUKE, 


still  greater  evil.  Aggressive  wars  it  is 
true,  are  always  wrong;  but  defensive 
wars  against  foreign  invasions  and  domes- 
tic rebellion  are  ju^stifiable,  yet  they  should 
be  conducted  without  cruelty  and  oppres- 
sion. 

15.  And  itstlie  people  were  in  *expectation,  and  all 
men  fniusecl  in  tlieLr  liearts  of  John,  whether  he  were 
the  Christ,  or  not ; 

*0r,  in  suspense.    \Or,  reasontd  or  debated. 

So  extraordinary  was  John's  person,  so 
earnest  his  preaching,  so  acceptable  his 
doctrine,  and  so  exemplary  his  conversa- 
tion, that  many  people  began  to  think  that 
he,  perhaps,  was  the  Saviour  so  long  ex- 
pected—that is,  the  Christ,  or  the  anointed 
One.  But  he  did  not  wish  them  to  think 
this,  hence — 

IG.  ,Tohn  answered,  saying  unto  them  all,  "I  indeed 
baptize  yon  with  water:  but  one  mightier  than  I  com- 
etli,  the  latchet  of  whose  shoes  I  am  not  worthy  to  un- 
loose: "he  shall  baptize  you  with  the  Holy  Ciliost  and 
with  fire: 

"Matt.  iii.  11.  oJoel  ii.  28,  29 ;  John  vii.  38 :  1  Cot.  xii. 
12, 13. 

See  on  Matt.  iii.  11. 

John's  popularity  (iii.  7;  Matt.  iii.  5)  did 
not  fill  him  with  conceit  and  vanity.  So 
far  from  this,  the  most  prominent  feature 
of  his  character  wasan  unexampled  modr 
esty  and  humility.  Far  from  desiring  or 
attempting  to  fix  the  admiration  of  the 
multitude  on  his  own  person,  he  gave 
notice,  from  his  first  appearance,  of  another 
immediately  to  follow  him,  for  whom  he 
was  unworthy  to  perform  the  most  servile 
offices.  (John  i.  28-31.)  Conduct  like  this 
will  always  be  the  characteristic  of  the  true 
"  man  of  God."  He  will,  like  the  ancient 
priest,  be  hidden  by  the  cloud  of  incense 
ascending  from  the  altar  at  which  he 
ministers.     (See  2  Cor.  iv.  5.) 

And  here  is  a  criterion  by  which  we 
may  judge  whether  preaching  is  profitable 
to  us.  Does  it  exalt  Christ  in  our  esteem  ? 
Does  it  more  and  more  endear  Him  to  us 
as  He  is  revealed  in  the  Gospel  ?  If  this 
be  its  effect  upon  us,  then,  and  only  then, 
we  may  be  sure  that  it  is  beneficial  to  our 
souls.  John  refers  to  Christ  asmightier  than 
himself,  the  mightier  than  I — more  powerful, 
implying  not  only  a  diversity  of  rank,  but 
also  of  efficiency  and  actual  performance. 

The  latchet  of  ichose  shoes,  &c.  The  com- 
parison was  founded  on  the  office  generally 
assigned  to  the  lowest  menial,  of  taking 
charge  of  his  master's  shoes.  To  under- 
Btand  the  full  import  of  the  Baptist's  simil- 


itude, it  is  necessary  to  remark,  that  the 
shoes  of  the  ancient  Jews,  as  well  as  of 
the  Greeks  and  Romans,  and  some  modern 
people  of  the  East,  were  not  entire  cover- 
ings for  the  feet,  like  those  worn  by  us, 
but  merely  sandals  of  leather  or  wood, 
serving  as  a  defense  for  the  sole,  and  fas- 
tened by  strings,  twined  in  various  ways 
round  the  ankle.  On  entering  a  temple  to 
worship,  or  on  i^aying  a  visit  to  a  person 
of  rank,  these  sandals  were  taken  off,  a 
servant  being  stationed  at  the  door  for  the 
purpose  of  untieing  and  taking  charge  of 
them  till  the  owner's  return  ;  and  this  de- 
partment was,  from  the  earliest  times, 
assigned  to  the  youngest  or  the  newest 
servant  in  a  household,  as  the  meanest  and 
most  disreputable  part  of  the  service. 
But,  besides  standing  at  the  door  to  per- 
form this  office,  it  was  usual  for  the  menial 
to  wait  upon  his  master,  as  he  went 
abroad,  and  to  carry  his  shoes  whenever 
he  chose  to  walk  without  them,  as,  in 
those  hot  countries,  is  frequently  the  case. 
"  A  respectable  man,"  says  Roberts,  '''■never 
goes  out  without  an  attendant  to  do  any- 
thing  he  may  require."  Thus,  when  the 
ground  is  smooth,  or  where  there  is  soft 
grass  to  walk  on,  the  sandals  are  taken  off, 
and  the  servant  carries  them  in  liis  hand. 
When  the  Baptist,  therefore,  declared  that 
he  Avas  not  worthy  to  untie  the  latchet,  or 
to  bear  the  shoes  of  the  glorious  Person 
of  whom  he  was  the  forerunner,  he  meant, 
by  that  strong  metaphor,  to  intimate  that 
he  was  not  worthy  to  render  the  meanest 
offices,  to  so  exalted,  so  divine  a  Master. 
I  indeed  baptize  you  with  water;  but  one 
mightier  than  I  cometh:  he  shall  baptize  you 
with  the  Holy  Ghost  and  ivith  fire.  John 
depreciates  not  so  much  his  baptism  as 
himself.  He  shall  baptize,  abundantly  impart. 
(Titus  iii.  6;  Acts  ii.  3,  4,  17,  and  x.44) ; 
and  shall,  therefore,  show  Himself  the 
mightier.  The  Spirit  and  fire  have  the 
utmost  power.  The  Holy  Spirit,  with 
which  Christ  baptizes,  converts,  purifies, 
and  refines  the  heart;  its  fiery  power,  in 
the  severer  purgation,  burning  sin  away 
by  sharper  agonies,  and  imparting  a 
severer  spiritual  purity  and  energy,  was 
manifested  in  the  fiery  tongues  at  Pente- 
cost. (See  Isa.  iv.  4,  Ixiv.  2;  Jer.  v.  14  ; 
Mai.  iii.  2     Acts  ii.  3.)     We  must  be  care- 


CHAPTER   III 


697 


fill  not  to  underraie  the  value  of  John's 
baptism.  We  have  no  proof  that  any 
of  the  Apostles  received  any  other.  The 
distinction  between  John's  baptism  and 
the  baptism  of  Christ  was  not  essential, 
but  accidental,  that  is,  not  in  its  essence, 
but  in  its  accidents  or  circumstances.  The 
contrast  drawn  in  this  verse,  therefore,  is 
not  between  Christ's  baptism,  as  attended 
by  a  spiritual  influence,  and  that  of  John 
as  unattended  by  this  influence.  The 
meaning  is,  "  I  baptize  you  with  water, 
not  without  Divine  authority  or  spiritual 
effect,  an  effect  dependent,  however,  on  a 
higher  power,  but  He  whose  way  I  am 
preparing  is  so  far  superior,  both  in  power 
and  office,  that,  in  the  exercise  of  an  in- 
herent power,  that  of  His  own  Spirit,  He 
will  in  the  same  way  baptize  you  with  an 
elfusion  of  the  Holy  Ghost."  John  exalted 
the  Saviour.  To  Him  we  must  go  direct. 
Nothing  will  answer  but  union  with  Christ 
by  faith.  He  is  the  appointed  fountain  of 
mercy,  grace,  life  and  peace.  Man,  wdien 
ordained,  can,  indeed,  administer  the  out- 
ward ordinances  of  Christianity,  with  a 
prayerful  hope  that  God  may  bless  the 
means  which  He  has  Himself  appointed, 
but  here  his  power  ends.  Christ,  the 
great  Head  of  the  Church,  can  alone 
make  these  ordinances  savingly  efficacious, 
and  this  He  does  by  His  Spirit. 

17.  Whose  fan  if  in  his  hand,  anJ  he  will  thoroughly 
purge  his  floor,  and  will  rgather  the  wheat  into  his 
garner ;  but  the  chatl'  he  will  burn  with  tire  unquench- 
able. 

pjer.  XV  7 ;  Mai.  iii.  'i ;  Matt.  iii.  12,  on  which  see  notes. 

The  Saviour  would  communicate  to  His 
disciples  the  Divine  Sanctifier,  as  purifying 
water,  to  wash  away  internal  ijollutions, 
and  as  refining  fire,  to  consume  their  dross, 
kindle  a  holy  flame  of  love  and  zeal,  illumi- 
nate with  heavenly  wisdom,  and  purify  and 
sanctify  them.  At  the  same  time,  to  use 
another  emblem,  He  would  come  to  His 
visible  Church,  then  containing  a  few 
believers  and  many  hypocrites,  as  the 
husbandman  to  his  heap  of  threshed 
wheat,  with  his  fan  in  his  hand.  Whose 
fan.  A  well-known  agricultural  imple- 
ment, which  was  used  by  the  Jews,  as  it 
is  by  husbandmen  of  the  present  day,  to 
separate  the  chaft'  from  the  wheat  when 
the  wind  is  not  sufficient.  (Is)  in  his  hand, 
in  readiness  for  use.  Purge,  cleanse  from 
the  chaff.    His  floor,  the  area  of  flattened 


and  hardened  ground  in  the  field  where 
the  winnowing  was  done.  Gather,  collect, 
or  bring  together,  first  from  its  dispersion 
at  the  harvest,  and  then  from  its  mixture 
with  the  chaft'  and  other  refuse  at  the 
winnowing  or  threshing. 

The  wheat,  those  who  believe  in  Him, 
in  Matt.  iii.  12,  "his  wheat,"  or  His  own 
wheat,  that  belonging  to  Him,  which 
implies  its  value,  while  the  chaff  belongs 
to  no  one,  because  worthless.  His  garner, 
granary  or  grain  depository,  representing 
heaven.  The  garners  or  granaries  of  the 
East  are  often  excavations  in  the  earth,  in 
which  the  grain  is  buried,  frequently  for 
the  sake  of  concealment,  either  from  an 
enemy  or  an  oppressive  government.  But 
the  chaff  (or  whatever  is  not  nutritive  and 
therefore  valueless),  the  disobedient  and 
rebellious,  who  would  not  come  to  Christ 
that  they  might  have  life,  he  icill  burn  with 
fire  unquenchahle.  This  may,  in  part,  refer 
to  the  calamities  to  come  on  the  Jewish 
nation  for  rejecting  Christ,  yet  it  seems  to 
intend  the  final  destruction  of  all  sinners 
in  hell,  which  alone  is  properly  opposed 
to  the  gathering  the  wheat  into  tJie  garner,  a 
phrase  representing  the  destination  of  the 
saved. 

The  words  unquenchable  fire,  are  abso- 
lutely inconsistent  with  all  the  views  of 
the  restoration  of  the  wicked,  and  how- 
ever the  jjhrase  of  being  consumed  like 
chaff'  might  seem  to  favor  the  doctrine  of 
their  annihilation,  the  epithet  of  unquench- 
able given  to  this  fire,  or  more  exactly 
unquenched,i.  c,  never  quenched  or  piut  out, 
is  so  far  from  proving  this  doctrine  that  it 
cannot,  by  any  easy  and  just  interpretation, 
be  reconciled  with  it.  Compare  Mark  ix. 
43,  45,  where  the  same  Greek  word  is 
paraphrased,  that  never  shall  be  quenched, 
and  where  Jesus  repeats  the  expression 
with  great  solemnity,  as  if  to  show  that 
the  highest  possible  meaning  was  to  be 
attributed  to  His  word.  Restorationism 
teaches  that  the  wicked  will  be  delivered 
from  hell,  but  this  sujiposes  the  word 
unquenchable  to  be  an  empty  terror  devoid 
of  meaning.  For  to  what  amounts  it 
that  the  fire  is  unquenchable  if  the  sinner 
may  be  snatched  from  it  at  any  moment  ? 
Destructionism  is  the  doctrine  that  the 
sinner  ceases,  by   the   penalty,  to   exist. 


698 


LUKE 


But  if  this  doctrine  be  true,  then  God  still 
keeps  an  empty  hell  eternally  burning ! 

18.  And  many  other  things  in  his  exhortation  preached 
he  unto  the  people. 

From  this  statement  we  learn  the  fol- 
lowing charcteristics  of  John  as  a  preacher : 
I.  He  was  affectionate,  exhorting  and  be- 
seeching. 2.  He  was  practical,  urging  to 
duty,  directing  in  it,  and  not  amusing 
with  matters  of  nice  speculation.  3.  He 
was  popular,  addressing  himself  to  the  peo- 
ple, and  accommodating  himself  to  their 
capacity.  4.  He waseva)tgclical,h.e preached 
the  gospel,  for  so  the  word  here  often  signi- 
fies. (Matt.  xi.  5;  chap.  iv.  18,  and  Acts 
viii.  4,  &c.)  6.  He  was  a  copious  preacher. 
He  preached  a  great  deal,  shunning  not  to 
declare  the  whole  counsel  of  God,  and  he 
varied  in  his  preaching,  that  those  who 
were  not  influenced  by  one  truth  might 
be  by  another. 

19.  But  qHerod,  the  tetrarch,  being  reproved  by  him 
for  Herodias  liis  brotlier  Pliilij^'s  wife,  and  lor  all  the 
evils  which  Herod  had  done,  20.  Added  yet  this 
above  all,  that  he  sliut  up  John  in  prison. 

iMatt.  xiv.  a ;  Mark  vi.  17. 

Herod,  the  son  of  that  Herod  who  slew 
the  babes  of  Bethlehem,  conceiving  a 
violent  passion  for  Herodias,  his  brother 
Philip's  wife,  first  won  her  afl"ections  from 
her  husband,  then  dismissed  his  own  wife, 
and  married  Herodias,  during  the  lifetime 
of  his  brother.  It  was  impossible  that 
such  portentous  wickedness  as  this  could 
escape  the  observation  or  the  reproof  of 
the  holy  Baptist.  He  raised  his  voice 
against  the  incestuous  match,  and  this, 
too,  although  he  could  not  be  ignorant  of 
the  danger  he  incurred  by  such  a  measure. 
It  is  probable  that  the  sentiments  which 
John  expressed  were  those  which  were 
generally  entertained ;  and  as  he  had 
great  influence  with  the  people,  Herod  was 
probably  not  less  actuated  by  alarm  than 
by  resentment  in  determining  to  silence 
the  faithful   prophet. 

He  added  yet  this  above  all,  that  he  shut  up 
John  in  prison.  Josephus  says  that  the 
Baptist  was  imprisoned  in  the  strong 
fortress  of  Machferus,  in  Perea,  east  of 
the  Jordan.  One  sin  leads  to  another,  and 
generally  to  a  greater.  Shutting  up  John 
in  prison  was  a  greater  sin  on  Herod's 
part  than  his  marrying  his  brother's  wife. 
It  was  an  insult  directly  against  God,  for 
God  considers  His  .children  as    Himself. 


Whoever  injures  one  of  tlwm,,  injures  Him, 
for  they  are  as  dear  to  Him  as  the  apple 
of  His  eye.  Besides,  the  incarceration  of 
John  hindered  the  preaching  of  the  Gos- 
pel, and  thus  men's  souls  were  murdered. 
It  is  a  dreadful  sin  to  prevent  the  spread 
of  Divine  truth.  How  difficult  it  is  to 
imitate  John's  fidelity  !  A  minister  knows 
that  he  shall  give  ofl'ense  to  sinners,  if  he 
speaks  to  them  plainly  of  their  sins.  As 
long  as  he  speaks  in  genend  terms,  he  does 
not  ofiend  them,  but  as  soon  as  he  points 
out  the  peculiar  sins  of  each  class  of  per- 
sons, then  he  makes  them  enemies.  But 
How  wicked  it  is  to  be  angry  with  a  faithful 
minister  for  pointing  out  our  sins  !  How 
much  more  is  he  to  be  admired,  than  one 
who  says,  "  Peace,  peace,  when  there  is 
no  peace  !"     (See  on  Matt.  xiv.  3,  4.) 

21.  Now  when  all  the  people  were  baptized,  'it  came 
to  pass  that  Jesus  also  being  baptized,  and  praying,  the 
heaven  was  opened,— rMalt.  iii.  13  ;  John  i.  32; 

We  are  not  to  suppose  that  all  the 
people  had  been  baptized  before  our 
Lord's  baptism.  We  must  attach  to  the 
word  all  the  restricted  sense,  great  numbers. 
The  meaning  is,  that  at  the  period  when 
the  greatest  number  of  baptisms  was 
taking  place,  the  baptism  of  Jesus  of  Naz- 
areth took  place  among  others.  Not  one 
Evangelist  communicates  a  complete  act- 
count  of  what  happened  at  our  Lord's 
baptism,  and  it  is  only  by  collating  their 
several  contributions  that  we  obtain  a 
complete  view  of  the  occurrence.  (Matt. 
iii.  13-17  ;  Mark  i.  9-11 ;  John  i.  32.) 

Jesus  also  being  baptized.  The  reason  as- 
signed by  Christ  (Matt.  iii.  15)  for  Hi3 being 
baptized,  was  this :  "  Thus  it  becoineth  us 
to  fulfill  all  righteousness."  It  was  God's 
will  that  all  men  should  be  baptized,  and 
therefore  it  was  necessary  that  Jesus, 
when  He  was  a  man,  should  be  baptized, 
for  He  came  to  do  all  God's  commands, 
that  by  His  obedience  many  might  be 
made  righteous.  Christ  was  now  about  to 
enter  upon  His  great  work,  and  it  was 
proper  that  He  should  be  set  apart  by  His 
forerunner,  and  that  He  should  manifest 
His  connection  with  him,  and  give  His 
sanction  to  what  he  had  done.  Besides,  it 
was  requisite  that  some  public  act  should 
mark  the  commencem.ent  of  His  ministry, 
and  afford  occasion  for  God  to  declare  by 
some  manifest  sign   His  approbation  of 


CHAPTER   III 


COO 


Him,  and  His  solemn  appointment  to  the 
office  of  the  Messiah. 

And  pray inr;.  All  the  three  voices  from 
heaven,  by  whicli  the  Father  bare  witness 
to  Christ,  were  pronounced  while  He  was 
praying,  or  very  soon  after  it.  (Chap.  ix. 
28,  35  ;  John  xi'i.  27,  28.)  It  is  our  duty  to 
sanctify  every  ordinance  and  every  action 
with  j)rayer.  The  inward  and  s{)iritual 
p;race,  of  which  sacraments  are  the  outward 
and  visible  signs,  must  be  obtained  by 
prayer,  and  therefore  prayer  must  alwayji 
accompany  them. 

The  heaven  was  opened,  i.  e.,  cloven  or  rent. 
This  cannot  possibly  denote  a  flash  of 
lightning,  or  the  shining  of  the  stars,  or  a 
sudden  clearing  of  the  sky,  or  anything 
whatever,  but  an  apparent  separation  or 
division  of  the  visible  expanse,  as  if  to 
afford  passage  to  the  form  and  voice  wdiich 
are  mentioned  in  the  next  verse.  He  that 
by  His  power  parted  the  waters,  to  make 
a  way  through  them  to  Canaan,  now  by 
His  power  parted  the  air,  to  open  a  cor- 
respondence with  the  heavenly  Canaan. 
Thus  was  it  shown  that  heaven,  which 
was  closed  and  shut  against  us  for  our 
sins,  is  now  opened  to  us  by  Christ's 
undertaking  for  us.  Compare  the  similar 
expressions  of  Isaiah  Ixiv.  1 ;  Ezek.  i.  1 ; 
John  i.  52  ;  Acts  vii.  56.  In  all  these  cases 
the  essential  idea  suggested  by  the  version, 
is  that  of  renewed  communication  and 
extraordinary  gifts  from  heaven  to  earth. 

22.  And  the  Holy  Ghost  descended  in  a  bodily  shape 
like  a  dove  upon  him,  and  a  voice  came  from  heaven, 
which  said,  »Thou  art  my  beloved  Son,  in  thee  I  am 
well  pleased. 

sChap.  ix.  34,  ai ;  Ps.  ii.  7;  Isa.  xlii.  1:  Matt.  xii.  18, 
xvii.  5,  xxvli.  -13 ;  Col.  i.  13 ;  1  Peter  ii.  4 ;  2  Peter  i.  17, 18. 

In  every  humiliation  of  Christ,  provision 
is  made  to  render  what  is  due  to  His 
Divine  glory.  At  His  birth  it  was  done  by 
the  heralding  of  an  angel ;  in  His  circum- 
cision by  His  name  Jesus;  in  the  presen- 
tation in  the  temple,  by  the  testimony  of 
Simeon ;  in  His  baptism,  by  the  demurring 
of  John  (Matt.  iii.  14),  and  the  incidents 
here  recorded ;  and  in  His  passion,  by 
various  supernatural  manifestations. 

And  the  Holy  Ghost  descended  in  a  bodily 
shape  like  a  dove  upon  him.  This  was  the 
first  manifestation  of  the  threefold  miracle 
attending  Christ's  inauguration  as  Media- 
tor. The  Evangelist  is  explicit  and  tells 
us  that    the  Spirit  descended,   was   "  in 


a  bodily  shai)C,"  not  merely  alighting  as  a 
dove  would  alight,  but  in  a  visible  form  or 
shape,  "Uke  a  dove."  The  most  usual 
symbol  of  the  Divine  presence  was  fire,  or 
light,  or  glory.  We  are  entitled,  then,  to 
conclude,  that  after  the  baptism  of  Jesus, 
when  it  is  said  the  Holy  Spirit  descended 
ui)on  Him,  a  flame  of  fire,  or  a  bright 
shining  light,  "  in  a  bodily  shape  like  a 
dove,"  rested  upon  Him.  (Isa.  Ixi.  1.) 
The  form  of  a  dove  would  indicate  the 
spirit  of  Christ's  ministry,  and,  as  the  dove 
with  an  olive-branch  flew  to  the  ark, 
showing  the  waters  of  the  flood  to  have 
abated,  so  this  was  the  symbolical  testi- 
mony of  the  Father,  and  the  Spirit,  at  His 
baptism,  which  agreed  with  the  angels' 
song  at  His  birth,  Peace  on  earth,  &c.  We 
must  not  doubt  that  the  Holy  Ghost  dwelt 
in  Jesus  "  without  measure,"  from  the  very 
time  of  His  incarnation.  It  was  designed, 
on  this  occasion,  that  His  receiving  of  the 
Spirit  might  be  notified  to  others. 

It  is  clear  that  the  Hohj  Ghost  cannot  be 
an  attribute  or  influence  which  could  not 
be  embodied  or  subjected  to  the  senses, 
but  denotes  a  Divine  Person.  We  have 
here  a  striking  illustration  of  the  incarna- 
tion. As  the  Holy  Spirit,  the  third  Person 
in  the  Trinity,  assumes  the  bodily  form  of 
a  dove,  by  way  of  self-manifestation  to 
the  eyes  of  men,  what  difficulty  is  there  in 
supposing  that  the  second  Person  of  the 
Trinity  should  become  God  manifest  in 
the  flesh  in  a  human  form?  The  descent 
of  the  Holy  Spirit  on  Christ  indicates  Him 
as  the  medium  or  channel  through  whom 
this  great  blessing  is  to  be  obtained. 

And  a  voice  came  from  heaven.  This  was  the 
second  feature  of  the  threefold  miracle  on 
the  occasion.  From  heaven,  or  more  exactly, 
out  of  heaven.  Which  said,  Thou  art  wy 
beloved  Son,  in  thee  I  am  well  pleased.  This 
was  tlie  third  part  of  the  miracle  at  the 
baptism.  We  have  here,  1.  The  nearness 
of  Christ^s  relation.  Thou  art  my  Son. 
Christ  is  the  Father's  Son,  first,  in  respect 
of  His  eternal  generation.  He  is  His  Son, 
secondly,  in  respect  of  His  miraculous 
conception,  being  conceived  by  the  power 
of  the  Holy  Ghost.  He  is  His  Son,  again, 
by  particular  designation,  to  hold  the 
office  of  Mediator,  and  to  be  the  heir  and 
Lord  of  all  things,  .whom  the  Father  hath 


roo 


LUKE. 


sanctified  and  sealed,  and  to  whom  He 
said,  "  I  will  make  him  my  first-born, 
higher  than  the  kings  of  the  earth."  And 
He  is  His  Son,  or  proved  to  be  so,  in 
respect  of  His  resurrection,  being  "de- 
clared to  be  the  Son  of  God  with  power, 
according  to  the  Spirit  of  holiness,  by  the 
resurrection  from  the  dead."  2.  The  en- 
dcarediiess  of  Christ's  person,  Thou  art  my 
beloved  iSon.  The  article  recurs  twice  in 
the  Greek,  literally,  the  Son  of  Me,  the  be- 
loved. This  repetition  of  the  article  is 
exceedingly  emphatic.  Jesus  is  elsewhere 
called  "  God's  dear  Son."  The  Divine  love 
here  affirmed  is  not  to  be  deemed  as  the 
ground  or  cause,  but  the  eflect  or  co-eternal 
adjunct  of  the  Sonship  here  ascribed  to 
Christ.  The  Father  loves  the  Son  on 
account  of  that  independent  absolute  per- 
fection, of  which  both  are  equally  possess- 
ed ;  and  He  loves  Him  on  the  ground  of 
that  most  intimate  relation  which  subsists 
between  them,  as  in  some  way  distinct, 
though  in  essence  one,  and  of  which  the 
relation  of  Sonship  is  the  fittest  analogy 
to  be  found  among  men.  The  Father 
loves  the  Son  on  account  of  the  manner 
in  which  He  unfolds  the  Divine  character, 
in  the  creation  and  the  government  of  the 
world.  But  this  love  is  drawn  forth  by 
the  still  more  illustrious  manifestation  of 
these  excellences,  on  the  part  of  the  Son, 
in  the  accomplishment  of  the  great  and 
beneficent  work  assigned  to  Him  as  the 
Saviour  of  the  lost,  a  work  expressly  com- 
mitted to  Him  by  the  Father — a  work 
performed  by  Him,  in  the  exercise  of 
adequate  powers,  in  a  manner  absoluteh' 
perfect — and,  therefore,  the  proper  object 
of  the  entire  approbation,  the  most  com- 
placential  regard,  of  Him  who  appointed 
Him.     (John  x.  17,  18.) 

In  thee  lam  ^^^e^l  pleased.  The  verb  meaning 
to6ett'^/^pleased,andthe  noun  meaninggroof^ 
pleasure,  are  emploj'ed  when  one  is  pleased 
by  what  he  or  another  has  or  does.  The 
Father  here  proclaims  that  He  accepts 
Christ  as  the  Mediator  between  God  and 
man.  He  publishes  to  the  world  that  He 
is  satisfied  with  Him,  as  the  propitiation, 
the  substitute,  the  ransom — payer,  for  the 
lost  family  of  Adam,  and  the  Head  of  a 
redeemed  people.  (John  iii'.  35.)  There 
is  a  rich  mine  of  comfort  in  these  words. 


for  all  Christ's  believing  people.  In  them- 
selves, and  in  their  own  doings,  they  see 
nothing  to  please  God.  They  are  daily 
sensible  of  weakness,  shortcoming  and 
imperfection  in  their  ways.  But  let  them 
recollect  that  the  Father  regards  them  as 
members  of  His  beloved  Son  Jesus  Christ. 
They  are  clothed  in  Christ's  righteousness, 
and  invested  with  His  merit. 

The  baptism  of  our  Lord  affords  a  dem- 
onstration of  the  doctrine  of  the  Holy 
Trinity.  Three  distinct  persons  are  here 
represented  :  God  the  Holy  Ghost  made 
manifest  "in  a  bodily  shape  like  a  dove;" 
God  the  Son  ascending  from  the  waters  of 
Jordan  in  that  bod}'  which  had  been  pre- 
pared for  Him ;  and  God  the  Father, 
"  whom  no  man  hath  seen  or  can  see," 
manifesting  Himself  by  the  voice  from 
heaven — the  three  Persons  but  one  God 
of  the  Christian  Trinity,  co-essential 
co-equal,  co-eternal.  Until  we  receive 
this  doctrine,  Christianity  has  not  even 
effected  an  entrance  into  our  mind.  It 
only  has  its  perfect  work  within  us,  when 
we  are  enabled  to  have  near  access  to  God 
the  Father,  through  the  mediation  of 
God  the  Son,  and  by  the  Grace  of  God  the 
Holy  Ghost. 

23.  And  Jesus  himself  began  to  be  'about  thirty  years 
of  age,  being  (as  was  supposed)  "the  son  of  Joseph, 
which  was  the  son  of  Heh, 

'See  Num.  iv.  3,  35,  39,  43,  47.  "Matt.  xiii.  55 :  John  vi. 
42. 

Jesus  himself,  or  tJris  same  Jesus,  the  pro- 
noun serving  to  distinguish  Him  from 
others.  Began  to  be  about  thirty  years  of 
age.  A  better  rendering  of  the  original 
would  be — and  Jesus  icas  about  thirty  years 
of  age,  when  thus  (see  verses  21,  22,  in 
which  the  Evangelist  has  been  describing 
the  dedication  of  Christ  to  His  work  as 
Messiah),  beginning  (or  entering  upon)  His 
public  ministry.  Thirty  years,  however, 
was  the  legal  age  for  entering  on  the 
priesthood.  It  was  also  the  age  at  which 
the  scribes  entered  upon  professional  duty 
as  teachers.  Being  {as  was  supposed)  the 
son  of  Joseph,  i.  e.,  being  the  reputed  son 
of  Joseph.  Which  vas  the  son  of  Ileli. 
Matthew,  who  also  gives  a  genealogy  of 
the  Messiah,  says,  chap.  i.  2,  that  Joseph 
was  the  son  of  Jacob ;  here  he  is  called  the 
son  of  Heli.  This  apparent  discrepancy 
is  by  most  commentators  explained  by'the 
fact,  that  two  distinct  pedigrees  are  given. 


CHAPTER   III 


roi 


Matthew  giving  the  genealogy  of  Joseph, 
Luke  giving  tluit  of  Mary.  Tliis  explana- 
tion requires  the  word  son,  in  the  link 
between  Joseph  and  lieli,  to  be  taken  in 
the  sense  of  son-in-law,  a  meaning  which 
it  has  in  1  Sam,  xxiv.  IG,  xxvi.  21,  25. 
(Compare  also  Ruth  1.  11,  12,  13.)  If  it 
be  asked  why  Luke  did  not  openly  express 
this  idea,  by  j)utting  the  name  of  Mary  in 
]>laee  of  Joseph,  and  writing,  wldchioas  the 
danghtcr  of  Ildl,  the  answer  is,  that  as  the 
Hebrews  never  permitted  women  to  enter 
into  their  genealogical  tables,  whenever  a 
family  happened  to  end  with  a  daughter, 
instead  of  naming  her  in  the  genealogy, 
they  inserted  her  husband  as  tlie  son  of 
hini  who  was  in  reality  but  his  father-in- 
law.  It  is  remarkable  that  the  Jews  in 
their  Talmud  call  Mary  tJte  daughter  of 
Ileli,  showing  that  either  that  is  their  own 
tradition,  or  that  so  they  originally  under- 
stood the  genealogy  as  recorded.  And 
on  that  i^assage  in  the  Talmud,  Easdii 
thus  comments :  "  Jesus  was  connected 
with  the  blood  royal  by  birth." 

24.  Which  was  the  son  of  Matthat,  which  was  the  snn 
of  Levi,  whicli  was  the  son  of  Melchi,  wliicli  was  the 
xnn  of  Jamia,  wliicli  w;us  //c  xon  of  Jo.scph,  2).  Wliieli 
was  thr  xiin  of  Matlathias,  wlucli  was  tlir  mn  of  Amos, 
whicli  was  thr  sun  of  Nauiii,  which  was  thr  son  of  Ksli, 
whicli  was  thr.  .vo/iof  Nagfje,  'Jli.  Whicli  was  tlie.so)!.  of 
Maath,  whicli  was  ttie  son  of  Mattathias,  which  was 
the  son  of  Semei.  which  was  <fte  . von  of  Joseph,  which 
was  the  son  of  Judah,  27.  Wliich  was  the  son  of  Joanna, 
which  was  the  xon  of  Rhesa,  which  was  the  son  of  Zoro- 
habel,  which  was  tlieaon  of  Salathiel,  whicli  was  the  son 
of  Neri,  '2S.  Which  was  thr  son  of  Melchi,  which  was 
the  son  of  Addi,  which  was  tfie  son  of  Cosam,  wliich  was 
the  son  of  Elniodani,  which  was  ttie  son  of  Er,  29. 
Which  wa^f/ir.soii  of  Jose,  whji'h  was  the  son  of  Eliezex, 
whicli  was  thr  son  of  Jorim,  which  was  the  so7i  of  Mat- 
that,  wliicli  was  Wi/- sou  of  Levi,  .30.  Which  was  ;/!«»o)i. 
of  Simeon,  which  was  the  son  of  Judah,  which  was  thr 
son  of  Josepli,  which  was  the  son  of  Jonan,  which  wa.s 
the  son  of  Eliakim,  .31.  Wliich  was  the  soti  of  Melea, 
which  was  the  son  of  Menan.  which  was  the  son  of  Mat- 
tatha  which  was  the  so)i  of  Natlian,  which  was  the  son 
of  David,  32.  Which  was  t lie  son  of  Jesse,  which  was 
thr  son  of  Obi>d.  which  was  the  son  of  Booz.  whicli  was 
thr  son  of  Salmon,  which  was  Wie  son  of  Naassoii,  .33. 
Whicli  was  the  son  of  Aminadab,  which  was  tlie  son  of 
Ariim,  which  was  the  son  of  Esrom,  which  wa.sthe  son 
of  Pliares,  which  was  the  so7i  of  .ludah.  34.  Whicli  was 
the  son  of  Jacob,  which  was  the  son  of  Isaac,  which  was 
tlie  son  of  Abraham,  which  was  the  son  of  Thara,  which 
was  t/ie  son  of  Nachor,  35,  Which  w.as  //)'■  .to?!,  of 
Saruch,  which  was  the  son  of  Ragau,  which  was  thr  son 
of  Phalec,  which  was  the  son  of  Helper,  which  w.as  the  son 
ofSala,  3ti.  Which  was  the  son  of  Cainan,  wliich  was  the 
son  of  Arpliaxad,  which  was  the  son  of  .Sem,  which 
wa.s  the  son  of  Noah,  which  was  the  son  of  Lamech, 

In  regard  to  the  catalogue  of  names,  it 
is  most  likely  that  Luke  took  his  account 
from  family  records.  This  will  account  for 
the  introduction  of  Cainan  the  son  of  Ar- 
pliaxad, which  is  omitted  in  Gen.  ii.  12,  13, 
probably  for  a  similar  reason  that  the 
names  of  three  kings  are  omitted  in  Mat- 
thew's genealogy. 


37.  Which  was  the  son  of  Mathnsala.  which  wa.s  tti^ 
son  of  Jsiiorh.  \vhi('h  was  tlir  son  of  Jai'.-d,  whic-li  wiw 
the  son  of  .Mulelecl,  which  was  ihe  son  ol  Cainan,  :«. 
Which  was  l/ir  sun  of  Euos,  which  was  l/(r  son.  ol  Sctti, 
which  W;ls  tlie  son  of  Adam,  which  was  llie  sort  of  God. 

Which  was  the  son  of  Adam,  'which  ivas  the 
son  of  God.  "  Who,  being  descende<i  of  no 
human  parents,  but  formed  by  the  imme- 
diate power  of  a  Divine  Creating  Hand, 
might,  with  peculiar  proi^riety,  be  called 
{the  son)  of  God,  in  His  original  state,  the 
heir  of  immortality  and  glory."  The  fact 
that  Adam  is  here  called  the  son  of  God, 
signifies  that  Christ,  born  of  a  virgin,  was 
the  second  Adam,  and  that  His  production 
by  the  Holy  S])irit  Avas  no  less  the 
peculiar  work  of  the  Divine  Power,  than 
was  the  creation  of  Adam,  Son  of  God, 
therefore,  in  this  passage,  is  one  who, 
other  than  God,  has  no  natural  father. 
(Gen.  V,  1,  2;  comp.  chap.  i.  ^7.)  Luke 
carried  up  the  pedigree  to  Adam,  the 
human,  and  to  God,  the  Divine  Father  of 
ALL,  that  He  might  intimate  the  right  of 
the  Gentiles  in  the  IMessiah.  Matthew, 
writing  more  particularly  for  the  Jews, 
in  pursuance  of  his  purpose  to  demon- 
strate the  Messiahship  of  Jesus,  by  showi ng 
the  exact  correspondence  of  His  life  to  the 
prophecies  and  tyjies  of  the  Old  Testanjent, 
traced  His  descent  not  only  from  David 
the  first  and  greatest  of  the  theocratic 
kings,  but  from  Abraham,  the  Father  of 
the  Faithful,  and  the  founder  of  the  ancient 
church  or  chosen  people. 

"  The  genealogy  of  Matthew,"  says  Dr. 
SmitJi,  Cla.ssical  Examiner  in  the  University 
of  London,  "  is  Joseph's  genealogy  as  legal 
successor  to  the  throne  of  David  ;  i.  e.,  it 
exhibits  the  successive  heirs  of  the  king- 
dom ending  with  Christ,  as  Josej^h's  re- 
puted son.  Luke's  is  Joseph's  private 
genealogy,  exhibiting  his  real  birth,  as 
David's  son,  and  thus  showing  why  He 
was  heir  to  Solomon's  crown.  The  simple 
principle  that  one  Evangelist  exhibits 
that  genealog}''  Avhich  contained  the  suc- 
cessive heirs  to  David's  and  Solomon's 
throne,  while  the  other  exhibits  the  pater- 
nal stem  of  Him  who  was  the  heir,  ex- 
plains all  the  anomalies  of  the  two 
pedigrees,  their  agreement  as  well  as  their 
discrepancies,  and  the  circumstance  of 
their  being  two  at  all," 

"  We  agree  with  those,"  says  Ih.  Lange, 
"  who  consider  that,  while  Matthew  gives 


703 


LUKE. 


the  genealogy  of  Josei^h,  Luke  gives  that 

of  Mary Considered  in  itself, 

it  was  far  more  likely  that  Luke  would 
give  the  genealogy  of  JMary  than  that  ot 
her  husband.  She  is  the  principal  figure 
througliout  his  early  chapters,  while 
Joseph  occujiies  a  far  more  subordinate 
position  than  in  Matthew.  He  is  very 
explicit  in  narrating  that  Mary  became 
the  mother  of  the  Holy  Child,  through 
the  miraculous  operation  of  the  Holy 
Spirit;;  why  then,  should  he,  who  was  not 
writing  for  Jews,  give  the  descent  of  his 
foster-father,  when  he  is  intent  upon 
asserting  that  the  Lord  was  not  related  to 
Joseph  according  to  the  flesh?  He  is 
expressly  contrasting  His  ti-ue  descent 
from  Eli,  the  father  of  Mary,  with  His 
supposed  descent  from  Joseph,  and  ]\Liry 
is  simply  passed  over,  because  it  was  not 
customary  among  the  Jews  to  insert  the 
names  of  females  in  their  genealogies. 
We  find  it  then  here  stated,  that  Jesus 
was  the  descendant  of  Eli,  viz. :  through 
Mary  His  daughter."  Dr.  Lange  also  says : 
"  On  comparing  the  genealogies  in  Matthew 
and  Luke,  we  are  immediately  struck  with 
the  difference  between  them.  The  former 
is  written  in  the  descending,  the  latter  in 
the  ascending  line — the  former  extends  to 
Abraham,  the  common  ancestor  of  the 
Jewish  nation,  the  latter  to  Adam,  the 
common  parent  of  mankind;  the  former 
is  divided  into  three  parts,  each  of  four- 
teen generations,  and  thus  exhibits  a  more 
artificial  arrangement,  while  it  wants  the 
completeness  which  we  discover  in  the 
latter.  Both  tables  give  fourteen  names 
from  Abraham  to  David,  while  from  David 
to  the  Bal^ylonian  captivity,  Matthew 
gives  fourteen,  and  Luke  twenty-one 
names.  Symmetrical  arrangement  causes 
Matthew  to  omit  certain  names,  while  a 
desire  for  historical  completeness  is  more 
strongly  manifested  in  Luke,  who,  during 
his  stay  with  Paul  at  Jerusalem  (Acts  xxi. 
17),  might  easily  have  found  opportunities 


of  obtaining  important  particulars  concern- 
ing ]\Iary  and  her  genealogy.  The  univer- 
sal character  of  his  genealogy  is  explained 
by  the  fact  that  his  Gospel  was  not  written, 
as  that  of  Matthew,  for  the  Christians  of 
Palestine." 

Notwithstanding  a  few  difficulties  which 
some  have  perceived  in  relation  to  the 
genealogical  tables  of  Matthew  and  Luke, 
it  is  certain  that  no  diflftculty  was  ever 
found,  or  alleged  in  regard  to  them,  by 
any  of  the  early  enemies  of  Christianity. 
There  is  no  evidence  that  they  ever  ad- 
duced them  as  containing  a  contradiction. 
Many  of  those  enemies  were  acute,  learned 
and  able,  and  they  show  by  their  writings 
that  they  were  not  indisposed  to  detect  all 
the  errors  that  could  possibly  be  found  in 
the  sacred  narrative.  It  is  to  be  remem- 
bered, also,  that  the  Jeivs  were  fully  com- 
petent to  show  that  these  tables  were 
incorrect,  if^they  were  really  so,  and  it  is 
clear  that  they  were  fully  disposed,  if 
possible,  to  do  it.  The  fact,  therefore, 
that  it  is  not  done,  is  clear  evidence  that 
they  thought  them  to  be  correct.  The 
same  may  be  said  of  the  acute  pagans  Avho 
wrote  against  Christianity,  None  of  them 
have  called  in  question  the  correctness  of 
these  tables.  This  is  full  proof  that,  in 
a  time  when  it  was  easy  to  understand 
these  tables,  they  were  believed  to  be  cor- 
rect, 

"  The  theory  of  Lord  Arthur  Hervey," 
says  Dr.  Whedon,  "lately  published  in 
England,  founded  in  a  great  degree  on 
the  theory  of  Grotius,  seems  likely  to 
be  ultimately  universally  adopted.  This 
theory,  in  its  details,  solves  so  many  of 
the  facts  as  not  only  to  remove  difficulties, 
but  to  furnish  a  sort  of  proof  of  the  genu- 
ineness of  the  record.  By  this  theory 
Mattheio  gives  the  genealogy  of  Joseph  (in- 
cluding, in  fact,  that  of  Mary)  in  the  line 
of  royal  inheritance;  Luke  gives  that  of 
natural  descent.  This  is  made  clear  by  the 
following  table : 


CHAPTEIl   III. 


r03 


Jline  of 
heirs  to  David's  croitm. 


DAVID. 

Solomon.  Natlian. 


Koboam, 


Joatliam. 
Achaz. 

Ezekias. 

Manasses. 
Amon 


Josias. 


Zinr  of  Joseph's 
Natural  dcscerU.  from  David, 
JIuttatha. 
Menan. 

Abia.  Melea. 

Asa.  Eliakim. 

Jonan. 
JosapUat.  Josepli. 

Joram.  Simeon. 

Period  of  Levi 

4ia  years.  Matthat. 

Jorim. 
Eliezer. 
Jose. 
Er. 
Elmodara. 
Cos  am. 
Addi. 
Melclii. 
Jechonias.  Nori. 

Heir  to  the  crown  by  transfer— Salathiel.  =  Salathiel— son  by  birth. 

Zlorol;  libel. 
Abiud.  Khesa. 

Joanna. 
Eliakim.  Judah. 

Joseph. 

Semei. 

Mattathiatj. 
Sadoc.  Maatli. 

Nagge. 
„  EsU. 

Period  of  Naum, 

584  years.  Amos. 

Eliud.  Mattathias. 

Joseph. 
Janna. 
»  Melcbi. 

■«r  wu  Levi. 

Matthan.  r=  Matthat. 

Jacob.  Heli. 

.  Joseph  ==  Joseph— son  by  birth. 


Azor. 


Eleazar. 


Jacob's  daughter  by  birth— JV/ary 


CHBIST. 


"  From  David,  Matthew  traces  the  royal 
Z/jis  through  Solomon  to  Jechonias;  Luke 
gives  tlie  private  line  through  Nathan  to 
Salathiel.  But  Jechonias  was  childless 
(Jer.  xxii.  30),  so  that  with  him  the  Solo- 
monicline ended.  Consequently,  Salathiel, 
of  the  Nathanic  line,  came  into  the  royal 
heirship.  By  this  transfer  Salathiel  stands 
in  both,  namely,  the  line  of  natural  descent 
from  David  through  Nathan,  and  the  line 
of  political  succession  to  the  crown.  From 
Zorobabel's  son,  Abiud,  Matthew  furnishes 
a  series  of  heirs ;  from  his  other  son, 
Rhesa,  Luke  gives  the  natural  line  of 
Joseph  down  to  Matthat.    But  this  Mat- 


that is  the  same  as  Matthew's  Matthan. 
Of  this  Matthat  Jacob  and  Heli  are  two 
sons;  the  former,  being  the  elder,  is 
crown-heir;  the  second  stands  in  the 
private  line.  Heli's  son  is  Joseph  ;  Jacob, 
the  crown-heir,  has  only  a  daughter,  Mary. 
The  royal  line  thus  failing  of  a  direct  male 
heir,  Joseph  marries  Mary,  and  is  thus 
transferred  to  the  royal  line  both  by  kin 
and  by  marriage.  Both  these  views  secure 
the  true  Davidic  descent  of  Mary,  which  is 
indeed  absolutely  necessary  to  the  fulfil- 
ment of  a  most  explicit  Divine  promise 
(2  Sam.  vii.  12),  to  which  Peter  refers. 
(Acts  ii.  30)." 


1.  At  what  time  did  the  word  of  God  come  unto  John  ?  2.  Where  did  John  preach  T  3.  What  did  he  preach  7 
4.  What  did  he  say  to  the  multitude  that  came  to  be  baptized  ?  5.  Who  also  came  to  John  to  be  baptized  7  6. 
What  did  he  say  of  Jesus?  7.  What  did  ITerod  do  to  John?  8.  Why  did  he  shut  liim  np  in  prison?  9.  What  is 
saidot  the  baptism  of  Jesus?  10.  How  wiis  the  heaven  opened?  11.  How  did  the  Holy  Ghost  descend?  12. 
What  did  the  voice  say  ?  IS.  Why  did  Luke  carry  up  our  Lord's  pedigree  to  Adam ?  14.  What  iasaid  about  the 
ireuealogies  of  Mattiiew  and  Luke  ? 


704 


LUKE. 


CHAPTER  IV. 

1  The  temptation  and  fastinp  of  ChrUt.  13  He  over- 
comethtlie  devil:  U  begimitlli  io  j^reach.  16  1' he  peo- 
ple of  Nazareth  admire  his  gracious  ivorks.  33  He 
cureth  otie possessed  of  a  drvU,  33  Peter's  mother-in- 
law.  40  and  divers  other  sick  persons,  41  The  devils 
acknowledge  C/irixt,  and  are  reproved  for  it.  43  He 
prea/:h£th  through  the  cities. 

AND  "Jesus  being  full  of  the  Holy  Ghost  returned 
from  Jordan,  and  twas  led  by  the  Spirit  into  the 
\vilderiie>s, 

"Matt.  iv.  1 :  Marki.  12,  on  which  see  notes.  bCnap. 
li.  27 ;  verse  14. 

The  remarkable  transaction  in  our  Lord's 
life  we  are  now  to  consider,  is  one  of  the 
most,  if  not  the  most,  difficult  to  interpret 
of  all  in  the  sacred  history. 

Some  have  undertaken  to  regard  it  is  as 
a  parabolic  description  of  an  actual  event, 
others,  as  a  train  of  thought,  others  as  a 
vision  or  prophetic  trojice,  others  still  as  a 
viyth.  But  to  all  these  views  there  are  the 
following  objections:  1.  It  is  an  established 
rule  of  interpretation,  that  in  explaining 
the  sacred  writings  we  ought  never,  with- 
out the  most  apparent  and  indispensable 
necessity,  allow  ourselves  the  liberty  of 
departing  from  the  plain,  obvious  and 
literal  meaning  of  the  words.  And,  evi- 
dently, no  such  necessity  can  be  alleged  in 
the  present  instance.  It  is  true  there  are 
in  this  narrative  many  difficulties,  and 
many  extraordinary,  surprising  and  mirac- 
ulous incidents ;  but  the  whole  history  of 
our  Saviour  is  wonderful  and  miraculous 
from  beginning  to  end,  and  if,  whenever 
we  meet  with  a  difficulty  or  a  miracle,  we 
should  have  recourse  to  figure,  metaphor, 
or  vision,  we  should  soon  reduce  a  great 
part  of  the  sacred  writings  to  nothing  else. 
2.  There  is  not,  in  any  j^art  of  this  narra- 
tive of  the  temptation,  the  slightest  or 
most  distant  intimation  that  it  is  nothing 
more  than  a  parable  or  a  vision.  And  it 
is  certain  that  if  any  one  had  meant  to  de- 
scribe a  real  transaction,  he  could  not  have 
selected  any  expressions  better  adapted  to 
that  purpose  than  those  actuallj^  made  use 
of  by  the  three  Evangelists  in  the  record 
they  have  made  of  the  temptation.  3.  The 
view  that  the  temporal  and  earthly 
thoughts  which  constituted  the  tempta- 
tions to  which  Christ  was  exposed,  were 
tJie  result  of  His  oicn  reflections,  revolts  us  as 
an  outrage  against  the  Person  of  our  Lord. 
Had  Jesus  cherished  such  thoughts  in  the 
faintest  degree.  He  had  beeii  Christ  no 


longer.  We  dare  not  suppose  in  Him  a 
choice  which,  presupposing  within  Him  a 
tendency  for  evil,  would  involve  the  ne- 
cessity of  His  comjjaring  the  evil  with  the 
good,  and  deciding  between  them.  4.  It 
was  in  itself  extremely  probable  that  there 
should  be  a  real  and  personal  conflict  be- 
tween Christ  and  Satan.  This  chief  of  the 
fallen  angels  has  ever  been  an  irreconcil- 
able enemy  of  the  human  race.  From  the 
very  creation  of  man  lie  has  exercised 
toward  him  the  most  malignant  art  and 
subtilty,  and,  with  what  success,  in  leading 
to  acts  of  folly,  stupidity  and  weakness,  we 
all  too  well  know  and  feel.  At  the  time 
of  our  Saviour's  appearance,  the  tyranny 
of  this  diabolical  spirit  seems  to  have  ar- 
rived at  its  utmost  height,  and  to  have  ex- 
tended to  the  bodies  as  well  as  the  souls 
of  men,  of  both  of  which  he  took  absolute 
possession.  It  was,  therefore,  highly  prob- 
able that  our  blessed  Lord  would  think  it 
a  measure  eminently  proper,  to  begin  His 
ministry  with  showing  a  decided  superi- 
ority over  the  great  adversary  of  man, 
whose  emjaire  He  was  going  to  abolish, 
with  manifesting  to  mankind  that  the  great 
Captain  of  their  salvation  was  able  to  ac- 
complish the  important  work  He  had  un- 
dertaken, and  v/ith  setting  an  example  of 
virtuous  firmness  to  His  followers,  which 
might  encourage  them  to  resist  the  most 
powerful  temptations  that  the  Prince  of 
Darkness  could  throw  in  their  waj'. 

And  Jesus  being  full  of  the  Jlolg  Ghost.  This 
is  peculiar  to  Luke,  and  is  to  be  referred  to 
the  descent  of  the  Holy  Spirit  upon  Him 
after  His  baptism.  (Luke  iii.  22.)  Christ 
had  now  greater  measures  of  the  gifts, 
graces  and  comforts  of  the  Holy  Ghost 
than  ever  before.  He  was  occupied,  en- 
dowed and  governed  by  Him,  not  merely 
as  man,  but  as  the  God-man  or  IMediator. 
Immediately  afterward,  He  was  exposed 
to  terrible  sufferings  and  temptations.  It 
is  often  God's  method  to  prepare  His  peo- 
ple for  great  sufferings,  by  granting  them 
great  consolations  beforehand.  Such  as 
are  baptized  with  Christ,  must  expect  to 
be  assaulted  by  Satan.  Returned  from  Jor- 
dan, probably  a  short  distance  toward  Je- 
rusalem. 


CHAPTER   IV. 


roo 


And  was  led  by  the  Spirit  into  the  ivilderness, 
&c.  We  must  not  understand  an  act 
of  compulsion.  There  was  some  urgency, 
but  this  referred  to  the  necessity  of  this 
for  Christ's  work,  and  not  to  any  compul- 
sion contrary  to  His  will.  Christ  was  led 
l>y  a  strong  impulse  distinct  from  His  own 
will,  though  not  opposed  to  it.  (See  on 
Matt.  iv.  1.) 

2.  Being  forty  davs  tempted  of  the  devil.  And  <^ln 
those  days  he  "did  eat  nothing:  and  when  they  were 
ended,  lie  afterward  hungered. 

cExod.  xxxiv.  28 ;  1  Kings  xix.  8 ;  see  on  Matt.  iv.  2. 

The  forty  days  spent  by  our  Saviour  in 
the  wilderness  toear  a  striking  resem- 
blance to  the  forty  days'  retirement  of 
Moses  on  Mount  Sinai,  and  the  forty  days 
spent  by  Elijah  at  Horeb ;  and  this  likeness 
l^etween  the  Mediator  of  the  New  Cove- 
nant and  the  Mediator  and  Reformer  of 
the  Old  becomes  the  more  significant  from 
the  subsequent  apj^earance  of  Moses  and 
Elijah  with  Jesus.on  the  Mount  of  Trans- 
figuration. And  yet  Christ's  fast  of  forty 
days  is  not  determined  by  theirs,  but 
rather  theirs  and  His  are  atike  determined 
by  the  significance  which  this  number, 
forty,  in  the  Scriptures  everywhere 
obtains.  It  is  the  signature  of  the  punish- 
ment of  sin.  (Gen.  vii.  4,  12;  Num.  xiv. 
33  ;  xxxii.  13, 14 ;  Ps.  xcv.  10 ;  Deut.  xxv. 
3 ;  2  Cor.  xi.  24 ;  Ezek.  xxix.  11.)  Tempted. 
(See  on  Matt.  iv.  1.)  In  reference  to  the 
nature  of  Christ's  temptation,  the  learned 
commentator,  Joseph  Addison  Alexander, 
says:  "Our  Lord'*s  susceptibility  of  tem])- 
tation  was  no  more  inconsistent  with  his 
sinlessness  than  that  of  Adam,  and  is 
insisted  on  in  Scripture  as  essential  to  His 
office,  and  especially  as  necessary  to  a  real 
sympathy  between  Him  and  His  tempted 
people."     (Heb.  ii.  18.) 

And  in  those  days  he  did  eat  nothing.  We 
are  to  understand  this  fasting  in  tlie 
strictest  sense,  forty  days'  and  forty  nights' 
entire  privation.  Jesus  not  only  abstained 
from  some  kinds  of  food,  or  for  a  certain 
portion  of  each  day,  but  He  ate  nothing 
all  those  days.  This  fasting  was  doubtless 
miraculous  or  superhuman.  It  is  beyond 
the  power  of  nature  to  endure  such  priva- 
tions. There  is  no  authenticated  instance 
of  any  healthy  person  having  remained 
for  nearly  so  long  a  time  without  food. 
Our  Lord  here  intended  our  admiration 

4j 


rather  than  our  imitation,  or,  if  our  imi- 
tation, of  the  action  only,  not  of  the  time. 
In  seasons  of  danger  or  general  aftiiction, 
it  was  customary  among  the  Jews  to 
abstain  from  food  as  a  religious  duty 
(Josh.  vii.  G;  Judg.xx.  20);  and  the  same 
practice  prevailed  among  individuals 
when  the  occasion  was  personal.  (Exod. 
xxiv.  18;  2  Sam.  xii.  16;  1  Kings  xix.  8.) 
Fasts  are  evidently  of  Divine  authority, 
and  fasting  at  the  present  day  may  be  re- 
garded as  one  of  the  outward  means  which 
may  be  profitably  employed  to  humble 
and  chasten  the  soul,  and  train  it  anew  to 
the  love  and  pursuit  of  holy  and  spiritual 
joys.  Thei'e  can  be  no  doubt  of  its  being 
sanctioned  under  the  Gospel  dispensation. 
(Matt.  vi.  18;  ix.  15;  Acts  xiii.  3;  1  Cor. 
vii.  5.)  How  far  or  how  long  a  person 
should  abstain  from  food  depends  on  cir- 
cumstances. The  great  end  to  be  kept  in 
view  is,  humiliation  for  sin  and  abstinence 
from  sin.  "  If,"  says  Marshall,  "  abstinence 
divert  our  minds,  by  reason  of  a  gnawing 
appetite,  then  you  had  better  eat  si)aringly, 
as  Daniel  in  his  greatest  fast."  (Dan.  x. 
2,3.) 

He  afterward  hungered.  (See  on  Matt. 
iv,  2.)  Immediately  after  such  a  fast, 
hunger  must  necessarily  have  made  itself 
felt  with  unexampled  power,  and  the 
more  so,  probably,  from  the  combat  with 
the  Prince  of  Darkness.  Satan,  who 
doubtless  had  been  heedfully  watching 
an  opportunity  to  assail  Jesus  at  disad- 
vantage, thought  he  perceived  an  opening 
for  his  insidious  approaches,  and  sought  to 
make  the  want  of  food  the  occasion  of 
His  sinning  by  the  unlawful  creation  of 
food. 

The  three  temptations  which  follow  are 
by  some  compared  to  the  threefold  bait 
presented  to  Eve  (Gen.  iii.  6),  in  which 
the  fruit  being  good  for  food,  so  appealed 
to  the  appetite,  and  being  jileasant  to  the 
eye,  so  pleased  the  sense  of  beauty,  and 
being  represented  as  being  able  to  make 
her  as  the  gods,  so  awakened  her  ambition. 
Others  see  in  them  the  threefold  descrip- 
tion of  unholy  lusts  by  the  Apostle  (1 
John  i.  16),  "the  lust  of  the  flesh,  and  the 
lust  of  the  eyes,  and  the  pride  of  life." 
There  is  clearly  one  element  common  to 
ail  these  temptations :  they  are  attempts 


706 


LUKE. 


to  call  up  a  willful  and  wayward  spirit  in 
contrast  to  a  patient,  self-denying  one. 

3.  And  the  devil  said  unto  him,  If  thou  be  the  Son  of 
God,  command  this  stone  that  it  be  made  bread. 

See  on  Matt.  iv.  3. 

Said  unto  him.  The  devil  now  probably 
had  a  visible  form,  not  terrifying,  but  as  a 
friend,  and  perhaps  as  an  "angel  of  light." 
(2  Cor.  ii.  14.)  At  any  rate  it  was  such  a 
form  as  would  render  him  most  likely  to 
fascinate  by  his  blandishments,  or  subdue 
by  menace  and  terror.  If  thou  be  the  Son 
of  God.  The  voice  of  the  evil  one  evi- 
dently links  itself  with  the  remembrance 
of  the  heavenly  voice  at  the  Jordan.  (Luke 
iii.  22.) 

The  phrase,  "  If  thou  be,"  &c.,  may  be 
either  understood  as  expressing  a  doubt 
(if  thou  art  really  the  Son  of  God),  or  as 
admitting  that  the  fact  was  so  (since  Thou 
art  the  Son  of  God.)  Command,  that  is, 
order,  that  this  stone,  probably  pointing  to  a 
loaf-like  stone  on  the  ground,  before  them, 
be  made,  changed  into,  birad.  How  artful 
the  suggestion !  There  is  no  severer  physi- 
cal want  than  hunger  (unless  thirst  be 
greater)  —  none  that  occasions  severer 
l^iangs — none  that  more  tempts  to  extreme 
resources  for  its  gratification. 

Under  these  circumstances,how  perfectly 
natural  might  it  seem,  at  the  first  view,  to 
one  conscious  of  possessing  miraculous 
power,  that  He  should  exercise  those 
powers  for  the  satisfaction  of  His  wants ! 
But  Jesus  understood  the  nature  of  this 
insidious  suggestion,  and  refused  to  yield 
to  it,  knowing  that  to  satisfy  the  appetite 
by  working  a  miracle  would  imply  distrust 
in  God,  and  a  disposition  to  leave  the  path 
of  duty,  as  well  as  to  use  improper  means 
of  relief. 

4.  And  Jesus  answered  him,  saying,  i^It  is  written, 
That  man  shall  not  live  by  bread  alone,  but  by  every 
word  of  Ciod.— dDeut.  viii.  3;  Isa.  vlii.  20;  Eph.  vi.  17. 

See  on  Matt.  iv.  4. 

The  text  which  our  Lord  quoted  is  from 
Deut.  viii.  3,  and  was  addressed  by  Moses 
to  the  Israelites,  when  reminding  them 
that  though  God  had  suffered  them  to 
hunger,  He  had  fed  them  miraculously 
with  manna,  to  show  that  he  had  other 
methods  of  sustaining  man  than  by  bread 
alone.  The  application  of  the  passage  in- 
tended by  the  Saviour  to  His  own  case  was 
this:  ''  He  that  brought  me  into  tliis  wil- 
derness, and  subjected  me  to  these  trials, 


can  supi:»ort  me  under  the  pressure  of  hun- 
ger by  a  variety  of  means,  besides  the 
common  one  of  bread,  just  as  He  fed  the 
Israelites  in  the  wilderness  with  manna, 
with  food  from  heaven."  But  by  every  word 
of  God.  This  does  not  mean  that  men  must 
dispense  with  bread,  and  feed  only  on  the 
study  of  the  Divine  word,  but  that  our  meat 
and  drink,  our  food  and  raiment,  are  all 
the  work  of  the  creating  hand  of  God,  and 
that  a  sense  of  dependence  on  God  is  the  duty 
of  man.  His  word  is  to  be  the  basis  of  our 
hope.  Through  it  we  are  to  have  commu- 
nion with  Him,  and  on  it,  on  every  tvord  of 
God,  whether  it  be  Hits  instructive,  con- 
soling, or  preceptive  word,  we  are  to  rely 
and  rest,  giving  Him  our  entire  confidence. 
Satan  often  tempts  Christians,  first  to 
distrust  God's  Providential  regard  for  them 
and  then  to  supply  impi-operly  their  own 
necessities.  If  they  are  in  ditficulty,  so 
that  it  appears  to  the  eye  of  sense  as  if 
their  Heavenly  Father,  instead  of  bread, 
was  giving  them  a  stone,  and  if  there  seems 
a  way  of  helping  themselves  by  doing 
something  not  quite  upright,  not  quite 
open  or  honest,  not  quite  according  to  the 
commands  of  God,  Satan  recommends  them 
to  take  that  way,  to  turn  the  stones  into 
bread,  assuring  them  that  if  they  are  too 
conscientious,  they  will  never  get  out  of 
their  difiiculties.  At  such  times  they 
should  remember  that  bread  alone,  with- 
out God's  blessing,  cannot  nourish  them, 
while  with  God's  blessing,  the  want  even 
of  bread  itself  cannot  starve  them.  "  God 
will  provide."  (Gen.  xxii.  8.)  So,  likewise, 
in  things  spiritual,  Satan  tempts  Christians. 
When  their  mind  is  enfeebled  by  anxiety, 
or  their  body  weakened  by  disease,  their 
spiritual  enemy  urges  the  most  distressing 
doubts  of  the  love  of  their  heavenly  Father 
to  them,  or  of  their  relationship  to  Him. 
In  hours  like  these,  the  Christian  should 
take  refuge  in  the  written  Word,  and  lie 
down  in  peace  on  the  many  blessed  prom- 
ises which  God  has  given. 

5.  And  the  devil,  taking  him  up  into  an  high  raoiin- 
tain,  showed  unto  him  all  the  kingdoms  of  the  v.-orldin 
a  moment  of  time. 

See  on  Matt.  iv.  8.  ■ 

Taking  him  up.  Taking  him  along  with 
him,  is  the  exact  English  of  the  original 
Greek.  But  whether  he  did,  or  did  not, 
transport  Him  through  the  air,  cannot,  we 


CHA-PTER   IV. 


707 


think,  be  determined  from  this  passage. 
This  part  of  the  transaction  is  supposed  to 
have  occurred  in  vision,  even  by  some  who 
understand  wliat  goes  before  as  literally 
true.  But  such  a  dilTerence  is  highly  arbi- 
trary and  unnatural,  nor  is  there  any  more 
necessity  for  such  a  supposition  here  than 
in  the  other  cases.  Into  an  high  mountain, 
showed  unto  him  all  the  kingdoms  of  the  icorld 
in  a  moment  of  time.  If  we  take  the  world 
to  mean  only  the  land  of  Judea,  and  some 
of  the  surrounding  nations,  as  it  appears 
sometimes  to  signify  (Luke  ii.  1),  then 
Mount  Quarantania,  which  is  fifteen  hun- 
dred or  two  thousand  feet  high,  the  high- 
est mountain  in  Judea,  and  which  is  gen- 
ei'ally  supposed  to  h^ive  been  the  scene  of 
this  transaction,  could  have  afibrded  the 
prospect  in  question.  Of  it,  Maundrell 
says:  "It  is,  as  Matthew  calls  it,  'an  ex- 
ceeding high  mountain,'  and  in  its  ascent 
difficult  and  dangerous."  The  Abbe  Mariti, 
also,  in  his  travels  through  Cyprus,  &c., 
speaking  of  this  mountain,  says :  "  Here  we 
enjoyed  the  most  beautiful  prospect  imagin- 
able. This  part  of  the  mountain  overlooks 
the  mountains  of  Arabia,  the  country  of 
Gilead,  the  country  of  the  Ammonites,  the 
plains  of  Moab,  the  plain  of  Jericho,  the 
river  Jordan,  and  the  whole  extent  of  the 
Dead  Sea."  These  various  domains  the 
tempter  might  show  to  our  Lord  distinctly, 
and  might  also  at  the  same  time  point  out 
(for  so  the  original  word  rendered  showed 
sometimes  signifies)  and  direct  our  Loixl's 
eye  toward  several  other  regions  that  lay 
beyond  them,  which  might  comprehend 
all  the  principal  kingdoms  of  the  Eastern 
world. 

6.  And  the  devil  said  unto  him,  All  this  power  will  I 
give  tliee,  and  the  glory  of  tliem  :  for  'that  is  delivered 
unto  uie :  and  to  whomsoever  I  will  I  trive  it.  7.  If 
tliou  thei-efore  wilt  *worship  me,  allsliall  br  thine. 

pJohn  xii.  31 ;  xiv.  30 ;  Kev.  xiii.  2,  7.  *Or,  j'all  down 
before  me. 

See  on  Matt.  iv.  9. 

Before  time  began,  the  world  was  made 
over  in  an  everlasting  covenant  never  to 
be  forgotten,  to  the  incarnate  Son.  "  Thou 
shall  have  the  heathen  for  thine  inherit- 
ance, and  the  uttermost  parts  of  the  earth 
for  thy  possession."  (Ps.  ii.  8.)  And,  it 
is  distinctly  declared  not  only  "  That  the 
Most  High  alone  ruleth  in  the  kingdom 
of  men,  and  giveth  it  to  whomsoever  He 
will  "  (Dan.  iv.  17),  but  also  that  Christ  "is 


the  Governor  among  the  nations"  (Ps. 
xxii.  28),  and  that  "all  power  is  given 
unto  Him  in  heaven  and  on  earth."  It 
was  therefore  false  for  him  whom  Jesus 
denominated  "  the  father  of  lies  "  (John 
viii.  44),  to  atiirni  that  all  the  kingdoms  of 
the  world  were  committed  to  him,  and  were 
at  his  disposal.  If  tJiou  therefore  wilt  wor- 
ship me,  all  shcdl  be  tliine.  "  Thou  art  come 
to  be  great — to  be  a  king  on  the  earth,  but 
I  am  strong,  and  will  resist  Thee.  Thy 
followers  shall  be  imprisoned  and  slain, 
some  of  them  shall  fiill  away  through 
fear,  others  shall  forsake  Thy  cause,  loving 
this  present  world.  Cast  in  Thy  lot  with 
me,  let  Thy  kingdom  be  an  earthly 
kingdom,  only  the  greatest  of  all — a  king- 
dom such  as  the  Jews  seek  to  be  established 
on  the  throne  of  David.  Worship  me  by 
living  as  the  children  of  this  world  live, 
and  so  honoring  me  in  Thy  life  ;  then 
shall  all  be  Thine."  Such  was  the  base 
proi^osition  of  Satan  to  Je.sus.  What' 
words  can  describe  the  reckless  audacity 
of  that  fallen  and  foul  spint  ? 

8.  And  Jesu.s  answered  and  said  unto  him.  Get  thee 
behind  me,  Satan  :  for  fit  is  written,  Tliou  shalt  worship 
the  Lord  thv  God.  and  him  only  shall  thou  serve. 

fDeut.  vi.  13,  aud  x.  20. 

See  on  Matt.  iv.  10. 

Get  thee  hence,  begone,  avaunt,  out  of  my 
sight !  a  strong  expression  of  indignation 
and  abhorrence.  We  are  not  to  parley  or 
to  reason  with  temptations,  to  hesitate 
and  delibei'ate  whether  we  shall  yield  to 
them  or  not,  but  must  at  once  repel  them 
with  firmness  and  vigor.  Jesus  did  not 
dispute  with  the  tempter,  or  tell  him  that 
the  world  was  not  his  to  bestow,  or  that 
it  was  a  perishing  portion,  but  He  simply 
ai^pealed  to  the  command  of  God.  The 
passage  He  referred  to  is  found  in  Deut. 
vi.  13,  and  is  here  given  in  the  words  of 
the  Septuagint  version.  We  must  oppose 
to  the  dictates  of  our  passions  the  plain 
and  positive  precepts  of  God  in  His  holy 
word.  Him  only — this  was  the  key  of  ail. 
There  could  not  be  two  masters — no 
divided  empire.  The  kingdom  must  either 
be  wholly  spiritual — that  is,  of  God — or 
wholly  temporal — that  is,  of  the  devil. 
And  there  could  be  no  question  which  it 
should  be — "Him  onhi  shalt  thou  serve." 
This  verse,  compared  with  other  similar 
passages  of  Scripture,  proves  the  Divinity 


ro8 


LUKE 


of  Christ.  The  worship  and  service  due 
to  God  cannot  be  given  to  a  creature  witli- 
out  the  guilt  of  idolatry.  Since  then, 
God  requires  "  that  all  men  should  honor 
the  Son  even  as  they  honor  the  Father  " 
(John  V.  23),  and  "when  He  bringeth  in 
the  first-begotten  into  the  world,  He  saith, 
And  let  all  the  angels  of  God  worship 
Him "  (Heb.  i.  G),  and  since  Christians 
"  serve  the  Lord  Christ "  (Col.  iii.  24),  He 
cannot  be  a  creature,  but  must  be  truly 
God. 

9.  ?And  he  brought  him  to  Jerusalem,  and  set  him  on 
a  pinnacle  of  the  temple,  and  said  unto  him.  If  thou  be 
the  ^!;on  of  God,  cast  thyself  down  from  hence: 

sMatt.  iv.  5,  on  which  see  notes. 

He  brought  Him,  doubtless,  by  His  own 
l)eiinission.  They  went  together,  but  at 
Satan's  instance,  which  is  no  more  incon- 
sistent with  our  Lord's  Divine  or  human 
dignity,  than  His  submitting  to  be  scourg- 
ed and  crucified  by  Satan's  agents.  In 
either  case  it  was  a  part  of  His  voluntary 
humiliation  as  a  Saviour  and  a  substitute. 
Set  1dm  on  a  2)innade  of  the  temple.  (See  on 
Matt.  iv.  5.)  Set  Him,  literally,  made  him 
Hand,  but  here  again  without  implying 
force  or  authority.  If  thou  he  the  Son  of 
God,  &c.  How  much  artfulness  was  dis- 
played in  this  proposition !  "  You  were  wil- 
ling to  trust  God  for  your  food,  now  show 
that  you  can  equally  trust  Him  for  your 
safety ;  throw  yourself  boldly  from  this 
elevation,  and  proclaim  by  this  act  at 
once  the  strength  of  your  faith,  the  com- 
pleteness of  your  dependence,  and  the 
reality  of  your  Sonship,  and  you  shall  be 
hailed  with  wonder  and  delight  by  the 
assembled  worshipers  !  "  thus  tempting 
our  Lord,  as  it  were,  by  the  very  excess  of 
that  Christian  grace,  which  He  had  before 
so  beautifully  exhibited.  To  a  vain-glori- 
ous mind,  nothing  could  have  been  more 
gratifying,  more  flattering,  than  such  a 
]n'oj>osal. 

in.  For  I'it  is  written,  He  shall  give  his  angels  charge 
over  thee,  to  keep  thee:  11.  And  in  their  hands  thev 
shall  bear  thee  up,  lest  at  any  time  thou  dash  thy  foot 
affaiiista  stone. 

•>Ps.  xci.  11 ;  i  Cor.  xi.  14 ;  Heb.  i.  14. 

See  on  Matt.  iv.  6. 

It  is  written.  The  devil  can  quote  Scrip- 
ture for  his  purpose.  Nothing  makes 
wicked  men  so  self-satisfied  as  to  be  able 
to  bless  their  crime  with  a  holy  text. 
They  can  ridicule  the  Bible,  and  trample 


upon  it  at  any  other  time,  but  they  are 
profoundly  Biblical,  and  deep  reverers  of 
God's  holy  and  inspired  Word,  if  a  text 
can  be  wrested  to  their  purpose.  The 
Bible,  like  every  other  good,  can  be  mis- 
used for  our  own  destruction.  It  is  a  part 
of  our  probation,  that  God  has  not  given 
a  revelation  so  unequivocal  that  perverse 
minds  may  not  pervert  it  to  the  service  of 
error  and  sin.  Satan  now  combats  our 
Lord  with  his  own  weapons.  The  passage 
(Ps.  xci.  11, 12)  is  not  Messianic,  but  sj^eaks 
of  the  saints  in  general,  and  the  devil 
leaves  Christ  to  draw  a  conclusion /rom^/je 
less  to  the  greater,  from  the  safety  of  the 
saints  to  that  of  the  Messiah.  The  cause 
of  truth,  and  sometimes  of  common  sense, 
has  suffered  a  great  deal  by  the  quoting 
of  Scripture  merely  by  scraps.  The  devil 
did  this  on  this  occasion.  In  his  quota- 
tion he  left  out,  because  they  did  not  suit 
his  purpose,  the  words  to  keep  thee  "  in 
all  thy  ways,"  thus  making  the  passage  a 
general  promise  of  safety  in  all  ways, 
whether  ways  of  duty,  or  ways  of  folly  and 
of  sin.  God  will  command  His  angels  to 
guard  the  Christian  from  harm  in  all  his 
■irays,  that  is,  in  all  the  Avays  in  which  he 
ought  to  walk.  God  has  promised  the 
protection  of  angels  to  encourage  us  to 
trust  Him,  not  to  tempt  Him.  In  their 
hands  they  shall  bear  tliee  %(p.  This  denotes 
a  tender  care  like  that  of  nurses.  (See 
Num.  xi.  12 ;  Deut.  i.  31 ;  Acts  xiii.  18 ;  1 
Thes.  ii.  7.)  Lest  at  any  time,  or,  lest  haply 
or  by  chance,  thou  clash,  or  strike  thy  foot 
in  walking  so  as  to  stumble,  against  a  stone, 
i.  e.,  the  one  which  happens  to  be  lying  in 
the  way.  We  are  not,  for  the  sake  of 
appearing  more  abundantly  to  trust  God, 
to  incur  danger  where  no  duty  calls,  but 
in  the  assured  path  of  Christian  duty,  we 
cannot  trust  Him  too  simjjly,  or  too  ex- 
clusively, or  too  largely. 

12.  And  Jesus  answering  said  unto  him,  ilt  is  said, 
Thou  Shalt  not  tempt  the  Lord  thy  God. 
'Deut.  vi.  16 ;  see  on  Matt.  iv.  7. 

Our  Lord  answers  a  third  time  in  the 
language  of  Scripture,  from  Deut.  vi.  16. 
The  word  of  the  Law  Avhich  He  quotes 
contains  no  contradiction  of  the  devil's 
quotation  from  the  Psalm,  but  a  rectifica- 
tion of  the  misuse  which  the  evil  one  had 
made  of  it.  Tempt — to  demand  further 
evidence  of  what  is  already  made  suf- 


CHAPTER  IV. 


709 


ficiently  plain.  That  this  is  the  purport 
of  the  phrase,  tempting  God,  is  easy  to  be 
seen  from  comparing  Ex.  xvii.  2,  7 ;  Num. 
xiv.  22 ;  Ps.  Ixxviii.  18,  and  ovi.  14.  If  our 
Lord,  had  cast  Himself  from  the  pinnacle 
of  the  temple.  He  would  have  demanded 
a  needless  miracle,  publicly  to  prove 
Himself  "tlie  Son  of  God,"  and  would 
have  put  Himself  in  expectation  of  au 
interposition  for  which  He  had  no  war- 
rant, and  thus  would  have  "  tempted  the 
Lord." 

13.  And  when  the  devil  had  ended  all  the  temptation, 
he  departed  from  him  kfor  a  seiuson. 
kJohn  xiv.  30 ;  Heb.  Iv.  15 :  James  iv.  7. 

Ended  all  tlie  temptation,  the  trial  of  forty 
days.  Jesus  gave  the  tempter  opportunity 
to  say  and  do  all  he  could  against  Him. 
He  let  Him  try  all  his  force,  and  yet  de- 
feated him.  God  expects  His  people  to 
pass  through  all  their  trials,  to  go  through 
the  hour  of  temptation  assigned  them.  He 
departed  from  him — the  idea  here  expressed 
is  not  that  of  mere  locomotion  or  depart- 
ure, but  of  cessation  from  disturbance  and 
annoyance.  For  a  season,  literally,  until  an 
opportune  season,  or  a  convenient  time.  Such 
an  occasion  was  furnished  in  the  hour  of 
darkness  (chap.  xxii.  53),  when  our  Lord's 
"  soul  was  sorrowful,  even  unto  death." 
(See  Matt.  xxvi.  38;  John  xiv.  30.)  In 
Matt.  iv.  11,  and  Mark  i.  13  (on  which  see 
notes),  it  is  said,  angels  came  and  ministered 
unto  him.  As  soon  as  the  angel  of  darkness 
departed,  the  angels  of  light  appeared 
upon  the  scene.  It  is  a  change  from  deep 
night  to  glorious  morning.  Probably  the 
angels  assumed  a  visible  appearance,  as 
the  devil  had  done  in  the  temptation. 
During  the  assault,  they  stood  at  a  dis- 
tance, that  it  might  appear  that  Christ 
vanquished  Satan  in  His  own  strength  ; 
but  when  the  conflict  was  over,  i  hey  came 
to  congratulate  Him  on  His  success,  and 
to  give  the  glory  due  to  His  name.  3Iin- 
istered  unto  him — waited  on  Him,  served 
Him,  with  particular  reference  to  food.  In 
our  war  ^viih  devils,  we  may  haveabundant 
comfort  from  our  communion  uith  angels. 
God  will  more  than  make  up  to  us,  even 
in  this  life,  all  we  suffer  or  give  up  for  His 
sake. 

14.  ^  'And  Jesus  returned  mn  the  power  of  the  Spirit 
Into  "Galilee  :  and  there  went  out  a  lame  of  him  through 
all  the  region  round  about. 

iMatt.  iv.  12 :  John  iv.  43.    mVerse  1.    nActs  x.  37. 


Prepared  by  His  baptism  and  tempta- 
tion for  His  ministerial  work,  our  Lord 
now  enters  on  His  public  activity  in 
Galilee.  The  p)Ower  of  the  Spirit.  Having 
conquered  the  grand  adversary,  He  went 
forth,  witli  the  Spirit  which  had  descended 
after  His  baptism  not  only  not  suppressed 
by  the  temptation  in  tlve  wilderness,  but, 
on  the  contrary,  exhibiting  Himself  for 
the  first  time  in  full  power  in  Him  after 
the  triumph  there  achieved.  The  phrase 
may  refer  either  to  the  miracles  He 
wrought  in  confirmation  of  His  doctrine, 
or  to  the  energy  which  attended  His  word 
to  the  hearts  and  consciences  of  the 
hearers.  Galilee  was  the  most  northerly 
of  the  three  general  divisions  of  Palestine. 
A  considerable  interval  elapsed  between 
the  time  of  the  temptation  and  this  visit 
to  Galilee.  And  there  went  out  a  fame,  &c. 
The  mode  of  the  Saviour's  teaching,  the 
spirituality  of  His  doctrines,  John's  testi- 
mony of  Him,  His  work  at  the  temple  in 
Jerusalem,  all  these  things  had  a  wonderful 
effect  upon  the  peo]>le,  and  served  to  draw 
their  attention  to  this  new  spiritual  teacher 
who  had  come  among  them. 

13.  And  he  taught  in  their  synagogues,  being  glorified 
of  all. 

This  helped  to  excite  the  attention  of 
men  concerning  Him.  We  do  not  find 
that  the  persecuting  Jews  ever  hindered 
Clirist  or  His  disciples  from  preaching  in 
their  synagogues.  Being  glorified  of  cdl,  that 
is,  with  universal  applause.  The  word 
synagogue,  which  means  a  "  congregation," 
is  used  in  the  New  Testament  to  signify  a 
recognized  place  of  worshij). 

16.  And  became  to  "Nazareth,  where  he  had  been 
brought  up  :  and,  as  his  custom  was,  rhe  went  into  the 
.synivgogue  on  the  Sabbath  day,  and  stood  up  for  to  road. 

"Matt.  ii.  2,S,  xiii.  oi ;  Marie  vi.  1.    pActs  xiii.  14,  xvii.  2 

The  account  of  this  incident,  verses  IG- 
31,  is  found  only  in  Luke,  although  it  is 
doubtless  alluded  to  in  Matt.  iv.  13-16. 
Kazareth — beautifully  situated  among  the 
hills  which  constitute  the  south  ridges  of 
Lebanon.  Where  he  had  been  brought  up. 
The  Holy  Ghost  has  seen  fit  to  communi- 
cate but  little  concerning  the  Saviour's 
life,  until  He  entered  upon  His  public 
ministry.  Importance  and  usefulness  are 
not  confined  to  publicity ;  we  must  be 
willing  to  be  hid  as  well  as  displayed ;  a 
great  work  requires  much  preparation — 


710 


LUKE. 


before  we  teach  we  must  learn.  It  was 
probably  Christ's  long  residence  at  this 
place  that  caused  Him  to  be  called  Jems  of 
Nazareth,  though  some  regard  this  name  as 
one  of  reproach.  As  his  custom  ims,  i.  e., 
according  to  His  habit  of  attending  the 
synagogue  worship  on  the  Sabbath.  The 
synagogue  was  the  i^lace  where  His  Fath- 
er's day  and  word  were  publicly  recognized, 
and,  as  such.  He  thought  it  good  to  do  it 
honor.  The  example  of  Christ  has  the 
force  of  a  law  to  His  followers.  He  went 
into  the  synagogue  on  the  Sabbath  day.  Bad 
a  place  as  Nazareth  was,  it  was  not  so  bad 
but  that  it  had  a  synagogue.  Here  Jesus 
preached  the  oi^ening  sermon  of  His 
whole  activity  in  Galilee.  And  stood  up  for 
to  read.  It  was  the  custom  in  the  syna- 
gogue for  persons  when  reading  to  stand, 
and  when  they  finished  reading,  and 
undertook  to  expound  or  to  teach,  to  sit 
down  and  commence  their  address  to  the 
congregation.  The  reading  of  the  Scrij)- 
tures  should  abvays  be  attended  to 
whenever  an  assembly  convenes  for  the 
worship  of  God.  It  is  a  great  advantage 
to  the  ignorant  who  cannot  read  for  them- 
selves. It  honors  the  written  word  as  the 
Supreme  authority  in  our  religion.  It 
solemnizes  the  mind,  and  prepares  the 
heart  for  devotion  and  instruction. 

17.  And  there  was  delivered  unto  him  the  book  of  the 

Erophet  Esaias.    And  when  he  had  opened  the  book, 
e  louud  the  place  where  it  was  written , 

The  shape  of  the  ancient  book  was  that 
of  a  roll  or  scroll.  It  was  a  cumbrous  roll 
of  linen,  papyrus  or  parchment,  with 
letters  laboriously  written,  with  a  calamus 
or  reed  pen,  or  a  stilus  or  iron  pen.  When 
rolled  up,  it  was  bound  round  with  thongs, 
called  in  Latin  lora.  The  scroll  was  read 
by  unrolling  the  one  end,  and  rolling  up 
the  other  end,  so  as  to  glide  the  eye  down 
the  open  page.  And  there  tvas  delivered 
unto  him  the  booh.  There  was  a  "  minister" 
(verse  20),  or  servant  of  the  synagogue, 
called  the  chazan,  who  attended  to  what 
may  be  called  the  keeping  of  the  syna- 
gogue. One  of  his  functions  was  to  take 
charge  of  the  sacred  books,  to  jDroduce 
them  from  the  chest  or  ark  near  the  pulpit 
or  desk  in  which  they  were  kept,  deliver 
them  to  the  reader,  and  to  receive  them 
back  again.  Of  the  prophet  Esaias.  AVhy 
this  book  in  particular  ?    The  book  of  the 


Old  Testament,  to  be  read,  was  selected  by 
the  ruler  of  the  synagogue,  but  the  partic- 
ular portion  was  left  to  the  choice  of  the 
reader.  And  ivhen  he  had  opened  the  book, 
he  found  the  place  where  it  vms  ivritten. 
Whether  Christ  chose  the  particular  pas- 
sage quoted  for  the  occasion,  or  whether 
it  was  the  first  passage  that  presented 
itself  to  His  eye  when  He  unfolded  the 
roll,  is  uncertain.  The  latter  would  seem 
probable,  yet,  were  this  to  be  conceded,  we 
must  remember  that  He  did  nothing 
casually;  accidental  circumstances  sub- 
served His  pleasure,  and  were  parts  of  His 
plan. 

IS.  qThe  Spirit  of  the  Lord  in  upon  me,  because  he 
hath  anointed  me  to  preach  the  gospel  to  the  poor: 
he  hath  sent  me  to  heal  the  broken-hearted,  to  preach 
deliverance  to  the  captives,  and  recovering  of  sight  to 
the  blind,  to  set  at  liberty  them  that  are  bruised, 

qlsa.  Ixi.  1,  2. 

The  Spirit  of  the  Lord  is  %ipon  me,  &c. 
This  i^assage  is  found  in  Isa.  Ixi.  1,  2,  and 
is  almost  in  the  exact  words  of  the  original. 
In  this  prophecy  Christ  asserts  His  desig- 
nation to  the  office  of  the  Messiah,  and 
His  qualification  for  it.  The  reference  is 
to  His  baptism,  at  which  the  Spirit  was 
given  to  Him  without  measure.  Because 
he  hath  anointed  me.  Not  that  He  was 
literally  anointed,  as  were  the  kings  and 
priests  who  were  the  types  of  His  office, 
but  that  He  had  the  unction  of  the  Holy 
Ghost  to  perform  the  very  works  here 
predicted.  To j^reach  the  Gospel.  Preaching 
is  the  great  ordinance  Christ  Himself 
made  use  of,  and  enjoined  upon  His 
Apostles  and  ministers,  for  accomplishing 
His  purpose  of  salvation.  Gospel — the  glad 
tidings  of  salvation.  To  thejwor — the  poor 
in  spirit,  and  such  also  as  are  poor  in  out- 
ward condition,  if  meekened  and  humbled 
by  the  sight  and  sense  of  their  sins.  (Matt, 
xi.  5.)  Though  the  Jewish  doctors  dis- 
dained the  poor,  such  as  are  destitute  of 
worldly  riches,  yet  to  them  the  Gospel  is 
emphatically  glad  tidings. 

He  hath  sent  me  to  heal  the  broken-hearted — 
to  comfort  those  who  are  bowed  down 
by  a  crushing  sense  of  sin,  or  by  heavy 
afflictions.  (Ps.  li.  17.)  To  preach  deliver- 
ance to  the  captives  and  recovering  of  sight  to 
the  blind.  There  is  no  bondage  like  that 
of  corruption,  no  vassalage  like  that  of  the 
soul  under  the  dominion  of  sin.  and  when 
taken  captive  by  the  devil  at  his  will. 


CHAPTER   IV. 


711 


There  is  here  an  allusion  to  the  wretched 
state  of  those  prisoners,  who,  according  to 
tlie  inhuman  custom  in  some  Eastern  coun- 
tries, had  their  eyes  put  out;  and  with  regard 
to  such  as  these,  this  great  Deliverer  is  rep- 
resented as  restoring  them — a  work  far  be- 
yond all  human  power.  To  set  at  liberty 
them  that  are  bruised.  These  words  seem  to 
have  been  quoted  from  Isa,  Iviii.  6,  to 
strengthen  the  idea  in  the  preceding 
clauses.  Our  Lord  may  have  turned  to 
that  passage  as  He  read,  or  quoted  it,  in 
the  hearing  of  His  auditors,  from  memory. 
Some  suppose  there  is  here,  also,  a  refer- 
ence to  the  Jews,  whom,  as  bruised  in 
their  consciences  by  the  galling  fetters  of  a 
religion  of  external  ordinances,  our  Lord 
released  by  the  promulgation  of  His  per- 
fect law  of  liberty. 

19.  To  preach  the  acceptable  year  of  the  Lord. 

There  is  here  a  manifest  reference  to 
the  Year  of  Jubilee.  It  was  celebrated  every 
fiftieth  year.  For  the  manner  of  its 
celeln-ation,  see  Lev.  xxv.  8-18.  It  com- 
menced on  the  great  day  of  atonement, 
and  was  ushered  in  with  the  universal 
sound  of  trumpets  throughout  the  land. 
It  restored  individuals,  families  and  com- 
munities, as  far  as  possible,  to  the  same 
situation  they  occupied  at  the  beginning 
of  the  fifty  years.  All  servants  of  Hebrew 
origin  were  set  free ;  there  was  a  general 
release  of  debts  and  obligations,  all 
pledges  were  given  up,  and  the  inher- 
itances which  had  been  alienated,  no 
matter  how  often,  nor  for  what  cause, 
came  back  to  the  hands  of  the  original 
proprietors.  So  the  trumpet  of  the  Gospel 
was  to  proclaim  a  restoration  of  all  things 
to  their  primeval  order  and  harmony. 
Our  Saviour,  by  applying  this  text  to  Him- 
self, plainly  declares  the  typical  design  of 
the  institution  referred  to.  The  acceptable 
year  of  the  Lord,  that  is,  the  definite  time 
in  which  the  Lord  is  gracious.  A  present 
and  full  salvation  is  now  proclaimed  by 
the  Gospel.  This  is  the  time  in  which  God 
saves  to  the  uttermost  all'  who  come  unto 
Him  in  the  name  of  His  Son  Jesus  Christ. 
Tlie  whole  continuance  of  this  dispensa- 
tion is  represented  as  a  year,  and  each  of 
us  has  only  a  day  of  it.  "  Behold,  now  is 
the  accepted  time,  behold  now  is  the  day 
of  salvation." 


20.  And  he  closed  the  book,  and  he  gave  it  again  to 
the  minister,  and  sat  down.  And  the  eyes  of  all  them 
that  were  in  the  synagogue  were  fastened  on  him. 

Closed  the  book,  &c.  (See  notes  on  verses 
16,  17.)  And  the  eyes  of  all  them  that  were  in 
the  synagogue  were  fastened  on  Him,  that  is, 
were  attentively  fixed  on  Him.  There  was 
something  in  His  manner  or  tone  of  voice 
which  riveted  the  attention  of  the  peoi^le. 
That  He  should  undertake  to  teach,  ex- 
cited surprise,  as  He  was  known  there, 
not  as  one  learned  in  the  law,  but  rather 
as  a  carpenter's  son,  who  had,  perhaps, 
Himself  worked  at  His  father's  trade. 
And  yet  strange  and  wonderful  rumors 
had  come  home  lately  in  regard  to  Him, 
as  setting  up  high  claims,  and  pretending 
abroad  to  do  great  works, 

21.  And  he  began  to  say  unto  them,  This  day  is  this 
Scripture  fulfilled  in  your  ears. 

He  began  by  exj^licitly  declaring,  that 
the  words  read  to  them  were,  at  that  very 
time,  and  on  that  very  occasion,  fulfilled  in 
their  hearing,  thus  declaring,  in  no  ambigu- 
ous language,  to  His  fellow-townsmen, 
that  He  was  the  promised  Messiah  of  whom 
the  prophet  spake,  and  doubtless  He  ex- 
plained the  words  at  some  length,  as  refer- 
ring to  the  sjiiritual  redemption  which  He 
came  to  effect  in  behalf  of  enslaved  sinners, 
and  earnestly  exhorted  His  hearers  to  seek 
these  important  blessings.  Had  this  ex- 
planation been  necessary  for  our  salvation, 
it  would  have  been  recorded.  The  custom 
of  preaching  from  a  text  of  Scripture, 
which  prevails  throughout  all  Christian 
churches,  seems  to  have  had  its  origin  in 
the  authority  of  this  example. 

22.  And  all  bare  him  witness,  and  rwoudered  at  the 
gracious  words  which  proceeded  out  of  his  mouth.  And 
they  said,  sis  not  this  Joseph's  son  ? 

rPs.  xlv.  2 ;  Matt.  xili.  54 ;  Mark  vi.  2 ;  chap.  ii.  47. 
sJohn  vi.  42. 

Bare  Mm  uitness,  gave  a  favorable  testi- 
mony ;  and  wondered  at  the  gracious  words, 
or,  the  words  of  grace.  This  phrase  may 
refer  to  the  agreeable  manner  of  Christ's 
discourse,  as  well  as  to  the  matter  of  it. 
They  admired,  especially  when  they  re- 
membered His  humble  origin,  which  gave 
no  warrant  for  such  speaking.  It  cannot 
be  doubted  that  our  Lord's  elocution  was 
peculiarly  becoming,  majestic,  solemn,  im- 
pressive and  persuasive.  In  every  sense 
"  He  spake  as  never  man  spake."  Proceeded 
out  of  his  mouth— an  Oriental  expression  for 
the  utterance  of  a  grave  and  earnest  dis- 


712 


LUKE. 


course.  And  they  said,  is  not  this  Joseph's  son? 
This  question  was  asked  in  the  strange  con- 
versational freedom,  in  which  the  Jews  in- 
dulged at  their  religious  meetings.  One 
moment  they  were  astonished,  the  next 
their  pride  rose.  The  impression  made  by 
Christ's  sermon  was  only  on  the  surface, 
for  the  audience  were  unconscious  of  their 
si^iritual  bondage,  and  felt  no  longings  for 
deliverance.  They  wondered,  but  did  not 
believe.  Of  how  many,  alas !  is  this  true, 
in  respect  to  the  preaching  of  the  Gospel ! 

23.  And  he  said  unto  them,  Ye  will  surely  say  unto  me 
this  proverb,  Physician,  heal  thyself:  whatsoever  we 
have  heard  done  'in  Capernaum,  do  also  here  In  "thy 
country. 

•Matt.  iv.  13  and  xi.  23.    "Matt.  xiii.  54 ;  Mark  vi.  1. 

Seeing  the  captiousness  of  prejudice 
rising  against  Him  in  the  hearts  of  His 
hearers,  as  indicated  by  their  contemptuous 
allusion  to  His  low  birth,  Jesus  now  ad- 
dressed them  in  the  language  of  reproof. 
In  doing  so,  He  also  gives  them  an  intima- 
tion in  respect  to  the  blessed  purpose  of 
His  appearance  as  Israel's  j^hysician. 
Physician,  heal  thyself,  &c.  From  the  latter 
part  of  the  verse,  this  proverb  would  appear 
to  be  a  demand  upon  Jesus  to  display  His 
miraculous  powers  in  the  sight  of  His  fel- 
low-townsmen. Whatsoever  we  have  heard 
done  in  Capernaum,  &c.  "  Do  for  your  own 
Nazareth  what  you  have  done  for  Caper- 
naum (in  which  He  had  healed  the  noble- 
man's son  (John  iv.  46-54),  and  doubtless 
performed  other  cures  not  mentioned), 
and  thus  satisfy  our  craving  for  the  mar- 
velous, or,  satisfy  us  of  your  claims  to  the 
Messiahship,  before  you  seek  to  convince 
the  nation  of  the  truth  of  your  iDreten- 
sions." 

24.  And  he  said,  Verily  I  say  unto  you,  No  TJrophet 
is  accepted  in  his  own  country. 
'Matt.  xiii.  57 ;  Marlj  vi.  4 ;  John  iv.  44. 

He  said,  in  answer  to  some  res^Donse  with 
which  they  interrupted  Him.  Accepted,  i.  e., 
approved,  acceptable.  Ministers  generally 
are  least  acceptable  among  those  who  are 
familiarly  acquuinted  with  their  extraction, 
the  follies  of  their  childhood  and  youth, 
and  their  education.  That  which  comes 
from  afar,  and  has  not  been  much  known, 
gains  the  greatest  reputation  among  a 
people.  Ministers  should  avoid  too  much 
familiarity  with  their  congregations,  and 
by  gravity  of  deportment  keep  up  esteem 
and  a  certain  measure  of  awe,  always  tem- 


pering their  gravity  with  courtesy  and  a 
condescending  aflability.  (See  on  Matt, 
xiii.  57.) 

25.  But  I  tell  j'ou  of  a  truth,  »many  widows  were  In 
Israel  in  the  days  of  Elias,  when  tlie  heaven  was  shut 
up  three  years  and  six  months,  when  sreat  famine  was 
througliout  uU  tlieland  ;  26.  But  unto  none  of  them  was 
Elias  sent,  save  unto  Sarepta,  a  city  of  Sidon,  unto  a 
woman  tlnd  icas  a  widow.  'J.7.  J^And  many  lepers  were 
in  Israel  in  the  time  of  Eliseus  the  prophet ;  and  none 
of  them  was  cleansed,  saving  Naaman  the  Syrian. 

"1  K.ings  xvii.  9  and  xviii.  1 ;  James  v.  17.  ^^2  Kings 
V.  14. 

Our  Lord  now  illustrates  His  proverb, 
as  well  as  His  line  of  conduct,  by  the  ex- 
amples of  two  of  the  greatest  of  Hebrew 
prophets.  The  first  example  Avas  in  the 
days  of  Elias  (the  Greek  form  of  the  Old 
Testament  name  Elijah),  when,  though 
there  were  many  widou's  in  Israel,  His  oA'n 
nation,  yet  none  of  them  were  qualified  to 
receive  His  miracles,  but  a  stranger,  a 
widow  of  Sarepta,  a  heathen  city  (known  as 
Sarafend  at  the  present  time,  and  a  large 
inland  village  half  way  between  Tyre  and 
Sidon),  whom  in  time  of  great  famine  He 
had  sustained  with  oil  and  meal.  (1  Kings 
xvii.  8-24.)  The  heaven  -was  shut  up  three 
years  and  six  months.  In  James  v.  17,  the 
duration  of  the  drought  is  stated  to  be  of 
the  same  length  as  it  is  here,  while  from 
1  Kings  xviii.,  it  appears  to  result  that 
Elijah  in  the  third  year  returned  to  Ahab, 
and  very  soon  after  his  return  the  rain 
commenced.  In  explanation  of  the  seem- 
ing difficulty,  we  may  suppose  that  the 
third  year  (1  Kings  xviii.  1)  must  be  reck- 
oned from  the  arrival  of  Elijah  at  Sarepta 
(1  Kings  xvii.  9),  which,  however,  had 
been  already  preceded  by  a  year  of 
drought,  during  which  the  prophet  had 
abode  at  the  brook  Cherith.     (Verse  7.) 

The  second  example  was  in  the  days  of 
Eliseus  (Greek  form  for  Elisha),  when, 
though  there  were  many  lepers  in  and 
about  the  neighborhood,  yet  they,  being 
His  countrymen,  despised  Him,  and  none 
were  qualified  for  a  cure,  but  Naaman,  the 
Syrian,  a  man  of  another  and  heathen  coun- 
try. (2  Kings  V.  10.)  Lepers.  Leprosy, 
in  its  worst  form,  was  one  of  the  most  ter- 
rible of  diseases.  It  began  with  red  spots 
upon  the  body,  grouped  in  circles,  and 
covered  with  a  shiny  scale  or  scab.  It  be- 
came, generally,  incurable,  and  so  cor- 
rupted the  system  that  it  became  heredi- 
tary for  generations.  The  body  crumbled, 
the  limbs  fell  apart,  and  the  man  literally 


CHAPTER  IV, 


713 


went  to  pieces.  The  argument  of  Christ 
hereis:  "The  Israelites  had  as  good  ground 
to  reproach  thesie  eminent  prophets  for 
passing  tlieni  by,  as  you  Nazarites  have  to 
reproach  me  in  the  manner  you  liave 
done." 

28.  And  all  thev  in  the  synagogue,  when  they  heard 
these  things,  were  filled  with  wrath. 

Truth  embitters  tliose  whom  it  does  not 
enhghten  and  convert.  The  Gospel,  when 
preached  with  soft  words,  wins  the  acqui- 
escence of  the  godless,  but,  when  it  is  ap- 
plied to  the  conscience,  it  kindles  indigna- 
tion. The  Nazarites  could  not  bear  the 
doctrine  of  the  Divine  sovereignty — that 
God  has  a  right  to  do  what  He  will  with 
His  own.  They  saw,  at  least  the  great 
majority  of  them,  that  the  faithless  widows 
and  lepers  were  but  types  of  themselves, 
and,  instead  of  any  longer  wondering  at 
tlie  gracious  ivords,  they  were  exasperated 
to  madness.  Suddenly  the  church  became 
a  mob. 

29.  And  rose  up,  and  thrust  him  out  of  the  city,  and 
led  him  unto  tlie  *brow  of  the  hill  whereon  their  city 
was  built,  that  they  might  cast  him  down  headlong. 

*0r,  edye. 

Perhaps  their  first  intention  was  only  to 
expel  Him  from  the  town.  But  one  act 
of  violence  usually  leads  to  another.  Their 
rage  waxed  more  and  more  fierce,  as  they 
dragged  Him  along,  until  they  determined 
to  take  His  life.  The  treatment  He  re- 
ceived remarkably  resembles  that  with 
which  afterward  Stephen  met.  (Acts  vii. 
51.)  Rose  up,  in  tumultuous  excitement, 
thrust  him  out,  implying  that  He  would 
have  stayed.  The  brow  of  the  hill.  As 
Nazareth  is  a  region  of  some  fifteen  hills, 
abounding  in  precipices,  there  are  several 
which  might  have  been  suitable.  Dr.  Rob- 
inson says,  that  in  the  south-west  part  of 
the  town  is  a  hill,  which  breaks  off  in  a 
perpendicular  precipice,  forty  or  fifty  feet 
in  height,  and  he  suggests  this,  or  some 
one  of  the  several  precipices  in  that  vicin- 
ity, as  the  clifi'  down  which  they  were  in- 
tending to  throw  Jesus.  Precipitation  was 
a  punishment  rarely  used,  though  we  meet 
with  it  in  the  history  of  the  kings,  and  in 
subsequent  times.  (2  Kings  ix.  30,  33 ; 
2  Chron.  xxv.  12.) 

30.  But  he  iipassing  through  the  midst  of  them  went 
his  way,— ^John  viu.  59  and  x.  39. 

It  has  been  maintained  that  Christ  es- 
caped by  a  mu-acle,  either  in  rendering 


Himself  entirely  invisible,  or  putting  on 
some  otJicr  form,  or  affecting  their  eyes  or 
minds  in  sucli  a  manner  that  thry  should 
not  knovj  Him.  But  Christ  and  ills  Apos- 
tles seem  never  to  have  Avrouglit  miracles 
in  the  way  of  self-preservation.  The  prob- 
ability is  that  Jesus  beheld  His  enemies 
with  a  look  of  His  hitherto  unrestrained 
majesty,  reserved  for  this  last  need,  and 
they,  receiving  yet  another  sign  of  His 
spiritual  might,  as  a  jjarting  token,  were 
compelled  on  the  riglit  and  left  to  make 
place  reverently  for  His  going  forth. 

Had  Jesus  been  less  faithful  in  ijroclaim- 
ing  the  truth.  He  might  have  avoided 
persecution,  but  He  sought  not  to  please 
men,  but  God.  Persecution  may  be  es- 
caped by  us  hy  acting  insincerely  and 
unfaithfully.  But  what  if  we  should,  by 
so  doing,  lose  our  peace  of  mind,  and  the 
approbation  of  God  !  The  first  sermon  of 
Jesus  at  Nazareth  imparts  pregnant  sugges- 
tions to  the  minister  of  the  Gospel  at  the 
beginning  of  his  work.  It  shows,  1.  The 
origin,  matter  and  object  of  preaching 
(verses  18, 19).  2.  That  preaching  is  to  be 
grounded  on  Scripture,  adapted  to  the 
necessity  of  the  hearers,  and  presented  in 
an  attractive  manner.  3.  That  blossoms  are 
as  yet  no  certain  signs  of  fruit,  and  that 
unhappy  causes  may  blast  fair  promises 
and  prospects  of  success.  4.  That  a  new 
work  is  to  be  begun,  with  thankful  recol- 
lections of  the  past  (verse  16),  with  holy 
spiritual  might  for  the  present  (verse  18), 
and  with  joyful  hope  of  the  future  (verse 
21). 

31.  And  ^came  down  to  Capernaum,  a  city  of  Galilee, 
and  taught  them  on  the  Sabbath  days. 
bMatt.  iv.  13 :  Mark  i.  21. 

Capernaum,  is  compounded  of  the  words 
Kefr,  village,  and  Nahuni,  refreshment,  so 
called  from  the  springs  near  which  it 
stood.  Christ's  residence  and  preaching 
there  were  the  subjects  of  prophecy. 
(Matt.  iv.  13-15.)  The  place  is  not  named 
in  the  Old  Testament,  which,  probably, 
though  not  necessarily,  implies  a  later 
origin.  Josephus  mentions  the  town  once 
by  the  name  of  Cepharnome,  but  applies 
the  form  Capernaum  for  Capharnaum) 
only  to  a  fountain.  It  was  situated  upon 
the  shore  of  the  lake  of  Gennesaret.  Came 
doivn.  The  way  to  Capernaum  from  Nazar- 
eth was  descending.    Capernaum  was  six 


ri4 


LUKE. 


hundred  feet  lower  than  the  Mediterranean 
sea, and  much  lower,  therefore, than  Nazar- 
eth. And  taught  them  on  the  Sabbath  days. 
What  He  preached  there  is  given  in  Mark 
i.  15.  Nothing  moved  by  the  treatment 
He  had  receivedat  Nazareth  (verses 28, 29), 
Jesus  patientl}'  Avorked  on  in  another 
place.  Christians  should  not  give  up  any 
work  they  are  called  to  do,  for  want  of 
success.  The  day  comes  when  every  man 
shall  be  rewarded  according  to  his  own  labor. 
The  discouragements  we  meet  with  in 
trying  to  do  good,  enable  us  to  show  the 
world  that  there  are  such  things  as  faith 
and  patience,  and  that,  at  all  events,  we 
are  persuaded  that  we  have  truth  on  our 
side. 

32.  And  they  were  astonished  at  his  doctrine :  cfor  his 
word  was  with  power.— cMatt.  vii.  23,  29 ;  Tit.  ii.  15. 

Astonished — they  ivere  struck,  literally, 
struck  out,  driven  from  their  normal  or 
customary  state  of  mind  by  something 
new  and  strange.  At  his  doctrine,  both  the 
matter  of  His  discour.se,  and  the  manner 
of  His  teaching.  For  Ids  word  ivas  with 
2)ower,  with  authority.  He  spoke  as  one 
not  relying  on  rabbis,  or  elders,  or  prophets, 
or  even  upon  Moses,  but  as  one  greater 
than  they  all,  having  authority,  original 
and  unappealable,  in  His  own  Divine  per- 
son. Indeed  it  was  Emmanuel,  God-man, 
who  thus  addressed  them,  although  they 
then  knew  it  not.  It  is  one  thing  to  ad- 
mire the  preacher,  but  another  and  quite 
a  different  thing  to  believe  the  truth  he 
proclaims.     (See  on  Matt.  vii.  28,  29.) 

33.  dAnd  in  the  synagogue  there  was  a  man,  which 
had  a  spirit  of  an  unclean  devil,  and  cried  out  with  a 
loud  voice.— ^Mark  i.  23. 

In  the  synagogue.  See  on  verse  15.  Syn- 
agogues were  intimately  connected  with 
our  Lord's  life  and  ministry.  In  them  He 
worshiped  in  His  youth,  and  in  His 
manhood.  They  were  the  scenes,  too,  of 
no  small  portion  of  His  work.  In  them 
were  wrought  some  of  His  mightiest 
works  of  healing.  (Luke  xiii.  11 ;  Mark  i. 
23 ;  Matt.  xii.  9.)  In  them  were  spoken 
some  of  the  most  glorious  of  His  recorded 
works,  (chap.  iv.  16 ;  John  vi.  59) ;  and 
many  more,  beyond  all  reckoning,  which 
are  not  recorded.  (Matt.  iv.  23 ;  xiii.  54 ; 
John  xviii.  20,  &c.) 

There  icas  a  man  which  had  a  spirit  of  an 
unclean  devil.  When  God  became  incarnate, 


Satan  became  incarnate  also.  It  is  unde- 
niable that  in  the  time  of  Christ  there 
was  such  a  thing  as  the  possession  of 
men's  bodies  by  evil  spirits,  or  devils,  as 
they  are  usually  called  in  the  Scripture. 
Every  expression  that  our  Lord  makes  use 
of  with  respect  to  these  demoniacs  plainly 
supposes  them  to  be  really  jiossessed. 
He  treated  them  as  such.  Everywhere  a 
plain  distinction  is  made  between  common 
diseases  and  demoniacal  possessions,  which 
shows  that  they  were  totally  different 
things.  (Matt.  iv.  24;  Mark  i.  32;  Luke 
vi.  17,  18,  vii.  21,  viii.  2,  xiii.  32.) 

The  evil  spirit  had  permitted  the  man 
to  go  to  the  synagogue.  The  Jews  were 
careful  that  a  man  thus  afflicted  should 
suffer  as  little  as  possible  on  account  of 
his  misfortune.  He  was  allowed  to  go 
where  he  pleased,  and  no  restraint  was 
laid  upon  him,  so  long  as  his  conduct  was 
not  dangerously  violent.  Spirit  of  an  un- 
clean devil — sjnrit  probably  referring  to  the 
influence,  and  devil  to  the  personality  of 
the  possessing  demon.  Unclean  not  only 
indicates  that  wicked  spirits  are  impure 
and  filthy,  and  continually  endeavor  to 
pollute  mankind,  but  it  is  probably  in- 
tended to  teach  the  awful  truth,  that 
works  of  uncleanness,  in  breach  of  the 
seventh  commandment,  are  works  which 
Satan  especially  labors  to  promote  by 
lascivious  thoughts,  images  and  desires. 
It  may  also  teach  us  that  those  who  were 
given  over  to  Satanic  possession  were 
often  people  who  had  been  specially 
addicted  to  sins  of  uncleanness  and 
impurity.  And  cried  out.  The  term  refers 
to  a  specific  act,  and  not  to  one  of  common 
occurrence.  The  cry  was  under  a  certain 
fearful  looking  for  of  judgment.  The 
unclean  sjiirit  felt  at  once  that  One  was 
nigh  who  was  stronger  than  all  the  king- 
dom to  which  he  belonged;  hitherto  his 
goods  had  been  at  peace,  but  now  there 
was  come  One  who  should  divide  the 
spoil. 

34.  Saying,  *Let  tt.s  alone :  what  have  we  to  do  with 
thee,  thouJesas  of  Nazareth  ?  art  thou  come  to  destroy 
us?8  I  know  thee  who  thou  art;  fthe  Holy  One  of 
God. 

*Or  away.  eVerse  41.  fPs,  xvi.  10;  Dan.  ix.  21: 
chap.  i.  35. 

Let  US  alone,  disturb  not  our  actual  con- 
dition, a  most  miserable  desire  to  have 
nothing  to  do  with  Jesus.     (Comp.  Eev. 


CHAPTER  IV. 


715 


vi.  15.)  What  have  we  to  do  with  thee? 
what  is  there  common  to  us  or  connecting 
us,  thou  Jesus  of  Nazareth  ?  From  the 
phiral  "  we,"  "  us,"  it  is  possible  that  the 
demon  spoke  in  the  name  of  the  whole 
demon-world,  or  also  in  the  name  of  the 
entire  throng  assembled  in  the  synagogue, 
in  the  definite  purpose  of  arousing  a  bit- 
terness against  Jesus  and  bringing  His 
life  into  danger.  Art  thou  come  to  destroy 
us?  Here  is  a  testimony  of  the  decided 
opposition  between  the  demon  empire 
and  Christ,  and  of  His  supremacy.  From 
tliis  it  may  be  inferred  that  the  demons 
live  in  fearful  anticipation  of  the  day 
when  they  shall  be  f^cs^roycr/by  being  sub- 
jected to  greater  torment  than  they  now 
sutler.  Tliej'  shall  be  cast  into  the  bottom- 
less i)it.  (Eev.  XX.  10.)  They  are  now 
reserved  in  chains  of  darkness  unto  the 
judgment  of  the  great  day.  I  hnotv  thee 
vmo  thou  art,  the  Holy  One  of  God.  He  does 
not  say,  we  know,  he  speaks  of  himself, 
not  the  rest.  The  demons  in  the  possessed 
seem  to  have  perceived  before  the  rest 
who  Jesus  was.  Here,  then,  the  powers 
of  hell  avouch  Christ's  character  and 
mission  ("  to  destroy  the  works  of  the 
devil"),  to  which  Heaven  had  already 
borne  its  testimony.  But  earth  gave  no 
responsive  recognition.  Heaven  had 
spoken — Hell  had  si:)oken — but  Earth  still 
was  mute.  In  Matt.  viii.  29,  the  two 
demons  also  recognize  Christ  in  His 
Divine  and  adjudging  character.  So  in 
Acts  xvi.  16-18,  the  girl  possessed  Avith 
the  spirit  of  Python  or  Apollo,  proclaimed 
the  Apostles  to  be  the"  servants  of  the 
Most  High.  Let  us  beware  of  an  unsanc- 
tified  knowledge  of  Christianity.  It  is  a 
dangerous  possession,  but  a  fearfully 
common  one.  We  may  know  the  Bible 
intellectually  and  familiarly,  and  yet  it 
may  have  no  influence  over  our  hearts, 
will,  consciences,  lives — thus  augmenting 
our  guilt. 

35.  And  Jesus  rebuked  him,  saying.  Hold  thy  peace, 
and  come  out  of  him.  And  wlien  the  devil  had  thrown 
him  in  the  midst,  he  came  out  of  him,  and  hurt  him 
not. 

Rebuked  him,  not  as  Michael  the  arch- 
angel (Jude  9),  but  in  His  own  name  and 
in  His  own  power.  Christ  passes  over  for 
a  moment  the  sufferer  Himself  in  order  to 
direct  at  once  His  word  of  might  against 


the  evil  spirit  controlling  him.    Hold  thy 
peace,  literally,  be  muzzled. 

And,  when  the  devil  Itad  throini  him  in  tlie 
midst,  that  is,  had  thrown  him  into  con- 
vulsions in  the  midst  of  the  assembly. 
This  was  the  decisive  paroxysm  with 
wliich  the  healing  was  declared ;  at  the 
same  time,  a  phenomenon  exhibiting  the 
knavish,  si>iteful  and  degraded  nature  of 
the  demons.  (Mark  ix.  2V>;  Luke  ix.  42.) 
And  hurt  him  not.  Mark  says  (i.  26),  lohen 
the  unclean  spirit  had  torn  him,  but  there  is 
UQ  contradiction  between  that  account  and 
this  ;  the  meaning  is,  he  did  not  inflict  on 
him  any  serious  or  permanent  injury. 
Every  open  sinner  Avho  scornfully  rejects 
the  Gospel  for  his  rule  of  life,  and  the 
Lord  Jcous  for  his  Eedeemcr,  even  while 
he  knows  that  he  cannot  disprove  the  one, 
or  disbelieve  the  other,  stands  before  God 
in  almost  as  awful  a  state  of  danger,  as 
the  unclean  spirit  in  the  synagogue  at 
Capernaum.  But  whilst,  for  that  unclean 
spirit,  not  all  the  blood  of  Calvary  could 
avail  to  purchase  him  a  release  from  ever- 
lasting wo,  yet  to  the  sinner,  however 
obstinate,  hardened  and  impenitent, 
"  Judah's  cleansing  fountain  "  still  is  open, 
and  no  sooner  does  he  fall  before  the 
throne  of  God,  a  willing,  earnest  suppliant, 
than  he  may  enter  within  the  door  of 
grace  and  mercy. 

36.  And  they  were  all  amazed,  and  spake  among 
tliemselves,  sajnng,  Wliat  a  word  w  this!  for  with 
authority  and  power  lie  commandeth  the  unclean  spir- 
its, and  they  come  out. 

The  miracle  of  casting  out  the  demon — 
the  first  miracle  of  the  kind — struck  the 
people  with  amazement.  No  one  doubted 
of  the  truth  of  the  miracle  ;  it  was  evident 
beyond  contradiction.  ^Yhat  a  word,  &c. 
What  kind  of  teaching  is  this?  The 
ground  of  their  inquiry  is  contained  in  tlie 
clause,  for  with  authority  and  jiower,  &c.,  i.  e., 
as  one  having  power,  self-derived  and  in- 
dependent. From  the  appearance  of  a 
new  power  of  delivering,  they  infeired 
the  appearance  of  a  new  revelation  and 
deliverance ;  miracle  and  prophecy  always, 
to  the  Israelites,  were  reciprocal  in  tlieir 
influence. 

37.  And  the  fame  of  him  went  out  iuto  every  place 
of  the  country  round  about. 

The  fame,  literally,  the  sound.  This  is  a 
very  elegant  metaphor.    The  people  are 


716 


LUKE. 


represented  as  struck  with  astonishment,  and 
the  sound  goes  out  through  all  the  coasts, 
in  allusion  to  the  propagation  of  sound,  by 
a  strong  stroke  upon  any  substance,  by 
which  the  air  is  suddenly  agitated,  and 
conveys  the  report  made  by  the  stroke  to 
distant  places.  So  this  miracle,  just  per- 
formed, was  told  to  others  by  those  who 
saw  it,  till  it  was  heard  through  all  the 
coasts  of  Galilee.     (Mark  i.  28.) 

38.  sAnd  he  arose  out  of  the  synagogue,  and  entered 
into  Simon's  house.  And  Simon's  vs'fl'e's  motlier  was 
taken  with  a  great  fever ;  and  they  besought  him  for 
her.-- sMatt.  viiL  14;  Mark  i.  i.9. 

See  on  Matt.  viii.  14. 

How  indefatigable  was  the  good  Phy- 
sician— one  hour  removing  spiritual  ail- 
ments, and  the  next,  bodily  diseases,  thus 
evincing  far  more  clearly  than  words 
can  speak,  that  there  is  nothing  above 
His  power  or  His  willingness  to  heal. 
And  he  arose  out  of  the  synagogue,  a  concise 
expression  for  lie  arose  and  went  out. 
Sirnon^s  house  (in  Mark  i.  29),  is  the  house  of 
Simon  and  Andreio.  These  brothers  were 
partners  in  the  fishing  business,  and  appear 
to  have  lived  together  in  the  same  house. 
(Matt.  iv.  18.)  Peter  is  mentioned  alone 
by  Luke  for  his  strong  persx)nal  character. 
And  Simon^s  ii-ifc^s  another — whether  his 
mother-in-law  lived  with  him,  or  whether 
he  received  her  into  his  house  that  she 
might  be  affectionately  attended  to  during 
her  sickness,  is  not  known,  but  either 
shows  the  kindness  of  his  heart.  We 
should  show  piety  at  home.  "  Despise 
not  thy  mother  when  she  is  old."  (Prov. 
xxiii.  22.)  The  Romish  doctrine  of  the 
celibacy  of  the  clergy,  certainly  finds  no 
countenance  in  the  fact  that  the  chief  of 
the  Apostles,  who  is  claimed  by  that 
Church  as  the  first  pope,  was  a  married 
man.  We  find  Paul  speaking  of  him  as 
such,  many  years  after  this.  (1  Cor.  ix.  5.) 
When  writing  to  Timothy,  also,  he  says : 
"  A  bishop  must  be  the  husband  of  one 
wife."  (1  Tim.  iii.  2.)  Marriage  is  one  of 
the  first  of  Divine  institutions,  and  a  posi- 
tive command  of  God,  who  declared  the 
state  of  celibacy  not  good.  (Gen.  ii.  18.) 
"Marriage  is  honorable  in  all."  (Heb. 
xiii.  4.)  Neither  the  Prophets  of  the  Old 
Testament,  nor  the  Apostles  of  the  New, 
judged  themselves  too  pure  for  an  institu- 
tion of  their  Maker.  Several  of  the  earliest 


ecclesiastical  writers  mention  others  of  the 
Apostles,  besides  Peter,  who  were  married 
men,  and  one  of  them  asserts  that  they  all 
Avere,  "  excepting  John  and  Paul." 

Was  taken  ivith  a  great  fever.  Strength  of 
grace,  and  special  regard  even  from  Christ 
Himself,  cannot  prevail  against  diseases. 
Though  Peter  was  a  good  man,  and  his 
mother-in-law  probably  a  pious  woman, 
this  did  not  exclude  sickness  from  his 
family.  That  her  fever  was  of  a  serious 
nature,  ajipears  not  only  from  the  terms 
in  which  Luke,  who  was  a  physician,  de- 
scribes it,  but  also  from  the  fact  that  it 
hindered  her  even  from  entertaining,  in  a 
manner  somewhat  befitting  Him,  the  so 
greatly  desired  guest.  Of  Tabiga,  the 
grand  manufacturing  suburb  of  Caperna- 
um, Dr.  Thomson  says :  "  As  there  is  con- 
siderable marshy  land  about  this  Tabiga, 
may  not  this  account  for  the  prevalence 
of  fevers  at  Capernaum  ?  for  here  it  was, 
of  course,  that  Peter's  wife's  mother  lay 
sick  of  a  fever.  Fevers  of  a  very  malig- 
nant type  are  still  prevalent,  particularly  in 
summer  and  autumn,  owing,  no  doubt,  to 
the  extreme  heat  acting  upon  these  marshy 
plains,  such  as  the  Butaiha,  at  the  influx 
of  the  Jordan."  And  they  besought  him  for 
her.  Most  probably  she  was  too  ill  to  ask 
His  help  herself.  Doubtless  Jesus  loved 
Peter,  and  therefore  could  not  be  indiffer- 
ent to  the  sufferings  of  his  mother,  yet  He 
waited  until  He  was  besought.  So  truly 
does  our  Lord  delight  to  hear  the  voice  of 
His  praying  people,  that  He  delays  many 
a  blessing  until  He  has  heard  the  voice  of 
faithful,  fervent  supplication. 

39.  And  he  stood  over  her,  and  rebuked  the  fever : 
and  ii  left  her  :  and  immediately  she  arose  and  minis- 
tered unto  them. 

See  on  Matt.  viii.  15. 

Stood  over  her.  Matthew  says  (viii.  15) 
he  touched  her  hand;  Mark  (i.  31), /(<.'  took 
her  by  the  hand.  The  accounts  taken  to- 
gether harmonize  and  complete  the  nar- 
rative. The  Evangelists  who  add  some- 
thing more,  do  not  contradict  the  other 
who  says  less.  And  rebuked  the  fever,  as, 
just  before,  the  demon,  and,  as  at  other 
times.  He  "  rebuked  "  the  Avinds  and  the 
waves.  (Matt.  viii.  26 ;  Mark  iv.  39 ;  Luke 
viii.  24.)  This  is  generally  regarded  as  a 
mere  personification ;  but  may  it  not  be 
regarded  as  a  recognition  of  Satan,  and 


CHAPTER   IV, 


717 


the  powers  of  evil  as  the  authors  of  the 
disharmony  in  the  outward  world,  a 
tracing  of  all  these  disorders  up  to  their 
source  in  a  person  ?  "We  speak  of  rebuking 
a  child  or  a  servant,  but  not  a  clod  or  a 
tree.  And  it  left  her.  Not  in  that  state  of 
extreme  weakness  and  exhaustion  which 
fever  usually  leaves  behind  when  in  the 
ordinary  course  of  things  it  has  abated. 
There  was  not  a  gradual  convalescence, 
but  an  instantaneous  cure  was  effected. 
The  suddenness  of  the  cure  showed  the 
reality  of  the  miracle.  And  immediately 
she  arose  and  ministered  unto  them.  The 
completeness  of  her  recovery  was  shown 
by  the  fact  that  she  at  once  girded  herself 
for  serving.  She  was  restored  to  her 
original  position,  and  resumed  her  ordi- 
nary household  duties.  She  ministered  unto 
them,  or  waited  on  them,  served  them,  with 
specific  reference  to  food. 

Serving  Christ  in  His  ordinances  and  in 
His  members,  is  the  best  proof  we  can 
give  to  others  that  we  are  restored  to 
spiritual  health.  How  few  render  to  the 
Lord  according  to  the  benefits  they  have 
received !  Let  those  who  have  been  re- 
stored to  bodily  health,  perhaps  rescued 
from  the  sight  of  an  opening  grave,  not 
forget  the  Divine  goodness,  but  be  found 
ministering  to  the  cause  of  the  Lord  Jesus 
Christ,  and  to  the  Avants  of  His  people. 
"  I  will  pay  thee  my  vows,  which  my  lips 
have  uttered  and  my  mouth  hath  spoken, 
when  I  was  in  trouble."     (Ps.  Ixvi.  13, 14.) 

40.  t]Vow  when  the  sun  was  setting,  all  they  that  had 
any  sick  with  divers  diseases  brought  them  unto  him ; 
and  he  h\id  his  hands  on  every  one  of  them,  and  healed 
them.— ii Matt.  vlii.  16;  Mark  1.  32. 

See  on  Matt  viii.  16. 

The  report  of  Christ's  two  astonishing 
miracles  caused  the  light  of  a  new  hope 
for  the  sick  in  the  town  and  vicinity  to 
rise.  When  the  sun  tvas  setting.  As  the 
Jewish  Sabbath  ended  at  the  setting  of 
the  sun,  the  people  felt  no  scruple  in 
carrying  the  afflicted,  and  laying  them  at 
the  feet  of  Jesus  at  this  time.  Then, 
again,  it  must  be  remembered,  that  the 
cool  of  the  day  was  the  best  time  for  the 
sick  to  appear  on  the  street,  and  that  some 
time  was  necessary  to  spread  the  news  of 
tlie  great  Physician,  and  bring  the  sick 
together.  All  they  that  had  any  sick  with 
divers  diseases,  &c.,  that  is,  ill,  or  being  in 


an  evil  condition — disease  in  general  is 
denoted.  The  sick,  the  lame,  the  blind, 
the  paralytic,  the  possessed  (Matt.  viii.  16 ; 
Mark  i.  32),  walking,  led,  supported  by 
crutches,  or  carried  in  their  beds,  attended 
by  numerous  friends,  gathered  at  the  door 
of  the  house  in  which  Jesus  was.  The 
Saviour  could  not  behold  unmoved  the 
diseased  creatures  that  were  brought  to 
Him.  His  heart  was  full  of  compassion. 
Some  persons  turn  away  from  the  view  of 
misery,  because  it  gives  them  uneasiness, 
but  such  conduct  is  selfish.  Jesus  felt  far 
more  at  the  sight  of  suffering  than  we  can 
feel,  yet  He  was  willing  to  bear  the  pangs 
of  sympathy.  "  Surely  he  hath  borne  our 
griefs  and  carried  our  sorrows."  (Isa.  Ivi. 
3.)  And  he  laid  Ids  hands  on  them,  following 
His  usual  custom  of  connecting  the  exer- 
cise of  His  jwwer  with  some  external  act. 
Most  probably  He  uttered  some  kind  word 
of  encouragement,  as  individual  cases  re- 
quired. And  heeded  them.  What  rejoicing 
was  heard  that  night  through  all  the 
place !  No  sinner  need  despair  who  comes 
to  Christ,  conscious  of  his  sjnritual  malady, 
to  be  healed  by  His  merciful  hand.  Jesus, 
as  it  was  predicted  (Isa.  liii.  4-6),  Himself 
took  our  infirmities,  and  bare  our  sicknesses. 
(Matt.  viii.  17.)  His  symijathy  with  the 
distressed  was  a  part  of  His  sufiering,  and 
His  removal  of  diseases  was  the  fruit  of 
His  bearing  our  sins,  and  the  punishment 
of  them. 

41.  'And  devils  also  came  ont  -of  many,  cnnngon% 
and  saying.  Thou  art  Clirist  the  Son  of  God.  And  h,> 
rebuking  ihcm  suffered  them  not  to  *speak :  for  they 
knew  that  he  was  Christ. 

'Mark  i.  25,  34,  iii.  11.  *Or,  to  say  that  they  knew  Him 
to  he  Christ. 

Came  out  of  many,  at  His  command.  Suf- 
fered them  not  to  speak,  i.  e.,  declare  His 
Messiahship.  (See  on  verse  35.)  Our  Lord 
refused  testimony  from  devils,  for  the  very 
reason  ivhy  they  were  eager  to  give  it,  Ijecause 
He  and  they  would  thus  seem  to  have  one 
interest.  (Matt.  xii.  24.)  He  wished  to 
show  His  abhorrence  of  their  malignant 
nature.  He  would  not  accept  them  as 
preachers.  They  so  mingled  fiilsehood 
with  their  truth,  that  he  who  listens  to 
them  for  their  truth's  sake  will  be  led 
away  by  their  lies.  Are  we  not  here  taught 
at  this  day  not  to  found  our  faith  on  pre- 
tended spiritualistic  manifestations  from 
unknown  supernatural  sources  or  sorceries? 


718 


LUKE. 


This  is  an  appropriate  place  for  noticing 
several  peculiarities  of  our  Lord's  miracles. 

1.  They  were  public.  Many  of  them,  it  is 
true,  were  wrought  in  private,  thus  indi- 
cating that  there  was  no  ostentation  in  the 
manner  of  performing  them ;  yet  as  a 
general  thing  they  were  wrought  in  public 
— in  the  presence  of  His  disciples,  in  the 
sight  of  multitudes  in  all  parts  of  the  coun- 
try, in  a  great  number  of  pojiulous  towns, 
in  broad  day,  and,  in  fact,  under  the  eye 
of  a  whole  nation,  for  nearly  four  years. 

2.  They  were  of  a  beneficent  character. 
They  were  not,  like  the  wonders  of  the 
heathen  magicians,  either  hurtful  or 
trifling,  or  like  those  of  Mohammed,  frivo- 
lous, or  like  those  recorded  in  the  legends  of 
the  church  of  Rome,  most  of  which  are  so 
grotesque  that  they  make  a  rational  man 
smile  and  a  Christian  man  weep,  nor  were 
they  a  wild,  arbitrary  display  of  power; 
but  they  all  looked  to  some  benignant  re- 
sult, such  as  comforting  the  distressed, 
relieving  the  diseased,  feeding  the  hungry, 
consoling  the  fearful,  and  demolishing  the 
bulwarks  of  unbelief.  3.  Christ's  miracles 
were  of  such  a  charactei",  that  if  they  were 
not  miracles,  then  miracles  can  have  no 
existence,  and  it  would  be  impossible  for 
a  Divine  mission  to  be  authenticated  to 
mankind  by  this  species  of  evidence.  They 
are  not  of  a  nature  to  be  referred  to  the 
possible  effects  of  imagination,  nor  to  occult 
laws  of  nature  never  till  then  developed, 
nor  to  fortunate  coincidences.  The  uni- 
versal experience  of  man  up  to  that  time, 
and  since  that  time,  proves  that  they  were 
not  only  above  nature,  but  in  many  in- 
stances contrary  to  all  its  fixed  and  uni- 
form laws.  They  were,  moreover,  gener- 
ally of  such  a  character  as  to  preclude  all 
preconcerted  action  with  a  view  to  collusion 
and  deception,  being  performed,  not  in 
circumstances  previously  arranged,  or  at 
places  specially  suggested,  but  just  when 
and  where  exigencies  arose,  and  necessities 
required. 

■42.  'And  when  it  was  day,  he  departed  and  went  into 
a  desert  place:  and  the  people  sought  him,  and  came 
unto  him,  and  stayed  him,  that  he  should  not  deisart 
from  them.— ijMark  i.  35. 

According'to  Mark  i.  35,  Jesus  "prayed" 
during  this  retirement.  There  was  an  al- 
ternation of  prayer  and  labor  in  His  life, 
such  as  in  truth  might  be  called  a  praying 


without  ceasing,  (Chap.  iii.  21,  vi.  12,  ix.  29 ; 
Mark  xiv.  23,  xiv.  34.)  We  must  make 
time  for  j^rivate  meditation,  and  being 
alone  with  God.  Constant  excitement  and 
engagement  entail  great  peril  on  the  soul. 
The  morning  is  the  best  time  for  devotion. 
Boerhave,  the  celebrated  physician,  rose 
early  in  the  morning,  and,  through  life,  his 
practice  was  to  retire  an  hour  for  private 
prayer  and  meditation.  This,  he  often  told 
his  friends,  gave  him  firmness  and  vigor 
for  the  business  of  the  day.  Chief  Justice 
Hale,  too,  rose  early,  and  retired  for  prayer, 
and  to  read  a  portion  of  God's  word,  with- 
out which,  he  said,  nothingprosjiered  with 
him  all  the  day.  "  Ministers,"  says  an  old 
divine,  "  should  be  much  in  prayer.  They 
use  to  reckon  how  many  hours  they  spend 
in  reading  and  studj'.  It  were  far  better 
both  for  ourselves  and  the  Church  of  God, 
if  more  time  were  spent  in  prayer." 

A  desert  place,  not  a  large  desert,  as  when 
the  desert  of  Judea  or  of  Sinai  is  spoken 
of,  but  only  a  solitude  near  Capernaum. 
And  the  people  sought  him,  inquired  whither 
He  went,  and  continued  to  ask  until  they 
ascertained,  then  came  unto  him,  even  in  the 
solitary  place  to  which  He  had  retired. 
And  stayed  him,  that  he  shoiddnot  depart  frora 
them.  There  was  growing  up  a  dangerous 
IDopularity.  The  miracles  Christ  had  per- 
formed were  in  danger  of  producing  too 
secular  and  general  excitement.  He  indica- 
ted a  disposition  to  go  away,  but  the  people 
earnestly  solicited  and  pressed  Him  to  re- 
main at  Capernaum.  (See  on  Mark  i,  35-37.) 

43.  And  he  said  unto  them,  I  must  preach  the  king- 
dom of  God  to  other  cities  also :  for  therefore  am  I  sent. 

I  must  jiveach — to  other  cities  also.  Not  in 
the  sense  of  an  absolute  necessity,  but  of 
a  moral  obligation  which  sprang  from  His 
very  relation  as  the  Messiah  of  Israel,  and 
not  of  Capernaum  alone.  As  it  was  Christ's 
great  design  to  plant  and  propagate  the 
Gospel,  He  must  not  confine  His  ministry 
to  one  particular  place.  For  therefore  am  I 
sent,  equivalent  to  "  For  that  I  have  come 
out."  In  Mark  i.  38,  "  for  therefore  came 
I  forth."  (Isa.  Ixi.  1 ;  John  xvi.  28,  xvii. 
4;  John  x.  36.)  Preaching  was  Christ's 
great  work.  Hence  those  who  regard 
preaching  as  a  thing  of  less  importance 
than  some  other  religious  observances,  are 
in  error.     (See  on  Mark  i.  38-9.) 


CHAPTER   V. 


719 


44.  niAnd  he  preached  in  the  synagogues  of  Galilee. 
•"Mark:  i.  39. 

From  this  it  appears  that  their  syna- 
gogues were  scattered  through  the  villages 
of  Galilee,  as  churches  are  among  us.  He 
preached,  the  proper  meaning  of  the  word 
is,  He  continued  preaching  ;  He  never  slack- 
ened His  pace — He  continued  proclaiming 
the  glad  tidings  of  salvation  to  all — there 
was  no  time  to  be  lost — immortal  souls 
were  perishing  for  lack  of  knowledge,  and 


the  grand  adversary  was  prowling  about, 
seeking  whom  he  might  devour.  In  the 
earlier  part  of  our  Lord's  ministry,  He 
preached  mostly  in  the  synagogues.  After- 
ward, when  the  people  followed  Him  from 
place  to  i^lace  by  thousands,  He  was  obliged 
to  address  them  in  the  open  air,  from  a 
ship  anchored  near  the  shore,  or  from  some 
eminence,  where  He  could  be  seen  and 
heard  by  all.     (See  on  Mark  i.  39.) 


1.  Where  did  Jesas  go  after  returning  from  Jordan  ?  2.  "What  is  meant  by  "  led  by  the  Spirit,?  "  3.  How  long 
was  Clirist  tempted  ?  4.  State  the  three  temptations,  with  the  particulars  of  each.  5.  How  did  Jesus  return  into 
Galilee?  6.  W^iere  did  He  teach  ?  7.  Wliat  did  He  do  in  Nazareth  ?  S.  What  portion  of  Scripture  did  He  read? 
9.  What  effect  was  produced  by  His  teaching  ?  10.  Why  wa.s  the  Saviour  thrust  out  of  the  city  ?  11.  Where  did 
He  meet  the  man  with  the  spirit  of  an  unclean  devil?  12.  State  the  particulars  of  his  restoration.  13.  What 
miracle  is  nest  recorded?  14.  Where  did  Jesus  go  "when  it  was  day?"  15.  What  did  He  say  to  those  who 
sought  Him  ? 


CHAPTER  V. 

1  Chi-ist  teacheth  the  people  out  of  Peter'' s  ship  :  4  in  a 
miraculous  taking  of  fishes,  sheweih  how  he  will  make 
him  and  his  partners  fishers  of  men  :  12  cleanseth  the 
leper ;  16  jirayeth  in  tlie  wilderness :  18  healeth  one 
sick  of  the  palsy :  27.  calleth  Matthew  Ihe  publican  ; 
29  eate.th  vnth  sinners,  as  being  the  physician  of  souls  : 
'H  foretelleth  Iht  fastings  and  afflictions  of  th-e  apostles 
after  his  ascension  :  36  and  likeiuth  fainthearted  and 
iveak  disciples  to  old  bottles  and  worn  garments. 

AND  "it  came  to  pass,  that,  as  the  people  pressed 
upon  him  to  hear  the  word  of  God,  he  stood  by 
the  lake  of  Gennesaret. 
"Matt.  iv.  18 ;  Mark  i.  16,  on  which  see  notes. 

Pressed  upon  Mm.  A  crowd  rapidly 
gathered  around  One  of  whom  so  many 
strange  things  had  been  rejjorted,  and 
about  whom  local  curiosity  had  be'en  so 
intensely  excited.  Their  wish  was  such 
as  Jesus  never  repelled — to  hear  the  word  of 
God.  It  seems  the  sermons  which  He 
had  preached  in  His  last  tour  through  the 
country,  had  made  a  great  impression  on 
the  minds  of  the  people  who  heard  Him. 
There  was  a  glorious  prospect  of  a  ijlentiful 
harvest,  but  how  few  of  these  blades  came 
to  full  corn  in  tlie  ear  !  To  hear  with  dili- 
gence and  affection  is  well,  but  a  preacher 
of  the  Gospel  may  expect  that,  out  of 
crowds  of  hearers,  only  a  few,  compara- 
tively, will  fully  receive  the  truth,  and 
hold  out  to  the  end.  He  stood.  It  is 
probable,  from  Matt.  iv.  18 ;  Mark  i.  16, 


that  Jesus  was  in  the  habit  of  walking 
upon  the  broad  beach  of  the  lake.  He 
now  stopped  in  His  course  as  He  arrived 
at  the  boats  of  the  future  Apostles.  By 
the  lake  of  Gennesaret.  This  inland  sea  or 
lake  is  called  by  various  names.  1.  The 
Sea  of  Galilee  (Matt.  iv.  18) ;  through  it  the 
Jordan  flows,  along  the  east  side  of  the 
province  so  called.  2.  The  Sea  (or  Lake) 
of  Tiberias,  from  a  city  built  by  Herod  on 
the  south-west  shore,  and  named  in  honor 
of  the  Emperor  Tiberius.  (See  John  vi. 
1,  xxi.  1.  3.  The  Lake  of  Gennesaret,  in 
Hebrew,  Cinnereth  (Deut.  iii.  17),  or  Cin- 
neroth  (1  Kings  xv.  20),  from  a  city  and  a 
district  on  the  western  shore.  (Josh.xix. 
35;  Num.  xxxiv.  11.)  This  lake  is  of  an 
oval  shape,  about  thirteen  geographical 
miles  long  and  six  broad.  The  river 
Jordan  enters  it  at  its  nothern  end,  and 
passes  out  at  its  southern  end. 

2.  And  saw  two  ships  standing  by  the  lake :  but  the 
fishermen  were  gone  out  of  them,  and  were  washing 
their  nets. 

Ships — two  small  vessels.  Tliey  were  a 
sort  of  large  fishing-boats,  of  which  Jose- 
phus  says  there  were  about  230  on  the  lake, 
and  four  or  five  men  to  each.  Standing 
by  the  lake.    Stationed,  at  anchor,  near  the 


720 


LUKE 


shore  of  the  lake.  But  the  fishermen  were 
gone  out  of  them.  They  were  not  only  fish- 
ing on  this  occasion,  but  followed  this 
business  as  their  stated  occupation  and  the 
means  of  their  subsistence.  This  lake  still 
abounds  in  a  great  variety  of  excellent 
fish.  The  fishermen  mentioned  in  this 
verse  were  James  and  John  (see  verse  7, 
10),  who  are  not  mentioned  by  name,  and 
are  therefore  considered  as  strangers  to 
the  reader.  Were  gone  out  of  them.  Out 
of  their  boats,  but  were  probably  in  sight. 
Were  washing  their  nets,  from  the  filth  of 
the  sea,  before  laying  them  out  to  dry,  ere 
they  went  home  to  get  such  rest  and  re- 
freshment as  might  fit  them  for  the  toils 
of  another  night.  In  Matt,  iv  21,  it  is 
said  "mending  their  nets."  Some  of  the 
company  might  be  employed  in  "mending 
their  nets,"  after  washing,  and  others  in 
"  washing  their  nets,"  by  casting  them 
from  the  shore  into  the  lake.  The 
"  mending  their  nets  "  is  a  trivial  circum- 
stance which  it  would  never  have  occurred 
to  the  inventor  of  a  fictitious  tale  to 
mention,  and  is  one  of  those  minute, 
latent,  indirect  proofs  of  the  authenticity 
of  the  Gospel,  which  it  is  most  agreeable 
to  trace  when  opportunity  offers,  although 
not,  perhaps,  of  great  importance.  ''  Fish- 
ers of  men,"  after  they  have  cast  in  their 
nets  for  a  draught,  should  seek  carefully 
to  purify  and  cleanse  themselves  from 
aught  which,  in  that  very  act,  they  may 
have  gathered  of  sin,  impurities  of  vanity, 
of  self-elation,  or  of  any  other  kind,  and 
this  they  must  do  if  they  would  use  their 
nets  effectually  for  a  future  draught." 

3.  And  he  entered  into  one  of  the  ships,  which  was 
Simon's,  and  i^rayed  liim  tliat  lie  would  thrust  out  a 
little  from  the  land.  And  he  sat  down  and  taught  the 
people  out  of  the  ship. 

Entered  into,  went  on  board,  one  of  the 
ships,  which  ivas  Simon's.  The  ship  of 
James  and  John  was  at  some  distance, 
perhaps  around  at  the  farther  point  of  the 
cove.  Simon  having  descried  Jesus  ap- 
proaching, followed  by  the  multitude, 
forthwith  returned  to  his  boat.  And 
prayed  him  that  he  would  thrust  out  a  little 
from  the  land — requested  him,  for  the 
sake  of  convenience,  to  put  out  a  short 
distance  iipon  the  sea,  just  far  enough  for 
Him  to  be  heard  distinctly  by  those  on 
shore.   And  he  sat  down,  the  usual  position 


of  a  teacher,  and  taught  the  people  out  of  the 
ship,  the  knowledge  of  the  Lord.  The 
shore  was  the  church,  the  ship  the  pulpit, 
the  Saviour  the  preacher.  Here,  with  the 
deep  blue  sky  above,  the  high  rocks  or 
gently  sloping  hills  around,  and  the  placid 
waters  beneath,  with  brow  yet  unfurrowed 
with  the  lineaments  of  predicted  sadness, 
He  proceeded  to  unfold  the  great  revela- 
tion for  which,  during  four  thousand  years, 
the  world  had  waited  in  anxious  expect- 
ancy. It  was  a  momentous  day  in  the 
history  of  the  Church.  It  is  holy  work 
that  makes  holy  ground.  It  is  right  that 
there  should  be  places  set  apart  for  holy 
lessons  and  holy  services,  but  we  must 
never  think  for  one  moment  that  there  is 
any  spot  of  ground  so  holy,  that  there  we 
must  think  right  thoughts,  and  speak  right 
words,  and  do  good  deeds,  but  that  the 
moment  we  are  outside,  the  rest  of  the 
ground  is  so  profane  that  we  may  live  just 
as  we  like. 

4.  Now  when  he  had  left  speaking,  he  said  unto  Simon, 
^Launch  out  into  the  deep,  and  let  down  your  nets  for 
a  draught.— bJohn  xxl.  6. 

When  Christ  had  done  preaching,  and 
had  probably  dismissed  the  people  to 
their  homes.  He  directed  Peter  to  resume 
his  business.  Time  spent  on  week  days 
in  the  public  exercises  of  religion,  may 
be  but  little  hindrance  to  us  in  time,  and 
a  great  advantage  to  us  in  temper  of  mind, 
in  our  worldly  calling.  Launch  out  into 
the  deep,  and  let  down  your  nets  for  a  draught: 
as  opposed  to  the  shallow  water  near  the 
shore,  and  where  would  be  a  larger  shoal 
of  fishes.  The  nets,  including  also  those 
of  the  fishermen  empk>yed  by  Peter, 
werfe  probably  seines,  although  some  sup- 
pose they  were  hag-nets  or  basJcci-nets,  such 
as  were  used  in  deep  water.  This  com- 
mand to  Peter,  following  the  slight  test  to 
which  his  obedience  had  been  already  put, 
had  its  force  also  with  reference  to  the  rest 
of  the  crew  of  the  boat,  who  must  have 
been  active  therein.  Christ  commands 
the  use  of  means. 

5.  And  Simon  answering  said  unto  him.  Master,  we 
have  toiled  all  the  night,  and  have  taken  nothing  : 
nevertheless  at  thy  word  I  will  let  down  the  net. 

Master.  Peter  familiarly  addresses  Jesus, 
not  as  a  new  acquaintance,  but  as  an  old 
disciple.  He  received  the  first  blessed 
word  from  Him  on  the  banks  of  the  Jor- 
dan.     We  have  toiled  all  the  night,  and  have 


CHAPTER  V. 


721 


taken  nothing,  a  circumstance  which  one 
would  have  thought  should  have  excused 
them  from  hearing  the  sermon,  but  such 
love  had  they  to  the  word  of  God,  that  it 
was  more  reviving  and  refreshing  to  them 
than  the  softest  slumbers,  "Fishers  of 
men,"  says  an  old  divine,  "  may  labor  all 
night,  and  all  day,  too,  and  catch  nothing. 
This  is  sometimes  the  fisherman's  fault, 
but  oftener  the  fishes,  who  are  crafty  and 
cunning,  and  will  not  come  near  the  net, 
or  are  too  slippery  to  be  holden.  It  is  the 
fisher's  fault  that  nothing  is  taken  if  he 
doth  only  play  upon  the  sand,  and  not 
launch  out  into  the  deep,  deliver  some  super- 
ficial and  less  necessary  truths,  without 
Oldening  to  the  people  the  great  mysteries 
of  godliness,  and  if  he  fish  with  a  broken 
net,  either  deliver  unsound  doctrine  or 
lead  an  exemplary  life  ;  also,  if  he  doth 
not  fish  at  Christ's  command,  but  run  a 
fishing  unsent."  Certain  it  is  that  all  the 
labor  of  the  ministry  must  be  unsuccessful 
where  the  1)lessing  of  God  is  not.  It  is 
the  presence  and  influence  of  Christ  in  a 
congregation  that  causes  souls  to  be 
gathered  unto  Himself;  without  these, 
whatever  the  preacher's  eloquence  or 
abilities  may  be,  all  will  be  night  and 
fruitless  effort. 

Nevertheless  at  thy  word  luill  let  down  the 
net.  We  are  not  to  regard  these  as  the 
words  of  one  half  despairing  of  the  issue, 
yet  merely  complying  with  the  request  of 
One  whom,  out  of  regard  to  their  former 
transient  relation,  he  recognized  as  his 
"  Master,"  and  felt  bound  to  obey.  On  the 
contrary,  they  were  spoken  more  in  the 
spirit  of  the  Psalmist,  when  he  exclaimed, 
"  Except  the  Lord  build  the  house,  they 
labor  in  vain  that  build  it :  excei^t  the 
Lord  keep  the  city,  the  watchman  waketh 
but  in  vain."  (Ps.  cxxvii.  1.)  They  were 
words  of  faith.  "Though  my  own  reason 
is  against  Thine,  though  my  conclusions 
are  the  opposite  of  Thine,  though  I  am  a 
fisherman,  and  have  the  greater  experience 
in  my  trade,  and  the  knowledge  of  the  best 
seasons  for  prosecuting  it,  and  of  all  the 
likelihoods  or  unlikelihoods  of  success 
that  may  attend  it — nevertheless,  my  reason 
shall  be  laid  prostrate  at  Thy  feet,  my  con- 
clusions shall  be  dismissed,  and  because 
Thou  biddest  me,  I  will  do  it."    What  a 

46 


precedent  for  us !  Let  us  not  despond 
upon  any  unsuccessful  trial  in  our  Master's 
business,  nor  be  dejected  by  any  disap- 
pointment in  the  way  of  our  ordinary 
calling,  when  we  contem])late  this  eminent 
example  of  such  a  blessing  upon  a  mind 
ready  to  labor  at  His  word,  and  so  large 
amends  made  at  once  for  so  many  fruitless 
experiments  before. 

6.  Aik)  wlion  tlipy  liad  tliis  done,  they  inclosed  a 
great  iiiiiUitiule  ol'  fishivs:  and  their  net  brake.  7.  And 
they  heekdiied  unto  t/u  ir  partner^;,  wliicli  were  in  the 
otlier  ship,  lliat  tliey  should  cume  and  help  them.  And 
they  came,  and  tilled  both  the  ships,  so  that  they  began 
to  siuk. 

Break,  literally,  began  to  break  or,  was 
breaking.  Such  an  immense  weight  of  fish 
was  inclosed  in  the  net,  as  it  was  impos- 
sible for  the  united  strength  of  the 
two  brothers  to  draw,  or  for  the 
boat  to  manage.  Perceiving  this,  the 
brothers  beckoned,  or  made  signal,  to  their 
l^artners  in  the  other  boat,  who  were 
probably  not  within  call,  to  come  to  their 
aid.  What  a  pity  there  should  be  such 
an  envious  separation  among  the  difi"erent 
denominations  that  profess  to  believe  in 
Christ  Jesus  !  Did  they  help  each  other  in 
the  spirit  of  Christian  fellowship,  more 
souls  would  be  brought  to  the  knowledge 
of  the  truth.  And  they  came,  and  filled  both 
the  ships,  so  that  they  began  to  sink.  Perhaps 
miraculous  power  gathered  in  more  than 
the  nets.  Probably  the  one-sided  dip 
came  near  to  swamping  the  boats,  the 
beginning  to  be  merged  was  arrested  by 
the  righting. 

8.  When  Simon  Peter  saw  it,  he  fell  down  at  Jesus' 
knees,  saying,  "Depart  from  me :  lor  I  am  a  sinful  man, 
O  Lord.— <:2  Sam.  vi.  9 ;  1  Kings  xvii.  18. 

He  fell  down  at  Jesus'  knees — a  profound 
reverence,  as  to  a  Divine  being.  He  had 
a  full  Divine  impression  that  this  was  no 
prophet,  or  angel,  but  God  incarnate,  the 
Son  of  God,  who  had  just  shown  His  lord- 
ship over  nature,  animate  and  inanimate,. 
and  His  knowledge  of  the  secrets  of  the 
deep.  Depart  from  me ;  for  lam  a  sinful 
man,  0  Lord.  He  was  hot  weary  of  Christ's 
presence,  but  acknowledged  himself  un- 
worthy of  it.  He  felt  he  was  in  the- 
presence  of  Deity,  a  sense  of  his  sins  and' 
unworthiness  suddenly  rushed  on  his  mind, 
while,  with  mingled  feelings  of  humility, 
gratitude  and  awe,  he  entreated  Jesus  to 
depart  from  one  who  was  so  guilty  and  un- 
deserving. 


723 


LUKE. 


Observe,  1.  Peter's  acknowledgment 
was  very  just,  and  one  which  it  becomes 
us  all  to  make ;  for  even  the  best  of  men 
are  sinful  men,  and  should  be  ready  upon 
all  occasions  to  own  it,  and  especially  to 
own  it  to  Jesus  Christ ;  for  to  whom  else 
but  to  Him,  who  came  into  the  world  to 
save  sinners,  should  sinful  men  apply  them- 
selves ?  2.  His  inference  from  it  was  not 
just:  if  we  be  sinful  men,as  indeed  weare, 
we  should  rather  say,  "  Lord,  for  that  very 
reason,  while  we  own  ourselves  most  un- 
worthy of  Thy  presence,  we  most  importu- 
nately entreat  it.  Come  unto  me,  0  Lord, 
for  lam  a  sinful  man,  and  if  Thou  stand  at 
a  distance  from  me,  I  perish!"  Prayer 
should  not  be  too  much  controlled  by  emo- 
tion. When  the  ^vicJccd  say  to  God,  "Depart 
from  me,  for  I  desire  not  the  knowledge 
of  thy  Avays,"  He  often  takes  them  at  their 
word,  yet  He  does  not  deal  thus  with  the 
trembling  penitent,  but  receives  him  in 
His  arms,  and  bids  him  live  with  Him 
forever. 

9.  For  he  was  astonished,  and  all  that  were  with  him, 
at  the  draught  of  the  lishes  which  they  had  taken : 

The  word  astonished  is  far  too  weak  for 
expressing  the  effect  which  we  find  this 
miracle  produced  upon  Peter.  The  original 
literally  means  amazement  wrapt  him  round. 
Terror  was  mingled  with  his  astonishment. 
All  that  were  in  his  boat  were  similarly 
affected.  AVe  learn,  from  Matthew  iv.  18, 
that  Andrew,  Simon's  brother,  was  with 
him. 

10.  And  so  was  also  James,  and  John,  the  sons  of 
Zebedee,  which  were  partners  with  Simon.  And  Jesus 
said  unto  Simon,  Fear  not,  <ifrom  henceforth  thou  shalt 
catch  men. 

dMatt.  iv.  19 ;  Mark  i.  17,  on  which  see  notes. 

James  and  John  were  affected  with  like 
astonishment.  The  sons  of  Zebedee.  In 
respect  to  their  relation  to  the  Saviour, 
it  is  more  than  probable  that  Salome,  the 
wife  ofZebedee,  was  an  own  sister  of  Mary, 
the  mother  of  the  Lord,  so  that  her  chil- 
dren Avere  own  cousins  of  Jesus.  The 
children  and  wife  of  Zebedee  are  often 
noticed  in  the  New  Testament,  but  it  is  in 
this  transaction  alone  that  we  catch  a 
glimpse  ofZebedee  himself.  (Matt.  iv.  21.) 
It  is  supposed  that  he  died  shortly  after. 
And  Jesus  said  unto  Simon,  Fear  not;  from 
henceforth  thou  shalt  catch  men.  Though 
Peter  was  immediately  addressed,  the  rest, 
Andrew,  James  and  John,  were  included. 


"  Be  not  afraid,  these  discoveries  tend  to 
life,  not  death,  and  ye  shall  become  the  in- 
struments of  life  and  salvation  to  a  lost 
world."  This  was  properly  the  inaugura- 
tion of  the  great  work  whereunto  "thay 
were  about  to  be  sent. 

Jesus  intending  to  call  Peter,  James  and 
John  into  His  service,  1.  Taught  in  their 
presence,  that  they  might  know  His  doc- 
trine; 2.  He  performed  a  miracle  before 
their  eyes,  that  they  might  see  and  be  con- 
vinced of  His  power;  3.  He  called  them  to 
go  forth  with  this  doctrine,  and  through  this 
2)ower,  that  they  might  teach  the  ignorant, 
and  be  successful  in  their  work.  Thou  shalt 
catch  men.  Not  only  in  His  parables,  but 
in  His  other  discourses,  Jesus  draws  His 
doctrines  and  instructions  from  the  scenes 
of  nature,  from  the  objects  that  surround 
Him.  The  fishermen  were  to  cedch  men, 
as  David,  the  shepherd,  was  to  feed.  (Ps. 
Ixxviii.  71,  72.)  Julian  the  Apostate  en- 
deavored to  turn  the  simile  of  fishing 
against  Christianity,  inasmuch  as  fish  were 
caught  from  their  living  element  for  death  ; 
but  the  expression  used  singularly  excludes 
such  a  turn,  for  it  signifies  to  take  alive, 
or  for  life,  being  compounded  of  the  words 
'^alive  and  capture.  The  parallel  word 
"fishers,"  used  by  the  other  Evangelists, 
is  the  oldest  name  by  which  the  minister- 
ial office  is  described  in  the  New  Testa- 
ment. 

"  Here,"  says  a  commentator  of  the  last 
century,  "  is  the  work  of  ministers  set  out, 
to  gain  souls  to  God.  They  are  not  to 
fish  merely  for  a  livelihood,  much  less  for 
honor  and  applause  to  themselves,  but  to 
win  souls  to  God,  and  are  to  bait  their 
hooks  and  order  their  nets  to  this  end, 
which  they  will  never  serve,  if  either  by 
general  discourses  they  make  the  meshes 
so  wide  that  all  will  dart  through  them,  or 
if  by  their  wit  and  learning  they  make 
their  discourses  so  fine  and  curious  that 
few  or  none  of  their  hearers  can  under- 
stand them.  Nor  will  all  our  art  make  us 
fishers  of  men.  J  vAll  make  yon.  to  become, 
says  Christ.  Here  we  see  His  authority. 
Paul  may  plant,  and  Apollos  may  water, 
God  must  give  the  increase.  But  yet  we 
must  order  our  nets  rationally  and  proba- 
bly, in  order  to  our  end,  and  without  that 
cannot  expect  God's  blessing.    Nor  were 


CHAPTER   V. 


r23 


the  Apostles  presently  to  enter  upon  the 
work  of  the  ministry,  but  first  to  come  after 
Christ.  And  indeed  such  should  all  Gospel 
ministers  be.  In  the  choice  of  Matthias, 
Peter  limited  the  people  in  their  election 
to  those  that  had  accompanied  te'dJi  Uiem  all 
the  time  the  Lord  Jesus  went  in  and  out  amongst 
them.  (Acts  i.  21.)  Other  fishers  commonly 
prove  fishers  for  something  else,  not  for  the 
souls  of  men. 

11.  And  when  they  hart  brought  their  shijis  to  land, 
i^they  forsook  all,  and  followed  him. 
eMatt.  iv.  20,  xix.  27 ;  Mark  i.  18 ;  chap,  xviii.  28. 

They — Simon  or  Peter,  Andrew,  James 
and  John  (see  notes  on  chap.  vi.  14), 
brought  their  ships  to  land,  had  drawn  them 
up  again  on  the  shore  for  a  final  aljandon- 
ment.  They  forsook  all  and  followed  Him. 
They  renounced  their  boats,  and  nets,  and 
fish,  the  habits  of  life  to  which  they  had 
been  used,  and  the  occupation  in  which 
alone  they  were  skilled,  and  which  fur- 
nished their  subsistence.  And  this,  not  to 
attach  themselves  to  one  who  was  rich  or 
great,  or  who  could  or  did  hold  out  to 
them  any  worldly  advantages,  but  to  One 
who  was  as  poor  as  themselves.  One  with 
whom  they  were  often  to  suffer  i^eril, 
hunger  and  thirst,  and  who  could  not 
assure  them  of  a  place  where  to  lay  their 
heads.  Whatever  they  left,  it  was  their 
all,  and  was  as  valuable  to  them  as  may  be 
the  house  or  land,  the  library,  the  office, 
the  shop,  of  any  one  who  reads  this. 

Forsaking  consists  not  in  the  more  or 
less  that  is  forsaken,  but  in  the  spirit  in 
which  it  is  left.  A  man  may  be  holden  by 
love  to  a  miserable  hovel  with  as  fast 
bands  as  to  a  sumptuous  palace,  for  it  is 
the  worldly  affection  which  holds  him, 
and  not  the  world.  The  sincere  Christian, 
in  every  age,  though  he  does  not  cast 
aside  his  worldly  calling,  is  enabled  to  do, 
what  is  in  every  respect  the  same — follow 
his  occupation  with  a  single  eye  to  God's 
glor}',  holding  all  his  possessions  in  charge 
•for  God.  The  minister  of  the  Gospel  is  to 
give  himself  up  wholly  to  his  great  work, 
and  not  encumber  himself,  more  than  can 
be  avoided,  with  secular  affairs  and  worldly 
business.  Churches  should  adequately 
provide  for  their  ministers,  so  as  to  pre- 
vent necessity  for  their  resorting  to  worldly 
business. 


12.  ^  fAiid  it  came  to  pass,  when  he  was  in  a  certain 
city,  hoholil  a  man  full  of  loprosy:  wlio  seeing  .Icsus 
fell  on  /i/.s'  face.  an<l  be.suught  liijii," saying,  Lori.),lf  thou 
wilt,  Iliou  canst  make  mo  clean. 

fMatt  viii.  1-1 :  Mark  i.  40-45,  on  which  .see  notes. 

A  certain  city.  We  cannot  ascertain 
certainly  where  this  miracle  was  wrought. 
The  confines  of  the  city  are  intended,  for 
lepers  were  not  suffered  to  live  in  towns. 
A  man  full  of  leprosy.  His  disease  was 
deep-seated,  virulent,  and  covered  all  his 
body. 

Of  all  diseases  to  which  the  human 
frame  is  liable,  the  leprosy,  perhtips,  was 
the  most  astonishing  and  appalling.  It 
was  a  poisoning  of  the  springs  of  life,  and 
was  deemed  one  of  the  Lord's  most  fearful 
visitations  of  wrath.  (Num.  xii.  6,  10 ;  2 
Chron.  xxvi.  19.)  It  affected  not  merely 
the  body  of  the  sufferer,  which  it  covered 
with  deep  bright  spots,  eating  through  the 
skin  into  the  very  flesh,  and  spreading 
like  one  great  cancer  over  the  whole 
frame,  but  in  some  supernatural  manner  it 
broke  fprth  ui3on  the  garments,  in  green 
and  reddish  spots,  fretting  them  away. 
It  even  contaminated  the  walls  of  the 
dwelling-houses,  marking  them  with  hol- 
low strakes,  greenish  or  reddish,  which, 
in  sight,  were  lower  than  the  wall  (Lev. 
xiv.  37),  i.  e.,  corroding  not  merely  the 
plaster,  but  eating  even  into  the  stones  of 
which  the  houses  were  iDuilt. 

Fell  on  his  face.  In  Mark  (i.  17),  hncellng 
down;  in  Matthew  (iv.  19),  uvrshiped. 
There  is  no  essential  difference  in  the 
accounts.  Either  of  the  postures  might 
have  been  assumed,  according  to  the  cus- 
tom of  the  country,  in  token  of  civil 
respect,  or  as  an  act  of  religious  homage. 

A7id  besought  him.  The  leper  exj^ressed 
the  profoundest  reverence  and  mo.st  earn- 
est imj^ortunity.  Lord,  if  thou  ^l•iU,  thou, 
canst  make  me  clean.  The  leper's  faith  had 
doubtless  been  aroused  and  strengthened 
by  the  report  that  had  gone  out  concerning 
Jesus.  (See  Luke  iv.  37.)  There  was  here 
no  questioning  of  Christ's  power  ;  nothing 
of  his  unbelief,  who  said,  "  If  thou  canst  do 
anything,  have  compassion  on  us,  and  help 
us."  (Mark  ix.  22.)  Wilt  and  canst  are  not 
mere  auxiliaries,  but  distinct  and  inde- 
pendent verbs.  If  thou  art  willing  thou  art 
able  to  cleanse  or  purify  me,  i.  e.,  to  free  me 
from  the  leprosy,  considered  not  as  a  mere 
disease,  but  as  a  symbolical  and  actual 


724 


LUKE 


defilement.  If  the  leper  had  known  the 
compassion  of  the  Saviour's  heart,  he 
■would  not  have  said,  '^  If  thou  wilt." 
Christ's  mercy  is  as  great  as  His  jooic'er.  It 
is  true  that  by  His  power  He  stretched  out 
the  heavens,  and  laid  the  foundation  of 
the  earth.  But  it  is  also  true,  that  "  high 
as  the  heaven  is  above  the  earth,  so  great 
is  His  mercy  toward  them  that  fear  Him." 
How  agonizing  must  have  been  the  leper's 
susi)ense  after  the  utterance  of  his  cry  ! 
But  it  was  not  pi'otracted.  A  voice  rei^lied 
that  went  at  once  to  his  heart  and  filled  it 
with  rapture. 

13.  And  he  put  forth  his  hand,  and  touched  him,  say- 
ing, I  will :  be  thou  clean.  And  immediately  the 
leprosy  departed  from  liim. 

See  on  Matt.  viii.  1-4 ;  Mark  i.  40-45. 

By  the  law  of  God  (Lev.  v.  3),  he  that 
touched  a  leper  was  vmclean.  By  what 
Christ  did,  as  He  was  God,  He  could  not 
contract  any  ritual  uncleanness.  The  sun 
casts  his  beams  upon  all  that  is  polluted 
on  the  earth,  but  retains  unscathed  his 
own  purity  and  splendor.  The  deed  of 
stretching  out  the  hand  and  touching  the 
leper  had  no  magical,  intrinsic  power, 
being  frequently  dispensed  with,  but  it 
visibly  connected  the  author  with  the 
subject  of  the  miracle,  and  at  the  same 
time  symbolized  or  typified  the  healing 
virtue  which  it  did  not  of  itself  impart. 
Saying,  I  will:  be  thou  clean.  Christ  ratified 
and  appoved  his  utterance  of  faith,  by 
making  the  concession  of  his  request  in 
the  very  words  wdierein  the  request  itself 
had  been  embodied,  I  will.  This  is  the 
saying  of  God,  and  God  only — the  saying 
of  Him  whose  Almighty  will  is  the  cause 
of  all  things.  When  His  servants  wrought 
miracles,  far  different  were  the  phrases 
they  used.  Their  cures  were  in  the  name 
of  another,  but  Christ's  were  in  His  aim 
name,  and  by  His  own  will.  Joseph  says 
(Gen.  xli.  16),  "  It  is  not  in  me,  God  shall 
give  Pharaoh  an  answer  of  peace."  (2 
Kings  V.  7 ;  Acts  iii.  6.)  And  immediately 
the  leprosy  departed  from  him.  The  effect, 
as  usual,  was  instantaneous — the  man  was 
cleansed  or  purified,  as  he  had  asked,  and 
Christ  had  promised,  both  in  a  physical 
and  moral  sense. 

14.  ?Aiid  he  charged  him  to  tell  no  man :  but  go,  and 
show  thyself  to  the  priest,  and  offer  for  thy  cleansing, 
^according  as  Moses  commanded,  for  a  testimony  unto 
them. 

BMatt.  viii.  4 ;  Mark  i.  40,  on  which  see  notes.  iiLev. 
xiv.  4, 10,  21,22. 


Charged  him  to  tell  no  man.  Our  Lord's 
purpose  in  the  injunction  to  the  man  that 
he  should  not  divulge  the  cure,  as  well  as 
on  similar  occasions,  was  probably  this, 
that  His  stiller  ministry  might  not  be 
hindered  or  disturbed,  by  the  inopportune 
flowing  to  Him  of  multitudes,  who  should 
be  drawn  to  Him  merely  by  the  hope  of 
sharing  the  same  worldly  benefits,  as  we 
see  was  the  case  on  this  very  occasion 
(Mark  i.  45),  nor  yet  by  the  premature 
violence  of  His  eneiliies,  roused  to  a  more 
active  and  keener  hate  by  the  great  things 
which  were  published  of  Him.  (Luke  ii. 
46,  47.)  The  words,  tell  no  man,  are  to  be 
taken  with  this  limitation,  "till  thou  hast 
shown  thyself  to  the  priests,  lest  if  a  rumor 
of  these  things  go  before  thee,  the  priests 
at  Jerusalem,  out  of  envy,  out  of  a  desire 
to  depreciate  my  work,  may  deny  either 
that  thou  wast  a  leper,  or  else  that  thou 
art  now  truly  cleansed."  This  limitation 
is  suggested  by  the  order  of  the  sentence, 
"  see  thou  tell  no  man  ....  but  go," 
&c.  The  man  was  ready  to  remain.  Ad- 
versity transfers  our  affections  from  natural 
objects  to  Christ. 

And  show  thyself  to  the  priest,  i.  e.,  subject 
thyself  to  the  ins]>ection  of  a  priest,  and 
obtain  an  official  recognition  of  the  cure 
that  has  been  wrought  upon  thee.  The 
Saviour  condescends  to  permit  His  miracle 
to  be  judged  by  the  priest  as  to  its  genu- 
ineness and  completeness.  And  offer  for 
thy  cleansing,  according  as  Moses  cofn- 
manded.  The  sacrifice  here  referred  to  is 
found  prescribed  in  Lev.  xiv.  10,  21,  xli. 
1-32.  By  this  requisition  Christ  not  only 
provided  for  the  full  authentication  of  the 
miracle,  l:>ut,  as  it  were,  defined  His  own 
relation  to  the  ceremonial  law.  He  knew 
that  the  ceremonies  of  the  Mosaic  law, 
which  were  only  shadows  and  figures  of 
good  things  to  come,  and  had  in  them- 
selves no  inherent  power,  were  now 
drawing  to  a  close,  and  were  soon  to  be 
laid  aside  forever.  But  so  long  as  they 
were  not  abrogated.  He  would  have  them 
respected.  As  they  were  ordained  by 
God  Himself,  they  were  not  to  be  hghtly 
esteemed.  There  is  a  time  to  be  silent 
about  the  work  of  Christ,  as  well  as  a 
time  to  speak.  There  are  times  when  our 
Lord  would  have  us  work  for  Him  quietly 


CHAPTER   V. 


725 


and  silently,  rather  than  attract  attention 
by  a  noisy  zeal.  There  is  a  zeal  which  is 
"  not  according  to  knowledge,"  as  well  as 
a  zeal  which  is  righteous  and  praiseworthy. 
Often  we  can  be  more  useful  by  C[uietness 
and  patience,  than  in  any  other  way.  We 
are  not  to  "give  that  which  is  holy  to 
dogs,"  nor  "  cast  pearls  before  swine."  By 
forgetfulness  of  this,  we  may  even  do 
more  harm  than  good,  and  retard  the 
very  cause  we  want  to  assist. 

For  a  testimony  unto  them,  i.  c,  as  a  proof 
that  I  reverence  the  law  and  comply  with 
its  requirements,  or  it  may  refer  to  the 
fact  of  the  man's  being  cleansed,  which 
could  be  fully  ascertained  by  nothing  but 
official  scrutiny  and  attestation.  "  That 
they  may  know  that  a  mighty  cleanser  is 
here."  It  was  a  most  suitable  case  to 
present  to  the  priesthood,  because  it  came 
by  law  under  their  notice  (Lev.  xiv.  2,  10, 
21),  because  of  its  peculiar  symbolic  signifi- 
cance, and  because  of  its  demonstrative 
character. 

Leprosy  is  an  emblem  of  sin.  What  are 
we  all  but  lepers,  spirituallj^  in  the  sight 
of  God?  Sin  is  the  deadly  sickness  by 
which  we  are  all  affected.  It  is  inherited 
from  our  parents.  (Ps.  li.  5.)  It  has  eaten 
into  our  constitution.  It  has  affected  all 
our  faculties — heart,  conscience,  mind  and 
will,  are  all  diseased  by  it.  (Isa.  i.  6.)  It 
excludes  from  communion  with  God,  and 
from  heaven,  and,  at  length,  it  will  bring 
the  body  down  to  the  grave  (Eom.  vi.  23), 
and  if  sin  is  unpardoned,  it  will  ruin  the 
soul  forever.  Who  shall  deliver  us  from 
this  body  of  death?  Let  us  thank  God 
that  Jesus  Christ  can.  AVith  Him  nothing 
is  impossible.  Let  us  never  despair  of 
any  one's  salvation  so  long  as  he  lives. 
No  cases  of  spiritual  le^^rosy  could  be 
worse  than  those  of  Manasseh,  Saul  and 
Zaccheus,  yet  they  were  all  cured ;  Jesus 
Christ  made  them  whole.  ^^  I  will."  These 
two  little  words  are  a  deep  mine,  rich  in 
comfort  and  encouragement  to  all  labor- 
ing and  heavy-laden  souls.  They  show  xis 
the  mind  of  Christ  toward  sinners.  They 
exhibit  His  infinite  willingness  to  do 
good  to  the  souls  of  men,  and  His  readi- 
ness to  show  compassion,  and  impart 
salvation  to  all  who,  like  this  lejjer, 
approach  Him,  sensible  of  their  misery, 


feeling  that  they  have  no  claim  other  than 
their  misery  gives  them,  realizing  their 
guilt,  and  exercising  faith  in  His  power 
and  mercy. 

15.  But  so  much  the  more  went  there  a  fame  abroad 
of  him  :  iaiicl  ureal  multitudes  came  totrelher  to  hear, 
and  to  be  healed  by  him  of  their  infirmities. 

'Matt.  iv.  2j ;  Mark  iii.  7,  i.  45 ;  John  vi.  2. 

The  greater  Christ's  precaution  against 
having  His  cure  of  the  leper  blazoned 
abroad,  the  more  rapidly  and  extensively 
the  news  spread.  We  learn  from  Mark  i. 
45,  that  the  delivered  one  forgot  the 
injunction.  (1  Sam.  xv.  22.)  Thankful 
joy  made  silence  impossible.  It  is  notice- 
able that  in  the  Gospels  we  never  find  the 
behavior  of  those  who  transgressed  such  a 
command  veiy  severely  censured.  Yet 
certainly  this  man,  by  his  disobedience, 
did  the  cause  of  Christ  no  service.  The 
rumor  he  started  raised  a  crowd  and  ex- 
citement, wholly  unlike  the  gentle  and 
spiritual  movement  it  was  the  purpose  of 
Jesus  to  create,  and  He  was  followed  by 
such  numbers,  that  had  He  entered  into 
any  city,  He  would  have  been  in  danger  of 
attracting  the  susi^icious  notice  of  the 
authorities. 

16.  kAnd  he  withdrew  himself  into  the  wilderness, 
and  pray ed.—kMatt.  xiv.  23;  Mark  vi.  40. 

Heuithdrevj, literally, He  was icithdrawing, 
or  separating  Himself,  implying  a  habit, 
and jjmijed.  Christ  frequently,  doubtless, 
daily  went  aside  from  the  multitude,  into 
retired  j^laces,  for  those  exercises  of  devo- 
tion in  which  His  soul  delighted.  (Luke 
vi.  12 ;  Prov.  xviii.  1 ;  Matt.  xiv.  23  ;  Mark 
vi.  4G.)  Often,  when  the  labors  of  the  day 
were  so  arduous  and  continuous  as  to  give 
Him  no  time  for  this,  He  drew  upon  the 
hours  of  night,  in  order  that  the  duty 
and  privilege  of  prayer  might  not  sufier 
interruption.  It  was  not  enough  for  Him 
to  have  the  feeling  of  devotion  in  His 
soul ;  He  uttered  audible  prayer  to  God, 
and  retired  and  withdrew  Himself  from 
other  engagements,  and  from  His  most 
intimate  friends,  for  this  purpose.  Here 
we  have  an- example  for  our  imitation.  If 
Jesus  gave  Himself  to  prayer,  shall  ive 
venture  to  neglect  doing  so  ?  The  more 
various  and  important  public  labors  are, 
the  more  evidently  do  we  need  to  draw 
down  succor  by  ardent  prayer,  that  we 
may  be  strengthened  and  prospered  in 
them.     We  should  so  order  our  afJairs 


736 


LUKE. 


that  our  public  work  and  our  secret 
devotions  may  not  encroach  upon,  or 
interfere  with  each  other.  Ministers, 
especially,  are  here  taught  that  they  are 
to  receive  fresh  supplies  of  light  and 
power  from  God  by  prayer,  that  they  may 
be  the  more  successful  in  their  work,  and 
that  they  ought  to  seek  frequent  oi:)portu- 
nitiea*  of  being  in  private  with  God  and 
their  boohs. 

17.  \  And  it  came  to  pass  on  a  certain  day,  as  lie  was 
teaching,  tliat  tliere  were  Pharisees  and  doctors  of  the 
law  sitting  by,  which  were  come  out  of  every  town  of 
Galilee,  and  Jiidea,  and  Jerusalem:  and  the  iDower  of 
the  Lord  was  i^resent  to  heal  them. 

Active  and  indefatigable  as  our  Lord  was 
in  preaching  in  their  synagogue  publicly 
on  the  Sabbath,  He  considered  this  as  no 
sutficient  reason  for  not  instructing  the 
people  in  the  same  blessed  truths  on  every 
day,  in  private,  and  in  the  house  in  which 
He  resided.  Where  the  heart  is  full  of  the 
love  of  God,  no  time  will  appear  inappro- 
priate, no  place  unseemly,  to  speak  of  all 
His  wondrous  works  of  providence  and 
grace. 

There  were  Pharisees  and  doctors  of  the  latv 
sitting  bij.  It  being  ascertained  where  Jesus 
might  be  found,  persons  of  consideration 
repaired  to  Capernaum  (Mark  ii.  1),  not 
only  from  other  jjarts  of  Galilee,  but  even 
from  Judea  and  Jerusalem,  some,  doubt- 
less, in  search  of  benefit  to  their  souls, 
some  from  curiosity  to  see  and  hear  One 
whose  name  was  in  every  mouth,  and 
others  to  watch  Avhether  any  dangerous 
principles  lurked  in  a  doctrine  so  actively 
promulgated.  Among  these,  and  ah,  prob- 
ably, belonging  to  the  latter  class,  were 
Pharisees,  and  doctors  of  the  law,  who  were 
the  same  as  the  scribes  (verse  21),  so  often 
mentioned  in  connection  with  the  Phari- 
sees. 

In  the  phrase,  and  the  power  of  the  Lord 
was  present  to  heal  them  all,  if  we  refer  the 
pi-onoun  them  to  the  persons,  implied  in 
the  words  he  toas  teaching,  i.  e.,  to  such  per- 
sons in  His  audience  as  stood  in  need  of 
His  healing  power,  the  passage  may  be  in- 
terpreted, the poiver  of  Jesus  was  (operative) 
to  heal  all  vjhou'ere  diseased;  in  other  words, 
there  was  on  this  occasion  an  eminent 
display  of  His  miraculous  healing  power, 
accompanying  His  j^resentation  of  the 
truth,  and  attesting  to  His  Divine  character 
and  mission. 


18.  lAnd,  behold,  men  brought  in  a  bed  a  man  which 
was  taken  with  a  palsy :  and  they  sought  means  to 
bring  him  in,  and  to  lay  him  before  hmi. 

'Matt.  ix.  2 ;  Mark  ii.  a 

Out  of  the  other  miracles  of  healing 
which  were  performed  at  this  time,  this 
one  is  recorded  in  detail,  on  account  of  the 
remarkable  circumstances  which  attended 
it.  Behold,  merely  indicates  something 
new  and  unexpected.  Men  brought  in  a  bed. 
Mark  says  (ii.  3),  he  was  brought  by  four 
men.  According  to  Oriental  usage,  the 
bed  was  jn'obably  no  solid  framework  like 
our  bedsteads,  but  a  simple  pallet,  rug  or 
blanket.  Even  the  most  costly  Oriental 
beds  consist  of  cushions  and  light  cover- 
ings, spread  upon  the  floor  or  divan.  A 
man  tvhich  was  taken  with  a  palsy.  Palsy 
seems  to  be  a  contraction  of  the  word  pav- 
alysis.  It  is  the  cessation  of  nervous 
activity  and  muscular  motion — a  disease 
that  is  found  everywhere  in  various  forms. 
It  was  not  uncommon  in  the  East,  and  was 
often  caused  by  sleeping  at  night  in  the 
open  air.  Sometimes  it  attacks  the  whole 
body,  sometimes  only  parts  of  it.  Some 
tliink  this  man's  disease  had  been  of  long 
standing.  Others  suppose  it  was  the  uni- 
versal p)cdsy,  which  is  quickly  fatal,  and 
which  may  account  for  the  earnestness  and 
haste  of  the  bearers  in  getting  their  friend 
to  Christ.  At  all  events  his  case  was  a 
very  aggravated  one.  He  was  totally  dis- 
abled. And  they  sought  means  to  bring  Mm 
'in,  and  lay  him  before  Him.  When  they 
reached  the  house,  they  implored,  but  in 
vain,  that  an  opening  might  be  made  in 
the  crowd,  that  they  might  i^resent  their 
sick  friend  to  Jesus.  The  door-way  was 
thronged,  some  were  seeking  a  cure  them- 
selves, others  were  anxious  to  hear  the 
Saviour  preach,  many  were  influenced  by 
curiosity  to  see  Him,  and  the  envious 
scribes  were  not  disposed  to  give  way  that 
He  might  again  i)rove  His  almighty  jjower. 

19.  And  when  they  could  not  find  by  what  way  they 
might  bring  him  in  because  of  the  multitude,  thej'went 
upon  the  housetop,  and  let  liim  down  through  the  tiling 
with  his  couch  into  the  midst  before  Jesus. 

To  understand  the  scene  here  described, 
we  must  banish  from  our  minds  every 
form  of  American  or  European  houses.  In 
those  Eastern  countries  houses  were  built 
very  low,  with  flat  roofs  (Sam.  ii.  2 ;  Josh, 
ii.  6;  Jer.  xlviii.  38;  Zeiih.  i.  5),  and  with 
a  small  square,  or  court-yard,  in  the  midst 
of  the  building.    Access  was  obtained  to 


CHAPTER  V. 


the  roof  by  a  staircase  outside,  so  that  a 
person  might  ascend .  to  the  roof  without 
entering  the  hous^e.  In  the  present  case 
our  Lord  appears  to  have  been  jjreaching 
in  tlie  court-yard  of  the  house.  Those  who 
carried  the  paralytic  not  being  able  to 
reach  Him  because  of  the  crowd,  ascended 
to  the  roof,  removed  so  much  of  it  as  was 
necessary,  and  let  down  their  patient 
through  the  aperture.  This  could  be  done 
by  holding  the  corners  of  the  couch,  which 
was  but  a  thickly-padded  quilt,  without 
any  apparatus  of  ropes  or  cords. 

What  pains  men  will  take  about  an 
object  when  they  are  in  earnest!  The 
friends  of  tlie  paralytic  were  ingenious  in 
finding  out  a  way.  If  we  are  as  anxious 
to  obtain  spiritual  blessings  as  they  were 
to  benefit  the  sick  man,  we  shall  be 
ingenious  too.  We  shall  find  time  in 
almost  any  circumstances  for  prayer  and 
for  reading  the  Scriptures.  Many  have 
shown  great  ingenuity  in  contriving  means 
to  bring  sinners  to  Jesus.  The  last  day 
will  reveal  how  abundantly  their  pious 
plans  have  been  blessed. 

20.  And  when  he  saw  their  faith,  he  said  unto  him, 

Man,  thy  sins  are  Ibrgiven  thee. 

On  verses  20-26  see  on  Matt.  ix.  2-8 ; 
Mark  ii.  1-12. 

The  Saviour  was  not  annoyed  by  the 
interruption,  so  ready  was  He  always  to 
help  the  afflicted.  Not  a  word  appears  to 
have  been  spoken  by  any  one  of  the 
party.  The  sick  man's  friends  who  re- 
mained on  the  roof,  and  were,  no  doubt, 
looking  down  with  deep  anxiety,  con- 
ceived, and  conceived  truly,  that  the  silent 
misery  of  the  sufferer  would  plead  his 
cause  fiir  more  effectually  than  their  best 
eloquence,  while  the  sick  man  himself, 
unable  to  speak  from  his  malady,  was 
content  to  lie  at  the  feet  of  Jesns,  and 
there  to  trust  to  His  Divine  compassion. 
When  he  saw  their  faith — that  of  the  bear- 
ers of  the  paralytic,  as  well  as  of  the 
paralytic  Jiimse.lf,  manifested  by  their 
making  these  extraordinary  efforts  to 
bring  him  to  Jesus.  He  said  unto  him,  Man, 
thy  silts  are  forgiven  thee.  Saving  faith  and 
healing  were  alike  the  gift  of  God,  and 
often,  if  not  commonly,  bestowed  together. 
Instead  of  healing  the  paralytic  immedi- 
ately, our  Lord,  who  knew  well  the  state 


of  his  heart,  artd,  as  if  regarding  him  with 
special  tenderness,  as  one  wlio^  mourned 
more  for  his  sins  than  his  sufferings,  pro- 
nounced his  sins  forgiven.  This  absolu- 
tion was  not  a  declaration  of  what  was, 
or  a  wish  for  what  might  be,  but  a  judicial 
sentence  of  what  took  effect  the  moment 
the  words  were  uttered.  The  poor  para- 
lytic's sins  were  now  actually  pardoned, 
and  he  must  have  experienced  the  blessed- 
ness of  the  "  man  whose  transgression  is 
forgiven,  whose  sin  is  covered,  unto  whom 
the  Lord  imputeth  not  iniquity."  The 
worth  of  the  pardon  which  Jesus  bestows 
is  valued  only  by  those  who  groan  beneath 
the  burden  of  sin. 

Our  Lord's  procedure  on  this  occasion, 
in  i^ardoning  the  paralytic's  sins  before 
healing  his  bodily  disease,  though  it  does 
not  show,  as  some  maintain  it  does,  that 
He  regarded  special  sufiering  as  punish- 
ment for  special  sins,  nevertheless  was 
calculated  to  remind  him,  and  all  who 
were  present,  and  all  who  read  the  account 
of  the  transaction,  that  sin  is  the  cause  and 
root  of  all  pains  and  diseases.  Greatly 
may  he  rejoice,  whose  exj^erience  enables 
him  to  bless  the  Lord  who  hath  first  for- 
given him  all  his  iniquities,  and  then 
healed  all  his  diseases. 

21.  mAnd  the  scribes  and  Pharisees  began  to  rea.son, 
saying,  Who  is  this  wliich  spealcetli  blasphemies? 
"Who  can  forgive  sins,  Init  God  alone? 

"Matt.  ix.  3 ;  Marli  ii.  6,  7.    "Ps.  xxxii.  5 ;  Isa.  xliii.  15. 

The  scribes  and  Pharisees  who  sur- 
rounded Jesus  now  began  to  show  their 
malice  toward  Him.  They  began  to  reason, 
to  discuss  or  interchange  views,  secretly, 
(Matt.  ix.  3.)  Blasphemy  is  committed 
when,  1.  unworthy  things  are  attributed 
to  God ;  2.  when  worthy  things  are  de- 
nied to  God;  3.  when  that  w'hich  is  ex- 
clusively Divine  is  attributed  to  others 
than  God.  The  charge  of  speaJdng  blasphe- 
mies, brought  by  Christ's  subtle  and  bitter 
foes  against  Him,  was  based  upon  an 
arrogation  of  the  Divine  prerogative. 
"  What  are  this  man's  pretensions,  that  on 
his  own  authority  he  should  pronounce 
forgiveness  of  sin,  the  sole  prerogative  of 
God  ?  He  is  guilty  of  the  rankest  blas- 
phemy." Had  our  Lord  been  a  mere  man, 
or  the  highest  of  created  beings,  their 
reasoning  would  have  been  correct,  for  no 
one  but  God  has  power  to  forgive  sin. 


r38 


LUKE. 


But  His  language  is  becoming  and  appro- 
priate, when  regarded  as  spoken  by  a 
Being  who  was  God  incarnate.  As  it 
seems  to  have  been  then  agreed  on  all 
hands,  that  forgiving  of  sins  was  the  pre- 
rogative of  God  alone,  and  that  for  man  to 
arrogate  to  himself  such  a  power  as  be- 
longed to  God  alone,  was  no  less  than 
blasphemy  ;  how  can  man,  without  guilt, 
undertake  to  pronounce  absolution  ? 

22.  But  when  Jesus  perceived  their  thoughts,  he  an- 
swering said  unto  them,  Why  reason  ye  in  your  hearts  ? 

Mark  says  (ii.  8),  they  reasoned  within 
themselves.  Our  Lord,  seeing  their  thoughts, 
addresses  them  with  a  question  corre- 
sponding in  form  with  theirs :  What  reason 
ye  in  your  hearts  ?  In  Matt.  (ix.  4),  the 
question  is,  "  Wherefore  think  ye  evil  in 
your  hearts  ?"  "  Why  do  ye  secretly 
reckon  and  meditate  evil  ?"  The  words 
refer  to  this  process  as  going  forward  not 
merely  in  their  minds,  but  in  their  inner 
parts,  or  secretly.  In  both  cases  the  inter- 
rogation implies  censure.  To  know  the 
hearts  of  men  was,  with  the  Jews,  a  test 
of  the  true  Messiah's  claims.  In  telling 
them  what  the  thoughts  of  their  hearts 
were  (for  they  had  expressed  nothing 
publicly),  our  Lord  gave  them  the  fullest 
proof  of  His  power  to  forgive  sins,  because 
God  only  can  forgive  sins,  and  God  only 
can  search  and  know  the  heart. 

23.  Whether  is  easier,  to  say,  Tliy  sins  be  forgiven 
thee ;  or  to  say.  Rise  up  and  walk  ? 

Whether  is  easier.  This  was  a  point  which 
could  be  determined  without  trouble. 
Miracles  had  other  prophets  also  perform- 
ed, but  really  to  bestow  forgiveness,  that 
belonged  to  the  Searcher  of  hearts  alone. 
Christ's  enemies,  however,  as  He  knew, 
thought  that  to  say,  or  claim  that  sin  is 
forgiven,  was  undoubtedly  the  easier, 
particularly  so  long  as  inquiry  was  not 
made  respecting  the  credentials  of  the 
speaker's  authority.  In  order,  therefore, 
that  they  might  doubt  no  longer  of  His 
credentials  (which  seem  to  have  been  the 
great  end  of  the  miracle),  the  Saviour 
accomplished  the  miracle  of  healing, 
whereby  the  blessing  of  the  forgiveness  of 
sins  was  at  once  manifested  and  sealed. 

24.  But  that  ye  may  know  that  the  Son  of  man  hath 
power  upon  earth  to  forgive  sins,  (he  said  unto  the 
sick  of  the  palsy,)  I  say  unto  thee.  Arise,  and  take  up 
thy  couch,  and  go  unto  thine  house. 

The  phrase  Son  of  man  appears  to  have 


been  taken  from  Dan.  vii.  13,  which  the 
Jews  understood  as  referring  to  the 
Messiah.  (Luke  xxii.  69,  70;  John  xii. 
34.)  That  ye  may  knoiv,  &c.  "  By  doing 
that  which  is  submitted  to  the  eyes  of 
men,  I  will  attest  my  right  and  power  to 
do  that  which,  in  its  very  nature,  lies  out 
of  the  region  of  ocular  demonstration. 
From  what  you  shall  see,  you  may  con- 
clude that  it  is  no  '  robbery'  (Phil.  ii.  6), 
upon  my  part  to  claim  also  the  power  of 
forgiving  men  their  sins."  Power  upon 
earth,  the  counterpart  of  j^oicer  in  heaven. 
It  could  be  no  superior  scientific  skill,  it 
could  be  no  mere  earthly  magnetic  power, 
it  could  be  no  accidental  coincidence  of 
events.  Earth  is  exclusively  the  place 
where  sins  are  committed  and  remitted. 
The  phrase  implies  a  condition  of  heavenly 
glory,  in  which  no  one  will  call  in  question 
Christ's  right  to  /emit  sins.  /  say  unto 
thee.  Arise,  and  take  uj)  thy  couch,  and  go  unto 
thine  house.  This  was  added  to  show  the 
paralytic's  perfect  cure  from  a  state  of 
absolute  helplessness.  Our  Lord  here 
places  the  miracle  as  proof,  in  close  succes- 
sion after  His  claim  of  forgiving  power  as 
the  thing  to  be  proved.  No  geometrician 
could  ever  bring  proposition  and  demon- 
stration into  closer  contact. 

25.  And  immediately  he  rose  up  before  them,  and 
took  up  that  whereon  he  lay,  and  departed  to  his  own 
liouse,  glorifying  God. 

Christ's  command  was  accompanied  with 
Divine  power,  the  helpless  man  instantly 
sprang  to  his  feet,  lifted  upon  his  head 
the  mattress  upon  which  he  had  lain, 
and  strode  with  vigorous  limbs  out  of  the 
court,  through  the  crowd  which  now  in- 
stinctively made  way  for  him,  hastening, 
under  a  command  so  pleasant  to  obey,  first 
of  all  to  his  own  home  and  family,  to  be  a 
help  where  he  had  formerly  been  a 
burden,  glorifying  God  for  the  wonderful 
cure  which  He  had  performed  on  his  body, 
and  for  the  still  more  wonderful  grace  He 
had  bestowed  on  his  soul. 

26  And  they  were  all  amazed,  and  they  glorified  God, 
and  were  filled  with  fear,  saying,  W^e  have  seen  strange 
things  to-day. 

They  tcere  all  amazed,  or,  literally, 
"amazement  took  them  all."  The  word 
used  for  amazement  is  the  same  that  is 
translated  in  three  places  as  "  a  trance." 
(Acts  X.  10,  xi.  5,  and  xxii.  17.)    The  eflTect 


CHAPTER   V 


729 


was  thrilling.  Filled  rvith  fear.  A  natural 
awe  and  reverence  pervaded  the  people, 
Mdiich  led  them  to  say,  We  have  seen  strange 
things  to-day,  literary,  events  beyond  belief, 
marvelous,  paradoxical,  things  contrary 
to  opinion,  exjjectation,  or  ordinary  expe- 
rience. They  glorified  God — an  admirable 
antithesis,  the  enthusiasm  of  the  people, 
over  against  the  murmuring  of  the  scribes. 
Matthew  says,  ix.  8,  "  The  multitude  glori- 
fied God,  who  had  given  such  power  unto 
men."  From  this  it  would  seem  that  their 
ideas  of  Christ  were,  as  yet,  very  imper- 
fect, and  that  they  looked  on  Him  in  no 
higher  light  than  that  of  a  man  acting 
with  delegated  authority,  whereas  they 
ought  to  have  concluded  that  He  was  the 
Divine  jMessiah.  Nevertheless  they  glori- 
fied God,  saying,  "  We  never  saw  it  in  this 
fashion."  "  We  never  saw  anything  like 
this." 

In  addition  to  the  practical  lessons 
already  derived  from  the  narrative  ex- 
plained, the  following  are  worthy  of  seri- 
ous consideration :  1.  Athiction  may  prove 
a  great  blessing  to  a  man's  soul.  Many  a 
one  w^ould  never  think  of  Jesus,  but  for 
the  sickness  with  which  he  is  visited.  2. 
Whilst  it  is  pleasant  to  see  crowds  flocking 
to  the  house  of  God,  there  is  too  much 
reason  for  the  painful  fear,  that  many  go 
there,  not  as  humble  worshipers,  but  as 
censors  and  spies.  3.  All  who  are  them- 
selves in  health  and  strength  and  comfort, 
ought  to  be  ready  to  perform  the  various 
offices  of  humanity  to  those  who  are  in 
sickness,  or  in  any  trouble.  Esi^ecially 
ought  Christians  who  have  friends  and 
acquaintances  under  the  disease  of  sin, 
to  endeavor  to  bring  them  to  the  Saviour, 
in  a  spiritual  sense.  4.  It  is  a  solemn  truth 
that  Jesus  can  perceive  the  thoughts  of 
men.  This  should  be  a  daily  and  habitual 
reflection  with  us.  All  our  purposes  or 
desires  even,  for  good  or  evil,  are  known 
to  Him.  (Heb.  iv.  13  ;  see  Ps.  exxxix.  5.) 
It  is  delightful  to  think  that  the  Son  of 
Man  has  still  power  to  forgive  sin.  "  Him 
hath  God  exalted  with  His  right  hand  to 
be  a  Prince  and  a  Saviour,  to  give  repent- 
ance to  Israel,  and  forgiveness  of  sins." 
(Acts  V.  31.) 

27.  ^And  after  these  things  he  went  forth,  and  saw  a 
publican,  named  Levi,  sitting  at  tlie  receipt  of  custom : 
and  tie  said  unto  him.  Follow  me.  28.  And  he  left  all, 
fose  up,  and  followed  him.— oMatt.  ix.  9 ;  Maric  ii,  13, 14. 


On  verses  27-38  see  on  Matt.  ix.  17 ; 
Mark  ii.  14-22. 

After  these  things,  i.  e.,  after  He  h  id  healed 
the  leper  and  restored  the  par.. lytic.  He 
went  forth,  left  the  house.  And  faw  a  pub- 
lican named  Levi,  that  is,  looked  ,:pon,  atten- 
tively regarded.  A  publican  was  a  gatherer 
of  taxes  imposed  by  the  Romans  on  the 
subject  provinces  of  the  empire.  The.se 
taxes  being  regarded  with  di>gust  and  im- 
patient abhorrence,  as  badges  of  the  na- 
tional dishonor,  the  Jews  who  accepted 
this  office,  and  thus  made  themselves  the 
instruments  of  this  disgrace  to  their  coun- 
try, were  regarded  with  great  aljhorrence. 

Named  Levi,  or  Matthew.  The  two  were 
one  and  the  same  person.  It  v/as  a  common 
thing  among  the  Jews  for  a  jjerson  to  have 
two  names.  Matthew,  who  w.i3  the  first 
Evangelist,  was  originally  called  Levi,  but 
later,  as  Simon  was  named  by  the  Lord, 
Peter,  received  from  Him  the  new  naine 
of  Matthew,  which  signifies,  God's  gift. 
Sitting  at  the  receijit  of  custom,  i.  e.,  the  place 
of  such  receipt.  The  publicans  had  tene- 
ments or  booths  erected  for  them  at  the 
foot  of  bridges,  at  the  mouth  of  rivers,  and 
by  the  sea-shore,  where  they  took  the  toll 
of  i^assengers.     (See  preface  to  ^Matthew.) 

Sitting.  Dr.  Thomson  says,  "The  peoj^le 
of  this  country  sit  at  all  kinds  of  work. 
The  cari^enter  saws,  planes  and  hews  with 
his  hand-adze,  sitting  upon  the  ground  or 
upon  the  plank  that  he  is  planing.  The 
washerwoman  sits  by  the  tub;  and,  in  a 
word,  no  one  stands  where  it  is  possible  to 
sit.  Shop-keepers  always  sit,  and  Levi 
sitting  at  the  receipt  of  custom,  is  the  exact 
way  to  state  the  case.  And  he  said  xmto 
him,  Folloio  me.  Doubtless  this  was  not 
Levi's  first  knowledge  of  the  Saviour.  The 
analogy  of  the  class  described  (Matt.  iv. 
18-22),  makes  it  not  improbable  that  this 
man,  like  his  predecessors,  already  be- 
longed, for  a  shorter  or  longer  time,  to  the 
most  attentive  hearers  of  the  Saviour. 
But  now  he  is  called  to  accomiiany  Him 
continually  as  an  Apostle,  and  to  leave  all 
for  His  sake.  And  he  left  all,  rose  up  and 
followed  Him.  We  are  not  to  understand 
that  he  departed  without  settling  up  and 
arranging  his  affairs,  so  that  his  employers 
might  receive  detriment  from  his  change 
of  pursuit,  and  yet  it  is  plain  that  unhesi- 


730 


LUKE. 


tatingly,  without  the  reply  of  a  word,  or 
the  least  unnecessary  delay,  he  left  all  in 
which  he  had  just  before  been  immersed, 
and  obeyed  the  summons  which  was  to 
change  the  whole  tenor  of  his  life. 

1.  Such  is  the  freeness  of  Divine  grace 
that  it  calls  and  converts  when,  where  and 
whomsoever  it  will.  2.  Conversion  is  as 
much  a  supernatural  work  now,  as  it  was 
eighteen  hundred  years  ago.  (Ps.  xxvii. 
8.)  3.  We  must  never  despair  of  any  one's 
salvation  so  long  as  he  lives,  after  reading 
of  Levi's  case.  4.  Conversion  now  is  as 
equally  decisive  a  work  as  it  ever  was. 
Where  the  inward  call  of  the  Holy  Spirit 
accomj)anies  the  outward  call  of  the  AVord, 
the  soul  promptly  yields  obedience  to  the 
call  of  Christ,  Satan  cannot  hold  us  down, 
the  world  shall  not  keep  us  back.  It  is 
admitted  that  Matthew's  resigning  his 
worldly  calling,  and  worldly  gains,  was 
peculiar,  but  this  only  as  regards  the  act, 
and  not  as  regards  the  state  of  mind  which 
produced  the  act,  and  which  is  required  of 
all.  5.  Instant  obedience  to  what  Christ 
says  is  duty.  God  says,  "Believe — do." 
We  are  not  to  discuss  the  metaphysics  of 
the  question,  but  just  believe  as  God  says, 
and  do  as  God  prescribes,  and  in  the  effort 
we  will  find  the  strength  that  is  adequate 
to  the  occasion. 

29.  pAnd  Tjevi  made  him  a  great  feast  in  his  own 
house:  and  qthero  was  a  great  coinijany  of  publicans 
and  of  others  that  sat  down  with  them. 

pMatt.  ix.  10 :  Mark  li.  15.    iLuke  xv.  1. 

Levi  regarded  the  change  in  himself  as 
occasion  of  rejoicing  and  gratitude.  There 
are  many  who,  if  they  hear  of  a  relation 
being  converted,  consider  it  rather  a  mis- 
fortune. What  an  error!  IS^othing  can 
happen  to  a  man  which  ought  to  be  such 
an  occasion  of  joy  as  his  being  made  a 
subject  of  Divine  grace.  Made  him  a  great 
feast.  When  Christ  was  invited  to  any 
table,  He  never  refused  to  go,  even  if  a 
publican  or  Pharisee  invited  Him,  He 
went  mainly  for  an  opportunity  of  con- 
versing and  doing  good.  A  great  feast.  The 
words  refer  more  properly  to  the  number 
of  the  guests,  and  the  manner  in  which 
they  were  received,  than  to  the  quantity 
or  quality  of  the  fare.  The  great  company 
of  publiams  consisted,  in  all  probability,  of 
Levi's  old  friends  and  companions,  whom 
he  desired  to  be  convinced  of  the  change 


he  had  experienced,  and  to  have  the  op- 
portunity of  seeing  and  hearing  his  heav- 
enly Teacher.  Having  been  graciously 
delivered  from  the  bondage  of  sin,  he 
wished  others  also  to  be  set  free.  This 
feeling  of  Levi  will  always  be  the  feeling 
of  a  true  Christian. 

30.  But  their  scribes  and  Pharisees  murmured  against 
his  disciples,  .saying,  Why  do  ye  eat  and  drinli  with 
publicans  and  .sinners  ? 

Their  scribes  and  Pharisees,  i.  e.,  those  be- 
longing to  Capernaum,  where  this  enter- 
tainment was  given.  They  were  outraged, 
not  only  by  our  Lord's  going  to  a  publican's 
house  to  eat  with  him  and  his  guests,  but 
also  by  His  choo.sing  such  a  man  for  one 
of  His  most  honored  servants  and  closest 
companions.  W^e  are  not  to  suppose  that 
the  scribes  and  Pharisees  were  among  the 
company  at  table,  for  they  would  then, 
undoubtedly,  according  to  their  own  opin- 
ion, have  defiled  themselves.  We  are 
rather  to  believe  that  the  feast  was  so  far 
of  a  public  character,  that  access  to  the 
house  was  forbidden  to  no  one,  and  that 
the  desire  of  Christ's  enemies  to  observe 
the  Saviour  was  stronger  than  their  disin- 
clination to  enter  into  the  house  of  a  pub- 
lican. WJiy  do  ye  eat  and  drink,  &c.  This 
fault-finding  question  was  not  directly  ad- 
dressed to  the  Saviour  Himself  The  defeat 
suffered  by  them  shortly  before  at  the 
healing  of  the  paralytic,  had  probably  de- 
terred them  from  coining  too  frequently 
in  contact  with  Christ.  But  though  the 
cavil  was  addressed  to  His  disciples,  as  it 
was  aimed  at  our  Lord,  He  answered,  not 
merely  to  shame  the  scribes  and  Pharisees 
and  t-o  maintain  His  own  cause,  but  also  and 
e.specially  in  order  to  come  to  the  help  of 
His  perplexed  disciples,  who  were  not  yet 
in  a  condition  suitable  to  defend  themselves 
and  Him. 

31.  And  Jesus  answering  said  unto  them,  they  that 
are  whole  need  not  a  physician  ;  but  they  that  are  siclc. 

As  if  our  Lord  had  said,  "  Why  should 
a  jjhysician  be  censured  for  conversing 
with  sick  patients?  I  came  into  the 
world  to  perform  the  office  of  a  kind  phy- 
sician unto  men ;  surely  then  I  should 
take  all  opportunities  of  conversing  with 
them,  that  I  may  help  and  heal  them,  for 
they  that  are  sick  need  the  jjhysician,  but  as 
for  you,  scribes  and  Pharisees,  who  are 
strong  and  sound  in  your  own  opinion  and 


CHAPTER   V. 


73t 


conceit,  I  have  no  hope  of  doing  you 
good,  for  such  as  think  themselves  u-hole  de- 
sire not  the  physician's  aid."  Very  strik- 
ing is  this  imago  of  sickness  to  mark  the 
prostrate  condition  of  man  in  his  sin. 
The  drooping,  the  disgust  with  the  very 
sights  and  sounds  which  gladdened  him 
before,  the  feverish  restlessness,  the 
parched  tongue,  the  weary  limbs,  the  acute 
pain,  the  dull,  deep  gnawing  of  mortal 
disease,  the  disarrangement  of  all  the 
fanctions  of  the  body,  the  sleeplessness, 
the  delirium,  the  helplessness  and  the 
hopelessness  of  the  poor  stricken  one,  and 
his  death,  if  his  sickness  is  not  removed — 
surely  all  this  supplies  a  wonderful  picture 
of  sin  in  the  soul  of  man,  the  spiritual 
disease  under  which  he  is  suffering,  and 
his  melancholy  doom,  if  that  disease  is 
not  healed  by  the  Great  Physician. 

32.  '1  came  not  to  caU  the  righteous,  butsinners  to  re- 
pentance.—fJIatt.  ix.  13 ;  1  Tim.  i.  15. 

Here,  as  elsewhere,  we  see  that  our 
Lord's  call  to  sinners  is  not  a  bare  call  to 
become  His  disciples,  but  a  call  to  repent- 
ance. Repentance,  or  godly  sorrow  for  sin, 
is  for  the  just-named  sick,  the  restoration  of 
the  health  of  the  soul.  We  are  not  to 
understand  that  Christ  found  some  who 
were  "  whole,"  and  "  righteous ;"  for  an 
Apostle  has  declared  that "  all  have  sinned." 
Jesus  called  those  scribes  and  Pharisees 
"  righteous "  and  "  whole,"  not  because 
they  were  really  so,  but  only  because  they, 
with  a  holy  mockery,  esteemed  them- 
selves so.  The  language  in  relation 
to  them  is  entirely  ironical.  (See  on  Matt. 
ix.  13.) 

33.  And  they  said  unto  him,  'Why  do  the  disciples  of 
John  fast  often,  and  make  prayers,  and  likewise  the 
disciples  of  the  Pharisees  ;  but  thine  eat  and  drink  ? 

sMatt.  ix.  H :  Mark  ii.  18. 

The  objection  here  made,  that  the  disci- 
ples of  our  Saviour  did  not  fast  so  often 
and  so  much,  and  "  make  prayers"  so 
frequently  as  the  disciples  of  John  the 
Baptist,  seems,  according  to  the  fuller  ac- 
count 'of  Matthew  and  Mark,  to  have 
come  from  the  disciples  of  John  them- 
selves, in  union  with  the  Pharisees,  the 
Pharisees  having,  perhaps,  incited  these 
disciples  to  make  common  cause  with 
them,  which  they  could  the  more  easily 
do,  as  now  Jesus  was  at  a  feast  and  John 
in  prison.  The  prayers  do  not  refer  to  the 
common  and  usual  prayers  of  devout  men, 


but  to  those  which  accompanied  a  life  of 
austere  devotion,  such  as  John  and  his 
disciples  practiced,  of  whom  many  may 
have  been  from  among  the  Essenes,  whose 
previous  asceticisms  would  lead  them  to 
regard  with  surprise  the  departure  of 
Jesus  and  His  disciples  from  the  stern 
habits  of  self-denial  practiced  by  their 
Master. 

34.  And  he  said  unto  them.  Can  ye  make  the  children 
of  the  bride-chamber  fast,  while  the  bridegroom  is  wittj 
them  ? 

Can  ye  make,  by  your  ordinances,  pre- 
cepts and  practices,  the  children  of  the 
bridegroom,  &c. — an  evident  allusion  to 
the  last  testimony  of  John  the  Baptist 
(John  iii.  29),  given  with  a  look  at  his 
murmuring  disciples.  It  will  be  noticed 
that  there  is  an  antithesis  between  this 
and  the  following  verse.  In  the  one  case 
fasting  would  be  performed,  if  at  all,  by 
compulsion  ;  in  the  other  case,  it  would 
be  spontaneous  and  genuine.  Now  that 
the  Bridegroom  was  with  the  children  of 
the  bride-chamber,  and  it  was  a  day  of  joy 
and  rejoicing  with  the  disciples,  mourning 
and  fasting  would  be  very  inapijropriate 
for  them.  Christ  would  not  discourage 
His  disciples  by  over-rigorous  institutions, 
and  it  is  unfit  that  His  religion  should  be 
burthened  with  them.  He  suits  the  duties 
of  His  people  to  their  circumstances,  and 
kindly  i^roportions  their  work  to  their 
strength,  with  a  tender  regard  to  their 
weakness,  till  by  degrees  they  may  be 
fitted  for  the  more  difhcult  and  humbling 
services.     (See  on  Matt.  ix.  15.) 

J).  But  the  days  will  come,  when  the  bridgroom  shall 
be  taken  away  from  them,  and  then  shall  they  fast  in 
those  days. 

"  The  days  uill  come,  in  which  a  much 
greater  sorrow  will  befall  my  disciples 
than  even  that  which  has  now  smitten  the 
sorrowing  disciples  of  John— I  am  not  only 
to  be  separated  from  them,  but  to  be  taken 
array — an  evident  allusion  to  the  violent 
death  He  should  die,  and  then  shall  they  fast 
in  those  days."  The  words,  those  days,  are 
not  to  be  regarded  as  an  unnecessarj'  pleo- 
nasm of  the  days  vUl  come,  but  as  an  em- 
phatic repetition.  Though  the  expres.sion 
— then  shall  they  fast — does  npt  seem  to  war- 
rant the  inference  drawn  by  many  from 
it,  that  when  the  Saviour  left  the  world, 
literal  fasting  from  meats  and  drinks,  at 


732 


LUKE. 


certain  seasons,  was  to  be  the  duty  of  all 
Christians,  yet  it  lu&y  not  be  doubted  that 
fasting  and  abstinence  were  occasionally 
practiced  by  believers  after  our  Lord's  as- 
cension. (See  on  iv.  2.)  The  words  in 
this  verse  appear  to  have  a  deeper  mean- 
ing than  any  mere  abstinence  from  food. 
They  describe  the  state  of  mind  in  which 
all  true  Christians  should  live  until  their 
Lord  returns.  It  is  time  for  daily  and 
hourly  self-denial  and  mortification.  The 
time  of  fullness  and  satisfaction  cannot  be 
until  we  see  the  Bridegroom  amongst  us 
again. 

36.  'And  he  spake  also  a  parable  unto  them ;  No  man 
putteth  a  piece  of  a  new  garment  upon  an  old:  if 
otherwise,  then  both  the  new  maketh  a  rent,  and  tbe 
piece  that  was  taken  out  of  the  new  agreeth  not  with 
the  old.— (Matt.  \x.  16, 17 ;  Mark  iL  21,  22. 

Our  Lord  now  introduces  a  parable, 
which  here  means  a  proverbial  expression, 
or  simile,  illustrative  of  some  truth,  to  ex- 
plain and  enforce  the  principle  of  congru- 
ity  and  fitness  which  would  be  violated, 
should  His  disciples  adopt  the  ascetic 
habits  of  John's  disciples,  or  those  of  the 
Pharisees.  The  special  fitness  of  a  parable 
taken  from  wine  and  clothing  while  ;He 
sat  at  a  feast,  strikes  the  eye  of  itself.  If 
otherwise;  if  he  does,  he  both  rends  the 
new  garment  and  the  patch  from  the  new 
garment,  and  the  patch  from  the  new  gar- 
ment will  not  agree  with  the  old.  This  is 
meant  to  show  how  the  attempt  to  patch 
up  the  old  with  the  new,  spoils  both  sys- 
tems. The  new  loses  its  completeness, 
and  the  old  its  consistency.  The  Saviour 
gave  the  murmuring  scribes  and  Pharisees 
to  understand  that  that  which  He  was 
bringing  in,  was  not  a  mere  addition  to, 
or  complement  of  that  which  had  gone  by. 
The  whole  Jewish  dispensation  was  passing 
away.  The  dispensation  of  the  Gospel 
was  at  hand.  But  the  latter  was  not  to  be 
thrust  into  the  midst  of  the  former,  in 
order  to  make  it  last  longer,  or  wear  better. 
The  old  dispensation  was  not  the  more 
important  of  the  two,  and  so  the  new  ought 
not  to  be  used  to  renovate  and  help  on  the 
old.  The  garment  of  law  righteousness 
was  old.  The  garment  of  Christ's  righteous- 
ness was  new.  The  first  was  waxing  feeble, 


and  ready  to  perish  altogether.  The  latter 
was  not  to  be  jjieced  into  it,  in  order  that 
it  might  be  preserved.  The  "agreement" 
spoken  of  in  the  parable  as  not  existing 
between  the  new  and  the  old,  simply  has 
reference  to  any  effort  to  bring  them  to- 
gether, to  unite  them,  to  save  the  one  from 
perishing  by  the  help  of  the  other.  The 
old  and  new  Covenants  are  both  originally 
from  God,  and  both,  as  such,  are  good,  but 
they  must  not  be  blended  together,  or 
mixed  up  with  each  other,  as  if  to  make 
but  one. 

87.  And  no  man  putteth  new  wine  into  old  bottles ; 
else  the  new  wine  will  burst  the  bottles,  and  be  spilled, 
and  the  bottles  shall  perish.  3S.  But  new  wine  must  be 
put  into  new  bottles ;  and  both  are  preserved. 

This  parable  has  nearly  the  same  mean- 
ing with  the  one  preceding  it.  There  is, 
however,  this  distinction,  that  in  the  for- 
mer, the  new  (the  cloth)  is  rej^resented  as 
something  added  with  the  intent  of  mend- 
ing the  old,  while,  on  the  other  hand,  in 
the  second,  the  new  (the  wine)  is  now  the 
principal  thing,  and  comes  into  prominence 
in  its  peculiar  force  and  working.  The 
first  parable  tells  us  that  the  improve- 
ment must  not  be  begun  externally,  leaving 
the  state  of  the  inner  man  untouched ;  the 
other  shows  inversely,  that  the  internal 
renovation  must  reach  to  what  is  outward, 
and  give  to  this  a  suitable  direction. 

39.  No  man  also  having  drunk  old  wine  straightway 
desireth  new :  for  he  saith.  The  old  is  better. 

It  seems  very  likely  that  in  this  con- 
cluding verse,  which  is  peculiar  to  Luke, 
our  Lord  refers  esisecially  to  the  disciples 
of  John  the  Baptist.  They  had  drunk  of 
the  "old  wine"  of  John's  teaching,  and 
could  hardly  be  expected  to  become  at- 
tached to  the  "  new  wine "  of  our  Lord's 
kingdom.  Or,  it  may  be  that  the  reference 
is  to  the  Pharisees.  The  gracious  Redeemer 
apologizes  for  those  hearts  which  had 
grown  accustomed  to  the  nature  of  the  old, 
regarding  it  as  not  unnatural  that  they 
should  feel  it  difficult  to  depart  from  the 
regular  and  wonted  course,  and  venture 
into  a  new  and  fermenting  elemeht  of  life. 
The  old,  though  in  itself  less  pleasant,  is 
yet,  through  custom,  more  acceptable. 
"  Use  forms  the  taste." 


CHAPTER   VI. 


733 


1.  From  what  place  did  Christ  teach  the  people?  2.  What  did  He  say  to  Simon?  3.  What  did  Simon  reply? 
4.  Whatwiis  the  result  of  his  obedience?  3.  What  did  Simou  Peter  say  at  Jesus'  kuees?  G.  Explain  Christ's 
reply  to  him.  7.  State  the  particulars  of  the  cure  of  the  leper.  8.  Where  did  Jesus  withdraw  Himself?  9.  For 
what  purpose ?  10.  E.xplain  the  narrative  of  tho  healing  of  the  paralytic.  11.  Wliat  did  Jesus  say  to  Levi  ?  12. 
At  what  did  the  scribes  and  Pharisees  murmur?  la.  How  did  Jesua  viudicate  Hia  course?  14.  Explain  the 
parahles  ia  verses  30  aud  37. 


CHAPTER  VI. 

1  Christ  reprovrth  thr  P/iari.s-rr.f'  hUndncfis  about  the  ob- 
servation of  t fir  SiOjh(ttlt,l>)i  srrijjture,  rrasoii.  and  mir- 
acle: 13  choo.-icth  twrlrr  apo.sUrs :  17  hialrth  the  dis- 
eased: 20  j/rrarhrth  to  his  diseiplrs  before  tfie people 
of  blessinii.i  ami  eursm :  27  how  we  must  love  our 
enemies:  iG  and  join  the  obedience  of  good  works  to 
the  hearing  of  the  word :  lest  in  the  evil  day  of  tempta- 
tion we  fall  like  an  house  built  upon  the  face  of  the 
earth,  without  any  foundation. 

In  this  chapter  we  have  Christ's  expo- 
sition of  the  Moral  Law,  which  He  came 
<iot  to  destroy,  but  to  fulfill,  and  to  fill  up 
by  His  Gospel. 

AND  ait  came  to  pass  on  the  second  Sabliatli  after  the 
first,  that  he  went  through  the  corn-lield-; ;  and  his 
disciples  i^lucked  the  ears  of  corn,  and  did  eat,  rubbing 
them  in  their  hands.— ''Matt.  xii.  1 ;  Mark  ii.  23. 

Second  Sabbath  after  the  first.  From  Pass- 
over to  Pentecost  was  seven  weeks.  The 
customary  reckoning  of  these  seven  weeks 
was  from  the  second  day  after  the  Passover, 
and  the  first  Sabbath  after  this  second  day 
was  called  the  second-first  Sabbath.  The 
Passover  was  in  April,  a  time  not  too  early 
for  the  ripening  of  the  barley -fields  in  the 
better  parts  of  Palestine.  He  vent  through 
the  corn-fieJds,  attended  by  His  discip)les 
and  some  of  the  Pharisees,  whose  curiosity, 
it  is  probable,  prompted  them  to  follow  on 
this  occasion,  in  exjiectation  of  seeing 
more  miracles.  The  fields  were  sow'n  with 
corn,  in  the  proper  English  sense  of  grain 
or  breadstufl's,  with  particular  reference  to 
■wheat  and  barley.  Rabin nic  authority 
shows  that  there  were  paths  leading 
through  the  fields  of  corn.  And  his  disci- 
ples, who  had  eaten  nothing  during  the 
day,  plucked  the  cars  of  corn,  wheat  or  bar- 
ley, and  as  it  was  ripe,  rubbed  thera  in  their 
hands,  so  as  to  separate  the  kernels  from 
the  chaff,  and  did  eat.  This  is  a  customary 
way  of  appeasing  hunger  in  Palestine  at 
this  day. 

2.  And  certain  of  the  Pharisees  said  unto  them.  Why 
do  ye  that  bwhich  is  not  lawful  to  do  on  the  sabbath- 
days?— bEx,  XX.  10. 

Why  do  ye  that  which  is  not  lavful  to  do  on 
the  sabbath-days  f    This  could  not  refer  to 


walking  in  the  fields,  for,  according  to 
Jewish  tradition,  one  might  travel  beyond 
the  limits  of  a  town,  "a  Sabbath-day's 
journey,"  which  was  about  seven-eighths 
of  a  mile.  (Ex.  xvi.  20  ;  Acts  i.  12.)  The 
plucking  of  ears  of  corn  by  passengers  in 
a  corn-field  through  which  a  path  lay,  was 
allowed  by  the  law.  (Dent,  xxiii.  25.)  Dr. 
Robinson  says  it  is  the  custom  still.  Indeed, 
the  Pharisees  only  say  that  it  was  unlaivfid 
on  the  sabbath-days.  This  was  more  than 
the  law  of  the  Sabbath  said  or  implied. 
The  law  forbade  servile  work  on  that  day, 
but  the  act  of  the  disciples  was  no  servile 
work.  Hypocrites  expend  their  zeal  about 
the  lesser  things  of  the  law,  whilst  they 
neglect  the  greater.  (Matt,  xxiii.  24.) 
They  i^lace  all  holiness  in  the  observance 
of  outward'  ceremonies,  whilst  they  ne- 
glect moral  duties.  An  intolerant  and 
censorious  spirit  in  religion  is  greatly  to 
be  deprecated. 

3.  And  Jesus  answering  them  said,  Have  ye  not  r'^ad 
so  much  as  this,  cwhat  David  did,  when  himself  vvs 
an  hungered,  and  they  whicli  were  with  him ;  4.  H<.'v 
he  went  into  the  house  of  ftod,  and  did  take  and  e;" 
the  shew-bread,  and  gave  also  to  them  that  were  witi; 
him ;  iiwhioh  it  is  not'lawful  to  eat  but  for  the  priests 
alone  ?— i^l  Sam.  xxi.  0.    dliev.  xxiv.  9. 

In  the  answer  of  our  Lord  there  was  a 
reference  to  1  Sam.  21.  The  house  of  God, 
in  which  He  dwelt  among  His  people,  an 
expression  no  less  applicable  to  the  taber- 
nacle than  the  temple.  As  the  ancient 
sanctuary,  under  both  its  forms,  was  meant 
to  symbolize  the  doctrine  of  Divine  inhab- 
itation and  peculiar  presence  with  the 
chosen  people,  it  was  movable  as  long  as 
they  were  w'andering  and  unsettled,  but 
as  soon  as  they  had  taken  full  jjossession 
of  the  promised  land,  which  was  not  till 
the  reign  of  David,  the  portable  tent  was 
exchanged  for  a  i^ermanent,  substantial 
dwelling.  At  the  time  here  mentioned, 
the  tabernacle  was  at  Nob.  (1  Sara.  xxi. 
1.)     The  shew-bread,  in  Hebrew,  ''  bread  of 


734 


LUKE. 


the  presence,"  or  faces,  because  this  bread 
was  to  be  set  continually  "  before  the  face 
of  Jehovah:'  (See  Ex.  xxv.  23  and  30.) 
Twelve  loaves  were  every  Sabbath  placed 
on  a  table  in  the  Holy  Place,  first  in  the 
tabernacle,  and  afterward  in  the'  temple 
of  Solomon,  and  when  they  were  removed, 
they  were  eaten  only  by  the  priests.  The 
argument  of  Jesus  was  this :  "  If  David, 
when  he  was  fleeing  from  Saul,  and  was 
overtaken  with  hunger,  took  and  ate  that 
holy  bread,  and  did  this,  not  because  he 
was  called  of  God  to  a  peculiar  work  and 
office  in  which  he  might  lawfully  do 
things  forbidden  to  others,  for  he  gave  also 
to  them  that  were  with  him,  why  might  not 
my  chsciples  pluck  barley  on  a  holy  day, 
when  they  Avere  hungry?  If  God  per- 
mitted the  rules  of  His  own  house  to  be 
infringed  in  cases  of  necessity,  would  He 
not  allow  work  to  be  done  on  His  own 
Sabbath  days,  when  it  was  work  for  which 
there  was  really  a  need?"  Our  Lord  did 
not  argue  for  a  proper  breaking  of  the 
law,  but  for  its  true  construction.  The  ex- 
ample adduced  by  Him  not  only  indicated 
His  purpose  to  remain  in  all  things  spiritual 
faithful  to  the  standard  of  His  illustrious 
ancestor,  but  was  also  admirably  fitted  to 
show  that  under  such  a  pressure  a  ceremoni- 
al precept  must  give  place  to  a  moral  duty. 

5.  And  he  said  unto  them,  That  the  Son  of  man  is 
Lord  also  of  the  sabbath. 

The  Sabbath  is  an  ordinance  for  man's 
rest,  both  actually  and  typically,  as  setting 
forth  the  rest  that  remains  for  God's 
people.  (Heb.  iv.  9.)  But  He  who  is  now 
speaking  has  taken  on  Himself  manhood 
— the  whole  nature  of  man — and  is  rightful 
Lord  over  creation,  as  granted  to  man, 
and  of  all  that  is  made  for  man,  and 
therefore  of  the  Sabbath.  The  whole  dis- 
pensation of  time  is  created  for  man — for 
Christ,  as  He  is  man — and  is  in  His  abso- 
lute power.  Hence  the  Sabbath  having 
been  ordained  for  man,  not  for  any  indi- 
vidual, but  for  the  whole  race,  it  must 
needs  be  subject  to  the  Son  of  man,  who 
is  its  Head  and  Eei^resentative,  its  Sover- 
eign and  Redeemer.  This  implies  that 
though  the  Sabbath,  in  its  essence,  is  per- 
petual, the  right  of  modifying  and  control- 
ling it  belongs  to  Christ,  and  can  be 
exercised  only  under  His  authority. 


The  Sabbath  is  of  Divine  institution.  It 
was  established  on  the  day  of  the  holy 
rest  of  God,  at  the  end  of  the  creative 
week.  It  formed  a  part  of  the  Patriarchal 
religion.  It  was  woven  into  the  moral 
code  given  to  Moses.  It  was  not  given  as 
a  part  of  the  ceremonial  law,  but  of  the 
moral.  The  injunction  in  the  fourth  com- 
mandment, to  "remember"  it,  implies  that  it 
was  an  institution  with  which  the  Israelites 
were  already  acquainted.  We  meet  with 
directions  concerning  it  in  the  Prophets, 
and  then  passing  on  we  find  it  hallowed 
by  Christ's  holy  exumjile.     (iv.  16.) 

After  the  resurrection  of  Christ,  the 
Jewish  Sabbath,  which  was  laid  upon  the 
primitive  Sabbath,  was  abolished,  and  "  the 
Lord's  day"  (Rev.  i.  10),  or  Christian  Sab- 
bath, was  superimposed  upon  another  day 
— the  first  day  of  the  week — tlius  making  the 
day  of  universal  and  j^erpetual  ol^ligation. 
On  this  day,  when  His  disciples  were 
assembled,  Jesus  api^eared  to  them.  The 
ajipearance  was  repeated  by  Him  on  the 
same  day  a  week  afterward.  On  this  day, 
in  all  probability,  the  Holy  Ghost  was 
given,  for  the  day  of  Pentecost  signifies 
the  fiftieth  day  fi'om  the  first  day  of  the 
feast  of  the  Passover,  and  always  happened 
on  the  first  day  of  the  week.  On  the  first 
day  of  the  week  the  disciples  assembled 
for  worship.  (Acts  xx.  7.)  On  it  contri- 
butions were  made  for  charitable  purposes. 
(1  Cor.  xvi.  1,  2.)  John  refers  to  it  as 
"the  Lord's  day"  (Rev.  i.  10),  meaning 
that  it  was  that  day  Avhich  was  consecrated 
to  the  worshij)  and  service  especially  of 
the  Lord  Jesus  Christ.  Ignatius,  Bishop 
of  Antioch,  A.  D.  101,  says:  "Let  us 
(Christians)  no  more  sabbatize,"  that  is, 
keep  the  seventh  day,  as  the  Jews  did, 
"  but  let  us  keep  the  Lord's  day."  The- 
ophiliis,  Bishop  of  Antioch,  about  A.  D. 
162,  says :  "  Both  custom  and  reason  chal- 
lenge from  us  that  we  should  honor  (he 
Lord's  day,  seeing  on  that  day  it  was 
that  our  Lord  Jesus  completed  His 
resurrection  from  the  dead."  Trenieus, 
Bishop  of  Lyons,  A.  D.  167,  who  had  been 
a  disciple  of  Polycari:>,  the  companion  of 
the  Apostles,  says :  "  On  the  Lord's  day 
every  one  of  us  Christians  keeps  the  Sab- 
bath, meditating  on  the  law,  and  rejoicing 
in  the  works  of  God,"     Clement,  of  Alex- 


CHAPTER    VI. 


735 


andria,  A.  D.  192,  says:  "A  Christian, 
according  to  the  command  of  the  Gospel, 
observes  the  Lord's  day,  thereby  glorifying 
the  resurrection  of  the  Lord."  The  words 
of  Tertullian,  about  the  same  time,  are: 
"  The  Lord's  day  is  the  holy  day  of  the 
Christian  Church."  Constant'me,  in  the 
fourth  century,  issued  an  edict,  obliging 
all  the  Roman  empire  to  "  observe  the 
Lord's  day,  in  memory  of  those  things 
which  were  done  by  the  common  Saviour 
of  men ;"  and  Chrysostom  says :  "  The  first 
day  of  the  week  is  to  be  observed  by 
Christians  as  the  Lord's  day." 

The  Sabbath  is  absolutely  essential,  not 
only  to  the  animal  creation  in  the  service 
of  man,  but  to  man's  welfare,  pliysically, 
intellectually,  socially,  morally.  Hence 
nearly  all  nations  have  observed  a  day  of 
rest  periodically,  and  generally  the  seventh 
day.  The  infidel  actors  in  the  French 
Revolution  abolished  the  Christian  Sab- 
bath. They  voted  "No  God,"  instead  of 
the  God  of  Abraham,  and  they  voted  "  No 
Sabbath,"  but  substituted  wliat  they  called 
the  Decades,  or  every  tenth  day.  But  what 
was  the  result?  After  the  desperate  ex- 
periment had  been  made,  Robespierre  was 
constrained  to  say,  "  The  world  will  go  to 
pieces  if  we  cannot  find  a  God;"  and,  in 
the  course  of  a  few  years,  as  if  the  Sabbath 
was  made  for  man,  the  world  fell  back  into 
the  olden  ruts,  and  seized  the  Sabbath  again 
as  too  precious  to  be  let  go. 

We  live  in  days  when  anything  like 
strict  observance  of  the  Sabbath  is  loudly 
denounced  by  some  as  a  remnant  of  Jew- 
ish superstition.  Vague  talk  like  this  has 
no  confirmation  in  the  word  of  God.  Let 
us  settle  it  in  our  mind  that  the  fourth 
commandment  has  never  been  repealed 
by  Christ,  and  that  we  have  no  more  right 
to  break  the  Sabbath,  under  the  Gospel, 
than  we  have  to  murder  and  to  steal.  The 
architect  who  repairs  a  building,  and  re- 
stores it  to  its  proper  use,  is  not  the  de- 
stroyer of  it,  but  the  preserver.  The  Saviour 
who  redeemed  the  Sabbath  from  Jewish 
traditions,  and  so  frequently  exjjlained  its 
true  meaning,  ought  never  to  be  regarded 
as  the  enemy  of  the  fourth  commandment. 
On  the  contrary.  He  has  "magnified  it, 
and  made  it  honorable." 

•!  eAnd  it  came  to  pass  also  on  another  sabbath,  that 


he  entered  into  the  synagogue  and  taught:  and  there 
wiLS  a  man  whoso  right  hunil  was  witiiered. 

«Matt.  xii.  U;  Mark  iii.  1 ;  see  chap.  xiii.  14  and  xiv.  3; 
John  ix.  (i. 

AnotJicr  Sabbath,  proljably  the  next  after 
the  incident  in  the  corn-field.  The  syna- 
gogue, of  those  with  whom  He  had  thus 
disputed  (Matt.  xii.  9),  taught,  according  to 
His  usual  custom.  A)id  there  was  a  man 
whose  rigid  hand  icas  vutli.cred.  An  atrophy 
(of  the  limb),  and  an  inability  to  move  the 
nerves  and  muscles,  which  would  cause 
the  limb  to  be  rigid,  was  what  the  Jews 
understood  by  a  "withered  limb."  It  was 
occasioned  by  a  deficient  absorption  of 
nutriment  in  tiie  limb.  It  was  attended 
with  great  danger,  and  often  proved  fatal. 
When  once  thoroughly  established,  it  was 
incurable  by  any  art  of  man.  Rigid  hand. 
The  mention  of  the  right  hand  is  im^Dort- 
ant,  not  only  as  it  is  a  definiteness  of  ex- 
pression which  attests  the  independence 
of  Luke's  narrative,  but  also  as  showing 
the  great  mercy  of  restoring  to  a  man  the 
use  of  the  hand  (or  arm)  with  which  he 
labored. 

7.  And  the  scribes  and  Pharisees  watched  him, 
whether  he  would  heal  on  the  sabbatli  day ;  that  they 
might  tind  an  accusation  against  him. 

Christ's  enemies  were  present,  for  they 
observed  the  foivns  of  religion,  though  tliey 
knew  not  its  pov:er.  They  watched  him, 
and,  as  the  original  verb  denotes,  w"ith  evil 
intent.  It  is  thus  that  some  minds  place 
themselves  when  tliey  come  to  view  reli- 
gion. They  scan  it,  not  to  know  the  true 
will  of  God,  and  their  duty  in  His  sight, 
but  to  see  if  some  ground  of  perversion 
cannot  be  found. 

8.  But  he  knew  their  thoughts,  and  said  to  tlie  man 
which  liad  tlie  withered  hand,  Ei-e  up,  and  stand  forth 
in  the  midst.    And  he  arose  and  stood  Ibrth. 

But  he  kneiv  their  thoughts.  This  assertion 
of  Christ's  omniscience  is  not  the  less 
valuable  and  convincing  a  proof  of  His 
Divinity,  because  introduced  with  so  little 
apparent  design  on  the  part  of  the  Evan- 
gelist. And  said,  to  the  man  with  the  uithered 
hand.  Notwithstanding  the  men  were 
present  who  had  just  charged  His  disci- 
ples with  breaking  the  Sabbath,  Jesus 
here  proceeded  with  His  work.  The  un- 
just censures  and  malicious  cavils  of  wicked 
men  must  not  discourage  us  from  doing 
our  duty  either  toward  God  or  our  neigh- 
bor. Rise  up,  and  stand  forth  in  the  midst, 
literally,  "up!  into  the  midst."    It  may 


736 


LUKE. 


have  been  the  design  of  this  command,  to 
stand  forth  and  sho\v  himself  to  the  con- 
gregation, that  the  sight  of  his  distress 
might  move  them  to  pity  him,  and  that 
they  might  be  tlie  more  sensibly  struck 
with  the  miracle  when  they  observed  the 
wasted  hand  restored  to  j^erfect  soundness 
in  an  instant. 

9.  Tlien  said  Jesus  unto  them,  I  will  ask  you  one 
thing :  Is  it  lawlul  on  the  sabbath  days  to  do  good,  or  to 
do  evil  ?  to  save  life,  or  to  destroy  it  ? 

To  expose  the  malice  and  superstition 
of  His  foes,  our  Lord  appealed  to  the  dic- 
tates of  their  own  minds,  whether  it  was 
not  more  lawful  to  do  good  on  the  Sabbath 
days  than  to  do  evil,  to  save  life  than  to  kill. 
He  meant,  more  lawful  for  Him  to  save 
men's  lives  than  for  them  to  plot  His 
death  without  the  least  provocation.  In 
Scripture,  the  mere  negation  of  anything 
is  often  expressed  by  the  affirmation  of 
the  contrary.  Thus  (chap.  xiv.  26),  not  to 
love,  or  even  to  love  less,  is  called  to  hate 
(Matt.  xi.  25) ;  not  to  reveal  is  to  hide,  and 
here,  not  to  do  good,  when  we  can,  is  to  do 
evil,  not  to  save  is  to  kill.  From  this,  and 
many  other  passages  of  the  New  Testa- 
ment, it  may  be  justly  deduced,  as  a  stand- 
ing principle  of  Christian  ethics,  that  not 
to  do  the  good  which  we  have  the  oportu- 
nity  and  poAver  to  do,  is,  in  a  certain  de- 
gree, the  same  as  to  do  the  contrary  evil, 
and  not  to  x^revent  mischief  when  we  can, 
the  same  as  to  commit  it. 

10.  And  looking  round  about  upon  them  all,  he  said 
unto  the  mail,  Stretch  forth  thy  hand.  And  he  did  so : 
and  his  hand  was  restored  whole  a.s  the  other. 

See  on  Matt.  xii.  13;  Mark  iii.  5. 

The  manner  in  which  Christ  performed 
this  miracle  is  very  remarkable.  First,  He 
made  a  full  pause,  gazing  upon  His  adver- 
saries as  they  stood  with  the  obdurate 
silence  of  hatred  in  a  cii-cle  before  Him. 
He  could  have  healed  the  poor  man  by  a 
vjord,  but  He  desired  him  to  stretch  forth  his 
hand.  Was  not  this  a  strange  command? 
The  man  might  have  replied,  "  I  have 
often  endeavored  to  stretch  forth  my  hand, 
and  have  not  been  able.  Why  should  I 
try  again?"  But  he  made  no  such  unbe- 
lieving answer ;  he  confided  in  the  power 
of  Jesus,  and  his  attempt  was  successful — 
}iis  hand  was  restored  tvhole  as  the  other.  In 
this  simple  history  we  have  the  best 
answer  to  those  doubts,  hesitations  and 
questionings  by  which  anxious  inquirers 


often  peri^lex  themselves  in  relation  to  re- 
penting and  returning  to  Christ.  Let  them 
do  as  he  did  who  had  the  withered  hand. 
Let  them  not  stand  still,  reasoning,  but 
act.  Depraved  man  is  withered  in  every 
limb  of  his  soul,  impotent  by  fallen  nature. 
Yet  just  as  this  man  was  commanded  to 
put  forth  his  strengthless  hand,  so  is  the 
strengthless  soul  commanded  to  commit 
itself  to  the  Redeemer,  and  in  the  effort  to 
do  so  it  will  find  that  power  accompanies 
the  precejit. 

11.  And  they  were  filled  witli  madness :  and  commun- 
ed one  with  another  what  they  might  do  to  Jesus. 

They  felt  they  could  not  stand  before 
His  arguments,  sustained  as  they  were  by 
such  signs  and  wonders.  Their  credit  was 
in  danger;  they  saw  that  if  Jesus  was 
allowed  to  go  on,  their  influence  and  gains 
would  be  lost.  What  then  would  be  done? 
It  was  an  afiair  of  so  much  importance 
that  they  called  a  council.  (Mark  iii.  6.) 
The  enemies  of  Christ  and  His  cause,  when 
arguments  fail,  fall  to  violence.  It  is  a 
certain  sign  of  a  weak  cause,  that  it  must 
be  supjiorted  by  jDassion,  which  is  all 
tongue  and  no  ear.  (See  Mark  i.  21 ;  Mark 
i.29;  John  V.  9;  John  ix.  14;  Lukexiii.  14, 
xiv.  1.) 

12.  fAnd  it  came  to  pass  in  those  days,  that  lie  went 
out  into  a  mountain  to  pray,  and  continued  all  night  in 
prayer  to  God.— f  Matt  xiv.  23. 

It  would  appear,  from  a  comparison 
with  Matthew  (x.  2-4)  and  Mark  (iii.  13- 
19),  that  what  is  here  related  took  place 
soon  after  Jesus  returned  from  the  sea  of 
Tiberias  (Mark  iii.  7),  to  avoid  the  mur- 
derous designs  of  the  Pharisees  and 
Herodians.  (Mark  iii.  6.)  Weiit  out.  Out 
of  synagogue  and  city,  from  the  crowded 
haunts  of  men.  Solemn  was  the  exchange 
from  town  to  mountain.  Hattin  was  the 
mountain-summit  to  which  our  Lord  as- 
cended. To  pray.  What  a  sublime  and 
striking  picture  is  here  presented — the 
incarnate  Son  withdrawn  from  the  noise 
and  tumult  of  the  world,  to  hold  converse 
with  the  ineffable  Jehovah  !  The  Chris- 
tian should  be  much  alone  with  God. 
Shut  out  from  life's  distracting  cares  and 
business,  he  should  hold  communion  with 
his  "Father  who  seeth  in  secret,"  and 
place  his  soul  under  the  beams,  and 
breezes,  and  blessed  visions  of  heaven. 


CHAPTER    VI, 


If  the  sinless  Saviour  found  retirement 
necessary  for  His  spiritual  strength,  how 
mucli  more  do  we  need  it  who  are  polluted 
with  sin ! 

And  continued  all  night.  "What  ardor  of 
love  must  have  filled  His  bosom  to  have 
driven  sleep  from  His  eyelids,  and  sus- 
tained Ilim  in  prayer  during  the  watches 
of  the  niijht !  This  perseverance  furnishes 
a  high  and  holy  lesson  for  imitation.  It 
is  not  by  the  short  and  transient  applica- 
tions to  a  throne  of  grace,  which  we  are 
too  apt  to  dignify  with  the  name  of 
prayer,  that  we  can  hope  to  be  qualified  for 
seasons  of  peculiar  trial,  temptation  or 
labor.  This  can  alone  be  done  by  dwell- 
ing near  the  mercy-seat ;  by  sitting,  as  it 
were,  upon  the  footstool  of  the  throne 
(1  Chron.  xxviii.  2) ;  bj'  daily,  hourly, 
constantly  sending  forth  our  petitions  to 
Him  whose  grace  alone  can  be  sufficient 
for  us.  In  prayer  to  God,  literally,  in  prayer 
of  God.  This  expression  is  a  Hebraism, 
meaning  "  fervent  and  earnest  prayer," 
just  as  "  mountains  of  God,"  and  "  cedars 
of  God,"  in  the  Old  Testament,  mean 
"lofty"  mountains,  and  "high"  cedars. 
(Ps.  xxxvi.  6;  Ixxx.  10.)  We  must  not 
only  ask,  but  seek,  and  knock.  It  is  not 
difficult  to  detenuine  what  was  the  subject 
of  our  Saviour's  prayer  that  night,  when 
we  observe  that  the  next  morning  He 
chose  twelve  from  among  His  disciples  to 
be  Apostles.  Was  He  not  praying  in  the 
night  for  them,  and  for  their  followers 
through  all  time? 

Here,  then,  we  learn  the  great  impor- 
tance of  prayer  and  intercession  in  behalf 
of  ministers,  and  particularly  at  the  time 
of  their  ordination,  that  they  may  enter 
upon  the  great  work  before  them  with  a 
becoming  caution  and  fear — with  a  proper 
sense  of  responsibility,  not  with  aspiring, 
but  humble  thoughts, /or  ivho  is  sufficient 
for  tliese  things?  Those  to  whom  the  re- 
sponsible office  of  ordaining  is  committed, 
should  pray  that  they  may  "  lay  hands 
suddenly  on  no  man."  Those  who  offer 
themselves  for  ordination  should  pray 
that  they  may  not  undertake  work  for 
which  they  are  unfit,  and  not  run  without 
being  sent.  The  lay-members  of  the 
Church,  not  least,  should  pray  that  none 
may  be  ordained,  but  men  who  are  in- 


wardly moved  by  the  Holy  Ghost.  Happy 
are  those  ordinations,  in  which  all  con- 
cerned have  the  mind  that  was  in  Christ, 
and  come  together  in  a  prayerful  spirit. 

l.'J.  And  when  it  \v;ts  day,  ho  called  unU)  him  his  dis- 
ciples: fund  of  tliem  lie  chose  twelve,  whom  also  he 
named  apostles  ;—sM.aU.  x.  1. 

When  it  was  day,  probably  early  in  the 
morning,  he  called  unto  Itim  Jiis  disciples. 
The  persons  commissioned  were  disciples 
before  they  were  Apostles,  to  teach  us 
that  Christ  will  have  such  as  preach  the 
Gospel  to  be  His  disciples  before  they  are 
ministers — trained  up  in  the  faith  and 
doctrine  of  the  Gospel,  before  they  under- 
take a  public  charge.  The  successive 
stages  of  apostolic  induction  are.  First,  the 
admitting  to  a  more  intimate  association 
of  one  and  another  as  disciples.  (John  i. 
35-52.)  Second,  a  choice  of  one  or  several 
at  a  time  to  be  strictly  His  intimate /o/Zo?(;- 
ers  in  order  to  be  His  future  preachers. 
(Luke  V.  1-11.)  Third,  the  formation  of 
the  whole  into  an  organism  of  twelve,  under 
the  title  of  Apostles,  as  specified  here,  in 
verse  13.  Fourth,  a  sending  of  them  forth 
on  a  trial  mission.  (Matt.  x.  1-42.)  Fifth, 
the  apostolic  keys.  (Matt.  xvi.  13-20.) 
Sixth,  their  qualifications  for  the  exercise 
of  their  inspired  and  miraculous  apostolic 
authority  by  the  Pentecostal  effusion  of 
the  Spirit.  (Actsii.4.)  It  will  be  remem- 
bered, also,  that  Christ  called  them  at  first 
servants  (Matt.  x.  24),  afterward  friends 
and  children  (John  xiii.  33 ;  xv.  15),  finally, 
even  brethren.     (John  xx.  17.) 

And  out  of  them  he  chose  twelve.  The 
Saviour  caused  a  great  number  of  His 
disciples  to  come  to  Him,  and  now  out  of 
this  number  chose  the  twelve  Aj^ostles. 
He  chose  them,  not  they  Him,  yet  He 
chose  with  discerning  power,  knowing 
their  character  and  state  of  heart.  Though 
the  call  of  all  proceeded  alike  from  their 
Master's  grace,  we  cannot  fail  to  notice 
those  personal  qualifications  which  He 
Himself  condescended  to  own  and  use  in 
His  service — the  firm  faith  of  Peter  (tJie 
rock)  ;  the  energy  of  the  sons  of  Zebedee, 
whom  He  surnamed  Boanerges  {sons  of 
thunder),  united  in  John  with  that  spirit 
of  love,  which  made  him  the  beloved  dis- 
ciple; the  fraternal  and  friendly  affection 
of  Andrew  and  Philip ;  the  devotion  and 
guileless  sincerity  of  Nathanael;  the  self- 


r38 


LUKE, 


sacrifice  of  Matthew ;  the  practical  godli- 
ness of  James,  and  the  firm  resolve  of  his 
brother  Judas,  to  "  contend  earnestly  for 
the  faith  once  delivered  to  the  saints," 
and,  at  the  opposite  extremity  of  the 
moral  scale,  that  love  of  the  world  which 
made  Judas  Iscariot  an  awful  exi'mple, 
that  even  one  of  those  chosen  by  Christ  to 
live  with  Him  and  hear  His  word,  could 
yet  betray  his  Master,  and  prove  to  have 
been  all  along  "a  son  of  perdition,"  for 
"  He  knew  from  the  beginning  who  should 
betray  Him." 

Why  Christ  chose  tivelve  it  is  difficult  to 
say.  Perhaps,  if  He  had  taken  fewer,  it 
would  have  been  too  limited  a  testimony. 
By  taking  twelve  he  took  a  competent 
number  who  could  be  witnesses  of  the  facts 
they  saw,  and  of  the  truths  they  heard, 
and  thus  go  forth  as  eye-witnesses  and  ear- 
witnesses,  to  proclaim  the  unsearchable 
riches  of  Christ.  Or,  perhaps.  He  selected 
twelve,  because  that  was  the  number  of 
the  tribes  of  Israel.  (See  Matt.  xix.  28.) 
That  there  was  a  Divine  idea  in  the  selec- 


tion of  twelve  Apostles,  is  evident  from  the 
symbolical  usages  in  the  Apocalypse.  In 
Rev.  xii.  1,  the  woman  that  symbolizes  the 
Church  has  ujdou  her  head  a  crown  of 
twelve  stars.  And  the  tree  of  life,  emblem 
of  Gospel  grace,  has  twelve  manner  of 
fruits,  that  is,  a  monthly  harvest,  thus 
combining  therein  a  Mosaical  and  Aposto- 
lic allusion.  Whom  also  lie  named  Apostles. 
Apostle  means  one  sent  forth.  By  this  name, 
thenceforth,  wei'e  those  to  be  known, 
whom  Jesus  now  commissioned  to  be  His 
more  intimate  friends  and  followers,  and 
to  be  the  founders,  under  Him  as  their 
Great  Head,  of  the  Church  which  He  was 
about  to  establish.  Judas  by  his  betrayal 
of  Christ  forfeited  his  apostleship.  The 
place  thus  left  vacant  was  filled  by  Matthias, 
although  some,  who  look  upon  his  ap- 
pointment as  not  being  in  accordance  with 
the  mind  of  the  S^sirit,  number  Paul  with 
the  twelve,  in  the  jjlace  of  Judas. 

The  following  are  the  names  of  the 
Apostles,  and  the  order  in  which  they  are 
given : 


(on  the  histoky  of  the  apostles  see  appendix  a.) 


Matthew  x.  2,  3,  4. 

Mark  iii.  16,  19. 

Luke. 

Acts  i.  13. 

1.  Simon  Peter,  and 

1. 

Simon  Peter. 

1. 

Simon  Peter,  and 

1. 

Peter,  and 

2.  Andrew, 

2. 

James,  and 

2. 

Andrew, 

2. 

James,  and 

his  brotlier. 

his  brother. 

S.  James  and 

3. 

John,  surnamed 

Boanerges. 

3. 

James,  and 

3. 

John,  and 

4.  John, 

4. 

Andrew. 

4. 

John. 

4. 

Andrew. 

SonsofZebedee. 

6.  Philip,  and 

5. 

Philip. 

!). 

Philip,  and 

5. 

Philip,  and 

6.  Bartholomew. 

6. 

Bartholomew. 

a. 

Bartholomew. 

fi. 

Thomas. 

7.  Thomas,  and 

7. 

Matthew. 

7. 

Matthew,  and 

7 

Bartholomew  and 

8.  Matthew, 

8. 

Thomas. 

8. 

Thomas. 

8.' 

Matthew. 

the  publican. 

9.  James,  the  son 

9. 

James,  the  son 

9. 

James,  the  son 

9. 

James,  the  son  of 

of  Alpliteus. 

ot'AlphffiUS. 

of  Alpliseus. 

Alplireus,  and 

10.  Lnbhiyus,  wurnamed 

10. 

Tliaddeus. 

10. 

Simon  Zelotcs. 

10. 

Simon  Zelotes,  and 

Thaddous. 

11.  Simon, 

11. 

Simon, 

11. 

Judas,  the  brother 

11. 

Judas,  the  brother 

the  Canaanite. 

the  Canaanite. 

of  James. 

of  James. 

12.  Judas  Iscariot, 

12. 

Judas  Iscariot, 

12. 

Judiis  Iscariot, 

"  Who    also   betrayed 

"  Who    also    betrayed 

"  Which  wa.s  also  the 

Him." 

Him." 

traitor." 

It  will  be  observed  that  in  Luke's  cata- 
logue their  names  are  given  by  couples, 
doubtless  to  indicate  how  they  were  as- 
sorted in  sending  them  forth  two  by  two. 
It  will  be  noticed  also  that  although  the 
arrangement  of  the  names  is  so  unlike  in 
these  four  lists,  the  variation  is  confined 
to  certain  limits,  as  the  twelve  may  be  di- 
vided into  three  quaternions,  which  are 
never  interchanged,  and  the  leading  names 
of  which  are  the  same  in  all.  Thus  Peter 
is   invariably   the   first,   Philip  the   fifth. 


James  the  ninth,  and  Iscariot  the  last, 
except  in  Acts,  where  his  name  is  omitted 
on  account  of  his  apostasy  and  death. 

14.  Simon,  (hwhom  he  also  named  Peter,)  and  An- 
drew his  brother,  James  and  John,  Philip  and  Barthol- 
omew,—hJohn  1.  42. 

Simon,  {whom  h€  also  named  Peter.)  Simon 
was  the  son  of  Jonas,  or  Jona.  This  was 
his  original  name,  and  signifies  hearing. 
He  was  born  at  Bethsaida,  a  town  situated 
on  the  western  shore  of  the  lake  of  Gen- 
nesareth,  but  in  what  particular  year  we 


CHAPTER    VI 


73^ 


are  not  infonnecl.  (John  i.  42,  43.)  He 
was  a  married  man,  and  bad  his  house,  his 
mother-in-hiw,  and  his  wife,  at  Capernaum, 
on  the  lake  of  Gennesareth.  (Matt.  viii. 
44;  Mark  i.  29  ,  Luke  iv.  38.)  He  was  by 
<:)t;eupation  a  fisherman,  and  seems  to  have 
been  associated  with  his  brother  Andrew 
i'l  tJiis  business. 

And  Andrew  his  brother.  Andrew  was  a 
native  of  Bethsaida,  and  brother  of  Peter. 
Whether  he  was  Peter's  elder  or  younger 
brother  is  uncertain.  He,  too,  was  called 
from  his  fishing-net  to  be  a  fisher  of  men. 
The  name  Andrew  was  Greek,  and  is 
found  in  Herodotus.  He  probably  had  a 
Hebrew  name  besides,  which  had  been 
gradually  superseded  by  the  Greek  one. 

James  and  John.  These  two  Apo.stles  in 
most  passages  of  the  Gospels  are  named 
together,  and  from  the  prevailing  order  it 
is  inferred  that  John  was  the  younger. 
Their  father  was  Zebedee,  their  mother 
Salome,  whom  some  recent  critics  identify 
with  the  sister  of  Mary,  the  mother  of 
Jesus,  in  John  xix.  25.  Zebedee,  whose 
occupation  the  two  sons  followed,  was  a 
fisherman  of  Bethsaida,  on  the  lake  of 
Tiberias,  who,  as  he  had  a  vessel  of  his 
own  and  hired  servants  (Mark  i.  20), 
appears  to  have  been  in  good  circumstances 
for  his  station  in  life.  We  know  nothing 
of  him  beyond  his  interposing  no  refusal 
when  his  sons  were  called  to  leave  him 
(Matt.  iv.  21),  and  his  disappearance  from 
the  Gospel  narrative  leads  to  the  inference 
that  his  death  set  Salome  free  to  join  her 
children  in  ministering  to  the  Lord.  (Luke 
viii.  3.) 

Philip.  The  name  is  an  old  Greek  one, 
and  is  found  everywhere  in  ancient  history. 
Philip  was  of  Bethsaida,  the  city  of  Andrew 
and  Peter  (John  i.  44),  and  apparently 
was  among  the  Galilean  peasants  of  that 
district  who  flocked  to  hear  the  preaching 
of  the  Baptist.  He  was  a  firm  believer  in 
the  Messiahship  of  Christ.  (John  i.  25.) 
The  statement  that  Jesus  found  him  (John 
i.  43),  implies  a  previous  seeking.  To  him, 
in  the  whole  circle  of  the  disciples,  were 
spoken  the  words  so  full  of  meaning, 
"  Follow  me." 

Barthnlomeii-  is  a  patronymic,  the  son  of 
Tholmai.  His  own  name  nowhere  appears 
in  the  three  first  Gospels.    He  is  supposed 


to  be  the  same  person  who  is  elsewhere 
eddied  Nathanael. 

15.  Matthew  and  Thomas,  the  son  of  Alpheus,  and 
Simon  caUed  Zeloles. 

Matthew  is  the  same  as  Levi.  (Luke  v. 
27,  29.)  He  was  the  son  of  a  certain 
Alpheus.  (Mark  ii.  14.)  The  only  certain 
information  which  we  possess  concerning 
Matthew  is  contained  in  the  Gospels,  as- 
his  name  occurs  but  once  in  the  Acts  of 
the  Apostles,  and  never  in  the  Ejiistle^. 
Although  a  Jew,  he  was  in  the  employ- 
ment of  the  Romans  as  a  publican,  or 
tax-gatherer,  and  persons  thus  employed 
were  odious  to  their  countrymen,  even  to 
a  proverb.  The  otfice  was,  however,  one 
of  some  trust,  and  the  means  of  worldly 
comfort  which  it  oflered  were  in  propor- 
tion to  its  responsibilities,  and  this  the  more 
enhances  the  devoted  self-denial  of  Mat- 
thew, in  so  readily  leaving  all  to  follow  One 
who  had  "  nowhere  to  lay  his  head." 
(See  Prefiice  to  Gospel  of  Matthew.) 

Thomas  was  also  called  Didymus,  the 
two  names  being  Aramaic  and  Greek 
synonymes,  both  meaning  a  titin.  He 
was  probably  a  Galilean,  as  well  as  the 
other  Apostles,  but  the  place  of  his  birth 
and  the  circumstances  of  his  calling  are 
unknown.  Besides  the  lists  of  the 
Apostles,  he  is  named  eight  times  in  the 
Gospel  of  John  :  xi.  16,  xiv.  5,  xx.  24-29, 
xxi.  2. 

James  the  son  of  Alpheus.  The  words 
the  son,  are  not  in  the  original,  but  the 
ellipsis  is  no  doubt  to  be  supplied  with 
them.  He  is  called  by  IMark,  James  the 
Less  (xv.  40),  and  appears  to  be  that 
James  whom  Paul  calls  "  the  Lord's 
brother."  (Gal.  i.  19.)  Alpheus  seems  to 
be  a  Greek  modification  of  an  Aramaic 
name,  of  which  Clopas  (John  xix.  25),  is 
supposed  to  be  another  form.  Now  as 
Clopas  was  the  husband  of  the  Virgin 
Mary'sBister  (John  xix.  25),  his  son  would 
be  the  cousin  of  our  Lord,  and  might, 
according  to  a  common  Hebrew  idiom,  be 
called  brother.  (See  Gen.  xiii.  8;  2  Sam. 
i.  26;  Acts  vii.  25,  26,  ix.  17.) 

Simon  called  Zelotes,  in  Matt.  x.  4,  the 
Canaanite.  The  two  epithets  attached  to 
his  name  have  the  same  signification,  the 
former  being  the  Geek  translation  of  the 
litter,  which  is  Chaldee.     Both  seem  to 


740 


LUKE. 


point  him  out  as  belonging  to  the  Jewish 
faction  called  Zealots,  which  was  animated 
by  a  most  bitter  and  uncompromising  zeal 
against  the  Roman  rule,  as  a  thing 
accursed,  unlawful,  and  by  every  means 
to  be  put  down,  and  which  played  so- 
cons])icuous  a  part  in  the  last  defense  of 
Jerusalem.  Simon  is  not  mentioned  in 
the  New  Testament  out  of  the  catalogue 
of  the  Apostles. 

16.  And  Judas  the  'brother  of  James,  and  Judas 
Iscai'iot,  wUicii  was  also  the  traitor.— > J ude  1. 

Judas  the  brother  of  James.  The  place 
here  occupied  by  the  name  of  Jude  is 
filled  by  that  of  Lehbxus  in  Matthew  x.  3, 
and  that  of  Thaddeus  in  Mark  iii.  18.  It 
is  generally  accepted  that  these  were 
three  names  for  one  and  the  same  person, 
who  is  therefore  said  by  Jerome  to  have 
been  trionymus.  He  is  the  "  Judas,  not 
Iscariot,"  mentioned    by    John,   xiv.   22. 

Judas  Iscariot,  which  also  luas  the  traitor,  i. 
e.,  who  became,  or  turned  out  to  be  the 
traitor.  Judas  is  uniformly  mentioned 
last  on  the  lists,  with  a  brand  of  infemy. 
Many  conjectures  have  been  made  as  to 
the  meaning  of  the  appellative  Iscariot. 
Some  suppose  it  to  signify,  "  The  zealot ;" 
others,  that  it  is  derived  from  a  word  sig- 
nifying suspension,  and  refers  to  the  manner 
of  his  death  (Matt,  xxvii.  5) ;  others  still, 
that  it  means  "  the  man  of  Carioth,"  or 
Kerioth,  a  city  of  Judah.  (Josh.  xv.  25.) 
The  last  explanation  is  now  generally 
accepted ;  and  if  it  be  right,  Judas  is  the 
only  one  of  the  Apostles  whom  we  have 
any  reason  to  regard  as  not  a  Galilean. 
Also.  i.  e.,  besides  being  an  Apostle,  or 
although  he  was  one,  which  was  a  fearful 
aggravation  of  his  guilt,  he  became  a 
betrayer.  Judas  came  to  an  awful  end. 
(Matt.  xxvi.  34;  John  xvii.  2;  Acts  i.  25.) 

17.  H  And  he  came  down  with  them,  and  stood  in  the 
plain,  and  the  company  of  his  disciples,  i^and  a  great 
multitude  of  people  out  of  all  Judea  and  Jerusalem, 
and  from  the  sea-coast  of  Tyre  and  Sidiin,  wliich  came 
to  liear  him,  and  to  he  healed  of  their  diseases  : 

kMatt.  iv.  2) :  Mark  iii.  7. 

After  choosing  His  twelve  Apostles,  our 
Lord  descended  with  them,  and  stood  in 
the  plain.  As  the  place  where  the  follow- 
ing discourse  was  delivered,  is  said,  by 
Matthew  (v.  1),  to  have  been  a  mountfiin 
or  eminence,  we  must  interpret  the  words 
here  of  an  elevated  plain  or  table-land  at 
the  foot  of  the  mountain.     Robinson  and 


Stanley  both  describe  the  Tell  Hattin,  lying 
a  little  west  of  the  sea  of  Galilee,  and  so 
called  from  the  village  at  its  base,  which 
the  Latin,  though  not  the  Greek  tradition, 
connects  with  the  delivery  of  the  sermon 
on  the  Mount,  and  which  is  now  called 
the  "  Mount  of  Beatitudes,"  as  consisting 
of  a  ridge,  from  which  rise  two  horns  or 
l^eaks,  known  as  the  Horns  of  Hattin.  If 
the  tradition  is  correct,  as  Stanley  is  dis- 
posed to  regard  it  (and  even  liobinson  finds 
nothing  contradictory  to  it  in  the  situation 
of  the  hill),  our  Lord  ascending  the  ridge 
into  one  of  the  peaks,  would  have  gone  up 
into  the  mountain  (Matt.  v.  1),  and  coming 
down  afterward,  for  greater  convenience, 
upon  the  ridge,  would  have  been  upon  a 
level  place,  without  having  left  the  moun- 
tain. 

The  company  of  his  disciples — no  longer 
including  in  their  class  the  Twelve  who 
had  just  been  chosen  as  His  immediate 
attendants.  And  a  great  multitude  of  people, 
&c.  Some  had  come  to  hear  the  new 
Teacher,  whose  fame  had  spread  abroad 
in  every  direction ;  others,  and  perhaps 
the  large  majority,  to  be  healed  of  their 
diseases. 

la.  And  the.v  that  were  vexed  with  unclean  spirits: 
and  they  were  healed. 

Persons  demoniacally  possessed  were 
among  the  gathered  crowd.  Were  healed. 
Those  who  were  possessed  with  demons 
were  afflicted  to  a  greater  or  less  extent 
with  physical  maladies. 

19.  And  tlie  whole  multitude,  Isonght  to  touch  him  : 
for  mthere  went  virtue  out  of  hiin,  and  healed  them  all. 
'Matt.  iii.  II,  3G.    mMark  v.  3U;  Luke  viii.  46. 

There  was  such  eagerness  to  be  healed, 
that  they  pressed  forward  in  a  body  to 
touch  Jesus.  Virtue  means  power.  Tlie 
word  is  the  same  as  that  used  by  our 
Lord  (Mark  v.  30),  when  "  He  perceived 
that  virtue  had  gone  out  of  Him."  Christ's 
inherent,  underived  power  tvent forth  from 
Him,  so  that  all  who  had  approached  Him, 
desiring  a  cure,  were  healed.  Happy  are 
they  who,  treading  in  the  steps  of  Jesus, 
delight  in  relieving  the  miserable  !  What 
a  scene  of  suffering  must  have  been 
witnessed  on  this  occasion  !  Then  what  a 
scene  of  joy !  Yet  the.se  changes  were 
but  faint  emblems  of  the  glorious  works 
j  which  are  now  wrought  where  the  Gospel 
is  preached  in  power  ;  for  virtue,  a  Divine 


CHAPTER   YI. 


•741 


power,  still  goes  out  of  Jesus,  so  that 
tongues  that  were  dumb  in  His  praise  are 
loosed,  feet  that  could  not  walk  in  His 
ways  are  strengthened,  and  parents  behold 
their  wandering  children  returning  to 
their  forsaken  God. 

20.  If  And  he  lifted  up  his  eyes  on  his  disciples,  and 
said,  "Blessed  bf.v'^  poor:  for  yours  Is  the  kingdom  of 
Qod.— "Matt.  V.  3  and  xi.  5 ;  James  ii.  5. 

See  on  Matt.  v.  1. 

Without  entering  into  any  thorough 
discussion  of  the  question,  about  whi(;h 
some  difference  of  opinion  exists,  whether 
the  sermon  here  given  and  that  recorded 
in  .  the  5th,  6th  and  7th  chapters  of  Mat- 
thew are  two  relations  of  the  same 
discourse,  or  distinct  discourses,  delivered 
at  different  times,  we  shall  assume,  as 
most  harmonists  and  interpreters  main- 
tain, that  they  are  identical.  The  very 
variations  in  them  tend  to  establish  an 
essential  sameness.  Both  begin  with 
the  same  blessings  and  end  with  the 
same  striking  parable  concerning  the 
difference  between  hearing  and  doing, 
and  it  is  inherently  improbable  that 
Christ,  at  different  periods  in  His  life, 
should  have  made  use  of  the  same 
commencement  and  the  same  con- 
clusion of  His  discourse.  Between  this 
common  beginning  and  ending,  it  is  true, 
there  is  much  in  Matthew  which  Luke 
does  not  give,  and  some  ]>assages  in  Luke 
which  do  not  appear  in  Matthew,  yet  it  is 
algo  true  that  the  passages  common  to  the 
two  Evangelists  are  perfectly  identical  in 
substance,  follow  in  the  same  order,  and 
contain  those  truths  which  are  of  univeisal 
concern  to  the  disciples  of  Christ  in  every 
age.  Should  it  be  asked  why  Luke 
omitted  such  extended  and  important 
parts  of  the  discourse,  this  question  might 
be  answered,  first,  by  replying  that  he 
repeats  the  like  sentiments  in  other 
passages  of  his  Gospel,  and,  secondly,  by 
asking  why  Mark  omitted  the  whole  dis- 
course, or  why  Matthew  passed  over  all 
that  is  contained  in  chapters  1  and  2  of 
Luke  ?  It  is  well  that  the  Evangelists  did 
not  follow  servilely  each  in  the  steps  of 
his  predecessor,  else  what  need  would 
there  have  existed  fer  four  Gospels  ?  In 
what  respect  would  the  second,  third  and 
fourth  have  added  to  the  amount  of  infor- 
mation given  in  the  first? 


In  order  to  harmonize  the  arrangement 
of  Luke's  report  of  the  sermon  with  that 
of  Matthew,  we  must  read  tlie  verses  in  the 
following  order:  20-26,  29-:J0,  27,  28,  32- 
42.  Verses  34  and  35  in  Luke  are  additional 
matter. 

And  he  lifted  up  his  eyes,  a  form  of  ex- 
pression representing  the  solemnity  and 
importance  of  the  discourse  about  to  be 
pronounced  ;  on  his  disciples,  to  whom,  until 
verse  27,  His  discourse  is  addressed,  but  in 
the  hearing  of  the  people.  Blessed  be  ye 
poor.  This  is  explained  by  the  terms  in 
Matthew,  "poor  in  spirit."  The  reference 
is  not  to  external  situation,  but  to  disposi- 
tion and  character.  A  bare  outward  pov- 
erty, or  an  avowed  voluntary  poverty,  will 
entitle  none  to  the  blessing.  Many  poor 
persons  are  proud,  ungodly,  dishonest  and 
profligate,  while  some  of  the  rich  are 
humble,  pious  and  holy.  Poverty,  indeed, 
has  advantages  in  respect  of  religion,  but 
none  are  here  pronounced  blessed,  except 
such  as  have  "poverty  of  spirit,"  that  is, 
are  of  a  true,  humble,  lowly  spirit.  For 
yours  is  the  kiiigdom  of  God.  Such  persons 
are  blessed,  because  their  humility  ren- 
dering them  teachable,  submissive,  con- 
tented and  obedient,  and  leading  them  to 
rest  their  hope  entirely  on  something  out 
of  themselves,  j^repares  them  to  be  mem- 
bers of  the  kingdom  of  grace,  and  heirs  of 
the  kingdom  of  glory,  particularly  as  this 
humility  is  connected  with  the  other  dis- 
positions represented  in  this  sermon ;  for 
all  of  them,  though  no  doubt  with  a 
great  variety  of  degree,  are  to  be  found  in 
every  man,  who,  being  born  again,  has 
entered  into  the  kingdom  of  God. 

21.  "Blessed  nre  j/e  that  hunger  now:  for  ye  shall  be 
filled.  1  Blessed  are  ye  that  weep  now:  for  ye  shall 
lau!;h. 

"Isa.  Iv.  1,  Ixv.  13 :  Matt.  v.  6.   Pisa.  Ixi.  3 ;  Matt.  v.  4. 

Hunger  is  used  in  all  languages  to  ex- 
press vehement  desire.  Filled  is  a  figure 
taken  from  cattle  in  good  pasture,  fed  till 
they  are  satisfied,  and  graze  no  longer. 
Probably,  many  persons  present  were  kept 
at  a  great  distance  from  their  necessary 
food  by  attention  to  our  Lord's  instruccions, 
and  thus  would  be  the  better  prepared  to 
appreciate  the  declaration  that  hungering 
after  righteousness  they  should  be  satis- 
fied in  due  time  with  Divine  consolations 
and  a  holy  felicity.  In  the  knowledge  and 


743 


LUKE 


iiiith  of  the  truth  respecting  the  Saviour, 
they  would  obtain  the  gratification  of  their 
de:^ires,  and,  in  tlie  fullness  of  their  grate- 
ful and  happy  hearts,  would  be  able  to  ex- 
claim, "  Surely,  in  the  Lord  have  we  right- 
eousness," we  "are  complete  in  Him," 
"  who  of  God  is  made  unto  us  wisdom  and 
righteousness,  and  sanctification,  and  re- 
demption." (Isa.  xiv.  24;  Col.  ii.  10;  1  Cor. 
i.  30.)  Blessed  are  ye  that  weep  now:  for  yc 
shall  laugh.  It  is  as  if  Christ  had  said,  "  Ye 
disciples  that  are  now  in  a  sad,  mournful, 
afflicted  state  are  blessed,  for  there  will 
come  a  time  when  ye  shall  oe  comforted, 
a  time  when  God  shall  wijDe  away  all  tears 
from  your  eyes."  Happy  are  they  who 
now  sorrow  after  a  godly  sort  for  their 
sins,  "  When  they  behold  transgressors  are 
grieved"  (Ps.  cix.  158),  and  mourn  under 
that  wholesome  discipline  of  afHiction  by 
which  God  reduces  His  wandering  chil- 
dren, and  trains  them  up  to  higher  holi- 
ness, for  alltheir  sorrow  shall  pass  away 
like  a  dream,  and  they  shall  ere  long  re- 
joice in  a  complete  deliverance  from  it. 

22.  iBlessed  are  j'e,  when  men  shall  hate  you,  and 
when  thoy  rshall  separate  you.O'oj/i  their  company,  and 
shall  reproach  you,  and  ca-st  out  your  name  as  evil,  lor 
the  Son  ol' man's  sake. 

iMatt.  V.  11 ;  1  Peter  ii.  19  and  iii.  14,  iv.  14.  "-Johh 
xvi.  2. 

When  men  shall  hate  you.  Hatred  of 
Christ's  disciples  is  the  bitter  root  from 
which  persecution  grows.  The  wicked 
hate  the  holy  image  of  God,  and  those 
who  bear  it ;  His  holy  truth,  and  those 
who  profess  and  preach  it ;  His  holy  law, 
and  those  who  obey  and  stand  up  for  its 
obligation  and  authority ;  His  holy  ordi- 
nances, and  those  that  attend  on  them. 
And  when  they  shall  separate  you  from  their 
company.  These  words  designate  all  kinds 
of  expulsion  from  society,  in  consequence 
of  the  odium  attached  to  faith  in  Christ, 
and  an  open  profession  of  His  name.  And 
shall  reproach  you — shall  cover  you  with 
opprobrious  epithets,  as  they  eject  you 
forth  from  society.  And  cast  out  your  name 
as  evil.  It  will  be  noticed  tliat  there  is  a 
climax  in  the  verse  :  1.  hatred;  2.  sever- 
ance from  general  and  sj^ecial  intercourse  ; 
3.  reproach,  and  4.  formal  excommunica- 
tion from  the  synagogue,  or  church  fellow- 
ship. (John  ix.  34;  xvi.  2.)  Christ's 
disciples  were  abhorred  for  their  name.' 
As    such,    they    were    sometimes    called 


Nazarenes,  and  sometime.s  Christians,  and 
both  these  names  were  matters  of  reproach 
in  the  mouths  of  their  enemies.  For  the 
Son  of  man^s  sake,  because  (or  on  account) 
of  me ;  i.  e.,  as  being  my  discij)les,  or  be- 
lievers in  my  claims  to  the  Messiaship, 
and  therefore  avowed  subjects  of  my 
kingdom.  Such  is  the  treatment  which 
He  warns  them  to  expect,  as  His  profes- 
sed followers,  and  such  the  consolation 
which  He  gives  them.  They  must  have 
tribulation  in  His  service,  but  for  that 
very  reason  He  pronounces  them  blessed. 
"  All  who  live  godly  must  sufier  persecu- 
tion." The  particular  form  of  the  opposi- 
tion which  wicked  and  worklly  men  make 
to  the  cause  of  Christ,  will  depend  ou 
circumstances ;  but  in  all  countries  and  in 
all  ages  it  exists,  and  the  followers  of 
Christ  should  count  on  being  exposed  to 
derision,  reproach,  slander,  and  it  may  be 
evils  of  a  more  formidable  kind,  from  un- 
godly men. 

23.  "Rejoice  ye  in  that  day,  and  leap  for  joy :  for,  be- 
hold, your  reward  is-  great  in  heaven  :  lor  'in  the  like 
manner  did  their  lathers  unto  the  prophets. 

sMatt.  V.  12:  Acts  V.  41;  Col.  i.  24;  James  i.  2.  'Acts 
vii.  51. 

The  defamed  and  persecuted  are  not 
only  pronounced  "  blessed,"  but  are  called 
on  to  rejoice.  It  seems  a  strange  exhorta- 
tion for  such,  not  merely  to  be  patient 
and  resigned,  but  joyful  and  glad.  But 
when  the  whole  of  the  case  is  taken  into 
view,  the  command  appears  in  the  highest 
degree  reasonable,  and  the  duty  not  oijly 
practicable,  but  easy.  "  This  is  the  victory 
which  overcometh  the  world  " — all  diffi- 
culties, "  even  our  faith."  (1  John  v.  45.) 
Let  a  man  but  believe  what  Jesus  reveals 
to  him,  and  he  will  not  feel  it  difficult  to 
do  what  Jesus  commands,  or  endure  what 
Jesus  appoints.  The  man  who  believes 
that  his  reward  shall  be  great  in  heaven, 
will  have  no  difficulty  in  rejoicing  and 
leaping  for  joy  amid  those  afflictions, 
which,  however  heavy,  he  will  in  this  case 
feel  light,  and  which,  however  long  con- 
tinued, he  will  regard  as  but  for  a  moment, 
and  which  he  knows  are  ''working  out 
for  him  a  far  more  exceeding  and  eternal 
weight  of  glory."  (2  Cor.  iv.  17.)  For  the 
persecutions  which  the  prophets  referred  to 
endured,  (see  1  Kings  xiii.  4 ;  2  Chron. 
xxiv.  21,  xxxvi.  16;  Neh.  ix.  26;  Heb.  xi. 
32-38.) 


CHAPTER   VI, 


743 


24.  "But  wo  unto  you  'that  are  rich !  for  jye  have  re- 
ceived your  consolation. 

"Amos  vl.  I  ;  James  v.  1.  ^Luke  xil.  21.  jMatt.  vi.  2, 
6,  IG;  Lulie  xvi.  2o. 

Wo  unto  you.  This  is  the  expression  of 
one  lamenting  (or  bewailing  the  unhappy 
■condition  of  another),  not  of  one  inflamed 
with  anger.  We  are  not  to  understand 
our  Lord  here  as  denouncing  riches  as 
necessarily  evil,  or  rich  men  as  necessarily 
wicked.  He  would  not  thus  have  spoken 
of  the  rich  Chuza  with  his  wife  (Luke  viii. 
2,  3),  or  the  family  of  Bethany.  (Luke  x. 
38-42.)  His  intention  obviously  was  to 
show  His  disciples  the  danger  of  riches, 
worldly  indulgences,  and  all  those  ruinous 
advantages  which  men  so  eagerly  pursue, 
and  of  that  pride  and  self-sufficiency  which 
are  commonly  increased  by  outward  pros- 
perity. For  ye  have  received  your  consolation, 
i.  e.,  ye  who  love  the  good  things  of  this 
world  supremely,  and  trust  in  them,  hav- 
ing chosen  them  for  your  hajipiness,  shall 
not  receive  Divine  comfort,  or  the  heavenly 
reward. 

2i.  'Wo  unto  you  that  are  fuU  !  for  ye  shall  hunger. 
•Wo  unto  you  that  hiusli  now !  for  ye  shaU  mourn  and 
weep.— ^Isa.  Ixv.  13.    »Prov.  xiv.  13. 

Full.  Ye  that  abound  in  woi'ldly  goods, 
and  take  up  with  these  things  as  your 
portion,  ye  shall  hunger — ye  shall  fall  into 
a  sfate  of  great  indigence  and  misery, 
aggravated  by  all  the  plenty  which  ye 
enjoyed  and  abused.  The  retribution 
which,  in  the  verse  preceding,  is  described 
only  as  a  coming  short  of  the  exj^ected 
consolation,  is  here  re]iresented  as  a  direct 
feeling  of  hunger,  pain  and  sadness.  Mis- 
erable are  you  that  laugh  now,  that  spend 
your  lives  in  mirth  and  gaiety,  or  are  of  a 
light,  trifling  spirit,  for  yc  sJiall  mourn  and 
weep.  You  have  reason  to  expect  a  portion 
in  those  doleful  regions  where,  without 
intermission  and  without  end,  ye  shall  be 
abandoned  to  weeping,  and  wailing,  and 
gnashing  of  teeth.  Our  Lord's  declaration 
is  to  be  understood  of  that  turbuleat,  car- 
nal mirth,  that  levity  and  vanity  of  spirit, 
which  arises,  not  from  any  solid  founda- 
tion, but  from  sensual  pleasure,  or  those 
vain  amusements  of  life  by  which  the 
giddy  and  the  gay  contrive  to  fill  up  their 
time — that  sort  of  mirth  which  dissipates 
thought,  leaves  no  time  for  consideration, 
and  gives  them  an  utter  aversion  to  all 
serious  reflections. 


2fi.  bWo  unto  you,  when  all  men  Bhall  speak  weU  of 
you  !  for  .so  did  their  lathers  to  tlie  talae  prophets. 
I'Johu  XV.  I'J;  1  John  iv.  5. 

The  phrase  all  men  (like  the  term  world) 
is  used  to  distinguish  the  great  ungodly 
mass,  as  opposed  to  the  righteous  few. 
The  sentiment  is  not  that  it  is  a  positive 
mark  of  evil  to  be  spoken  well  of  by  a 
bad  man  ;  for  Timothy  "had  a  good  report 
from  those  that  were  without."  To  be 
universally  jiraised,  however,  is  a  most 
unsatisfactory  symptom,  and  one  of  which 
a  minister  of  Christ  should  always  be 
afraid.  Plutarch  tells  us  that  when 
Phocion  in  his  orations  had  particularly 
pleased  the  multitudes,  he  used  to  ask  his 
friends  whether  anything  wrong  had  been 
uttered  in  his  address.  So,  the  minister 
who  is  universally  applauded,  may  well 
doubt  whether  he  is  faithfully  doing  his 
duty,  and  honestly  declaring  all  the 
counsel  of  God  ;  for,  according  to  the  old 
adage, "  a  compliant  temper  makes  friends, 
truth  excites  odium."  For  so  did  their 
fathers  to  the  false  prophets.  The  false 
prophets  and  teachers,  whom  the  Jews 
commended,  accommodated  their  senti- 
ments and  doctrines  to  the  wishes  and 
passions  of  their  auditors.  They  spake  to 
them  smooth  things,  and  prophesied  lies, 
because  the  people  loved  to  have  it  so;  they 
prophesied  of  peace,  when  war  was  at 
hand ;  they  strengthened  the  hands  of  evil- 
doers (Jer.  xxiii.  14),  and  daubed  the 
ruinous  wall  with  untempered  mortar. 
(Ezek.  xiii.  10,  11.) 

27.  '5  rBut  I  say  unto  you  which  hear.  Love  your  ene- 
mies, do  good  to  them  which  hate  you, 

fExod.  xxiii.  4 ;  Prov.  xxv.  21 ;  Matt.  v.  44  ;  verse  35 : 
Rom.  xU.  20. 

But  I  say  unto  you  which  hear.  The  words 
were  not  addressed  by  the  Saviour,  as  in 
verse  26,  exclu'^ively  to  His  disciples,  but 
to  all  within  His  hearing,  and,  of  course, 
to  all  who  in  future  ages  should  hear  His 
Gospel. 

This  is  the  most  sublime  piece  of  morality 
ever  given  to  man.  The  thought  of  re- 
quitingactsof  enmity  withacts  of  kindness 
could  only  arise  in  the  heart  of  Him  who 
has  Himself  prayed  for  the  evil-doers. 
Such  sayings  of  the  Saviour,  particularly, 
may  well  have  elicited  from  even  a  godly 
man,  on  reading  the  sermon  on  the 
Mount,  the  exclamation,  "  Either  this  is 
not  true,  or  we  are  no  Christians."    The 


744 


LUKE. 


precept  is  equivalent  to  a  prohibition  of 
malignant  feeling  toward  any  human 
being,  a  command  to  cherish  kind  wishes 
toward  all  mankind.  Instead  of  warranting 
us  to  confine  our  benevolent  regards  to 
those  whom  we  may  consider  our  neigh- 
bors— our  kindred  or  countrymen — our 
benefactors  or  friends — men  of  our  own 
sect,  or  even  religion — our  Lawgiver  com- 
mands us  to  embrace,  in  the  widespread 
arms  of  our  benevolence,  all  mankind — 
strangers,  foreigners,  heathens,  even 
enemies.  Every  human  being  is  to  be  re- 
garded with  good  will,  and,  as  we  have 
opportunity,  to  be  treated  with  kindness. 
It  is  quite  obvious  that  we  are  not  required 
to  regard  with  precisely  the  same  kind  of 
feeling  a  Christian  brother  and  an  openly 
profane  and  profligate  person — a  generous 
benefactor  and  a  malignant,  inveterate 
enemy.  It  is  not  possible,  and,  if  it  were, 
it  w^ould  not  be  proper,  to  cherish  the 
same  tender  regard  for  strangers  as  for  "  our 
own,  those  of  our  own  household,"  the 
same  gratitude  to  enemies  as  to  benefac- 
tors, the  same  esteem  for  the  bad  as  for 
the  good.  But  we  are  to  regard  all  men, 
even  our  enemies, with  love;  that  is,  we 
are  sincerely  to  wish  them  well,  we  are  to 
desire  their  good,  we  are,  as  we  have 
opportunity,  to  promote  their  happiness. 

2S.  Bless  them  that  curse  you,  and  dpray  for  them 
which  despitefuUy  use  you. 
dLuke  xxiii.  34 ;  Acts  vii.  60. 

The  word  bless  does  not  mean,  according 
to  a  common  use  of  it  in  Scripture,  to  im- 
yjlore  blessings  from  God  upon  them  who 
are  imprecating  evils  ujjou  us,  for  then  it 
"would  be  synonymous  with  2)ray  for  them. 
It  is  quite  i)arallel  to  the  Apostle's  injunc- 
tion, not  to  "  render  railing  for  railing,  but 
contrariwise  blessing."  Be  civil  and  kind 
to  those  who  are  rude  to  you,  and  be 
ready,  when  you  can  do  so  with  truth,  to 
?;peak  to  the  advantage  of  those  who  have, 
by  malignant  and  untrue  statements,  en- 
deavored to  injure  your  reputation.  And 
pray  for  them  vhich  despitefuUy  use  you,  who 
are  making  continual  war  upon  you,  and 
constantly  harassingand  calumniating  you. 
"Knowing  that  you  can  do  but  little  +o 
make  them  happy,  call  in  the  aid  of  Om- 
nipotence. Instead  of  imprecating  ven- 
geance, pray  for  forgiveness  and  for  all 


heavenly  and  spiritual  blessings  to  them, 
and  do  this  for  your  most  inveterate  foes." 

29.  eAYid  unto  him  that  smiteth  thee  on  the  o?ii^  cheek 
ofl'er  also  the  other;  'and  him  that  taketh  away  thy 
cloak  lorbid  not  Ut  tafce  thy  coat  also.  30.  pGive  to  every 
man  that  asketh  oi  thee ;  and  of  him  that  taketh  away 
thy  goods  ask  thnn  not  again. 

'Matt.  V.  39.  fl  Cor.  vl.  7.  gDeut.  xv.  7,  8, 10;  Prov. 
xxl.  36 ;  Matt.  v.  42. 

That  smiteth  thee,  &c.  Christianity  obliges 
us  to  bear  many  injuries  patiently  rather 
than  revenge  one  privately  :  we  must  leave 
the  matter  to  God  and  the  magistrate.  The 
coat  here  mentioned  was  a  tunic,  generally 
made  of  linen,  worn  next  to  the  skin,  with 
armholes  or  sleeves,  reaching  down,  like 
a  shirt,  to  the  knees,  and  bound  round  the 
waist  by  a  girdle.  The  cloak,  called  in 
modern  times  the  "aba,"  w^as  a  large  square 
piece,  several  feet  in  length  and  breadth, 
and  worn  very  much  as  an  American 
Indian  wears  his  blanket.  Taketh  away.  In 
the  parallel  passage  (Matt.  v.  40),  the  words 
are,  sue  thee  at  the  law,  and  take  anxiy,  &c. 
Manifestly  the  precepts  in  these  two  verses 
are  not  to  be  taken  strictly,  but  restrain- 
edly.  They  must  not  be  so  expounded  as 
to  contradict  other  portions  of  God's  word. 
A  literal  interiDretation  of  them  would 
break  up  all  the  foundations  of  society,  and 
destroy  all  control  of  personal  property. 
The  command  of  our  Lord  (verse  29),  does 
not  forbid  the  repression  of  crime,  or  de- 
clare the  office  of  the  magistrate  and  police- 
man unla\y'ful.  Nor  does  it  declare  all  war 
unlawful,  or  prohibit  the  punishment  of 
evil-doers,  and  disturbers  of  the  peace  and 
order  of  society.  (See  Luke  xxii.  36;  Rom. 
xiii.  4.)  Neither  does  our  Lord's  command 
forbid  us  to  defend  ourselves  when  we  are 
in  danger,  for  this  is  one  of  the  strongest 
instincts  of  our  nature,  the  law  of  God 
written  on  our  heart;  or  to  avail  ourselves 
of  the  protection  which  the  law  gives*  to 
property,  for  justice  to  our  creditors,  to  the 
public,  to  our  families,  may  require  us  to 
defend  our  estate.  At  the  same  time,  this 
command  condemns  anything  like  a  pug- 
nacious, revengeful,  litigious,  or  selfish 
spirit.  If  a  man  give  a  disciple  of  Christ  a 
contemptuous  or  painful  blow  on  the  cheek, 
it  is  his  duty  and  wisdom  to  imitate  his 
Master,  and  take  it  patiently,  nay,  to  turn 
the  other,  and  expose  himself  to  a  repeti- 
tion of  the  insult  or  injury,  rather  than  to 
begin  a  contest,  by   returning  the   blow, 


CHAPTER   VI 


r45 


sending  a  challenge,  or  commencing  a 
process  at  law — even  though  he  should  he 
ridiculed  for  his  want  of  manly  spirit,  in 
consequence  of  his  obedience  to  the  laws 
of  his  Lord.  If  a  man  l)e  sued  at  law,  and 
be  unjustly  deprived  of  liis  "coat,"  which, 
though  not  of  great  value,  he  might  be  ill 
able  to  spare,  he  had  better  sufl'er  himself 
to  be  defrauded  of  his  "  cloak,"  than  be 
involved  in  the  temptations  and  evils  of 
seeking  legal  redress.  He  ought,  also,  to 
have  resort  to  the  tribunals  of  justice  only 
when  the  cause  is  important  and  the  call 
urgent — to  prosecute  his  claims  with  hu- 
manity, moderation,  and  a  spirit  of  peace, 
to  be  content  with  reasonable  satisfaction, 
and  to  embrace  every  opportunity  of  ter- 
minating the  contest.  • 

31.  ^And  as  ye  would  that  men  should  do  to  you,  do 
ye  also  to  them  likewise.— iiMatt.  vii.  12. 

We  are  not  to  do  to  others  as  thev  do  to 
us,  but  as  ive  would  that  they  should  do  to  us. 
In  interpreting  this  rule  we  are  to  have 
regard  to  the  following  limitations:  1.  We 
are  not  to  overlook  the  difference  which 
exists  between  ourselves  and  others  in 
regard  to  the  circumstances  in  which  we 
are  severally  placed.  For  example,  all 
that  a  father  may  expect  from  a  child,  or 
a  master  from  his  servant,  or  a  magistrate 
from  his  subjects,  is  not,  for  this  reason,  to 
be  done  by  such  superiors  in  rank  or  rela- 
tion to  their  inferiors.  2.  What  we  would 
that  others  should  do  to  us,  is  not  to  deter- 
mine our  duty  to  them,  unless  the  thing 
^\e  would  they  should  do  to  us  is  right  in 
itself.  If  a  judge  and  a  criminal  should 
exchange  situations,  it  does  not  follow  that 
because  the  judge  in  the  character  of  a 
culprit  would  desire  not  to  be  condemned, 
therefore  he  must  not  condemn  the  crimi- 
nal before  him  in  the  judicial  capacity  in 
which  he  is  now  called  to  act,  for  then 
would  offenders  go  unpunished,  and  society 
be  unhinged  and  ruined.  3.  We  are  not 
obliged  to  do  all  that  to  others,  which  we 
might  probably  be  glad  they  would  do  to 
us;  that  is,  the  rule  does  not  apply  to 
everything  that  is  lawful,  but  to  what  is 
reasonable.  A  poor  man  may  desire  that 
one  who  is  wealthy  should  give  him 
enough  to  make  him  rich,  and  it  is  likely 
that  if  the  rich  man  were  poor,  he  also 
might  desire  the  same  kindness ;  but  he  is 


not,  for  this  reason,  even  though  he  might 
lawfully  do  it,  required  to  make  the  poor 
man  rich.  As  ye  mould,  the  rule  embraces  all 
things,  small  and  great,  seen  and  unseen 
whether  done  when  absent  or  present,  and 
whether  involving  much  sacrifice  or  little. 
This  rule  has  the  following,  among  other 
points  of  excellence  :  1.  It  is  plain  and 
concise.  2.  It  is  admirably  adapted  to 
sudden  emei-gencies,  when  there  is  not 
time  for  long  deliberation  as  to  what  duty 
demands.  3.  It  is  susceptible  of  universal 
ajjplication — to  all  persons,  places  and 
things.  4.  It  meets  those  cases  in  which 
self  interest  and  private  feelings  are  likely 
to  dim  our  perceptions  of  right  and  wrong. 
5.  Being  founded  in  the  reason  of  things, 
it  is  such  a  precept  as  approves  itself  to  the 
mind  of  a  reasonable  creature,  as  soon  as 
he  hears  and  understands  it,  so  as  not  to 
need  any  labored  proof.  It  should  be  no- 
ticed that  this  rule  holds  negatively  as 
well  as  positively.  Though  it  wears  only 
the  positive  form,  we  are  as  much  bound 
not  to  do  to  others  what  we  would  not 
have  others  do  to  us,  as  to  do  to  them  what 
we  would  have  them  do  tons.  To  neglect 
to  do  what  we  would  expect  from  others, 
is  equally  wrong  in  nature,  though  it  may 
not  be  equally  wrong  in  degree,  as  to  do 
to  them  what  we  would  not  wish  them  to 
do  to  us. 

32.  'For  if  ye  love  them  which  love  you,  what  thank 
have  ye?  for  sinners  also  love  those  that  love  them. 
33.  .A.nd  if  ye  do  good  to  thoni  which  do  good  to  you, 
what  thank  have  ye?  for  sinners  also  do  even  the 
same.  34.  ^And  if  ye  lend  to  thnii  of  whom  ye  hope  to 
receive,  what  thank  have  ye?  for  sinners  also  lend  to 
sinners,  to  receive  as  much  again. 

iMatt.  V.  46.    kMatt.  v.  42. 

In  these  verses  our  Lord  beautifully 
shows  that  it  is  the  duty  of  the  Christian 
to  be  better  than  anybody  else.  "  A 
Christian,"  says  Cecil,  "if  he  be  a  shoe- 
maker, should  be  the  best  shoemaker  in 
the  town."  The  disciples  of  Christ  are  to 
exercise  charity  in  giving,  charity  in  for- 
giving, charity  in  lending.  It  is  sometimes 
their  duty  (if  they  have  ability)  to  lend 
such  poor  persons  as  they  cannot  expect 
will  ever  be  in  a  capacity  either  to  pay  or 
requite  them.  Love  for  love  is  justice, 
love  for  no  love  is  favor  and  kindness,  but 
love  and  charity  to  all  persons,  even  the  un- 
deserving and  the  ill-deserving,  is  aCiirist- 
like  temper.  A  man  ought  to  tremble 
with  fear,  if,  beside  the  external  part  of 


740 


LUKE, 


his  religion,  he  finds  nothing  in  his  Ufe 
but  what  may  be  found  in  a  Turk  or  a 
heathen. 

30.  But  Uove  ye  your  pnemies,  anrt  do  good,  and  "lend, 
hoping  for  nothing  a'^;iiiK  and  your  ri'Wurd  shall  be 
great,  and  "ve  sluiU  br  the  children  ol'  the  Highest :  for 
he  is  kind  uiito  the  untliaukiul  and  to  the  evil. 

'Verse  27.    mPs.  xxxvii.  2o  ;  verse  30.    "Matt.  v.  45. 

Love  ye  your  enemies.  This  precept  of 
our  Lord  cannot  be  understood,  in  its  full 
force,  without  a  reference  to  the  low  and 
narrow  doctrines  which  were  about  this 
time  inculcated  by  the  Jewish  teachers, 
and  acted  upon  by  the  people.  A  limit 
was  fixed,  beyond  which  it  was  lawful  to 
hate  an  offending  brother,  though  he 
might  be  at  first  forgiven.  Apostatizing 
or  heretical  Israelites  it  was  lawful  and 
meritorious  to  slay,  openly,  if  opportunity 
served,  and  legally  if  expedient,  but  at  all 
events  to  slay  them,  even  if  by  subtilty 
and  craft.  As  to  the  Gentiles,  even  those 
with  whom  they  had  no  war  or  contention, 
there  was  no  instruction  to  plot  theAr  death, 
but  it  was  not  lawful  to  deliver  them  from 
death.  In  the  face  of  such  facts,  how 
noble  does  Christ's  precept  appear  !  (See 
notes  on  verse  27.)  Do  good,  and  lend, 
hoping  for  nothing  again,  and  your  reward 
shall  be  great.  Confer  acts  of  kindness, 
lend  cheerfully,  without  fearing  the  loss 
of  what  shall  be  thus  bestowed.  It  often 
happens  that,  even  contrary  to  appear- 
ances, the  loan  is  thankfully  returned  by 
the  borrower,  but  should  it  not  be, 
remember  (and  let  this  silence  all  your 
doubts)  that  God  chargeth  Himself  with 
what  you  give  from  love  to  Him,  and  love 
to  your  neighbor.  He  is  the  poor  man's 
surety.  And  ye  shall  be  the  children  of  the 
Highest,  rather,  dear  andacceptahle  to  God,  or, 
you  u:ill  be  like  unto  God,  for  He  is  kind  unto 
the  unthankful,  and  to  the  evil,  bestows  the 
gifts  of  common  Providence  on  the  worst 
of  men,  who  are  every  day  provoking 
Him,  rebelling  against  Him,  and  using 
those  very  gifts  to  His  dishonor. 

.36.  Beoye  therefore  merciful,  as  your  Father  also  is 
merciful.— oMatt.  v.  48. 

Be  not  satisfied  with  the  low  standard 
of  publicans  and  other  ordinary  men,  but 
make  God  your  model.  Follow  not  the 
example  of  unregeaerated  persons,  but 
aim  at  an  imitation  of  your  Father.  Be, 
literally,  become  merciful.  In  Matthew  (v. 
48),  this  is  denoted  by  perfect.    There  is 


no  difierence  in  sense.  Whoever  has  the 
grace  of  compassion  and  mercy,  flowing 
from  pure  love  to  God  and  man,  will  be  in 
possession  of  all  the  kindred  graces,  though 
destined  to  a  higher  development,  which 
constitute  the  perfection  of  moral  charac- 
ter. Let  us  not  presume  to  call  God  our 
Father,  if  we  do  not  labor  to  resemble 
Hiin,  nor  dare  to  claim  the  peculiar  honor 
and  privileges  of  Christ's  disciples,  if  we 
do  not  distinguish  ourselves  from  others, 
by  the  charity  of  our  tempers,  and  the 
usefulness  of  our  lives,  as  well  as  by  the 
articles  of  our  faith,  and  the  forms  of  our 
worship. 

37.  '^Judge  not.  and  ye  shall  not  be  judged  :  condemn 
not,  and  ye  shall  not  be  condemned:  lorgive,  and  ye 
shall  be  lorgiveii :— ''Matt.  vii.  1. 

The  judging  here  forbidden  is  not  self- 
judging,  which  is  a  great  and  necessary 
duty,  or  judging  by  civil  magistrates  in 
their  spheres,  or  judging  by  ecclesiastical 
officers  of  applicants  for  admission  to  the 
communion,  or  that  judgment  which  can- 
not but  be  formed  of  the  state  and  charac- 
ter of  men  from  their  avowed  principles 
and  visible  conduct,  for  Christ  directs  His 
disciples  to  judge  by  this  rule.  The  judg- 
ing referred  to  obviously  respects  personal 
actions  and  characters.  We  are  not  to  be 
officious  in  our  judgments — intermeddling 
with  what  we  have  no  concern  with ;  or 
rash,  not  deciding,  even  when  called  to 
judge,  till  we  have  carefully  examined 
the  subject ;  or  presumptuous,  pronouncing 
on  things  beyond  our  reach — such  as  the 
views  and  motives  of  another,  and  acting 
as  if  our  conjectures  were  infallible  truths; 
or  severe,  but  putting  the  best  construction 
on  doubtful  actions ;  or  partial,  condemn- 
ing in  one  what  we  approve,  or  at  least 
pass  by,  in  another,  condemning  in  our 
neighbor  what  we  overlook  in  ourselves ; 
or  hasty  in  pronouncing  our  judgment, 
because  it  is  very  difficult  to  obtain  pos- 
session of  all  the  materials  that  in  any 
case  are  necessary  to  form  a  correct  judg- 
ment, and  to  pronounce  judgment  without 
this,  is  to  run  the  hazard,  at  least,  of  doing 
cruel  injustice. 

And  ye  shall  not  be  judged.  It  is  not  prob- 
able that  these  words  refer  to  what  a  man 
may  expect  in  the  ordinary  intercour.^e  of 
life.  Their  main  reference,  at  least,  is  to 
the  judgment  of  God,  and  of  eternity.  Nor 


CHAP  T  E  K    V  I 


747 


is  their  meaning,  "if  you  are  lenient,  or 
severe,  in  your  judgments  of  your  fellow- 
men,  God  will  be  lenient,  or  severe,  in  His 
judgment  concerning  you;"  but,  "beware 
of  wrong  judgments,  for  all  your  judgments 
arie  to  be  reviewed,  and  by  these  judgments 
ye  are  to  be  yourselves  then  judged." 
Condemn  not,  etc.,  expands  and  enforces  the 
preceding  command.  It  denotes  a  censo- 
rious, fault-finding  spirit.  Forgive,  and  yc 
shall  be  forgiven,  not  that  a  bare  forgiving 
of  others  is  all  that  God  requires  in  order 
to  our  forgiveness,  but  it  is  one  part  of  that 
obedience  which  we  owe  to  God,  without 
which  it  is  in  vain  to  expect  forgiveness 
from  Him. 

38.  iGive.  and  it  shall  be  given  unto  you  ;  good  meas- 
ure. i)rp.s>efl  down,  and  shaken  together,  and  running 
over,  shall  men  give  into  your  'bosom.  For  switli  the 
8anie  niea'-ure  that  ye  mete  withal,  it  shall  be  measured 
to  you  again. 

iProv.  xix.  17.  'P.^i.  Ixxix.  12.  'Matt.  vil.  2;  Markiv. 
Zi :  James  ii.  I'i. 

Give  liberally  to  those  that  need  your 
assistance,  not  out  of  mere  human  gener- 
osity, nor  out  of  vanity,  but  for  the  sake 
of  God,  and  it  shall  be  given  unto  you,  for 
your  kindness  and  liberality  will  naturally 
gain  you  love  and  respect,  and  God  also, 
by  His  grace,  will  influence  men's  hearts 
in  your  favor.  (Prov.  xix.  17.)  Good  meas- 
ure, pressed  donm,  shaken  together,  and  run- 
ning over.  The  figure  is  taken  from  a  full 
measure  of  dry  commodities,  such  as  corn, 
fruits,  &.C.  The  whole  appears  to  have 
been  a  proverbial  expression  among  the 
Jews,  to  denote,  metaphorically,  abundant 
and  exuberant  liberality.  There  were, 
among  the  Jews,  measures  of  various  sorts, 
overflowing,  abraded,  Jteaped  up,  pressed, 
shaken,  covered,  &c.  The  representation 
here  of  a  measure  secured  by  pressing  douii 
sucii  articles  as  lie  light  and  loose  in  the 
vessel,  shaking  it  up,  and  filling  it  to  over- 
flowing, brings  into  relief  in  a  vivid  man- 
ner, the  riches  of  the  Divine  liberality. 
tShall  men  give.  As  the  verb  has  no  ex- 
pressed nominative  in  the  original,  the 
Saviour  docs  not  say  ivhom  He  uses  for  the 
impartation  of  such  a  recompense  to  His 
disciples,  and  hence  it  is  not  necessary  to 
restrict  the  matter  to  the  future  life,  and 
to  understand  it,  as  some  do,  of  the  angels, 
as  almoners  of  God's  bounty  ana  love 
toward  such  as  exercise  the  spirit  here 
spoken  of.  Into  your  bosom.  Almost  all 
the  ancient  nations,  and  particularly  those 


of  the  Rvst,  wore  long,  wide  and  loose 
garments,  and  when  about  to  carry  any- 
thing away  that  their  hands  could  not 
contain,  they  used  a  fold  in  the  bosom  of 
their  robe,  nearly  in  the  same  way  that 
women  in  this  country  use  their  aprons. 
The  word  "bosom"  or  "lap"  frequently 
occurs  in  this  sense  in  the  best  and  purest 
Greek  writers.  For  tvith  the  same  measure 
that  ye  mete  withal,  it  shall  be  measured  to  you 
again.  Amazinggoodness!  We  ourselves 
are,  as  it  were,  permitted  to  tell  God  how 
much  benignity  He  shall  show  us!  Chari- 
ties done  in  faith,  in  obedience  to  God,  and 
with  an  eye  to  His  glory,  will  produce  a 
certain  and  plentiful  increase.  Liberality 
is  the  way  to  riches,  giving  is  the  best  and 
surest  way  of  thriving.  A  little  charity 
from  us,  if  we  have  but  little,  is  looked 
upon  by  God  as  a  great  deal,  but  to  do 
little  when  we  have  the  ability  to  do  much, 
is  the  greatest  imprudence  as  well  as  im- 
piety, for  he  that  soweth  bountifully,  shall 
reap  bountifully. 

39.  And  he  spake  a  parable  unto  them,  'Can  the  blind 
lead  the  blind?  shall  they  not  both  fall  into  the  ditch? 

'Matt.  XV.  11. 

This  parable,  or  figurative  saying,  was 
spoken  by  our  Lord  to  His  disciples.  It 
was  introduced  by  Him  as  showing  how 
they  who  are  leaders,  e.specially,  should 
be  examples  of  all  that  is  good.  It  teaches 
us  that  "  it  is  not  in  man  that  walketh  to 
direct  his  steps,"  that  each  individual  of 
the  human  r:ice  has  his  foolish  heart  so 
darkened  by  sin  as  to  be  unable  by  any 
means  to  find  his  own  way  out  of  the 
labyrinth  into  which  he  has  unhappily 
wandered.  It  is  not  a  difficult  thing,  gen- 
erally, to  convince  men  that  they  need 
guidance  regarding  the  things  of  God  and 
eternity  ;  yet,  when  thus  convinced,  they 
readily,  alas,  fall  an  easy  prey  to  the  first 
plausible  guide  that  presents  himself. 
Both  fall  into  the  ditch.  Ignorant  and 
unskillful  instructors  destroy  themselves 
and  others.  "The  candle  of  the  wicked 
shall  be  put  out."  It  is  our  duty  to  "  be- 
ware of  false  prophets"  (Matt.  vii.  15),  to 
"prove  all  things  "  (1  Thes.  v.  21),  to  "  try 
the  spirits  whether  they  are  of  God." 
(1  John  iv.  1.)  With  the  Bible  in  our 
hands,  and  the  promise  of  the  Holy  Ghost 
to  all  who  seek,  we  shall  be  without  excuse 
if  our  souls  are  led  astray. 


r48 


LUKE 


40.  "The  disciple  is  not  above  his  master  :  but  every 
*  one  tliat  is  periect  shall  be  as  liis  master. 

"Matt.  X.  24;  John  .\iii.  10,  xv.  20.  *Or,  shall  be  per- 
fected us  his  jnaster. 

It  cannot  be  expected  that  the  scholar 
will  excel  his  teacher,  but  the  complete 
disciple  will  be  as  his  teacher.  If,  there- 
fore, men  follow  blind  guides  in  their 
religious  inquiries,  they  must  continue  in 
ignorance,  or  be  deluded  into  error,  so 
that  it  is  of  the  greatest  importance  for  us 
to  take  care  on  what  teachers  we  attend, 
lest  onr  greatest  diligence  and  highest 
attainment  should  leave  us  short  of  the 
saving  knowledge  of  God  and  of  ourselves. 
It  must  not  be  overlooked  that  an  indirect 
intimation  is  here  given  to  the  Twelve 
to  fashion  themselves  in  all  things  after 
the  character  of  their  new  Master. 

41.  And  why  beholdest  thou  the  mote  that  is  in  thy 
brother's  eye,  but  percoivest  not  the  beam  tluit  is  in 
thine  own  eye?  4'J.  E.tlier  liow  canst tlioiisa.v  to  tliy 
brother,  Brotlier,  let  me  pull  out  t  lie  moto  that  is  in  t  hino 
eye,  when  thou  thyself  beholdest  not  the  beam  that  is 
in  thine  own  eye?  Thou  hypocrite,  Jcast  out  first  the 
beam  out  of  thine  own  eye,  and  then  shalt  thou  see 
clearly  to  pull  out  the  mote  that  is  in  thy  brother's  eye. 

ySee  Prov.  xviii.  17 ;  Matt.  vii.  3-5. 

Mote  means  a  small  bit  of  straw,  or 
grass,  or  dry  wood.  Beam  means  a  large 
piece  of  timber,  such  as  is  used  for  the 
rafter  of  a  roof.  A  contrast  is  intended 
between  the  little  faults  and  great  ones. 
The  epithet  hypocrite,  so  frequently  applied 
by  our  Lord  to  the  scribes  and  Ph-arisees, 
does  not  always  mean  that  they  were 
always  deceiving  those  about  them  by  a 
profession  which  they  knew  to  be  hollow. 
The  offer  of  the  man  to  pull  out  the  mote 
from  his  brother's  eye,  supposed  him  to  have 
considersd  him  self  perfectly  clear-sighted. 
The  censorious  are  here  condemned, 
and  those,  also,  who,  though  never  per- 
haps designated  censorious,  j^et  are  lynx- 
eyed  for  all  the  blemishes  and  fixults 
which  disfigure  their  neighbors,  and  set 
themselves  to  the  removal  of  what  is 
wrong  in  others,  without  due  considera- 
tion as  to  their  own  fitness  for  such  duty. 
We  are  here  taught  the  lesson  of  the  true 
rrfo/iwe  magnitude  which  our  own  faults,  and 
those  of  our  brother,  ought  to  hold  in  our 
estimation.  What  is  a  "  mote"  to  one  look- 
ing on  another,  is  to  that  other  himself  "  a 
beam,"  just  the  reverse  of  the  ordinary 
estimate.  We  are  not  to  close  our  eyes  to 
the  defects  of  others,  but,  first,  to  bs 
jealously  anxious  to  obtain  clear  visions 


ourselves.  Cast  out  first,  &c.  The  reason 
of  this  requirement  is  obvious.  Only  the 
man  who  has  learned  to  deal  with  his  own 
heart  unreservedly  in  the  way  of  tracing 
out  and  bringing  into  the  light  of  day  all 
that  would  hide  itself  there,  who  has 
experimentally  learned  how  deceitful  as 
well  as  wicked  that  heart  is,  is  prepared 
to  deal  wisely  with  others.  Then  only 
will  he  see  dearly  to  pull  out  the  mote  icJiich 
is  in  his  brother^s  eye.  Besides,  the  very 
process  through  which  he  has  himself 
passed,  will  give  a  gentleness  and  tender- 
ness to  all  that  he  may  be  called  to  do 
with  others,  which  he  never  otherwise 
could  have  possessed. 

43.  'For  a  good  tree  bringeth  not  forth  corrupt  fruit ; 
neither  doth  a  corrupt  tree  bring  forth  good  fruit. 

iMatt.  vii.  16, 17. 

The  word  for  indicates  that  this  para- 
bolic saying  is  connected  with  what 
immediately  precedes.  Here,  as  frequently 
elsewhere,  the  Saviour  compares  persons 
to  trees.  The  law  that  like  produces  like, 
so  immutable  in  the  natural  world,  is 
applied  to  the  law  of  moral  likeness 
which  exists  between  the  state  of  the 
heart  and  the  external  acts  of  men. 
"  Every  teacher,  who  really  knows  and 
believes  the  truth  himself,  cannot  but,  in 
his  teaching,  declare  that  truth,  and,  in  his 
character  and  conduct,  exemplify  its 
influence.  On  the  other  hand,  a  false 
teacher  cannot  but,  in  his  teachings  and 
conduct,  exhibit  what,  to  a  careful  obser- 
ver, will  be  found  a  sufficient  proof  of  his 
true  character." 

44.  For  "every  tree  is  known  by  his  own  fruit.  For  of 
thorns  men  do  not  gather  figs,  nor  of  a  bramble  bush 
gatlierthey  *grape3.— ^Matt.  yii.  33.    *Gr.,  a  grape. 

As  men  can  always  determine  the  na- 
ture of  the  tree,  not  by  its  appearance, 
leaves  or  blossoms,  but  by  its  fruits,  so  the 
claims  which  religious  teachers  have  to  ■ 
our  attention,  faith  and  obedience  can 
and  are  to  be  decided,  not  by  their  pro- 
fession, but  by  their  doctrine  and  their 
conduct.  What  is  true  of  public  teachers 
is  equally  so  of  private  individuals.  The 
habitual  conduct  of  a  truly  pious  man 
must  be  good,  and  the  tendency  of  his 
example,  conversation  and  instructions, 
must  be  beneficial.  But  the  habitual 
tenor  of  an  unconverted  man's  actions 
must  be  evil,  and  the  effect  of  his  examjile 


CHAPTER  VI. 


749 


and  doctrine  pernicious,  however  it  may 
be  disguised.  Tlio  only  satisfactory  test 
of  any  man's  religious  character  is  his 
conduct  and  conversation. 

4.">.  I'.v  good  man  out  of  the  good  treasure  of  his  heart 
briBijcth  fortli  that  which  is  good  ;  and  an  evil  man  out 
ol'  tlieevil  treasure  oT  his  heart  bringeth  Ibrth  that 
which  is  evil :  ibr  <<)f  tlie  abui\dance  of  the  heart  his 
moutli  speaketh.— bMatt.  xii.  So.    'Matt.  xU  34. 

A  good  man.     The   Saviour  regards  no 

man  as  naturally  good,  in  tlie    Pelagian 

sense  of  the  word,  but  speaks  of  the  sinner 

who    has  become    good    through    grace. 

Both  the  good  and  the  evil  man  He  sets 

fortli  as  they  commonly  reveal  themselves 

outwardly,    witliout,     however,    denying 

tliat  even  the  good  has  his  weak  and  the 

evil  man  his  better  side.     The  heart  of 

the  one  and  of  the  other,  is  the  magazine 

or  storehouse,  out  of  which  perpetually 

proceeds  wiiat  therein  was  in  no  small 

measure  hidden.     For  of  the  abundance  of 

the  heart  his  mouth  speaketh.     Out  of  the 

abundance  of  the  thoughts  and  desires  of 

the  good  man's  heart  he  will  bring  forth 

whatever  can  conduce  to  the  glory  of  God 

and   the   good   of  mankind  ;  but   wicked 

men  have  within  them  a  treasury  of  pride, 

malice,  impiety  and  seltishness,  from  which 

they  naturally  educe  evil  things.     A  man's 

conversation  is  one  indication  of  the  state 

of  his  heart.     It  is  not  true,  as  some  allege, 

that  no  one  can  know   anything  of  the 

state  of  another's  heart,  and  that,  although 

men  are  living  wickedly,  they  have  good 

hearts.    If  a  man's  conversation  is  carnal, 

worldly,  irreligious  or  profane,  his  heart 

is  of  a  corresponding  character. 

46.  TfiiAnd  whj'  call  ye  me,  Lord,  Lord,  and  do  not  the 
things  which  I  say  ? 
dMal.  i.  6 ;  Matt.  vli.  21  and  xxv.  U ;  Luke  xiii.  25. 

In  Matthew  (vii.  21)  it  is:  "Not  every 
one  that  saith  unto  me,  Lord,  Lord."  To 
call  a  person  lord,  is  equivalent  to  ac- 
knowdedging  him  as  master.  If  there  be 
any  emphasis  in  the  repetition  of  the 
word  Lord,  it  is  intended  to  express,  not 
merely  profession,  but  a  decided,  open, 
habitual  profession.  A  profession  of  dis- 
cipleship,  an  acknowledgment  of  our 
submission  in  mind  and  heart  to  Chris^t 
Jesus,  is  a  solemn  duty.  But  such  profes- 
sion, however  necessary  in  connection 
with  faith  and  obedience,  is  not  enough 
for  the  purpose  of  salvation.  And  do  not 
ll:P  things  vhich  I  say?    The  meaning  of 


Christ  is:  "Why  are  ye  so  inconsistent 
in  your  {profession  and  practice,  as  to  call 
me  Lord,  and  yet  persist  in  disobedience 
to  my  commands?"  A  few  pious  and 
devotional  forms  of  speech  ai*e  not  enough 
for  salvation,  if  our  practice  conform  not 
to  the  Divine  will.  God  judges  of  the 
heart,  not  by  ivords,  but  by  works.  A  good 
servant  never  disputes,  speaks  little,  and 
always  follows  his  work.  Such  a  servant 
a  real  Christian  is  ;  such  is  a  faithfid  min- 
ister, always  intent  either  on  the  work  of 
his  own  salvation,  or  that  of  his  neighbor. 
The  inquiry  in  this  verse  constitutes  the 
transition  to  the  parable  which  follows. 

47.  'Whosoever  cometh  to  me,  and  heareth  my  say- 
ings, and  doeth  them,  I  will  show  you  to  whom  he  is 
like:  4S.  He  is  like  a  man  wliicli  built  a  luiuse,  and 
digged  (Icei),  and  laid  the  .iiundalinn  u\\  a  iiu-k  :  and 
when  tlie  ftuDd  arcise,  tlie  stream  Ijeat  velienientlv  uixni 
that  house,  and  coukl  nut  shake  it :  lor  it  Wiia  Iciumled 
upon  a  rock.— >Matt.  vii.  24. 

The  great  purpose  of  this  parable  is  to 
show  that  we  must  "  not  be  forgetful  hear- 
ers, but  doers  of  the  word,"  or,  the  folly  of 
Christian  profession,  unaccompanied  by 
Christian  practice,  and  the  certain  ruin  to 
which  such  profession  must  lead  if  per- 
sisted in.  The  reason  why  Christ  thus 
concluded  His  sermon,  lies  in  the  corrup- 
tion of  the  human  heart,  which  finds  it 
easy  to  hear,  but  difficult  to  do.  Whoso- 
ever cometh  to  me — as  a  scholar.  These 
words  are  omitted  in  Matthew,  but  with- 
out impairing  the  sense.  And  heareth  my 
sayings.  By  these  Ave  are  to  understand 
everything  contained  in  this  sermon  ;  yet 
this  is  equally  true  of  all  Christ's  words, 
whether  spoken  by  Himself  personally,  or 
made  known  through  the  medium  of  His 
inspired  servants.  To  hear  our  Lord's 
sayings,  is  just  to  have  them  addressed  to 
us,  to  have  an  opportunity  of  becoming 
acquainted  with  them.  And  doeth  them. 
The  man  of  whom  this  is  true  is  the  man 
who  not  only  listens  to  Christ's  sayings, 
and  understands  their  meaning,  but  who, 
believing  them  (Rom.  iii.  27),  learns  to 
think,  feel  and  act  according  to  them, 
and  who,  through  these  sayings,  under- 
stood and  believed,  repents,  changes  his 
mind,  is  "  converted,"  is  radicall}-  changed, 
is  "  born  again,"  becomes  "  a  new  crea- 
ture," being  "  transformed  by  this  renew- 
ing of  his  mind." 

He  is  like  a  man  ivhich  built  an  house.    (In 


750 


LUKE. 


Matt.  vii.  24,  called  "  a  wise  man.")  This 
man  has  wisely  thought  over  the  plan  be- 
forehand—seen the  amount  of  expewditure 
it  would  require,  and  now  he  is  doing  his 
work.  He  is  building  an  house — the  image 
of  desired  felicity— that  he  may  dwell  in 
it  quietly,  comfortably  and  securely,  in  the 
midst  of  tempestuous  weatlier.  By  the 
building,  we  are  to  understand,  1.  The 
character  which  He  cultivates — the  whole 
frame  of  his  sentiments,  affections  and 
active  habits.  He  is  moulded  according 
to  "the  form  of  doctrine  into  which  he 
has  been  delivered."  (Rom.  vi.  17.)  2. 
The  hope  he  chei'ishes.  He  has  a  "  hope 
of  eternal  life,"  a  "good  hope  through 
grace,"  but  that  hope  rests  entirljly  on 
■vyhat  Christ  has  said  to  him.  And  digged 
deep.  He  was  not  satisfied  to  begin  his 
building  "  on  the  earth,"  just  as  he  found 
it,  or  with  lifting  a  spadeful  here  and 
there,  but  toiled  and  labored,  and  descend- 
ed deeper  and  deeper  through  the  soil. 
The  lesson  here  taught  is,  that  the  study 
of  piety  should  not  be  superficial,  but  a 
principle  well  founded  and  deeply  rooted 
in  the  heart.  And  laid  the  foundation  on  a 
rock.  This  indicates  the  solidity  of  the 
work,  and  under  it  hearing  and  doing  are 
to  be  understood.  It  is  of  essential  im- 
portance to  have  a  firm  foundation.  The 
man  built,  not  on  his  own  conjectures  or 
reasonings,  nor  the  conjectures  or  reason- 
ings of  other  men,  but  on  "  the  true  and 
faithful  sayings  of  God,"  in  which  Christ 
is  represented  as  "the  Lord,  our  strength 
and  righteousness."  It  will  be  noticed 
that  what  our  Lord  contrasts  is  not  be- 
lieving and  doing,  but  hearing  and  doing  ; 
yet  in  the  doing  of  Christ's  sayings,  be- 
lieving them  is  of  course  necessarily 
implied.  In  this  representation  of  the 
only  foundation  on  which  a  character  and 
conduct  pleasing  to  God  can  be  reared,  we 
have  a  refutation  of  the  opinion  which 
some  entertain,  "  that  it  matters  but  very 
little  what  doctrines  we  believe,  if  we 
have  a  good  life." 

And  ivhen  the  flood  arose,  the  stream  beat 
vehemently  upon  that  house,  and  could  not 
shake  it.  In  Judea,  as  in  other  Oriental 
countries,  the  rains  are  periodical.  "When 
they  descend,  they  often  descend  in  tor- 
rents, and  continue  to  do  so,  with  unabated 


violence,  for  a  number  of  days.  In  conse- 
quence of  this,  the  most  trifiing  mountain 
brook  becomes  a  mighty  river — a  deluge 
rushes  down  with  dreadful  impetuosity 
from  the  high  grounds  to  the  plains,  con- 
verting them  into  one  wide  waste  of 
waters.  The  huts  of  the  inhabitants, 
generally  formed  of  clay  hardened  in  the 
sun,  are  exposed  to  great  danger,  and, 
when  not  founded  on  the  solid  rock,  are 
often  undermined  and  swept  away  by  the 
resistless  torrent.  The  Christian's  edifice 
of  faith  and  hope  may  be  subjected  to 
many  trials,  from  Divine  judgments  ex- 
pressed in  various  tribulations,  persecu- 
tions from  men,  accusations  of  conscience, 
terrors  of  death  and  retribution  and  false 
teachers  (Eph.  iv.  14),  who  seek  to  draw 
him  away  from  Christ,  and  overwhelm 
him  in  sadness  and  despair,  but  they  can- 
not succeed.  (Rom.  viii.  33-39  ;  John  vi.  68, 
69.)  Neither  will  the  building  be  over- 
thrown by  the  final  trial  at  the  general 
judgment,  which,  we  suppose,  is  here 
mainly  intended  by  the  flood. 

Foi-  it  was  founded  upon  a  rock.  In  "  the 
day  of  the  Lord  Jesus,"  the  floods  shall  be 
let  loose,  "  the  secrets  of  all  hearts  i^hall  be 
disclosed,"  the  tempest  of  Divine  wrath 
against  sin  shall  sweep  resistlessly  along, 
the  streams  ofall-searching  judgment  shall 
beat  vehemently  on  all  that  must  be 
tested;  but  they  shall  not  even  shake  a 
single  stone  in  the  building  of  the  true 
believer,  because  it  is  founded  on  the  Rock 
of  Ages  which  can  never  be  moved.  There 
will  then  be  found  much  wantingand  much 
wrong,  and  that  will  be  freely  forgiven  for 
Christ's  sake,  but  the  frame  of  cliaracter, 
of  thought,  feeling  and  action,  formed  by 
the  faith  of  the  truth,  will  meet  with  the 
unqualified  approbation  of  God,  and  the 
hope  founded  on  these  sayings  will  prove 
to  be  a  "hope  that  maketh  I'Ot  ashamed." 

49.  But  he  that  heareth,  and  doeth  not,  is  like  a  man 
that  without  a  ihundiition  built  a  house  upon  tlie  earth  ; 
against  which  the  stream  did  beat  veliemently,  and 
immediately  it  tell:  and  the  ruin  of  tliat  house  was 
great. 

Notice  the  points  of  similarity  between 
these  men.  Each  was  a  builder,  and  set 
to  work.  The  object  of  both  was  the  same 
— shelter,  pleasure,  comfort.  Both  had 
time  given  them  to  build.  Both  had  the 
choice  of  situation.     Both  took  possession 


CHAPTER    Vi. 


7C1 


of  their  buildings.  Both  were  tried.  Henr- 
elh,  and  doeth  not.  The  man  heard  what 
might  have  secured  real,  lasting  work  at 
his  hands,  if  he  had  attended  to  it,  but  he 
did  not.  Many  who  hear  Christ's  words 
make  light  of  them  ;  others  listen  to  them 
with  some  degree  of  attention,  and  profess 
to  inquire,  but  refuse  to  believe  and  obey 
them;  others,  still,  profess  to  believe 
Christ's  words,  and  declare  their  determi- 
nation to  obey  them,  but  fail  to  do  so.  To 
this  last  class  there  is  here  a  special  refer- 
ence. 

Without  a  foundation  built  a  house  upon 
the  earth,  in  Matt.  vii.  26,  "upon  the  .sand." 
Here  is  an  image  of  deficient  steadfastness. 
The  man  began  on  the  surface,  and  per- 
haps prided  himself  on  the  skill  with 
which  he  nicely  adjusted  his  building  to 
the  ground  just  as  it  was.  The  building 
which  he  erected  was  not  based  upon 
Christ — the  true  and  faithful  sayings  of 
the  Saviour — though  he  heard  them,  he 
did  not  conform  his  rnind  to  them — he  did 
not  believe  them.  His  foundation  consisted 
of  false  principles,  and  the  edifice  he  built 
was  just  that  character,  that  mode  of 
thinking,  feeling  and  acting  which  such 
false  principles  naturally  produce.  Against 


which  the  stream  beat  vehemently,  &c.  This 
"  foolish "  man's  building  was  tested  as 
well  as  that  of  the  "  wise  "  man, and  though 
specious  in  appearance  it  proved  ba.sele.ss, 
and  unable  to  endure  the  trial.  "The  fish- 
ermen of  Bengal,"  says  Mr.  Ward,  in  his 
View  of  the  Hindoos,  "  build  their  huts  in 
the  dry  season  on  the  bed  of  sand  from 
which  the  river  has  retired.  When  the 
rains  set  in,  which  they  often  do  very  .sud- 
denly, accompanied  with  violent  north- 
west winds,  the  water  pours  down  in  tor- 
rents from  the  mountains.  In  one  night 
multitudes  of  these  huts  are  frequently 
swept  away,  and  the  place  where  they 
stood  is  the  next  morning  undiscoverable." 
And  immediately  it  fell,  and  the  ruin  (f  that 
house  u-as  great.  The  self-delusion  vanishes, 
the  man  feels  it  is  too  late  to  correct  his 
error,  his  past  life  is  forever  fled,  his  misery 
is  boundless,  the  more  so  as  he  flatters  him- 
self with  vain  hopes.  Charact-er  and  hopes 
must  be  subjected  to  the  test  of  the  Divine 
judgment.  Then  "  that  which  was  highly 
esteemed  among  men"  will  be  found  to  be 
"abomination  in  the  sight  of  God"  (Luke 
xvi.  15),  and  no  character  will  stand  but 
that  which  is  formed  in  accofdance  with 
the  sayings  of  Christ. 


1.  What  is  mpant  by  the  "second  Sabbath  after  the  first?"  2.  How  did  Jesus  answer  the  objection  to  the 
plucking  ol'  the  ears  of  corn  by  His  disciples  on  the  Sabbath  ?  3.  Who  was  cured  by  Him  in  the  synagogue  ?  4. 
What  lessons  does  this  miracle  teach  ?  .5.  How  many  Apostles  did  Christ  choose?  6.  What  are  their  names? 
7.  What  did  the  "great  multitude  of  people"  come  to  Jesus  (or?  8.  Explain  ver^e  20.  9.  Why  are  Christians  to 
rejoice  when  persecuted  for  Uie  Son  of  man's  sake?  10.  Is  it  desirable  that  all  men  shall  speak  well  of  us  ?  11. 
Howare  we  to  treat  our  enemies?  12.  Explain  verses  28-.30.  1.3.  Also  verse  31.  14.  What  is  said  about  a  "  good  " 
and  a  "  corrupt "  "  tree  ?  "    15.  Explain  the  parable  of  the  two  builders. 


CHAPTER  VII. 

1  ChrUit  flndeth  a  greatfr  faith  in  the  cnlnrion,  a  Oentil'', 
than  ia  nni/  or'  Ihr  J'lus :  10  h<al''th  hit  sn-rant  beiny 
a'»!(>U .-11  raiseth  from  ileath  the,  witlow'i son  at  Nnin  : 
19  nnxicrrih  John's  yn'ssmprrs  with  ihr.  decliiratiim 
of  his  mirnrt/'s  :  21  testiflf:tli  l»  thr  peoplf  wlint  ouinioii 
lip  hf  Id  of  John :  30  invigheth  affain<t  tlie  Jfiv-t.  who 
with  nritlfr  tlif  mniuirrs  of  Jiihn.  7i<ir  of  Jesus  could  be 
toon  :  :i<j  and  sftewi  Hi  hi/  occasion  of  Marjj  Maiidalene. 
how  he.  is  nfri/'nd  to  sinners,  not  to  maintain  tli em  in 
sins,  but  In  forgive  tliem  their  sins,  upon  their  faith  and 
repentance. 

Jesus  proceeded  continually  from  in- 
struction to  action,  and  from  action  to 
instruction.  Words  speak  only  to  the 
understanding,  works  speak  to  the  heart. 


This  chapter  opens  with  a  memorable 
instance  of  His  Divine  power  and  corn- 
pas;  ion. 

N'OW  when  he  had  ended  all  his  sayings  in  the  audi- 
enceof  the  people,  »he  entered  into   Capernaum. 
»Matr.  viii.  5. 

All  his  sayings.  His  sermon  in  the  hear- 
ing of  the  people  of  Capernaum,  the 
center  of  His  operations,  to  which  He 
frequently  returned  after  His  itinerant 
missions.  Christ's  doctrines  a.ssert  their 
own  intuitive  truth,  but  it  is  the  miracles 


752 


LUKE. 


of  the  preacher  that  attest  that  it  is  with  a 
true  Divine  mission  that  He  utters  them. 

2.  And  a  certain  centurion's  servant,  who  was  tdear 
unto  him,  w;ts  sick,  and  ready  tp  die.  _     ^,   . 

l>2  Kings  V.  1,  &c. ;  Job  xs.xi.  lo  ;  Acts  x.  7  ;  Col.  iv.  1. 

A  ccnturiu)t,  or  captain  in  the  army  of 
Herod,  who  was  at  that  time  Iving  of  Gali- 
lee, but  under  subjection  to  the  Romans. 
He  was  stationed  with  a  hundred  men  under 
his  command  in  the  barracks  at  Capernaum. 
Herod,  to  support  himself  in  his  authority 
and  to  enforce  the  payment  of  tribute, 
wiiich  he  had  to  render  to  the  emperor 
of  Rome,  had  stationed  large  bodies  of 
soldiers  in  various  parts  of  the  land. 
Like  many  other  heathens  of  that  age, 
this  centurion,  unsatisfied  with  the  old 
and  worn-out  popular  religion  in  which 
he  had  been  brought  up,  and  his  situation 
having  brought  him  into  such  approxima- 
tion to  Judaism  as  enabled  him  to  observe 
the  great  superiority  of  its  moral  and 
religious  spirit,  and  the  refreshing  contrast 
which  the  simple  purity  of  belief  in  one 
God  offered,  to  the  perplexing  crowd  of 
divinities  which  idolatry  presented,  he 
was  led  to  believe  in  Jehovah,  and  to 
render  to  Him  his  worship.  He  was  one 
of  the  proselytes,  whom  the  providence 
of  God  had  so  wonderfully  prepared  in  all 
the  great  cities  of  the  Greek  and  Roman 
world  as  a  link  of  communication  between 
Gentile  and  Jew,  in  contact  with  both — 
holding  to  the  first  by  their  race,  and  to 
the  last  by  their  religion,  and  who  must 
have  greatly  helped  to  the  ultimate  fusion 
of  both  into  one  Christian  church.  Servant  ; 
the  original  word  means,  literally,  boy,  but 
still  a  servant  is  denoted,  otherwise  the 
statements  that  he  was  very  dear  to  the 
centurion,  and  was  sick  in  his  house, 
would  have  been  superfluous.  Who  ivas 
dear  unto  him — literally,  whom  he  held  in 
honor  or  esteem,  or  highly  valued.  The 
centurion's  feeling  such  a  deep  interest  in 
the  well-being  of  his  servant,  is  a  beauti- 
ful trait  in  his  character,  and  highly 
creditable  to  him,  especially  when  the 
temptations  of  military  life  are  remem- 
bered. Was  sick,  and  ready  to  die,  of  a 
paralysis.  (Matt.  viii.  6.)  This  is  not 
contradicted  by  the  fact  that  he  is  said  to 
have  been  "  grievously  tormented,"  for 
i>;indysi3  or  palsy,  with  the  contraction  of 
ihi'  joints,   is  accompanied  with    severe 


pain.  United  with  tetanus,  as  it  some- 
times is  in  Eastern  countries,  extreme 
suffering  and  rapid  dissolution  are  often 
the  result. 

3.  And  when  he  heard  of  Jesus,  he  sent  unto  him  the 
elders  of  the  Jews,  cbeseeching  him  that  he  would 
come  and  heal  his  servant.— ^John  iv.  47. 

The  report  of  Christ's  miraculous 
powers  was  now  in  the  mouth  of  men, 
and  had  reached  the  ear  of  this  Roman 
centurion.  Elders  of  the  Jews,  doubtless 
elders  of  the  synagogue  which  the  centu- 
rion had  built  for  the  Jews.  (Ver.se  5.) 
As  he  was  a  Gentile,  and  Christ  a  prophet, 
he  thought  Christ  would  not  care  to 
converse  with  him,  hence  he  sent  persons 
in  authority,  that  by  the  dignity  of  the 
messengers  he  might  honor  Him  to  whom 
they  were  sent.  Beseeching  him  that  he 
would  come  and  heal  liis  servant.  Beseech- 
ing, here,  is  a  participle,  agreeing  with  the 
centurion,  so  that  even  according  to  Luke's 
language,  the  words  were  those  of  the 
centurion.  The  request  was  earnestly 
urged,  and  this  furnishes  another  evidence 
of  the  master's  regard  for  the  servant. 

4.  And  when  the.v  came  to  Jesus,  they  besought  him 
instantly,  saying,  Tliat  he  wa-s  worthy  for  whom  lie 
should  do  this :  .5.  For  'Uie  loveth  our  nation,  and  he 
hath  built  us  a  synagogue. 

dl  Kings  v.  1 :  Gal.  v.  6 ;  1  John  iii.  14. 

Instantly,  that  is,  with  much  earnestness. 
Saying,  that  he  ivas  worthy,  &c.  We  see  here 
the  force  of  real  goodness  to  conquer  the 
most  inveterate  prejudices,  the  elders  of 
the  Jews  at  Capernaum  petitioners  for  a 
Gentile,  for  a  Roman  centurion.  So  may 
we  disarm  the  violence  of  a  party  spirit, 
and  conciliate  the  friendship  of  those  who 
otherwise  might  have  their  eyes  upon  us 
for  evil.  The  erection  of  a  house  of  wor- 
ship for  the  Jews  by  the  centurion  had 
won  the  regard  of  these  messengers.  For 
he  loveth  our  nation,  &c.  Here  was  an  in- 
stance of  marked  generosity.  Many  a  man 
is  indifferent  to  the  wants  of  others.  He 
is  in  the  midst  of  those  who  have  no  great 
claim  upon  him.  He  is  too  glad  of  the 
excuse  or  apology  for  steering  clear  of  what 
would  touch  his  means,  invade  his  time, 
or  burden  him  with  new  cares  and  respon- 
sibilities. Not  so  the  centurion.  Those 
acquainted  with  the  Roman  history  know 
well  with  what  cruelty,  rapacity  and  op- 
pression, the  governors  and  commanding 
officers  in  the  conquered  provinces  too 
commonly    behaved  toward   the    people 


CHAPTER    VII, 


753 


whom  they  were  sent  to  keep  in  awe.  So 
far  were  they  from  building  them  temples 
or  synagogues,  that  they  frequently  in- 
vaded those  sacred  retreats,  and  laid  their 
sacrilegious  hands  on  everything  that  was 
•valuable  in  them.  In  the  midst  of  this 
brutality  and  insolence  of  power,  this  gal- 
lant soldier  stood  up  to  patronize  and  as.sist 
a  distressed  and  an  injured  people,  and 
it  is  a  glorious  testimony  to  his  memory, 
that,  after  consecrating  his  own  soul  as  a 
living  temple  of  faith,  love  and  grateful 
obedience,  he  upreared  a  sanctuary,  where- 
in his  poorer  fellow-citizens  might  serve 
the  God  of  their  fathers.  There  cannot  be 
a  stronger  indication,  both  of  love  to  man- 
kind, and  love  toward  God,  than  erecting 
places  of  worship  where  they  are  wanted. 

6.  Then  Jesus  went  with  them.  And  when  he  was 
now  not  far  from  the  house,  the  centurion  sent  friends 
to  him.  sa.ving  unto  him,  Lord,  trouble  not  tliyself :  <-lbr 
I  am  not  wircliy  tliat  tliou  sliouldest  enter  under  my 
roof;  7.  Wherefore  neither  tliousclit  I  myself  worthy 
to  nome  unto  thee;  but  fsay  in  a  word,  and  my  servant 
sliall  be  healed.  8.  For  I  also  am  a  man  set  under  au- 
thority, having  under  me  soldiers,  and  I  say  unto  *one. 
Go,  and  he  goeth  ;  and  to  another.  Come,  and  he  Com- 
eth ;  and  to  my  servant,  Do  this,  and  he  doeth  it. 

fPiov.  xxix.  23.    fPs.  cvii.  20.    *Oi,  this -man. 

Far  from  being  pufied  up  with  a  conceit  of 
his  own  merit,  in  having  built  a  synagogue, 
the  centurion  thought  himself  unworthy 
to  come  to  the  Saviour,  or  to  receive  Him 
beneath  his  roof;  he  even  counted  it  a  pre- 
sumption to  have  asked,  through  the  in- 
tervention of  others,  the  presence  in  his 
house  of  so  exalted  and  holy  a  personage. 
Humility,  in  the  Gospel  sense  of  the  word, 
is  a  virtue  with  which  the  ancients,  and 
more  jjurticularly  the  Romans,  were  totally 
unacquainted.  They  had  not  even  a  word 
in  their  language  to  describe  it  by,  their 
only  word  that  seemed  to  express  it  signi- 
fying baseness,  servility,  and  meanness  of 
spirit.  When,  therefore,  we  see  this  cen- 
turion differing  so  widely  from  his  coun- 
trymen in  this  respect,  we  may  certainly 
conclude  that  his  notions  of  morality  were 
of  a  much  higher  standard  than  theirs. 
The  best  men  have  always  the  lowest 
thoughts  of  themselves;  when  we  esteem 
ourselves  unworthy  of  any  favors,  Christ 
accounts  us  worthy  of  all.  While  God 
"resisteth  the  proud,"  He  "giveth  grace  to 
the  humble."  "  He  that  humbleth  himself 
shall  be  exalted."  "Learn  of  me,"  says 
Jesus,  "for  I  am  meek  and  lowly  in  heart, 
and  ye  shall  find  rest  unto  your  souls." 

48 


But  say  in  a  word,  and  my  servant  shall  be 
healed.  He  had  faith  in  Christ's  Divine 
power,  he  believed  that  He  was  able,  at  a 
distance,  and  by  a  single  word,  to  command 
this  disease  from  his  servant ;  that  it  re- 
quired neither  machinery,  nor  eflbrt,  But 
the  briefest,  slightest  forth-putting  of  His 
will.  He  thought  that  Christ's  power  was 
equal  to  that  of  God,  who  said,  "Let  there 
be  light,  and  there  was  light." 

For  I  also  am  a  man  set  under  authority, 
&c.  His  profession  as  a  soldier  served 
him  with  arguments  as  a  Christian.  He 
argued  from  the  less  to  the  greater.  "I 
am  a  subaltern,  an  under-otficer,  have 
such  power  that  I  can  say  to  this  soldier, 
'  Take  up  that  position,'  and  to  that  soldier, 
'  Be  sentinel  there,'  and  to  my  servant, 
'  Do  this,'  and  he  doeth  it — much  more, 
surely,  Thou,  who  art  the  Comniander  of 
all  the  armies  of  the  skies,  and  the  Ruler 
of  all  the  inhabitants  of  the  earth,  hast 
but  to  speak  the  word,  and  my  servant 
then  will  be  instantly  healed."  One's 
profession  may  often  be  made  serviceable 
to  one's  Christianity,  and  lessons  may  be 
gathered  from  domestic,  private  and  pro- 
fessional life,  which  will  cast  new  lustre 
on  the  truths,  and  inspire  with  new  force 
the  precepts  of  the  Gosjael.  Humility  is 
the  concomitant  grace  of  faith.  As  a  tree 
sends  its  branches  upward  in  proportion 
as  it  strikes  its  roots  downward,  so  in 
proportion  as  a  man  is  deep  in  huinility, 
he  is  "  strong  in  faith,  giving  glory  to 
God." 

9.  When  Je.sus  heard  these  things,  he  marveled  at 
him,  and  turned  him  about  and  said  unto  tlie  people 
that  followed  him,  I  say  unto  you,  I  have  not  found  so 
great  faith,  no,  not  in  Israel. 

What  can  be  more  wonderful  than  to 
see  Christ  wonder?  The  expression,  he 
marveled,  is  one  of  those  which  show  the 
reality  of  our  Lord's  human  nature.  He 
was  made  like  unto  us  in  all  things,  sin 
only  excepted.  As  man.  He  grew  in 
wisdom  and  stature,  hungered,  thirsted, 
was  weary,  ate,  drank,  slept,  wept,  sor- 
rowed, rejoiced,  groaned,  agonized,  bled, 
suffered,  died,  and  so  also  as  man  He 
wondered.  Yet  all  this  time  He  was  very 
and  eternal  God,  one  with  the  Father,  and 
the  Saviour  of  the  world.  This  is  a  great 
mystery,  and  one  which  we  cannot  fiithom. 
The  union  of  two  natures  in  one  person  is 


754 


LUKE, 


a  thing  passing  our  weak  comprehension. 
We  must  believe,  admire  and  adore,  with- 
out attempting  to  define  or  explain. 

/  say  unto  you  I  have  not  found  so  great 
faith,  no,  not  in  Israel.  It  is  worthy  of 
reihark,  that  our  Lord  unites  with  the 
elders  in  praising  the  centurion,  but  for 
qualities  wholly  unnoticed  by  them,  viz. : 
his  fiiitli  and  humility.  The  faith  of  the 
centurion  was  great,  because  he  had  to 
ascend  from  paganism  to  attain  it ;  great, 
because  not  purely  physical,  but  spiritual, 
realizing  his  own  unworthiness  and  the 
superiority  of  Jesus  as  the  Holy  One; 
great,  because  it  realized  the  Divine 
mission  of  Christ  from  Jehovah,  and 
expressed  a  sense  of  profound  submission 
to  His  absolute  word.  It  was  a  faith 
enabling  him  to  accept  all  that  Jesus 
should  teach,  and  prompting  him  to  aim 
at  obedience  to  all  that  He  should  com- 
mand. The  unbelief  of  the  entire  chosen 
people  of  God  was  rebuked  by  the  faith 
of  this  stranger  to  the  commonwealth  of 
Israel. 

10.  And  they  that  were  sent,  returning  to  the  house, 
found  the  servaat  whole  that  had  been  sick. 

Whole,  restored  to  perfect  health  and 
vigor.  There  was  not  merely  a  remission 
of  the  strength  of  the  disease,  but  it  had 
altogether  left  him.  This  cure  was  the 
effect  of  the  faith,  prayer  and  humility  of 
the  centurion,  through  which  the  almighty 
energy  of  Christ  was  conveyed  to  the 
sick  man.  But  these  very  graces  in  the 
centurion  were  the  products  of  grace. 
It  is  God  Himself  who,  by  the  gift  of  His 
mercy,  disposes  the  soul  to  receive  its 
cure,  and  nothing  can  contribute  to  the 
reception  of  His  grace  but  what  is  the 
fruit  of  grace  itself. 

On  this  history,  note,  1.  Our  Lord's 
miracles  had  the  fullest  credit  given  to 
them,  by  men  of  rank  and  character,  who 
were  perfectly  competent  to  ascertain  the 
truth  of  any  facts  presented  to  their  obser- 
vation, and  not  likely  to  be  imposed  upon 
by  false  pretenses.  2.  The  profession  of 
a  soldier  is  not  an  unlawful  one.  It  is 
never  condemned  in  the  Scriptures.  On 
the  contrary,  it  is  placed  by  the  sacred 
writers  in  a  favorable  and  honorable  light. 
fMatt.  xxvii.  54 ;  Acts  x.  2,  xxvii.  43.)  3. 
There  is  no  situation  in  life  that  exempts 


us  from  the  obligation  to  be  Christians. 
Those  who  are  not  Christians  because  of 
their  circumstances,  will  find  the  difficulty 
in  their  hearts,  rather  than  in  their  cir- 
cumstances. 4.  We  are  to  admire  more 
the  least  measure  of  grace  in  a  good  man, 
than  all  the  grandeur  and  glory  of  a  great 
man.  5.  Christ  is  most  pleased  with  us 
when  we  put  the  most  confidence  in 
Him.  We  are  not  guilty  of  presumption 
on  the  one  hand,  or  of  rash  and  daring 
intrusion  on  the  other,  when  we  lay  much 
upon  the  shoulder  of  Jesus  to  bear  and 
endure  for  us.  The  more  we  trust  Him, 
the  more  He  feels  He  is  honored  by  that 
trust. 

11.  11  And  it  came  to  pa-ss  the  day  after,  that  he  went 
into  a  city  called  Naiii :  and  many  of  his  disciples  went 
with  him,  and  much  people. 

The  day  after — the  day  succeeding  the 
healing  of  the  centurion's  servant.  Nain, 
which  is  now  only  a  little  hamlet,  inhab- 
ited by  a  few  families,  was  then  a  small 
town  in  the  tribe  of  Issachar,  hard  by  the 
source  of  the  brook  Kishon,  not  far  from 
Endor.  The  name  signifies  the  "  Lovely," 
perhaps  on  account  of  the  pleasant  situa- 
tion in  the  plain  of  Esdraelon.  It  does 
not  appear  that  our  Lord  ever  went  to 
Nain,  except  on  this  occasion.  Many  of 
liis  disciples.  Among  these,  doubtless,  were 
the  Twelve  appointed  to  be  Apostles,  foi 
it  cannot  be  supposed  that  He  would  sufi'ei- 
the  chosen  witnesses  of  His  miracles  to  be 
absent,  when  so  great  a  miracle  was  to  be 
performed  as  the  raising  of  a  person  from 
the  dead,  and  to  be  performed  so  publicly, 
in  the  presence  of  all  who  were  attending 
the  funeral.  Luke  is  the  only  Evangelist 
who  records  this  miracle.  Much  people, 
consisting,  doubtless,  in  part,  at  least,  of 
hearers  of  the  sermon  on  the  Mount. 

12.  Now  when  he  came  nigh  to  the  gate  of  the  city, 
behold,  there  was  a  doad  man  carried  out,  the  only  son 
of  his  mother,  and  she  was  a  widow :  and  much  people 
of  the  city  was  with  her. 

Gate  of  the  city.  Most  towns  and  villages 
were  walled  for  the  sake  of  protection. 
Behold,  there  teas  a  dead  man  carried  out. 
The  place  of  burial  was  outside  the  city, 
according  to  the  universal  custom  of  the 
East,  both  in  ancient  and  modern  times. 
Yet,  though  for  this  reason  our  Lord's 
meeting  the  funeral  at  the  gate  was  a 
natural  circumstance,  and  apparently  acci- 
dental, still  it  is  to  be  regarded  as  one  of 


CHAPTER    VII. 


the  wonder-works  of  God's  grace,  one 
of  those  marvelous  coincidences  which, 
thougli  seemingly  casual,  are  yet  deep  laid 
in  the  councils  of  His  wisdom  and  of  His 
love.  The  only  son  of  his  mother.  The  object 
of  her  fondest  affections,  and  perhaps  the 
support  of  her  decUning  years.  There  is 
no  one  loss  referred  to  in  Scripture  which 
is  spoken  of  as  so  deep,  severe  and  i)ainful, 
as  the  loss  of  an  only  son.  "  Make  thee 
mourning  as  for  an  only  son,  most  bitter 
lamentations."  (Jer.  vi.  26.)  ''They  shall 
mourn  for  him  as  one  mournelh  for  his 
only  son."  (Zech.  xii.  10.)  That  the  gra- 
cious Redeemer  appreciated  the  bitterness 
of  such  grief  is  evident  from  the  fact  that 
of  the  three  memoraVjle  instances  in  which 
He  exerted  His  power  over  death  and  the 
grave,  and  released  their  captives,  one  was 
the  case  of  an  only  brother,  another  an 
only  daughter,  and  this  an  only  son. 

And  she  was  a  loidow.  This  adds  a  still 
darker  shade  to  the  desolation  of  the 
scene.  She  had  no  one  to  help  her,  to 
bear  her  loss.  She  had  already  followed 
her  husband  to  the  grave.  Perhaps  she 
had  often  thought  that  her  son  would 
supply  the  loss  of  his  father,  and  at  length 
he  had  arrived  at  an  age  to  be  her  prop 
and  comfort,  but  now  he  was  dead,  and 
with  him  had  died  her  fondest  wishes  and 
dearest  hopes — the  name  of  the  family 
would  now  perish  out  of  Israel.  Well 
might  this  mother  say,  in  the  bitterness 
of  her  soul,  "  Is  there  any  sorrow  like 
unto  my  sorrow?"  A7id  much  people  of  the 
city  was  vAth  her.  Doubtless  the  large  at- 
tendance was  an  expression  of  the  respect 
and  sympathy  felt  for  the  bereaved  and 
deeply  distressed  mother.  We  should 
shovi^  sympathy  with  those  around  us  in 
their  losses  and  calamities. 

13.  And  when  the  Lord  saw  her,  ?he  had  compassion 
on  her,  and  said  unto  her,  Weep  not. 
eHeb.  ii.  17  and  iv.  15. 

Jesus,  whose  tenderness  made  Him  sus- 
ceptible of  the  strongest  impressions  from 
occurrences  of  this  kind,  was  greatly 
moved  with  pity  at  the  sorrowful  scene. 
Weep  not.  As  with  Jairus,  his  fear,  so 
with  this  widow,  her  grief  is  first  allaj-ed, 
before  the  Lord  displayed  His  miraculous 
power.  What  tenderness  He  showed  in 
His  manner  of  performing  the  miracle ! 


He  undertook  the  work  of  our  redemption 
and  salvation  in  his  love  and  in  his  pity. 
(Isa.  Ixiii.  9.)  We  should  but  mock  the 
afflicted,  if  we  were  to  say,  "  Weep  not." 
We  can  only  weep  with  those  that  weep. 
But  Jesus  could  remove  the  cause  of  grief, 
hence  the  words  "  weep  not,"  which  would 
have  been  inappropriate  in  others,  were 
perfectly  becoming  in  Him.  Though  Him- 
self a  man  of  sorrows,  He  tasted  the  pure 
joy  of  comforting  mourners.  Though 
others  may  despise  our  grief,  He  does  not. 
We  are  not  to  understand  that  Jesus  in- 
tended here  to  condemn  proper  sensibility 
in  our  trials  and  sorrows.  He  ished  tears 
Himself.  We  are  not  to  forbid  weeping 
on  the  part  of  those  who  are  afflicted,  but 
to  "  weep  with  them  that  weep,"  showing 
them  that  we  have  a  fellow-feeling.  Yet 
there  is  no  reason  for  inordinate  and  ex- 
cessive grief  for  those  that  sleep  in  Jesus. 
As  they  will  rise  again,  rise  in  glory,  we 
must  not  sorrow  as  those  that  have  no  hope. 
(1  Thess.  iv.  13.) 

14.  And  he  came  and  touched  the  bier:*  and  they 
that  bare  him  stood  still.  And  he  said.  Young  man,  I 
say  unto  thee,  iiArise. 

*0r,  coffin,  kchap.  viii.  54;  John  xi.  43;  Acts  Ix.  40; 
Rom.  iv.  17. 

The  people  of  the  East  bury  their  adult 
dead  without  coffins,  but  they  carry  them 
to  the  grave  on  a  bier  that  is  shaped  like 
one.  On  this  the  corpse  is  laid,  wrapped 
in  folds  of  linen,  and  the  bier  is  borne  on 
the  shoulders  of  four,  sometimes  six  per- 
sons. Jesus  touched  the  hier,  as  if  to  arrest 
it,  and  the  bearers,  obedient  to  that  inti- 
mation, though  they  knew  not  why,  stood 
still.  Then  came  the  maje.stic  command — 
Young  man,  I  say  unto  thre,  Arise.  Strange, 
mysterious  address  to  the  body  lying  cold, 
stiff  and  silent,  in  the  rigors  of  death  !  I 
say  unto  tJiee — I,  that  am  the  Resurrection 
and  the  Life,  quickening  the  dead,  and 
calling  those  things  which  be  not,  as 
though  they  were. 

15.  And  he  that  was  dead  sat  up,  and  began  to  speak  : 
and  he  delivered  him  to  his  mother. 

No  sooner  had  Christ  uttered  the  com- 
mand, than  it  was  obeyed.  The  utterance 
to  the  body  was  heard  by  the  departed 
soul,  and  it  returned  to  its  tenement  of 
clay.  Sat  up.  The  young  man,  without 
any  human  help,  rose  upon  the  bier,  and 
began  to  speak,  thus  showing  that  he  was 


-.G 


L  U  K  E . 


really  alive.  What  were  his  first  words? 
We  are  not  informed.  Did  he  inquire  who 
had  restored  him  to  life?  He  soon  must 
have  known;  for  He  who  had  snatched 
him  from  the  grasp  of  death,  delivered  kim 
to  his  mother.  This  sweet  office  Jesus  would 
perform  Himself  O,  what  a  solace  it  must 
have  heen  to  His  loving  heart  to  behold 
the  joyful  meeting  of  the  parent  and  the 
child !  He  did  not  oblige  this  youth,  to 
whom  He  had  given  a  new  life,  to  follow 
Him,  as  His  disciple  to  minister  to  Him, 
much  less,  as  a  trophy  of  His  dominion 
over  death,  to  get  honor  by  him,  but  pre- 
sented him  to  his  mother,  to  attend  her, 
as  a  dutifid  son,  thus  indicating  that  it  was 
mainly  in  compassion  of  her  affliction  He 
had  wrought  the  life-giving  miracle. 

It).  lAnd  tlH'iv  raiuf  :i  loar  <iii  all :  and  they  glorified 
God,  savini;,  JTiiat  a  sreat  priiplH't  is  risen  up  among 
us:  and,  ^Tliat  (Jod  iiatli  visitcnl  liis  people.  17.  And 
this  rumor  of  hiiu  went  forth  throughout  all  Judea, 
and  throughout  all  the  region  round  about. 

iLuke  i.  tio.  JLuke  .\xiv.  19 ;  John  iv.  19  and  vi.  14  and 
ix.  17.  k£,uke  i.  tin. 

The  effect  of  the  miracle  upon  the  mul- 
titude was  marked.  There  came  a  fear  on 
all.  A  religious  awe  and  reverence  perva- 
ded them;  and  they  glorified  God,  praised 
Him  for  His  mercy  in  remembering  and 
visiting  His  people  Israel.  Saying,  that  a 
great  prophet  is  risen  up  among  us.  They 
concluded  that  no  ordinary  prophet  was 
among  them,  but  a  "great"  one,  since  none 
but  the  very  greatest  prophets  of  the  olden 
times,  an  Elijah  or  an  Elisha,  had  brought 
the  dead  to  life.  In  their  other  exclama- 
tion, God  hatJi  visited,  his  people,  lay  no  less 
an  allusion  to  the  long  periods  during 
which  they  had  been  without  a  prophet, 
so  that  it  might  have  seemed,  and  many 
might  have  almost  feared,  that  the  last  of 
these  had  arrived. 

And  this  rumor  of  him  went  forth.  Wher- 
ever this  miracle  was  reported,  which  was 
not  only  in  Judea,  but  in  all  the  neighbor- 
ing regions,  it  produced  the  same  opinion 
in  those  who  heard  of  it,  namely,  that  God 
had  visited  His  people  in  an  extraordinary 
way,  and  had  raised  up  among  them  a 
very  eminent  prophet,  which  greatly 
heightened  and  increased  the  mighty  ex- 
pectations from  Him,  which  long  before 
they  had  begun  to  entertain. 

From  this  narrative  we  may  learn  the 
following  lessons:  1.  The  young  may  die 


Their  bloom  and  beauty  do  not  shield  them 
from  the  destroyer.  2.  The  tender  com- 
passion of  the  Saviour.  He  sympathizes 
with  us  in  our  sorrows.  To  Him  we  should 
go  for  succor  and  comfort  in  every  time  of 
trouble.  3.  There  comes  a  day,  of  which 
this  was  a  foreshadow,  when,  for  His  peo- 
ple, "God  shall  wipe  all  tears  from  their 
eyes,  and  there  shall  be  no  more  death, 
neither  sorrow,  nor  crying,  neither  shall 
there  be  any  more  pain."  (Rev.  xxi.  4.) 
4.  The  miracles  of  Christ  were  so  peculiar 
as  to  attest  His  Divinity.  How  many  times 
He  may  have  raised  the  dead,  we  know 
not;  we  have  record  of  but  three  cases; 
and  these  three  cases  form  a  striking  con- 
trast. The  daughter  of  Jairus  was  raised 
from  her  bed,  the  son  of  this  widow  from 
his  bier,  and  Lazarus  from  his  tomb.  Nor 
was  this  a  contrived  climax,  but  api)ears 
spontaneously,  from  a  comparison  of  three 
Evangelists,  and,  thus  appearing,  it  is 
deeply  significant.  5.  The  soul  separated 
from  the  body  plainly  lives  independent 
of  that  body.  6.  The  fact  that  this  young 
man  began  to  speak,  and  yet  nothing  is 
said  as  to  what  the  conversation  was — this 
fact,  as  well  as  the  sequel  of  the  resurrec- 
tion of  Lazarus,  and  that  of  Jairus'  daugh- 
ter, are  indirect  evidences  of  the  inspira- 
tion of  the  Gospel.  If  these  incidents  were 
mere  figments  of  the  fancy,  their  authors 
would  have  given  whole  pages  of  the  con- 
versation of  these  persons  on  their  return 
to  this  world ;  and  this  would  have  been 
done  with  greater  boldne.ss,  because  they 
knew  that  no  wing  could  follow  them  to 
see  the  districts  they  described,  or  confront 
them  with  refutation.  7.  This  miracle  is 
a  pledge  of  the  resurrection.  It  is  as  easy 
to  raise  a  million  of  the  dead  as  it  is  to 
raise  one.  8.  Jesus  will  deliver  to  us  again 
our  loved  and  lost  ones  who  have  died 
sprinkled  with  His  atoning  blood,  and  we 
shall  recognize  them,  and  dwell  with 
them  forever,  where  no  grave  is  opened, 
and  no  tear  is  shed.  9.  Christ  has  power 
to  quicken  dead  souls.  (Eph.  ii.  1.)  Let 
us  never  despair  of  any  soul.  Let  us  pray 
for  our  children,  and  faint  not.  Our  young 
men  and  our  young  women  may  long  seem 
traveling  on  the  way  to  ruin.  But  let  us 
pray  on.  Who  can  tell  but  that  He,  who 
met  the  funeral  at  the  gate  of  Nain,  may 


CHAPTER    VII. 


yet  meet  our  unconverted  children,  and 
say,  with  ahnighty  power,  "  Young  man, 
arise ! "  AVith  Jesus,  nothing  is  impossil)le. 

18.  'And  the  discip 
things.— 'Matt.  xi.  1 

John  was  now  in  prison  (Matt.  xi.  2), 
where  he  had  been  confined  for  rebuking 
the  adulterous  intercourse  of  Herod  with 
Herodias,  his  brother  Philip's  wife.  The 
prison,  as  we  learn  from  Josephus,  was  the 
fortress  of  Machierus,  on  the  border  of 
Perea  and  the  desert.  It  is  very  likely 
that  John's  disciples  attended  the  ministry 
of  our  Lord  at  particular  times.  Though 
bigotry  existed  in  its  most  formidable 
shape  between  the  Jews  and  Samaritans, 
yet  we  do  not  find  that  it  had  any  place 
between  Jews  and  Jews,  though  they 
were  of  different  sects,  and  attached  to 
different  teachers.  At  this  time,  the.  dis- 
ciples of  John,  who  seem  to  have  had  free 
access  to  him,  shoicedhim  of  all  these  things, 
i.  e.,  of  Christ's  teaching ;  His  election  of 
the  twelve  Apostles  to  preach  the  Gospel, 
and  His  miracles,  particularly  His  raising 
from  the  dead  Jairus'  daughter,  and  the 
widow  of  Nain's  son. 

19.  If  And  John,  calling  unto  him  two  of  liis  disciplps. 
Bent  them  to  Jesus,  saying.  Art  thon  nilH'  that  should 
come?  or  look  we  for  another?  20.  When  tlie  men 
were  come  unto  him,  tliey  said,  John  the  Bajitist  lias 
Bent  us  unto  thee,  saying.  Art  thou  he  tliat  should  come  ? 
or  look  we  for  anotlier? 

mGen.  xlix.  10 ;  Num.  xxiv.  17 ;  Dan.  ix.  24 ;  Zech.  Ix.  9. 

He  that  should  come,  more  literally,  the 
coming  one — the  promised  Messiah,  or  look 
toe  for  another — under  that  character? 
They  did  well  to  come  to  their  teacher  to 
express  their  doubts.  It  is  always  well  to 
confide  such  thoughts  to  those  who  are 
able  to  help  us,  for  by  hiding  them  in  our 
own  bosoms,  we  may  often  occasion  our- 
selves much  uneasiness,  and  expose 
ourselves  to  great  danger.  Considering 
what  clear  evidence  John  had  received 
by  a  miraculous  sign  from  Heaven  that 
Jesus  was  the  Messiah  (John  i.  33),  and 
what  express  and  repeated  testimonies  he 
himself  had  borne  to  this  truth,  it  cannot 
reasonably  be  supposed  that  he  now 
doubted  of  it.  The  utmost  that  we  can 
suppose  concerning  him  is,  that  whilst 
not  doubting  the  Saviour's  person,  he 
could  not  fully  understand  His  mode  of 
iiction.  He  was  somewhat  impatient. 
Matters     moved     too    slowly    for     him, 


especially  as  he  himself,  as  a  prisoner,  was 
now  condemned  to  involuntary  inactivity. 
He  was  anxious  for  some  speedy  and 
public  declaration  of  the  Lord  in  respect 
to  His  Messianic  dignity — a  declaration 
corresponding  with  the  expectation  which 
doubtless  he  had  formed  to  himself  of  the 
Lord  of  the  threshing-floor  with  His  fan 
in  His  hands.  (Matt.  iii.  11,  12.)  But 
John's  disci2)Ies  were  unwilling  to 
acknowledge  Christ  to  be  the  Messiah, 
who  about  that  time  was  generally  expect- 
ed,because  they  had  such  a  zeal  for  the 
honor  of  John,  their  master,  that  they 
were  not  willing  to  own  any  one  greater 
than  him.  Probably,  also,  they  were 
prejudiced  against  the  Lord  on  account  of 
His  manner  of  life,  which  was  very  unlike 
that  of  John,  for  Jesus  freely  mixed  with 
sinners,  and  was  entertained  by  them, 
while  John  had  always  led  a  solitary  life, 
and  had  lived  upon  the  coarsest  fare. 
John,  therefore,  to  whom  a  delegation 
had  been  sent  to  know  from  him  whether 
He  was  the  Christ,  now  sends  two  of  his 
disciples  to  Jesus,  that  they  might  obtain 
further  satisfaction  as  to  His  Messiahsliip, 
and  have  their  faith  confirmed  in  Him 
from  whom  they  had  otherwise  fled,  out 
of  a  prej)Osterous  emulation. 

21.  And  in  that  same  hour  he  cured  many  of  their  in- 
firmities, and  plagues,  and  of  evil  spirits;  and  unto 
many  that  were  blind  he  gave  sight. 

What  a  view  is  here  given  of  the 
number  and  variety  of  our  Lord's  mira- 
cles !  By  plagues,  we  are  not  to  understand, 
as  some  do,  palsies  and  leprosies,  but  more 
violent  and  active  diseases.  It  will  be 
noticed  that  Luke,  the  ])hysi(;ian,  distin- 
guishes the  demoniacs  from  naturally  sick 
persons.  He  gave  sight  might  be  rendered, 
"he  made  a  present  of  seeing,"  or  "he 
graciously  gave  sight."  The  words  denote 
how  highly  gratifying  the  gift  of  sight  was 
to  those  who  had  been  blind,  as  well  as 
the  kind  manner  in  which  our  Lord 
bestowed  it.  In  all  Christ's  miracles,  not 
only  the  cure,  but  the  manner  in  which  He 
performed  it,  endeared  Him  to  those  who 
were  objects  of  His  comijassionate  regard. 

22.  "Then  Jesus  answering,  said  unto  them.  Go  your 
way,  and  tell  John  what  things  ye  have  seen  and  heard; 
"how  that  the  blind  see,  the  laiiie  walk,  the  lepers  are 
cleansed,  the  deaf  hear,  the  dead  are  raised,  Ho  the 
poor  the  gospel  is  preached. 

"Matt.  xi.  4.    olsa.  xxxv.  5  and  xlii.  7.    pLuke  iv.  18. 

Go  your  way,  and  tell  John.    The  answer 


LUKE. 


is  addressed  to  John,  from  whom  the 
question  came,  and  therefore  can  deter- 
mine nothing  as  to  its  true  motive.  What 
things  ye  have  seen  and  heard,  of  which  a 
specification  is  made  in  the  remainder  of 
the  verse — not  exhaustive,  but  illustra- 
tive, by  means  of  a  few  signal  instances. 
Christ  would  have  men  judge  of  Him  and 
of  others  only  by  their  works.  This  is  the 
only  safe  way  of  judging.  A  man  is  not 
to  be  credited  because  he  professes  to 
know  such  and  such  things,  but  because 
he  demonstrates  by  his  conduct  that  his 
pretensions  are  not  vain.  How  that  the 
blind  see.  Our  Lord  here  refers  to  Isaiah 
(xxix.  18),  and  other  passages  where  these 
works  are  made  the  proofs  of  the  Messiah. 
The  lame  walk,  literally,  walk  about,  show- 
ing their  cure  to  be  real.  The  lepers,  are 
cleansed — delivered  from  their  disease  and 
defilement.  The  deaf  hear — their  ears  are 
unstopped.  The  dead  are  raised.  Perhaps 
the  raising  of  the  dead  may  have  been 
amongthe  miracles  the  messengers  actually 
witnessed,  or  the  reference  may  be  to  the 
resuscitation  of  the  widow's  son  at  Nain. 
To  the  poor  the  gospel  is  preached.  This  was 
a  sign  of  Messiah's  time.  (Isa.  xxix.  19.) 
Contempt  for  the  poor  seems  to  have  been 
very  common  in  the  times  of  the  Gospel. 
(John  vii.  49;  ix.  34  and  James  ii.  24.) 
Concern  and  tender  interest  about  the 
poor  was  a  distinguishing  feature  of  our 
Lord's  ministry  and  that  of  His  Apostles. 
Theyi,  as  ever  since,  the  poor  of  the  world 
have  been  more  disposed  than  other  men 
to  hear  and  embrace  the  Gospel.  It  will 
be  noticed  that  the  miracles  here  enu- 
merated werenotonly  the  most  convincing 
proofs  of  the  supreme  power  of  Christ, 
but  were  also  emblematic  of  the  work  of 
salvation  which  He  effects  in  the  souls  of 
men.  Sinners  are  blind,  their  understand- 
ing is  so  darkened  by  sin  that  they  see  not 
the  way  of  truth  and  salvation.  They  are 
lame,  not  able  to  walk  in  the  path  of 
righteousness.  They  are  leprous,  their 
souls  are  defiled  with  sin,  the  most  loath- 
some and  inveterate  disease,  deepening  in 
themselves  and  infecting  others.  They 
are  deaf,  to  the  voice  of  God,  His  word 
and  their  own  conscience.  They  are  dead, 
in  trespasses  and  sins,  God,  who  is  the  life 
of  the  soul,  being  separated   from   it  by 


iniquity.  As  Christ  would  be  known  by 
His  works  and  doctrines,  so  must  true 
Churches  of  Christ  and  true  ministers  of 
Christ.  When  the  dead  in  sin  are  not 
quickened,  and  the  blind  are  not  restored 
to  sight,  and  the  poor  have  no  glad  tidings 
proclaimed  to  them,  we  may  generally 
suspect  that  Christ's  presence  is  wanting. 

2.3.  And  blessed  is  he  whosoever  sball  not  be  offended 
in  me. 

Blessed,  truly  fortunate  or  happy,  with 
particular  reference  to  the  Divine  favor. 
Wliosoever,  a  contingent  expression,  not 
necessarily  implying  that  any  one  had 
actually  been,  but  simply  that  some  one 
might  thereafter  be  offended,  or  be  stumbled, 
made  to  fall,  i.  e.,  betrayed  into  sin  and 
error.  The  warning  thus  given  is  just  as 
needful  now  as  when  it  was  delivered. 
Many  are  offended  at  Christ :  some  at  the 
asserted  divinity  of  His  person,  and  the 
meritoriousness  of  His  satisfaction ;  some 
at  the  mysteriousness  of  His  doctrine ; 
others  at  the  sanctity  and  strictness  of  His 
laws;  some  at  the  free  disi^ensation  of 
His  grace  ;  others  that  the  terms  of  Christi- 
anity are  too  hard,  humbling  to  the  proud 
and  earthly  hearts,  and  laying  too  great  a 
restraint  upon  human  nature  ;  others,  that 
the  world  does  not  believe  in  Him,  that 
there  are  so  many  hypocrites  and  incon- 
sistent professors  of  religion,  and  that  his 
real  followers  are  generally  poor  and 
unlearned.  But  those  who  believe  in 
Him,  notwithstanding  all  these  hin- 
drances, shall  be  in  a  happy  condition  here, 
and,  at  the  judgment-day  and  beyond, 
learn  the  deep  meaning  of  our  Lord's 
words  in  this  verse. 

24.  t  qAnd  when  the  messengers  of  John  were  de- 
parted, he  began  to  speak  unto  the  people  concerning 
John,  What  went  ye  out  into  the  wilderne.ss  lor  to  see  ? 
A  reed  shalcen  with  the  wind  ?— qMatt.  xi.  7. 

JJnio  the  people.  Not  before  John's  dis- 
ciples, but  before  the  multitude,  Christ 
commended  John,  for  as  John's  disciples 
had  too  high,  so  the  multitude  had  too 
low  an  opinion  of  him,  pos.sibly  because 
of  his  imprisonment  and  suflferings.  Re- 
minding the  people  of  their  visit  to  the 
wilderness  of  Judea,  bordering  on  the 
Jordan,  where  John  preached  and  bap- 
tized, He  assured  them  they  had  gone  there 
not  to  see  a  common  sight,  but  an  extra- 
ordinary one.     This  He  did  by  a  form  of 


CHAPTER    VII 


759 


expression  not  uncommon  in  the  Bible, 
by  which  a  question  is  equivalent  to  a 
strong  and  positive  affirmation.  John, 
whom  they  had  gone  out  to  hear  preach, 
was  not  a  reed  shaken  with  the  wind,  not  as 
easily  shaken  as  they,  by  every  gust  of 
rumor  or  prejudice,  or  every  change  of 
outward  circumstances.  He  was  not  a  man 
of  an  unstable  and  unsettled  judgment, 
but  fixed  and  steadfast.  Convinced  of 
the  truth,  he  continued  to  believe  and 
assert  it.  Steadiness  is  essentially  necessary 
to  every  preacher  and  to  every  private 
Christian. 

25.  But  wliat  went  ye  out  for  to  see  ?  A  man  clothed  in 
soft  raiment?  Beliold,  they  which  are  gorgeously 
apparelled,  and  live  delicately,  are  iu  kings'  courts. 

It  was  unreasonable  to  expect  to  see  in 
the  desert  a  man  clothed  delicately  and 
faring  sumptuously,  for  such  persons  were 
rather  found  in  kings'  palaces,  whereas 
John  was  a  plain  man,  clothed  in  a  camel's- 
hair  garment,  with  a  leathern  girdle,  and 
living'  on  plain,  coarse  fare,  and  there 
was  nothing  to  please  the  eye  in  his 
appearance.  Here  John  is  commended 
for  his  gravity  and  sobriety — his  mortifi- 
cation to  the  glory,  honor,  ease  and 
pleasures  of  the  world.  The  spiritual 
nature  of  the  Messiah's  kingdom  is  thus 
intimated.  As  Christ's  forerunner  did  not 
resemble  any  of  the  officers  who  attend 
the  courts  of  earthly  princes,  consequently 
Christ  Himself  was  in  no  respect  to  be 
like  an  earthly  jirince.  A  minister  of 
the  Gospel  should  have  nothing  about 
him  which  savors  of  effeminacy  and 
worldly  pomp. 

26.  But  what  went  ye  out  for  to  see?  A  prophet? 
Yea,  I  say  unto  you,  and  much  more  than  a  ijrophet. 

Our  Lord,  with  a  fine  climax  iu  His 
questions,  from  a  reed  to  a  man  (intending 
by  this  that  John  was  no  weakling),  and 
then  to  a  prophet,  gave  the  people  to  under- 
stand that  John,  instead  of  having  lost  in 
any  respect  his  claim  to  the  name  of  a 
prophet,  was  even  exalted  above  ordinary 
prophets.  He  was  much  more  than  a  prophet, 
because  he  pointed  out  Christ  more  clearly 
and  fully  than  any  of  the  prophets  before 
him.  The  ancient  prophets  beheld  Christ 
afar  off,  but  John  saw  Him  face  to  face. 
r/ie_V  prophesied  ofHim,/;^ pointed  at  Him, 
prepared  His  way,  foretold  that  His  king- 
dom was  at  hand,  and  had  the  honor  of 


ba])tizing  Him.  He  excelled  in  everything 
peculiar  to  a  prophet. 

27.  This  is  hr,  of  whom  it  is  written,  'Behold,  I  send 
my  messenger  bel'ore  thv  face,  which  shall  prepare  thy 
way  before  thee.— 'Mai.  ill.  1. 

Tltis  is  he.  The  clearer  any  ministry  is 
in  discovering  Christ,  the  more  excellent 
it  is.  Of  whom  it  is  written.  In  the  verse 
referred  to  (Mai.  iii.  1),  Jehovah,  speaking 
of  the  coming  of  Christ,  says,  "ryty  face," 
and  "before  me:"  but  it  is  here  quoted  as 
the  language  of  the  Father  to  the  Son,  and 
He  therefore  says,  "  before  thy  face,"  and 
"thy  way  before  thee,"  so  that,  to  prepare 
the  way  of  Christ  was  "to  prepare  the  way 
of  the  Lord  Jehovah,"  for  "  He  and  the 
Father  are  one." 

28.  For  I  say  unto  you.  Among  those  that  are  horn  o( 
women  there  is  not  a  greater  prophet  tliaii  John  llie 
Baptist:  but  he  that  is  least  iu  the  kingdom  of  God  is 
greater  than  he. 

Among  those  that  are  born  of  women,  that 
is,  among  the  whole  race  of  mankind  in 
all  former  ages,  there  is  not  a  greater  prophet, 
&c.  John  was  greater  than  any  of  the 
ancient  prophets,  on  account  of  his  won- 
derful conception  and  birth,  his  intimate 
knowledge  of  Gospel  mysteries  (see  espe- 
cially John  iii.  27,  &c.),  his  express  testi- 
mony to  the  Messiah,  and  his  remarkable 
success  in  making  way  for  Him.  John 
was  also  himself  the  subject  of  ancient 
prophecies,  and  long  expected  by  the 
Church.  The  world  thinks  that  kings, 
generals  and  statesmen  are  the  greatest  of 
men.  But  God  measures  differently.  The 
Divine  head  of  Christ  is  the  loftiest  of  all 
men's  heads,  and  His  nearest  servant's  is 
next.  It  was  when  John  was  in  prison, 
that  Jesus  thus  commended  him.  How 
I)recious  is  the  thought,  to  faithful  minis- 
ters, that  though  the  world  may  slight  and 
despise  them,  Jesus  will  maintain  their 
honor,  support  their  cause,  and  prove  to 
them  an  unchanging  Friend!  How  com- 
forting is  it  also  to  all  true  Christians  who 
are  suspected,  slandered  and  falsely  ac- 
cused, to  know  that  Jesus  will  never  desert 
any  of  His  peoj^le !  But  he  that  is  least  in 
the  kingdom  of  God  is  greater  than  he.  Jesus 
here  speaks  of  His  disciples,  not  only  so 
far  as  they  appear  as  Apostles  or  Evangel- 
ists, but  without  any  distinction.  The 
humblest  Gospel  minister  who  preaches 
Christ  as  come,  is  to  be  preferred  before  all 
the  old  prophets  who  prophesied  of  ChrLst 


760 


LUKE. 


as  to  come.  That  minister  who  sets  forth 
the  life  and  death,  resurrection  and  ascen- 
Bion  of  Christ,  is  greater  in  the  kingdom 
of  God— that  is,  has  a  higher  office  in  the 
Church,  and  a  more  excellent  ministry— 
than  all  the  prophets,  yea,  than  John 
himself. 

29  And  all  the  people  that  heard  him,  and  the  publi- 
cans, justified  Uod,  "being  baptized  with  the  baptism  of 
John.— 'Matt.  iii.  5 ;  Luke  iii.  li 

The  people  who  flocked  to  hear  the 
Gospel  message,  even  the  publicans,  who 
generally  were  esteemed  notoriously 
wicked,  on  account  of  their  injustice  and 
extortion,  justified  God,  that  is,  owned  and 
approved  His  wisdom  and  mercy,  in  hav- 
ing called  them  to  repentance  by  John's 
ministry,  and  prepared  them  for  Him  that 
was  to  come,  and  they  testified  their  ap- 
probation by  receiving  baptism  at  John's 

hands. 

.30.  But  the  Pharisees  and  lawyers  *rejected  'the  coun- 
sel of  God  tagainst  themselves,  being  not  baptized  of 
him. 

*Or,  frustrated.    'Acts  xx.  27.    tOr,  within  themselves. 

They  who  esteemed  themselves  good,  and 
were  generally  regarded  as  learned,  hon- 
orable men,  rejected  tlie  counsel  of  God,  &c., 
that  is,  despised,  frustrated  and  made  of 
no  avail  the  gracious  ofter  of  repentance 
and  salvation  which  God  sent  to  them  by 
the  Baptist.  It  is  a  fearful  thought,  that 
men  have  power  to  ruin  themselves  for- 
ever. God  has  "no  pleasure  in  the  death 
ofhimthatdieth."  (Ezek.  xviii.32.)  Christ 
is  willing  to  gather  men  to  His  bosom,  if 
they  will  only  be  gathered.  (Matt.  xxii. 
37.)  But  by  continued  impenitence  and 
unbelief,  by  persevering  in  the  love  and 
practice  of  sin,  by  pride,  self-will,  laziness 
and  determined  loveof  the  world,  we  may 
bring  upon  ourselves  everlasting  destruc- 
tion. 

31.  f  And  the  Lord  said,  "Whereunto  then  shall  I 
liken  the  men  ol'  this  .generation?  And  to  what  are 
they  like?— "Matt.  xi.  16. 

Our  Lord  now  proceeds  to  describe  and 
condemn  the  fickleness  and  perverseness 
of  the  Pharisees,  whom  nothing  could  in- 
duce to  embrace  the  Gospel,  neither  His 
own  ministry  nor  that  of  John.  This 
generation,  i.  e.,  of  this  age.  The  question 
is  asked,  as  though  it  were  difficult  to 
find  an  object  with  which  such  men  could 
be  compared. 

32.  They  are  like  unto  children  sitting  in  the  market- 
place, and  calling  one  to  another,  and  saying.  We  have 
piped  unto  you,  and  ye  have  not  danced;  we  have 
mourned  to  you.  and  ye  have  not  wept. 


The  market-place.  In  the  earlier  times 
of  the  Jewish  history,  the  markets  were 
held  near  the  gates  of  towns,  sometimes 
within,  sometimes  without,  where  the 
difi'erent  kinds  of  goods  were  exposed  for 
sale,  either  in  the  open  air  or  in  tents. 
But  we  learn  from  Josephus,  that  in  the 
time  of  our  Saviour,  the  markets,  at  least 
in  cities,  had  become  such  as  they  now 
are  in  the  East,  where  they  are  called 
"  bazaars."  These  establishments  are 
usually  situated  in  the  center  of  the  towns, 
and  do  not  by  any  means  answer  to  our 
notions  of  "  a  market,"  which  is  usually 
for  the  sale  of  articles  of  food,  for  in  these 
bazaars  all  the  shops  and  warehouses  of 
the  town  are  collected,  and  all  the  trade 
of  the  city  is  carried  on,  of  whatever  de- 
scription it  may  be.  It  was  common  for 
children  in  the  market-place  to  play  at 
rejoicing  and  at  mourning.  One  party  of 
children  imitated  the  glad  songs  of  the 
Jews  at  their  marriages,  and  on  other 
joyful  occasions,  while  another  party  were 
expected  to  dance  at  the  sound  of  their 
music.  But  sometimes  sullen  and  way- 
ward children  would  not  join  in  the 
amusement.  Then  the  other  party  would 
good-naturedly  change  the  play,  and  imi- 
tate the  mournful  music  of  funerals,  ex- 
pecting their  companions  to  use  sorrowful 
gestures  and  to  appear  to  weep,  but 
the  same  froward  children  would  object  to 
this  play  also.  In  a  matter  of  infinite 
imjjortance  the  Pharisees  had  imitated 
this  example.  All  the  methods  which 
Divine  wisdom  had  tried  for  their  conver- 
sion had  proved  vain. 

33.  For 'John  the  Baptist  came  neither  eating  bread 
nor  drinking  wine ;  and  ye  say,  He  hath  a  devil. 

vMatt.  iii.  4 ;  Mark  i.  6 :  1/Uke  i.  15. 

They  had  demanded  cheerfulness  of 
John,  and  as  he  led  so  solitary  and  so 
strict  a  life,  being  clad  in  skins,  feeding  on 
locusts  and  honey,  and  refusing  to  taste 
wine  or  strong  drink,  they  accused  him  of 
being  demoniacally  possessed,  saying.  He 
hath  a  devil — he  acts  like  a  wild,  distracted 
demoniac,  whom  an  evil  spirit  drives  from 
the  society  of  men. 

34.  The  Son  of  man  is  come  eating  and  drinking ;  and 
ye  .say.  Behold  a  gluttonous  man,  and  a  wine-bibber,  a 
friend  of  publicans  and  sinners ! 

The  severity  of  John's  ministry  proving 
unsuccessful,  with  respect  to  the  conver- 


CHAPTER  VII 


761 


sion  of  the  scribes  and  Pharisees,  God 
sent  His  own  Son  to  address  and  conduct 
Himself  toward  them  in  a  more  free  and 
famiHar  manner  ;  but  because  Christ  man- 
ifested a  mild  and  joyous  spirit,  in  no  way 
despising  the  comforts  of  Hfe,  but  temper- 
ately enjoying  them,  these  same  Pharisees, 
because  they   did   not   find  in  Him  the 
austere,  unbending  sternness  which  they 
had   not  been  able  to   endure   in  John, 
applied  to  Him  the  epithets,  glutton,  ivine- 
bibber,  and  friend  of  publicans  and  sinners, 
in  doing  which,  however,  they  did  not 
consider  that  these  latter  words  indicated 
His  highest  titles  of  honor.     (Luke  xv.  2.) 
What  a  contradiction  was  this !     Yet  thus 
do  men  always  and  everywhere  act,  when 
left  to  themselves.    The  first  and  natural 
movement  of  the  sinner's  heart,  when  God 
speaks  to  him,  is  to  question  something 
regarding  the  mode,  or  even  to  doubt  the 
reality  of  the  communication  altogether. 
No  matter  how  clear  and  convincing  the 
evidence  may  be — no  matter  how  varied 
its  attendant  circumstances,   as,   for  ex- 
ample, in  the  outward  difference  of  life 
in  the  case  of  the  Baptist  and  Jesus— no 
matter  how  lavish  God  has  been  in  fur- 
nishing tokens  of  Himself,   and  of  the 
reality   of   what   He   demands,   still    the 
wicked  heart  craves  for  something  more. 
"This  is  not  the  evidence   exactly   that 
convinces  me,"  are  practically  its  words. 
"  If  this  single  point  had  been  diSerent,  or 
if  some  clearer  statement  had  been  made, 
or  if  I  were  to  see  with  my  own  eye  the 
miracles  recorded  in  Scripture,   I  might 
believe."    So,  too,  those  who  hate    the 
Gospel,  excuse  themselves  for  not  attend- 
ing to  it,  by  accusing  those  who  preach  it 
of  faults  in  their  manner,  or  of  errors  in 
their  life. 

35.  "But  wisdom  is  justified  of  all  her  children. 
■Matt.  xi.  19. 

Rather,  by  all  her  children.  Wisdom  can 
here  be  no  other  than  the  Divine  wisdom 
which  had  been  revealed  by  John  and 
Jesus,  and  in  Jesus  was  personally  mani- 
fested. Her  children  are  those  who  are 
born  of  her,  and  jwssess  a  wise  heart.  The 
justification  of  wisdom  takes  ])lace  where 
she  is  acquitted  of  accusations  of  this  kind, 
and  acknowledged  in  her  true  character. 
Wise  and  good  men,  not  only  some,  but 


all,  admire  the  beautiful  variety  in  the 
conduct  of  Providence,  and  in  the  methods 
of  revealing  Divine  grace,  ajjprove  religion 
in  their  judgment,  honor  it  in  their  con- 
versation, and  adorn  it  in  their  lives. 

36.  H  I A  lid  one  of  the  Pharisees  desired  him  that  he 
would  eat  witli  hiin.  And  he  went  into  the  Pharisee's 
house,  and  sat  down  to  meal. 

'Matt.  xxvi.  li;  Marie  xiv.  3;  John  xi.  2. 

The  time  and  place  of  the  occurrence  of 
the  things  here  related  are  not  particularly 
indicated.  In  some  respects  the  incitlent 
here  recorded  is  similar  to  the  anointing 
of  Jesus'  feet  by  Mary,  as  narrated  (Matt. 
xxvi.  7;  Mark  xiv.  3;  John  xii.  3);  but 
must  not  be  confounded  with  that  event. 
We  know  nothing  of  this  Pharisee,  except 
his  name,  *S'i7no/i.  (Verse  40.)  There  is  no 
proof  that  he  was  the  same  as  "  Simon,  the 
leper,"  mentioned  in  Mark  xiv.  3.  He 
certainly  was  not  Simon  Peter,  or  Simon 
Zelotes.  There  is  as  little  reason  for  ascrib- 
ing his  invitation  to  hostile  intentions,  as 
for  believing  that  it  sprang  from  esteem 
and  affection.  Perhaps  pride  itself  im- 
pelled him  to  receive  a  rabbi  at  his  table, 
whose  name  was  already  upon  so  many 
tongues,  and  in  respect  to  whom  one  did 
not  know  how  high  He  might  yet  rise,  and 
Christ  readily  accepted  the  invitation, 
never  refusing  any  opportunity  for  doing 
good. 

37.  And  behold,  a  woman  in  the  city,  which  Twas  a 
sinner,  when  she  knew  that  J(:.sr(.5  sat  at  meat  in  the 
Pharisee's  house,  brought  an  alabaster  box  of  ointment, 

jRom.  V.  b  ;  1  Tim.  ii.  9. 

The  woman  mentioned  in  this  narrative 
is  one  whose  name  is,  for  -wise  and  kind 
reasons,  not  stated.  This  is  the  view 
maintained  by  the  great  majority  of  all 
Protestant  commentators.  She  is  never 
again  mentioned,  that  we  are  aware  of,  in 
the  Gospel  history.  Which  vas  a  sinner. 
That  she  was  an  unchaste  woman  can 
scarcely  be  doubted,  from  the  emphasis 
the  word  "sinner"  receives  from  its  con- 
nection, and  from  the  reference  made  to 
her  by  the  Pharisee,  (verse  39.)  She 
ivas  a  sinner,  but  at  the  time  here  spoken 
of  gave  evidence  that  she  had  already 
learned  to  hate  and  forsake  her  sins,  and 
to  love  dearly  and  tenderly  the  Saviour 
for  whom  she  had  forsaken  them.  When 
she  knew  that  Jesus  sat  at  meat  in  the  Phari- 
see's house.  This  is  additional  proof  that 
this    woman    was    not,    as    some    have 


763 


LUKE 


strangely  supposed,  Mary,  the  sister  of 
Lazarus,  for  Mary  was  well  known  to 
Christ,  and  had  not  come  accidentally,  but 
had  been  invited.  (John  xii.  2.)  It  also 
shows  that  the  woman's  heart  had  been 
touched  by  some  previous  attendance  upon 
our  Lord's  ministry,  inasmuch  as  she  made 
preparations  for  what  she  was  about  to  do, 
after  she  had  learned  that  He  was  in  the 
Pharisee's  house.  Sat  at  meat — reclined, 
which  was  the  usual  position  at  the  table, 
and,  as  it  appears  from  the  sequel,  without 
having  His  feet  washed  or  being  anointed. 
Brought  an  alabaster  box  of  ointment.  The 
alabaster  box  containing  the  ointment,  or 
rather  oil,  is  in  the  original  called  simply 
an  alabastron,  a  name  derived  from  the 
Alabastron  in  Egypt,  where  there  was  a 
manufactory  of  small  pots  and  vessels  for 
holding  i^erfumes,  made  from  stone  found 
in  the  neighboring  mountains,  and  which 
was  thought  to  conserve  better  than  any 
other  substance  the  qualities  of  the  pre- 
cious unguents.  The  Greeks  gave  to  these 
vessels  the  name  of  the  town  which  pro- 
duced them,  and  then  to  the  species  of 
stone  of  which  they  were  made,  and 
eventually  to  all  perfume  vessels  of  what- 
ever form  or  substance.  Ointments  and 
oils  were  used  in  Eastern  countries  to  an 
extent  we  can  hardly  understand.  The 
excessive  heat  of  the  climate  made  it 
almost  necessary,  to  preserve  the  skin  from 
cracking.     (See  Ps.  civ.  15.) 

38.  And  stood  at  his  feet  behind  him  'weeping,  and 
began  to  vviish  his  feet  with  tears,  and  did  wipe  them 
with  tlie  hairs  of  her  head,  and  kissed  his  leet,  and 
anointed  th'm  with  the  ointment. 

'Isa.  Ixi.  3 ;  Matt.  v.  4 ;  2  Cor.  vii.  10,  11 ;  James  iv.  9. 

It  would  appear  that  the  meals  at  which 
Jesus  took  part  had  a  somewhat  jmblic 
character.  The  entrance  stood  open  to 
all,  not  because  they  were  invited  by 
Him,  but  because  the  concourse  could  not 
be  hindered.  Stood  at  his  feet  behiiid  him. 
The  guests  at  meal-time  so  reclined  on 
couches  that  their  feet  were  behind  them, 
toward  the  open  space  or  passage,  between 
the  couch  and  the  wall,  where  the  servants 
stood  in  attendance.  Into  this  open  place, 
to  which  access,  without  obtrusiveness, 
was  easy,  this  woman  came.  Christ  could 
not  perhaps  have  seen  her  without  turn- 
ing His  head.  Hence,  the  force  of  the 
expres.sion,  "  behind  him."  Weeping  tears 
of  penitence  and  love.     And  begayi  to  wash 


his  feet  luith  tears.  From  a  deep  conviction 
of  her  many  sins,  and  of  the  obligations 
she  was  under  to  the  Saviour  for  bringing 
her  to  a  sense  of  them,  she  shed  tears  in 
such  abundance  that  they  trickled  down 
on  His  feet,  which  were  then  bare. 
Neither  the  Jews  nor  the  Romans  wore 
stockings,  and  as  for  their  shoes  or  sandals, 
they  always  took  them  off  when  they 
went  to  their  meals.  At  feasts  it  was  the 
custom  of  the  entertainer  to  provide 
water,  and  direct  his  servants  to  wash  the 
feet  of  his  guests.  And  did  vipe  them  v-ii]i  the 
hairs  of  her  head.  Observing  that  the  rears 
shed  so  freely  wetted  the  Saviour's  feet, 
she  wiped  them  with  her  hair,  which  she 
now  wore  flowing  loose  about  her  should- 
ers, as  mourners  commonly  did.  And 
kissed  his  feet  with  affectionate  tenderness,  or 
kissed  them  again  a,nd  again,  which  is  the 
true  force  of  the  original  word.  The  kiss 
was  used  in  ancient  times  as  the  emblem 
of  love,  religious  reverence,  subjection  and 
supplication.  It  has  the  meaning  of 
supplication,  in  the  way  of  adoration,  accom- 
panied with  subjection,  in  1  Kings  xix.  18  ; 
Job  xxxi.  27,  and  in  Ps.  ii.  12.  And 
anointed  them  ivith  the  ointment.  That  which 
she  had  before  used  in  self-adornment, 
she  now  poured  out  upon  the  feet  of  her 
Lord,  as  a  token  of  her  love,  and  a  pledge 
that,  thereafter,  her  chiefest  beauty  and 
ornament  were  to  be  a  meek,  penitent  and 
believing  spirit. 

.39.  Now  when  the  Pharisee  which  had  bidden  him, 
saw  it,  "lie  spake  witli  himself,  saying,  ''This  man,  if  he 
Were  a  prophet,  would  have  known  who  and  what 
manner  of  woman  this  is  that  touclieth  him  :  lor  slie  is 
a  sinner.— »Isa.  Ixv  5.    i>Luke  xv.  2. 

When  Simon  observed  that  Jesus  per- 
mitted such  a  notorious  sinner  to  approach, 
nay,  and  to  touch  Him,  he  sjxtkc  uithin 
himself,  he  thought  in  his  heart,  this  man, 
if  he  rvere  a  prophet,  as  he  pretends  to  be, 
would  have  knoum  u'hat  manner  of  woman, 
what  a  disreputable  i^erson,  this  is  that 
toncheth  him,  thus  familiarly  ;  and,  instead 
of  allowing  her  to  do  so,  would  immedi- 
ately have  driven  her  away  with  just 
disdain,  as  the  tradition  Of  the  elders 
directs,  for  it  was  a  maxim  with  the  Phar- 
isees that  the  very  touch  of  the  wicked 
caused  pollution.  The  discerning  of 
spirits  was,  according  to  the  Jews,  one  of 
the  characteristics  of  the  Messiah.  (Isa. 
ix.  3.  4.) 


CHAPTER   VII. 


rc:] 


40.  And  Jesus  answering  said  unto  him,  Simon,  I 
have  somewhat  to  say  uiUo  thee.  Aud  he  saith,  Mas- 
ter, say  on. 

Th(ni<j;li  Simon  did  not  declare  liis  sen- 
timents, they  were  not  hidden  from  C'hri.st, 
who,  to  sliow  liim  that  He  was' a  prophet, 
and  that  He  knew  not  only  the  charac;ters 
of  men  but  the  inward  and  invisible  state 
of  their  minds,  conversed  with  him  on  the 
subject  of  his  tlioughts.  Simon,  I  have 
somewhat  to  say  unto  thee,  something  de- 
manding thy  whole  attention,  applicable 
to  thee,  and  important  for  thee.  Blaster, 
say  on.  Though  the  Pharisee's  heart  had 
just  pronounced  his  guest  to  be  an  impostor, 
the  courtesy  of  the  li])  jn'ochlimed  Him 
"  Master "  still.  If  Jesus  had  directly 
attacked  Simon  in  regard  to  his  wicked 
and  unreasonable  pride,  and  unfeeling 
disdain  of  the  poor,  weeping  penitent,  he 
would  probably  have  been  only  hardened 
and  irritated  by  it.  He  therefore  adopted 
a  method  adapted  to  convince,  without 
offending  him.  He  did  not  expose  him 
before  the  company,  by  making  what  he 
said  within  himself  public,  but  with  great 
delicacy  proceeded  to  utter  a  parable,  to 
show  that  Simon  erred  in  condemning  a 
woman  whom  the  Heavenly  Judge  had  ac- 
quitted, and  that  it  was  well  known  to  Him 
what  both  the  woman  and  Simon  were, 
not  merely  as  to  what  is  outward,  but  in 
the  most  secret  recesses  of  the  mind. 

41.  There  was  a  certain  creditor  which  had  two  debt- 
ors: the  one  owed  five  hundred  cpence,  aud  the  other 
fifty.— '-■See  Matt.  xvUi.  28. 

Creditor.  A  man  who  is  accustomed  to 
lend.  Five  hundred  pence,  about  $75  ;  fifty 
pence,  $7.50.  God  is  the  creditor,  men  are 
the  debtors,  and  sins  the  debts.  The  de- 
terminate numbers  used  can  only  be  meant 
to  indicate  the  great  inequality  of  the  debt 
of  these  two  jjersons,  and  at  the  same  time 
to  teach,  that  whilst  it  is  not  true  that  any 
man's  sins  are  really  small,  yet  sinners,  in 
the  eye  and  according  to  the  judgment  of 
God, "are  not  equal,  but  have  different  de- 
grees of  guilt ;  all  are  guilty,  but  not  all 
alike. 

42.  And  when  they  had  nothing  to  pay,  dhe  frankly 
forgave  them  botli.  Tell  me,  therefore,  which  of  them 
will  love  him  most? 

■iPs.  xxxi.  1,  5,  ciii.  3;  Acts  xiii.  38;  Rom.  iii.  24  and 
iv.  5, 8. 

Nothing  to  pay — he  frankly  forgave  them 
both.  Here,  on  the  part  of  the  debtors,  two 
tilings  are    evident:    the    certainty    and 


greatness  of  the  debt,  and  their  utter  in- 
capacity to  make  restitution,  being  entirely 
insolvent;  while  on  the  part  of  tlie  credi- 
tor there  apjiears  correspondingly  in  the 
remission  of  the  debts,  1.  A  very  great 
goodness,  and,  2.  That  goodness  perfectly 
free,  depending  sim])ly  on  his  own  will, 
quite  undeserved  by  the  debtors,  and  never 
to  be  demanded  by  them  as  a  matter  of 
right.  Such  also  is  the  relation  of  the  sin- 
ner to  God,  that  all  sins  require  an  exer- 
cise of  grace  tliat  is  perfectly  free,  and  this 
also  it  is  possible  for  them  to  tind.  Tell 
me,  therefore,  ivhich  of  them  will  love  him  most  ? 
Both  would  love,  for  such  a  manifestation 
of  love  infallibly  begets  love  in  the  heart 
of  the  receiver.  It  is  also  implied  that  the 
degree  of  the  reciprocal  love  will  be  deter- 
mined by  the  apprehension  of  the  great- 
ness of  the  received  benefit.  Neither  of 
the  debtors  would  love  at  all  the  creditor 
before  hei  had  forgiven  them.  An  insol- 
vent debtor,  till  he  is  forgiven,  does  not 
love,  but  shuns  his  creditor,  apprehending 
severe  treatment  from  him.  It  is  entirely 
the  same  in  the  heart  of  the  sinner.  He 
learns  from  the  Divine  law,  both  his  guilt 
and  his  liability  to  punishment,  so  that 
nothing  but  fear  of  God  can  take  possession 
of  him.  But  the  sinner,  in  such  a  state,  is 
met  by  God  in  the  Gospel  with  the  gracious 
method  of  pardon  for  his  sins,  and  this,  in 
the  believing  heart,  which  appropriates  to 
itself  the  word  of  God,  becomes  the  means 
of  rooting  out  fear,  and  implanting  a  prin- 
ciple of  love  (Rom.  xv.  1,  8,  15;  2  Tim.  i. 
7;  1  John  iv.  18,  19.)  The  application  of 
the  parable,  therefore,  leads  to  the  follow- 
ing conclusions :  1.  Love  to  God  cannot 
precede  the  pardon  of  sin.  2.  And  hence 
it  cannot  deserve  this  pardon  of  sin.  3.  But 
infallibly  marks  an  act  of  forgiveness, 
already  j^ast  and  experienced. 

43.  Simon  answered  and  said,  I  suppose  that  Tie,  to 
whom  he  forgave  most.  And  he  said  unto  him,  Thou 
hast  rightly  judged. 

Simon  answei'ed,  and  said,  I  suppose,  &c. 
He  surely  who  was  forgiven  most  was 
under  the  greater  obligations,  and  mu.st 
reasonably  be  supposed  to  feel  the  greater 
affection  for  his  merciful  and  generous 
creditor.  By  this  acknowledgment  he 
was,  unknowingly  to  himself,  prepared  to 
receive  our  Lord's  reproof.     And  he  said, 


r64 


LUKE, 


Thou  hast  rigldhj  judged,  and  the  reflection 
is  evidently  suited  to  the  case  tiiat  we  have 
before  us. 

44  And  he  turned  to  the  woman,  and  said  unto  Simon, 
Beest  thou  this  woman?  I  entered  into  thine  house 
thou  savest  me  no  water  for  my  feet :  but  she  liath 
washed  my  feet  with  tears,  and  wiped  them  with  the 
bairs  of  lit-r  liead.  4  j.  Thou  gavest  me  no  kiss :  but 
this  woman  since  the  time  I  came  in  hath  not  ceased 
to  kiss  my  leet.  4ii.  'My  head  with  oil  thou  didst  not 
anoint:  but  tliis  woman  hatli  anointed  my  feet  with 
ointment.— 'Ps.  xxiii.  5. 

Now  follows  the  application  of  the  par- 
able. 

He  turned  to  the  woman,  who  liad  been  a 
notorious  sinner,  and  was  the  greater,  the 
five  hundred  pence  debtor.  The  Pharisee, 
however,  though  the  less,  the  fifty  pence 
debtor,  yet  was  a  debtor  too,  which  was 
more,  perhaps,  than  he  thought  himself 
to  be,  judging  rather  that  God  was  his 
debtor.  (Chap,  xviii.  10,  11.)  Seest  thou 
this  looman,  afflicted  and  distressed  as  she 
is  ?  and  canst  thou  avoid  taking  notice  of 
the  extraordinary  tenderne.ss  and  affec- 
tionate regard  to  me  that  she  has  now 
manifested  ?  I  entered  into  thine  house,  as  a 
guest,  on  thine  own  express  invitation  ; 
thou  gnvest  me  no  water  for  my  feet,  though 
that  be  so  customary  and  necessary  a  re- 
freshment on  these  occasions ;  but  she, 
nobly  supplying  the  lack  of  ser\ice,  hath 
washed  my  feet,  not  with  inere  water,  with- 
held by  thee,  but  by  something  far  more 
precious,  her  tears,  and  wiped  them,  not  with 
a  common  napkin,  but  luith  the  hairs  of  her 
hea'K  Thou  govest  me  no  kiss,  as  men  do 
when  they  receive  a  guest,  but  this  woman 
since  the  time  I  came  in  (some  copies  read, 
she  came  in),  hath  not  ceased  to  kiss  even  my 
feet  with  the  greatest  humility  and  affec- 
tion. My  head  with  even  common  oil  thou 
didstnot  anoint,  though  few  entertainments 
fail  of  being  attended  with  that  circum- 
stance (see  Deut.  xxviii.  40  ;  Mi.  vi.  15 ; 
Ps.  xxiii.  5,  civ.  15  and  cxli.  5);  hat  this 
woman  hath  anointed,  not  my  head,  but  my 
feet,  with  precioas  ointment.  This  compari- 
son, drawn  so  much  to  the  advantage  of 
the  woman  whom  the  Pharisee  so 
thoroughly  despised,  must  liave  put  him 
to  shame.  Then  comes  the  judgment 
pronounced  by  Christ — a  judgment  in 
which  He  furnishes  His  reply  to  the  silent 
query  of  Himon,  ivhether  this  professed 
prophet  discerned  spirits,  by  showing  him 
tl^.at  He  did  most  truly  discern  both  her 
spirit  and  his. 


47.  fWherefore,  I  say  unto  thee,  Her  sins,  which  are 
many,  are  Ibrgiven  ;  lor  she  loved  much :  but  to  whom 
little  is  forgiven,  t/ie  same  loveth  little.— U  Tim.  i.  14. 

Whenfore  must  not  be  coupled  with  I 
say  unto  thee,  but  with  what  follows,  so 
that  I  say  unto  thee  should  be  placed  in 
parenthesis.  /  say  unto  thee,  I  declare  it 
openly,  both  for  her  vindication  and  for 
thy  admonition,  her  sins,  which  are  many, 
and  exceedingly  heinous,  as  I  well  know, 
are  forgiven,  freely  and  graciously,  /o?-, 
rather,  therefore  she  loved  much,  as  I  have 
been  the  means  of  bringing  her  to  repent- 
ance, and  to  enjoy  pardon  and  peace,  she 
has  thus  testified  the  great  love  and  high 
regard  she  has  for  me,  as  being  persuaded 
that  she  never  can  sufficiently  express 
her  sen.se  of  the  obligation.  From  this 
woman's  manifestations  of  love  to  me, 
thou  mightest  have  drawn  the  conclusion 
that  her  many  sins  have  been  forgiven 
her.  There  are  three  things  in  this 
passage  which  show  that  the  forgiveness 
of  sin  is  not,  as  Romanists  contend  it  is, 
obtained  through  works  of  love.  1.  Christ 
said  to  the  woman  (verse  50),  Thy  faith 
hath  saved  thee ;  2.  In  verse  47,  forgive- 
ness of  sin  goes  before  love  ;  and,  3.  If 
we,  as  debtors,  could  by  anj'  merit  of  our 
own,  obtain  forgiveness  of  sin,  we  should, 
then,  in  contradiction  of  the  parable 
itself,  have  something  wherewith  to  jxiy.  But 
taivhom  little  is  forgiven,  or  who  thinks  his 
debt  was  but  small,  the  same  loveth  little,  is 
not  much  affected  by  the  kindness  of  the 
creditor  that  forgives  him,  and  feels  but 
little  gratitude  and  love  to  him  on  that 
account. 

48.  And  he  said  unto  her,  eThy  sins  are  forgiven. 
EMatt.  ix.  2  :  Mark  ii.  5. 

The  woman's  sins  were  not  now  for- 
given for  the  first  time.  She  was  really 
forgiven  before  she  came  to  Christ.  Now 
she  received  a  public  and  authoritative 
declaration  of  it  before  many  witnesses, 
as  a  reward  for  her  open  expression  of 
love  and  gratitude.  Before,  she  had  hope 
through  grace.  Now,  she  received  the 
assurance  of  liope.  Before,  she  was  justi- 
fied before  God  ;  now,  Jesus  has  justified 
her  before  men,  before  this  Pharisaic 
company,  by  declaring  that  her  sins  had 
been  forgiven.  While  the  Pharisees  mur- 
mured, the  poor  penitent  rejoiced. 

49.  And  they  that  sat  at  meat  with  him  began  to  say 
within  themselves,  ''Who  is  this  that  forgivetli  sina 
also?— "iMatt.  ix.  .■?;  Mark  ii  7. 


CHAPTER   VII, 


7Gr, 


Brgan  to  say.  Just  as  in  chap.  v.  21.  It 
would  seem  almost  inconceivable  that  the 
same  censure  should  have  been  already 
repeated,  if  we  forget  that  a  Pharisaic 
heart  at  all  times  remains  the  same  ;  be- 
sides, these  guests  need  not,  of  course, 
have  been  acquainted  with  that  which 
had  already  taken  place  at  the  healing  of 
the  paralytic.  Sins  also.  A  better  trans- 
lation would  be,  even  sins,  the  contrast 
being  between  the  display  of  His  power 
in  curing  physical  infirmities  (verse  21), 
and  the  greater  exercise  of  it  in  the  for- 
giveness of  sin,  which  was  solely  God's 
prerogative. 

50.  And  he  said  to  the  woman,  'Thy  faith  hath  saved 
thee;  go  in  peace. 

'Matt.  ix.  'li ;  Mark  v.  34  and  x.  52 ;  Luke  viii.  48  and 
xviii.  4i 

Our  Lord  rebuked  not  the  insolent 
murmurers,  but  the  more  they  murmured 
the  more  persistently  did  He  assure  the 
penitent.  He  did  not  say,  "  Thy  loi>e  hath 
saved  thee."  Here,  as  in  every  other  part 
of  the  New  Testament, /a;7/t  is  put  forward 
as  the  key  to  salvation.  This  woman  had 
embraced  our  Saviour's  invitation,  "  Come 
unto  me,  all  ye  that  are  weary  and  heavy- 
laden,  and  I  will  give  you  rest ;"  and  in 
her  case  it  w'as  proved  true  that  "  where 
sin  abounded,  grace  did  much  more 
abound."  Faith  is  the  instrument  of  re- 
ceiving the  salvation  which  is  promised  to 
those  who  repent.  Go  in  peace,  was  a 
phrase  which  was  a  common  valediction 
among  the  Jews,  like  our  "  Good-bye,"  or 
"  God  be  with  you." 

The  following  lessons  are  taught  by  this 
narrative  : 

1.  Men  may  show  some  outward  respect 
to  Christ,  and  yet  remain  unconverted. 
This  Pharisee  even  desired  that  our  Lord 
would  eat  with  him,  yet  all  this  time  he 
was  profoundly  ignorant  of  the  nature  of 
the  Gospel.    2.  For  great  sinners  there  is 


a  great  Saviour.  "  This  man  receiveth 
sinners,"  which  was  the  ironical  taunt  of 
proud  and  haughty  Pharisees,  is  the 
Saviour's  own  motto,  and  the  glorious 
peculiarity  of  His  great  salvation.  3. 
Love  to  the  Saviour  forms  a  necessary 
part  of  religion.  It  is  not,  as  some  main- 
tain, enthusiasm,  or  the  mere  etlect  of  a 
high-wrought  imagination.  It  has  its 
ground-work  in  the  sober  foundations  of 
the  word  of  God.  That  state  of  heart 
which  the  Saviour  on  this  occasion  prized 
so  highly.  He  values  still,  for  He  is  "  the 
same  yesterday,  to-day  and  forever."  Just 
in  proportion  to  our  love  will  be  our  obe- 
dience. 4.  Toward  a  great  sinner  there 
ought  to  be  great  tenderness.  However 
his  sin  may  be  rebuked,  he  should  be 
deeply  pitied.  We  should  speak  to  him 
in  terms  of  holy  sympathy,  and  be  ready 
to  show  the  nature  and  issues  of  his 
transgression,  and  direct  him  to  Jesus, 
who  came  into  the  world,  "  that  whoso- 
ever believeth  in  Him  might  not  perish, 
but  have  everlasting  life."  5.  Our  salva- 
tion is  of  grace.  It  is  utterly  impossible 
for  any  person  of  himself  to  pay  the  debt 
he  owes  to  God's  violated  law.  They  that 
owe  least  stand  in  need  of  mercy  and 
forgiveness,  as  well  as  they  that  owe  most. 
Let  us  rejoice  to  know  that  God,  the  great 
Creditor,  forgives  freely,  fully  and  f run Jdy, 
not  grudgingly  or  indifferently,  but  gra- 
ciously, cheerfully  all  who  come  to  Him 
through  Jesus  Christ — who,  though  not 
the  cause  of  God's  love,  is  yet  the  expres- 
sion of  it,  and  the  channel  through  which 
that  love  flows.  6.  The  knowledge  of 
forgiveness,  instead  of  leading  to  presump- 
tion or  indifference  to  God's  claims,  will 
produce  humility,  and  stimulate  to 
o]>edience.  That  sinner  loves  Jesus  most 
who  is  the  most  sensible  of  what  Christ 
has  done /or  him. 


1.  Whose  servant  was  sick?  2.  What  did  the  centurion  do?  3.  What  did  our  Lord  say  about  his  faith  ?  4. 
Why  was  his  faith  great  ?  5.  V/hat  did  Jesus  meet  at  the  gate  of  Nain  ?  6.  How  did  He  restore  the  dead  man  to 
life  ?  7.  For  what  purpose  did  John  send  two  of  his  disciples  to  Christ  ?  8.  What  was  our  Lord's  message  in 
reply?  n.  What  eulogy  did  Jesus  pronounce  on  John  ?  10.  Explain  verses  31-3.5.  U.  What  occurred  when  Jesus 
»at  at  meat  ?    12.  How  are  we  to  understand  the  parable  of  the  creditor  ?    13.  What  did  Jesus  say  to  Simon  ? 


LUKE. 


CHAPTER  VIII. 

3  Women  minister  unto  Christ  of  their  substance.  4 
Christ,  after  he  had  preached  from  place  to  place,  at- 
tended with  his  apostles, propoundeth  Vie.  parable  of 
the  .viivrr.  Ki  and  of  the  candle:  21  declareth  who 
are  his  vuithrr,  and  brrtlirrn:  '22.  rebuket/i  the  windi : 
26  ni^ltl/i  llir  iKjiiin  of  divils  out  Of  tlie  man  into  Vie 
herd  of  sivine  :'  37  is' rejected  of  the  Oadarenes  :  43 
healr/h  the  ivuman  of  her  bloody  issue,  49  and  raiseth 
from  death  Jairus'  daughter. 

Much  of  what  is  contained  in  this 
chapter  in  relation  to  Christ's  preaching 
and  miracles  is  also  recorded  by  Matthew 
and  Mark.  These  portions  of  our  Lord's 
history  are  here  repeated,  as  well  for  their 
intrinsic  importance,  as  that  out  of  the 
mouth  not  only  of  two,  but  of  three  wit- 
nesses, every  word  may  be  established. 

AND  it  came  to  pass  afterward,  that  lie  went 
throughout  every  city  and  village,  pr>'aohing  and 
showing  the  glad  tidings  of  thekingdom  of  God:  and 
the  twelve  were  with  him, 

Afterward — after  the  laying  of  the  plat- 
form of  the  new  dispensation,  by  preach- 
ing the  sermon  on  the  Mount,  and  con- 
firming it  by  miracles  indicating  His 
power  over  body  and  soul,  or,  as  the 
original  expression  may  be  understood  to 
imply,  in  the  order  of  His  work,  for  He  wen; 
through  it  regularly,  and  the  end  of  one 
good  work  was  with  Him  the  beginning 
of  another.  He  ivent  through  every  city,  &c., 
that  is,  of  Galilee.  Preachmg  and  shovAng, 
&c., proclaiming  and  evangelizing,  or  publish- 
ing the  glad  tidings  of  the  kingdom  of  God — • 
the  good  news  of  the  kingdom  He  was 
now  about  to  erect  among  mankind.  And 
the  twelve  were  with  him,  that  they  might  be 
further  instructed  for  their  work,  and  that 
their  having  been  thus  publicly  seen  in 
His  train,  might  promote  their  reception, 
when  they  afterward  came  to  any  of  these 
places  by  themselves. 

2.  And  acertain  women,  which  had  been  healed  of 
evil  spirits  and  inlirmities,  Mary  called  Magdalene, 
tout  of  whom  went  srven  devils,  3.  And  Joanna  the 
wife  of  Cliuza,  Herod's  steward,  and  Susanna,  and 
many  others,  which  ministered  unto  him  of  their  sub- 
stance.—'Matt,  xxvii.  55,  56.    bMark  xvi.  9. 

The  women  here  mentioned  seem  for  the 
most  part  to  have  been  of  some  social 
standing  and  means.  They  were  probably 
attached  to  Jesus  and  His  company,  by 
having  been  the  subjects  of  remarkable 
cures.  Evil  spirits  and  infirmities.  It  is  thus 
evident  that  the  forms  of  affliction  here 
denoted  were  not  the  same.  Devils  and 
diseases  may  combine,  but  they  are  not 
identical.     Mary  called  Magdalene,  so  called 


from  Magdala,  now  Medjil,  a  town  on  the 
west  side  of  Lake  Gennesaret,  the  patrial 
name  being  given  her  to  distinguish  her 
from  the  other  Marys  in  attendance  on 
our  Lord's  ministry.  She  is  mentioned 
here  in  a  manner  that  does  not  betray  the 
faintest  consciousness  of  her  having  been 
mentioned  before,  and  thus  it  is  clearly 
implied  that  she  is  not  the  same  as  the 
sinful  woman  mentioned  in  the  last  chap- 
ter. Out  of  whom  went  seven  devils.  This 
phrase  must  here,  as  in  every  ot  her  passage, 
be  taken  literally,  not  figuratively  for  sins. 
It  denotes  an  intensity  of  demoniacal  pos- 
session. Seven  may  be  a  symbolical  and 
indefinite  number  to  indicate  the  malig- 
nant character  of  the  possession.  Instances 
of  the  indefinite  use  of  the  word  seven  may 
be  found  in  Matt.  xii.  45,  and  in  Ruth  iv. 
15;  1  Sam.  ii.  5;  Isa.  iv.  L  Of  Mary's  life 
previous  to  her  having  thus  become  a 
miracle  and  monument  of  the  Saviour's 
])ower  and  mercy,  we  know  nothing.  Very 
great  injustice  has  been  done  by  some  to 
the  memory  of  Mary  Magdalene,  in  sup- 
posing her  to  have  been,  before  her  con- 
version, a  i^rostitute.  (See  notes  on  chap, 
vii.  37.)  The  fact  that  she  was  possessed 
with  seven  demons  is  no  evidence  against 
her,  for  Joanna  and  Susanna  (verse  3), 
might  as  well,  on  this  ground,  be  censured, 
for  they  seem  to  have  been  dispossessed 
likewise  by  Jesus.  Then,  again,  such  pos- 
session, instead  of  necessarily  implying 
any  peculiar  criminality,  seems  to  have 
been  an  affliction,  for  we  never  find  that 
Jesus  rebuked  the  persons  who  were  pos- 
sessed. From  the  time  she  had  exper- 
ienced Christ's  miraculous  power,  she 
became  His  devoted  follower.  She  seems 
to  have  exceeded  all  the  other  women  in 
duty  and  respect  to  our  Lord's  person.  At 
this  time  she  came  forth  from  the  retire- 
ment in  which  she  had  long  kept  herself, 
in  gentle  considerateness  to  minister  to  the 
indigence  of  her  homeless  Saviour,  as  she 
afterward  attended  Him  to  His  cross, 
embalmed  His  corpse,  watched  by  His 
shroud,  and  wept  at  His  grave.  It  will  be 
remembered  that  she  had  the  honor  of 
being  one  to  whom  Jesus  made  His  ap- 
pearance on  the  morning  of  His  resurrec- 


CHAPTER    VIII 


767 


tion,  and  that  her  name  was  the  first  word 
His  risen  tongue  uttered. 

And  Joanna,  tlie  wife  of  Chuza.  Joanna  is 
the  feminine  of  Jolin,  and  the  same  as  Jane. 
Herod's  steiuard,  of  whom  she  was  the  wife, 
was  the  manager  of  the  property  concerns 
and  household  affairs  of  Herod  Antipas. 
The  bad  examples  of  Herod,  and  of  Hero- 
dias,  had  not  Iiindered  her  from  embracing 
that  Gos2)el  wliich  her  superiors  despised. 
Slie  also  continued  faithful  to  Jesus  at  His 
death,  and  at  His  grave.  (Luke  xxiv.  10.) 
Her  case  teaches  us  that  not  all  our  Lord's 
followers  were  poor.  It  throws  light  on 
Herod's  anxiety  to  see  our  Lord,  when  He 
was  sent  to  him  by  Pilate.  He  had  prob- 
ably heard  of  Him  through  his  steward's 
family.  It  also  suggests  the  pleasant  idea 
that  John  the  Baptist's  imprisonment  by 
Herod  led  to  the  conversion  of  some  of 
Herod's  retainers.  Even  in  the  worst 
places  God  has  some  to  stand  up  for  His 
name,  and  bear  witness  for  His  truth  : 
there  was  a  Joseph  in  Pharaoh's  court,  an 
Obadiah  in  Ahab's  court,  a  Daniel  in  Nebu- 
chadnezzar's court,  a  church  in  Nero's 
house,  and  a  Joanna  in  the  family  of  the 
bloody  Herod,  who  had  put  John  the  Bap- 
tist to  death. 

Susanna  means  Lily.  This  is  the  only 
place  in  which  we  find  this  woman  men- 
tioned, but  doubtless  she  was  one  of  the 
noble  band  which  exhibited  their  devotion 
and  constancy  in  the  time  of  Christ's  pas- 
sion. Who  the  many  others  were,  we  do 
not  know.  Their  names,  we  may  hope, 
are  in  the  Book  of  Life,  and  "the  day  will 
de(;lare  "  them.  Which  viinistered  unto  him 
of  their  substance,  literally,  things  on  hand, 
possessions,  property.  For  the  words  "to 
him,"  many  versions  have  "to  them,"  i.  e., 
our  Lord  and  the  Twelve  Apostles.  No 
doubt  the  holy  courage  and  liberality  of 
these  female  followers  of  our  Lord  drew 
upon  them  jeers  and  scofis  from  many,  for 
following  the  carpenter's  son,  and  a  few 
fishermen;  but  this,  instead  of  cooling, 
inflamed  their  zeal. 

What  was  true  during  our  Lord's  minis- 
try has  been  ever  since:  more  women 
than  men  have  been,  and  are,  among  the 
followers  of  Jesus.  In  many  congregations, 
at  most  communions,  at  meetings  for  social 
■worship,  and  in  enterprises  of  Christian 


beneficence,  the  number  of  females  largely 
preponderates. 

4.  H  cAnd  when  much  people  were  gathered  together, 
and  were  come  to  him  out  oi'  every  city,  he  spake  by  a 
parable :— "Malt.  xiii.  2 ;  Mark  iv.  i. 

(We  include  in  our  exposition  the  ex- 
planation of  the  parable  given  of  it  by  the 
Saviour  in  verses  11-15.) 

A  jjarable  is  a  form  of  speech  in  which 
something  is  presented  to  us  in  lieu  of 
some  other  thing  whicli  it  resembles,  and 
which  we  wish  to  illustrate.  It  is  derived 
from  a  Greek  word  signifying  to  compare 
togeilier.  This  first  of  the  i)arables  which 
Jesus  uttered  is  recorded  also  by  Matt.  xiii. 
3-8,  and  Mark  iv.  3.  It  is  generally  called 
the  "  Parable  of  the  Sower,"  but  among  the 
Germans  has  the  title  of  "The  four  kinds 
of  ground."  The  delivery  of  this  very 
heart-searching  and  conscience-rousing 
parable,  when  the  crowd  of  hearers  was 
greatest,  shows  that  our  Lord  was  far  from 
flattering  men,  and  speaking  smooth  things; 
and  teaches  that  ministers  should  always 
denounce  sin  most  plainly  when  their 
churches  are  most  full,  and  their  congre- 
gations largest. 

5.  A  sower  went  out  to  sow  his  seed:  and  as  he  sowed, 
some  fell  by  the  way-side;  and  it  was  trodden  down, 
and  the  fowls  of  the  air  devoured  it. 

It  -cannot  be  doubted  our  Lord  in- 
tended to  set  Himself  forth  as  the 
Chief  Sower,  though  nowhere,  in  -the 
three  interpretations  of  the  parable,  has 
He  announced  Himself  as  such.  His 
entrance  into  the  world  was  a  going  forth 
to  sow.  Others  were  only  able  to  sow, 
because  He  had  sown  first.  They  did  but 
carry  on  the  work  which  He  auspicated 
and  began.  By  the  .^eed  is  meant  the 
Word  of  God  in  general,  but,  pre-eminent- 
ly, His  Gospel ;  His  gracious  message  by 
Christ;  His  gift  of  grace  and  glory;  His 
testimony  and  invitations  concerning  the 
kingdom  of  heaven.  It  .should  be  noted, 
that  whilst  the  seed  is  the  Word,  the  Word 
is  Christ.  "In  the  beginning  was  the 
Word,  and  the  Word  was  with  God,  and 

the  Word  was  God and  the 

Word  was  made  flesh,  and  dwelt  among 
us."  (John  i.  1,  14.)  Christ  is  the  living 
seed,  and  the  Bible  is  the  husk  that  holds  it. 

"  His  seed."  The  fields  must  all  be 
sown  with  Christ's  own  seed,  with  no 
mixed  grain.     Woe  unto  the  minister  who 


768 


LUKE 


sows  his  own  seed,  and  not  Christ's.  It 
will  be  observed  that  Christ  sows  the  seed 
upon  all  soils.  He  gives  to  all  opportunity 
of  knowing  Him ;  if  any  perish,  it  is  not 
because  the  Sower  withheld  the  seed,  or 
because  the  seed  was  not  good,  but  because 
their  own  hearts  were  not  ready  and  oj^en 
to  receive  it. 

And  as  he  sowed,  some  fell  by  the  way-side, 
that  is,  some  fell  on  the  hard  foot-path 
-which  skirted  the  edge  of  the  field,  or, 
perhaps,  ran  by  way  of  short  cut  through 
the  middle  of  it,  where  the  glebe  was  not 
broken,  and  so  it  could  not  sink  down  in 
the  earth,  but  lay  exposed  on  the  surface 
to  the  feet  of  passers-by,  till  at  length  it 
became  an  easy  prey  to  the  birds,  such  as 
in  the  East  are  described  as  following  in 
large  flocks  the  husbandman,  to  gather 
up,  if  they  can,  the  seed-corn  which  he 
has  scattered.  Those  here  represented 
are  such  as,  by  deep-rooted  prejudices 
against  Christianity,  have  minds  which 
are  impenetrable,  and  inaccessible  to  con- 
viction ;  also,  the  thoughtless,  the  inat- 
tentive, the  inconsiderate,  the  trifling,  the 
gay,  who  think  of  nothing  beyond  the 
present  scene,  and  who  do  not  consider 
themselves  as  in  the  smallest  degree  in- 
terested in  a  higher  invisible  world. 
Those  last  described,  though  not  formally 
rejecting  the  Gospel,  yet  do  in  fact  never 
concern  themselves  about  it.  They  hear 
the  word  (verse  12).  but  here  the  matter 
ends.  The  truth  never  goes  beyond  the 
surface,  never  penetrates  into  their  hearts, 
but  lies  on  the  hard  beaten  highway.  As 
an  effect  of  the  refusal  of  the  hard  heart 
to  let  the  seed  penetrate  into  it,  or  to 
"  understand  "  it  (Matt.  xiii.  19),  the  good 
word  of  God,  being  exposed  to  the  scorn 
and  contempt  of  others,  is  trodden  down. 
Nor  only  this,  it  is  also  devoured  by  the 
folds  of  the  air.  The  devil  (verse  12)  cometh, 
<nd  taketh  away  the  word  out  of  their  hearts, 
Irst  they  sltould  believe  and  be  saved.  The 
kingdom  of  darkness  fights  against  the 
kingdom  of  God,  which  is  built  up  within 
us  through  the  word  of  God,  and  there  is 
still  permitted  to  exist  a  secret  power  of 
Satan,  which,  through  much  cunning  and 
nil  kinds  of  wicked  artifice,  draws  from  the 
heart  the  preached  Word.  (Eph.  ii.  2 ;  2 
Cor.  iv.  3,  4.)     Satan  comes  through  his 


emissaries,  symbolized  by  the  fowls.  Temp- 
tations have  wings,  and  they  come  in 
flocks,  and  they  have  open  beaks  to  snatch 
up  the  word  of  life  and  carry  it  off  or 
devour  it.  And  how  easily  tiie  seed  of  the 
word  does  go !  People  on  Monday  have 
forgotten  both  the  sermon  and  the  text 
of  the  Sabbath.  The  birds  have  come  and 
devoured  them  up. 

6.  And  some  fell  upon  a  rock  ;  and  as  soon  as  it  was 
sprung  up,  it  witliered  away,  because  it  lacked  moisture. 

Here,  again,  we  include  in  our  expo- 
.sition,  the  explanation  of  the  parable  given 
by  our  Lord,  in  verses  11-15. 

Upon  a  rock.  This  explains  what  is  des- 
ignated in  Matthew,  stony  places,  and  in 
Mark  stony  ground — reference  being  had, 
not  to  a  field  abounding  in  small  stones, 
for  then  would  seeds  germinate  in  the 
crevices  between,  but  to  one,  underneath 
which  were  large  flat  rocks,  covered  with 
a  thin  surface  of' earth,  which  prevented 
the  seed  from  having  any  depth  of  root. 
The  rocky  soil  of  many  parts  of  Palestine 
makes  the  circumstances  here  mentioned 
far  more  likely  than  they  appear  to  be  in 
a  country  like  ours.  The  rock  is  the 
earthly,  sinful  nature  of  man.  And  as  soon 
as  it  was  sprung  up,  &c.  In  such  a  soil  as 
has  been  described,  because  the  seed  had 
not  fallen  into  deep  earth,  the  plant  the 
sooner  appeared  above  the  surface,  and 
while  the  rock  below  hindered  it  from 
striking  deeply  downward,  it  put  forth  its 
energies  the  more  luxuriantly  in  the  stalk. 
It  sprung  up  without  delay,  but  was  not 
rooted  in  that  deep  moist  soil,  which  would 
have  enabled  it  to  resist  the  scorching 
heat  of  the  sun,  and  being  smitten  by  that, 
withered  and  died. 

The  persons  here  represented  are  they, 
tvhich,  when  they  hear,  receive  the  word  ivith 
joy,  and  these  have  no  root,  which  for  a  while 
believe,  and  in  time  of  temptation  fall  away. 
(verse  13.)  They  receive  the  word  with  joy, 
with  delight.  It  is  not,  however,  a  joy 
springing  up  from  the  greatness  of  the 
benefit,  even  after  all  the  counterbalancing 
costs  and  hazards  are  taken  into  account, 
but  a  joy  arising  from  an  overlooking  and 
leaving  out  of  calculation  those  costs  and 
hazards.  The  word  to  which  they  have 
listened  with  delight,  makes  an  impression 
upon  them,  and  this  impression  passes 


CliAPTEK    Vm. 


769 


into  expression.  They  move  out  of  the 
passive  into  the  active  state,  making  a 
profession,  and  entering  on  the  practice 
of  religion.  Tliey  are  also  often  marked 
by  the  outward  evidences  of  precocious 
piety,  and  a  forward,  flaming  zeal.  But 
after  all,  there  is  in  them  no  real,  thorough 
change.  Whilst  there  is  no  conscious,  in- 
tentional deceit,  there  is  no  radical  reno- 
vation. The  sad  mistake  in  all  such  cases 
is,  that  convictions  are  mistaken  for  con- 
version ;  admiration  of  the  preacher's 
eloquence  for  attachment  to  the  Saviour 
(Ezek.  xxxiii.  30-32) ;  an  appreciation  of 
the  moral  beauties  of  the  Gospel,  for  an 
appreciation  of  its  holiness,  and  the  pleas- 
ures of  emotion,  or  such  gratification  as 
taste  enjoys  in  a  beautiful  discourse,  for 
the  pleasures  of  piety.  And  tliese  have  no 
root.  How  beautifully  does  this  figure 
show,  that,  as  from  the  roots  which  are 
out  of  sight,  a  tree  derives  its  stability  and 
firmness,  so,  upon  the  hidden  life  of  the 
Christian,  that  life  which  is  out  of  the 
sight  of  other  men,  his  firmness  and  sta- 
bility depend.  The  word  has  never  gone 
down  into  the  hearts  of  the  persons  referred 
to,  their  roots  lie  along  in  their  profession 
of  religion. 

Which  for  a  tvhile  believe,  and  in  time  of 
temptation  fall  away.  The  striking  chai'ac- 
teristic  here,  is  the  rapid  change  from 
bloom  to  decay,  from  the  reception  of  the 
word  to  the  renunciation  of  it.  Divine 
truth  has  produced  no  deep  or  permanent 
effect,  for  while  the  hearts  are  soft  and 
susce])tible,  they  are,  at  the  same  time, 
weak  and  inconstant.  Just  as  the  sun 
scorches  the  plants,  which  have  not  suf- 
ficient depth  of  earth  or  moisture,  whilst 
it  contributes  to  the  growth  of  plants 
which  are  not  destitute  of  these  conditions, 
so  the  troubles,  afflictions  and  persecu- 
tions which  will  strengthen  a  true  faith, 
cause  a  faith  which  is  temporary  to  fail. 

7.  And   some  fell   among   thorns;   and    the   thorns 
sprang  up  with  it,  and  choked  It. 

The  portion  of  the  seed  here  referred  to 
wants  neither  root  nor  depth  of  earth.  It 
grows  up,  but  the  misfortune  is  that  the 
thorns  grow  up  with  it.  The  fault  of  the 
soil  is  not  that  of  bearing  nothing,  but  of 
bearing  too  much ;  of  bearing  what  it 
ought  not ;  of  exhausting  its  strength  and 


nutrition  on  vile  and  worthless  produc- 
tions— tliurns  (under  which  term  may  be 
included  all  rank  weeds,  varying  with 
countries  and  climates,  which  infect  the 
soil  and  hurt  the  harvest),  the  roots  of 
which  drank  up  the  H-Ap  of  the  ground, 
while  their  branches  veiled  oft'  the  sun- 
light, so  that  the  good  seed,  starved  be- 
neath and  overshadowed  above,  although 
it  made  a  fair  promise  in  the  spring,  pro- 
duced nothing  in  the  autumn. 

And  that  which  fell  among  thorns,  &c. 
(verse  14.)  Many  persons  in  their  youth 
receive  religious  instruction.  They  im- 
bibe right  princiijles,  and  listen  to  good 
advice,  but  no  sooner  do  they  go  forth — no 
sooner  do  they  leave  those  persons  and 
places  from  which  they  received  them, 
than  they  take  the  road  either  of  business 
or  of  pleasure,  pursue  their  interests,  their 
amusements  or  their  guilty  indulgences 
with  unbounded  eagerness,  and  have 
neither  time  nor  inclination  to  cultivate 
the  seeds  of  religion  that  have  been  sown 
in  their  hearts,  and  to  eradicate  the  weeds 
that  have  been  mingled  with  them.  The 
consequence  is,  that  the  weeds  prevail, 
and  the  seeds  are  choked  and  lost.  All 
classes  and  ranks  are  on  this  side  exposed 
to  danger.  As  principal  antagonists  to  the 
efficacious  working  of  the  Divine  word, 
Christ  mentions  cares — care  for  our  present 
livelihood — the  pressure  of  an  earthly  ex- 
istence— riches,  and  pleasures  of  tJiis  life 
which  riches  procure ;  the  glittering  side 
of  this  life,  both  v.'ith  poor  and  rich,  with 
those  who  are  in  quest  of  them,  and  those 
who  already  have  them,  because  both  look 
upon  them  as  the  highest  good,  and  put 
their  confidence  in  them.  So  that,  be  it 
woman's  household  cares,  or  the  anxieties 
and  annoyances  of  man's  business;  the 
harassments  of  poverty  or  the  enticements 
of  wealth,  the  pursuit  of  fame  or  power, 
whatever  it  be  that  engrosses  our  attention, 
and  stealing  our  thoughts  from  God  and 
our  hearts  from  heaven,  counteracts  the 
holy  influences  of  Bibles,  churches.  Sab- 
bath, sermons  and  sacraments,  it  is  choking 
the  ivord.  It  should  be  remembered,  how- 
ever, that  only  where  the  seed  and  the  thorns 
greiv  together  was  the  mischief  done.  There 
is  a  place  for  cares  and  for  riches,  too — a 
place    in   which  they    help  and  do  not 


770 


LUKE. 


hinder  the  kingdom  of  God.  Kept  in  its 
own  sphere,  the  lawful  business  of  life 
becomes  a  protecting  fence  round  the  ten- 
der plant  of  grace  in  the  Christian's  heart. 
We  should  not  permit  the  thorns  or 
noxious  weeds  to  occupy  the  position 
which  is  due  to  the  good  seed.  Not  as 
rivals  in  the  field,  but  as  guards  around  it 
— earthly  atiairs  are  innocent  and  safe. 
"  Seek  first  the  kingdom  of  God  and  His 
righteousness,  and  all  these  things  shall 
be  added  unto  you." 

8.  And  oUier  fell  on  good  ground,  and  sprang  up,  and 
bare  fruit  a  hundred-fold.  And  when  he  had  said  the,se 
things,  he  cried,  He  that  hath  eai's  to  hear,  let  him  hear. 

The  fourth  class  of  hearers,  here,  as 
well  as  in  Matt.  xiii.  and  Mark  iv.,  are 
represented  by  certain  salient  distinctive 
points  of  character,  which  are  as  touch- 
stones, by  which  every  man  may  and  should 
try  himself.  They  hear  the  word  willingly 
and  with  attention,  and  understand  it, 
receive  it  in  faith,  obey  it,  and  thus  expe- 
rience its  power,  in  which  respects  they  are 
distinguished  from  the  first  class.  They 
also  keep  it  in  a  pure,  good  heart,  often 
meditating  on  it,  and  laying  it  up  in  the 
deepest  recesses  of  the  mind,  which  con- 
stitutes their  distinction  from  the  second 
class.  They  bring  forth  fruit,  in  them  are 
manifested  the  fruits  of  the  Spirit  (Gal.  v. 
22 ;  1  Cor.  xiii.  4-7),  v;ith  patience,  perse- 
vering with  unshaken  steadfastne.ss against 
opposition  and  difficulties,  under  the 
reijroach  of  the  world,  in  the  storm  of 
persecution,  and  this  patience  which  they 
exercise  distinguishes  them  from  the  third 
class.  The  exjaressions,  "  good  ground  " 
and  "  an  honest  and  good  heart,"  do  not 
imply  that  any  one's  heart  is  naturally 
good,  or  even  can  become  so  without  the 
grace  of  God.  The  ground,  here,  like  the 
tree  in  another  analogical  lesson,  is  not 
good  until  it  is  made  good.  The  fairest 
sense  of  these  expressions  is,  "  an  un- 
prejudiced heart,  willing  to  be  taught," 
such  as  was  peculiarly  lacking  among  the 
Jews  in  our  Lord's  time.  The  Bereans 
are  an  illustration  of  the  expression  good 
ground.  (Acts  xvii.  9.)  The  good  heart  is 
good  by  reception  of  the  truth.  It  does  not 
receive  the  truth  because  it  is  good.  There 
is  no  regeneration  of  heart,  except  by  the 
power  of  the  Spirit  of  God,  and  generally 
through  the  instrumentality  of  the  truth. 


Bare  fruit  a  hundred-fold.  Luke  only 
mentions  summarily  the  hundred-fold  in- 
crease, while  Matthew  and  Mark  speak  of 
the  "  thirty  "  and  "  sixty-fold."  The  return 
of  a  hundred-fold  for  one  is  not  unknown 
in  the  East,  though  always  mentioned  as 
something  extraordinary.  If  there  be  no 
fruit,  there  can  be  no  Christianity.  Fruit 
is  the  test  of  the  tree,  character  the  symbol 
of  principle.  That  some  portions  of  the 
good  ground  prod  need  a  larger  return  than 
others,  corresponds  with  the  fact  in  the 
spiritual  sphere.  There  are  diversities  in 
the  Spirit's  operation,  diversities  in  natural 
gifts  bestowed  on  men  at  first,  and  diversi- 
ties in  the  amount  of  energy  exerted 
by  believers  as  fellow-workers  with  God 
in  their  own  sanctification  and  diversities, 
accordingly,  in  the  fruitfulness  which  re- 
sults in  the  life  of  Christians.  While  all 
true  believers  are  safe  in  Christ,  each 
should  covet  the  best  gifts ;  and  no  true 
disci])le  will  be  contented  with  a  thirty- 
fold  increase  of  usefulness,  if,  through 
prayer  and  watching,  if,  by  denying 
ungodliness  and  worldly  lusts,  if,  by 
sternly  crucifying  the  flesh,  and  trustfully 
walking  with  God,  he  may  rise  from  thirty 
to  sixty,  and  from  sixty  to  an  hundred- 
fold, in  that  holy  obedience  which  grows 
on  living  faith. 

And  when  he  had  said  these  things,  he  med, 
He  that  hath  ears  to  hear,  let  hint.  hear.  This 
expression  is  especially  recorded  by  all 
the  three  Evangelists,  and  seems  to  point 
out  the  special  importance  of  the  parable. 
The  verb  rendered  cried,  implies  an  utter- 
ance in  loud  and  distinct  tones,  so  that  all 
could  hear.  This  method  of  announce- 
ment Christ  often  adopted  when  uttering 
some  important  and  mighty  truth. 

9.  dAnd  his  disciples  asked  him,  saying.  What  might 
this  parable  be  ?— iiMatt.  xiii.  10  ;  Mark  iv.  10. 

They  wished  to  understand  the  meaning 
of  the  parable.  We  should  earnestly 
desire  to  know  the  true  intent  and  full 
f.rtent  of  the  word  we  hear,  that  we  may 
be  neither  mistaken  nor  defective  in  our 
knowledge. 

10.  And  he  said.  Unto  you  it  Is  given  to  know  the  mys- 
teries of  the  kingdom  of  God :  but  to  others  in  parables ; 
cthat  seeing  they  might  not  see,  and  hearing  they  might 
not  understand.— "-Isa,  vi.  9 ;  Mark  iv.  12. 

Unto  you  it  is  given,  &c.,  as  a  reward  of 
your  diligence,  and  desire  to  be  informed, 


CHAPTEU    Vill. 


7l\ 


these  things  shull  be  explained  to  you,  but 
the  rest  shull  be  left  in  darkness,  und  shall 
have  their  voluntary  ignorance  punished 
with  judicial  ignorance.  Mysteries  of  the 
■kingdom  of  God;  things  respecting  the 
Messianic  kingdom,  things  vhich  cannot 
be  known  until  they  are  revealed.  Bid  to 
others,  &c.—"  but  to  them  that  are  without, 
all  these  things  are  done  in  parables." 
Here  observe,  1 .  That  the  doctrines  of  the 
Gospel  are  great  mysteries.  2.  That  it  is 
an  invaluable  privilege  rightly  to  under- 
stand them.  3.  That  in  this  privilege  all 
are  not  sharers,  but  only  those  to  whom 
it  is  given.  4.  That  whilst  God  does  not 
arbitrarily  aim  to  confirm  any  in  judicial 
blindness,  it  is,  nevertheless,  a  righteous 
thing  with  Him  to  leave  to  farther  blind- 
"  ness  and  ignorance  in  spiritual  things, 
those  who,  as  the  Pharisees  in  Christ's 
time  did,  willfully  reject  the  truth,  and  shut 
their  eyes  against  the  evidence  of  it. 

11.  fNow  the  parable  is  this :  The  seed  is  the  word  of 
God.— Qlatt.  xiii.  IS ;  Mark  iv.  H. 

Our  Lord,  in  this  case,  gave  both  the 
parable  and  its  explanation.  He  became 
His  own  interpreter.  The  Master  takes 
us,  like  little  children,  by  the  hand,  and 
'  leads  us  through  all  the  turnings  of  His 
first  symbolic  lesson,  lest  in  our  inexperi- 
ence we  should  miss  our  way.  The  Son 
of  God  not  only  gave  Himself  as  a  sacri- 
fice for  sin.  He  also  labored  as  a  patient, 
painstaking  teacher  of  the  ignorant.  He 
is  the  Apostle  as  well  as  the  High  Priest 
of  our  profession.  His  instructions  have 
been  recorded  by  the  Spirit  in  the  Scrip  - 
ture  for  our  use.  We  may  still  sit  at  His 
feet  and  listen  to  His  voice.  (See  notes  on 
verse  5.) 

12.  Those  by  the  way-side  are  they  that  hear;  then 
Cometh  tlie  devil,  and  taketh  away  the  word  out  of 
their  hearts,  lest  they  should  believe  and  be  saved.*  13. 
They  on  the  rock  an:  tliry,  which,  when  they  hear,  re- 
ceive the  word  with  joy  :  and  these  have  no  root,  which 
for  a  wliile  believe,  and  in  time  of  temptation  fall 
away.t  14.  And  that  which  fell  amona  thorns  .are  they, 
which,  when  they  have  heard,  go  forth  and  are  choked 
with  cares  and  the  riches  and  ijleasures  of  t/iis  life,  and 
bring  no  fruit  to  perfection. 

*See  notes  on  verse  5.    fSee  notes  on  verse  6. 

Bring  forth  no  fruit  to  perfection.  In 
Matthew  and  Mark,  becometh  unfruitful. 
(See  notes  on  verse  7.) 

15.  But  that  on  the  good  ground  are  they,  which  in  an 
honest  and  good  heart,  having  he.ard  the  wprd,  keep  it, 
and  bring  fo-rtli  fruit  with  patience.* 

*See  notes  on  verse  8. 

Concerning  this  parable,  let  the  follow- 


ing things  be  observed:  1.  It  is  addressed 
to  hearers  of  the  Gospel:  those  who  refuse 
to  hear  are  elsewhere  in  the  Scriptures 
noticed    and  condemned.      2.    The    four 
classes  of  hearers  described  include  the 
whole  mass  of  hearers.     It  is  impo.-isible  to 
find  any  hearer  who  does  not  come  under 
one   of  these  descriptions.     3.  As  there 
never  yet  has  been  in  the  history  of  the 
world  an  assemblage   of  mixed   hearei-f» 
which  might  not  be  resolved  into  these 
four  divisions,  we  have  here  decisive  proof 
of  our  Lord's  power  of  foreseeing  future 
events.     4.  It  is  a  solemn  thought,  that 
only   in  one,  out  of  the  four  classes  of 
hearers,  the  seed  brought  forth  fruit.     5. 
It  is  not  enough  merely   to  admire  this 
parable.     If  a  traveler,  who  possesses  an 
accurate  map  of  his  route,  turn  aside  from 
it  and  perish  in  a  pit,  it  will  not  avail  him 
in  his  extremity  to  reflect  that  he  carries 
the  correct  track  in  his  hand.  6.  The  min- 
ister receives  the  seed  which  he  sows  from 
Christ,  but  it  must  also    have    become, 
through  spiritual  experience,  his  own  pos- 
session; for  it  must  be    taught  of  fiiith. 
(Ps.  cxvi.  10;  1  John  i.  1-3.)     7.  The  min- 
ister's vocation  is  one  involving    much 
labor,  and  requiring  patience.  8.  The  work 
of  spreading  Divine  truth  is  not  confined 
to  those  who  are  formally  set  apart  to  it. 
As  every  leaf  of  the  forest  and  every  ripple 
on  the  lake,  which  itself  receives  a  sun- 
beam on  its  breast,  may  throw  the  sunbeam 
off  again,  and  so  spread  light  around,  in 
like  manner,  every  one,  old  or  young,  who 
receives  Christ  into  his  heart,  may  and 
will  publish,  with  his  life  and  lips,  that 
blessed  name.    9.  It  is  not  the  fault  of  the 
seed,  or  of  the  sower,  if  men  do  not  bring 
forth  fruit  unto  eternal  life.  The  difficulty 
is  with  the  soil.  Men  will  not  receive  with 
meekness  the  ingrafted  word,  as  an  Apos- 
tle exhorts.     (James  i.  21.)     The  Gospel  is 
always  fruitful  seed  in  regard  to  its  Divine 
virtue,  but  not  in   regard  to  its    actual 
effects.     10.  There  is  not  a  uniform  pro- 
ficiency   in    holiness    among    Christians. 
None  are  destitute  of  fruit;  but  it  is  not 
always  the  same,  even  in  the  same  person, 
nor  is  it  so  in  different  persons— it  varies 
according  to  their  respective  powers,  the 
relations  of  hfe,  the  spheres  of  operation 
in  which  the  Lord  has  placed  them,  and 


LUKE, 


especially  according   to   their    degrees   of 
fidelity  in  the  cuUivation  of  their  hearts. 

10.  1  <:No  miin,  when  he  liatli  lighted  a  candle,  cover- 
eth  it  witli  a  vr^spl,  or  puttetli  it  under  a  bed  ;  but  set- 
teth  it  oil  ;i  cHiKllcsticlv,  that  they  wliich  enter  in  may 
see  the  liijht.— -ilatt.  v.  1') ;  Marli  iv.  21 ;  Luke  xi.  33. 

Lighted  a  cawllr,  or  lamp.  Covereth  it  uitli 
a  vessel,  &c.  Frum  some  ancient  writers 
we  learn,  that  only  those  who  had  bad  de- 
signs hid  a  candle,  that,  in  the  dead  of  the 
night,  when  all  were  asleep,  they  might 
rise  np,  and  have  a  light  at  hand  to  effect 
their  bad  purposes.  But  setteth  it  on  a  can- 
dlestick, &c.  "  As  men  do  not  light  a  candle 
that  they  may  cover  it,  so  I  have  not  commu- 
nicated  my  truth  or  my  grace  unto  you,  my 
Apostles  and  disciples,  merely  for  your 
own  use,  but  for  that  of  others."  Ministers 
and  disciples  of  Christ,  shining  by  light 
derived  from  Him  as  the  "  Light  of  the 
world,"  are,  in  a  subordinate  sense,  the 
"light  of  the  world,"  also,  and  diffuse  His 
truth  and  salvation  where  darkness  and 
wickedness  would  otherwise  reign.  It  is 
their  duty,  and  should  be  their  grand  ob- 
ject, so  to  recommend  the  truth  by  pious, 
edifying  conversation  and  conduct,  that 
men  may  see  their  good  works  and  be  led 
to  glorify  God.  Every  Christian  should 
strive  to  be  a  burning  and  shining  light. 
Heavenly  good  things  are  lost  by  parsi- 
mony, and  increase  by  liberality. 

17.  hFor  nothing  is  secret,  that  shall  not  be  made 
manilesf,  neither  any  thinr/  liid,  tliat  shall  not  be 
known,  and  come  abroad.— iiMatt.  x.  -G ;  Luke  xii.  2. 

What  is  committed  to  you  in  secret,  should 
he  made  manifest,  or,  rather,  become  manifest, 
by  you.  Your  Master  did  not  give  you 
talents  to  be  buried,  but  to  be  traded  with. 
Ye  shall  teach  publicly,  and  explain  and 
illustrate  what  I  now  teach  you  in  private. 

18.  Take  heed  therefore  how  ye  hear :  'for  whosoever 
hath,  to  him  shall  be  given,  and  whosoever  hath  not, 
from  him  shall  be  taken  even  that  which  he  *seemeth 
to  have. 

■See  Matt.  xiii.  12  and  xxv.  29;  Luke  xix.  26.  *0r, 
thiaketii  that  he  hath. 

IIov)  ye  hear.  In  Mark,  what  ye  hear.  The 
same  general  idea  of  care  and  caution,  in 
regard  to  the  reception  of  truth,  lies  at  the 
basis  of  both  directions.  Take  heed  that 
you  attend  to  my  words,  for  they  must  be 
listened  to  studiously,  with  teachableness 
of  disposition,  and  with  diligence,  since 
they  are  symbolical  and  sublime,  and  not 
spoken  at  random,  or  by  chance.  Every 
advantage  bestowed  on  us  by  Providence, 
and  religious  instruction  especially,  is  a 


trust,  of  which  we  must  hereafter  give 
account.  We  should  therefore  hear  the 
words  of  eternal  life  with  attention,  im- 
partiality and  seriousness  of  heart,  mixed 
with  faith,  not  a  mere  historical  persuasion 
of  the  truth  of  the  Gospel,  though  with 
this  we  are  to  begin,  but  a  deep  sense  of 
the  need  of  God's  mercy  promised  in  it,  a 
thankful  acceptance  of  the  terms  on  which 
that  mercy  is  offered,  and  an  humble  re- 
liance on  a'crucified  Saviour  for  pardon, 
grace  and  strength. 

For  V'hosoeeer  hath,  to  him  shall  be  given, 
and  whosoever  hath  not,  from  him  shall  be  taken 
even  that  which  he  seemeth  to  have.  The  words 
tuhich  he  seemeth  to  liave,  throw  light  upon 
the  phrase  what  he  hatli,  in  the  parallel 
places.  (Mark  iv.  25 ;  Matt.  xiii.  12.)  The 
gifts  we  have  will  either  be  continued  to' 
us,  or  taken  from  us,  according  as  we  do, 
or  do  not,  employ  them  for  working  out 
our  own  salvation,  for  promoting  the  glory 
of  God,  and  for  the  edification  of  our 
brethren.  Men  only  seem  to  have  what 
they  do  not  use,  and  mere  shows  of  religion 
will  be  lost  and  forfeited.  It  is  not  that 
which  a  man  does  really  possess,  of  which 
he  can  be  deprived,  but  of  that  which  he 
seemeth  to  have,  i.  e.,  of  which  he  has  got 
a  temporary  or  imaginary  possession,  like 
the  stony-ground  hearers,  who  at  first  re- 
ceived the  word  with  joy,  but  falling  away, 
were  stripped  of  every  semblance  of  a 
belief  in  Christ.  There  is  no  surer  way  to 
thrive  in  grace  and  increase  in  gifts,  than 
to  exercise  and  improve  them.  It  is  of 
vast  advantage  to  cultivate  and  cherish  a 
willing  and  receptive  disposition  and  pur- 
pose in  relation  to  the  Gospel. 

19.  IT  kThen  came  to  him  hu  mother  and  his  brethren, 
and  could  not  come  at  him  ibr  the  press. 
tMatt.  xii.  4B ;  Mark  ill.  31. 

The  earnestness  and  assiduity  of  Christ 
in  teaching  the  people  notwithstanding 
the  opposition  of  the  Pharisees,  gave  dis- 
quietude to  His  friends.  They  wished  Him 
to  desist  from  His  labors,  and  they  seem 
to  have  engaged  Mary  to  concur  in  the 
design,  which  was  doubtless  reprehensible, 
as  it  implied  sentiments  of  Him  derogatory 
to  His  perfect  wi-sdom  and  excellence. 
His  brethren,  or  near  relations.  Some  think 
the  word  means  the  children  of  Joseph  by 
a  former  wife,  or  His  cousins.  For  the 
wide  signification  of  "  brethren,"  see  Gen. 


CHAPTER    VIII 


773 


xxxi.  46;  Matt.  xiii.  55,  xxvii.  56;  Mark 
iii.  18;  Gal.  i.  19. 

20.  And  it  wai  told  him  by  certain  which  said,  Thy 
mother  and  thy  brethren  stand  without,  desiring  to  see 
thee. 

.  As  the  crowd  was  so  great  as  to  render 
it  impossible  for  any  one  on  the  outside 
to  directly  address  Jesus,  the  report  of  His 
mother  and  brethren  being  present,  and 
desiring  to  speak  with  Him,  was  passed 
along  through  the  crowd,  and  thus  com- 
municated to  Him. 

21.  And  he  answered  and  said  unto  them.  My  mother 
and  my  brethren  are  these  which  hear  the  word  ol'Grod, 
and  do  it. 

Christ  here  reaffirms  the  sentiment 
uttered  while  sitting  in  the  temple  in  the 
midst  of  tlie  doctors,  that  He  has  higher 
aftiaitiei  and  relationships  than  those  of 
an  earthly  nature.  We  must  not  suppose 
from  this  answer  that  He  intended  any 
disrespect  to,  or  felt  no  regard  for  His 
mother,  or  any  of  His  relations,  for  we 
know  that  He  bore  to  His  mother  such 
affection,  that,  when  hanging  on  the  cross. 
He  commended  her  with  His  expiring 
breath  to  the  care  of  His  beloved  disciple. 
(John  xix.  27.)  My  mother  and  brethren  are 
these.  The  pronoun  having  a  strong  de- 
monstrative force,  as  though  He  pointed 
with  His  linger  to  His  disciples  who  were 
present.  As  the  Saviour  speaks  alone  of 
mother  and  brethren,  it  is  probable  that 
Joseph  was  now  dead.  The  fact  that  our 
Lord,  among  the  possible  relations  which 
human  beings  can  sustain  to  Him,  does 
not  include  that  of  father,  may,  however, 
also  be  well  explained  from  His  unwilling- 
ness to  attribute  to  any  human  being  the 
relation  which  God  alone  sustained  to 
Him. 

Observe,  1.  That  those  united  to  Christ 
in  spirit,  are  nearer  to  Him  than  those^  re- 
lated to  Him  in  the  flesh.  With  what  sacred 
dignity  does  this  invest  all  true  believers! 
Although  we  cannot  see  our  Lord,  yet  we 
may  love  Him;  and  although  His  bodily 
presence  cannot  be  enjoyed  by  us.  His 
spiritual  presence  is  not  denied.  Though 
not  ours  in  affinity  and  consanguinity,  yet 
He  is  or  may  be  ours,  in  faith,  in  love,  and 
in  service.  2.  All  true  Christians  are  obe- 
dient to  God.  As  soon  as  any  one  is  con- 
verted, He  begins  to  desire  to  do  the  will 
of  God.    David   said,   "O  that  my   ways 


were  directed  to  keep  thy  statutes ! "  (Ps. 
cxix.  5.)  "I  delight,"  said  Paul,  "in  the 
law  of  God  after  the  inward  man."  Yet 
the  sin  of  his  nature  troubled  him.  He 
said,  "I  see  a  law  in  my  members,  warring 
against  the  law  of  my  mind."  All  the 
children  of  God  endure  the  same  struggle 
that  Paul  and  David  endured. 

22.  ^  'Now  it  came  to  panti  on  a  certain  day,  that  he 
went  into  a  ship  witli  liis  disciples :  and  he  said  unto 
them.  Let  us  go  over  unto  the  other  side  of  tlie  lake. 
And  they  launched  forth.— 'Matt.  viii.  23;  Mark  iv.  35. 

This  beautiful  and  instructive  incident 
is  also  recorded  by  Matt.  viii.  18-27,  and 
Mark  iv.  35-41.  The  time  of  it  is  here  left 
indefinite,  but  Mark  tells  us  that  it  was 
the  same  day  in  which  He  pronounced  the 
parables  of  the  sower,  the  tares,  the  grain 
of  mustard  seed,  &c.,  by  the  lake  of  Galilee. 
Jesus  wished  to  visit  the  region  that  lay 
east  of  the  southern  extremity  of  this  lake, 
and  embarked  with  His  disciples  in  a  sliip, 
or  large  boat,  for  that  purpose.  Tlte  lake. 
(See  notes  on  chap.  v.  1.)  And  they  launched 
forth,  probably  as  the  bright  sun  was  set- 
ting, and  with  the  prospect  of  a  fair  wind 
and  prosperous  voyage.  Thus  many  launch 
forth  into  the  world,  with  fair  appearances 
and  high-raised  expectations. 

2.3.  But  a.s  they  sailed  he  fell  asleep:  and  there  came 
down  a  storm  of  wind  on  the  lake :  and  they  were  tilled 
■Willi  water,  and  were  in  jeopardy. 

He  fell  asleep.  ^Fatigued  with  the  labors 
of  the  day,  Jesus  had  withdrawn  Himself 
to  the  hinder  part  of  the  vessel,  and  com- 
posed Himself  to  sleep.  We  have  here 
evidence  of  His  humanity.  Though  Christ's 
Godhead  is  the  Rock  to  which  we  must  all 
fly  for  hope  and  help,  and  in  the  clefts  of 
which  we  must  seek  to  be  secure,  yet  it  is, 
as  it  were,  through  His  human  nature  that 
we  have  to  enter  into  those  clefts.  What 
comfort  does  it  afford  to  see  Him  who  is 
all  our  hope  and  confidence,  so-  truly  a 
partaker  of  our  necessities  and  sinless  in- 
firmities, as  to  need  the  repose  which  we 
ourselves  require !  The  humanity  of  Je.sus 
is  here  shown  to  be  pure  and  perfect. 
Jonah  once  slept  in  a  storm,  but  his  sleep 
was  the  result  of  the  opiate  of  a  dead  and 
benumbed  conscience.  The  sleep  of  Christ 
in  the  tempest,  was  because  of  a  pure,  in- 
nocent and  holy  conscience.  Another 
truth  taught  by  the  sleep  of  Jesus  in  the 
storm  is,  that  even  when  the  case  of  His 
people  may  seem  most  desperate.  He  has 


774 


LUKE, 


not   forgotten  them.     He   may   shut  His 
eye,  but  not  His  heart. 

And  there  came  down  a  storm  of  wind  on  the 
lake,  and  they  were  filled  with  water,  and  were 
in  jeopardy.  A  sudden  and  violent  squall, 
such  as  those  small  inland  seas,  surround- 
ed with  mountain  gorges,  are  notoriously 
exposed  to,  descended  on  the  bosom  of 
tlie  lake,  and  the  ship  which  bore  the 
Saviour  of  the  world  appeared  to  be  in 
imminent  peril,  as,  humanly  speaking,  no 
doubt  it  was,  for  the  disciples,  exercised  to 
the  sea,  many  of  them  from  their  youth, 
would  not  have  been  terrified  at  the  mere 
shadow  of  danger.  Thus  they  who  in 
such  fovorable  circumstances  had  set  sail, 
were  suddenly  overtaken  with  a  storm. 
"  Judge  not  according  to  the  appearance." 
"  Boast  not  thyself  of  to-morrow,  for  thou 
knowest  not  what  a  day  may  bring  forth." 
There  is  neither  room  nor  reason  to  doubt 
that  Jesus  is  with  us,  because  in  temporal 
or  spiritual  things  trouble  and  sorrow 
assail  us.  We  may  encounter  storms  when 
sailing  with  the  Son  of  God  Himself  "In 
the  world,"  says  our  Lord,  "  ye  shall  have 
tribulation."  "We  are  they,"  say  the 
saints  in  glory,  "  who  have  -come  out  of 
great  tribidation." 

24.  And  U»e.v  came  to  him,  and  awoke  him,  saying, 
Master,  Master,  we  perish.  Then  he  arose,  and  rebuk- 
ed tlie  wind  and  the  raying  of  ^lie  water:  and  they 
ceased,  and  there  was  a  calm. 

How  much  was  there  to  sustain  the  dis- 
ciples with  a  sense  of  security !  Jesus 
was  in  the  same  vessel  with  them,  and 
exposed  to  the  same  peril,  and  if  He  per- 
ished not,  their  safety  was  surely  guaran- 
teed. Yet,  for  the  moment,  fear  over- 
whelmed them.  AVe  see  their  terror  in 
the  double  Master,  Master,  and  in  the  words 
of  almost  rebuke,  "  Master,  carest  thou  not 
that  we  perish  ?"  with  w'hich,  according  to 
Mark,  they  addressed  Jesus.  We  perish. 
According  to  Matthew,  "  Lord,  save  us,  we 
perish !"  One  advantage  of  trials  is,  to 
make  us  know  our  weakness,  so  that  we 
shall  apply  to  God  by  faith  in  Christ.  It 
L:;  by /aii7/i  alone  that  we  may  be  said  to 
approach  Him,  by  love  we  are  united  to 
Him,  and  by  prayer  we  awake  Him.  All 
good  perishes  in  us  without  Christ;  with- 
out His  grace  we  are  in  momentary  danger 
of  utter  ruin. 

Then  he  arose  and  rebuked  tlu  urind  and 


the  raging  of  the  water:  and  they  ceased,  and 
there  ivas  a  calm.  The  word  rebuked  is  one 
which  we  ajjply  to  living  and  intelligent 
creatures  only.  We  talk  of  rebuking  a 
servant,  or  a  child,  but  not  a  tree,  or  a 
stone.  It  is  possible,  therefore,  that  in 
this  case  there  is  not  a  mere  historical 
personification,  but  a  recognition  of  a 
malignant  agency  to  which  the  word  is 
spoken.  There  may  have  been  demon- 
spirits  giving  strength  to  the  hurricane — 
mustering,  in  diabolic  rage,  the  destructive 
forces  of  nature,  under  some  mad  delusion 
that  they  might  possibly  effect  the  ruin 
of  the  voyagers,  and  thus  prevent  the  dis- 
comfiture they  seem  to  have  known  too 
well  was  at  hand.  Jesus  needed  not,  as 
Moses,  to  stretch  a  rod  over  the  deep— He 
needed  not  an  instrument  foreign  to  Him- 
self to  do  His  mighty  work.  Calm  and 
collected  He  went  upon  the  deck,  and 
addressed  His  reproof  to  the  wind  and  the 
watei — the  wind  as  the  cause,  and  the 
raging  billows  as  the  effect.  Nature  yields 
obedience  to  him  of  whom  the  Psalmist 
prophetically  sang :  "  Thou  rulest  the  rag- 
ing of  the  sea ;  when  the  waves  thereof 
arise,  thou  stillest  them."  The  sea,  no 
longer,  as  after  a  storm,  rises,  and  falls, 
and  frets,  but  at  once  becomes  smooth  and 
tranquil. 

This  scene  strongly  resembles  that  which 
the  commencement  of  the  sacred  volume 
supplies :  "  And  He  said.  Light  be  ;  and 
light  was."  And  the  analogy  of  the  two 
examples  is  nearer  than  might  at  first 
appear;  for  He  who  now  rebuked  the  wind 
and  the  raging  of  the  water  is  He  "  by 
whom  also  God  made  the  worlds,"  He 
"  without  whom  nothing  was  made  that 
was  made."  We  have  in  this  scene  an 
instance  of  the  juxtaposition  of  lowliness 
and  greatness  which  is  so  often  observable 
in  the  history  of  our  Lord. 

2.'i.  And  he  said  unto  them,  Where  is  your  faith  ?  And 
they  being  afraid  wondered,  saying  one  to  another. 
What  mannerof  man  is  this !  for  he  commandeth  even 
the  winds  and  water,  and  they  obey  him. 

The  disciples  had  faith,  for  they  turned 
to  Christ  in  their  need ;  but  it  was  not 
quick  and  lively  ;  it  was  imperfect,  as  was 
evident  in  their  excess  of  terror,  in  their 
counting  it  possible  that  the  ship  which 
bore  their  Lord  could  ever  truly  perish, 
for  they  doubtless  meant  to  include  Him 


CHAPTER   VIII 


7W 


in  their  ve.  The  haste,  agitation  and 
weak  faith  of  the  disc-iples,  drew  forth 
from  Jesus  the  gentle,  tender,  yet  Itiithful 
words :  Where  is  your  failh  f  There  is  no 
reproach  for  that  rude  awaking  from 
■  KhimlxM-  He  so  much  needed.  But,  gazing 
with  earnestness  u2)on  them,  He  asks  (as 
in  Matthew),  "  Why  are  ye  fearful,  O  ye 
of  little  faith?'*  ♦AVhat  encouragement  is 
here  given  to  feeble  Christians,  from  the 
fact  that  even  the  disciples  themselves 
possessed  but  "little  faith!"  A  true  and 
living  faith,  -although  it  cannot  be  too 
large  for  God's  glory,  and  for  our  own 
comfort,  cannot  be  too  small  for  the  pur- 
pose of  salvation.  What  manner  of  man  is 
this?  &c.  By  the  miracle  the  disciples 
were  led  into  thoughts,  even  higher  and 
more  awful,  of  that  Lord  whom  they  fol- 
lowed, and  were  brought  more  and  more 
to  feel  that  in  nearness  to  Him  was  all 
safety  and  deliverance  from  every  danger. 
Their  faith  was  disciplined,  and  they  were 
prepared  for  sterner  moral  storms  j'et  in 
reserve  for  them.  God  has  a  kind  design 
in  all  the  atflictions  which  befall  his  peo- 
ple. Hapjjy  are  those  for  whom  all  the 
hurricanes  of  life's  unquiet  sea  have  the 
effect  of  making  Jesus  more  precious. 

This  miracle  may  be  regarded  as  sym- 
bolical of  the  Church — the  Church  in  the 
world,  and  yet  not  of  the  world,  subject  to 
the  storms  of  persecution.  From  all  these 
storms  she  shall  be  delivered,  as  she  ever 
has  been,  by  ChristjWho  is  in  her,  being 
roused  by  the  cry  of  His  servants.  "  God 
is  in  the  midst  of  her:  she  shall  not  be 
moved  :  the  Lord  shall  helj)  her,  and  that 
right  early."  This  miracle  was  not  a  mere 
miraculous  feat,  but  also  a  prophetic  fact. 
It  was  not  finished  when  it  was  done,  but 
a  foreshadow,  as  all  Christ's  miracles  were, 
of  a  grand  result  yet  to  be.  That  clear 
dominion  of  man's  spirit  over  the  material 
universe  which  Christianity  gives,  the  calm 
courage  which  it  inspires,  and  the  lordship 
over  the  winds  and  waves,  and  over  all  the 
blind  uproar  of  nature  which  it  secures,  is 
the  appointed  sequence  of  the  calming  of 
the  storm  on  the  Galilean  lake.  It  is  also  a 
part  of  the  recuperative  and  restoring 
process  which  is  going  forward  under 
Him  "  by  whom  and  for  whom  are  all 
things." 


It  is  an  advance  toward  the  time  of  the 

promised  "  restitution  of  all  things." 

20.  H  mAnd  they  arrived  at  the  country  of  the  Gada- 
renes,  whic'h  i.s  over  afcahist  Galilee. 
n>Matt.  viii.  -JJti;  Mark  v.  1. 

We  have  just  seen  Jesus  show  Himself 
the  controller  of  the  elements  by  which 
our  world  is  assailed.  We  now  come  to 
contemplate  Him  in  a  light  still  more 
glorious,  as  the  Lord  of  the  inner  storms 
— the  moral  hurricanes  by  which  the 
human  mind  and  heart  are  deranged. 
The  country  of  the  Gadarcnes.  The  city  of 
Gadara,  which  was  one  of  the  ten  cities 
called  Decapolis,  was  on  the  east  of  Jordan, 
in  the  vicinity  of  the  lake  of  Gennesaret, 
beyond  the  brook  Jarmuk,  about  eight 
miles  above  its  junction  with  the  Jordan. 
This  city  gave  its  name  to  the  district  or 
canton  of  which  it  was  the  chief  town — 
Gadarene.  Gergesa  was  another  city  in  the 
same  neighborhood,  which  gave  to  another 
district  the  name  of  the  country  of  the 
Gergesenes,  so  that  the  region  generally 
might  be  designated  by  either  name. 

27.  And  when  he  went  forth  to  land,  th(>re  met  him 
out  of  tlie  city  a  certain  man,  which  had  devils  long 
time,  and  ware  no  clothes,  neither  abode  in  any  house, 
but  in  the  tombs. 

In  describing  this  fearful  scene,  each 
Evangelist  that  records  it  has  some  touches 
which  are  particularly  his  own.  (Matt, 
viii.  28-34;  Mark  v.  1-20.)  A  certain  man, 
tvhich  had  devils  long  time,  was  long  de- 
moniacally possessed.  (See  notes  on 
chap.  iv.  33,  &c.)  He  was  no  madman  or 
maniac  bereft  of  reason,  the  victim  of  a 
disordered  fancy  or  bewildered  imagina- 
tion; a  deeper  and  darker  woe  brooded 
over  him.  A  careful  observation  of  the 
narrative  shows  us,  that  in  that  tempest- 
tossed  spirit  there  was  a  strange,  mysteri- 
ous blending  of  human  consciousness  and 
fiendish  hate — an  interweaving  of  truth 
and  error — a  confounding  of  his  own  per- 
sonality with  that  of  the  devils.  His  own 
nature  was  crushed  to  the  dust  by  some 
savage  tormentor,  lording  it  over  him,  yet 
the  overmastered  soul  (the  nobler  being 
of  the  man),  seems  ever  and  anon  to  rise 
to  the  surface,  and  to  utter  longings  for 
emancipation. 

And  ware  no  clothes.  He  was  naked,  for  he 
tore  off  wliatever  was  put  upon  his  person. 
Neither  abode  in  any  house,  bid  in  the  tombs. 
There  are  in  the  part  of  the  country  re- 


776 


LUKE 


ferred  to,  and  especially  near  the  ruins  of  the 
city  of  Gadara,  still  to  be  seen  numerous  old 
sepulchres  hewn  in  the  sides  of  the  hills, 
some  of  which  are  occupied  as  residences 
of  poor  families.  These  places  of  tombs 
being  outside  the  towns,  and  being  avoided 
by  the  Jews,  for  fear  of  contracting  pollu- 
tion from  contact  with  human  bones, 
formed  secluded  retreats,  acceptable  to 
those  who,  from  demoniacal  possession, 
madness  or  crime,  or  other  causes, 
shunned  the  society  of  men.  Though 
men  are  not  literally  possessed  of  devils, 
all  are  by  nature  the  slaves  of  sin,  and 
led  captive  by  the  great  adversary  at  his 
will.  How  frequently  does  sin  cut  off  men 
from  social  happiness  and  God  !  Hemmed 
in  by  deeds  of  moral  turpitude,  sinners 
live  on,  shut  out  from  Heaven's  own  joys. 
Their  home  is  but  a  tomb — a  dark,  cold 
place,  though  songs  and  revelry  and 
thoughtless  mirth  are  often  found  within. 

28.  When  he  saw  Jesus,  he  cried  out,  aud  fell  down 
before  him,  and  with  a  loud  voice  said,  What  have  I  to 
do  with  thee,  Jesus,  thou  Son  of  God  most  high  ?  I 
beseech  thee,  torment  uie  not. 

The  man  may  have  rushed  down  from 
his  dismal  dwelling-place,  to  encounter 
with  hostile  violence  the  intruders  that 
had  dared  to  set  foot  on  his  domain.  Or 
it  may  have  been  that  he  was  drawn  to 
Christ  by  the  secret  instinctive  feeling  that 
He  was  his  helper,  and  driven  from  Him 
by  the  sense  of  the  awful  gulf  that  divided 
him  from  the  Holy  One  of  God.  At  any 
rate,  if  it  ivas  with  purposes  of  violence, 
ere  the  man  had  fully  reached  Jesus  his 
mind  was  changed,  "  for  he  had  com- 
manded the  unclean  spirit  to  come  out  of 
the  man."  (Verse  29.)  Jesus,  tho^i  Son  of 
God  most  high.  Perhaps  the  demoniac 
was  a  Jew  not  wholly  unacquainted  with 
the  Messianic  hope,  but  certainly  it  is  in 
the  spirit  of  the  Evangelists  if  we  believe 
that  the  knowledge  of  the  Lord  which  the 
demons  usually  exhibited  had  been  at- 
tained in  a  supernatural  way.  What  have 
I  to  do  uith  thee  ?  These  are  the  words  of 
the  devil,  by  whom  the  man  was  possessed, 
rather  than  the  man  himself,  and  they 
mean,  "  What  have  we  in  common  ?  Why 
interferest  thou  with  us  ?  Why  wilt  thou 
not  let  us  alone  ?" 

I  beseerh  thex,  torment  me  not.    How  tor- 
ment him  not  ?    It  has  been  alleged  that 


in  this  entreaty  the  possessed  man  identi- 
fied himself  with  his  demon,  dreading  the 
pains  and  convulsions  of  the  casting  out, 
but  if  that  had  been  meant,  the  possessed 
man  would  have  distinguished  himself 
from  his  demon,  and  not  identified 
himself  with  him,  for  in  that  identifica- 
tion he  would  have  felt  the  nearness  and 
supremacy  of  Jesus  itself  a  torment,  and 
still  more  banishment  into  the  abyss. 
These  words,  as  well  as  those  in  Matthew, 
"  Art  thou  come  hither  to  torment  us  be- 
fore the  time?"  are  a  striking  incidental 
proof  that  there  will  be  a  judgment  and  a 
hell.  The  devils  believe  this,  if  men  do 
not. 

29.  (For  he  had  commanded  the  unclean  spirit  to 
come  out  of  the  man.  For  oftentimes  it  had  caught 
him  ;  and  he  was  kept  bound  with  cli.ains  and  in  fetters  ; 
and  he  brake  the  bands,  and  was  driven  of  the  devil 
into  the  wilderness.) 

For  he  had  commanded,  &c.  (See  notes 
on  verse  28.)  For  oftentimes  it  had  caught 
him,  therefore  our  compassionate  Lord 
had  made  the  more  haste  to  cast  it  out. 
And  he  was  kept  bound,  &c.,  he  was  pos- 
sessed of  that  extraordinary  muscular 
strength  which  maniacs  so  often  put  forth 
(Acts  xix.  16),  and  thus  all  efforts  to  bind 
him  had  proved  ineffectual.  Into  the 
uilderness,  where  he  found  a  congenial 
habitation,  howling  amid  the  barren  and 
dreary  solitudes. 

30.  And  Jesus  asked  him,  saying,  What  is  thy  name  ? 
Andhosaid,  Legion:  because  many  devils  were  entered 
into  him. 


When  Christ  commanded  the  unclean 
spirit  to  come  out,  the  demoniac  con- 
sciousness in  the  man  was  shaken  to  its 
depths,  but  still  he  felt  himself  to  be 
possessed  of  a  legion  of  evil  spirits,  and 
hence  our  Lord  proceeded  to  perfect  the 
cure,  by  asking  him  his  name.  Jesus  did 
not  ask  the  name  because  of  His  own 
ignorance  of  the  state  of  this  demoniac, 
but  in  order  to  show  to  those  around  Him 
how  malignant  was  this  Satanic  jiosses- 
sion,  and  the  mighty  power  demanded  to 
effect  the  cure  of  the  afflicted  man  ;  also 
to  restore  the  man,  before  his  last  and 
most  fearful  paroxysm,  to  personal  con- 
sciousness— to  the  remembrance  of  his 
earlier  history  and  better  times.  Antici- 
pating the  reply  to  the  question,  What  is 
thy  name  f  as  if  it  had  been  addressed  to 
him,  the  indwelling  demon   said.   Legion 


CHAPTER    Yin 


777 


Legion  is  ;i  well  know  name,  by  which  a 
division  of  the  Roman  army  was  designated, 
and  which  is  supposed  to  have  contained 
5,000  or  0,000  men.  The  word  is  here  evi- 
dently used  indefinitely  to  express  a  great 
•number,  and  it  was  used  to  intimidate 
Christ,  as  though  it  had  been  said,  "  Don't 
interfere  with  us;  you  will  find  that  we 
are  not  one  that  you  can  easily  crush,  but 
a  mighty  multitude,  that  will  rush  upon 
you  and  destroy  you  also."  What  a  hor- 
rible representation  does  this  word  Legion 
make  of  this  demoniac! — his  whole  inner 
being  invaded,  wildly  torn  and  dislocated, 
by  a  host  of  infernal  fiends — the  spirits  of 
darkness  running  riot  within  him ! 

31.  And  they  besought  him  that  he  would  not  com- 
iua,ud  them  to  go  out  "into  the  deep.— "Rev.  xx.  3. 

They  besought  him,  &c.  In  Mark  the  sin- 
gular is  employed  ;  in  the  narrative  before 
us  one  of  the  demons  is  (verse  28)  speak- 
ing for  himself  and  companions  ;  here,  all, 
uttering  Themselves  through  one,  unite 
in  beeseeching  Jesus  not  to  send  them  into 
the  deep.  The  deep  here  means,  not  the 
sea,  but  the  abyss  or  pit  of  hell.  It  is  the 
same  Greek  word  which  is  five  times 
translated  "  bottomless  pit "  in  the  book  of 
Revelation:  for  instance,  xx.  1,  3 ;  xii.  11. 
Evil  spirits  have  their  wishes  and  under- 
stand their  interest  as  well  as  man. 

32.  And  there  was  there  a  herd  of  many  swine  feeding 
on  tlie  mountain :  and  they  besought  liim  that  lie  would 
Bufler  them  to  enter  iuto  them.    And  he  suffered  them. 

The  demons,  in  this  ever-intensifying 
conflict  between  themselves  and  the  Mes- 
siah, becoming  aware  that  they  must  in 
some  way  yield  before  Him,  entreat  at 
least  to  be  handled  in  the  mildest  way. 
They  had  great  objections  to  being  in  the 
abyss,  and  much  preferred  to  wander 
about.  But  it  was  held  that  they  could 
only  do  this  within  the  vehicle  of  some 
body — human  or  animal,  divested  of  which 
they  returned  to  the  abyss.  To  avert  this 
the  demons  implored  permission  to  enter 
a  herd  of  swine  that  was  feeding  near, 
knowing  that  it  would  be  in  vain  to  ask 
leave  to  enter  into  any  other  man,  or  into 
any  lawful  beast  of  the  country.  It  should 
be  remembered  that  to  keep  swine  was  a 
breach  of  the  Mosaic  law,  swine  being  un- 
clean animals.  If,  therefore,  the  Gadarenes 
were  Jews — and  there  seem  strong  reasons 
for  supposing  they  were — they  were  com- 


mitting an  habitual  sin.  And  he.  suffered 
them,  permitted  the  fiends  to  enter  the 
swine. 

3.1.  Then  went  the  devils  out  of  the  man,  and  entered 
into  the  swine:  and  the  herd  ran  violently  down  asteep 
place  into  the  lake,  and  were  choked. 

A  large  herd  of  swine  were  feeding  on 
the  neighboring  clilTs ;  into  these  the 
demons  entered,  and  the  herd  rushed 
headlong  in  frantic  rage  over  the  crags  or 
slopes  overhanging  the  lake,  and  were  en- 
gulphed  in  the  waters  below,  thus  showing 
the  extraordinary  malice,  hatred  and  love 
of  mischief,  which  are  attributes  of  Satan, 
and  which  extend  their  operation  beyond 
men — even  to  brutes.  The  destructtion  of 
the  swine  does  not.  as  some  have  imagined 
it  does,  present  any  serious  difliculty.  A 
man  is  of  more  value  than  many  swine  ; 
and  if  the  Lord  that  made  all  things  could 
do  man  good  morally,  physically,  or  other- 
wise, by  sacrificing  these  swine,  He  only 
did  then  and  in  that  act  what  is  done 
every  day  when  the  innocent  lamb,  the 
unoff'ending  bird,  the  patient  ox,  are 
slaughtered  for  man's  nutriment.  In  re- 
lation to  the  loss  incurred  by  the  owners 
of  the  swine  (at  which  some  have  cavilled), 
it  is  no  more  open  to  objection  than  every 
murrain  that  causes  cattle  to  die,  or  inun- 
dation that  destroys  the  fruits  of  the  field, 
or  other  natural  calamity  with  which  God 
chastens  His  children,  punishes,  or  seeks 
to  make  contrite  the  hearts  of  His  enemies. 
For  oftentimes  the  taking  away  by  God  is, 
in  a  higher  sense,  a  giving.  It  is  the  taking 
away  of  the  meaner  thing,  for  the  purpose 
of  making  receptive  of  the  higher. 

34.  When  they  that  fed  ^ftcmsawwhat  was  done,  they 
fled,  and  went  and  told  it  in  the  city  and  in  the  country. 
3o.  Then  they  w-nt  out  to  see  what  was  done:  and  came 
to  Jesus,  and  (bund  the  man.  out  of  whom  tlie  devils 
were  departed,  sittintr  at  the  feet  of  .Tesus,  clothed,  and 
in  his  right  mind  :  and  they  were  afraid.  36.  They  rtlso 
which  saw  il  toUl  tlii'i"  by  what  means  he  that  was  pos- 
sessed of  the  devils  was  healed. 

They  that  fed  the  swine  fled  in  conster- 
nation to  the  adjoining  city.  The  inhabi- 
tants hurried  out  to  verify  with  their  own 
eyes  the  strange  report  that  they  had 
heard.  And  not  onlj'  did  they  find  the 
herd  perishing  in  the  waters,  but,  stranger 
than  all, the  scourgeandterrorof  the  region 
sitting  at  tlie  feet  of  Jesus,  clothed,  and  in  his 
right  mind — clothed,  doubtless,  by  the  in- 
tervention of  the  disciples.  It  is  likely 
that  the  one-sided  report  of  the  swineherd, 
in  justifying  themselves  to  the  owners  of 


778 


LUKE. 


the  swine,  had  filled  the  latter  with  hostile 
intentions  against  Jesus  for  the  loss  they 
had  sustained.  But  when  they  came  to 
the  spot,  and  saw  the  demoniac  thus  quiet 
as  a  child,  and  heard  from  the  keepers  of 
the  swine,  as  actual  spectators,  by  what 
means  he  was  healed,  they  were  afraid  to 
molest  Christ.  The  silting  at  the  feet  of  Jesus 
implies  that  the  man,  as  a  disciple,  was 
ready  and  anxious  to  receive  and  obey 
His  instructions.  The  mercy  of  Jesus  is 
the  only  medicine  of  the  soul.  When  Jesus 
forgives  a  man  his  sins.  He  enlightens  his 
mind,  and  thus  is  he  brought  to  take  the 
lowest  place,  while  his  chief  anxiety  will 
be  to  put  the  crown  ujion  the  head  of  his 
redeeming  Lord.  Christ  also  clothes  the 
pardoned  soul  with  righteousness — a  right- 
eousness which  His  own  hands  have 
wrought,  which  outshines  the  heavens  in 
their  brightness,  and  which  shall  never 
decay. 

37.  H  oTheii  the  whole  multitude  of  the  country  of  the 
Gadarenes  round  about  Pbesought  him  to  depart  from 
them ;  for  they  were  taken  with  great  I'ear :  and  he 
went  up  into  the  ship,  and  returned  back  again. 

"Matt.  viii.  34.    pActs  xvi.  39. 

The  whole  multitude,  gathered  from  the 
entire  country  round  about  to  see  the 
strange  sight,  having  learned,  by  what  they 
heard  and  saw,  of  the  wondrous  miracle, 
were  seized  with  superstitious  and  half- 
heathen  fear,  and  dreading  further  de- 
struction of  their  property,  they  besought 
Jesus  to  depart  out  of  their  country,  and 
He  returned  to  the  boat.  What  a  contrast 
to  the  entreaty  of  the  Samaritans!  (John 
iv.  40.)  How  seldom  are  the  first  offers 
of  a  Saviour  cordially  heard,  and  immedi- 
ately accepted,  by  those  who  have  lived  in 
ignorance  of  God !  Many  a  repulsive  feel- 
ing, many  a  rebellious  thought  rises  up 
within  them,  and  though  few  will  emulate 
the  open  opposition  of  the  Gadarenes,  and 
say,  "  depart  from  us,"  how  many  there 
are  who  pat  the  word  of  salvation  willfullv 
from  them,  rush  into  the  world,  give  way 
to  folly,  yield  to  sin,  and  in  their  days  of 
darkness  seek  any  and  every  master, 
rather  than  commit  themselves  at  once  to 
the  Shepherd  of  their  souls,  and  give  them- 
selves up  to  be  guided,  governed,  sanctified 
and  saved  by  the  God  of  their  salvation  ! 
How  awakening  the  reflection,  that  we, 
like  the  Gadarenes,  may  be  permitted  but 


once  to  have  the  offers  of  a  Saviour's  pres- 
ence and  a  Saviour's  love ! 

38.  Now  ithe  man  out  of  whom  the  devils  were  de- 
parted besought  him  that  he  might  be  with  him  :  but 
Jesus  sent  him  away,  saying,  3!t.  Return  to  thine'own 
house,  and  show  how  great  things  Ciod  hath  done  unto 
thee.  And  he  went  his  way,  and  published  throughout 
the  whole  city  how  great  things  Jesus  had  done  unto 
him.— qMark  v.  18. 

The  prayer  with  which  the  recovered 
demoniac  followed  the  departing  Saviour, 
may  serve  as  an  unequivocal  proof  of  the 
completeness  of  his  healing,  as  well  as  the 
warmth  of  his  thankfulness.  The  man 
had  friends  at  home.-  Probably  he  was 
now  in  danger  of  despising  his  own  people. 
Perhaps  the  fact  that  Jesus,  who,  in  the 
case  of  those  who  were  healed  elsewhere, 
imposed  silence,  appointed  this  man  to  be 
a  living  memorial  of  His  own  saving  mani- 
festation for  that  entire  district,  is  a  proof 
that  He  had  not  the  intention  of  returning 
into  the  land  of  the  Gadarenes.  At  all 
events,  Christ's  refusal  to  let  the  recovered 
demoniac  accompany  Him,  may  teach  that 
true  rest  and  repose  in  a  Saviour's  presence 
is  reserved  for  Heaven,  that  life  has  great 
duties  and  great  responsibilities,  that  re- 
ligion is  not  a  thing  to  be  thrust  into  a 
corner,  the  joys  of  which  are  to  be  selfishly 
appropriated,  without  one  effort  to  impart 
them  to  others,  but  home,  friends,  country, 
human  kind,  are  the  successive  sj^heres 
for  the  operation  of  our  Christian  influence. 
Shining  first  and  brighest  in  our  own 
dwelling,  the  light  of  truth  must  radiate 
to  the  earth's  circumference. 

There  is  no  revelation  of  Christ  as  the 
King  of  the  world  of  spirits  which  con- 
tains so  much  that  is  obscure,  as  that  made 
in  the  miracle  we  have  just  considered. 
In  relation  to  such  miracles  the  Saviour's 
own  words  hold  good.     (Luke  vii.  23.) 

40.  H  And  it  came  to  pass,  that,  when  Jesus  was  re- 
turned, the  people  gladly  received  him  :  for  they  were 
all  waiting  lor  him. 

At  landing,  He  met  with  a  better  recep- 
tion than  among  the  Gadarenes,  for  the 
multitude  gathered  round  Him  to  hear 
Him  preach,  many  having  waited  there  in 
expectation  of  His  return. 

41.  t  "-And,  behold,  there  came  a  man  named  Jairus, 
and  he  was  a  ruler  of  the  synagogue,  and  he  fell  down 
at  Jesus' feet,  and  besought  him  that  he  would  come 
into  his  house  :  — fMatt.  ix.  18 ;  Mark  v.  22. 

Behold!  The  expression  seems  intend- 
ed to  call  our  attention  to  the  greatness 
of  the  miracle,  and  partly  to  the  singular 


CHAPTER    VIII, 


779 


goodness  of  God  in  raising  up  friends  to 
the  Gos])eI  even  in  tlie  synagogues.  Jairus 
y>-i\s  i\  ruler  of  the  synagogue,  doubtless  tlie 
synagogue  of  Capernaum,  wliere  Jesus 
now  was.  His  duties  were  to  direct  the 
performance  of  Divine  worship,  and  to 
govern  tlie  affairs  of  tlie  synagogue.  There 
were  commonly  several  of  these  officers 
in  every  town,  but  one  ranked  higher  than 
the  rest,  and  was  called  the  president,  or 
■*'  father  of  the  synagogue."  Such,  it  is 
thought,  was  Jairus.  It  is  most  probable 
that  he  was  one  of  that  deputation  which 
came  to  the  Lord  to  intercede  in  behalf 
of  the  centurion's  servant.  (Luke  vii.  3.) 
He  was  there  pleading  for  the  restoration 
of  another — one  ready  to  die.  He  is  here 
pleading,  if  it  be  possible  to  conceive  that 
he  realized  the  idea  of  a  resurrection  of 
his  daughter  from  the  dead,  for  the  restor- 
ation of  his  own.  And  what  does  this 
contrast  teach  us?  That  sympathy  with 
others  in  their  trials  is  the  earnest  of  suc- 
cess to  us  in  ours.  Jairus  fell  down  at  Jesus' 
feet — a  revelation  of  the  life  of  faith  in  the 
president  of  a  synagogue  certainly  not  too 
friendly  to  Jesus,  of  no  mean  significance. 
And  besought  him  that  he  would  come  into 
his  ou-n  house,  although  he  did  not,  like  the 
centurion  of  Capernaum;  say  that  Jesus 
could  cure  his  child  at  a  distance,  yet  he 
held  that  He  could  by  a  touch  of  the 
hand. 

42.  For  he  had  one  only  daughter,  about  twelve 
years  of  age,  anrl  she  lay  a  dying.  But  as  he  went,  the 
people  thronged  him. 

Luke  is  the  only  one  of  the  Evangelists 
who  uses  the  pleonasm,  one  only  daughter. 
The  statement  of  the  age  is  also  confined 
to  him — facts,  both  of  which  show  that  he 
drew  his  materials  from  an  independent 
source.  The  expression  "  little  daughter  " 
(Mark  v.  23),  is,  according  to  the  Talmud, 
thus  explained  :  A  daughter,  till  she  had 
completed  twelve  years,  was  called  "little," 
or,  "  a  little  maid,"  but  when  she  became 
of  the  full  age  of  twelve  years,  and  one 
day  over,  she  was  considered  "  a  young 
woman."  And  she  lay  a  dying.  Matthew 
makes  the  ruler  say,  even  noiv  dead;  Mark 
and  Luke  make  him  say,  is  at  the  point  of 
death,  is  a  dying.  The  different  accounts 
admit  of  easy  combination,  if  we  only 
consider  the  fexcited  state  of  the  speaker, 
who  certainly  did  not  weigh  his  words  in 


a  gold-balance.  He  left  the  child  as  one 
who  was  dying,  and  having  no  certain 
notices  since  of  her  actual  condition,  he 
was  perplexed  whether  to  speak  of  her  as 
departed  or  not,  and  thus  at  one  moment 
he  used  one  expression,  at  the  next 
another.  The  variant  statements  just  re- 
ferred to  constitute  one  of  those  ajjparent 
discrepancies  in  the  Gospels  which  prove 
that  there  was  not,  as  has  been  alleged,  a 
conspiracy  among  the  Evangelists  to  write 
the  same  thing,  and  thus  to  palm  a  joint 
imposture  on  a  credulous  world — that  tliey 
were  the  indei^endent  witnesses  of  facts, 
and  the  independent  recorders  of  the 
performance  of  them — and  that  what 
appear  to  be  discrepancies  or  discords  in. 
the  Gospel  narratives,  are  found,  when, 
really  and  thoroughly  understood,  to  be 
only  grander  harmonies.  But  as  he  went, 
the  people  thronged  him.  The  Saviour  did 
not  allow  Himself  to  be  kei)t  back  by  the 
imperfect  form  of  Jairus'  faith,  as  shown 
in  conceiving  of  the  miracle  under  one 
form,  and  stipulating  that  the  Saviour 
must  Himself  come  and  lay  His  hands  on 
his  little  daughter,  instead  of  entreating 
"  Speak,  in  a  word."  And  as  He  went  the 
people  crowded  upon  Him,  as  the  original 
verb  rendered  thronged  signifies  even  to 
suffocation,  to  witness  whiit  the  issue 
would  be. 

4.3.  ^  'And  a  woman  liaving  an  issue  of  blood  twelve 
year.s,  whicli  liail  spent  all  her  living  upon  physicians, 
neitlier  could  bo  licaliil  of  any,  41.  Came  beiiind  him, 
aud  touched  the  border  of  liis  garment :  and  immediate- 
ly her  issue  ot  blood  stanched,— sMatt.  ix.  20. 

A  woman  having  an  issue  of  blood,  &c.  To 
realize  the  greatness  of  the  miracle  here 
recorded,  we  should  read  Lev.  xv.  19. 
The  woman's  disease  rendered  her  cere- 
monially unclean.  This  helps  to  explain 
her  desire  to  avoid  publicity  and  observa- 
tion. Her  case  was  very  grievous,  and  of 
long  standing  Which  had  spent  all  her 
living  upon  physicians,  &c.  Her  suffering 
was  much  aggravated  by  many  fruitless 
efforts  she  had  made  to  be  relieved — 
efforts  which  were  not  only  painful,  but 
had  also  brought  her  to  poverty.  Yet  it  is 
right,  when  we  are  sick,  to  use  the  means 
which  appear  likely  to  restore  our  health, 
for  if  we  say  we  trust  in  God,  while  we 
refuse  those  means  which  are  suited  to 
our  case,  we  only  tempt  Him,  while  to 
depend  on  them  alone  is  to  dishonor  Him. 


rso 


LUK  E, 


Came  behind  him.  In  her  hopeless  state 
this  woman  heard  that  Jesus  was  near, 
and  forming  her  resolution  in  faith,  hasten- 
ed to  join  the  multitude  as  they  passed 
along.  The  crowd  heedlessly  thrust  her 
aside,  but  she  struggled  on  until  she  was 
by  the  side  of  our  Lord.  And  touched  the 
border  of  his  garment.  Possibly  she  had 
heard  of  "  the  multitude "  who,  a  short 
time  before,  "sought  to  touch  him,  for 
there  went  virtue  out  of  him,  and  healed 
them  all."  (Luke  vi.  19.)  Reaching  forth 
her  trembling  hand,  she  silently  and  se- 
cretly touched  the  border  or  fringe  of  His 
outer  garment — the  square  mantle,  or 
vesture  thrown  over  His  shoulders.  As 
the  subjects  of  an  Eastern  prince,  when 
presenting  their  petitions,  touched  the 
end  of  his  robe,  as  an  act  of  submission, 
this  woman  in  like  manner  expressed  her 
reverence  and  faith,  and  in  a  moment  her 
issue  of  blood  was  stanched,  not  only  the 
blood  ceased  flowing,  but  she  experienced 
the  healthy  feeling  of  a  new  life.  Her 
faith  had  peculiar  strength  and  energy. 
Many  had  believed  that  a  cominand  of 
Christ  was  sufficient  to  heal  the  worst  mal- 
adies, but  none,  that  we  are  aware  of,  ever 
had  faith  to  believe,  as  this  poor  w^oman 
did,  that  a  single  touch  of  His  garment, 
even  of  the  hem  of  His  garment,  would 
be  superior  to  all  physicians  upon  earth. 
In  every  Christian  congregation  there 
are  some  happy  few,  whose  cases  are  re- 
markably analogous  to  this.  They  make 
no  public  displays  of  their  deep  conviction, 
of  the  plague  which  lies  at  their  heart's 
core ;  they  have  in  vain  tried  many  meth- 
ods for  relief;  they  come  at  length  to 
Jesus  in  the  crowd,  their  malady  unknown 
even  to  those  who  follow  in  the  same 
throng,  or  worship  in  the  same  temple. 
Thus  all  unknown  and  all  unseen  to 
others,  they  draw  near  by  faith  to  the 
Saviour,  and  not  only  touch  His  garment, 
but  hide  themselves,  and  their  own  cor- 
ruptions, and  their  wo,  beneath  it,  even 
the  garment  of  a  Saviour's  righteousness, 
and  find  there,  where  alone  it  can  be 
found,  their  healing  and  their  cure.  These 
are  they  whom  David  calls  "  the  Lord's 
hidden  ones."  (Ps.  Ixxxiii.  3.)  The  mul- 
titude of  people  who  fill  the  churches,  and 
make  the  crowd  at  sermons,  and  yet  cease 


not  to  go  in  their  usual  course,  in  following 
the  world  and  their  own  passions,  throng 
and  press  Christ,  but  do  not  touch  Him. 

45.  And  Je>us  said,  Who  touched  me?  When  all 
denied,  Peter  and  they  that  were  with  him  said.  Mas- 
ter, the  multitude  throng  thee  and  press  thee,  and  sayest 
thou,  Who  touched  me  ? 

Who  touched  me  f  more  literally,  "  who 
is  the  person  that  touched  me  ?"  Not 
that  Chri.st  needed  to  be  informed,  for  He 
knew  who  had  received  the  benefit.  Nor 
was  He  about  to  chide  the  trembling 
woman  for  her  boldness.  The  sequel  of 
the  history  in  which  the  woman  was 
obliged,  by  this  repeated  question  of  the 
Lord,  to  own  that  she  had  come  to  seek, 
and  had  found  health  from  Him,  abun- 
dantly proves  that  there  was  a  purpose  in 
thequestion.  Peter  and  they  ihcU  loerewith  him. 
said.  The  reply  of  Peter,  which  has  in  it 
a  shade  of  censure,  that  his  Master  should 
ask  who  touched  Him,  Avhen  such  numbers 
were  pressing  upon'  Him,  is  entirely  in 
agreement  with  Peter's  forward  and  pre- 
cipitate character.  Master.  The  word 
thus  translated  is  only  used  by  Luke  in 
the  New  Testament,  and  is  only  applied  to 
Christ.  It  signifies  literally,  "  one  who  is 
set  over  any  thing  to  take  care  of  it."  It 
is  a  title  of  respect,  and  an  acknowledg- 
ment of  authority. 

46.  And  Jesus  said,  Somebody  hath  touched  me :  for  I 
perceive  that  'virtue  is  gone  out  of  me. 

'Maris  V.  30 ;  Luke  vi.  19. 

Virtue,  i.  e.,  the  healing  power.  Out  of 
me,  literally,  away  from — external  rather 
than  internal  separation  being  denoted  by 
the  Greek  preposition.  Of  the  going  forth 
of  this  miraculous  power,  the  Saviour  had 
an  intellectual  knowledge;  He  knew  it 
within  Himself.  And  that  this  virtue 
proceeds  from  the  Lord  need  occasion  as 
little  perplexity  as  that  the  Holy  Spirit 
proceeds  from  the  Father.     (John  xv.  26.) 

47.  And  uwhen  the  woman  saw  that  she  was  not  hid. 
'■sue  came  trembling,  and  IViUing  down  belore  him,  she 
declared  unto  him  before  all  the  people  for  what  cause 
.she  had  touched  him,  and  how  she  was  healed  immedi- 
ately. 

"Ps.  xxxviii.  9 ;  Jor.  xxxi.  18 ;  Hosea  v.  3.  »Isa.  Ixvi. 
2;  2  Cor.  vii.  15;  Phil.  ii.  12;  Heb.  xii.  28. 

Not  hid.  (See  Mark  v.  32.)  Came  trem- 
bling^ &c.  She  desired  to  remain  in 
concealment  out  of  a  shame  which,  how- 
ever natural,  was  untimely  here  in  this 
crisis  of  her  spiritual  life  :  and  this  her 
loving  Saviour  w^ould  not  suffer  her  to  do  ; 
by  a  gracious  force  he  drew  her  from  it. 


CHAPTER  VIII. 


781 


yet  even  here  He  spared  her  as  fur  as  He 
fouUl.  For  not  before,  but  after  she  was 
healed,  did  He  require  the  open  confession 
from  her  Hps.  She  declared  unto  Him  before 
all  the  people,  &c.,  in  contrast  with  the 
s^reat  pains  she  had  previously  taken 
to  promote  the  concealment  of  her  ac- 
tion. Silence,  which,  in  the  first  instance, 
was  a  proof  of  her  modesty,  would,  if 
persevered  in,  now  have  been  culpable. 
Though  Jesus  healed  her  upon  her  secret 
application.  He  desired  her  to  make  a 
jjuft/ic acknowledgment  of  her  cure.  He  de- 
sires every  sinner  to  do  the  same.  "  With 
the  heart  manbelieveth  unto  righteousness, 
and  with  the  mouth  confession  is  made 
unto  salvation."  The  feeblest  believer 
must  not  be  ashamed  to  stand  forth  and 
acknowledge  his  obligations  to  the  Saviour. 
The  Christian  may  not  be  required  to  do 
this  at  the  very  beginning  of  his  course, 
but  neither  will  Christ  permit  him  to  be 
long  concealed.  He  must  own  his  Re- 
deemer, and  for  his  Redeemer's  glory.  In 
this  will  he  resemble  the  saints  above, 
who  are  not  ashamed  to  acknowledge  the 
blood  by  which  they  were  redeemed. 

48.  And  he  said  unto  her.  Daughter,  be  of  good  com- 
fort :  thy  faith  liatU  made  thee  whole ;  go  in  peace. 

Her  faith  had  made  her  whole,  and 
Christ's  virtue  had  made  her  whole  ;  it  is 
as  when  we  say  that  faith  justifies;  our 
faith  is  not  itself  a  blessing,  but  it  is  the 
organ  by  which  the  blessing  is  received, 
it  is  the  right  hand  of  the  soul,  which  lays 
hold  upon  it.  Go  in  peace.  This  is  not 
merely,  go  with  a  blessing,  but  go  into  the 
element  of  peace  as  the  future  element  in 
which  thy  life  shall  move.  The  words. 
Daughter,  be  of  good  comfort ;  go  in  peace, 
express  the  one  great  privilege  of  the 
Gospel.  Take  this  from  the  believer,  this 
spirit  of  adoption,  this  assurance  of  his 
sonship,  and  he  is  left  poor  indeed.  For 
there  is  no  middle  state  here  on  earth,  as 
there  shall  be  no  middle  state  throughout 
eternity,  between  those  who  are  the  chil- 
dren of  God  through  Christ  Jesus,  having 
been  reconciled  and  brought  near  by  the 
blood  of  the  cross,  united  to  Himself  and 
carried  into  His  family  by  the  Spirit  of 
adoption — and  those  who  are  outcasts  and 
rebels,  neither  partakers  of  God's  grace 
nor  preparing  for  His  inheritance. 


It  furnishes  us  with  some  little  idea  of 
the  abundance  of  the  miracles  of  our 
Lord,  of  which  comparatively  so  few  have 
been  recorded,  when  we  find  one  so  re- 
markable as  that  just  noticed  conveyed 
thus,  as  it  were,  merely  in  a  parenthesis, 
and  so  little  dwelt  upon,  that  had  it  not 
occurred  during  Christ's  passage  to  the 
ruler's  house,  it  seems  probable  it  never 
would  have  been  narrated. 

49.  H  "While  he  yet  spake,  there  cometh  one  from  the 
ruler  of  tl)e  synagogue's  himsf.  saying  to  him,  Thy 
daughter  is  dead  ;  trouble  not  the  Ma.ster. 

"Mark  v.  35,  on  which  see  notes. 

While  he  yet  spake,  &c.  From  this  it  ap- 
pears that  Jairus  had  come  forth  with  the 
knowledge  and  approbation  of  his  family 
to  call  the  Master.  It  would  seem,  also, 
from  this  messenger,  who  probably  was 
sent  by  the  distressed  mother,  that  no 
further  benefit  was  expected  from  the 
Master  or  Teacher  (the  Greek  word  here 
translated  the  Master  not  being  the  same 
as  that  used  in  the  45th  verse,  but  signify- 
ing "  the  teacher  "),  that,  however  efficient 
Jesus  might  be  as  a  physician,  it  could  not 
be  expected  that  He  had  power  to  call 
back  the  jiulsation  of  blood  into  the  still 
and  silent  heart  of  her  that  was  dead. 

50.  But  when  Jesus  heard  it,  he  answered  him,  say- 
ing Fear  not ;  ^believe  only,  and  she  shall  be  made 
whole.— I  John  ii.  2.5-JO ;  Rom.  iv.  20. 

It — the  messenger's  report.  Fear  not  : 
believe  only,  &c.  Jesus  gave  this  prescrip- 
tion for  hope  and  victory.  The  delay 
with  the  cure  of  the  woman  had  been 
for  Jairus  a  trial  of  fire,  his  just  awakened 
faith  had  been  most  intensely  shaken,  but 
now,  when  about  to  succumb,  he  is 
strengthened  by  the  Saviour.  In  his 
earlier  ministry  Christ  allowed  His  mira- 
cles to  precede  the  faith  in  order  to  create 
faith,  but  in  His  advancing  ministry  He 
had  a  right,  from  His  past  works,  often  to 
require  faith  brfore  the  miracle,  and  then 
the  miracle  justified  and  rewarded  the 
fiiith. 

51.  And  when  he  came  into  the  house,  heysuffered  no 
man  to  go  in,  save  Peter,  and  James,  and  John,  and  the 
father  and  the  mother  of  the  maiden. 

j2  Kings  iv.  33, ;«  :  Isa.  xlii.  2 ;  Acts  ix.  40. 

He  sujj'ered  no  man,  &c.  It  was  the  Sa- 
viour's intention  to  keep  the  miracle  as 
much  as  possible  concealed.  That  He 
admitted  into  the  house  with  Himself  the 
three  Apostles,  who  had  a  clearer  revela- 
tion   of   His  Divinity,  humanity,  power 


LUKE. 


and  compassion  towards  the  sorrowful 
and  sinful,  and  who  were  with  Him  on  the 
Mount  of  Transfiguration  and  in  the 
garden  of  Gethsemane,  is  a  proof  of  the 
high  significance  which  He  Himself  at- 
tributed to  the  raising  of  the  dead. 

52.  And  all  wept  and  bewailed  her:  but  he  said, 
Weep  not,  slie  is  not  dead,  ^but  sleepeth. 

'John.  xi.  11, 13. 

Notice  the  quiet  power  and  calm  self- 
possession  of  Jesus.  In  the  midst  of  great 
distress  He  was  unmoved  and  composed, 
and  that,  too,  though  performing  a  deed 
which,  in  dignity  and  power,  might  rival 
the  creation  of  a  universe.  Thus  quietly, 
calmly,  unobtrusively,  Christ  often  still 
acts  by  His  Divine  Spirit,  when  the  yet 
greater  work  of  the  spiritual  resurrection 
of  a  soul,  dead  in  trespasses  and  sins,  is  to 
be  perfected.  A  single  discourse,  a  sen- 
tence, yea,  even  a  word,  has  been  blessed 
to  this  great  and  wonderful  end — no 
effort  visible,  no  display  of  majesty  and 
power,  except  to  the  happy  soul  thus 
raised'  to  spiritual  life.  All  truly  great 
men  are  quiet  men.  Evidence  of  power  is 
self-composure,  self-possession.  All  the 
greastest  forces  in  nature  make  the  least 
noise.  The  light  descending  from  the 
sun  has  infinitely  greater  power  than  the 
flashing  lightning  and  rolling  thunder. 

Weep  not,  sJie  is  vol  dead,  but  sleepeth.  By 
this  our  Lord  meant,  not  that  she  was  in  a 
state  of  suspended  animation,  or  in  a 
swoon,  or  a  trance,  which  He  would  have 
said,  if  He  meant  this,  but,  "  To  you  this 
is  indeed  death  without  hope  of  resur- 
rection, but  with  me,  in  power  and  in 
purpose,  it  is  but  a  sleep,  from  which  she  is 
now  to  be  awakened." 

53.  And  »they  laughed  him  to  scorn,  knowing  that 
Bhe  was  dead.— aJob  xii.  4;  Ps.  xxii.  7. 

Who  shall  complain  that  they  are 
subjected  to  the  ridicule  of  the  world, 
when  they  behold  their  Lord,  thus,  at  the 
very  moment  of  exerting  the  highest 
attribute  of  Deity,  "  quickening  whom  he 
will,"  calling  the  breathless  corpse  to  lifp 
again,  laughed  to  scorn  by  these  poor 
fallen  sons  of  earth  ? 

54.  And  he  put  them  all  out,  and  took  her  by  the 
hand,  and  called,  saying,  Maid,  ijarise. 

bLuke  vii.  14  :  John  .xi.  43. 

The  words,  he  put  them  all  out,  and  they 
laughed  h  im  to  scorn,  should  be  read  together. 
It  seems  a  rule  in  Christ's  dealings  with 


men  not  to  force  evidence  upon  them,  but 
rather  to  withhold  from  scorners  and 
scoffers  those  j^roofs  of  His  own  mission 
which  He  afibrds  to  others.  And  noiv,  as 
tlien,  the  scoffing  spirit  is  the  spirit  which 
is  often  left  to  itself 

55.  And  her  spirit  came  again,  and  she  arose  straight- 
way :  and  he  commanded  to  give  her  meat. 

Her  spirit  came  again.     This  shows  that 

the  soul  is  a  thing  distinct  from  the  body 

in  which  it  sojourns.     Commanded  to  give 

her  meat.  This  was  intended  to  strengthen 

that  life  which  was  come  back  to  her,  and 

to  prove  that  she  was  indeed  no  ghost,  but 

had  returned  to  the  realities  of  a  mortal 

existence.     (Luke  xxiv.  41;  John  xxi.  5; 

Acts  x.  41.)  This  precaution  was  the  more 

necessary,  as  the  parents  in  that  ecstatic 

moment  might  easily  have  forgotten  it. 

56.  And  her  parents  were  astonished  :  hut  ^he  charged 
them  that  they  should  tell  no  man  what  was  done. 

"Matt.  viii.  4  and  ix.  30 ;  Mark  v.  43. 

The  astonished  parents  were  not  to  make 
the  miracle  known  bej'ond  the  circle  of 
those  who,  of  course,  would  know  that  the 
once  dead  maiden  still  lived,  thus  giving 
it  an  unsafe  notoriety.  The  command  of 
Jesus  to  this  effect  was  occasioned  by  the 
intense  expectation  of  the  jDeople  at  the 
time  (among  whom  were  scribes  and 
Pharisees,  who  would  not  be  convinced), 
who  might  easily  have  given  themselves 
up  to  insurrectionary  commotions.  Besides 
as  respects  the  little  daughter  awakened 
to  new  life,  who  does  not  feel  how  injuri- 
ously the  continual  questions  and  expres- 
sions of  astonishment  and  curiosity  would 
have  worked  upon  the  higher  and  inner 
life  in  her  case?  Then,  again,  it  was  the 
will  of  God  that  the  Divine  glory  of  Christ 
should  not  be  manifested  to  the  world  all 
at  once,  and  suddenly,  but,  little  by  little, 
during  His  state  of  humiliation  ;  for  His 
resurrection  was  the  time  appointed  by 
God  for  the  full  manifestation  of  Christ's 
Godhead.     (Rom.  i.  4.) 

Practical  Lessons.  1.  Afiliction  often  is 
the  means  of  awakening  to  an  appreciation 
of  Christ.  But  for  sickness,  sorrow  and 
trouble,  many  had  never  sought  or  found 
the  Saviour  of  the  world.  2.  All  are  ex- 
posed to  bereavement.  Death  is  a  cruel 
enemy.  He  makes  no  distinction  in  his 
attacks.  He  comes  to  the  rich  man's  hall, 
as  well  as  to  the  poor  man's  cottage.    He 


CHAPTER    IX. 


783 


does  not  spare  the  young,  the  strong,  iind 
the  beautiful,  any  more  than  the  old,  the 
infirm,  and  the  gray-haired.  Our  blessed 
Redeemer  knows  our  trials  when  sorely 
•bereaved,  and  sympathizes  with  us  under 
them.  Of  the  three  memorable  instances 
in  which  He  brought  the  dead  to  Ufe,  one 
was  the  case  of  an  only  brother ;  another, 
an  only  son ;  and  this  an  only  daughter. 
3.  Prayer  is  of  great  comfort  in  the  hour 
of  sickness  and  death.  Our  prayers,  like 
that  of  Jairus,  should  be  marked  by  faith, 
fullness,  earnestness,  and  importunity. 
Faith  is  of  vast  importance.  4.  Let  the 
convinced  and  anxious  sinner  only  believe, 
as  he  gazes  upon  Jesus  on  the  cross,  and 
his  heavy  burden  will  fall  at  his  feet,  to 
oppress  him  no  more  forever;  let  the  dis- 
couraged Christian  do  this,  and  perplexi- 
ties and  obstacles  will  disappear,  or  he  will 
be  strengthened  to  encounter  them;  let 


the  dying  saint  do  this,  who  has,  for  a 
moment,  amidst  the  clouds  that  overhang 
him,  lost  sight  of  the  Star  of  P>ethlehem, 
and  the  shades  of  darkness  will  disperse, 
the  scales  will  fall  from  his  eyes,  the 
anguish  be  removed  from  his  soul,  and  all 
will  be  peace.  5.  Jesus  is  the  great  van- 
quisher of  death.  The  death  of  Christians 
is  like  a  quiet  sleep.  Soon  the  morning 
hour  shall  strike,  the  waking  time  of  im- 
mortality arrive,  and  the  voice  of  Jesus  be 
heard  saying,  "  I  go  that  I  may  awake  them 
out  of  sleep."  Let  us  take  comfort  in  the 
thought  that  there  is  a  limit  to  death's 
power.  Thanks  be  unto  God,  there  is  one 
stronger  than  death,  who  has  said,  "  0 
death,  I  will  be  thy  plagues:  O  grave,  I 
will  be  thy  destruction."  .(Hosea  xiii.  14.) 
That  One  is  the  Friend  of  sinners,  Christ 
Jesus  the  Lord. 


1.  Where  did  Christ  go,  preaching,  Ac.  ?  2.  What  is  said  of  "  certain  women  ?  "  3.  What  parable  was  spoken 
"when  much  people  were  gathered  together?"  4.  Wlio  was  the  Sower?  5.  What  is  the  seed?  6.  What  are 
the  four  classes  of  persons  represented  ?  7.  Explain  verses  16  and  17.  8.  What  is  said  concerning  Christ's"  mother 
and  brethren?"  9.  On  what  lake  did  the  storm  occur ?  10.  What  miracle  was  then  wrought?  11.  What  took 
place  in  the  country  of  the  Gadarenes?  12.  Repeatthenarrativeof  Jairus' daughter.  13.  Also  that  of  the  woman 
having  an  Issue  of  blood. 


CHAPTER  IX. 

1  Chrtit  sendeth  his  apostles  to  ivork  miracles,  and  to 
prearh.  7  Herod  desired  to  see  Christ.  17  Christ  feed- 
eth  five  thousand  :  18  enquireth  what  opinion  the  world 
had  of  him :  foretellrth  his  passion  :  23  2»'oposeth  to  all 
tite  pattrrn  of  his  patience.  2s  T)i.e  transjiguration.  37 
He  healeth  the  lunatick :  43  again  forewarneth  his 
disciples  of  his  passion :  4G  cominendeth  humility  :  51 
biddeth  them  to  shew  mildness  toward  all,  without  de- 
sire of  revenge.  57  Divers  would  follow  him,  but  upon 
conditions. 

In  chap,  vi.,  verse  13,  we  saw  the  Saviour's 
choosing  of  His  twelve  Apo.stles  to  their 
work  and  othce,  and  their  several  names. 
They  were  first  chosen  disciples  to  be  with 
Christ,  and  learn  of  Him,  and  be  witnesses 
of  what  He  did.  Now  they  are  sent  forth 
to  execute  their  office.  Our  Lord  deemed 
it  fit  that  those  who  were  thereafter  to 
carry  on  His  work  on  earth,  should  learn 
to  act  without  His  personal  presence,  and 
that  through  them  the  Gospel  of  the  king- 


dom should  be  more  extensively  proclaim- 
ed by  their  dispersed  and  separate  condi- 
tion than  it  could  otherwise  be. 

^PHEN  •ihe  called  his  twelve  disciples  together,  and 
J_  gave  them  powor  and  authority  over  all  devils,  and 
to  cure  diseases.— aMatt.  x.  1 ;  Mark  iii.  13  and  vi.  7. 

Jesus  qualified  His  Apostles  to  authen- 
ticate their  mission  by  miracles.  What 
an  evidence  of  His  power!  He  could  not 
only  work  miracles  Himself,  but  could 
enable  others  to  work  them.  He  gave 
them  power  and  authority  over  all  devils,  i.  e., 
to  be  exercised  over  or  upon  all  devils,  of 
whatever  malignity  and  potency.  "Though 
ministers,"  says  an  old  divine,  "  cannot  be 
expected  to  cast  out  evil  spirits,  they  may 
fairly  be  expected  to  resist  the  devil  and 
all  his  works,  drunkenness,  blasphemy, 
uncleanness,  fighting,   revelling,  and  the 


784 


LUKE. 


like,  faithfully  reproving  them."  And  to 
cure  diseases.  In  performing  miracles,  the 
Apostles  no  doubt  acted  vicariously,  as  in 
later  times,  in  the  name  of  Jesus  of  Naza- 
reth. 

2.  And  the  sent  them  to  preach  the  kingdom  of  God, 
and  to  heal  the  sick. 

bMatt.  X.  7,  8  :  Mark  vi.  12 ;  Luke  x.  1,  9. 

Preaching  the  kingdom  of  God  was  the 
prime  object  of  the  mission  of  the  Apostles, 
healing  of  diseases  and  ejection  of  demons 
were  the  credentials  of  their  Divinely  ap- 
pointed ministry.  None  ought  to  take 
upon  them  the  office  of  preaching,  or  any 
other  ministerial  function,  until  thereunto 
called  by  Christ  Himself.  His  ministers 
are  now  called  mediately,  they  receive 
their  authority  from  Christ  by  the  hands 
of  the  officers  of  His  Church.  If  ministers 
do  not  take  a  special  interest  in  all  sick 
people,  visit  them,  sympathize  with  them, 
and  help  them,  if  needful,  as  far  as  they 
can,  they  are  not  true  to  their  office  as 
pastors.  Yet  preaching  is  the  great  work 
to  which  they  are  called.  This  they  are 
to  make  their  main  business.  The  pulpit 
is  the  place  where  the  chief  victories  of 
the  Gospel  have  always  been  won. 

3.  cAnd  he  said  unto  them.  Take  nothing  for  your 
journey,  neither  staves,  nor  scrip,  neither  bread,  neither 
money  :  neither  have  two  coats  apiece. 

tMa"tt.  X.  9 ;  Mark  vi.  8 ;  Luke  x.  4  and  xxii.  35. 

They  were  to  go  forth  to  the  discharge 
of  their  office  without  any  anxious  care 
for  the  future.  They  were  going  forth  on 
God's  work,  and  they  might  rely  upon  it 
that  God  would  provide  for  all  their  wants. 
They  were  to  make  no  provision  for  their 
wants,  to  take  no  money  in  their  purses 
or  girdles,  no  food  in  their  scrips  or  bags, 
and  no  new  clothes  to  supply  the  place  of 
the  old  when  worn  out.  If  they  had  a 
staff,  they  were  to  go  forth  with  it  (Mark 
vi.  8),  as  they  had  it  at  the  time,  hut  they 
were  not  to  seek  one  carefully,  or  make  it 
a  condition  of  their  traveling.  The  fun- 
damental idea  is  this,  that  they  were  to  go 
forth  with  the  slightest  provision,  and  in 
dependence  ujaon  being  provided  for  by 
the  way. 

4.  dAnd  whatsoever  house  ye  enter  into,  there  abide, 
and  thence  depart.— ^Matt.  x.  11 ;  Mark  vi.  10. 

In  every  place  to  which  they  came,  they 
were  to  accept  the  first  hospitality  that 
offered,  itnd  having  thus  attached  them- 
selves to  one  household,  that  would  become 


the  center  of  operations,  they  might  go 
out  of  it  for  the  purposes  of  their  mission, 
but  not  shift  their  quarters  so  as  to  subject 
themselves  to  the  imputation  of  being  dif- 
ficult to  be  suited,  or  of  preferring  the 
hospitality  of  the  more  affluent  to  that  of 
the  poor.  They  were  there  to  abide,  until 
they  departed  from  the  place,  like  men 
who  regarded  all  the  world  as  an  inn, 
heaven  as  their  home,  and  were  content 
with  any  lodging,  and  any  kind  of  enter- 
tainment. 

5.  eAnd  wlicsoever  will  not  receive  you,  when  ye  go 
out  of  that  city,  fshake  off  the  very  dust  from  your  feet 
for  a  testimony  against  them. 

eMatt.  X.  14.    fActs  xiii.  51. 

And  irliosoerer  will  not  receive  you.  Our 
Lord  prepared  His  Apostles  to  find  some 
who  would  refuse  to  hear  their  message. 
The  sin  of  rejecting  the  Gospel  is  far 
greater  than  any  sin  that  the  heathen  can 
commit.  Men  may  think  the  idolater  w-ho 
leaves  his  aged  parents  to  starve,  or  who 
cruelly  slaughters  the  innocent  children 
of  his  enemies,  is  the  most  wicked  of  the 
human  race.  But  the  Bible  declares  that 
the  man  who  refuses  to  accept  the  merci- 
ful offer  of  the  Son  of  God  is  far  worse  than 
any  of  the  heathen,  and  that  he  shall  suf- 
fer the  hottest  wrath  of  his  insulted  Re- 
deemer. 

Shake  off  the  very  dustfrt>m  your  feet.  This 
symbolical  act  would  be  perfectly  intel- 
ligible to  the  Jews,  as  a  declaration  that 
they  were  excommunicated — "no  better 
than  heathen" — and  that  the  Apostles 
would  have  no  further  intercourse  with 
them.  For  a  testiviony  against  them.  Wher- 
ever the  word  is  preached,  it  is  for  a  testi- 
mony, either  for  or  against  a  people.  And 
if  the  dust  of  a  minister's  feet  whilst  alive, 
and  the  ashes  of  his  grave  when  dead,  do 
bear  witness  against  the  despisers  of  the 
Go.spel,  their  sermons  will  do  much  more. 

6.  gAnd  they  departed,  and  went  through  the  towns, 
preaching  the  gospel,  and  healing  everywhere. 

BMark  vi.  12. 

Preaching  the  gospel  is  expressed  in  the 
original  in  one  word.  In  Mark  it  is 
"preached  that  men  should  repent."  The 
promises  and  blessings  of  the  Gospel  are 
theirs  only  who  truly  repent  of  their  sins. 
Preaching  the  Go.spel  embraces  the  preach- 
ing of  repentance  ;  the  part  is  included  in 
the  whole.  Everyiohere,  in  all  the  towns 
and  villages  to  which  they  came.     Minis- 


CHAPTER   IX, 


785 


ters  of  the  Gospel  stand  in  great  need  of 
help  and  comfort,  of  the  assistance  and 
encouragement  of  each  otlier  in  the  weighty 
duties  of  tlieir  calling,  and,  like  laborers 
in  the  same  vineyard,  should  extend  to  one 
another  sympathy,  the  strong  endeavoring 
to  strengthen  the  hands  of  the  weak.  And 
healing  ei'crj/whcrc.  The  healing  activity 
for  which  power  was  bestowed  upon  the 
Apostles,  is  a  striking  symbol  of  that 
which  evangelization  and  missionary  labor 
must  even  now  everywhere  accomplish 
wherever  it  directs  its  steps.  Missionaries 
who  are  also  physicians,  other  tilings  being 
equal,  have  the  largest  success  in  winning 
eouls  to  Christ. 

Notwithstanding  the  instructions  Jesus 
gave  to  His  Apostles  (verses  3,  4,  5),  ap- 
plied peculiarly  to  the  period  in  which 
they  were  given,  yet  they  contain  a  lesson 
for  all  time,  and  their  spirit  is  meant  to 
be  remembered  by  all  ministers  of  the 
Gospel.  Ministers  are  to  free  themselves 
as  much  as  they  possibly  can  from  worldly 
incumbrances,  which  may  hinder  them  in 
performing  the  duties  of  their  office.  (2 
Tim.  ii.  4.)  They  are  to  avoid  worldliness 
and  luxurious  habits.  They  are  to  study 
simi)licity  in  their  mode  of  life,  confidence 
in  God,  contentment  with  such  things  as 
they  have,  not  being  unwilling  to  accept 
gifts,  in  imitation  of  the  humility  of  their 
Master,  who  received  the  donations  of  His 
pious  followers. 

7.  1  hNow  Herod  the  tetrarch  heard  of  all  that  was 
done  by  him  :  and  he  was  perplexed,  because  that  it 
was  said  of  some,  that  Jolui  was  risen  from  the  dead  ; 
8.  And  of  some,  tliat  Elias  had  appeared  ;  and  of  oth- 
ers, that  one  of  the  old  prophets  was  risen  again.  9. 
And  Herod  said, John  have  I  beheaded:  but  who  is 
this,  of  whom  I  hear  such  things?  "And  he  desired  to 
Bee  him.— •! Matt.  xiv.  1 ;  Mark  vi.  14.    'Chap,  xxiii.  8. 

Very  little  is  related  concerning  the 
events  that  happened  while  the  Apostles 
were  absent  from  the  Lord.  This,  how- 
ever, we  know,  Jesus  continued  to  preach 
and  to  perform  miracles.  His  fame  was 
so  great  that  it  reached  the  ears  of  Herod, 
the  governor.  (See  notes,  chap,  iii.  1.) 
And  he  tuas  perplexed,  &c.  It  immediately 
occurred  to  him  that  he  had  himself,  not 
long  before,  most  cruelly  and  wantonly 
put  to  death  an  innocent,  virtuous  and 
holy  man,  whose  reputation  for  wisdom, 
integrity  and  sanctity  of  manners,  stood 
almost  as  high  in  the  estimation  of  the 
world  as  that  of  Jesus,  and  who  had  even 

50 


declared  himself  the  herald  and  forerun- 
ner of  that  extraordinary  person.  (See 
noteson  chap. iii.  19,20;  also.  Matt. xiv.  1-12 
and  Mark  vi.  14-29.)  This  instantly  sug- 
gested to  him  an  idea,  the  most  extravagant 
that  could  be  imagined,  that  this  very 
person  who  assumed  the  name  of  Jesua 
was  (though  some  were  of  the  opinion 
that  Elias,  and  others  that  one  of  tlie  old 
prophets,  had  api)eared),  in  fact  no  other 
than  John  the  Baptist  himself,  whom  he 
had  beheaded,  and  who  was  now  risen 
from  the  dead,  and  was  endowed  with  the 
power  of  working  miracles.  Doubtless 
Herod  also  imagined  that  John  would 
exercise  this  power  for  the  purpose  of 
inflicting  exemi)lary  vengeance  upon  him 
for  the  atrocious  murder  he  had  committed^ 
as  well  as  for  his  adultery,  incest,  and  all 
his  other  crimes,  which  now  probably  pre- 
sented themselves  in  their  most  hideous 
forms  to  his  terrified  imagination,  pursued 
him  into  his  most  secret  retirements,  and 
tortured  his  breast  with  unceasing  agonies. 
Who  is  this,  of  whom  I  hear  such  tilings  ? 
"  Having  just  gotten  rid  of  John,  has  he 
returned?  or  who  is  this  of  whom  I  hear 
such  mighty  works  ?  What  am  I  to  think 
of  him,  or  fear  from  him?  With  these 
feelings  he  desired  to  see  Jesus,  that  his 
doubts  and  fears  might  be  removed.  Was 
risen.  It  will  be  noticed  that  this  expres- 
sion is  not  employed  of  Elias,  as  of  John 
and  one  of  the  old  prophets,  inasmuch  as 
he  did  not  suffer  death,  but  was  taken 
bodily  up  to  heaven.     (2  Kings  ii.  11.) 

There  is  here  exhibited  the  power  of  a 
bad  conscience.  Amid  all  his  splendor 
and  power  the  wicked  monarch  could  not 
forget  his  faithful  reprover.  He  had 
silenced  the  prophet  by  decapitation,  but 
he  could  not  silence  his  own  conscience, 
which  upbraided  him  with  the  murder  of 
the  holy  man.  "  The  w^ay  of  transgressors 
is  hard."  If,  before  sin  was  perpetrated,  it 
could  be  known  what  would  be  the  state 
of  mind  afterward,  many  would  tremble  to 
do  the  deed.  A  bad  man  is  a  terror  to 
himself,  and  needs  no  further  disquietude 
than  what  his  own  guilty  conscience  occa- 
sions him.  "  Which  way  I  fly  is  hell,  my- 
self am  hell."  Conscience  cannot  save  the 
soul.  Herod's  fear  was  not  followed  by 
repentance.      When   at  last  he  did  see 


786 


LUKE, 


Jesus  (chap,  xxiii.  6-12),  it  was  to  insult 
Him,  and  to  array  Him,  just  before  His 
crucilixion,  with  a  gorgeous  robe  that  ill 
be'jame  His  wounded,  bleeding  form. 

10.  H  i^Aun  the  aposUes,  wlieu  tliey  were  returned, 
toW  him  !ill  that,  tliey  liad  done.  'And  he  took  them, 
and  went  aside  privately  mio  a  deaert-place  belonging 
to  the  city,  c-alled  Bettisaida. 

kMark  vi.  3U ;  Matt.  xiv.  13. 

Ministers  must  report  their  labors  to 
God,  by  whose  authority  they  preach. 
The  excitement  among  the  people  con- 
cerning Jesus  was  very  high  when  the 
Apostles  returned  to  Capernaum,  and  it 
was  so  much  increased  by  their  return, 
when  they  reported  to  Him  how  they  had 
executed  their  office,  that  it  was  imijossible 
to  obtain  in  the  city  the  rest  and  repose 
so  much  needed.  With  a  view  to  the 
enjoyment  of  Himself  and  His  disciples, 
Jesus  withdrew  with  them  privately  into 
a  secluded  place  from  the  multitude.  Occa- 
sional retirement,  self  inquiry,  meditation 
find  secret  communion  with  God,  are 
absolutely  essential  to  spiritual  health. 
"If  a  man  is  always  driving  through  the 
business  of  the  day,"  says  an  old  writer, 
"  he  will  be  so  in  harness  as  not  to  ob- 
serve the  road  he  is  going." 

U.  And  the  people,  when  they  knew  it,  followed 
him:  and  he  received  them,  and  spake  unto  them  of 
the  kingdom  of  God,  and  healed  them  that  had  need  of 
healing. 

When  the  crowd  were  aware  of  Christ's 
withdrawal,  they  flocked  after  Him.  Some 
have  thought  that  the  quiet  spot  to  which 
Jesus  repaired  was  on  the  other  side  of  the 
lake ;  others,  on  the  same  side  across  a 
bay.  He  went  by  water,  and  the  fact  that 
the  crowd  was  able  in  a  short  time,  and 
without  ai^parent  instruction,  to  reach  the 
same  place  by  land,  is  in  favor  of  the 
latter  opinion,  as  the  Upper  Jordan  (which 
in  the  other  case  must  have  been  crossed 
by  them)  is,  as  well  as  the  Lower,  in  flood, 
and  unfordable  at  and  about  the  time  of 
the  Passover,  which  was  then  at  hand. 
And  spake  unto  them  of  the  kingdom  of  God, 
&c.  Unmannerly  and  uninvited  as  this 
intrusion  of  the  multitude  on  the  privacy 
of  our  Lord  and  His  Apostles  seems  to 
have  been,  it  elicited  no  rebufi"  from  Him. 
On  the  contrary.  He  whose  meat  it  was  by 
day,  and  sleep  by  night,  to  do  good,  em- 
braced the  opportunity  for  bestowing  upon 
their  souls  instruction,  reproof  and  coun- 
sel, and  upon  their  bodies,  health  and 


healing,  thus  teaching  us  by  example  that 
no  occasion  for  a  good  work  should  be  un- 
acceptable to  us,  and  that  spiritual  alms 
should  be  mixed  with  bodily  relief.  Mere 
spiritual  counsel  cannot  be  expected  to 
produce  much  good  eflect  in  the  case  of 
those  who  are  suffering  physically  from 
causes  which  we  could,  but  are  not  willing 
to,  remove,  or  at  least  abate. 

1?.  "^And  when  the  day  began  to  wear  away,  then 
came  the  twelve,  and  said  unto  him,  Send  the  multi- 
tude away,  that  they  may  go  hito  the  towns  and 
country  round  about,  and  lodge,  and  get  victuals:  for 
we  are  here  in  a  desert-place. 

mMatt.  XIV.  15 ;  Mark  vi.  35 ;  John  vi.  1-5. 

The  miracle,  the  record  of  which  proper- 
ly begins  here,  is  one  of  the  few  which 
are  recorded  by  all  the  Evangelists.  They 
narrate  it  with  that  variety  of  manner, 
yet  agreement  in  fact,  that  evinces  inde- 
pendence of  relation,  with  common  truth 
at  bottom. 

"  A  great  multitude  "  of  people  (John  vi. 
2)  were  present,  and  composed  partly  of 
Capernaites,  and  partly  of  passengers  to 
the  approaching  Passover  at  Jerusalem. 
(John  vi.  4.)  The  twelve,  who  were  fre- 
quently distinguished  thus  from  the  other 
disciples,  after  their  call  to  the  Apostle- 
ship,  suggested  that  Jesus  should  dismiss 
the  crowds,  and  let  them  seek  for  the 
refreshment  which  they  required,  in  the 
neighboring  hamlets  and  villages.  This 
proposal  implied  that  the  people  had  not 
brought  provision  with  them,  which,  in- 
deed, was  true,  except  in  the  case  of  the 
lad,  who  had  five  barley-loaves  and  two 
small  fishes.  (John  vi.  9.)  But  as  Jesus 
knew  that  mere  love  of  wonder-working 
was  the  low  motive  of  the  great  number 
(John  vi.  2),  He  determined  to  perform 
upon  the  whole  mass  a  compassionate 
miracle,  emblematic  of  His  mission  to  the 
world,  seeking  on  this  bridge,  as  it  were, 
to  bring  them  up  to  higher  views. 

13.  But  he  said  unto  them.  Give  ye  them  "to  eat.  And 
they  said,  "W^e  have  no  more  but  fivo  loaves  and  two 
fishes;  except  we  should  go  and  buy  meat  for  all  these 
people.  14.  For  there  were  about  live  thousand  men. 
And  he  said  to  his  disciples,  pMake  thorn  Fit  down  by 
fifties  in  a  company.  15.  And  they  did  so,  and  made 
them  all  sit  down. 

i>2  Kings  iv.  42,44.  "Num.  xi.  21,23;  Prov.  xi.  24,25. 
pl  Cor.  xiv.  40. 

We  have  no  more  but  five  loaves  and  two 
fshes,  &c.  When  Jesus  commanded  the 
multitude  to  be  furnished  with  food,  the 
Apostles,  ignorant  of  their  Master's  will, 
alleged  their  inability  to  comply  with  His 


CIlArXEK    IX 


787 


order,  in  view  of  the  scantiness  of  their 
supply  of  food,  unless  tliey  should  go  and 
bay,  thus  showing  a  niost  pitiable  per- 
plexity,   which   had   no  other  means   at 
command.    These  loaves,  which  were  of 
barley,  were  the  kind  of  bread  then  and 
still  eaten  by  the  poor  of  Palestine.  What 
u  slender  provision  for  about  five  tliousand 
men,  besides  women  and  children   (Matt, 
xiv.  21) — a  whole  number,  probably   of 
!!0t  far  from  ten  thousand  persons !    With 
this   small   stock   of    homeliest  fare   the 
Lord  undertakes  to  feed  all  the  multitude, 
and  bids  His  disciples  to  make  them  all 
recline  on  the  "  green  grass"— at  that  sea- 
son of  the  year  a  delightful  resting-place, 
and   which  both    by  Mark  and  John  is 
noted  to  have  abounded  in  the  place,  for 
though  this  was  a  desert-place,  in  the  sense 
that  there  was  no  possibility  of  making  a 
purchase  there,  it  was  not  a  desert  in  the 
sense  that  nothing  grew   upon   it.     The 
people  were  to  recline  hy  fifties  in  a  com- 
pany, the  separate  companies  looking,  in 
their  symmetrical   arrangement,   like   so 
many  garden-plots.     In  this  subordinate 
circumstance  we  behold  the  wisdom  of 
Him  who  is  the  Lord  and  lover  of  order. 
Thus  all  disorder,  all  noise  and  confusion 
were  avoided.    There  was  no  danger  that 
the  weaker,  the  women  and  the  children, 
should  be  passed  over,  while  the  stronger 
and  ruder  unduly  i^ut  themselves  forward  ; 
thus  the  Apostles  were  able  to  pass  easily 
up  and  down  among  the  multitude,  and  to 
minister  in  orderly  succession  to  the  ne- 
cessities of  every  part.     Loaves  and  fisJtes. 
Idle  and  indecent  application  of  sentences, 
taken  from  the  Scriptures,  is  a  mode  of 
merriment  which  a  good  man  dreads  for 
its  profiineness,  and  a  witty  man  disdains 
for  its  easiness  and  vulgarity.     {Eph.  v.  4, 
iv.  29.) 

Ifi.  ThPn  lie  took  the  five  loaves  and  the  two  fishes, 
and  lo  >kinij;  up  to  heaven,  he  blessed  them,  and  brake, 
and  gave  to  the  disciples  to  set  before  the  multitude. 

What  a  scene  was  then  presented !  The 
ranks  of  guests  rising  in  lines  on  the  as- 
cending slopes— their  canopy  the  evening 
sky,  their  table  the  green  earth.  Order 
and  silence  prevail.  There  stands  the 
Master  of  the  feast,-  majesty  and  benevo- 
lence beaming  in  His  countenance,  as  He 
looks  around  on  the  gathered  throng. 
Before  Him  are  laid  the  five  loaves  and  the 


tuv  fishes.  By  His  side  stand  the  discii)les, 
with  their  eyes  directed  to  Him,  awaiting 
His  command. 

In  the  distance  a  few  tishing-boats  are 
gently  making  their  way  on  the  lake. 
And  now  the  Saviour,  taking  the  scanty 
and  humble  provision  into  His  hand  be- 
fore them  all,  looking  up  to  heaven,  lie  blessed 
them.  It  was  customary  with  the  Jews  at 
every  meal  to  offer  a  prayer,  commencing 
with  the  thankful  words,  "  Ble.ssed  be 
God."  Hence  the  Hebrew  to  bless,  which 
originally  had  for  its  object  God,  as  the 
author  of  the  meal,  took  as  its  objective 
case  the  food  itself,  and  thence  arose  the 
phrase,  to  bless  the  food,  or  to  ask  a  bless- 
ing on  the  food.  And  gave  to  the  disciples  to 
set  before  the  multitude.  Having  blessed  the 
food  before  Him,  and  broken  it,  Jesus 
delivered  it  to  the  Apostles,  who  in  their 
turn  distributed  it  to  the  different  tables, 
if  such  they  might  be  called.  The  em- 
ployment of  the  disciples  in  the  service  of 
distributing  was  doubtless  intended,  in 
part,  to  gain  respect  to  them  from  the 
people.  The  marvelous  multiplication 
taking  place,  as  many  say,  first  in  the 
hands  of  the  Saviour  Himself,  next  in 
those  of  the  Apostles,  and  lastly  in  the 
hands  of  the  eaters,  yet  at  all  events  so 
that  all  were  satisfied— the  fact  that  the 
hunger  of  the  multitude  had  been  fully 
satisfied  being  evident  by  the  gathering  by 
the  Apostles  of  what  remained.  That 
which  the  Apostles  thought  an  impossi- 
bility became  a  palpable  fact — they  fed 
the  thousands  with  the  few  loaves  and 
fishes.  What  does  this  teach  us?  That 
to  use  what  we  have  is  the  way  to  get 
more.  The  man  who  will  make  good  use 
of  the  little  religious  light  he  has,  is  sure 
to  get  more. 

We  are  not  told  how  the  food  was  mul- 
tiplied on  this  occasion.  As  it  is  not 
po.ssible  for  us  to  realize  to  ourselves  any 
act  of  creation,  it  was  wisdom  in  the  sacred 
narrator  of  this  miracle  to  leave  the  de- 
scription of  the  indescribable  unattempted. 
His  appeal  is  to  the  same  faith  which  be- 
lieves •'  that  the  worlds  were  formed  by 
the  Word  of  God."  (Heb.  xi.  3.)  All 
that  we  can  do,  is  .simply  to  behold  in  this 
multiplying  of  the  food  an  act  of  Divine 
omnipotence,  not,  indeed,  now,  as  at  first. 


rss 


LUKE, 


of  absolute  creation  out  of  nothing,  since 
there  was  a  substratum  to  work  on  in  the 
original  loaves  and  fishes,  but  an  act  of 
creative  accretion,  the  bread  growing 
under  Christ's  hands,  so  that  from  a  little 
stock  all  the  multitude  were  abundantly 
supplied.  AVonderful  as  this  miracle  was, 
the  same  power  that  was  seen  in  it  is  dis- 
played every  day.  In  the  seed  of  the  corn 
that  shoots  into  the  stalk,  the  blade  and 
the  ear,  and  in  the  acorn  cast  into  the 
earth,  that  develops  itself  into  the  gigantic 
and  overshadowing  oak,  we  have  processes 
just  as  marvelous  as  turning  the  few  bar- 
ley loaves  into  a  bountiful  and  a  gracious 
supply.  But  we  are  so  accustomed  to  these 
things  that  we  call  them  natural  occur- 
rences, and  only  when  the  same  result  is 
achieved  by  a  more  rapid  or  a  more  start- 
ling process,  do  we  call  it  a  miracle.  It  may 
be  observed  here  that  our  Lord  never 
performed  a  miracle  without  laying  hold 
of  a  substratum  to  work  upon,  and  certainly 
this  seems  by  analogy  to  teach  us  that 
God  is  not  going  to  supplant  this  earth  by 
another  earth,  and  to  supersede  our  pres- 
ent bodies  by  other  bodies,  but  out  of  the 
present  earth  to  constitute  a  glorious  one, 
and  out  of  our  present  bodies  to  raise  in- 
corruptible from  corruptible,  and  immor- 
tal from  mortal,  till  death  is  swallowed  up 
in  victory. 

17.  And  they  did  eat,  and  were  all  filled :  and  there 
was  taken  up  fragments  that  remained  to  them  twelve 
baskets. 

They  did  eat,  and  were  all  filled.  None  of 
our  Lord's  miracles  were  better  attested 
than  this  one.  Five  or  more  thousand 
witnesses  could  not  be  deceived,  for  the 
miracle  was  done  openly,  and  was  easy  to 
be  observed.  The  want  of  food  was 
known  to  them  all — they  were  in  a  desert 
where  it  could  not  be  obtained.  There  was 
no  delay  to  allow  the  disciples  to  buy  it 
in  the  distant  villages,  and  no  secret  sup- 
plies could  have  been  obtained  without 
detection.  The  senses  of  the  people  con- 
vinced them  it  was  real.  They  saw  the 
small  provision  enlarged  more  than  a 
thousand  fold;  they  heard  the  blessing 
given ;  they  fdt  the  food  in  their  hands  ; 
they  tasted  it  and  were  satisfied  that  what 
they  received  was  real  fish  and  bread. 
This  miracle  is,  as  it  were,  a  revelation  of 


the  Creator.  The  impenetrable  and  mys- 
terious veil  which  conceals  God  from  the 
creature  in  the  midst  of  His  creation  is 
drawn  aside,  and  we  see,  not  indeed  sun- 
shine and  showers,  sowing  and  reajnug, 
but  Christ  the  compendium  of  them  all, 
and  from  whom  all  of  them  issue,  the 
Lord  of  the  sunshine  and  the  shower,  the 
Lord  of  the  spring  and  of  the  harvest,  the 
Lord  of  the  fertility  of  the  soil  and  the 
produce  of  the  earth.  We  are  here  taught 
confidence  in  the  providence  of  God.  "  It 
is  a  greater  miracle,"  says  Augustine,  "  to 
govern  and  provide  for  the  whole  world, 
than  to  feed  five  thousand  men  with  five 
barley  loaves  of  bread."  God  will  supply 
the  wants  of  them  that  trust  in  Him,  and 
withhold  no  good  thing  from  them  that 
walk  uprightly. 

Baskets.  The  Greek  word  thus  translated 
is  only  used  in  the  New  Testament,  in  the 
accounts  given  of  this  miracle.  It  means 
a  wicker  basket,  such  as  the  Jews  were 
remarkable  for  carrying  with  them,  as 
remarked  even  by  the  Roman  poet  Juvenal. 
It  was  in  just  such  a  basket  that  Paul  was 
let  down  from  the  wall.  (Acts  ix.  25.) 
The  twelve  basketsful  of  fragments  gather- 
ed by  the  Apostles  were  a  greater  quantity 
than  the  original  five  barley  loaves  and 
two  fishes.  It  will  be  noticed  there  was 
one  basket  for  each  Apostle.  In  the  in- 
crease of  the  loaves  and  the  fishes,  not- 
withstanding the  large  distribution,  we 
have  an  apt  symbol  of  that  love  which 
exhausts  not  by  loving,  but  really  grows 
after  all  its  outgoings  on  others,  and  of  the 
multiplying  which  there  ever  is' in  a  true 
dispensing.  (2  Kings  iv.  1 ;  Prov.  xi.  24.) 
By  feeding  the  hungry  we  shall  often  en- 
rich ourselves,  for  God  will  bless  our 
earthly  substance.  How  much  more  will 
He  bless  those  who  feed  souls  with  Divine 
truth !  The  teachers  of  Sabbath-schools, 
who  in  an  humble  spirit  search  the  Scrip- 
tures, that  they  may  scatter  the  crumbs 
among  poor  little  ignorant  children,  and 
those  missionaries  who  go  abroad  to  point 
the  perishing  to  the  Redeemer,  find  that 
the  Christian  receives  in  the  ratio  in  which 
lie  gives,  so  that  the  greatest  giver  is  al- 
ways the  greatest  receiver,  and  that  the 
Christianity  that  unfolds  itself  in  liberality 
or  labor  for  others,  by  a  beautiful  reflex 


CHAPTER   IX 


:so 


openitioii,  becomes  deeper  and  richer  in 
the  heart  of  him  that  has  it. 

Fragments  that  rnnained.  From  John  vi. 
12,  we  learn  that  the  frajruients  were  jrath- 
ered  at  the  command  of  Jesus,  that  nothing 
might  be  lost.  In  performing  this  miracle 
Christ  moved  in  the  orbit  of  a  God ;  in 
giving  this  command,  He  reassumed  His 
place,  i-eaccepted  the  laws,  and  re-entered 
the  domain,  of  man.  We  see  at  once  the 
mighty  God  and  the  dependent  man.  How 
strange  the  combination — bounty  the  most 
profuse,  economy  the  most  rigid!  The 
gathering  of  the  fragments  by  Christ's 
command  shows  us  how  precious  He  es- 
teemed even  the  least  works  of  God,  that 
we  may  not  dare  to  waste  the  food  that 
our  Heavenly  Father  has  provided.  If 
earthly  bread  is  too  precious  to  be  wantonly 
trampled  under  foot,  how  inestimably 
precious  must  heavenly  bread  be!  Yet 
how  much  of  the  Divine  Word  is  suffered 
to  fall  to  the  ground !  How  carelessly  we 
sometimes  read  the  Scriptures!  How  many 
he;irt-stirring  sermons  have  we  heard,  and 
then  immediately  forgotten!  We  should 
gather  up  all  the  fragments  that  can  be 
made  conducive  to  God's  glory.  "  If,"  says 
an  old  divine,  "the  great  Housekeeper  of 
the  world  is  so  particular  about  saving 
fragments,  what  account  will  they  give  at 
the  day  of  judgment,  who  think  nothing 
of  wasting  time,  money,  health  and 
strength,  in  the  service  of  sin  and  the 
world?" 

The  bread  which  Jesus  multiplied  was 
an  emblem  of  His  own  flesh,  which  He 
gave  for  the  life  of  the  world.  The  Apos- 
tles were  appointed  to  proclaim  the  cruci- 
fied Saviour  to  perishing  sinners.  It  was 
necessary  that  they  should  believe  that 
He  could  save  by  His  death  the  souls  of 
all  believers.  They  now  saw  with  their 
own  eyes  that  He  could  make  a  little  bread 
sustain  a  vast  multitude.  They  would  re- 
member this  in  future  days  when  preach- 
ing His  name  to  assembled  thousands. 
This  lesson  of  Christ's  ability  to  su.:)p]y 
our  spiritual  wants  is  as  precious  no  .v  as 
it  was  then.  We  are  poor  sinners  in  the 
midst  of  a  dreary  and  wicked  world,  with- 
out strength  or  power  to  save  ourselves, 
and  sorely  in  danger  of  perishing  from 
spiritual  famine.    But  He  who  said  of  the 


starving  multitude  in  the  desert-place, 
"give  ye  them  to  eat,"  is  ever  pitiful,  ever 
kind,  ever  ready  to  show  mercy,  even  to 
the  unthankful  and  the  evil.  He  is  not 
changed.  He  is  just  the  same  now  that 
He  was  eighteen  centuries  ago.  The  simple 
truth  that  Jesus  gave  His  tiesii  for  the  life 
of  the  world,  has  fed  innumerable  souls, 
and  will  feed  innumerable  more,  till  the 
multitude  without  number  are  gathered 
around  the  throne,  and  then  the  Lamb 
Himself  will  feed  them  through  eternity 
with  food  which  we  know  not  of  (See 
John  vi.) 

18.  1  qAnd  it  came  to  pass,  as  he  was  alone  praying, 
liis  disciples  were  witli  liim  :  and  lie  aslied  them,  say- 
ing, Wljom  say  tlie  people  that  I  am  ? 

iMatt.  xvi.  13:  Marli  viii.  27. 

Our  Lord's  habit  of  private  prayer  is 
frequently  mentioned  in  the  Gospels.  He 
sets  an  example  to  all  who  work  for  God. 
Much  private  prayer  is  one  f-ecret  of  suc- 
cess. Some  of  the  most  glorious  acts  and 
manifestations  of  Jesus  were  made  in  con- 
nection with  a  season  of  prayer.  Together 
with  the  revelation  which  He  here  made 
of  Himself  to  the  disciples,  as  a  suffering, 
dying,  and  rising  Messiah,  we  might  in- 
clude in  these  seasons  of  prayer,  the  de- 
scent of  the  Spirit  at  His  baptism,  the 
ordaining  of  the  Twelve,  and  the  Trans- 
figuration. 

And  he  asked  them,  saying,  Whom  say  the 
people  that  I  am  f  Not  that  Chri.st  was  ig- 
norant of,  or  vain-gloriously  inquired  after, 
the  opinion  of  the  multitude;  but,  as  the 
time  had  now  come  when  He  must  speak 
more  openly  than  He  had  to  His  disciples 
of  His  approaching  suffering  and  death, 
before  He  would  grant  them  a  deeper 
view  into  the  nature  of  His  work,  He  de- 
signed to  establish  them  more  firmly  in 
their  faith  in  His  person  and  His  character. 
Though  the  world  fluctuatesamidst  various 
errors,  the  truth  must  not,  on  that  account, 
be  de.spised,  but  rather  the  knowledge  of 
it  should  be  the  more  diligently  sought, 
and  the  profession  of  it  made  with  the 
greater  con!-t.incy. 

19.  'They  answering:  said.  John  the  Baptist:  and  some 
say.  Elias ;  and  others  any.  That  one  of  the  old  proph- 
ets is  risen  again.— 'Matt.  xiv.  2 ;  verse  7,  8. 

The  opinions  of  Himself  reported  to 
Jesus  by  His  disciples,  though  different, 
are  yet  fully  explicable.  That  John  the 
Baptist  had  risen  was  perhaps  an  echo  of 


;f)0 


LUKE 


tluit  which  was  talked  of  at  Herod's  court 
(verse  7,  8,  9) ;  as  to  Elias,  or  Elijah,  comp. 
Mai.  iv.  5 ;  and  as  to  one  of  the  old  prophets, 
men  believed,  from  Mic.  v.  5  and  other 
passages,  that  they  were  warranted  to 
conclude  that  at  the  time  of  the  Messiah 
different  })rophets  would  again  appear.  It 
will  be  observed  that  no  one  took  the 
Messiah  for  an  ordinary  or  insignificant 
person.  It  should  not  surprise  us  to  find 
the  same  variety  of  opinions  about  Christ 
and  His  Gospel  in  our  own  times.  God's 
truth  disturbs  the  spiritual  laziness  of 
men.  It  uljliges  them  to  think.  It  makes 
them  begin  to  talk,  reason,  speculate  and 
invent  theories  to  account  for  its  spread 
in  some  quarters,  and  its  rejection  in  oth- 
ers. Talk  and  speculation  about  Jesus  and 
His  Gospel  are  one  of  Satan's  great  traps 
for  ruining  souls.  Many  a  man  cloaks  his 
indolence  about  religion  under  a  pretense 
of  the  variety  of  oi^inions  and  the  diffi- 
culty of  knowing  who  is  right. 

20.  He  said  unto  them.  But  whom  say  ye  that  I  am  ? 
•Peter  answering  said.  The  Christ  of  God. 
»Matt.  xvi.  16;  John  vi.  69. 

Having  heard  the  echo  of  the  people's 
views  concerning  Himself,  our  Lord  will 
now  hear  an  expression  of  the  living,  ffer- 
sonal  and  indei^endent  faith  of  His 
disciples,  to  whom  He  had  given  occasion 
to  mention  the  several  errors  of  the 
world  in  relation  to  His  person,  that  they 
might  be  the  more  fully  convinced  that 
their  faith  did  not  proceed  from  them- 
selves. (Matt.  xvi.  17.)  The  Christ  of  God. 
This  reply  of  Peter  was  in  his  own  name 
and  in  that  of  his  brethren.  Some  make 
the  words,  of  God,  equivalent  to  the  Son  of 
God;  others  interpret  the  whole  expres- 
sion, as  "the  Messiah  sent  of  God." 
Matthew  has  it :  "  The  Christ,  the  Son  of 
the  living  God."  (xvi.  16.)  Mark:  "The 
Christ."  (viii.  29.)  All  are  varied  forms 
of  expression  for  the  Messiah.  The 
veil  of  Christ's  human  nature  did  not 
prevent  the  eye  of  the  disciples'  faith  dis- 
cerning Him  in  His  true  character.  What 
a  noble  confession  was  that  by  which, 
notwithstanding  the  great,  and  wise,  and 
learned,  of  the  nation  to  Avhich  the  dis- 
ciples belonged,  saw  no  beauty  in  their 
Master,  they  acknowledged  Him  the  Christ 
of  God!  (See  Dan.  ix.  21.)  We  make  a 
proper  use   of   those  mistakes  and  false 


conjectures  which  prevail  in  the  world, 
when  we  make  them  contribute  to  our 
establishment  in  the  truth.  It  is  of  great 
significance  that  Peter  does  not  in  his 
Ei)istles  once  mention  a  word  of  Christ 
concerning  his  own  personal  priority 
among  the  Apostles,  least  of  all  as  the 
institution  of  an  official  primacy. 

21.  «And  he  straitly  charged  thrm,  and  commanded 
them  to  tell  no  man  that  thing ;— 'Matt.  xvi.  2U. 

The  premature  and  unreserved  avowal 
of  this  truth  must,  without  perpetual  mir- 
acles, have  excited  the  ill-judging  multi- 
tude to  such  measures,  as  would  have  given 
the  scribes  and  priests  an  occasion  against 
Jesus,  and  even  rendered  the  Romans 
jealous  of  His  popularity,  and  thus  He 
might  have  been  cut  off  before  His  time. 
It  was,  therefore,  highly  proper  that  He 
should,  in  the  most  peremptory  manner, 
forbid  the  disciples  to  declare  openly  that 
He  was  the  Messiah.  There  is  a  time  to 
speak,  and  a  time  to  be  silent,  concerning 
the  Divine  mysteries. 

22.  Saj-ing,  "the  Son  of  man  must  suffer  many  things, 
and  be  rejected  of  the  elders  and  chief  priests  and 
scribes,  and  beslain,  and  be  raised  the  third  day. 

"Matt.  xvi.  21  and  xvii.  22. 

The  disciples  being  now  in  a  measure 
prepared  to  receive  the  great  and  mysteri- 
ous truth,  that  Jesus  was  to  sutler  and 
die  for  the  sin  of  the  world,  He  made  it 
known  to  them.  This  was  done,  1.  To 
prevent  that  offense  which  otherwise  they 
might  have  taken  at  His  sufferings.  2. 
The  better  to  prepare  them  for  the  great 
trial  when  it  should  come.  3.  To  correct 
the  error  which  they  had  entertained  of 
the  temporal  kingdom  of  the  Messiah. 
Let  it  be  noted  that  our  Lord  makes 
known,  1,  who  the  accomplishers  of  His 
suffering  should  be ;  2,  in  what  form  it 
was  prepared  for  Him  ;  3,  the  necessity 
of  this  sufiering,  and,  4,  the  issue  of  this 
suffering,  namely.  His  resurrection.  By 
the  necessity  of  Christ's  suffering,  just 
referred  to,  we  mean  becomingness,  for 
the  Greek  word  translated  must  in  this 
verse,  does  not  quite  bear  the  sense  of 
force  and  necessity  which  our  English 
word  "  must "  conveys.  It  rather  means, 
"  It  is  becoming,  it  is  suitable,  it  is  neces- 
sary for  certain  great  ends  and  purposes." 
In  chap.  xxiv.  2(3,  the  same  expression  is 
rendered,  "  ought  not  Christ  to  have 
suffered  ?" 


CHAPTER   IX. 


m 


23.  7  'And  he  .said  to  them  all,  If  any  man  will  comp 
after  uie,  1.  t,  him  ciony  liiuiseU",  and  take  up  his  cros.s 
daily,  and  follow  nie. 

"ilait.  X.  o8  and  x vi.  ai ;  Mark  viii.  34 ;  Luke  xiv.  -17. 

What  is  meant  by  the  connection  of 
this  verse  with  the  preceding  one,  if  not 
■that  the  mysteries  of  the  Head  mnst  be 
accomplished  hkewise  in  the  members, 
and  that  those  who  have  by  the  bapti.sm 
of  the  Spirit  been  made  partakers  of  the 
Divine  nature  in  Christ,  are  one  day  to 
partake  of  His  resurrection,  but  not  unless 
they  have  partaken  of  His  sufferinj^s  and 
death?  IJ7//,  here,  and  in  the  followinf 
verse,  must  be  interpreted  as  "  wills  to," 
or  "  is  willing  to."  It  is  not  a  future  tense, 
but  the  same  Greek  word  that  is  used  in 
John  V.  40 :  "  Ye  will  not  come  unto  me 
that  ye  might  have  life,"  which  means, 
"Ye  have  no  will,  or  wish  to  come." 
Thus  our  Saviour  recommends  His  religion 
to  every  man's  choice,  not  attempting  by 
force  or  violence  to  compel  any  to  the 
profession  of  it. 

If  any  man  will  come  after  me ;  that  is, 
if  any  man  choose  and  resolve  to  be  a 
Christian.  Observe  our  Lord's  terms  of 
discipleship.  An  impostor  would  have 
made  easy  conditions,  and  promised  a 
prosperous  and  pleasant  cai-eer  to  induce 
people  to  follow  him,  but  Jesus  pursued 
the  opposite  course.  His  terms  are,  1. 
Let  him  deny  himself.  By  self-denial  is  not 
meant  that  we  are  to  ignore  reason  alto- 
gether in  matters  of  religion,  but  that  we 
should  be  willing  to  part  with  our  earthly 
comforts,  and  abandon  all  our  temporal 
enjoyments,  for  the  sake  of  Christ  and 
His  religion.  We  are  to  deny  ourselves, 
our  earthly  desires  for  ease,  plea.sure, 
riches,  e.steem.  We  are  to  habituate  our- 
selves to  give  a  flat  denial  to  the  most 
clamorous  solicitations  of  our  pride, 
ambition,  avarice  and  carnal  self-love,  and 
to  curb  every  sensual  inclination  to  sub- 
mission. The  injunction  does  not  solely 
or  mainly  refer  to  the  renunciation  of  vice, 
which,  of  course,  is  to  be  renounced, 
but  the  advantages  of  this  life,  of  which 
the  followers  of  Chri.st  must  be  prepared 
to  suffer  the  loss  with  an  undisturbed 
mind.  Even  if  those  to  whom  we  bear 
the  greatest  natural  affection,  or  any 
authority  on  earth  should  tempt  us  to  do 
what  Christ  forbids,  Christ  must  be  loved 


and  obeyed  before  all  these.  2.  And  take 
■up  his  cross  daily.  By  thi.-  is  meant  Gos- 
pel-suffering. Tiicre  is  hero  an  allu.sion  to 
a  Roman  custom,  that  the  malefactor  who 
was  to  be  crucified,  took  his  cross  upon 
his  shoulders  and  carried  it  to  the  place 
of  execution,  and  an  obscure  intimation 
of  Christ's  own  approaching  suffering  on 
the  cross.  The  duty  enjoined  is,  not  the 
making  of  the  cross  for  ourselves,  but  the 
patient  bearing  of  it  when  God  lays  it 
upon  our  shoulders.  The  Christian  is  to 
bo  prepared  even  to  die  for  Chri.st'.s  sake. 
He  is  to  have  the  spirit  of  a  martyr,  and 
to  be  ready  to  give  up  all  things,  even  life 
itself,  for  Jesus.  Daily.  This  word  is  pe- 
culiar to  Luke,  and  has  not  only  the  sense 
day  by  day,  but  through  the  entire  day, 
and  also  implies,  that  as  day  succeeds  day, 
so  would  one  cross  follow  another.  Par- 
ticular notice  of  the  word,  daily,  and  of 
the  three  words,  to  them  all,  should  be 
taken.  No  person  is  excused,  and  no  day 
is  excepted.  Of  what,  therefore,  do  those 
think,  and  "what  have  they  reason  to 
expect,  who  make  every  day  a  day  of 
pleasure,  luxury  and  diversion?  3.  And 
folloiv  me.  By  this  is  denoted  Gospel-ser- 
vice. Let  him  follow  me,  says  Jesus ;  that  is, 
obey  my  commands  and  imitate  my 
example.  He  must  set  my  life  and 
doctrine  continually  before  him,  and  be 
daily  correcting  and  reforming  his  life  by 
that  rule  and  pattern. 

24.  For  whosoever  will  save  his  life,  shall  lose  It :  but 
whosoever  will  lose  his  liie  lor  my  salio,  the  same  shall 
save  it. 

In  order  to  make  evident  the  indispens- 
able necessity  of  self-denial,  our  Lord 
presents  a  motive  in  verses  24-2G.  Who- 
soever u'ill  save  his  life,  &c.  The  meaning 
of  this  apparently  paradoxical  exj^ression 
is,  "Whoever  will  preserve  his  natural, 
selfi.sh  life,  walking  in  accordance  with  his 
natural  inclinations,  may  reckon  upon  it 
that  he  loses  his  true,  his  proper  life;  but 
those  who,  for  the  .sake  of  Christ  and  His 
cause,  set  at  stake  the  possession  of  life 
and  the  enjoyment  of  life,  in  the  common 
sense  of  the  word,  will,  through  this  very 
temporary  perishing,  become  partakers  in 
perpetually  richer  measure  of  the  true  and 
higher  life  of  the  spirit."  This  a'as  a  truth 
of  infinitely  deep  significance  for  the  first 
Apostles  of  the  Lord,  who,  for  His  sake, 


792 


LUKE, 


left  all,  yet  not  less  significant  is  it  for  the 

history  of  the  development  of  the  Christian 

life  of  each  one.     It  is  evident  that  the 

word  it,  occurring  twice,  refers  to  the  life 

or  salvation  of  (he  soul,  else  how  can  he 

who  loses  his  life  for  ChriM's  sake,  save  his 

life? 

25.  "For  what  is  a  man  advantaged,  if  he  gain  the 
wliole  woiiil,  ;ind  laso  himself,  or  be  cast  away? 
"Mutt.  xvi.  2ti;  Mark  viii.  3li. 

In  Matt.  xvi.  26,  and  Mark  viii.  36,  the 
same  word  here  translated  advantaged  is 
rendered,  as  it  shoidd  have  been  in  this 
place,  "profited."  The  equivalent  expres- 
sion to  himself,  also  in  those  Evangelists,  is 
"his  soul."  Lose  himself.  What  can  this 
mean  but  final  perdition?  Be  cast  away, 
literally,  bring  loss  upon  liimself.  If  a  man 
should  save  his  life,  and  gain  the  whole 
world,  by  apostasy  from  Christ,  or  rejec- 
tion of  Him,  and  thus  lose  the  hapjiiness 
and  insure  the  destruction  of  his  soul, 
where  would  be  his  gain?  Nothing  can 
compensate  the  loss  sustained  by  him  who 
loses  his  soul.  Let  ns  but  weigh  the  gain 
and  the  loss  which  there  is  in  following  or 
not  following  the  rules  of  the  Gospel,  and 
we  shall  soon  be  convinced  that  it  is  no 
better  than  madness  to  be  in  the  least 
doubt  or  suspense  what  to  do. 

21.  ^For  whosoever  shall  be  ashamed  orme  and  of 
my  words,  of  him  shall  tiie  bon  of  man  bo  iwhamed, 
wlion  ho  shall  coino  in  h:3  own  glory,  and  in  his 
Fatlier's,  and  of  tlio  holy  rngols. 

Mutt.  X.  33  ;  Mark  viii.  3ci ;  2  Tim.  ii.  12. 

Whosoever  shall  be  asJiamcd,  &c.  ""Who- 
soever shall  deny  and  dioown  me,  either 
in  my  person,  in  my  doctrine,  or  in  my 
members,  through  the  influence  of  shame, 
he  shall  be  disowned  by  me,  and  rejected 
by  me,  at  my  second  coming  to  judge  the 
world."  Three  kinds  of  glory  are  men- 
tioned here,  as  accompanying  the  second 
advent  of  Christ :  His  own,  the  Father's, 
and  the  glory  of  the  angels.  In  his  own 
glory.  This,  as  distinguished  from  "the 
glory  of  the  Father,"  denotes  the  glory  of 
Christ  as  Mediator,  exercising  all  Divine 
perfections  through  the  medium  of  His 
human  nature,  in  accomplishing  and  i^er- 
fecting  the  grand  purposes  of  His  incarna- 
tion. Besides  the  glory  whi(;h  the  human 
nature  of  Christ  habitually  wears  in  heaven, 
some  add^ional  splendor  shall  be  given 
Him  by  (he  Father,  when  sent  with  His 
commission  on  an  occasion  so  august  as  the 


universal  judgment.  Whosoever  is  ashamed 
of  the  truth  while  it  is  humbled  and  op- 
pressed in  this  world,  shall  be  humbled 
and  confounded  before  truth  itself,  glorious 
and  triumphant,  in  heaven. 

27.  yBut  I  tell  you  of  a  truth,  there  he  some  standing 
here,  which  shuU  not  taste  of  death,  till  they  see  tho 
kingdom  of  God.— jMatt.  xvi.  28;  Mark  ix.  1. 

These  words  are  interpreted  in  three 
ways.  1.  As  referring  to  the  times  of  the 
Gospel  after  Christ's  resurrection  and  as- 
cension, when  the  Gospel  was  propagated 
far  and  near,  and  the  kingdom  of  God 
came  with  power.  2.  As  referring  to 
Christ's  coming  and  exercising  His  kingly 
l)ower  in  the  destruction  of  Jerusalem, 
which  some  of  the  Apostles  then  standing 
by  lived  to  see.  3.  The  right  view,  how- 
ever, ai)pears  to  be  that  which  connects 
the  verse  with  our  Saviour's  transfigura- 
tion, and  regards  the  glorious  vision  of 
the  kingdom,  which  the  transfiguration 
supplied,  as  the  fulfillment  of  the  promise 
of  the  verse. 

Practical  Reflections.  1.  Self-denial  is  an 
absolute  necessity.  Itis  not  a  mere  accident 
of  Christian  character,  but  essential  to  it. 
Without  it,  and  without  following  Jesus, 
our  claim  to  discipleship  is  vain.  2.  The 
soul  is  of  unsi^eakable  value.  Other  losses 
can  be  comprehended,  and  often  repaired, 
but  the  loss  of  the  soul  is  inconceivable, 
incompensable,  irrecoverable.  It  is  the 
loss  of  God,  and  Christ,  and  heaven,  and 
glory,  and  happiness  to  all  eternity.  A 
sermon  preached  on  Matt.  xvi.  26,  first  led 
an  English  missionary  to  care  for  his  .soul, 
lie  was  an  ungodly  youth  at  the  time  he 
heard  it,  but  afterward  he  gave  up  the 
world,  took  uji  his  cross,  and  followed 
Christ.  At  length  he  lost  his  life  in  His 
service.  Having  landed  ujion  the  island 
of  Erromango,  in  the  New  Hebrides,  hoping 
to  preach  the  Gospel  there,  he  was  pursued 
by  the  natives.  lie  had  just  reached  the 
sea,  when  he  fell  down,  was  overtaken, 
and  bruised  to  death  by  the  clubs  of  (he 
savages.  His  blood  was  mingled  with  (he 
waves,  his  flesh  was  devoured  by  canni- 
bals, and  his  bones  made  into  fisli -barbs. 
But  will  he  regret  the  choice  he  made  in 
the  day  when  the  Son  of  man  shall  come 
in  His  glory?  3.  Thereis,  perhajis,  nosin, 
to  which  every  convert  to  true  Chris(iani(y 
is  more   powerfully   tempted,  than  being 


CHAPTER    IX. 


793 


ashamed  of  Christ  and  His  words,  and  no 
temptation  which  induces  such  large 
numbers  to  act  habitually  against  1  he  light 
and  conviction  of  their  own  consciences 
in  order  to  escape  the  reproach  and  scorn 
of  men,  and  often  of  their  dependents  and 
domestics.  The  wickedness  of  being 
ashamed  of  Christ  is  very  great,  and  the 
fear  lest  the  Saviour  and  Judge  should  at 
last  be  ashamed  of  us,  is  the  proper  \ne- 
servative  from  yielding  to  this  temptation, 
in  all  those  who  desire  above  everything 
else  to  have  conlidence,  and  not  be  ashamed 
before  Him  at  His  coming.  4.  The  most 
eminent  servants  of  Christ,  for  fiath,  holi- 
ness, and  service,  must  at  length  in  God's 
appointed  time,  taste  and  have  experience 
of  death,  as  well  as  others.  Yet  although 
they  must  taste,  they  shall  but  taste  of 
death,  they  shall  not  drink  of  the  dregs  of 
that  bitter  cup ;  though  they  fall  by  (he  hand 
of  death,  yet  shall  they  not  be  hurt  by  it, 
but  in  the  very  fall  be  victorious.  They 
shall  "conquer  though  they  die."  The 
valley  through  which  they  pass  shall  be 
"the  valley  of  the  shadow  of  death" — the 
substance  being  gone,  and  the  shadow  only 
remaining. 

28.  t  'And  it  came  to  pass  about  an  eight  days  after 
these  *sayings.  he  took  Pfteraiid  John  and  James,  and 
went  up  into  a  mountain  to  pray. 

«Matt.  xvii.  1 :  Mark  ix.  2.    *0r,  things. 

The  Transfiguration  is  also  recorded  by 
Matthew  (xvii.  1)  and  Mark  (ix.  1).  Ac- 
cording to  them  it  occurred  six  days  after 
the  just  mentioned  conversation.  If  we 
assume  that  Luke  has  reckoned  in  the  day 
of  the  discourse  and  a  second  day  for  the 
Transfiguration,  which  had  perhaps  al- 
ready taken  place  in  the  morning,  the 
difference  is  then  almost  reconciled.  The 
expression,  after  these  sayings,  seems  to 
make  it  plain  that  the  words  "  see  the 
kingdom  of  God,"  in  the  preceding  verse, 
were  spoken  with  special  reference  to  the 
vision  of  the  Transfiguration. 

He  took  Peter  and  John  and  James.  Why 
three  witnesses?  and  why  these  three? 
As  the  Law  required  no  more  than  two  or 
three  witnesses  to  constitute  a  regular  and 
judicial  proof,  our  Saviour  frequently  chose 
to  have  only  this  number  of  witnesses 
present  at  some  of  the  most  important  and 
interesting  scenes  of  His  lifo.  The  three 
disciples    whom  He  now   selected  were 


those  that  generally  attended  Him  on 
such  occasions.  They  were  chosen  wit- 
nesses at  the  raising  of  Jairus'  daughter, 
of  the  agony  in  Gethsemane,  and  of  the 
Transfiguration.  And  went  up  into  a  moun- 
tain to  pray — most  probably  labor.  This 
mountain  stands  alone,  and  its  top  is  not 
pointed  like  that  of  most  mountains,  but 
liard  and  flat,  and  therefore  well  suited 
for  a  resting-j)lace.  Its  height  is  not  great. 
In  one  hour  it  may  be  ascended. 

29.  And  as  he  prayed,  the  fashion  of  his  countenance 
was  altered,  and  his  raiment  teas  white  and  glistering. 

Here,  in  this  retired  and  lovely  spot,  our 
Saviour  was  j^raying  with  the  three  disci- 
ples named.  And  as  he  prayed  His  form 
underwent  a  most  glorious  alteration. 
Tlte  fasJtion  of  Ids  countenance  ivas  altered, 
more  literally  rendered,  "  other,"  that  is, 
His  appearance  was  changed,  "  other  than 
it  generally  apjjeared"  (see  Mark  xvi.  12), 
but  His  bodily  form  remained  the  same, 
without  which  the  witnesses  could  not 
have  identified  Jesus.  And  his  raiment 
teas  V'liite  and  glistering.  The  word  glistering 
is  only  used  once  in  the  New  Testament, 
and  is  explained  as  meaning  "to  emit 
flaslies  of  light,  to  shine  or  glister  as  light- 
ning." (See  Nahum  iii.  3.)  As  the  con- 
junction is  not  found  in  the  original,  the 
words  uMte  and  glistering  are  highh^  in- 
tensive, literally,  whitcly  glittering.  There 
is  here  evidence  of  the  fullness  of  the 
Spirit,  which  from  within,  over-streamed 
the  Saviour's  whole  being. 

30.  And,  behold,  there  talked  with  him  two  men, 
which  were  Moses  and  Eli.'is:  31.  Who  apiJearcd  in 
glory,  and  si)ak(' of  his  decease  which  he  should  ac- 
complish at  Jerusalem. 

Tico  men.  Jesus  was  not  alone.  The 
two  men  who  ap2)eared  beside  Him  were 
Moses  and  Elias,  the  chiefs  of  the  Law 
and  the  Prophets,  who  came,  as  it  were,  to 
give  testimony  and  homage  to  the  Con- 
summator,  who  had,  in  these  latter  days, 
appeared  to  finish  the  work  which  they 
had,  in  their  day,  been  employed  to  ad- 
vance and  prepare.  Moses  and  Elias  ap- 
peared in  glory,  a  glory  somewhat  similar, 
we  may  suppose,  though  for  inferior,  to 
that  with  which  Christ  was  invented. 
Like  Him,  they  were  probably  clothed  in 
raiments  of  unusual  whiteness  and  splen- 
dor, and  the  fashion  of  their  countenances 
might  also  be  changed  to  something  more 


794 


LUKE, 


bright  and  illustrious.  Like  their  Lord, 
both  these  holy  men,  when  on  earth,  hud 
fasted  forty  days  in  the  wilderness.  But 
all  their  sufi'erings  were  over,  while  the 
bitterest  sufferings  of  Jesus  were  yet  to 
come.  Hence  they  were  well  prejxxred,  by 
Avhat  they  had  themselves  endured,  to 
comfort  the  Lord  in  the  prosjject  of  His 
agonizing  death.  That  death,  as  Luke 
alone  informs  us,  was  the  subject  of  their 
discourse. 

And  spake  of  his  decease  uhich  he  should 
accomplish,  or  fuHill,  at  Jerusalem,  literally, 
"  His  exode  or  departure."  It  is  remark- 
able that  in  Acts  xiii.  24,  we  have  a  Greek 
word  used  for  our  Lord's  "coming"  to 
take  the  office  of  a  Saviour,  which  might 
be  translated  literally  His  "entrance." 
Both  expressions  are  singularly  applicable 
to  Him  who  came  into  the  world,  and  was 
made  flesh,  and  after  doing  the  work  He 
came  to  do,  left  the  world  and  went  to  the 
Father.  It  is  noticeable  that  Peter  (2 
Peter  i.  15),  calls  his  own  death  also,  to 
which  he  is  looking  forward,  an  exode. 
The  word  accomplish,  used  in  reference  to 
Christ's  death,  is  a  very  peculiar  form  of 
speech.  To  depart  from  life  is  the  com- 
mon lot;  but  to  ftilfill  His  decease  or 
departure  from  the  world  was  peculiar  to 
Christ,  because  His  death  was  the  grand 
subject  of  prophecy,  and  the  event  upon 
which  the  salvation  of  the  earth  was  sus- 
pended. 

32.  But  Peter  and  they  that  were  with  him  swerfi 
heavy  w:tli  sleep;  and  wlien  thev  wore  awake,  they 
saw  lii-i  Klnry,  and  the  two  men  that  stood  with  him. 

"Dan.  viii.  18  and  x.  9. 

Heavy  with  sleep.  It  should  be  observed 
that  the  very  same  disciples  who  here 
slept  during  a  vif-ion  of  glory,  were  also 
found  sleeping  during  the  agony  in  the 
garden  of  Gethsemane.  Flesh  and  blood 
does,  indeed,  need  to  be  changed  before 
it  can  enter  heaven.  Our  poor,  weak 
bodies  can  neither  watch  with  Christ  in 
His  time  of  trial,  nor  keep  awake  with 
Him  ill  His  glorification.  The  grandeur 
and  solemnity  of  a  scene  may  induce 
drowsiness.  (Dan.  viii.  18,  x.  9.)  Perhaps 
the  cause  just  mentioned  united  with  the 
long-continued  watching  and  fatigue  of 
the  disciples,  to  throw  them  into  a  deep 
slumber.  This  slumber  accounts  for  the 
fact,  that  there  was  no  ill-timed  interrup- 


tion of  the  heavenly  converse  by  the  dis- 
ciples, imtil  at  or  near  its  close.  Wheii 
tliey  were  awake,  &c.  The  disciples  awoke 
of  their  own  accord,  or,  more  probably, 
were  aroused  by  the  flashing  upon  them 
of  the  glorious  light  which  emanated  from 
Jesus,  for  the  bright  cloud,  the  Shechinah 
of  God's  presence,  had  not  yet  overshad- 
owed them,  as  ajjpears  from  verse  34. 
Saiu  his  glory,  which  was  so  great,  that  the 
glory  of  tlie  two  men  thai  stood  vith  him  is 
not  here  mentioned  as  being  observed  by 
the  disciples. 

33.  And  it  came  to  pass  as  they  departed  from  him, 
Peter  said  unto  Jesus,  Master,  it  is  good  for  us  to  be 
liere:  and  let  us  make  three  tabernacles,  one  lor  thee, 
and  one  for  Moses,  and  one  lor  Ellas:  not  knowing 
what  he  said. 

The  first  feeling  which  animated  the 
disciples  in  the  view  of  the  heavenly 
spectacle  was  naturally  fear.  (Mark  ix. 
G.)  But  scarcely  had  they  recovered 
from  that,  when  an  indescriljable  feeling 
of  felicity  filled  them,  to  which  Peter, 
almost  with  child-like  transport,  gave 
expression.  The  full  meaning  of  Peter's 
exclamation,  uttered,  perhaps,  with  a 
mingled  feeling  of  joy  and  awe,  was, 
"  What  greater  happiness.  Lord,  can  we 
experience  than  to  continue  here  in 
the  presence  of  three  such  great  and  ex- 
cellent persons !  Here,  then,  let  us 
forever  remain  !  Here  let  us  erect  three 
booths:  for  Thee,  for  Moses,  and  Elias, 
that  you  may  all  make  this  the  constant 
place  of  your  abode,  and  that  we  may 
alwaj's  continue  under  the  protection  and 
government  and  united  empire  of  our 
three  illustrious  lords  and  masters,  whose 
sovereign  laws  and  commands  we  are 
equally  bound  to  obey." 

It  is  evident  that  Peter's  words  were  an 
utterance  of  immediate  feeling,  and  an  ex- 
j)ression  of  a  state  of  perfect  complacency. 
They  were  spoken  by  a  man  who  was 
wholly  taken  captive  by  the  extraord- 
inariness  of  the  whole  scene,  hence  the 
remark  of  Luke,  not  knou-ing  uhat  he  said. 
That  Peter's  request  was  improper  and 
unwise  is  evident,  for  these  reasons:  1. 
He  placed  Moses  and  Elias  on  a  lev.el  with 
his  Divine  Master.  2.  Peter  himself  was 
not  fit  to  continue  in  such  a  scene  ;  flesh 
and  blood  cannot  inherit  the  kingdom  of 
God.  3.  He  forgot  the  unwelcome  truths 
lately   revealed  by   his   Master,  that   He 


CHAPTER    IX. 


795 


must  be  offered  as  a  sacrifice  for  sin  before 
He  could  enter  into  His  glory,  and  that 
His  disciples  must  partake  of  His  suf- 
ferinr/s,  before  they  could  partake  of  His 
glory.  4.  He  forgot  also  tliat  there  was 
much  work  to  be  done  in  the  world.  But 
though  Peter's  request  betrayed  an 
ignorant  mind,  it  showed  an  affectionate 
heart,  and  we  cannot  but  admire  his  de- 
light in  the  company  in  which  he  found 
liimself.  It  is  a  sign  we  have  made  one 
step  in  religion,  if  we  really  prefer  tlie 
society  of  the  godly  to  any  other  pleasure. 

34.  While  lie  thus  spake,  there  came  a  cloud,  and 
overshadowed  them:  and  they  feared  as  they  entered 
into  the  cloud. 

The  cloud  of  light  which  formerly  filled 
the  Sanctuary  of  the  Lord  now  received  the 
three  (Christ,  Moses  and  Elias),  as  into  a 
tabernacle  of  glory,  and  withdrew  the  end 
of  the  manifestation  from  the  eyes  of  the 
disciples,  as  its  beginning  also  had  re- 
mained hidden  from  them — they  again 
being  agitated  with  fear  as  they  witnessed 
the  overshadowing  process. 

3-).  And  there  came  a  voice  out  of  the  cloud,  saying, 
*This  is  my  heloved  Son:  ^hear  him. 
"•Matt.  iii.  17.    'Acts  iii.  22. 

The  same  voice  which  was  heard  before 
on  the  Jordan  consecrating  Christ  as  King 
of  the  Kingdom  of  Heaven,  and  afterward 
(John  xii.  28),  as  the  High  Priest  of  the 
New  Testament,  here  atte.sts  his  supreme 
prophetic  dignity.  This  is  my  beloved  Son: 
hear  him.  This  is  an  echo  of  an  utterance 
of  Moses  (Dent,  xviii.  15;  comp.  Ps.  ii.  7; 
Isa.  xlii.  1),  "  This  is  my  beloved  Son  (not 
as  Moses  and  the  prophets  were,  my 
servants),  Him  and  Him  only,  shall  ye  now 
and  henceforth  hear."  Thus  are  we 
placed  under  Christ's  tuition  alone,  and 
commanded  from  Him  alone  to  seek  the 
doctrine  of  salvation,  to  depend  upon  and 
listen  to  One,  to  adhere  to  One — in  a 
word,  as  the  terms  import,  to  hearken  to 
One  only.     (See  on  chap.  iii.  22.) 

36.  And  when  the  voice  was  past.  Jesus  was  found 
alone.  'lAnd  they  kept  i>.  close,  and  told  no  man  in 
those  days  any  of  those  things  which  they  had  seen. 

dMatt.  xvLi.  9. 

When  the  words  referred  to  were  uttered, 
and  the  cloud  of  light  melted  into  thin  air, 
Jesus  irns  found  alone,  and  had  resumed  His 
ordinary  appearance,  except  that,  perhaps, 
a  Divine  effulgence  hngered  on  His  face, 


as  on  that  of  Moses  when  he  descended 
from  the  Mount.  The  disappearanc;o  of 
Moses  and  Elias,  and  the  fact  that  Jesus 
was  alone,  together  with  tlie  words  hear 
him,  show  that  the  law  of  ceremonies  was 
about  to  pass  away,  and  that  the  true  Lamb 
of  God  and  true  Prophet  was  come.  This 
seems  to  have  been  one  of  the  great  things 
the  Transfiguration  was  intended  mainly 
to  teach.  Another  was,  that  the  sufl'erings 
and  death  of  Jesus  were  not,  as  the  disci- 
ples and  Jewish  converts  in  general  in- 
clined strongly  to  think,  incompatible  with 
His  dignity  and  glory. 

From  the  scene  of  the  Transfiguration, 
observe,  1.  The  value  of  prayer.  God's 
people  have  many  of  their  happiest  ex- 
periences, and  make  many  of  their  nearest 
approaches  to  heaven,  in  prayer.  2.  The 
appearance  of  those  departed  ssuints  on  the 
Mount  is  calculated  to  comfort  us  also  in 
the  prospect  of  death.  Moses  had  been 
dead  nearly  fifteen  hundred  years.  Elijah 
had  been  taken  up  by  a  whirlwind  from 
the  eai-th  more  than  nine  hundred  years 
before  this  time.  Yet  here  these  holy  men 
were  seen  once  more  alive,  and  not  only 
alive,  but  in  glory.  Is  it  not  evident  from 
the  appearance  of  these  saints,  and  their 
recognition  by  Peter,  that  the  spirits  of  the 
saints  do  immediately  pass  into  glory,  not 
waiting  for  the  general  resurrection  to  be 
introduced  into  the  presence  of  Christ, 
and  that  we  shall  hww  the  saints  in  glory, 
not  only  our  ovn  friends,  whom  we  loved 
upon  earth,  but  all  the  saints?  3.  The  Old 
Testament  saints  in  glory  take  a  deep  in- 
terest in  Christ's  atoning  death.  It  is  a 
grave  error  to  suppose  that  holy  men  and 
women,  under  the  Old  Testament,  knew 
nothing  about  the  sacrifice  which  Christ 
was  to  offer  up  for  the  sin  of  the  world. 
Their  light,  no  doubt,  was  far  less  clear 
than  ours ;  but  there  is  not  the  slightest 
proof  that  any  Old  Testament  saint  ever 
looked  to  any  other  satisfaction  for  sin 
but  that  which  God  promised  to  make  by 
sending  the  Messiah.  4.  The  glory  which 
Christ  will  have  at  His  second  coming.  To 
this  scene  on  the  Mount,  Peter,  who  wit- 
nessed it,  refers  as  a  symbol  of  our  Lord's 
second  coming.  (2  Peter  i.  10, 17.)  5.  The 
reason  why  heaven  is  not  revealed  to  us 
fully  is,  the  disclosure  of  its  glory  would  be 


796 


LUKE 


insupportable.  As  there  was  necessity  for 
a  cloud  to  be  put  before  the  disciples'  eyes, 
BO  we  must  be  content  in  this  world  to  see 
God  through  a  cloud  darkly :  we  could  not 
bear  an  unveiled  view.  G.  Whilst  enjoy- 
ment of  the  privileges  of  religion  is  proper, 
this  must  not  be  allowed  to  conflict  with 
the  claims  of  duty :  we  must  often  descend 
from  the  Mount  to  work  for  God.  7.  The 
obedient  ear  honors  Christ  more  than 
either  the  gazing  eye,  the  adoring  knee,  or 
the  applauding  tongue.  8.  Let  us  learn  to 
bear  with  ignorance  in  others,  and  to  deal 
patiently  with  beginners  in  religion.  If 
Jesus  could  endure  so  much  weakness  in 
His  disciples,  we  may  surely  do  likewise. 
9.  Let  us  not  fail  to  notice  the  difference 
between  the  manifestation  of  the  Divine 
presence  liere,  and  iJiat  at  the  giving  of  the 
Law.  On  Sinai  there  was  a  cloud,  but  it 
was  dark  and  thick,  and  there  were  thun- 
ders and  'ightnings,  and  the  voice  of  the 
trumpet  exc:eeding  loud,  and  all  the  people 
that  were  in  the  camp  treynbled.  (Ex.  xix. 
16.)  On  Tabor,  the  cloud  was  bright,  the 
whole  scene  was  luminous  and  transport- 
ing, and  nothing  was  heard  but  the  mild, 
paternal  voice  of  the  Almighty. 

37.  t  "And  it  came  to  pass,  that  on  the  next  day,  when 
they  were  come  down  I'rom  the  liill,  much  people  met 
him.  38.  And,  boliold,  a  man  ofthe  company  cried  out, 
saying.  Master,  I  beseech  tliee,  look  upon  my  son :  for 
he  is  mine  only  child.  39.  And  lo,  a  spirit  taketh  him, 
and  he  suddenly  criotli  out;  .nnd  it  ti^aroth  him  that  he 
foametli  ascaiii,  ami  liriiir.ur-cliini  Ivn-.lly  departeth  I'rom 
him.  40.  Anil  I  b'^sou'rht  tliy  disciples  to  rast  him  out : 
and  they  could  not.— 'Matt.  xvii.  11 ;  Mark  ix.  14,  17. 

When  our  Lord  descended  from  the 
mountain,  a  scene  of  sin,  sorrow  and 
suffering,  met  His  eye.  There  were  the 
scornful  scribes,  the  weak  and  waver- 
ing disciples,  a  poor  demoniac,  and  his 
afflicted  father,  with  the  wondering  mul- 
titude gathered  around  them.  How  unlike 
was  this  scene  to  that  which  the  three 
Apostles  had  just  witnessed  on  the  top  of 
the  mountain!  There  all  was  light  and 
love,  perfect  blis-s  and  ineffable  joy 
Angels  Ijehold  the  same  painful  contrast ; 
for,  as  they  gaze  upon  the  glory  of  God, 
they  also  watch  over  the  sorrows  of  men. 

Master,  I  beseech  thee,  &c.  The  appeal  of 
the  distressed  parent  to  Jesus  is  peculiarly 
tender  and  touching.  And  as  we  notice 
the  painful  peculiarities  of  his  affliction, 
we  shall  not  wonder  that  when  he  came 
to  Jesus,  he  cried  out,  beseeching  Him  to 


deliver  him  from  it.  Not  only  was  the  son 
an  only  child,  but  he  was  a  lunatic,  in  the 
bloom  of  youth  deprived  of  reason,  and, 
instead  of  being  a  comfort  to  his  parents, 
was  a  continual  cause  of  care  and  distress. 
Alarming  fits  often  seized  him,  and  so 
suddenly,  that  sometimes  he  fell  into  the 
fire,  and  at  other  times  into  the  water 
(Matt.  xvii.  15),  so  that  his  life  was  always 
in  danger.  Nor,  at  any  intervals  of  reason, 
could  he  pour  his  sorrows  into  the  ears  of 
his  parents,  or  hold  affectionate  communi- 
cation with  them ;  for,  alas !  he  was  dumb. 
(Mark  ix.  17.)  And  what  was  worse  than 
all,  he  was  possessed  by  an  evil  spirit,  who, 
acting  on  the  disease,  grievously  increased 
his  sufferings.  When  this  spirit  took  him 
in  its  might,  then  in  these  paroxysms  of 
his  disorder  he  suddenly  cried  out  (an  ex- 
pression not  inconsistent  with  Mark's 
statement  that  he  was  dumb,  for  his  dumb- 
ness was  only  in  respect  of  articulate 
sounds ;  he  could  give  no  utterance  to 
these),  and  it  tare  him,  till  he  foamed  and 
gnashed  with  his  teeth,  and  bruised  him, 
reluctantly  leaving  him,  so  that  altogether 
he  pined  away  (Mark  ix.  18)  like  one  the 
very  springs  of  whose  life  were  dried  up. 
Besides,  the  application  of  the  father  to 
the  disciples  had  been  unsuccessful,  and 
thus  his  hope  was  covered  with  a  still 
darker  cloud,  by  being  made  to  know  that 
the  case  of  his  son  was  one  of  such  a  de- 
gree of  Satanic  possession,  and  of  so  long- 
standing, as  to  baffle  them.  Perhaps  the 
siglit  of  the  fearful  condition  of  the  boy 
had  filled  the  disciples  with  mistrust  as  to 
their  own  powers;  perhajjs  they  had  also 
become  lately  weary  in  fasting  and  prayer 
(Matt.  xvii.  4);  at  all  events,  the  attempt 
had  failed:  the  evil  spirit  had  not  yielded 
to  their  word. 

41.  And  Jesus  answer'n£;said,  O  faithless  and  perverse 
generation !  how  long  shall  I  be  with  you,  and  sufi'er 
you  ?    Bring  thy  son  hither. 

Our  Lord's  rebuke  was  designed,  not  for 
the  father  of  the  lad,  but  for  the  surround- 
ing multitude,  and  the  term  generation 
seems  to  point  to  them  as  specimens  and 
representatives  of  the  whole  Jewish 
nation:  it  was  intended  also  for  the  disci- 
ples, in  whom  so  brief  an  absence  from 
Him  had  produced  weakne.=!Sof  faith,  and 
whom  it  had  shorn  of  their  strength,  and 
left  powerless    against    the  kingdom   of 


CHAPTER    IX. 


797 


darkness.  (Matt.  xvii.  20.)  Howlongshall 
I  be  with  you,  and  siiffcr  you  f  are  words  not 
s:o  mm-h  of  one  longing  to  put  ofl"  the  coil 
of  liesli,  as  of  a  master,  complaining  of  the 
.slowness  and  dullness  of  his  seliolars. 
Bring  thy  son  hither.  This  command  was 
intendedto  contribute  toward  awakening 
the  believing  expectation  of  the  father. 

42.  And  as  lie  was  yet  a  coming,  the  d(!vil  threw  him 
down,  and  tare /lim.  And  Jesus  rebuked  tlie  unclean 
spirit,  and  healed  the  child,  and  delivered  him  again  to 
his  lather. 

As  the  first  bringingof  the  child  to  Jesus 
caused  anotiier  of  the  fearful  paroxysms  of 
His  disorder,  so  the  kingdom  of  Satan,  in 
small  and  great,  is  ever  stirred  into  a  fiercer 
activity  by  the  coming  near  of  the  king- 
dom of  Christ.  Satan  has  great  wrath 
when  his  time  is  short.  And  Jesus  rebuked 
the  unclean  spirit,  &c.  There  was  nothing 
intermediate,  as  usual  in  such  cases — none 
of  the  customary  appliances  and  seeming 
instrumentalities.  He  did  not  take  the 
lad  aside — He  did  not  touch  him — He 
made  no  application  to  His  mouth,  but 
covering  the  failure  of  His  disciples  with 
the  glory  of  His  own  acts,  He  commanded 
the  unclean  spirit  to  quit  the  child,  and 
enter  him  no  more.  The  parting  throe 
was  indeed  terrible,  and  the  boy  lay  as 
dead  upon  the  ground.  But  Jesus  raised 
him  by  the  hand,  and  delivered  him,  per- 
fectly restored,  to  his  father. 

43.  1  And  they  were  all  amazed  at  the  mighty  power 
of  God.  But  while  they  wondered  ever.v  one  at  all 
things  wliich  Jesus  did.  he  .said  unto  his  disciples,  44. 
fLet  these  .sayin^ci  sink  down  into  your  ear.s  :  for  the 
Son  of  man  shall  he  delivered  into  the  hands  of  men. 
4.3.  KBut  the.v  understood  not  this  saying,  and  it  was  hid 
from  them,  that  they  perceived  it  not :  and  they  feared 
to  ask  him  of  that  saying. 

rMatt.  xvii.  22.    EMark  ix.  32 ;  Luke  ii.  50,  and  xviii.  31. 

The  people  were  all  amazed  at  the  majesty 
of  God.  Here,  as  often  in  Luke,  the  glory 
redounding  to  God  by  the  healing  is  the 
crown  of  the  Saviour's  miracle.  Jesus  was 
not  to  be  misled  by  any  false  appearances, 
and  hence,  whilst  the  multitude  were 
wondering  at  His  mighty  deeds,  He  pro- 
ceeded to  speak  of  his  coming  tuflerings. 
Let  these  sayings,  &e.  By  this  Christ  most 
piobably  meant  that  they  should  take 
heed  to  those  intimations  which  He  had 
made  to  them  from  time  to  time  respect- 
ing His  sufferings  and  death,  and  which 
He  was  now  just  about  to  repeat.  We 
are  disposed  to  pass  over  lightly   those 


things  which  we  do  not  wish  to  hear.  The 
dis(;iples  could  not  bear  to  hear  of  their 
Lord's  painful  and  ignominious  death. 
Each  display  of  His  power  and  His  glory 
filled  them  with  fresh  hope  that  nothing 
but  success  and  triumph  awaited  their 
beloved  Master.  Therefore,  after  every 
such  display,  He  reverted  to  the  unwel- 
come but  profitable  subject. 

But  they  understood  not,  &.c.  The  disciples 
seem  to  have  understood  the  sayings 
which  Christ  had  just  uttered,  in  a  degree, 
for  "they  were  exceeding  sorry"  (Matt. 
xvii.  23),  but  it  was  in  a  very  faint  degree. 
The  reason  of  this  was  that  their  minds 
and  hearts  were  still  too  full  of  worldly 
desires — they  were  yet  too  much  under 
the  notion  of  Christ  as  a  temporal,  reign- 
ing, victorious  Messiah.  They  could  un- 
derstand all  joyful  truths  concerning  Jesus, 
because  they  loved  them,  but  they  could 
not  understand  mournful  truths  concerning 
Him,  because  they  did  not  love  them.  This 
explains  the  clause,  and.  it  ivas  hid  from 
them,  showing  that  the  hiding  of  the  saying 
was  entirely  the  result  of  their  own  woiid- 
lir.3ss  of  heart  and  dullness  of  umlerstand- 
ing.  And  this  is  the  more  evident  from 
the  fact  that  the  word  "that"  is  to  be  re- 
garded here  as  equivalent  to  so  that,  or,  in- 
somuch that,  and  not  in  order  that,  as  if  it 
was  the  intention  of  Christ  that  the  dis- 
ciples should  not  under.stand  His  words, 
for  if  He  so  intended,  why  did  He  speak 
to  them  at  all  on  this  subject  ?  It  will  be 
noticed  that  they  did  not  venture,  through 
fear,  to  interrogate  personally  their  Master, 
who  alone  could  have  cleared  up  the 
obscurity  of  that  saying  for  them,  and 
hence  remained  much  in  the  dark  con- 
cerning it. 

If  Satan  opposed  a  youth  who  was 
brought  to  Christ  to  obtain  a  bodily  cure, 
how  much  more  will  he  strive  to  prevent 
the  young  from  seeking  the  salvation  of 
their  souls !  Many  have  found  that  Satan 
has  pursued  them  with  the  nio.st  painful 
temptations,  just  as  they  were  escaping 
from  his  bondage. 

Through  the  fcdher's  faith  this  son  was 
healed  (as  in  the  history  of  the  nobleman, 
and  of  the  Canaanitish  woman).  Here  is. 
an  encouragement  for  parents.  If  Jesus 
showed  so  much  compassion  to  one  who 


798 


LUKE, 


prayed  for  a  bodily  cure  for  his  son,  how 
much  more  must  He  feel  for  those  who 
implore  spiritual  blessiugs  for  their  chil- 
dren ? 

46.  1  fiThen  there  arose  a  reasoning  among   them, 
which  of  them  should  be  greatest. 
lijVIatt.  xviii.  1 ;  Matt.  ix.  IM. 

Strangely  enough,  when  we  remember 
that  Christ  had  just  predicted  to  them 
His  approaching  sufierings,  it  was  with 
reference  to  offices  and  position  in  an 
earthly  kingdom  that  the  question  of 
their  relative  greatness  was  started. 
Probably  the  occasion  for  this  strife, 
although  the  germ  of  rivalry  must  have 
been  in  their  hearts  before,  was  found 
in  the  singling  out  of  the  three  intimate 
disciples  to  be  present  at  the  Transfig- 
uration, &c.,  &c.  Alas,  the  best  and  holiest 
of  men  are  too  subject  to  pride  and 
ambition,  too  disposed  to  covet  worldly 
dignity  and  superiority.  There  is  no  sin 
against  which  we  have  such  need  to  watch 
and  pray,  as  pride.  It  is  a  pestilence  that 
walketh  in  darkness,  and  a  sickness  that 
destroy eth  at  noonday.  No  sin  is  so 
deeply  rooted  in  our  nature.  No  pope 
has  recei^fed  such  honor  as  pope  "self." 
How  displeasing  must  it  have  been  to  our 
Lord,  especially  at  such  a  time,  to  find 
that  His  disciples  were  disputing  about 
personal  preferment.  Yet  how  gentle 
His  reproof. 

47.  And  Jesus,  perceiving  the  thought  of  their  heart, 
took  a  eliild,  and  set  him  by  him.  43.  And  said  unto 
them,  'Wliosoever  sbaU  receive  this  child  in  nny  name, 
receivetli  me:  and  whosoever  shall  receive  me  re- 
ceiveth  him  that  sent  me:  Jibr  he  that  is  least  among 
you  all,  the  same  shall  be  great. 

■Matt.  X.  40,  xviii.  5 ;  Mark  ix.  37 :  John  xii.  44,  xiii.  20. 
iMatl.  xxiii.  11,  12. 

Pexceiving  the  thoiigJit  of  their  heart.  Their 
words  spoken  among  themselves  could 
not  escape  Him,  who  knew  their  thoughts, 
or  reasonings.  Took  a  child  and  set  Mm  by 
him,  i.  e.,  by  the  side  of  Jesus,  and  said 
unto  them,  &c.  As  in  John  xiii.  1-11,  so 
did  Christ  here  give  force  to  His  instruc- 
tion by  a  symbolic  act.  By  the  fact  that 
He  shows  how  high  He  places  the  child, 
He  commends  to  the  disciples  the  child- 
like mind,  and  in  what  this  consists  ap- 
pears from  Matt,  xviii.  4.  The  point  of 
comparison  therefore  is  formed,  not  by 
the  receptivity,  the  striving  after  perfec- 
tion, the  absence  of  pretension  in  the 
child,  but  most  decidedly  by  its  humility, 
which    was    so  entirely    lacking    in  the 


disciples.  By  this  humility  the  child's 
understanding  was  yet  free  from  vain  im- 
agination, its  heart  from  rivalry,  its  will 
from  stubbornness.  Great  as  was  the 
affection  our  Lord  showed  to  young 
children,  we  must  beware  that  we  do  not 
wrest  His  language  about  them  here  and 
elsewhere  into  the  false  notion  that  they 
are  naturally  innocent  and  without  sin. 
(Verse  48.) 

In  my  name,  i.  e.,  acting  from  Christian 
principle.  Not  only  did  Jesus  here  show 
His  love  for  little  children,  but  also  and 
mainly  for  such  as  resemble  them  in  a 
child-like  spirit,  and  those  who  receive 
them,  resting  upon  His  name,  as  a  princi- 
ple of  action.  For  the  attainment  of  this 
child-like  spirit,  there  must  be  an  entire 
transformation  of  the  inner  man.  (Matt, 
xviii.  3;  John  iii.3.)  It  is  strong  evidence 
of  the  tender  interest  and  attachment 
cherished  by  Christ  toward  His  followers 
who  resemble  children  in  their  humility, 
that  He  regards  the  kindness  and  respect 
shown  to  them,  for  His  sake,  as  shown  to 
Himself.  If  we  wish  to  please  our  Lord, 
we  shall  show  great  tenderness  to  His  dis- 
ciples who  are  least  in  their  own  eyes. 
God  shall  exalt,  and  men  will  honor, 
them  that  stoop  to  the  meanest  services 
for  the  good  of  souls. 

49.  If  kAnd  John  answered  and  said.  Master,  we  saw 
one  casting  out  devils  in  thy  name;  and  we  lorbade 
liim,  because  be  lollowetli  nut  with  us. 

kMark  ix.  38 ;  see  Num.  xi.  US. 

It  seems  much  to  the  credit  of  the  dis- 
ciples that  the  word  and  conduct  of 
Jesus  commanding  humility,  instead  of 
wounding  their  self-love,  awakened  their 
conscience.  John  ansicered  and  said,  &c. 
John  had  a  fact  in  his  mind  which  he 
must  bring  into  the  light  of  this  act  of 
Christ.  It  was  frank  and  ingenuous  in 
the  Apostle  to  open  up  this  matter  to  his 
Master.  He  suspected  that  he,  with  his 
colleagues,  had  acted  wrong,  but  he  did 
not  on  that  account  conceal  their  conduct. 
How  apt  are  we  to  hide  from  the  friends 
we  most  revere  those  actions  which  we 
fear  have  been  faulty !  Yet  if  we  were 
frankly  to  acknowledge  them,  we  might 
obtain  valuable  counsel.  We  forbade  him. 
The  disciples  had  hindered  one  who  in 
the  name  of  Jesus  was  relieving  the  mis- 
erable, and  doing  works  of  mercy.    This 


CHAPTER    IX, 


TOO 


man   was  not  a  deceiver,   for  if  he  hud 
been,  he  would  not  have  been  able  to  cast 
out  demons  by  the  name  of  Jesus,  for  this 
name  wrought  no  magical  efi'ects.     (Acts 
.  xix.   3.)      He   was   one   who,   though   he 
may  not   have  been  a  decided  believer, 
and   thus   known   to   John   as   such,   yet 
had   in   him   a   measure   of  trust  in   the 
name  of  Jesus,  a  germ  of  true  faith— one 
who,  at  a  time   when   all   the   rich   and 
great  were  joined  against  the  Son  of  God. 
was  not  ashamed  to  acknowledge   Him, 
and  who,  though  not  having  a  commission 
to  work  miracles  as  the  disciples  had,  yet 
attempted  to  cast  out  devils,  and   some- 
times   had    success,   God    granting    this 
success   for  the   honor  of  His  Son.     He 
belonged  to  those  servants  of  our  Lord 
who  were  not  required,  or  even  permitted 
to  follow  Him,  as  the  Apostles  did,  yet 
they  also  were  dear  to  Him.     And  yet  this 
man,  because  he  did  not  statedly  follow 
with  them,   and   was  not  regularly  sent 
forth  as  they  had  been,  was  forbidden  to 
cast  out  devils  by  the  disciples  ("we"), 
nine  of  whom  had  themselves,  very  lately, 
from  unbelief,  failed  in  working  a  miracle; 
thus  interdicting  one  whose  faith  was  at 
least  equal  to  their  own  !   Perhaps,  indeed, 
this  prohibition  in  some  measure  grew  out 
of  the   failure  of  the  nine  in  healing  the 
lunatic  boy,   rendering   them    unable   to 
bear  that  another  should  succeed  in  this 
respect  better  than  they.  It  arose,  mainly 
however,  from  the  assumption  by  the  dis- 
ciples that  the  Messiah's  kingdom  was  to 
be   essentially  like  human  governments, 
that  they  were  to  form  the  regal  court, 
and  hence,  that  they,  to  whom  the  com- 
mand, "  cast  out  devils,"  had  been  given, 
were  to  be  the  sole  medium  of  the  Messi- 
anic blessings  to  the  people  at  large,  and 
that  no  one  had  a  right  to  usurp   their 
prerogatives.     The  reason  of  the  prohibi- 
tion given,  let  it  be    observed,    was  not 
"because   he   foUoweth   not   with    Thee," 
but,  "  because  he  followeth  not  with  tts  " 
— certainly  the    utterance    of  an  excited 
human  party  feeling.     They  signified  that 
the  man  should  either  follow   Christ  as 
ihcii  did,  or  abandon  all  working  in   the 
;v;me  of  Jesus. 

so.  And  Jesus  said  unto  him,  Forbid  him  not:  for  'he 
Uiat  is  not  against  us  is  for  us. 
iSee  M  tt.  xii.  30 ;  Luke  xi.  23. 


Forliid  him  not.  V>y  this  command  our 
Lord  as.<ured  His  disciples  that  the  man 
in  question  would  not  dishonor  His  name ; 
his  experience  would  prevent  him  from 
turning  round  and  going  over  to  His 
enemies.  Had  not  Christ  secretly  and 
effectually  wrought  by  the  man,  he  could 
not  have  succeeded  in  the  attempt  to  cast 
out  devils  in  His  name.  (A^ts  xix.  13--20.) 
And  as  the  disciple.s  could  hardly  have 
been  unaware  of  this,  they  should  have 
regarded  the  favorable  result  of  this 
man's  endeavor  as  a  proof,  at  least  for  the 
time,  that  they  had  to  do  with  no  enemy 
of  the  cause  of  the  Saviour.  They  were, 
therefore,  reprehen.sible  in  prohibiting 
him,  especially  without  so  much  as  asking 
their  Lord's  advice.  Hence  Jesus  warned 
them  not  to  forbid  any  such  an  one,  for 
the  reasons  which  they  gave  for  their 
action  in  tliis  case.  Is  for  us  (Mark  ix. 
40),  "is  on  our  part,",!,  e.,  on  our  side,  is 
our  friend  and  co-worker  All  who  were 
not  engaged  against  them  were  to  be  con- 
sidered as  for  them.  The  rule  given  by 
Jesus  here  is  not  in  the  least  conflict  with 
His  saying  in  Matt.  xii.  30.  That  rule  is 
applicable  in  judging  our  own  temper,  this 
one  must  guide  us  in  our  judgment  re- 
specting others.  The  one  shows  the  toler- 
ance of  the  Gospel,  the  other  its  intolerance. 

There  is  no  neutrality  in  the  cause  of 
Ch  rist.  All  men  are  on  one  side  or  the  other. 
Man  is  so  constituted  that  he  cannot  be 
neutral  in  regard  to  anything  that  touches 
his  interest,  and  Christianity  must  be  to 
him  either  the  savor  of  death  unto  death,  or, 
of  life  unto  life.  Many  persons  wish  to  be 
neutral  on  the  subject  of  religion.  They 
are  afraid  of  being  on  the  side  of  Satan, 
but  they  have  not  resolved  to  be  on  the 
side  of  Jesus.  The  devil  reckons  these 
among  his  most  trusty  .'■ervants.  Such 
cowardly  spirits  are  less  likely  to  escape 
from  him  than  those  who  openly  expose 
his  cause  and  do  his  work. 

Bigoted  exclusiveness  is  to  be  eschewed. 
The  words  of  Jesus,  he  that  is  not  against  ns, 
is  for  Its,  embody  a  solemn  and  most  im- 
portant lesson  for  all  God's  people.  They 
are  not  to  exhibit  the  spirit  of  unholy 
rivalry  or  contend  with  one  another,  but 
to  rejoice  in  any  good  that  is  doing  in  the 
world,  by  whomsoever  and  by  whatsoever 


800 


LUKE, 


means  it  may  be  done.  We  do  not  under- 
stand the  passage  as  at  all  intended  to 
sanction  such  indifference  to  sound  doc- 
trine as  would  lead  to  the  belief  that  it 
matters  not  of  what  religious  faith  men 
are,  Jewish,  Socinian,  Pajjist  or  Protest- 
ant, so  long  as  they  seem  earnest-minded 
men.  The  persons  to  whom  the  passage 
applies,  as  will  be  noticed,  are  persons  who 
do  apostolic  work  in  the  name  of  Jesus, 
who  labor  to  pull  down  the  kingdom  of 
Satan  by  the  use  of  Gospel  weapons.  We 
must  beware  how  we  ever  forbid  such 
persons,  or  hinder  them  in  their  work. 
As  has  been  Avell  remarked,  a  right  under- 
standing of  these  words  of  our  Lord  will 
prove  most  useful  to  us  in  these  latter 
days.  The  divisions  and  varieties  of 
opinion  which  exist  among  Christians  are 
undeniably  great.  The  schisms  and  sepa- 
rations which  are  continually  rising  about 
Church  government,  and  modes  of  wor- 
ship, and  the  sectarian  jealousies  which  it 
requires  no  practiced  eye  to  discern,  are 
very  perplexing  to  tender  consciences, 
and  exceedingly  embarrassing  to  those  who 
look  at  the  Church  from  without.  Is  thi  5 
the  normal  condition  of  the  Church  ?  Is 
it  that  state  of  believers  for  which  Jesus 
prayed,  in  those  tender  words,  "  Tiiat  they 
all  may  be  one,  as  thou.  Father,  art  in  me, 
and  I  in  thee,  that  they  also  may  be  one 
in  us ;  that  the  world  may  believe  that 
thou  hast  sent  me?"  (John  xvii.  21.)  Is 
it  not  true,  as  intimated  in  the  last  clause 
of  the  verse  just  quoted,  that  disunion  is 
one  cause  of  the  slow  progress  of  Chris- 
tianity ?  And  may  it  not  be  feared  that 
this  cause  will  operate  still  more  fearfully 
in  the  future?  Certain  it  is  that  those 
evangelical  denominations  which  agree  in 
very  many  points,  and  differ  only  in  a 
few — the  former  essential,  and  the  latter 
not  only  non-essential,  but  practically  ad- 
mitted even  by  those  who  insist  on  them 
to  be  so — have  a  solemn  responsibility 
resting  upon  them,  in  view  of  their  con- 
tinued separation.  Whatever  may  become 
of  existing  divisions,  in  union  there  is 
strength.  And  it  should  not  be  forgotten 
that  men  may  be  true-hearted  followers 
of  Jesus  Christ,  and  yet  for  some  wise 
reason  be  kept  back  from  seeing  all  things 
in  religion  just  as  we  do.    When  we  at- 


tempt to  stop  any  such  an  one  from  doing 
service  for  Christ,  because  he  does  not 
wear  our  uniform,  and  fight  in  our  regi- 
ment, and  do  battle  in  our  way,  we  may 
be  sure  that  Jesus  is  saying  to  us, "'  Forbid 
him  not:  for  he  that  is  not  against  us  is 
for  us." 

51.  H  And  it  came  to  p;iss,  when  the  time  was  come 
thatmhe  should  be  received  up,  he  steadiastly  set  Ills 
ta.ce  to  go  to  Jerusalem.— mMark  xvi.  19;  Acts  i.  2. 

We  have  now  arrived  at  an  extended 
passage  (including  ix.  51-xviii.  15),  which 
may  be  called  The  Great  Lukean  Section, 
comprising  Luke's  largest  independent 
contribution  to  Gospel  history.  It  em- 
braces the  portion  of  our  Lord's  history 
developed  during  His  last  journey  to  Je- 
rusalem. (Matt.  xix.  1;  Mark  x.l.)  The 
journey  was  not  a  direct  or  continuous 
one  to  Jerusalem,  but  very  circuitous,  and 
embraced  the  interval  of  time,  from  the 
Feast  of  Tabernacles  in  October  (to  which 
He  went  up  privately,  John  vii.  10),  to  just 
before  the  Passover,  at  which  time  He 
made  His  triumphal  entry  into  Jerusalem. 
It  was  a  journey  which  the  Saviour,  on  the 
approach  of  the  end  of  His  life,  had  enter- 
ed upon  with  His  view  directed  to  His  ex- 
altation. At  the  same  time,  in  the  whole 
narrative  of  the  journeying,  different 
details  do  not  appear  in  their  strict  his- 
torical sequence,  which  was  the  more  to 
be  expected  as  our  Lord's  whole  public 
life  might  properly  be  called  a  journey  to 
death. 

When  the  time  was  come  that  he  should  be 
received  up,  &c.  Tliis  clause,  which  refers 
to  Christ's  assumption  into  heaven  at  His 
ascension,  is  very  erroneously  translated, 
and  gives  the  idea  that  the  time  of  the  as- 
cension had  fully  come,  whereas,  it  wanted 
nearly  or  quite  six  months  to  the  time  of 
His  crucifixion.  It  should  be  rendered, 
when  the  days  ivere  being  fulfilled,  that  is 
during  the  period  or  stage  of  our  Lord's  earthly 
ministry,  which  was  closed  by  His  death. 
Having  now,  at  the  beginning  of  the  last 
six  months  of  His  life,  left  Galilee  for  the 
last  time,  the  mission  of  Jesus  thereafter 
was  in  Persea  and  Judea,  and  during  this 
period  Jerusalem  was  the  center  toward 
which,  how  often  soever  He  diverged,  He 
must  ever  gravitate  until  His  final  hour 
there.  Steadfastly  set  his  face  to  go  to  Jeru- 
salem.   Though  Jerusalem  was  the  place 


CHAPTER    IX. 


801 


of  residence  of  many  of  Christ's  enemies, 
and  where  His  bloody  sufferings  were  to 
be  endured,  He  resolved  with  an  invinci- 
ble courage  and  fortitude  to  go.  The  fact 
that  there  is  here  no  mention  made  of 
Christ's  death,  but  of  His  ascension  only, 
as  if  all  thought  of  death  were  swallowed 
up  in  His  victory  over  death,  teaches  us, 
by  His  example,  to  overlook  our  sufTcrings 
and  death,  as  not  worthy  to  be  named  or 
mentioned  with  that  glory  we  are  to  be 
received  into  after  death,  in  the  heavenly 
Jerusalem. 

52.  And  sent  messengers  before  his  face,  and  they 
went,  and  entered  into  a  village  of  the  Samaritans,  lo 
make  ready  lor  hird. 

And  sent  messengers,  &c.  The  large  num- 
ber of  persons  forming  our  Lord's  retinue 
rendered  it  necessary  to  make  some  pro- 
vision beforehand  for  lodging  in  the  towns 
and  villages  through  which  they  were  to 
pass.  Some  have  conjectured  that  these 
messengers  were  James  and  John.  A  village 
of  the  Samaritcms.  The  central  province  or 
section  of  the  land  of  Canaan,  having 
Galilee  on  the  north  and  Judea  on  the 
south,  was  called,  in  the  time  of  Christ, 
Samaria.  As  but  a  single  village  is  men- 
tioned as  thus  rejecting  Jesus,  it  would 
seem  that  His  journey  was  generally 
pleasant.  Samaritans.  The  Samaritans  of 
the  time  of  our  Lord  sprang  from  (he  colo- 
nists with  whom  the  king  of  Assyria  peo- 
pled Samaria  after  the  ten  tribes  were 
carried  away.  (2  Kings  xvii ;  Ezra  iv.)' 
The  animosity  between  them  and  the  Jews 
was  very  bitter. 

53.  And  nthey  did  not  receive  him,  because  his  face 
was  as  though  he  would  go  to  Jerusalem. 

njohn  iv.  4,  9. 

This  refusal  of  theirs  was  no  piece  of 
ordinary  inhospitality,  such  as  the  Samar- 
itans were  wont  to  show  the  Galilean  pil- 
grims on  their  way  to  the  feasts  at  Jerusa- 
lem. It  was  not  merely  as  such  a  pilgrim 
that  they  shut  their  doors  against  Him, 
but  because,  as  they  esteemed  it,  a  Mes- 
siah going  to  Jerusalem  to  observe  the 
feast  there,  did  by  this  very  act  proclaim 
that  He  was  no  Messiah,  for  on  Gerizim, 
as  they  believed,  the  old  Patriarchs  had 
worshiped  (John  iv.  20.),  consecrating  it  to 
be  the  holy  mountain  of  God — which, 
therefore,  and  not  Jerusalem,  the  Christ, 
when  He  came,  would  recognize  and  honor 
as  the  central  point  of  all  true  religion. 
n 


54.  And  when  his  disciples,  James  and  John,  saw  this, 
they  said,  Jji)rd,\viU  ihou  that  we  command  ttre  to  come 
down  ironi  licavcn,  and  cousume  tnem,  even  aa  "Kliaa 
did  ?— oi:  Kings  i.  lu,  12. 

Lord.  The  exasperation  of  these  dis- 
ciples was  i)robably  associated  with  their 
recollections  of  the  scene  of  the  Transfigu- 
ration, where  Moses  and  Elias  did  Jesus 
homage.  They  did  not  say,  "  Master,  will 
it  please  thee,  who  art  Lord  of  the  (-reature, 
to  command  fire  to  come  down?"  Nor 
did  they  say,  "  If  it  be  thy  pleasure,  com- 
mand us  to  call  down  fire,"  but,  Wilt  thou 
that  u'c  command  fire  to  come  down  from 
heaven,  and  consume  them,  referring  to  light- 
ning, which  comes  from  clouds  in  the  at- 
mospheric heaven.  This  savored  too  much 
of  pride,  cruelty  and  revenge.  Even  as 
Elias  did.  (2  Kings  i.  10, 12,  xix.  12.)  They 
so  entirely  overlooked  the  distinction  be- 
tween the  Old  and  New  Testament,  that 
they,  in  the  service  of  the  mildest  Master, 
continued  to  believe  that  they  could  act 
as  was  permitted  Elijah,  in  calling  fire 
from  heaven,  forgetting,  too,  that  his  office 
was  that  of  a  stern  judge  and  reformer, 
and  that  he  was  the  vicegerent  of  an 
avenging  Deity,  to  execute  judgment  upon 
the  worship  of  Baal,  which  had  almost 
wholly  superseded  that  of  Jehovah. 

The  si^irit  exhibited  by  these  two  dis- 
ciples, on  this  occasion,  shows  us  that  it 
was  not  without  good  reason  that  our 
Lord  called  them  Boanerges,  or  Sons  of 
Thunder,  when  He  first  ordained  them  to 
be  Apostles.  (Mark  iii.  17.)  It  was  com- 
mendable on  the  part  of  these  men  that 
they  had  so  much  love  to  Jesus,  as  to  feel 
indignant  at  a  denial  of  an  act  of  kindness 
toward  Him,  but  their  ftmlt  was  that  they 
were  so  carried  away  with  passion  and 
revenge.  It  is  also  evidence  of  the  trans- 
forming power  of  the  grace  of  God,  in 
John's  case,  that  though  we  find  him 
three  times  guilty  of  sins  against  charity — 
once  when  he  asked  to  sit  at  Christ's 
right  and  left  hand  in  His  kingdom,  and 
to  be  preferred  before  all  the  Apostles; 
another,  when  he  forbade  a  man  to  cast 
out  devils,  because  he  did  not  follow  the 
Apostles  ;  and  here  again  showing  a  fierce 
and  cruel  spirit  against  the  Samaritan  vil- 
lagers for  not  receiving  our  Lord — yet 
this  was  the  Apostle  who  proved  at  last 
most  remarkable  for  preaching  love  and 


803 


LUKE. 


charity.     No  change  is  too  great  for  the 
Lord  to  work. 

"  Our  Saviour,"  says  Paley,  "  always  had 
in  view  tlie  posture  of  mind  of  tlie  per- 
sons whom  He  addressed.  He  did  not 
entertain  the  Pliarisees  with  invectives 
against  the  open  impiety  of  their  Saddu- 
cean  rivals;  nor,  on  the  other  hand,  did 
He  soothe  the  Sadducees'  ear  with  descrip- 
tions of  Pharisaical  pomp  and  folly.  In 
the  presence  of  the  Pharisee  He  preached 
against  hypocrisy  ;  to  the  Sadducees  He 
proved  the  resurrection  of  the  dead.  In 
like  manner,  of  that  known  enmity  which 
subsisted  between  the  Jews  and  Samari- 
tans, this  faithful  Teacher  took  no  undue 
advantage  to  make  friends  or  proselytes 
of  either.  Upon  the  Jews  He  inculcated 
a  more  comprehensive  benevolence ;  with 
the  Samaritan  He  defended  the  orthodoxy 
of  the  Jewish  creed.     (2  Tim.  ii.  15.)" 

55.  But  he  turned,  and  rebuked  them,  and  said,  Ye 
know  not  what  manner  of  spirit  ye  are  of,  56.  pFor  the 
Son  of  man  is  not  come  to  destroy  men's  lives,  but  to 
save  them.    And  they  went  to  another  village. 

pJohn  iii.  17  and  xii.  47. 

Jesus  rebuked  the  revengeful  sjDirit  of 
the  discii^les  as  contrary  to  the  design  of 
Christianity,  and  as  proceeding  from  ignor- 
ance of  the  dispensation  under  which  they 
lived,  of  themselves  and  of  Him  as  their 
Lord  and  Master.  "  You  are  missing  your 
true  position,  which  is,  having  been  born 
of  the  spirit  of  forgiving  love,  to  be  ruled 
by  that  spirit,  and  not  by  the  spirit  of 
avenging  righteousness."  There  is  no 
slight  cast  here  on  the  spirit  of  Elias.  The 
spirit  of  the  Old  Testament  was  such  that 
God  was  teaching  men  by  "terrible  things 
in  righteousness"  His  holiness.  But  the 
spirit  of  the  New  Covenant,  not  contrary 
but  higher,  is  that  of  forgiving  love.  In  it 
He  is  overcoming  man's  evil  with  His 
good.  For  the  Son  of  man,  &c.,  i  e.,  the 
proper  intent  and  design  of  Christ's  coming 
was  to  save  and  not  to  destroy,  though 
the  accidental  eifect  of  it  may  be  other- 
wise, through  the  malice  and  perverseness 
of  men.  Another  village,  where  the  friends 
of  Jesus  may  have  been  numerous. 

A  mild,  merciful  and  forgiving  spirit, 
should  be  cultivated  and  cherished  by  all 
Christians.  God  loves  more  to  hear  His 
people  intercede  for  perishing  sinners  (as 
Abraham  did  for  Sodom),  than  to  hear 
them  plead  for  their  destruction.   It  better 


becomes  a  creature,  who  deserves  himself 
to  be  consumed,  and  who  has  been 
snatched  by  the  arm  of  Divine  mercy,  as 
a  brand  from  the  burning,  to  ask  for  mercy 
for  his  fellow-sinners,  than  to  invoke  ven- 
geance. How  important  it  is  that  our 
zeal  for  God  should  be  "according  to 
knowledge !"  John  afterward  came  down 
to  Samaria  in  a  very  diflerent  spirit  from 
that  manifested  on  tliis  occasion.  (Acts 
viii.  25.)  Our  Lord's  rebuke  to  his  dis- 
cii)les  ijlainly  expresses  His  entire  disap- 
proval of  all  persecution  for  religion's 
sake.  Whatever  we  may  think  of  men's 
doctrines  or  practices,  we  are  not  to  perse- 
cute them. 

57.  11  qAnd  it  came  to  pass,  that  a.s  they  went  in  the 
way,  a  certain  man  said  unto  him.  Lord,  I  will  follow 
thee  whithersoever  thou  goest.  58.  And  Jesus  saidunto 
him.  Foxes  have  holes,  and  birds  ot  the  air  have  nests ; 
but  the  Son  of  man  hath  not  where  to  lay  his  head. 

qMatt.  viii.  19. 

A  resolution  to  follow  Christ  is  a  good 
one,  if  made  deliberately,  and  not  rashly, 
nor  for  sinister  and  secular  advantages, 
which,  it  is  to  be  feared  from  the  answer 
our  Saviour  gave,  was  the  case  here.  There 
is  no  reason  to  suppose  that  this  aspirant 
to  discipleship  meant  at  the  time  other- 
wise than  he  spoke,  yet  he  had  not  in  him 
true  devotedness.  (SeeRev.xiv,  4.)  Seeing 
this,  Jesus  met  him  w'ith  rather  a  repulse 
than  a  welcome,  to  throw  him  back  on 
deeper  heart-searching.  Foxes  have  lioles,  &c. 
"Lookest  thou  for  worldly  advantages 
through  the  following  of  me?  In  this 
thou  must  needs  be  disappointed.  These 
cannot  be  my  followers'  portion,  since  they 
are  not  mine.  Beasts  have  dens,  and  birds 
have  shelters,  which  they  may  call  their 
own,  but  the  Son  of  man  is  homeless  and 
houseless  upon  earth,  He  has  not  where  to 
lay  His  head."  Nor  does  this  answer  of 
Christ  our  Lord  come  out  to  us  in  all  its 
dei:)th  of  meaning,  till  we  realize  that  hour 
when  upon  His  cross  He  bowed  His  head, 
not  having  where  to  lay  it,  and  having 
bowed  it  thus,  gave  up  the  Ghost.  (John 
xix.  30.) 

The  title,  the  Son  of  man,  which  Chri.st 
here  gives  to  Himself,  is,  1.  An  intimation 
that  He  who  requires  so  much  self-denial, 
also  fully  deserves  it;  2.  Shows  the  truth 
of  His  humanity,  for  the  Son  of  man  must 
be  man ;  and,  3.  Indicates  the  depth  of 
His    abasement;    Christ    humbled,    yea, 


CHAPTER  IX. 


803. 


emptied  Hiniself,  when,  being  the  Son  of 
God,  He  submitted  to  be  niude  man.  Had 
this  certain  vian  truly  loved  Jesus,  he  would 
not  have  been  deterred  by  any  prospect  of 
privation  from  following  His  steps.  As  no 
further  mention  is  made  of  him,  it  is  most 
probable  that  he  was  discouraged  by  the 
reply  Jesus  gave. 

59.  i-And  he  said  unto  another,  FoUow  me.  But  he 
said.  Lord,  suffer  nio  first  to  go  and  bury  my  lather. 
BO.  Jesus  said  unto  him,  Let  tlie  dead  bury  their  dead  : 
but  go  tliou  and  preach  the  kingdom  ol'God. 

'Matt.  viii.  21. 

Though  Jesus  deterred  the  former  man 
who  had  offered  to  follow  Him,  He  calls 
this  man  to  do  so.  If  the  first  was  too 
sanguine  and  inconsiderate,  the  second 
was  too  melancholy,  even  in  the  most  im- 
mediate neighborhood  of  the  Prince  of 
Life,  finding  himself  pursued  by  the 
gloomy  images  of  death,  and  therefore  re- 
quiring encouragement.  It  was  not  un- 
uillingness  to  obey  His  call,  but  a  sense  of 
duty  to  an  aged  parent,  whose  funeral  he 
wished  to  attend  that  prompted  the  request. 
The  Lord  replied.  Let  the  dead  bury  their 
dead,  &c.  "  Let  the  other  sons  or  relatives 
who  are  spiritually  dead  bury  the  naturally 
dead."  Go  thou  and  preach  the  kingdom  of 
God.  Spread  for  and  wide  the  glad  tidings 
of  life,  which  as  many  as  hear  shall  live. 
By  this  remarkable  instance — strong  even 
to  seeming  harshness — our  Lord  did  most 
pointedly  indicate  the  superior  object  and 
higher  duty  to  which  all  others  must  give 
place. 

61.  And  another  also  said.  Lord,  «I  will  follow  thee; 
but  let  nie  first  go  bid  them  farewell,  which  are  at  home 
at  my  house.  C2.  And  Jesus  said  unto  him.  No  man, 
having  put  his  hand  to  the  plough,  and  looking  back. 
Is  fit  for  the  kingdom  of  Ciod.— ^See  1  Kings  xix.'  20. 

It  is  not  stated  definitely  in  the  case  of 
this  person  whether  the  initiative  proceed- 


ed from  the  Saviour  or  himself  He  de- 
clared his  willingness  to  go  with  Jesus, 
but  asked  permission  to  delay  his  coming 
for  a  little  while,  that  he  might  hid  them 
farewell,  &c.  But  he  too  nmst  learn  that 
there  is  no  dallying  with  a  heavenly  vo- 
cation, that  when  this  has  reached  a  man 
no  room  is  left  for  conferring  with  flesh 
and  blood.  (See  Gal.  i.  16;  Ps.  xlv.  10; 
Matt.  X.  36,  37.)  Our  Lord,  therefore,  gives 
no  allowance  to  His  request,  shuts  out  at 
once  all  dangerous  delays  and  interludes 
between  the  offer  of  service  and  the  actual 
undertaking  of  it. 

Put  Ids  hand  to  the  plough,  and  looking  back. 
This  proverbial  expression  derived  from 
the  labors  of  agriculture,  has  been  illustra- 
ted by  parallel  citations  from  the  heathen 
poets.  It  was  necessary  that  the  2)lough- 
man  should  give  his  undivided  attention 
to  the  work  before  him,  that  his  furrow 
might  be  kept  straight.  This  therefore 
aptly  inculcates  that  he  who  would  be  a 
spiritual  ploughman  should  not  ''  c;tst  one 
long,  lingering  look  behind,"  upon  the 
world  and  its  concerns.  If  he  does  so,  hia 
work  will  be  toilsome,  ill-regulated  and 
insignificant.  Such  a  man  is  not  Jit,  liter- 
ally, "well-placed  or  well-disposed," /or 
the  kingdom  of  God,  or  Gospel  work,  any 
more  than  a  man  looking  behind  him  ig 
rightly  placed  for  ploughing.  It  is  not 
merely  that  he  may  not  turn  back  or  with^ 
draw  his  hand.  There  must  be  no  back 
glances  of  his  eye,  no  turning  of  his  head, 
but  the  forward  throw  of  the  man  with  all 
bis  might.  It  was  by  such  a  winnowing 
that  our  Lord  selected  His  seventy.  How 
hardly  did  even  they  fulfill  the  high  office, 


1.  What  power  did  Jesus  give  His  twelve  disciples?  2.  What  did  He  send  them  to  preach  ?  3.  What  direc- 
tions did  He  give  them  ?  4.  What  is  said  of  Herod  ?  5.  What  is  said  of  the  "  desert  place  ?  "  6.  What  miracle 
was  performed  there  ?  7.  What  did  CIiri.st  ask  His  disciples  when  He  was  alone  ?  8.  How  did  Peter  answer  the 
.Saviour's  question  ?  9.  Explain  verses  2.3  and  24.  10.  What  is  said  of  those  who  .shall  be  asliamed  of  Christ  and 
of  His  words  ?  11.  What  are  the  particulars  of  the  Transfiguration  ?  12.  What  miracle  was  next  performed  ? 
13.  Why  did  Jesus  set  a  child  by  the  disciples?  14.  Explain  verse  50.  15.  State  the  peculiarities  of  the  three  men 
referred  to  lu  the  close  of  the  chapter. 


804 


LUKE. 


CHAPTER  X. 

1  Christ  se.ndrth  md  at  once  seventy  disciples  to  work 
miracles,  and  to  iireach  :  17  adnunushetti  l/tem  to  be. 
humlAe,und  wherein  to  rejoice:  'li  thankelh  his  Fatlier 
for  his  grace :  23  maunijteth  the  happy  estate  of  hit 
church  ■  25  tcacheth  the  lawyer  how  to  attain  eternal 
life  and  to  take  evn-y  one  for  his  neighbrn-  that  nee.deth 
his  niercy  :  41.  reprehendetJi  Martha,  and  commendeth 
Mary  her  sister. 

Our  Lord  having  finally  withdrawn  His 
rejected  ministry  from  Northern  Palestine, 
and  having  arrived  at  the  northern 
boundary  of  Judea  on  His  last  setting  His 
face  in  that  direction,  proceeds  to  perform, 
in  the  midst  of  apparent  dejection,  a  public 
symbol  of  future  triumph,  by  selecting  a 
body  of  seventy  to  perform  a  mission  of 
heralding  His  name  and  preaching  through 
city  and  country. 

AFTER  these  things  the  Lord  appointed  other 
seventy  also,  and  "sent  them  two  and  two  before 
his  face  into  every  city  and  place,  whither  he  himself 
would  come.— ^Matt.  x.  1 ;  Mark  vi.  7. 

Of  the  commissioning  the  seventy 
Luke  gives  the  sole  account,  and  his 
narrative  is  limited  to  three  paragraphs. 
We  do  not  know  the  names  of  any  of 
these  disciples.  Their  subsequent  history 
has  not  been  revealed  to  us.  The  seventy 
were  probably  selected  from  the  messengers 
mentioned  in  the  last  chapter,'  from  the 
candidates  so  well  sifted  in  its  closing 
verses,  and  from  some  of  our  Lord's  friends 
in  Judea.  But  why  the  precise  number 
seventy?  The  most  common  opinion  is 
that  as  the  number  twelve  had  a  reference 
probably  to  the  number  of  the  Patriarchs 
intimating  the  Lord's  provision  for  His 
Israel,  so  seventy  may  have  reference  to 
the  Elders  chosen  by  Moses  to  aid  him  in 
the  government  of  the  people.  (Num.  xi. 
16,  25.) 

After  these  things.  What  precedes  in  the 
narrative.  Appointed.  The  Greek  word 
so  translated  is  only  found  in  one  other 
place  in  the  New  Testament  (Acts  i.  24), 
where  it  is  rendered  "  show."  It  signifies, 
"to  mark  out,  or  appoint  to  an  office  by 
some  outward  sign ;"  and  as  ministers 
were  so  set  forth  or  publicly  inducted  into 
their  office,  the  word  becomes  synonymous 
with  ordain.  Otht^r  seventy  also;  more 
literally  and  correctly,  others,  ser'enty  (in 
number).  Tuv  and  two.  It  has  been  re- 
marked that  reformers  in  different  ages 
seem    to    come   in    pairs:   as  Moses  and 


Aaron,  Elijah  and  Elisha,  Huss  and  .Te. 
rome,  Luther  and  Melanchthon.  The 
disciples  were  sent  forth,  two  and  tu'o,  to 
make  their  message  of  more  authority, 
and  to  encourage,  strengthen  and  assist 
each  other.  Thus  they  went  forth,  her- 
alding Christ's  name,  and  preaching 
through  city  and  country. 

2.  Therefore  said  he  unto  them,  fThe  harvest  truly  is 
great,  but  the  labourers  are  few  :  'pray  ye  therelore  the 
Lord  of  the  harvest,  that  he  would  send  forth  labourers 
Into  liis  harvest. 

1  Matt.  ix.  37,  38 ;  John  iv.  35.    c2  Thes.  iii.  1. 

As  seventy  men  were  too  few  to  instruct 
all  those  who  were  perishing  through 
ignorance,  Jesus  commanded  them  to 
pray  that  God  would  send  forth  laborers 
into  His  harvest.  Let  it  be  observed,  1. 
That  the  world  is  an  harvest-field.  2. 
That  ministers  are  laborers  in  this  field.  3. 
That  it  belongs  to  God  alone  to  send  forth 
laborers  into  His  harvest.  4.  That  the 
number  of  faithful  laborers  is  compara- 
tively small.  5.  That  it  is  the  duty  of  the 
Cliurch  to  pray  earnestly  and  incessantly 
to  the  Lord  of  the  harvest  to  send  forth 
an  increased  number  of  faithful  laborers. 
The  Greek  word  translated  send  forth  con- 
\  eys  the  idea  of  urgency.  Literally  signi- 
fying, as  it  does,  "  to  cast  forth,"  or,  "  send 
forth  with  a  degree  of  force,"  it  implies 
that  nothing  but  God's  powerful  and  con- 
straining call  will  ever  move  men  to  be- 
come ministers  and  laborers  in  the  Gospel 
harvest.  This  declaration  of  Jesus  to  His 
dLsciples  loses  none  of  its  force  in  its 
application  to  the  spiritual  harvest,  which 
is  now  in  readiness  for  laborers  in  almost 
every  portion  of  the  world.  How  small 
the  number  of  ministers  and  missionaries 
scattered  over  the  world !  When  the 
Sabbath  dawns,  how  few  rejoice  to  see  its 
beams!  It  is  the  duty  of  Christians  to 
pray  for  an  increase  of  laborers.  For 
though  it  be  the  act  of  God  to  send  foith 
laborers,  He  has  been  pleased  to  connect 
this  with  the  prayer  of  man.  Divine 
operation  will  not  dispense  with  human 
co-operation. 

3.  Go  your  ways :  ^behold  I  send  you  forth  as  lamba 
among  wolves.— liMatt.  x.  16. 

Go  your  um/s,  literally,  depart,  take  your 
various  routes — a  word  of  dismissal,  with 
the    slight  additional    notion    of    haste. 


CHAPTER    X, 


805 


Behold,  I  send  you.  The  Greek  for  "  I  "  is 
here  emphatically  inserted,  as  if  to  show 
the  dignity  of  the  disciples'  office.  As 
lambs  among  wives.  In  Matthew  (x.  16), 
the  word  sheep  was  used.  Either  word  is 
a  most  impressive  image  of  the  contrast 
between  the  meek  messenger  of  the  Gos- 
pel and  the  persecutors  by  whom  he  will 
be  surrounded  ;  helpless,  unarmed,  unde- 
fended, and,  to  all  appearance,  his  only 
destiny  destruction.  This  prophecy  of 
persecution  had  a  special  reference  to  the 
life-time  of  those  to  whom  it  was  spoken. 
We  see  its  fulfillment  in  the  many  perse- 
cutions described  in  the  Acts  of  the 
Apostles.  But  the  spirit  to  which  it  refers 
still  exists,  and  ever  will,  as  long  as  the 
Church  stands.  Christians  nnist  make  up 
their  minds  to  be  hated,  persecuted  and 
ill-treated  by  those  who  have  no  real 
religion.     (1  John  iii.  13;  1  Peter  iii.  8.) 

4.  'Carrj'  noither  purse,  nor  scrip,  nor  shoes:  and  fsa- 
lute  no  man  by  the  wav. 
'Mark  vi.  8 ;  Luke  ix.  3.    fiKings  iv.  29. 

Notwithstanding  the  dangerous  charac- 
ter of  their  mission,  the  disciples  were 
commanded  to  make  no  provision  for 
their  necessary  wants.  Purses — the  folds 
of  the  girdle  served  as  a  Jewish  pur;e  to 
carry  money.  Scrip  was  a  wallet  slung 
by  thongs  upon  the  person,  to  contain 
provisions  or  other  necessaries.  They  are 
merely  the  skins  oi  kids  stripped  of  wool, 
and  tanned  by  a  very  simple  process.  Nor 
shoes.  In  Mark  (vi.  9)  it  is  stated  that 
when  the  Apostles  went  forth,  our  Lord 
commanded  them  to  be  "  shod  with  san- 
dals," which  were  a  less  expensive  and 
luxurious  thing  than  shoes — the  sandal 
only  covering  the  sole  of  the  foot,  and 
being  fastened  about  the  foot  and  ankle 
with  straps,  whilst  the  shoe  covered  the 
whole  foot.  In  the  passage  before  us  the 
prohibition  is  only  against  shoes,  and  not 
against  sandals.  In  this  fearless  reliance 
upon  Divine  support  and  protection,  the 
disciples  were  to  go  forth,  deterred  by  no 
danger,  nor  depressed  by  the  apparent 
power  of  their  enemies. 

Salute  no  man  by  the  loay.  In  their  salu- 
tations on  meeting,  much  time  is  often 
consumed  by  the  Orientals  in  mutual  in- 
quiries and  compliments,  manual  and  oral. 
That  our  Saviour  did  not  intend  to  inti- 
mate any  objection  to  proper  salutations 


of  civility  and  respect,  appears  clearly 
enough  from  the  courteous  salutation  en- 
joined in  the  next  verse.  At  the  same 
time,  whilst  ministers  and  all  Christians 
are  to  obey  the  command,  ''  Be  courteous  " 
(1  Peter  iii.  8),  they  are  not  to  waste  their 
time  in  useless  and  empty  ceremonies,  as 
others  do  who  have  nothing  better  to  do 
with  their  time.  On  the  contrary,  they 
are  to  beware  of  allowing  the  world  to  eat 
up  their  time  and  thoughts.  They  are  to 
remember  that  care  about  money,  concern 
about  external  comforts,  and  excessive 
attention  to  what  are  called  "  the  courtesies 
of  life,"  are  mighty  snares,  into  which 
they  must  take  heed  lest  they  fall.  They 
must  show  to  the  men  of  the  world  that 
they  find  life  too  precious  to  be  spent  in 
perpetual  feasting,  and  visiting,  and  call- 
ing, and  the  like,  as  if  there  were  no  death, 
or  judgment,  or  life  to  come. 

5.  fAnrl  into  whatsoever  house  ye  enter,  first  say. 
Peace  be  to  this  house,  (i.  And  il'  the  Son  of  peace  be 
tliere,  your  pence sliuU  rest  upon  it:  it' not,  it  shall  turn 
to  you  again. —i^'Matt.  x.  12. 

The  disciples,  when  they  entered  any 
house,  were  to  salute  those  who  resided 
in  it,  in  the  customary  manner  among  the 
Jews,  wishing  that  the  peace  and  blessing 
of  God  might  be  communicated  to  them, 
and  proposing  the  Gospel  of  jjeace  and 
salvation.  And  if  the  family,  or  any  per- 
son in  it,  was  so  disposed  to  receive  the 
truth,  as  to  bo  worthy  of  the  salutation 
with  which  the  disciples  entered  the 
house,  then  the  blessing  would  perma- 
nently abide  on  him  (Phil.  iv.  7),  and  the 
messengers  of  Christ  would  further  in- 
struct and  pray  for  him.  But,  where  this 
was  not  the  case,  the  prayers  and  endeavors 
of  the  disciples  would  return  in  blessings 
on  themselves.  The  conclusion  of  verse 
G  is  like  the  expression  in  the  Psalms, 
"  My  prayer  returned  into  mine  own 
bosom."     (Ps.  XXXV.  13.) 

7.  hAnd  in  the  same  hou'^e  remain,  'eating  and  drinfe- 
ingsucli  thinscs  as  they  give:  lor  the  tlabourer  is  worthy 
ol'his  hire,    tio  not  irora  house  to  house. 

hMatt.  X.  11.  il  Cor.  s.  27.  kMatt.  x.  10;  1  Cor.  ix.  4, 
&c. :  1  Tim.  v.  18. 

The  disciples  were  to  abide  in  the  same 
house  which  they  had  entered,  partaking 
of  such  entertainment  as  their  host  might 
give  them.  For  (he  laborer,  &c.  This  is  the 
great  principle  on  which  they  were  to 
freely  partake  of  the  hospitalities  of  those 
for  whose  good  they   were  ministering. 


80C 


LUKE, 


This  expression  is  a  proverbial  one.  It  is 
reiuarliable  as  being  the  only  expression 
in  the  Gospels  which  is  quoted  in  the 
Epistles.  Taul  uses  it  in  writing  to  Tim- 
othy, in  connection  with  the  expression, 
"the  Scripture  saith."  (1  Tim.  v.  IS.)  Go 
not  from  house  to  house,  be  content  with 
such  lodgings  as  have  been  provided  for 
you,  and  be  not  hard  to  please  either  in 
the  matter  of  bed  or  board.  Spend  not 
your  lime  in  convivial  feasts.  Show  the 
people  that  you  are  seeking  ihcvi,  and  not 
theirs.  Not  ministers  alone,  but  all  be- 
lievers are  here  reminded  of  the  necessity 
of  simplicity  and  nnworldliness  in  their 
daily  life.  AVe  must  beware  of  thinking 
too  much  about  our  meals,  our  furniture, 
and  our  houses,  and  all  those  things  which 
concern  the  life  of  the  body.  We  must 
strive  to  live  like  men  whose  first  thoughts 
are  about  the  immortal  soul,  and  who 
realize  that  they  are  pilgrims  and  strangers 
in  the  world. 

8.  And  into  whatsoever  city  ye  enter,  and  they  re- 
ceive you,  eat  such  things  a?  are  set  beiore  you:  9.  'And 
heal  the  sick  that  are  tliorein,  and  say  unto  them,  ™The 
kingdom  ot'  God  is  come  nigh  unto  you.  10.  But  into 
whatsoever  city  ye  enter,  and  they  receive  you  not,  go 
your  ways  out  into  the  streets  of  the  same,  and  say,  11. 
"Even  liie  very  dust  ot  your  city  wliicli  cleavetli  on  us, 
we  d  3  wipe  olfagainst  you ;  notwithstanding,  bo  ye  sure 
ofthis,  tiiat  the  Icingdom  of  God  is  come  nigh  unto  you. 

'Lnl^e  ix.  2.  mMatt.  iii.  2,  iv.  17  and  x.  7.  "Matt. 
X.  14 ;  Luke  ix.  5 ;  Acts  xiii.  51  and  xviii.  6. 

Our  Lord  concluded  His  instructions  by 
denouncing  woes  upon  the  three  favored 
cities  in  Galilee,  Chorazin,  Bethsaida  and 
Capernaum.  Why  did  He  Sf^eak  to  the 
seventy  concerning  the  guilt  of  those 
cities?  To  remind  them  how  He  Himself, 
the  Son  of  God,  had  been  rejected  by  the 
cities  in  which  He  most  frequently  preach- 
ed, and  thus  to  prepare  them  for  similar 
treatment.  Our  proud  hearts  are  ready  to 
rebel  when  we  find  that  our  instructions 
produce  no  effect  upon  the  hearts  of  men. 
But  can  we  repine  at  want  of  success,  when 
we  remember  how  our  Lord,  in  general, 
seemed  to  toil  in  vain?  (See  notes  on  ix. 
1-G.) 

12.  But  I  say  unto  you,  tliat  "it  shall  be  more  toler- 
able i;i  tliat  dav  lor  Sodom,  than  for  that  city. 
"Matt.  X.  lo ;  Mark  vi.  11. 

According  to  the  common  conception, 
the  judgment  of  retribution  has  already 
smitten  Sodom,  and  Gomorrah,  which  is 
added  by  Matt.  x.  15.  The  two  places  are 
generally  named  in  connection.  According 
to  the  steady  teaching  of  the  New  Te.sta- 


ment,  on  the  other  hand,  this  judgment, 
terrific  though  it  was,  is  only  a  foretaste 
of  that  which  is  to  be  expected  at  the  end 
of  days.  Compare,  for  instance,  Jude,  verse 
7,  where  it  is  affirmed  that  the  miraculous 
fire  by  which  these  cities  were  destroyed 
for  their  sins  was  but  a  symbol  of  eternal 
Avrath,  by  which  they  were  set  forth  as 
suffering  the  vengeance  of  eternal  fire.  The 
terrible  judgment,  moreover,  with  which 
the  Lord  here  threatens  those  who  reject 
His  servants,  is  an  unequivocal  proof  of 
the  high  rank  which  He  ascribes  to  them, 
compared  with  the  mo.st  eminent  men  of 
God,  and  indirectly,  at  the  same  time,  a 
striking  revelation  of  Ilis  own  self-con- 
sciousness that  He  was  Divine. 

More  tolerable,  because  tJirit  city  was  more 
highly  favored  with  spiritual  privileges. 
From  this  verse,  in  which  our  Lord  is  not 
threatening  the  innocent  bricks  and  walls, 
but  the  guilty  inhabitants  of  the  cities 
which  reject  His  Gospel,  it  is  evident,  1. 
That  there  shall  be  a  day  of  judgment.  2. 
That  then  some  sinners  shall  fare  worse 
than  others.  3.  That  sinners  are  not  to  be 
annihilated,  for  then  how  could  it  be 
"more  tolerable"  for  some  than  others  ? 
Where  there  is  no  consciousness  there  can 
be  no  degrees  of  suffering.  4.  That  there 
will  be  degrees  of  guilt  and  suffering  among 
the  lost.  5.  That  of  all  sinners,  the  condi- 
tion of  those  will  be  the  saddest  at  the  day 
of  judgment,  and  beyond,  who,  livingunder 
the  Gospel,  die  after  all  in  impenitence 
and  unbelief. 

13.  rWo  unto  thee,  Chorazin  !  Wo  unto  thee,  Beth- 
saida !  i:or  if  the  mighty  works  had  been  done  in  Tyre 
and  Sidon,  which  have  been  done  in  you,  they  I'.ad  a 
great  while  ago  repented,  sitting  in  sackclotli  and  ashes. 
I4.  But  it  shall  be  more  tolerable  for  Tyre  and  Sidon  at 
the.jndgment,  than  for  you. 

pMatt.  xi.  21.    qEzek.  iii.  6. 

Chorazin.  This  place  is  nowhere  men- 
tioned but  in  this  and  the  parallel  texts, 
and  in  these  only  by  way  of  reference.  It 
would  seem  to  have  been  a  town  of  some 
note,  on  the  shores  of  the  lake  of  Galilee, 
and  near  Capernaum,  along  with  which 
and  Bethsaida  its  name  occurs.  Bethsaida 
was  in  the  same  region  with  Chorazin.  It 
was  the  birth-place  of  Andrew,  Peter  and 
Philip.  (Mark  xiv.  70;  John  i.  44.)  Tyre. 
This  celebrated  city,  the  commercial  em- 
porium of  ancient  Phenicia,  was  founded 
two  hundred  years  before  the  time  of  Sol- 
omon. It  stood  on  the  eastern  coast  of  the 


CHAPTER   X. 


SOI 


Mediterranean,  about  midway  between 
Egypt  and  Asia  Minor.  It  was  one  of  the 
wealthiest  and  most  celebrated  cities  of 
antiquity.  iSidon,  or  Zidon,  was  a  still 
more  ancient  Phenician  city,  standing  on 
the  same  shore,  about  forty  miles  north 
of  Tyre.  It  was  situated  within  the  limits 
of  the  tribe  of  Asher,  but  was  never 
conquered  by  Israel.  It  was  celebrated 
for  commerce  and  manufactures.  Against 
these  two  cities  Ezekiel  prophesies. 
(Ezek.  xxxviii.)  They  are  now  little 
better  than  ruins.  There  must,  undoubt- 
edly, have  been  so  many  miracles  per- 
formed as  well  at  Choraziu  as  at  Bethsaida, 
that  the  judgment  here  denounced  against 
them  was  fully  deserved,  and  yet  the 
Evangelists  relate  nothing  whatever  of 
them,  a  proof  certainly  that  they  have 
been  rather  frugal  than  lavish  in  writing 
their  accounts  of  miracles.  (Comp.  John 
xxi.  24,  25.)  Of  the  precise  position  of 
Chorazin  and  Bethsaida  no  infallible 
account  can  be  given,  as  no  certain  traces 
of  them  now  exist. 

They  had  a  great  luhile  ago  repented,  &c. 
Here  is  confessedly  a  difficulty.  It  is 
affirmed  elsewhere,  that  "Jesus  is  exalted 
to  give  repentance,"  and  that  "  no  man 
can  come  to  Christ  except  the  Father 
draw  him,"  and  yet  it  is  said  in  thispassage, 
that  if  the  miracles  done  in  certain  cities 
had  been  done  in  other  cities,  the  inhab- 
itants of  those  cities  would  have  been  led 
to  repentance.  Would  the  mere  miracles 
have  been  able  to  produce  this  effect? 
And  if  re])entance  could  thus  have  been 
produced  in  those  cities,  why  was  it  not  ? 
We  are  not  competent  to  solve  these  diffi- 
culties. It  suffices,  that  Christ  knew  the 
hearts  of  the  impenitent  Jews  to  be  more 
hardened  in  rebellion  and  enmity,  and  less 
susceptible  of  suitable  impressions  from 
His  doctrines  and  miracles,  than  those  of 
the  inhabitants  of  Tyre  and  Sidon  would 
have  been,  and  therefore  their  final  con- 
demnation would  be  proportionably  more 
intolerable. 

15.  i-And  thou  Capernaum,  which  art  "exalted  to 
heaven,  "shall  be  thrust  down  to  hell. 

'Matt.  xi.  iS.  'See  Gen.  xi.  -1 :  Deut.  i.  23':  Isa.  xiv.  13; 
Jer.  li.  63.    «See  Ezek.  xxvi.  20  and  xxxii.  18. 

Thou  Capernaum.  It  is  noticeable  that 
the  Saviour,  among  the  towns  who.se  judg- 
uieat    He    denounces,    does    not    speak  i 


expressly  of  Nazareth.  This,  say  some, 
was  to  avoid  the  appearance  of  a  personal 
revenge.  But  may  we  not  rather  suppose 
that  it  was  a  manifestiition  of  human  ten- 
derness for  the  home  of  His  mother  and 
of  His  own  childhood?  Of  the  precise 
position  of  Capernaum,  as  of  Chorazin 
and  Bethsaida,  no  certain  traces  now  exi.st. 
It  was  a  prosj^erous  city,  where  Christ 
had  chiefly  resided  after  His  entrance 
upon  His  public  ministry  ;  and  as  it  had, 
by  His  i)resence,  preaching  and  miracles, 
enjoyed  privileges  far  above  other  places, 
so,  by  reason  of  its  misimprovement  of 
those  privileges,  its  condition  would  be 
far  sadder  than  that  of  those  who  had 
never  heard  of  a  Saviour.  The  words 
heaven  and  hell  are  here  to  be  understood 
in  a  literal  sense,  as  the  abode  of  the  blest, 
or  that  of  the  cursed.  The  figure,  if  there 
be  any,  is  in  the  exaltation. 

Learn  hence:  1.  That  the  enjoyment  of 
Gospel  ordinances  is  a  great  honor  to  the 
obscurest  people  and  place.  2.  That  Gos- 
pel ordinances  enjoyed,  but  not  improved, 
provoke  God  to  inflict  the  sorest  judgments 
upon  a  people.  3.  That  man  is  accounta- 
ble for  his  belief,  and  that  not  believing 
the  Gospel  is  a  sin  which  leads  to  hell  as 
really  as  not  keeping  the  ten  connnand- 
ments.  4.  That  the  clearness  of  the  light 
again.st  which  sin  is  committed  aggravates 
the  guilt.  The  higher  a  people  rise  under 
the  means  of  grace,  the  lower  they  fall  if 
the.se  means  are  not  improved.  They  that 
have  been  nearest  to  conversion,  being 
not  converted,  shall  have  the  greatest 
condemnation  when  they  are  judged.  5. 
It  is  not  alone  the  seeing  of  miracles  that 
is  necpssary  to  convert  souls.  6.  Cities  are 
diflacult  fields  for  the  spiritual  laborer  to 
cultivate.  Even  Jesus,  whilst  He  met  with 
eminent  success  in  preaching  in  numerous 
country  villages,  and  among  the  hamlets 
of  the  poor,  yet  encountered  peculiar  ob- 
stacles in  Capernaum,  Bethsaida,  Chorazin 
and  Jerusalem.  Far  stronger  is  the  like- 
lihood, humanly  speaking,  that  the  mind 
will  be  led  to  receive  the  truih,  and  to  live 
in  communion  with  God,  in  the  quiet 
village  where  there  is  time  for  meditation 
and  worship,  and  where  nature  is  con- 
stantly exerting  her  elevating  influence 
upon  the  heart,  and  calling  it  to  adore  its 


808 


LUKE. 


bountiful  and  benignant  Creator,  than 
in  the  city,  where  vice  extensively  pre- 
vails in  its  producing  causes  and  sad 
efiects,  where  business  presses  with  unre- 
mitting demand,  where  pride  and  poverty 
both  have  their  strongest  temptations, 
and  where  the  whole  system  of  things 
strongly  tends  to  hurry  and  hollowness, 
to  superficial  acquaintance  with  one's  self 
and  with  others,  and  to  the  subordination 
of  the  eternal  future  to  the  life  that  now 
is. 

IG.  uHetliat  heareth  you  heareth  me;  and  'he  that 
despiseth  you  rtespiseth  me ;  jaiid  he  that  despiseth  me 
despiseth  liiui  that  sent  nie. 

uMatt.  X.  io  :  Mark  ix.  37 :  John  xiii.  20.  ^1  Thess.  iv. 
8.    JJohn  V.  23. 

The  vital  and  indissoluble  union,  sub- 
sisting between  Christ  and  his  followers, 
rendering  every  act  of  love  or  hatred  ex- 
ercised toward  them  the  same  as  done  to 
Him,  is  here  asserted  in  the  fullest  and 
most  explicit  terms.  The  union  also  be- 
tween Christ  and  the  Father,  affirmed  in 
Matthew  (x.  40),  is  here  reiterated,  as  a 
ground  of  assurance  in  times  of  peril  and 
persecution,  and  as  giving  dignity  and 
authority  to  the  message,  which  the 
disciples  were  to  convey  to  their  fellow- 
men.  Men  may  think  it  no  great  matter 
to  sHght  or  neglect  the  message  and  mes- 
sengers of  Christ,  but  that  contempt 
extends  beyond  them  to  Christ  Himself, 
who  gave  them  their  commission,  and 
beyond  Him  to  God  the  Father,  who  gave 
Him  His  commission;  accordingly  minis- 
ters are  called  God's  mouth  (Jer.  xv.  19), 
their  message  and  their  mission  being 
both  from  Him. 

There  is  probably  no  stronger  language 
than  this  in  the  New  Testament  about  the 
dignity  of  a  faithful  minister's  office,  and 
the  guilt  incurred  by  those  who  refuse  to 
hear  His  message.  It  is  language,  be  it 
remembered,  not  addressed  to  the  Apos- 
tles, but  to  seventy  disciples,  of  whose 
names  and  subsequent  history  we  know 
nothing.  It  is  one  thing  to  regard  the 
minister's  office  with  idolatrous  and  super- 
stitious reverence.  It  is  quite  another 
thing  to  despise  it,  and  regard  his  warn- 
ings and  exhortations  as  of  no  importance. 
Both  extremes  are  wrong. 

17.  H  And  'the  seventy  returned  again  with  joy,  say- 
insi.  Lord,  even  the  devils  are  subject  unto  us  through 
thy  name.— ^ Verse  1. 

The  exact  period  of  the  return  of  the 


seventy  is  uncertain.  It  would  seem 
that  their  mission  was  of  short  duration. 
They  returned  at  short  intervals,  one  after 
another.  With  joy.  They  were  jubilant 
at  their  success  according  to  their  Master's 
commission,  but  especially  in  the  subjec- 
tion of  demons  to  their  authority.  It  may 
not  be  denied  that,  in  comparison  with  the 
conversion  of  souls,  or  any  permanent  gain 
they  brought  to  the  kingdom  of  God,  they 
gave  undue  prominence  in  their  joy  to  the 
new  power  given,  to  them  over  demons. 
Hence  it  was,  our  Lord  deemed  it  neces- 
sary to  caution  them  against  making  this 
a  principal  source  of  their  joy.  (Verse  20.) 
It  is  right  and  commendable  in  those  who 
work  for  Christ,  to  long  to  see  Satan's 
kingdom  pulled  down,  and  souls  converted 
to  God.  But  let  them  remember  that  suc- 
cess, no  less  than  failure,  in  the  good  work, 
carries  with  it  danger.  There  is  such  a 
thing  as  "being  lifted  up  with  pride." 
(1  Tim.  iii.  6.)  We  are  all  inclined  to  sac- 
rifice to  our  net,  and  burn  incense  to  our 
own  drag.  (Hab.  i.  16.)  In  the  midst  of 
our  triumphs,  let  us  cry  earnestly,  "  Lord, 
clothe  us  with  humility." 

Even  the  devils.  Rather  demons,  which  in 
Greek  is  properly  a  different  word  from 
devil.  The  word  devil  is  seldom  used  in  the 
original  in  the  plural,  and  commonly  sig- 
nifies Satan,  the  prince,  while  all  the  in- 
ferior evil  spirits  are  demons.  The  demons, 
it  was,  who  possessed  men.  Are  subject  unto 
us.  Not  merely  cast  out,  but  subjected, 
subdued  and  tamed.  Through  thy  luime, 
literally,  in  thy  name,  i.  e.,  clothed  with  thy 
authority.  They  confessed  that  it  was 
only  in  Christ's  name  they  could  do  such 
a  work.  The  laborer  for  Jesus  ma)^  rejoice 
in  the  happy  eflTect  of  his  efforts,  if  he 
ascribe  the  glory  to  his  Master,  and  not  to 
himself. 

18.  And  he  said  unto  them,  »I  beheld  Satan  as  light- 
ning lall  from  lieaven. 
"Jolin  xii.  31  and  xvi.  11 ;  Rev.  ix.  1  and  xli.  8,  9. 

It  cannot  be  doubted  that  this  verse,  as 
a  triumphal  declaration,  of  which  the 
report  of  the  seventy  was  suggestive,  is  to 
be  regarded  as  setting  forth  the  total  down- 
fall of  the  prince  of  darkness,  as  it  passed 
before  our  Lord's  prophetic  sweej)  of  spir- 
itual wisdom,  and  is  destined  to  go  on  and 
be  consummated  in  the  future  history  of 
the  Church.     Beheld,  here,  is  in  the  Greek 


CHAPTER   X. 


P09 


imperfect,  I  ivas  beholding,  embracing  the 
past  as  well  as  the  future,  the  entire  down- 
fall of  Satan  from  the  loss  of  his  first  estate, 
to  his  future  overthrow  in  the  great  contest 
of  heaven  and  hell  on  earth.  /  was  be- 
■  holding,  the  verb  grammatically  describes 
the  action  as  going  on  while  another  action 
is  being  performed.  AVe  may  properly  call 
the  whole  inner  life  of  Jesus  a  continuous 
spiritual  beholding  of  "the  discomfiture  of 
the  kingdom  of  darkness,  one  which  is  to 
be  restricted  to  no  particular  time.  By 
Christ's  words  the  seventy  would  under- 
stand that  they  had  by  no  means  deceived 
themselves,  since  He,  accompanying  them 
in  spirit,  had  seen  the  downfall  of  Satan, 
whose  servants  the  demons  were.  It  will 
be  observed  that  Satan  is  here  referred  to 
as  a  real  and  personal  being.  The  words, 
as  lightning  (see  Zech.  ix.  14),  express  not 
only  the  suddenness  of  his  fall,  long  since, 
but  the  fact  that  he  was  an  angel  of  light. 
The  words,  from  heaven,  may  refer  to  his 
original  state  of  glory  and  bliss,  or  the 
greatness  of  his  fall  from  such  a  height  of 
power  and  glory.  From  this  verse  we  are 
to  learn,  that  the  powerful  and  efficacious 
preaching  of  the  Gospel  is  the  special 
means  ordained  and  appointed  by  the 
Lord  Jesus  Christ  for  the  subversion  of 
Satan's  kingdom  in  the  world:  as  the  Gos- 
pel is  the  power  of  God  unto  salvation  to 
them  that  believe  and  obey  it,  so  it  is  the 
power  of  God  unto  destruction  to  Satan,  and 
all  that  fight  under  his  banner  against  it. 

19.  Behold,  bl  give  unto  you  power  to  tread  on  ser- 
pents and  scorpions,  and  over  all  tlie  power  of  the 
eucniy  :  and  notliinK  sliall  by  any  means  hurt  you. 

bMark  .\vi.  18 ;  Acts  xxviii.  5. 

Power  to  tread  on  serpents  and  scorpions. 
Are  these  words  to  be  interpreted  figura- 
tively or  literally?  In  favor  of  the  literal 
view,  may  be  placed  our  Lord's  promise  ia 
Mark  xvi.  18,  and  the  fact  that  Paul  took 
up  a  viper  and  was  unhurt.  (Acts  xxviii. 
56.)  In  favor  of  the  figurative  view,  may 
be  placed  the  fact,  that  Satan  is  called  the 
"old  serpent,"  that  his  agents  partake  of 
his  nature,  and  that  there  is  a  promise  in 
Gen.  iii.  15,  that  "the  seed  of  the  woman 
shall  bruise  the  serpent's  head,"  in  which 
all  Christ's  members  are  interested.  (See 
also  Ps.  xli.  14.)  The  probability  is,  that 
both  interpretations  are  true.  (See  Acts 
xxviii.  56.) 


Serpents  are  the  well-known  emblems  of 
Satan's  power,  and  part  of  the  curse  in  the 
animal  creation.  Scorpions  (poisonous  in- 
sects about  four  inches  lung,  with  a  sting 
in  their  tails,  and  found  in  tropical  climates) 
are  often  put  figuratively  for  crafty,  wicked 
and  malicious  men.  (Ezek.  ii.  6.)  The 
disciples  were  to  go  forth  under  the  prom- 
ise of  Divine  protection,  assured  that 
neither  strength  nor  stratagem  should 
overcome  them.  They  were  not  only  to 
be  unharmed  by  poisonous  reptiles  (Ps. 
xci.  ?>),  but  to  cast  down  all  might  in  the 
spiritual  world  which  exalted  itself  in 
hatred  against  Christ. 

Over  all  the pouxr  of  the  enemy.  This  shows 
that  spiritual  evil  is  mainly  referred  to,  it 
is  supplementary  and  explanatory  of  what 
goes  before,  and  includes  every  form  of  evil. 
And  nothing  shall  by  any  means  hni't  you, 
literally,  m  any  respect.  The  form  is  inten- 
sive. Neither  the  power,  presence,  nor 
protection  of  God  shall  be  wanting  to  any 
of  Christ's  ministers  or  members,  who  go 
forth  in  His  strength  against  the  spiritual 
enemies  of  their  salvation.  Nothing  shall 
really  hurt  them.  Faithful  Christians  will 
be  enabled  by  God's  powerful  grace  to 
tread  unharmed  on  the  evil  things  of  this 
life,  and  perform  its  secular  business, 
which  bite  other  men  and  kill  them.  To 
such  faithful  ones  will  be  fulfilled  the 
promise,  "  Resist  the  devil,  and  he  will  flee 
from  you."     (James  iv.  7.) 

2(1.  Notwithstandins,  in  this  rejoice  not,  that  the 
spirits  are  subject  unto  you  :  but  rather  rejoice,  because 
i^your  names  are  written  in  heaven. 

<Ex.  xxxii.  32;  Ps.  Ixix.  28;  Isa.  iv.  3;  Dan  xii.  1 ; 
Phil.  iv.  3;  Heb.  xii.  23:  Rev.  xiii.  8,  xx.  12  and  xxi.  27. 

In  these  words  of  our  Saviour  to  the 
seventy,  there  is  something  corrective,  and 
something  directive.  The  corrective  part 
lies  in  the  first  words,  in  which  Christ 
checks  their  excess  of  joy  for  victories 
gained  over  evil  spirits.  In  this  rejoice  not, 
&c.  Let  not  your  hearts  too  much  over- 
flow with  joy  upon  this  occasion.  The 
negative  is  not  absolute,  but  comparative. 
Christ  does  not  forbid,  but  only  qualifies 
and  moderates  their  joy.  One  might  cast  out 
devils,  and  yet  himself  be  still  a  child  of 
darkness,  (Matt.  vii.  22.)  Then,  again, 
that  joy  must  of  necessity  be  ill-founded 
and  defective,  which  arises  solely  from  the 
success  that  attends  labor  for  Christ.  It 
might  easily  and  unconsciously  be  joined 


810 


LUKE, 


with  self-seeking  and  pride.  It  must,  too, 
be  fitful  and  irregular  in  its  exercise,  rising 
high  with  every  external  indication  of 
success,  and  depressed  to  an  equal  degree 
when  unsuccessful  in  the  object  of  ])ursuit. 
Our  Lord,  therefore,  gave  a  better  direc- 
tion to  the  joy  of  His  disciples.  He  called 
upon  them  to  exercise  that  spiritual  joy 
which  springs  from  an  assurance  of  per- 
sonal acceptance  with  God,  which  will 
always  be  permanent,  well-regulated  and 
productive  of  all  the  Christian  graces,  and 
in  which  there  is  no  selfishness,  inasmuch 
as  to  rejoice  in  one's  own  personal  union 
with  Christ,  is  to  rejoice  in  everything 
pertaining  to  a  profession  of  His  name,  the 
salvation  of  men,  the  progress  of  truth, 
and  the  downfall  of  error.  But  ratJier  rejoice 
— let  this  be  your  chief  rejoicing — it  is  a 
far  higher  privilege  to  be  converted  and 
pardoned  men,  and  to  have  your  names 
written  in  the  register  of  saved  souls,  than 
to  be  allowed  to  cast  out  devils.  Because 
your  names  are  uritten  in  heaven.  It  was  the 
ancient  custom  that  citizens  in  every  com- 
monwealth should  be  enrolled  in  a  book, 
and  when  any  were  admitted  to  the  3'ights 
of  citizenship  their  names  were  registered 
on  this  list.  "Our  conversation  (citizen- 
ship) is  in  heaven."  (Heb.  xii.  23.)  The 
seventy  knew  undoubtedly,  as  we  also  do, 
the  beautiful  figure  of  the  Old  Testament, 
which  depicts  to  us  the  Eternal  One  with 
a  book  before  His  face,  wherein  are  re- 
corded the  names  and  deeds  of  His  faith- 
ful servants.  (Ex.  xxxii.  33;  Mai.  iii.  16; 
Est.  V.  1,  2;  Ps.  lix.  28;  Dan.  xii.  1.  See 
also  Phil.  iv.  3;  Rev.  iii.  5,  xiii.  8,  xx.  12.) 
The  assurance  to  them  was:  "You  are  reg- 
istered in  heaven  as  citizens  of  God's  king- 
dom, and  persons  who  by  God's  eternal 
love  have  been  brought  to  salvation 
through  Christ,  pardoned,  accepted  and 
saved."  Thus  they  were  given  to  under- 
stand that  their  own  deliverance  from  the 
power  of  the  devil  ought  to  dispose  them 
far  more  to  thankful  joy  than  their  most 
glorious  triumph  over  His  disarmed  ser- 
vants. 

In  this  verse  the  important  difierence 
between  grace  and  gifts  is  presented. 
Gifts,  such  as  mental  vis;or,  vast  memory, 
striking  eloquence,  ability  in  argunieiU, 
power  in    reasoning,  are    often    undulv 


valued  by  those  who  possess  them,  and 
unduly  admired  by  those  who  possess 
them  not.  These  things  ought  not  so  to 
be.  Men  forget  that  gifts  without  grace 
save  no  one's  soul,  and  are  the  character- 
istic of  Satan  himself.  Grace,  on  the  con- 
trary, is  an  everlasting  inheritance,  and, 
lowly  and  despised  as  its  possessor  may 
be,  will  land  him  safe  in  glory.  '^  Our  Lord 
declares  that  many  in  the  solemn  day  of 
final  account  and  retribution,  even  of  such 
as  have  preached  the  Gospel,  projjhesied 
in  His  name,  wrought  miracles,  cast  out 
devils,  will  be  rejected  by  Him.  Not  only 
one  Balaam  who  prophesied,  or  one  Judas 
an  Apostle,  will  be  condemned,  but  many 
will  plead  in  vain  their  profession,  gifts, 
and  services,  and  the  miracles  which  they 
have  wrought  in  the  njime  of  Christ.  He 
will  then,  before  commanding  them  to 
depart  from  Him,  disavow  all  knowledge 
or  approbation  of  them,  as  His  disciples 
and  servants,  saying.  "  I  never  knew  you." 

21.  H  din  that  hour  Jesus  rejoiced  in  spirit,  and  said,  I 
tliank  thee,  O  Father,  Lord  of  lieaven  and  eartli,  that 
tlKiu  hiusthid  these  tilings  iroin  the  wise  and  prudent, 
and  ha.st  revealed  them  unto  babes  :  even  so,  Father; 
lor  so  it  seemed  good  in  thy  sight.— "Matt.  xi.  25. 

In  that  hour — at  the  season  of  that  tran- 
saction. If  from  the  preceding  words 
(verse  20),  it  might  appear  as  though  the 
Saviour  did  not  wholly  share  the  trans- 
port of  His  disciples,  and  regarded  the  joy 
which  they  reaped  in  their  work  with 
less  satisfaction  than  they  themselves,  we 
see  here  the  contrary.  Rejoiced  in  spirit, 
literally,  exulted,  the  word  being  expressive 
of  the  most  intense  joy.  (See  Acts  ii.  26; 
1  Peter  iv.  13;  Rev.  xix.  17.)  Three  times 
we  are  told  in  the  Gospels  that  our  Lord 
Jesus  Christ  w^ept.  Once  only  are  we 
told  that  He  rejoiced.  And  what  was  the 
cause  of  His  joy  ?  It  was  the  conversion 
of  souls.  It  was  the  manifestation  of  the 
abundant  grace  of  God,  in  gathering 
around  Him  this  little  band  of  (liscij)les, 
as  the  messengers  of  His  love,  and  endow- 
ing them  with  such  power  against  the 
adversary.  It  was  the  reception  of  the 
Gospel  by  the  weak  and  the  lowly  among 
the  Jews,  when  the  "  wise  and  prudent  " 
on  every  side  were  rejecting  it. 

We  might  learn  to  know  ourselves  better 
than  we  do,  if  each  would  inquire, "  What 
are  the  things  that  please  and  grieve  me 


CHAPTER    X, 


811 


most?"  We  shall  find  that  we  are  by 
nature  seliish — that  we  are  too  uiucli 
concerned  about  the  events  that  befall 
ourxdven,  and  too  little  about  those  that 
befall  our  fellow-creatures.  Above  all,  we 
are  naturally  indiflerent  to  the  glury  of 
God.  None,  except  those  who  are  con- 
verted, care  in  the  least  degree  whether 
Bouls  are  saved  or  not,  or  whether  God  is 
honored  or  despised.  But  all  such,  in  this 
respect,  sympathize  with  Jesus. 

/  thank  thee,  O  Father,  Lord  of  heaven  and 
earth,  &c.  Christ  addressed  the  Father 
as  the  proprietor  and  governor  of  the 
universe,  who  "  doeth  whatsoever  pleaseth 
Him,"  in  heaven  and  on  earth.  And  He 
thanked  or  adored  Him,  and  professed  an 
entire  acquiescence  in  His  wisdom,  equity 
and  goodness,  which  were  worthy  of  all 
adoration,  in  that  He  was  pleased  to  con- 
ceal the  mysteries  of  the  kingdom  of 
heaven  from  some,  and  reveal  them  to 
others.  The  two  classes  of  persons  in- 
tended to  be  described  were  not  the  really 
"  wise  and  prudent,"  but  those  who  called 
themselves  so,  and  who,  for  this  world, 
might  be  called  so — men  with  a  swelling 
conceit  of  their  proficiency  in  wisdom, 
but  whose  proud  and  carnal  hearts,  how- 
ever sagacious  in  carnal  things,  were  not 
favorably  disposed  toward,  and  understood 
not  die  thing-;  of  the  Spirit — not  only  the 
statesman,  the  general  and  the  prince,  but 
the  scribe,  the  Pharisee,  the  rabbi,  the 
priest  and  the  pontiff.  Not  really  "  babes," 
either,  but  such  persons  as,  being  humble, 
modest,  and  having  a  low  esteem  of  their 
own  wisdom,  gave  themselves  up  to  the 
Divine  wisdom,  and  being  free  from  carnal 
and  worldly  aflections,  were  fitted  to  em- 
brace it  when  it  was  revealed. 

IVtat  thoa  hast  hid  these  thinys  from  the  uise 
and  prudent,  and  hast  revealed  them  unto 
babes.  We  are  not  to  understand  that 
God  did,  by  any  positive  influence,  hide  the 
proofs  of  Christ's  mission  from  the  wise 
and  prudent.  They  had  the  Scriptures 
in  their  hands;  they  saw  or  heard  of 
His  miracles,  and  heard,  or  might  have 
heard,  His  doctrine,  but  they  were  blinded 
by  pride  and  carnal  prejudices,  and  He 
was  pleased  to  give  them  up  to  be  judicially 
blinded.  God  did  not  put  darkness  into 
their  minds,  but  He  left  them  to  their 


own  darkness,  or  denied  them  that  light 
which  tliey  had  no  desire  to  see. 

Euen  so,  Father,  for  so  it  seemed  good  in 
thy  siyht.  This  God  had  done  for  wise  and 
gracious  reasons,  which  He  was  not  pleased 
to  assign.  (See  Eph.  i.  9-12.)  It  seemed 
good— it  seemed  right  to  the  Infinite  Mind. 
As  though  Christ  had  said:  "  Father,  thy 
choice  pleases  me,  as  being  the  choice  and 
good  pleasure  of  thy  wisdom."  The  truth 
which  this  verse  embodies  is  deep  and  mys- 
terious. "  It  is  high  as  heaven,  what  can 
we  do?  It  is  deep  as  hell,  what  do  we 
know-?"  Why  some  around  us  are  con- 
verted, and  others  remain  dead  in  sins,  we 
cannot  fully  understand.  Why  America 
is  a  Christian  country,  and  India  buried 
in  idolatry,  is  a  problem  we  cannot  solve. 
We  only  know  that  it  is  so.  We  can  only 
acknowledge  that  the  words  of  our  Lord 
Jesus  Christ  supply  the  only  answer  that 
mortal  man  ought  to  give,  "Even  so. 
Father,  for  so  it  seemed  good  in  thy  sight." 
At  the  same  time,  it  should  be  remembered 
that  God's  ofiers  of  salvation  are  free, 
wide,  broad  and  unlimited,  and  that  the 
same  God  who  does  all  things  according 
to  the  counsel  of  His  own  will,  always 
addresses  us  as  accountable  creatures— as 
beings  whose  blood  will  be  on  their  own 
heads,  if  they  are  lost.  We  cannot  under- 
stand all  His  dealings.  We  see  in  part, 
and  know  in  part.  Let  us  rest  in  the 
conviction  that  the  judgment  day  will 
clear  up  all,  and  that  the  Judge  of  all  will 
not  fail  to  do  right. 

22.  fAll  thinKsaroflPlivered  tomoofmy  Father:  and 
fno  mail  knoweth  who  the  Son  is,  but  tbo  Father;  and 
who  thp  Father  is,  but  the  Son,  and  heto  whom  the  Son 
will  reveal  h<m. 

rMatt.  jtxviii.  18 ;  John  iii.  35,  v.  27  and  xvu.  2.  fJolm 
i.  18  and  vi.  44-46. 

This  verse  expresses  the  Divine  corres- 
pondence between  the  Father  and  the 
Son  which  had  been  implied  by  the 
thanksgiving  of  the  previous  verse.  It  is 
a  very  remarkable  declaration  of  our 
Lord's  personal  and  mediatorial  dignity. 
Tlie  Father  had  delivered  all  things  unto 
Him — the  whole  system  of  salvation,  all 
power,  authority  and  judgment  over  all 
creatures.  None  knew  Jesus  as  the  Son 
of  God,  but  the  eternal  Father;  even  as 
none  knew  the  Father,  except  the  Son; 
neither  could  any  man  j^ruly  know  the 
Father,  except  as  the  Son  revealed  Hia 


812 


LUKE, 


nature  and  glory  to  Him;  for  this  was 
committed  to  Him  as  Mediator,  in  respect 
of  all  the  sinful  race  of  men.  This  repre- 
sents Christ  as  co-equal  with  the  Father, 
and  is  an  argument  for  His  Divinity.  (See 
Matt.  xi.  25,  27.) 

23.  1[  And  he  turned  him  unto  his  disciples,  and  said 
privately,  eBlessed  are  the  eyes  which  see  the  things 
that  ye  see :  24.  For  I  tell  you,  iithat  muny  prophets 
and  kings  have  desired  to  see  those  things  whicli  ye 
see.  and  have  not  seen  them;  and  to  hear  those  things 
which  ve  hear,  and  have  not  heard  i/ie/n. 

BMatt.  xiii.  10.    1>1  Peter  i.  10. 

Thus  far  the  face  of  Jesus  has  been 
toward  the  face  of  the  seventy,  but  now 
He  so  turns  as  to  address  the  disciples 
who  had  gathered  around,  privately,  i.  e,, 
separately.  He  congratulates  tJiem  particu- 
larly on  the  blessedness  of  the  Gosjiel 
revelation  to  them  in  connection  with 
the  seventy.  Tliis  is  one  of  our  Lord's 
sublimest  utterances.  He  proclaims  Him- 
self as  Him  in  whom  alone  not  only  the 
expectation  of  the  earlier  time  is  fulfilled, 
but  ill  whom  also  the  ornament  and  crown 
of  mankind  has  ajjpeared.  Blessed  are  the 
eyes,  &c.  Your  blessed  eyes  see  not  only 
the  outside  shell  of  truth,  but  the  inner 
kernel.  Many  prophets,  as  Moses,  Isaiah 
and  Daniel,  and  many  kings,  as  David, 
Solomon,  Hezekiah,  Jehoshaphat  ancl 
Josiah,  and  the  other  Old  Testament 
saints  represented  by  them,  to  whom  the 
times  of  the  Messiah,  His  character  and 
kingdom  were  all  a  matter  of  profound 
interest,  had  earnestly  longed  to  see  and 
hear  the  things  which  the  disciples  and 
Apostles  were  seeing  and  hearing,  but 
were  denied  the  privilege.  The  men  of 
old  saw  them  only  by  faith  in  types, 
shadows  and  dim  intimations,  but  the 
disciples  saw  them  with  their  bodily  eyes, 
as  living  and  present  realities.  They 
looked  forward  to  the  Redeemer  who  was 
in  due  time  to  appear,  and  rested  their 
hopes  on  Him ;  they  had  their  light  from 
this  Sun,  before  He  arose  above  the 
horizon,  and  they  longed  to  see  Him 
already  risen,  but  this  was  reserved  as  a 
peculiar  blessing  for  the  Apostles  and 
disciples,  whose  light  was  proportionably 
more  distinct  and  clear.  The  word  kings 
is  here  substituted  for  righteous  men,  in 
y  Matt.  xiii.  17,  and  this  was  probably  done 
to  give  emphasis  to  the  sovereign  grace  of 
God,  in  revealing  these  great  truths  to 
those  of  lowly  condition ;  also  to  magnify 


the  dignity  of  those  to  whom  the  revela- 
tion of  the  Son  in  the  flesh  is  vouchsafed. 
We  have  probably  a  most  inadequate 
idea  of  the  enormous  advantages  enjoyed 
by  believers  who  have  lived  since  Christ 
came  into  the  world,  compared  to  those  of 
believers  who  died  before  Christ  was 
born.  It  is  the  difference  of  twilight  and 
noonday,  of  winter  and  summer,  of  the 
mind  of  a  child  and  the  mind  of  a  full- 
grown  man.  The  humblest  Christian 
believer  understands  things  which  David 
and  Isaiah  could  never  explain.  Let  us 
see  that  we  make  a  good  use  of  our  high 
and  holy  privileges,  never  forgetting  that 
in  proportion  to  our  advantages  will  be 
our  responsibilitj'. 

25.  H  And,  behold,  a  certain  lawj-er  stood  up  and 
tempted  him,  saying,  iMaster,  what  shall  I  do  to  in- 
herit eternal  life?— 'Matt.  xix.  lU  and  xxii.  35. 

At  some  pause  in  our  Lord's  discourse, 
while  the  multitude  still  remained  on  the 
spot,  expecting  further  instruction,  a  cer- 
tain lawyer,  or  one  who  devoted  himself  to 
the  study  of  the  law  of  God,  who  was 
watching  his  opportunity,  interposed  with 
the  demand.  Master,  what  shall  I  do  to  in- 
herit eternal  life  ?  Of  all  questions  this  is 
infinitely  the  most  momentous  for  every 
man  ;  and  the  wonder  is  that  men  gener- 
ally can  let  so  many  far  less  important 
questions  agitate  and  vex  them,  whilst 
this  one  is  regarded  with  indifl'erence. 
Though  it  is  sai<i  that  the  lawyer  tempted 
CJirist,  yet  to  tempt — as  when  it  is  said  that 
God  tempted  Israel,  which, in  a  bad  .sense, 
we  know  He  could  not  do — is  simply  to 
try;  and  by  the  law  of  charity,  which 
thinketh  no  evil,  as  well  as  from  regard  to 
his  answers  and  whole  bearing,  this  man 
is  entitled  to  a  favorable  construction  both 
of  his  motives  and  object.  He  had  heard 
of  Him  whose  fame  filled  the  whole 
land,  and  to  ascertain  whether  He  was  as 
great  a  teacher  as  fame — prone  to  exagger- 
ate— rejjorted,  to  measure  His  ability, 
perhaps  to  try  His  soundness,  he  tested 
Him  by  this  fair  and  momentous  question. 

26.  He  said  unto  him,  Wliat  is  written  in  the  law  ? 
how  readest  thou  ? 

This  reply  of  our  Lord  is  as  much  as  to 
say,  the  question  you  ask  is  already  an- 
swered. What  need  to  make  further 
inquiries,  when  the  answer  is  contained 
in  the  words  of  that  very  law  of  which 


CHAPTER   X. 


813 


you  profess  to  he  a  searclicr  and  ex- 
pounder? What  is  written  there  eoneerning 
this  groat  question?  A  very  strong  testi- 
mony to  the  excellence  and  perfection  of 
Scripture  is  found  in  the  simple  fact,  that 
the  Author  of  Scripture  ever  apjiealed  to 
it  for  answers  to  all  questions  that  were 
addressed  to  Him.  The  Bible,  then,  the 
whole  Bible,  and  nothing  but  the  Bible, 
should  be  the  rule  of  our  faith  and 
practice.  Holding  this  jn-inciple  we 
travel  upon  the  King's  highway.  The 
road  may  sometimes  seem  narrow,  and 
our  faith  may  be  sorely  tried,  but  we 
shall  not  be  allowed  greatly  to  err. 

27,  And  he  answerinsr,  said,  i^Tliou  shall  love  the  Iiord 
thy  iTiKi  witli  all  tliy  heart,  and  with  all  thy  soul,  and 
wi"th  all  thy  stren-^th,  and  with  all  thy  mind ;  and  ithy 
neighbour  as  thvselt'. 

kUeiit.  vi.  5 ;  Heb.  viii.  10.    iLev.  xlx.  18. 

That  the  lawyer  should  at  once  quote, 
as  he  did,  the  great  commandment,  from 
Deut.  vi.  5,  in  connection  with  Lev.  xix. 
18,  proved  that  he  was  superior  to  the 
common  range  of  his  countrymen.  This 
reply  was  an  answer  to  his  own  question. 
For  there  is  no  entrance  into  life,  or  in- 
heritance in  heaven  for  an  unloving  spirit. 
Whatever  be  the  means  by  which  that 
love  to  God  and  man  is  to  be  produced, 
one  thing  is  clear,  that  unless  it  does 
exist,  there  can  be  no  eternal  life,  for 
"God  is  love,"  and  to  love  God  is  to  live. 

2.S.  And  he  said  unto  him,  Thou  hast  answered  right 
this  do,  and'i'lhou  shall  live. 

■"Lev.  xviii.  5;  Neh.  ix.  29;  Ezek.  xx.  11, 13,  21 ;  Rom. 
X.  5. 

In  the  view  just  given,  our  Lord's  ansvrer 
here  is  to  be  accepted  in  all  simplicity  as 
the  great  universal  cardinal  truth  in  the 
case.  Life  was  offered  at  first,  and  life  is 
offered  still,  as  the  reward  of  obedience. 
It  is  not  safe,  it  is  not  needful  to  apologize 
for  this  statement,  or  to  explain  it  away. 
It  is  not  in  any  sense  contrary  to  evangel- 
ical doctrine.  It  is  really  true  that  the 
fulfilling  of  God's  law  will  secure  His 
favor.  Nor  is  this  a  thing  merely  to  be 
admitted  in  its  own  place  when  it  comes 
up.  It  is  the  truth  that  lies  at  the  founda- 
tion, and  on  which  all  other  truth  leans. 
The  basis  of  all  is,  obedience  deserves  life, 
and  disobedience  deserves  death.  Man- 
kind have  disobeyed ;  we  all  have  sinned, 
and  are,  therefore,  all  under  condemnation. 
Nothing  but  a  j^erfect  obedience  can  gain 
God's  favor.    Hence  the    covenant,  and 


hence  the  incarnation  and  sacrifice  of 
Ghrist;  hence  the  substitution  of  the  just 
for  the  unjust.  The  Gosi)el  is  not  an  ex- 
ception to  the  law,  "  This  do  and  thou 
shalt  live."  The  Gospel  is  founded  on 
that  law.  This  law  Christ  came  not  to 
destroy,  but  to  fulfill.  In  these  M'ords, 
Tliou  hast  an.vcercd  rigid :  this  do,  and  thoa 
sludt  lire,  there  is  concealed  the  secret 
charge,  that  the  lawyer  was  more  con- 
cerned about  knowleiige  and  book-learn- 
ing than  to  exercise  himself  unto  obedience, 
and  that  he  had  almost  wholly  neglected 
this.  Tliis  do,  which  is  as  much  as  to  say, 
Lo,  thou  hast  never  done  or  fulfilled  it; 
tliis  do,  and  thou  sltalt  live,  as  though  Christ 
had  said,  "  Your  knowledge  is  correct  and 
admirable,  just  convert  it  into  action. 
You  have  plenty  of  light,  now  let  it  shine 
and  glow  through  every  act  of  your  life 
and  every  utterance  of  your  lips.  Your 
answer  is  admirable ;  only  let  your  head 
and  your  heart,  and  your  hand  be  in  per- 
fect harmony,  and  the  whole  law  will  attest 
that  you  have  fulfilled  it.  If  you  do 
perfectly  fulfill  it,  you  shall  live  ;  but  this 
cannot  be  done  by  you,  nor  by  others,  ar.d 
therefore  life  must  be  sought  elsewhere." 
Well  is  it  for  those  to  whom  the  law,  by 
convincing  them  of  sin  and  misery,  and 
teaching  them  their  inability  to  obtain 
salvation  by  its  works,  has  been  a  school- 
master to  bring  them  to  Christ. 

29.  But  he,  willing  to  njustiTy  himself,  said  unto  Jesus, 
And  who  is  my  neighbor '.'— "Luke  xvi.  15. 

Much  as  he  might  have  deceived  him- 
self as  to  his  loving  God,  he  knew  and 
remembered — as  we  all  do — many  cases 
in  which  he  had  not  loved  his  neighbor 
as  he  loved  himself  How  could  he  escape 
from  the  dilemma  in  which  he  was  placed? 
He  wished  to  jusiify  himself  in  regard  to 
these  violations  of  law,  and  remove  the 
blame  from  himself,  on  the  ground  that  it 
might  be  laid  upon  the  law  itself  and  its 
Divine  author,  who  had  not  sufficiently 
explained  what  He  had  meant  by  the 
term  neighlnjr,  and  had  hence  given  occa- 
sion to  disobedience  against  this  command. 
He  knew  that  if  he  could  confine  the 
term  neighbor  within  very  narrow  limits, 
he  might  evade  the  difficulty  pressing 
upon  him,  and  though  he  had  failed  doing 
to  many  what  he  would  have  wished  them 


81-1 


LUKE, 


to  do  to  him,  still  satisfy  himself  that  he 
had  kept  the  whole  law— hence  the  que.s- 
tion,  Who  is  my  neighbor  ? 

30.  And  Jesas  answering  said,  A  certain  man  went 
down  from  Jerusalem  to  Jericho,  and  fell  among 
thieves,  wliich  stripped  him  of  his  raiment,  and  wound- 
ed liim,  aud  departed,  leaving  him  half  dead. 

A  certain  man,  evidently  a  Jew.  It  could 
not  have  been  said  of  a  Samaritan,  who 
was  not  permitted  to  go  to  Jerusalem, 
that  he  was  departing  thence  to  another 
place.  Besides,  unless  we  suppose  this 
man  to  have  been  a  Jew,  having  acknow- 
ledged claims  upon  the  kindness  and  pro- 
tection of  the  priest  and  Levite,  the  point 
of  the  parable  is  lost,  namely,  the  striking 
contrast  between  the  hard-hearted  selfish- 
ness of  these  persons,  and  the  great  be- 
nevolence of  the  Samaritan.  Indeed,  the 
whole  complexion  of  the  narrative  assumes 
that  this  unfortunate  sufferer  was  a  Jew, 
and  we  think  his  nationality  is  not  stated 
precisely  because  it  could  not  be  mistaken. 
Went  doun,  or,  "  was  going  down,"  not 
merely  because  Jerusalem,  from  the  height 
of  the  mountains  on  which  it  was  built 
was  considerably  more  elevated  than  Jer- 
icho, which  stood  in  the  vale  of  the 
Jordan,  but  because  the  going  to  Jerusa- 
lem, as  to  the  metropolis,  was  always 
spoken  of  as  going  up.  (See  Acts  xviii. 
22.)  The  distance  between  the  two  places 
was  eighteen  miles.  Jericho  was  at  this 
time  an  important  city.  Indeed,  it  would 
seem  from  Josrphus  to  have  been  next  in 
consequence  to  Jerusalem  itself. 

How  fitly  the  road  from  one  of  these 
cities  to  the  other  was  made  the  scene  of 
this  interesting  story,  will  appear  when  it 
is  understood  that  this  road  has  always 
been  infested  by  numerous  daring  and 
desperate  robbers.  Fell  among  thieves,  not 
merely  robbers,  but  men  whose  trade  it 
was  to  take  life  with  as  little  compunction 
as  they  would  take  money.  Which  strip- 
ped him  of  Itis  raiment,  i.  e.,  despoiled  him 
of  everything  he  had  on  or  about  his  per- 
son, and  because,  perhaps,  he  made  some 
plight  resistance  as  they  were  despoiling 
him,  or  out  of  mere  wantonness  and 
cruelty,  "  irounded  him,  and  departed,  leaving 
him  half  dead." 

31.  And  by  chance  there  came  down  a  certain  priest 
that  way  :  and  when  he  saw  him,  "he  passed  by  on  the 
other  side.— "Ps.  xxxviii.  H. 

And  by  chance.    This  is  an  unfortunate 


translation.  Strictly  speaking,  nothing 
happens  by  chance.  It  was  not  by  chance 
that  the  priest  came  down  by  that  road  at 
that  time,  but  by  "  coincidence,"  that  is, 
by  that  concurrency  of  events  which  is  so 
often  to  be  seen  distinguishing  the  acts  of 
God's  providence.  Many  good  opportuni- 
ties are  concealed  under  these  events 
which  appear  to  he  fortuitous.  If  we  hap- 
pen to  come  in  view  of  a  man  in  distress, 
that  is  just  the  intimation  of  God  that  we 
must  help  him  as  much  as  we  can  (Matt. 
X.  30),  and  not  to  regard  such  an  intima- 
tion is  not  the  humane  and  child-like  dis- 
position which  our  Lord  so  highly  praises. 
Twelve  thousand  priests  and  Levites  were 
stationed  at  J'Tir^ho  with  a  view  to  the 
rotation  of  service  at  Jerusalem.  Hence- 
the  peculiar  propriety  with  which  our 
Lord  introduces  the  priest  and  Levite  as 
passing  this  wa}'.  Whether  the  priest  was 
traveling  to  discharge  his  office,  or  return- 
ing from  the  performance  of  its  duties,  we 
are  unavoidably  led  to  expect,  on  account 
of  his  standing  and  office,  that  he  would 
be  disposed  to  manifest  a  compassionate 
feeling.  (Mai.  ii.  6,  7.)  But  although  he 
was  a  man  consecrated  to  the  service  of 
God,  and  even  now  on  his  way  from  his 
turn  of  office  in  the  temple,  the  sight  of 
his  countryman  and  fellow-worshiper 
moved  in  him  no  compission — he  passed 
by  cold  and  unconcerned  without  so  much 
as  coming  near  to  help  or  even  console 
the  unhappy  sufferer. 

He  passed  by  on  the  other  side,  marks  an 
intentional  turning  away  and  going  past 
on  the  other  side,  in  order  not  to  permit 
himself  to  be  moved  by  a  nearer  view,  or 
to  suffer  any  sort  of  detention.  We  are 
not  informed  what  his  excuses  were,  but 
we  may  be  quite  sure  he  had  plenty,  and 
that  they  were  very  good.  Those  who 
seek  a  good  excuse  for  neglecting  the  labor 
of  love  always  find  one.  He  was  alone, 
he  could  neither  cure  the  unfortunate  man 
there,  nor  carry  him  away.  To  make  the 
attempt  might  bring  the  robbers  down 
from  their  fastnesses  upon  himself,  and 
thus  he  should  throw  away  a  good  life 
after  a  damaged  one.  Love  saw  no  excu- 
ses for  leaving  the  man  lying  in  his  blood, 
for  it  was  not  looking  forth  em  ;  but  selfish- 
ness saw  them  at  a  glance,  and  would  have 


CHAPTER   X, 


815 


created  them  in  plenty  if  there  had  been 

none  at  hand. 

32.  And  likewise  a  Levlte,  when  he  was  at  the  place, 
came  inid  looked  on  him,  and  passed  by  ou  the  other 
side. 

Leviles  were  a  class  who  served  at  the 
temple,  assisting  the  priests  in  sacrifices 
and  other  services.  They  belonged  to  the 
tribe  of  Levi,  whicli  was  set  apart  to  reli- 
gion. (Num.  viii.  5-22.)  Priests  were  of 
the  family  of  Aaron  in  that  tribe.  The 
Levites  performed  the  humble  services  of 
the  temple,  as  cleaning,  carrying  fuel,  and 
acting  as  choristers.  Tliey  were  also  writers, 
teachers,  preachers  and  literati.  This  Le- 
vite  was  probably  returning  also  from  the 
temple  service  to  Jericho,  when  he  fell  in 
with  this  wounded  man.  Curiosity  led 
him  near,  to  look  upon  the  unhappy  object, 
but  though  he  obtained  a  more  exact 
knowledge  of  his  helpless  position,  he  yet 
passed  by  without  helping  him,  and  thus 
manifested  a  still  more  inhuman  heart,  a 
still  more  criminal  conduct,  for  whilst  the 
first  exhibited  selfishness  instinctively, 
the  second  did  so  upon  calculation. 

Thus  did  the  priest  and  the  Levite,  who 
made  their  boast  in,  and  were  the  express 
interpreters  of  that  law,  which  was  so  care- 
ful in  i)ressing  the  duties  of  humanity,  that 
twice  it  had  said,  "Thou  shalt  not  see  thy 
brother's  ass  or  his  ox  fall  down  by  the 
way,  and  hide  thyself  from  them :  thou 
shalt  surely  help  him  to  lift  them  up  again." 
(Deut.  xxii.  4;  Ex.  xxxiii.  5.)  Here  not  a 
brother's  ox  or  his  ass,  but  a  brother  him- 
self was  lying  in  his  blood,  and  they  hid 
themselves  from  him.  (Isa.  Iviii.  7.)  These 
men  had  not  learned  that  God  "  will  have 
mercy  rather  than  sacrifice ; "  they  had  not 
yet  felt  that  to  pour  oil  into  the  wounds 
of  the  sufferer  is  nobler  and  more  accept- 
able to  God  than  to. raise  the  richest  in- 
cense, or  to  perform  with  the  most  me- 
chanical precision  all  the  rites  and  cere- 
monies of  the  temple  worship.  How  prone 
is  religion  to  become  a  religion  of  rites  and 
ceremonies,  of  fasting  and  feasting,  and  not 
a  religion  of  mercy,  of  love,  and  of  good 
will !  And  how  apt,  as  experience  shows, 
are  those,  who,  according  to  their  othce 
and  calling,  ought  to  be  best,  if  they  are 
bad,  to  be  not  merely  in  their  depravity 
similar  to  others,  but  to  go  beyond  and 
exceed  all  others. 


33.  But  a  certain  P8amarltan,  as  he  journeyed,  came- 
where  he  wiia:  uiid  when  he  saw  him,  he  liad  cou»,)a.s- 
sion  on  /iii)i.  M.  And  'iwent  to  /u'm.  and  bound  iip  his. 
Wounds,  iJourinK  in  oil  and  wine,  and  set  liini  on  uia 
own  beiLSl,  and  hrouslit  liim  to  an  inn,  and  took  care  of 
him.  :i.j.  And  on  tiie  morrow  wlien  he  deparletl,  he 
took  out  two  pence,  and  gave  llu/ii  to  the  host,  and 
said  unto  him  :  Take  care  of  liim  :  and  whatsoever 
lliou  speiidest  more,  when  1  come  again,  I  will  reimy 
thee. 

pJohn  iv.  9.  lEx.  xxiii.  4,5;  Prov.  xxiv.  17;  Kom. 
xli.  'M :  1  Thes.  v.  15. 

God's  eye  was  on  the  sufferer,  and  He 
raised  up  one  who  would  look  upon  and 
pity  him.  A  certain  Samaritan.  His  name 
is  not  mentioned,  but  he  has  left  a  broad 
footprint  on  the  sands  of  time.  The 
.Samaritans  sprang  from  the  mixture  that 
took  place  at  the  time  of  the  captivity^ 
between  the  Jews  who  still  remained  and 
the  heathenish  Assyrians  and  Babylo- 
nians. National  hatred  kept  them  still 
apart,  even  at  the  time  of  Christ.  (John 
iv.  9,  20.)  That  a  Samaritan  is  here  repre- 
sented as  the  deliverer  was  directed  against 
this  national  hatred,  and  was  meant  to 
teach  that  one  often  finds  in  men  utterly 
despised,  and  from  whom  nothing  was 
expected,  more  humane  feeling  and  truer 
love  than  in  hypocritical  believers.  (See 
Luke  xvii.  11-19.)  The  force  and  appo- 
siteness  of  the  parable  is  enhanced  by  con- 
trasting the  conduct  of  the  despised 
Samaritan  with  men  of  such  public  repu- 
tation as  a  priest  and  Levite.  How  many 
excuses  might  this  Samaritan  have  framed 
for  neglecting  the  sufferer  before  him !  He 
might  have  pleaded  the  traditionary  en- 
mity between  the  Jews  and  Samaritans, 
and  alleged  that  he,  instead  of  returning 
leisurely  to  his  home  in  Jericho,  was  on  a 
journej'',  and  could  comparatively  ill  afford 
the  expense  or  loss  of  time  to  which  his 
benevolence  subjected  him,  and  that  he, 
as  much  as  others,  had  reason  to  appre- 
hend danger  from  robbers  lurking  in  the 
vicinity,  and  that,  whatever  he  did  for  the 
sufferer,  he  would  get  no  thanks,  for  the 
man  was  a  Jew,  and  he  was  a  Samaritan, 
and  that  the  sufferer  was  beyond  the  help 
of  man,  and  that  he  who  was  found  near 
him  might  be  accused  of  having  been  his 
murderer.  But,  instead  of  doing  this, 
conquering  his  prejudices  and  those  fears 
for  his  safety  which,  amid  such  scenes, 
and  with  such  a  sight  before  him,  were  not 
unnatural,  he  hastes  to  the  rescue.  He 
first  saw  him  at  a  distance,  as  lying  in  his 
blood,  yet  living,  then  had  cornpasdon  on 


816 


LUKE, 


him,  then  went  to  him,  and  bending  over 
the  bleeding  form,  appUed  such  remedies 
as  circumstances  permitted  and  his  slcill 
suggested.  He  closed  tlie  lips  of  his  gashes, 
and  bound  them  up,  doubtless  with  strips 
from  his  own  garments,  then  poured  in  oil 
and  vine,  a  common  remedial  application 
at  that  time  for  wounds,  with  which,  as  a 
traveler,  he  seems  to  have  been  provided 
(Isaiah  i.  0),  the  wine  probably  to  cleanse 
the  wounds,  and  the  oil  to  allay  the  pain. 
It  was  common  with  travelers  in  the  East 
to  carry  oil  with  them,  the  expressed  juice 
of  the  olive,  that  they  might  anoint  and 
strengthen  their  limbs,  wearied  with  con- 
tinued heat.     (Gen.  xxviii.  18.) 

There  are  many  persons  vv^ho,  on  be- 
ginning a  good  work,  go  at  it  at  first  with 
zeal,  but  lacking  perseverance  and  loving 
change,  they  soon  turn  to  something  else. 
But  the  Samaritan  stuck  by  the  cause  on 
which  he  had  embarked.  He  did  not 
bind  up  and  anoint  the  wounded  man,  and 
then  think  that  his  work  of  benevolence 
was  done,  but  he  set  him  on  his  own  beast, 
no  douht  with  great  difficulty,  and  brought 
him  to  an  inn,  over  rough  and  steep  declivi- 
ties, probably  being  obliged  to  sustain  and 
support  him,  to  prevent  his  falling,  through 
weakness,  from  the  animal,  and  took  care 
of  him.  The  residue  of  that  day,  and  the 
-whole  of  the  following  night,  he  attended 
to  the  wants  of  the  wounded  man,  deny- 
ing himself  the  usual  repose  so  necessary 
to  a  traveler.  The  inn  to  which  the  patient 
was  conducted  must  have  been  more  than 
a  khan  built  on  the  wayside,  and  left 
empty,  a  free  shelter  to  each  party  of 
travelers  who  chose  to  occupy  it  for  a 
night.  It  must  have  been  something  more 
nearly  allied  to  our  modern  system,  for 
there  was  a  resident  manager  or  landlord, 
who  kept  in  store  such  provisions  as 
travelers  needed,  and  supplied  them  to 
customers  for  money.  But  the  Samaritan 
was  not  satisfied  with  conducting  the 
wounded  man  to  the  inn.  Mark  the 
beautiful  climax.  First,  the  compassionate 
heart,  then  the  helping  hand,  next  the 
ready  foot,  finally  the  true-hearted  charge. 
About  to  depart,  next  morning,  as  business 
required,  he  leaves  the  unhappy  man  in 
rest.  He  takes  out  of  a  girdle,  tiro  pence, 
which,  being  the  amount  of  a  fair  day's 


wages,  was  more  than  as  many  dollars* 
worth  in  our  time  (Matt.  xx.  2),  gives 
them  to  the  innkeeper,  engaging  him  to 
take  care  of  the  sufferer,  and  pledging  his 
credit  for  the  balance,  when  he  next  came 
that  way,  if  the  expense  should  ultimately 
exceed  the  amount  of  his  deposit.  Thus 
was  he  M'ise  as  he  was  humane,  provident 
as  he  was  generous — qualities  that  com  - 
monly  shine  in  conjunction. 

36.  WTiich  now  of  these  three,  thinkest  thou,  was 
neighbour  unto  him  that  fell  among  the  thieves?  37. 
And  hesaid.  He  that  showed  mercy  on  him.  Thensaid 
Jesus  unto  him,  Go,  and  do  thou  hkewise. 

Here  the  tables  are  turned  upon  the 
questioner.  In  his  question  (verse  29),  the 
lawyer,  or  scribe,  contemplated  other  peo- 
ple, and  speculated  upon  who  had  the 
right  to  receive  kindness:  the  answer  of 
Jesus,  on  the  contrary  (verse  36),  contem- 
plates the  scribe  himself,  and  inquires 
whether  he  is  prepared  to  bestow  kindness. 
The  point  on  which  attention  is  fixed  is 
not,  Who,  of  all  mankind,  have  a  right  to 
receive  kindness?  but.  Are  you  walling  to 
show  kindness,  as  far  as  you  have  oppor- 
tunity, to  every  human  being  who  is  in 
need?  It  will  be  noticed  that  in  his  answer 
the  lawyer  did  not  mention  the  name  of 
the  Samaritan,  but  adopted  the  circumlo- 
cutory phrase,  He  that  shewed  mercy  on  him. 
This  answer,  drawn  by  our  Lord  from 
him,  was,  virtually.  The  Samaritan  is  my 
neiglibor ;  since,  if  this  man's  compassion- 
ate service  to  the  Jew  was  such  as  to  entitle 
him,  in  the  lawyer's  estimation,  to  be  re- 
garded as  the  Jew's  neighbor,  then,  by  a 
parity  of  reasoning,  the  conduct  of  the 
lawyer  to  a  Samaritan  should  answer  to 
the  relationship  which  he  had  just  acknowl- 
edged. In  other  words,  the  obligation  and 
exercise  of  kindness  was  to  be  mutual. 
Hence,  our  Lord  closes  with  the  bi-ief  but 
pertinent  direction,  Go,  and  do  thou  like- 
unse.  Deal  with  a  Samaritan  as  this  Sa- 
maritan deals  with  a  Jew,  and  so  you  will, 
Jew  and  Samaritan,  be  neighbors.  And 
then  the  lawyer  finds  himself  placed  upon 
that  high  platform  by  which  the  Divine 
law  of  love,  ignoring  the  divisions  of  race, 
nation  and  color,  unites  mankind  into  one 
neighbarship  and  brotherhood.  It  is  not 
without  propriety  that  Luke,  a  Gentile, 
should  furnish  this  most  beautiful  parable. 

In  addition  to  the  lessons  drawn  from 


CHAPTER    X 


817 


the  panible,  as  the  exposition  of  it  has 
proceeded,  let  the  following,  which  are 
plainly  deducible  from  it,  be  considered  : 
1.  It  is  perfectly  possible  to  be  acquainted 
,  with  all  the  truths  of  Christianity,  and  not 
to  feel  them.  2.  We  need  to  know  the  re- 
quirements of  the  law,  before  we  can  ap- 
preciate the  provisions  Of  the  Gospel.  3. 
We  are  to  do  good  to  all  men  as  we  have 
opportunity.  We  are  not  to  ask  querulous 
or  small  questions  when  we  see  objects 
which  we  know  to  be  suffering  with  hun- 
ger, cold,  &c.  We  are  not  to  ask.  Can  you 
pronounce  my  shibboleth  ?  are  you  a  mem- 
ber of  my  sect,  or  party,  or  denomination? 
Not  that  we  are  to  love  less  the  truth,  but 
that  our  love  is  to  go  beyond  the  limits  of 
our  sect,  and  to  express  itself  wherever 
suflFering  is  found.  4.  And  this  love,  which 
we  are  bound  to  cherish  toward  others, 
must  not  be  in  word  and  in  tongue  only, 
but  in  deed  and  in  truth.  Our  Ipve  must 
be  practical,  entailing  on  us  self-sacrifice 
and  self-denial,  in  money,  time  and  trouble. 
Our  charity  should  be  seen  not  merely  in 
our  talking,  but  in  our  acting — not  merely 
in  our  profession,  but  in  our  practice.  We 
should  think  it  no  misspent  time  to  work 
as  hard  in  doing  good  to  those  who  need 
help,  as  others  work  in  trying  to  get  money. 
In  the  vast  mass  and  complicated  rela- 
tions of  modern  society,  says,  an  eminent 
divine,  it  is  extremely  difficult  to  apply 
right  i)rinciples  in  the  department  of  ma- 
terial benevolence.  On  the  two  opposite 
sides  we  are  liable  to  err,  and  we  ought  on 
either  side  to  watch  and  pray  that  we  enter 
not  into  temptation.  1.  It  would  be  a  mis- 
chievous mistake  to  give  money,  food  and 
clothes  to  every  imi^ortunate  beggar  who 
contrives  to  cross  our  path  and  present  an 
appearance  of  distress.  There  are  men, 
women  and  children  in  our  day,  who  trade 
upon  their  sores,  and  even  make  sores  to 
trade  upon.  To  give  alms  indiscriminately, 
in  these  circumstances,  is  both  to  waste 
means  and  propagate  improvidence.  But, 
2,  it  is  not  enough  to  resist  importunities 
which  may  proceed  from  feigned  distress. 
Shut  your  hand  resolutely  against  the 
whine  of  trained,  unreal  pauperism,  but, 
at  the  same  time,  diligently  search  out  the 
true  sufferers,  and  liberally  supply  their 
wants.  If  from  defective  knowledge  errors 


must  sometimes  be  committed,  better  far 
that  now  and  then  a  dime  should  be  lost, 
by  falling  into  unworthy  hands,  than  that 
our  hearts  should  be  drained  of  their  com- 
passion and  dried  hard  by  the  habit  of 
seeing  human  sufiering  and  leaving  it  un- 
relieved. "A  man's  life  consisteth  not  in 
the  abundance  of  things  which  he  possess- 
eth ;"  it  is  Vjetter  that  his  abundance  should 
be  diminished  by  an  occasional  excess  of 
disbursement,  than  that  love,  in  which  his 
life  really  lies,  should  wither  in  his  breast 
for  want  of  exercise.  "  The  milk  of  human 
kindness  "  this  compassion  has  been  called, 
but  let  us  remember,  that  if  no  needy  child 
is  permitted  to  draw  it,  this  milk  will  soon 
cease  to  flow. 

It  is  a  point  worth  considering,  whether 
the  modern  method  of  allowing  benevo- 
lence to  vent  itself  in  contributions  for  the 
support  and  comfort  of  the  suffering,  un- 
accompanied with  personal  visits  to  the 
distressed,  and  personal  care  for  them, 
either  bestows  the  best  culture  on  the 
heart,  or  meets  the  demands  of  this  parable. 

38.  H  Now  it  came  to  pass,  as  they  went,  that  he  en- 
tered into  a  certain  village:  and  a  certain  woman 
nameil  'Martha  received  him  into  her  house. 

■■John  xi.  1  and  xii.  2,  3. 

It  is  not  quite  clear  at  what  period  of  our 
Lord's  ministry,  the  history  here  recorded, 
comes  in,  nor  what  is  the  connection  be- 
tween it  and  the  preceding  passage.  It 
has  been  suggested  that  one  object  is  to 
supply  a  serviceable  caution  against  the 
idea  that  active  working  charity,  like  that 
of  the  good  Samaritan,  was  the  only  way 
to  serve  Christ,  and  to  show  that  sitting 
still  and  hearing  is  just  as  useful  in  its 
season  as  relieving  distressed  people  ;  that 
outward  performance  must  be  based  upon 
an  inner  work. 

He  entered  into  a  certain  village.  This  was 
Bethany,  on  the  south-east  side  of  the 
Mount  of  Olives,  about  two  miles  from 
Jerusalem.  It  was  the  scene  of  some  of 
the  most  interesting  events  of  Christ's 
life.  (Matt.  xxi.  17,  xxvi.  6 ;  Mark  xi.  11, 
12,  xiv.  3;  John  xi.  1-46  and  xii.  1-3.) 
Our  Lord  did  not  often  Himself  enter  a 
village,  in  the  latter  days  of  His  ministry, 
when  the  increasing  jealousy  and  hostility 
of  His  enemies  rendered  it  prudent  for 
Him  to  avoid  the  more  public  places. 

And  a  certain  woman  named  Martha  re- 


818 


LUKE 


ceiued  him  into  her  house.  This  is  a  common 
expression  to  denote  a  hospitable  recep- 
tion. (See  xix.  6,  ix.  53.)  Martha,  it  is 
evident,  not  onl}'  from  this  place,  but 
from  her  name  being  mentioned  first  in 
John  xii.  5,  was  the  housekeeper. 
Whether  she  was  a  widow  or  maiden  lady 
we  know  not;  we  only  know  that  she 
was  mistress,  if  not  proprietor,  of  the 
house.  From  the  fact  that  Bethany  is 
called  the  town  of  Mary  and  Martha 
(John  xi.  1),  it  has  been  inferred  by  some 
that  the  sisters  were  large  property-hold- 
ers, and  yet,  though  this  may  have  been 
the  case,  all  that  is  probably  meant  by 
this  expression  is,  that  they  were  perma- 
nent residents  of  the  village.  That  the 
whole  family  was  one  of  some  considera- 
tion is  evident  from  the  fact  that  many 
persons  came  even  from  Jerusalem  to  con- 
dole with  the  sisters  after  the  death  of 
their  brother.     (See  John  xi.  9.) 

39.  And  she  had  a  sister  called  Mary,  "which  also  tsat 
at  Jesus'  feet,  and  heard  his  word. 
•1  Cor.  vii.  32.  &c.    tLuke  viii.  35 ;  Acts  xxii.  3. 

A  sister.  Probably  her  only  sister,  v)hich 
also  sat  at  Jesus'  feet  and  heard  his  word. 
May  not  "  also "  imply  that  Martha  sat 
there  too  till  household  claims  called  her 
away  ?  In  the  East  it  is  the  custom  to  sit 
upon  the  ground,  or  on  low  couches.  Dis- 
ciples sat  near  to  the  feet  of  the  teacher  or 
rabbi.  So  young  Saul  sat  at  the  feet  of 
Gamaliel.  (Acts  xxxii.  23.)  There  was, 
therefore,  nothing  unusual  in  Mary's  pos- 
ture, as  she  listened  to  the  Saviour's  in- 
struction on  things  relating  to  His  kingdom, 
and,  possibly,  to  His  approaching  death. 
It  will  be  noted  that  as  soon  as  Christ 
entered  this  house,  He  began  to  preach. 
Whilst  bodily  food  was  being  provided 
for  Him,  He  was  preparing  spiritual  bread 
for  others.  O  that,  in  our  place  and  meas- 
ure, we  might  all  imitate  Jesus  in  this 
respect !  Can  we  come  into  any  house  or 
company,  and  find  nothing  to  say  or  do 
for  God? 

40  TBut  Martha  was  "cumbered  about  much  serving, 
and  came  to  him,  and  said.  Lord,  dost  thou  not  care 
that  my  sister  hath  left  me  to  serve  alone?  bid  her 
theretbre  that  she  help  me.— uJohn  vi.  27. 

But  Martha  was  cumbered  about  much 
serving.  She  was  over-occupied,  deeply 
absorbed  (the  Greek  word  means  "was 
drawn  about  distracted")  in  efibrts  to 
make  suitable  provision  for  Christ  and  His 


friends — prepare,  what  she  supposed  to  bfe 
demanded,  a  suitable  entertainment  for  so 
illustrious  a  guest  and  His  disciples — make 
ready  their  hedging  apartments,  &c.  Thus 
was  she  anxious  to  show  her  respect  and 
affection  for  her  Lord.  Was  there  any- 
thing censurable  in  this  ?  Certainly  not. 
Jesus  is  entitled  to  the  best  we  have.  Our 
most  valuable  jiossessions  must  be  laid  at 
His  feet.  But  there  luas  something  cen- 
surable in  the  spirit  and  maimer  in 
which  Martha  addressed  our  Lord.  Per- 
haps, as  we  have  hinted  already,  Mary 
had  at  the  beginning,  before  the  Saviour's 
arrival,  also  assisted  in  the  domestic 
labors,  but  soon  afterward  had  seen  that 
she  could  now  use  the  precious  time  more 
profitably,  and  therefore  left  her  sister. 

Lord,  dost  thou  not  care  that  my  sister  hath 
left  me  to  serve  alone  f  bid  her  therefore  that 
she  help  me.  As  if  Martha  had  said,  "  Is  it 
right  that  both  thyself  and  all  this  com- 
pany should  not  be  provided  for  ?  or  is  it 
reasonable  that  the  whole  responsibility 
and  labor  should  devolve  on  me,  whilst 
Mary  sits  still  utterly  neglectful  of  house- 
hold duties  ?  send  her,  therefore,  back  to 
her  post,  which  she  has  left  too  early, 
since  she  can  no  longer  be  spared  there." 
What  infirmity  and  weakness  intermix 
with  the  virtues  and  graces  of  the  best 
Christians,  especially  when  they  give  way 
to  unhallowed  passion  !  Here  was  fretful- 
ness  of  temper,  and  may  there  not  have 
been  something  of  domestic  vanity? 
Martha's  anxiety  to  make  suitable  pro- 
vision for  her  Lord  was  commendable,  but 
that  anxiety  was  excessive  as  her  concern 
for  the  entertainment  was,  compared  with 
that  which  she  manifested  for  the  Saviour's 
teaching  at  that  time.  This  is  evident, 
not  only  from  the  whole  tenor  of  her 
complaint,  but  particularly  from  the  fact 
that,  instead  of  telling  her  sister  she 
wanted  help,  she  sought,  in  a  difference 
with  that  sister,  to  win  the  Saviour  as  her 
confederate — using,  indeed,  a  sort  of  two- 
edged  form  of  speech,  which  bore  with 
some  almost  rebuking  force  upon  our 
Lord  and  Mary.  It  will  be  observed  that 
Mary  was  silent  under  her  sister's  com- 
plaint. She  did  not  defend  her  course, 
but  left  it  to  her  Lord  to  answer  for  her. 
When  we  are  complained  of  for  well-doing, 


CHAPTER   X. 


819 


it  is  onr  duty,  and  may  it  be  our  prudence 
to  seal  up  our  li]>s  in  silence,  and  to  expect 
our  vindication  from  above. 

41.  And  Jesus  answered  and  .said  unto  her,  Martha, 
Martlia,  thou  art  careful  and  troubled  about  many 
■  things : 

How  contrary  to  her  expectation  was 
our  Lord's  answer  to  Martha !  She  thought 
that  her  .sister  would  have  been  sent  away 
with  a  check,  and  herself  with  thanks ; 
but  instead  of  this,  and  that,  too,  notwith- 
standing the  provision  she  had  made  for 
His  comfort,  Jesu.s  failed  not  to  tell  her  of 
her  fault.  No  obligations  to  any  particular 
persons,  even  our  best  friends,  should  keep 
us  from  reproving  their  faults.  The  double 
utterance  of  the  name,  as  also  afterward, 
"Simon,  Simon,"  "Saul,  Saul,"  was  meant 
to  express  the  dissatisfaction  of  the  Saviour, 
not  so  much  with  the  act  as  rather  with 
the  disposition  of  Martha.  Thou  art  care- 
ful and  troubled  about  many  things — thou  art 
solicitous  and  disquieted  (as  the  waters 
when  agitated  by  a  violent  storm)  about  a 
variety  of  interests  comparatively  un- 
worthy of  regard.  Christ  condemns  not 
l^er  hospitality,  but  her  solicitude  and 
superfluity,  her  distraction  and  perptexity. 
O  how  prone  we  are  to  exceed  in  things 
lawful  and  necessary !  Martha's  enter- 
tainment of  Christ  was  a  noble  service, 
but  she  was  too  anxious  and  solicitous 
about  it.  One  duty  is  t6  be  limited  by 
another,  and  each  is  to  receive  its  just 
proportion  of  interest  and  attention. 

42.  But 'One  thing  is  needful,  and  Mary  hath  chosen 
that  good  part,  which  shall  not  be  taken  away  from 
her. 

»Ps.  xxvii.  4 :  John  xvli.  3 ;  Gal.  v.  6 :  Col.  11. 10, 14 ;  1 
John  V.  11, 12. 

But  one  thing  is  needful.  The  term  need- 
ful in  the  Greek  is  a  noun — necessity.  "  Of 
one  thing,  even  of  salvation,  there  is  ne- 
cessity." This  is  the  thing  which  ought 
first  and  principally  to  be  regarded  by  us 
— the  well-being  of  our  immortal  souls. 
Other  things  are  needful  to  som^,  this  is  so  to 
all;  other  things  are  needful  in  a  measure, 
this  is  infinitely  so  ;  other  things  are  need- 
ful occasionally  and  for  a  season,  this  is  so 
always  and  forever.  And  wherever  this 
interest  is  properly  attended  to,  all  other 
matters  will  be  used  or  pursued  in  sub- 
serviency to  it.  Mary  hath  chosen  that  good 
part.  It  is  not  affirmed  that  Martha's 
occupation  was  wrong,  but  that,  for  the 


time,  Mary's  occupation  was  better  thaii 
Martha's.  The  phrase,  that  good  parl^  is  a 
general  expres.'^ion,  and  meant  to  be  in- 
terpreted with  a  reference  to  the  conduct 
of  Mary  at  the  time  when  her  sister  inter- 
posed. She  was  choosing  soul-benefit. 
She  was  seeking  more  grace.  She  W»s^ 
striving  after  nearer  and  closer  communion 
with  God  and  His  Christ.  This  was  the 
portion  which  she  preferred  to  everything 
else,  and  to  which  she  Avas  willing  for  a 
time  to  postpone  all  earthly  care.  That 
good  part,  or  jwrtion  of  the  heavenly  inher- 
itance which  Mary  was  by  faith  in  Jesus 
receiving  into  her  soul,  in  comparison 
with  the  excellence  of  which  nothing  else 
deserved  to  be  named.  Hath  chosen  refers^ 
to  Mary's  own  voluntary  choice  and  agency 
in  receiving  the  blessing.  It  was  her  wise 
and  happy  choice  to  "  sit  at  Christ's  feet, 
and  hear  His  words."  She  was  not  to  be 
drawn  into  a  neglect  of  His  instructions 
by  any  secular  cares  and  encumbrances, 
and  as  neither  life,  death,  nor  eternity 
would  deprive  her  of  her  interest  in  His 
salvation,  so  our  Lord  would  by  no  means 
consent  to  her  being  deprived  of  her 
present  satisfaction  of  listening  to  His  dis- 
course, in  order  to  assist  in  providing  a 
needless  entertainment  for  its  plenty  and 
variety. 

It  will  be  observed  that  our  Lord,  in  His 
declaration  that  Mary  had  chosen  the 
good  part,  does  not  imply  that  Martha  had 
not  so  chosen.  Nor  is  there  any  reason  to 
think  that  this  was  the  case.  On  the  con- 
trary, the  indication  is  quite  clear  that 
she  was  possessed  at  this  time,  as  we  know 
she  was  afterward  (John  xi.  27),  of  vital 
piety.  She  erred,  but  rather  from  a  mis- 
taken view  of  the  true  mode  of  honoring 
Christ,  than  from  any  real  disrespect  mani- 
fested toward  Him.  She  committed  a 
mistake,  which  was  very  natural  in  the 
circumstances  in  which  she  was  placed, 
but  which,  when  enlightened  in  reference 
thereto,  she  was  doubtless  ready  to 
acknowledge  and  renounce  with  tears  of 
penitence.  Martha  was  a  true  believer, 
and  did  not,  in  her  general  conduct,  ne- 
glect "  the  one  thing  needful."  In  the 
day  of  affliction  her  grace  shone  clearly 
and  brightly.  There  is  hardly  any  con- 
fession, in   all    the  four  Go.spels  of  our 


?20 


LUKE. 


Lord's  office,  which  will  compare  with 
that  which  she  made  in  the  eleventh 
chapter  of  John. 

This  interesting  narrative  suggests  the 
following  reflections : 

1.  It  is  possible  now  to  sit  at  Jesus'  feet. 
This  may  be  done  by  thinking  over  His 
words  in  foilh  and  prayer.  Christ  is  not 
for  from  any  one  of  us,  and  to  the  humble, 
waiting  spirit  will  make  known  His  love, 
though  now  enthroned  above.  Mary  sat — 
she  stayed  a  while,  she  waited  on  the 
Saviour's  words.  With  open  heart,  like 
Lydia's,  she  listened,  anxious  to  learn, 
and  held  her  memory,  like  a  golden  vase, 
to  catch  each  precious,  fragrant  drop  of 
truth  which  came  distilling  from  His  lips. 
Many,  alas,  rush  into  the  presence  of 
Christ  with  steeled  hearts,  and  ears  half- 
closed,  attention  fast  asleep  and  reason's 
eye  filmed  o'er  by  prejudice,  and  rush 
away  again,  and  wonder  they  are  not  wise. 

2.  Let  us  not  suppose  that  our  Lord 
would  not  have  persons  attend  to  their 
own  household  afiairs.  It  is  a  duty  to 
superintend  our  domestic  concerns  with 
watchful  care  and  diligence.  And  we  can 
serve  God  in  the  family,  as  well  as  in  the 
closet  and  sanctuary,  if  only  we  are  actu- 
ated by  the  right  spirit.  We  may  and 
should  commune  with  our  Lord  in  our 
common  employments.  Thus  will  they 
be  sanctified,  and  become  to  us  means  of 
grace.  The  great  danger  is  from  the  cares 
of  this  world.  They  come  insensibly  to 
eat  up  our  spirituality,  and  bring  leanness 
on  our  souls.  It  is  far  more  frequently 
an  excessive  attention  to  things  in  them- 
selves lawful  that  leads  men  to  eternal 
ruin,  than  open  sin,  or  flagrant  breaches 
of  God's  commandments. 

3.  We  must  take  temperament  into  ac- 
count in  judging  of  religion.  Looking  at 
these  two  sisters,  we  might  be  tempted  to 
infer  that  the  care  for  eternal  things 
existed  in  Mary  alone.  But  it  was  not  so. 
Both  were  friends  and  disciples  of  Christ. 


As  water  is  colored  by  the  soil  over  which 
it  flows,  so  religion  is  modified  in  its 
features  and  development  by  the  peculiar 
temperament  of  the  individual  in  whose 
heart  it  has  found  a  place.  Martha  and 
Mary  both  loved  Jesus,  and  Jesus  loved 
both  of  them,  but  they  were  evidently  of 
very  different  turn  of  mind.  Martha  was 
active,  stirring  and  impulsive,  feeling 
strongly,  and  speaking  out  all  she  felt. 
Mary  was  quiet,  still  and  contemplative, 
feeling  deeply,  but  saying  less  than  she 
felt.  It  was  the  heartfelt  pleasure  of  both 
to  serve  Christ  according  to  their  best 
ability,  only  each  had  her  own  idea  how 
this  must  be  done.  With  Martha,  pro- 
ductivity, with  Mary,  receptivity,  stands 
in  the  foreground.  Martha  is  the  Peter, 
Mary  the  John,  among  the  female  disciples 
of  Christ.  Martha's  character  was  one- 
sided, in  attaching  too  much  importance 
to  the  external,  to  outward  activity  ;  Mary 
also  would  have  had  something  one-sided, 
if  she  regarded  every  work  of  Martha 
without  restriction,  as  unworthy  of  her 
attention  and  below  her  dignity.  We 
must  not  expect  all  believers  in  Christ  t© 
be  exactly  like  one  another.  We  must 
not  set  down  others  as  having  no  grace, 
because  their  experience  does  not  entirely 
tally  with  our  own.  "  There  is  one  Spirit, 
but  a  diversity  of  operations." 

4.  The  true  Christian's  possession  shall 
never  be  taken  from  him.  He  alone,  of 
all  mankind,  shall  never  be  stripped  of 
his  inheritance.  Kings  must  one  day 
leave  their  palaces.  Rich  men  must  one 
day  leave  their  moneys  and  lands.  They 
only  hold  them  till  they  die.  But  the 
poorest  saint  on  earth  has  a  treasure  of 
which  he  will  never  be  deprived.  The 
grace  of  God,  and  the  favor  of  Christ,  are 
riches  which  no  man  can  take  from  him. 
They  will  go  with  him  to  the  grave  when 
he  dies.  They  will  rise  with  him  in  the 
resurrection  morning,  and  be  his  to  all 
eternity. 


1.  What  is  said  about  "  other  seventy  ?"  2.  What  did  our  Lord  say  to  them  ?  3.  What  directions  did  He  give 
them?  4.  What  was  spoken  concerning  Chorazin  and  Bethsaida?  5.  What  concerning  Capernaum  ?  6.  What 
did  the  seventy  report  on  their  return?  7.  What  did  Jesus  say  to  them?  8.  For  what  did  Christ  thank  His 
Father?  9.  What  did  He  say  privately  to  His  disciples?  10.  Who  tempted  Christ  ?  11.  How?  12.  What  ques- 
tion did  the  lawyer  ask  Jesus  ?    13.  By  what  parable  was  it  answered  ?    14.  What  is  said  of  Martha  and  Mary  ? 


CHAPTER   XI. 


831 


CHAPTER  XL 

1  Chri.it  trnrhrth  to  prai/,  and  thnt  inxfantl}/ :  11  aa.tur- 
t»!f/  fhut  (iixl  xo  wilt  ji'ivf  \isiji,i,il  thiiKjs.  H  Jlr,  caxdng 
out  a  timiil)  li'Vtl,  riinilcttli  tin  bldspli.nnim.';  J'/i(tri.srtx  : 
28  (tnd  sli(  wctli  wlio  art',  blt:sst:d  :  'I'J  jnearliet/i  tii  tin: 
pef>i>lf,  ;i7  and  rcprehrndelh  the  outward  s/ieiu  of  hut  i- 
ness  in  tlie  2'hariseas,  scribes  and  lawyers. 

Prayer  is  one  of  the  great  laws  of  natural 
religion.  That  man  is  a  monster,  that  never 
prays,  that  never  gives  glory  to  his  Maker, 
nor  feels  His  favor,  nor  owns  his  depend- 
ence on  Him.  One  great  design,  therefore, 
of  Christianity  is  to  assist  us  in  praijer,  to 
enforce  the  duty  on  us,  to  instruct  us  in  it, 
and  to  encourage  us  to  expect  advantage 
by  it. 

AND  it  came  to  pass,  that  as  he  was  praying  in  a 
certain  place,  when  he  ceased,  one  of  his  disciples 
said  unto  hhn.  Lord,  teach  us  to  pray,  as  John  also 
taught  his  disciples. 

As  he  u-as  praying  in  a  certain  place.  It  is 
not  easy  to  determine  the  time  or  the  lo- 
cality here  referred  to.  The  circumstance 
recorded  may  have  occurred  very  soon 
after  the  domestic  scene  in  the  house  of 
the  sisters  in  Bethany,  and  since  we  know 
from  other  j^assages  that  the  Saviour  was 
especially  accustomed  to  pray  on  the  sum- 
mits of  mountains,  we  are  almost  sponta- 
neously brought  to  think  here  of  the  Mount 
of  Olives,  the  subsequent  theater  of  His 
conflict  and  of  His  coronation.  (Comp. 
chap.  xxi.  37.)  When  he  ceased.  These 
words  do  not  simply  indicate  that  the  dis- 
ciples, instead  of  interrupting  Jesus,  waited 
until  He  had  finished  His  prayer,  but  con- 
vey the  idea  that  when  He  ceased  praying, 
there  was  a  profound  silence.  Lord,  teach 
us  to  pray,  &c.  Teach  us  the  body  of  bless- 
ings Ave  may  hope  to  receive,  and  therefore 
what  object  is  right,  and  not  presumptuous 
to  ask.  It  w\as  well  in  the  disciple  who 
offered  this  request,  not  only  to  attach  im- 
portance to  prayer,  and  to  feel  his  own  ig- 
norance and  insufficiency  in  the  perform- 
ance, but  to  address  One  who  is  always 
able  and  willing  to  hear  and  help  us.  None 
.teach  like  Him.  Four  ways  He  teaches  to 
pray:  1.  By  His  word;  2.  By  His  exam- 
ple; 3.  By  His  providence;  4.  By  His 
Spirit. 

2.  And  he  said  unto  them.  When  ve  pray,  say,  "Our 
lather  winch  art  in  heaven.  Hallowed  be  thv"  name, 
ihy  kmgdoni  come.  Thy  will  be  done,  as  inheaven, 
so  in  earth.— aMatt.  vi.  9,  on  which  see  notes. 

This  was  not  the  first  occasion  on  which 
Christ  gave  "The  Lord's  Prayer"  to  the 


disciples.  It  is  embodied,  with  very  slight 
variations,  in  the  Sermon  on  the  Mount 
(Matt.  vi.  9-13),  which  belongs  to  an  earlier 
date.  Twice  the  Lord  God  wrote  the  Ten 
Commandments  on  tables  of  stone.  (Deut. 
X.  10,  X.  4.)  Twice  the  Lord  Jesus  deliv- 
ered the  Lord's  I'rayer.  Why  the  repeti- 
tion of  this  prayer?  The  disciples  were 
defective  both  in  understanding  and  mem- 
ory, and  the  Master  gave  them  "  line  upon 
line." 

The  existence  of  a  progressive  sequence 
in  the  prayer  is  seen,  even  on  a  casual 
view.  At  the  outset  the  suijpliant  appears 
lost  in  the  contemplation  of  the  Being  to 
whom  his  spirit  ascends;  next,  he  turns 
his  thoughts  upon  himself  and  his  own 
wants.  Further,  it  is  not  difficult  to  recog- 
nize a  progression  in  the  three  first  peti- 
tions, and  in  the  three  (or  four)  last.  The 
recognition  of  the  name  of  God  is  the  basis 
on  which  alone  the  kingdom  of  God  can 
be  established,  and  again,  this  kingdom  is 
the  sphere  in  which  the  will  of  God  is 
fulfilled.  Further,  the  prayer  for  the  main- 
tenance of  the  life  of  man  precedes  the 
prayer  for  the  forgiveness  of  his  sins;  and. 
again,  it  is  only  when  the  guilt  of  the  past 
is  removed  that  the  thought  is  directed  to 
the  temptations  of  the  future.  The  thought- 
ful reader,  who  has  derived  from  other 
sources  the  knowledge  of  the  Trinity,  will 
also  find  a  reference  to  that  truth  in  the 
scheme  of  this  prayer.  The  petitions  of 
the  first  and  second  parts  refer  to  God  as 
Creator  and  Preserver,  the  second  petition 
of  either  part  refers  to  God  as  Redeemer, 
W'hilst  the  third  of  either  part  relates  to 
God  the  Holy  Spirit,  by  whom  the  Divine 
will  comes  to  be  fulfilled,  and  through 
whose  power  temptation  is  overcome. 

When  ye  pray,  say:  (in  Matt.  vi.  9), 
"  after  this  manner  therefore  pray  ye." 
No  rational  man  can  think  that  it  was  our 
Lord's  meaning  that  we  should  use  these 
words  exclusively.  The  prayer,  as  we 
suppose,  was  intended  as  a  model  rather 
than  a  mould.  It  was  given  rather  as  a 
specimen,  by  the  spirit  and  order  and  pro- 
portion of  whose  several  parts  we  should 
guide  our  own  spontaneous  petitions,  than 
as  a  rigid  and  imperishable  enclosure  in 


833 


LUKE. 


wliicli  all  our  pious  acknowledgments  and 
supplications  should  be  compressed. 

Our  Father,  &c.  We  have  here  grouped 
together  the  three  principles  which  settle 
man's  just  relations  to  this  and  to  the  next 
world :  1.  The  Filial.  We  see  in  the  Most 
High  a  Father.  This  representation  of 
God  as  Father  of  those  who  worship 
Him,  teaches  us  that  He  stands  in  a  rela- 
tion toward  them  similar  to  that  in  which 
a  father  stands  to  his  children,  and  that 
He  regards  them  in  a  manner  similar  to 
that  in  wdiich  a  father  regards  and  acts 
toward  his  children — really  loving  them, 
and  disposed  to  bestow  on  them  every- 
thing that  is  necessary  to  their  true  happi- 
ness. 2.  The  Fraternal.  We  come  not 
with  our  private  needs  and  vows  alone, 
but  with  those  of  our  race  and  brother- 
hood. "  Our  Father."  Believers,  in  all 
their  prayers,  should  think  of  others  as 
well  as  themselves.  They  should  remem- 
ber all  their  brethren  in  Christ,  and  all 
their  brethren  of  mankind.  3.  The  Celes- 
tial. Though  we  are  now  of  the  earth, 
and  attached  to  it  by  these  mortal  and 
terrene  bodies,  we  are  not  originally  from 
it,  nor  were  we  made  to  be  eternally  upon 
it.  We  are  of  Heaven,  and  for  Heaven, 
for  there  and  not  here  our  Father  is,  and 
where  He  is  our  true  home  is.  God,  though 
omnii^resent,  has  Heaven  as  His  special 
residence.  The  clause,  which  art  in  heaven, 
directs  our  thoughts  to  the  difference  be- 
tween earthly  fathers  and  this  Father. 
"  We  are  to  have  no  earthly  thoughts 
respecting  the  heavenly  majesty  of  God." 
The  very  commencement  of  the  prayer 
assumes  in  the  suppliant  a  spirit  pene- 
trated with  reverence  and  love  and  confi- 
dence— a  spirit  which,  like  the  Psalmist, 
thinks  of  God  as  the  highest  and  best 
portion.     (Ps.  Ixxiii.  25,  2G.) 

Hallowed  be  thy  name.  (See  on  Matt, 
vi.  9.)  J3y  the  name  of  God,  we  are  to  un- 
derstand His  revealed  character,  and  at- 
tributes— even  all  that  is  implied  in  the 
appellation  by  which  He  is  known  among 
men.  (See  Ex.  xxxiv.  5-7.)  The  word 
hallowed  is  nearly  synonymous  with  "  sanc- 
tified," or  "  glorified."  God's  name  may 
be  hallowed  by  us  in  three  ways :  1.  In 
our  hearts,  by  entertaining  suitable  con- 
ceptions of  Him  ;  2  By  our  lips,  when  we 


acknowledge  His  Divine  perfections,  and 
tell  of  all  His  wondrous  works  ;  3.  In  our 
lives,  when  the  consideration  of  these 
Divine  perfections  engages  us  to  suitable 
obedience. 

Thy  kingdom  come.  (Ps.  xxii.  28;  Dan. 
ii.  44;  see  on  Matt.  vi.  10.)  This  petition 
implies  an  earnest  desire  that  the  kingdom 
of  God  may  be  set  up  in  our  own  hearts, 
reducing  all  within  us  to  entire  subjection 
to  Christ,  our  king,  that  it  may  be  set  up 
in  the  hearts  of  our  children,  relatives, 
servants,  friends,  neighbors,  that  the  word 
of  the  kingdom  may,  in  all  nations,  "  be 
preached  with  the  Holy  Ghost  sent  down 
from  Heaven,"  tliat  Christian  churches 
may  be  established  in  every  region  of  our 
earth,  and  that  "the  kingdoms  of  this 
world  may  become  the  kingdom  of  our 
Lord,  and  of  His  Christ,"  that  every  oppos- 
ing power  may  be  put  down,  and  God  be 
all  in  all.  The  final  setting  up  of  tliis 
kingdom  has  been  long  predicted.  (Gen. 
iii.  15  ;  Rom.  viii.  22  ;  Rev,  xi.  15  and  xxii. 
20.) 

Thy  udll  be  done,  as  in  heaven,  so  in  earth. 
(Ps.  xl.  8,  ciii.  20  ;  see  on  Matt.  vi.  10.) 
God's  will  may  be  considered  either  as 
preceptive  or  providential.  To  the  former, 
reference  is  here  made,  for  God's  provi- 
dential will  is  done  in  earth,  equally  as  in 
heaven.  Or,  if  the  latter  is  also  referred 
to,  that  submission,  acquiescence  and  sat- 
isfaction in  it,  whicli  angels  feel  and  ex- 
press, may  be  intended.  It  ought  to  be 
the  prayer  and  care,  the  study  and  en- 
deavor of  every  Christian,  that  the 
commanding  will  of  God  may  be  done  by 
himself  and  by  all  men  on  earth,  as  it  is 
by  the  saints  and  angels  in  heaven,  with 
entireness,  harmony,  cheerfulness,  dili- 
gence, constancy  and  ineffable  delight. 
(Hab.  ii.  14  ;  Heb.  viii.  11.) 

3.  Give  us  *day  by  day  our  daily  bread. 
*0r,  for  tlie  day. 

Daily  bread.  (SeeonMatt.vi.il.)  The. 
bread  which  is  convenient,  or  sufficient  for 
our  daily  subsistence.  Bread  is  one  prin- 
cipal part  of  the  things  which  are  needful 
for  the  body,  and  here,  as  is  often  the  case, 
it  is  put  for  the  whole.  By  the  use  of  this 
word,  therefore,  we  are  taught  to  ask  only 
things  that  are  necessary,  without  craving 
superfluities,  and  to  refer  it  to  our  Heavenly 


CHAPTER   XI 


833 


Father  to  determine  what  things  are 
necessary,  according  to  our  station  in  life, 
our  families,  and  various  other  cii-cumstan- 
ces.  We  are  to  ask  "  day  by  day"  the  sup- 
ply of  the  needs  of  life.  Not  being  warranted 
to  ask,  even  of  the  necessaries  of  life,  very 
large  supplies,  which  may  serve  for  weeks, 
months,  or  years  to  come,  but  as  children, 
continually  exercising  the  spirit  of  entire 
dependence  on,  and  complete  confidence 
in, our  Heavenly  Father's  care.  The  "our" 
gives  rise  to  two  very  important  thoughts: 
It  points  to  necessary  labor,  the  true  way 
of  asking  and  receiving,  according  to  God's 
original  appointment  for  man,  in  Gen.  iii. 
19,  independently  of  which  we  eat  not  our 
own  bread  (2  Thess.  iii.  12;  1  Thess.  iv.  11, 
12),  but  another's.  Similarly,  it  points  to 
the  obligatory  communication  and  fellow- 
ship, since  as  we  in  "our"  and  "us,"  pray 
with  and  for  one  another,  so  we  may  not 
hold  anything  that  we  receive  exclusively 
and  covetously,  for  ourselves  alone.  (Isa. 
Iviii. ;  break  thy  bread  to  the  hungry — 
comp.  1  Sam.  xxv.  11.) 

4.  And  forgive  us  our  sins ;  for  we  also  forgive  every 
one  tliat  is  indebted  to  us.  And  lead  us  not  into  tempt- 
ation ;  but  deliver  us  from  evil. 

And  forgive  us  our  sins.  (See  on  Matt. 
vi.  12;  Lev.  xix.  18.)  In  this  petition  the 
following  things  are  supposed:  1.  That  we 
are  all  sinners,  and,  as  such,  stand  in  need 
of  forgiveness.  2.  That  we  are  obliged  to 
pray  every  day  for  pardon,  as  we  do  for 
daily  bread,  for  our  sins  are  many  and 
daily.  That  man  is  a  sad  self-deceiver, 
dreadfully  ignorant  of  God's  law,  and  of 
himself;  who  does  not  see  that  there  is 
much,  very  much,  both  wanting  and  wrong 
in  him,  and  that  he  needs  to  say  every  day, 
"forgive  me  my  sins."  3.  That  since  we  are 
to  pray  for  pardon  of  sin,  itis  imi)ossible  for 
us  to  ever  satisfy  the  justice  of  God  for  sin. 
For  toe  cdso  forgive  every  one  that  is  indebted 
to  us.  The  willingness  of  the  suppliant  is 
by  no  means  a  ground  upon  which  God 
can  bestow  on  him  forgiveness,  but  rather 
a  subjective  condition  without  which  he 
has  no  boldness  to  entreat  the  forgiveness 
of  his  own  sins.  (Comp.  1  John  iv.  18, 19.) 
This  condition,  or  qualification,  let  it  be 
observed,  requires:  1.  That  our  minds  be 
full  of  charity,  free  from  rancor  and  ill- 
will,  and  all  desire  of  revenge  and  secret 


grudge  against  another.  2.  That  we  stand 
ready  to  help,  and  to  do  any  ofiice  of  love 
and  service  for  him  that  has  ofiended  us. 
3.  That  we  admit  our  oflending  brother 
into  friendship  and  familiarity,  which  is 
called  a  forgiving  him  from  the  heart;  our 
heart  must  be  toward  him  as  formerly.  It 
is  a  very  striking  consideration  that  this 
petition  is  so  framed  that,  if  presented  in 
an  unforgiving  spirit,  it  is,  indeed,  an  im- 
precation of  Divine  vengeance. 

And  lead  us  not  into  temptation.  (Gen. 
xxii.l;  seeonMatt. vi.  13.)  "Temptation" 
means  "trial."  God  never  put  evil  into 
our  hearts,  or  stirs  it  up  there  by  any  posi- 
tive influence:  in  the  former  respect,  "a 
man  is  tempted  by  his  own  lust  and  enti- 
ced," in  the  latter,  by  Satan  or  wicked 
men.  But  Providence  may  permit  us  to 
be  brought  into  such  circumstances  as  have 
a  tendency  to  give  our  inward  corruptions, 
and  the  temptations  of  Satan  and  his 
agents,  peculiar  advantage  against  us.  This 
the  Lord  sometimes  does,  to  prove  the 
reality  or  power  of  our  grace,  the  sincerity 
or  hypocrisy  of  our  profession,  or  the  re- 
maining pre  valency  of  sin.  This  petition 
asks  that  God  would  graciously  prevent  us 
from  being  brought  into  circumstances  of 
strong  temptation,  that  He  would  not  leave 
us  to  struggle  with  temptation  in  our  own 
strength,  that  He  would  instruct  us  to 
avoid,  that  He  would  enable  us  to  over- 
come our  temptations.  He  who  would 
honestly  and  acceptably  present  this  peti- 
tion, must  guard  against  going  into  temp- 
tation. 

But  deliver  us  from  evil.  (Ps.  1. 15 ;  see  on 
Matt.  vi.  13.)  This  may  mean,  either  from 
that  which  is  evil,  or  from  him  who  is  evil — 
from  the  evil  thing  or  from  the  evil  one.  We 
prefer  the  first  sense  as  the  more  compre- 
hensive one,  and  as  including  the  second. 
It  is  a  prayer  to  be  preserved  from  every- 
thing that  is  really  prejudicial  to  us,  espe- 
cially from  sin,  that  evil  in  which  there  is 
no  good.  In  this  petition  we  confess  that 
ever  since  the  fall,  the  world  "lieth  in  the 
wicked  one."  (1  John  v.  19.)  We  confess 
that  evil  is  in  us,  and  about  us,  and  near 
us,  and  on  every  side,  and  that  we  have 
no  power  to  deliver  ourselves  from  it.  We 
apply  to  the  strong  for  strength.  We  cast 
ourselves  on  Him  for  protection.    It  will 


824 


LUKE. 


be  observed  that  Luke  omits  the  doxology 
appended  to  the  prayer.     (Matt.  vi.  13.) 

5.  And  he  said  unto  them,  which  of  you  shall  have  a 
frirad.and  shall  go  unto  him  at  midnight,  and  say  unto 
him,  Frieud,  lend  me  three  loaves ; 

After  giving  to  His  disciples  the  form  of 
prayer  in  verses  2-4,  Jesus  proceeded  in 
this  parable  to  urge  very  forcibly  on  them 
the  duty,  not  merely  of  praying,  but  of 
praying  urgently,  importunately,  yea,  of 
never  ceasing  to  pray  until  the  prayer  be 
granted.  The  picture  refers  to  a  simple, 
primitive  condition  of  society,  and  reveals 
corresponding  social  habits. 

He  said  unto  them,  intimating  that  much 
was  said  in  the  same  current  which  is  not 
reported,  but  the  following  parable  was 
clearly  recollected.  Which  of  you  shall 
have  a  friend  In  teaching  how  God  will 
do,  Jesus,  at  the  same  time,  teaches  how 
we  should  behave.  The  same  argument 
is  used  here  as  in  the  j^arable  of  the  unjust 
judge,  one  from  the  less  to  the  greater,  or, 
more  accurately,  from  the  worse  to  the 
better,  with  this  diilerence,  however,  that 
here  the  narrow-heartedness  and  selfish- 
ness of  man  is  set  against  the  liberality  of 
God,  while  there  it  is  his  unrighteousness 
Avhich  is  tacitly  contrasted  with  the 
rigliteousness  of  God.  At  midnight.  This 
unusual  hour  is  chosen  to  give  force  to  the 
reluctance  of  the  man  to  rise  and  supply 
the  wants  of  his  friend,  and  the  power  of 
continual  entreaties  to  overcome  such 
well-grounded  reluctance.  Midnight  means 
the  time  of  the  greatest  internal  darkness 
and  necessity.  Intercession  in  behalf  of 
others  can  never  be  of  any  avail,  except 
in  this  day  of  gloom  and  thick  darkness, 
but  now  may  be  made  in  circumstances 
the  most  discouraging.  Friend,  lend  me 
three  loaves.  That  he  required  three  loaves 
for  the  use  of  his  friend,  clearly  shows 
that  the  bread  of  the  Jews  was  in  very 
small  loaves,  or  else  in  broad  or  thin  cakes, 
according  to  the  present  custom  of  the 
East.  That  the  applicant  had  no  bread,  or 
anything  else  in  his  own  house  to  set 
before  his  friend,  is  to  be  accounted  for  by 
the  fact  that  the  Orientals  generally  only 
prepare  sufiicient  of  bread  and  other  food 
for  the  current  day  ;  so  that  a  person  who 
arrives  at  night  is  more  than  likely  to  iind 
the  house  bare  of  victuals. 


6.  For  a  friend  of  mine  *in  his  Journey  is  come  to  me, 
and  I  have  notliing  to  set  before  him. 

*Or,  out  v/  his  way. 

He  urges  the  grounds  of  entreaty,  1,  the 
unexpectedness  of  the  visitor ;  2,  his  own 
inability.  Of  the  words  translated,  "  in 
his  journey,"  the  margin  gives  a  very 
striking  rendering,  and,  most  probably, 
the  true  one — "  out  of  the  way."  The  be- 
nighted traveler  represents  the  poor  sin- 
ner "  out  of  the  way,"  walking  on  still  in 
darkness,  not  knowing  whither  he  goeth, 
and  then  obtaining  help  from  one  who  is  a 
fellow-sinner,  and  yet  a  believer,  who 
asks  for  him  from  God  the  bread  of  life, 
which  he  is  not  himself  able  to  furnish 
him. 

7.  And  he  from  within  shall  answer  and  say.  Trouble 
me  not:  the  door  is  now  shut,  and  my  children  are 
with  me  in  bed ;  I  cannot  rise  and  give  thee. 

This  person  is  meant  to  represent  Him 
to  whom  the  believer  must  go.  He  from 
vAthin.  This,  in  addition  to  referring  to 
the  person  within,  intimates  that  the  door 
was  not  open,  that  he  did  not  come  forth 
to  converse  with  his  friend.  God,  from 
within  His  house,  which  is  heaven, 
hears  those  who  pray  on  earth.  Trouble 
me  not.  He  is  short  and  sharp.  He 
echoes  not  the  honeyed  word  friend.  We 
trouble  God  by  our  sins,  but  not  by  our 
prayers.  The  door  is  now  shut,  that  is, 
fastened,  barred  and  bolted  for  the  night. 
The  door  of  Divine  mercy  is  always  open 
during  this  life.  M'j  children  are  with  me  in 
bed.  In  the  East  v\'iiole  families  frequently 
sleep  in  the  same  room.  The  man  excuses 
his  disinclination  by  the  disturbance  and 
vexation  it  would  cause  to  him  and  his 
household.  I  cannot  rise  and  give  thee.  It 
does  not  necessarily  follow  that  the  child- 
ren were  in  the  same  bed  with  their  father, 
the  meaning  is  that  they  would  be  dis- 
turbed and  fretful,  if  he  should  rise  and 
thus  wake  them  at  such  an  hour.  The 
supreme  rest  and  happiness  which  God 
enjoys  in  Himself  with  His  saints,  does 
not  make  Him  insensible  to  our  pains  and 
miseries,  and  He  need  not  quit  the  least 
part  of  that  happiness  in  order  to  assist 
and  relieve  us. 

8.  I  say  unto  you,  ^Though  he  will  not  rise  and  give 
him,  because  he  is  his  fripnd,  yet  becauso  of  his  inipor- 
tunitv  he  will  rise  and  give  him  as  many  as  he  needeth. 

bLiike  xviii.  1,  &c. ;  Kom.  xv.  30. 

The  term  translated  "  importunity  "  sig- 
nifies freedom  from  the  bashfulness  which 


CHAPTER    XI 


825 


cannot  ask   a  second  time.    The  shame- 
facedness  which  prevents  a  modest  man 
from  importuuiiig  a  fellow-creature  for  a 
gift  after  the  request  has  been  refused,  is 
out  of  place  in  the  intercourse  between  an 
emjjty  but  believing   supplicant  and  the 
God  of  all  grace.     If  this  Jewish  country- 
man in  his  perplexity  had  been  ashamed 
to  ask  a  second  time,  he  would  have  failed 
to  accomplish  his  objed,  but  because  he 
was  not  so  ashamed,  or  at  least  did  not 
permit  the  shame  to  drive  him  from  his 
purpose,  he  obtained  at  length  all  his  de- 
sire— even  more,  not  only  the  three  loaves 
which  he  asked,  but "  as  many  as  he  needeth." 
The  case  was  similar  to  that  of  the  Syro- 
Phenician  woman  (Matt.  xv.  21-28).     It  is 
not  true,  in  the  sense  that  many  affirm  it, 
that  our  prayers  have  an  effect  on  us  only, 
and  not  on  God.     As  the  same  unchangea- 
ble sun  softens  the  wax  and  hardens  the 
clay,  so  does  God,  who  is  "  without  varia- 
bleness," sustain  and  save  us  in  our  peni- 
tence, and  harden  and  condemn  us  in  our 
obduracy.     We  are   not    to    conceive   of 
prayer  as  an  overcoming  of  God's  reluct- 
ance to  give ;  it  is,  in  fact,  a  laying  hold  of 
His  highest  willingness,  as  we  see  illus- 
trated  in  the  case  of   the   woman   just 
referred  to.     Refusals  to  a  believer  are 
only  trials  of  his  faith,  to  prove  his  confi- 
dence in  God,  and  make  the  gift,  when 
bestowed,  a  suitable  confirmation  of  that 
confidence. 

9.  <:And  I  say  unto  you.  Ask,  and  it  sliall  be  given 
you ;  seek,  and  ye  sliall  tiud ;  knock,  and  it  shall  be 
opened  unto  you. 

cMatt.  vii.  7  and  xxi.  22;  Mark  xi.  24;  John  xv.  7; 
Jaaies  i.  6 ;  1  Jobii  iii.  22. 

The  parablg  concludes  with  words  in 
which  the  same  duty  of  prayer  is  com- 
mended, and  no  longer  in  a  figure,  but 
plainly.  The  three  repetitions  of  the 
command  are  more  than  mere  repetitions. 
There  is  an  ascending  scale  of  earnestness. 
Each  one  of  the  words,  "ask,"  "seek," 
"  knock,"  manifests  increased  importunity, 
BO  that  each  apparent  refusal  will  add 
earnestness  to  the  entreaty,  until  the  re- 
quired blessing  is  received.  The  man  in 
the  parable  did  ask,  seek,  knock,  and  it  was 
opened,  granted,  obtained  by  him,  according 
to  the  promise.  So  must  all  suppliants  do. 
A  man,  in  order  to  offer  up  a  good  prayer, 
must  ask  with  the  humility  of  a  beggar; 


he  must  seek  with  the  carefulness  of  a 
good  servant ;  and  he  must  knock  with  the 
confidence  of  a  friend.  This  three-fold 
command  to  jiray  is,  indeed,  a  commentary 
on  words  of  our  Lord  si)oken  at  another 
time :  "  The  kingdom  of  heaven  suffereth 
violence,  and  the  violent  take  it  by  force." 

10.  For  every  one  that  asketh  receiveth  ;  and  he  that 
seeketh  findeth  :  and  to  him  that  knocketh  it  shall  be 
opened. 

Lest  the  strong  but  general  assurance  of 
the  preceding  verse  should  be  neglected  as 
a  customary  or  unmeaning  form  of  speech, 
it  is  repeated  here  in  terms  still  stronger 
and  more  universal,  not  as  a  promise  to 
be  verified  in  future,  but  as  a  fact  of  actual 
experience.  The  change  from  the  future 
to  the  present,  therefore,  is  significant, 
and  not  to  be  neglected  in  the  exposition. 
"  I  say,  not  only  that  you  shall  receive 
hereafter  what  you  ask,  but  that,  in  jioint 
of  fact,  whoever  does  ask,  does  receive 
accordingly."  That  is  to  say,  believing 
prayer  is  never  vain  or  unsuccessful,  and 
the  knowledge  of  this  truth  is  among  the 
most  efficient  antidotes  to  skeptical  mis- 
givings and  excessive  care.  When  we  do 
not  receive  that  which  we  ask,  let  us 
always  believe  either  that  we  do  not  ask 
it  as  we  ought,  or  that  it  is  good  for  us  not 
to  receive  it. 

11.  iJIf  a  son  shall  ask  bread  of  any  of  you  that  is  a 
father,  will  he  {five  him  a  stone?  or  W  fie  a.iku  tish,  will 
he  lor  a  tish  give  him  a  serpent"  12.  Or  if  he  shall  ask 
an  egg,  will  he  *ofler  him  a  scorpion? 

dMalt.  vii.  9.    *Greek,  give. 

Our  Lord  now  draws  from  the  domestic 
circles  of  earth  some  precious  arguments 
for  confidence  in  approaching  our  heavenly 
Father.  From  that  wiiich  the  friend  -will 
do,  the  discourse  of  the  Saviour  rises  even 
to  that  which  one  could  expect  of  a  father  ; 
from  that  which  an  imperfect  earthly 
father  does,  even  to  that  which  the  per- 
fect Father  in  heaven  bestows.  If  a  son 
shall  ask  bread,  &c.  The  phrase  would  be 
better  translated,  ivhen  your  son,  &c.  In 
the  orisinal,  the  question  has  a  negative 
form,  w^hich  implies  a  negative  answer. 
This  is  not  the  way  you  ever  dream  of 
dealing  with  your  children  who  depend 
on  you  for  their  support.  Bread.  Proba- 
bly the  round  cake  now  used  in  the  East, 
and  bearing  some  resemblance  to  a  smooth, 
flat  stone.  The  same  resemblance  may  be 
traced  between  some   kinds  of  serpents 


826 


LUKE, 


and  some  kinds  of  M-  ^39-  This  third 
example  is  found  only  in  Luke,  the  two 
others  also  in  Matthew  (vii.  9,  lOj.  Old 
writers  say  that  there  was  a  white  scorpion 
in  Palestine,  which,  when  folded  up,  re- 
sembled an  egg.  Now,  if  earthly  parents 
will  not  mock  their  children,  when  hungry, 
by  giving  them  that  which  is  not  food, 
and  especially  if  they  will  not  give  them 
a  noxious  and  a  deadly  thing  instead  of 
food,  it  may  not  be  expected  that  God  will 
refuse  humble  and  earnest  suppliants  the 
good  things  which  they  ask.  He  will  not 
give  us  a  stone  instead  of  bread,  but  we 
may  ourselves,  and  we  should  fear  lest  we 
do,  change  the  bread  of  God  into  a  stone, 
by  the  hardness  of  our  heart.  When,  too, 
we  do  not  get  whatever  we  ask,  and  when 
we  ask  it,  we  may  be  sure  that,  in  our 
ignorance  and  short-sightedness,  we  asked 
a  stone  or  a  serpent,  because  they  seemed 
beautiful — not  knowing  that  the  one  was 
destitute  of  nourishment,  and  that  the 
other  would  sting. 

13.  If  ye  then  being  evil,  know  how  to  give  good 
gilts  unto  your  children:  how  much  more  shall  your 
heavenly  Father  give  the  lloly  Spirit  to  them  that  ask 
him? 

This  is  the  formal  argument  or  inference 
from  the  facts  indirectly  stated  in  the 
preceding  verses.  If  ye  then,  being  evil — 
not  a  coniparison  of  the  morally  corrupt 
man  with  God,  but  rather  a  contrast. 
Men,  notwithstanding  their  depravity, 
which  blinds  their  judgments,  and  makes 
them  defective  in  moral  purity,  and  tends 
to  make  them  weary  through  repeated 
provocations,  and  selfish,  will  satisfy  the 
demands  of  their  children,  if  possible. 
How  then  could  it  be  that  a  holy  God 
should  not  do  that  which  even  sinful  man 
does?  The  argument  of  Jesus  in  this 
verse  seems  to  derive  its  force  from 
three  considerations.  1.  God  is  the  Foun- 
tain of  natural  affection.  From  Him  all 
the  kindness,  pity,  compassion  and  love 
have  proceeded,which  have  flowed  through 
all  the  successive  generations  of  the  world. 
If,  then,  the  love  of  offspring  be  so  strong 
in  our  nature,  how  purely  and  how  power- 
fully must  it  operate  in  Him,  who  tells  us 
that  the  instinct  which  Himself  has  plant- 
ed in  our  hearts,  but  feebly  expresses  the 
affection  that  is  in  His  own  breast  to  the 
family  of  mankind !     2.  The  reception  of 


the  Holy  Spirit  has  relation  to  our  highest 
welfare.  It  concerns  us  in  our  spiritual 
and  eternal  interests.  How,  then,  can  it 
be,  that  He  who  blesses  our  bodies,  and 
inclines  our  hearts  to  give  our  children 
what  is  requisite  for  their  subsistence  and 
comfort,  will  not  give  us,  if  w-e  ask,  the 
great  blessing  which  is  needed  by  our 
rational,  depraved,  accountable  and  im- 
mortal nature?  3.  The  influence  of  the 
Spirit  can  never  fail  of  being  intrinsically 
and  eternally  good.  This  is  not  certainly 
known  of  any  gift  which  a  parent  bestows 
upon  his  child.  But  it  is  true  of  the  Holy 
Spirit,  His  influence  is  absolutely  and  in- 
variably beneficial.  Will  not  God,  then, 
willingly  give  the  Spirit?  It  is  a  precious 
truth  that  this  view  of  God,  as  so  human, 
so  paternal,  is  given  us  by  one  who  knows 
what  He  affirms.  "  No  one  knoweth  the 
Father  but  the  Son,  and  he  to  whom  the 
Son  may  reveal  Him."  (Matt.  xi.  27.) 
Nothing  can  exceed  the  kindness  and  grace 
which  are  thus  represented  as  belonging 
to  our  Father  in  heaven.  This  great  gift 
of  the  Holy  Spirit,  be  it  remembered,  we 
may  ask  unconditionally  and  without 
limit,  as  we  are  permitted  to  supplicate  for 
nothing  else,  at  the  throne  of  grace.  But 
we  must  ask  in  the  name  of  Him  whom 
the  Father  heareth  always. 

14.  If  cAntl  he  was  casting  out  a  devil,  and  it  was  dumb. 
And  it  came  to  pass,  when  the  devil  wsw  gone  out,  the 
dumb  spake ;  and  the  people  wondered. 

*Matt.  ix.  32  and  xii.  22. 

The  connection  between  these  verses 
and  those  which  immediately  precede 
them,  is  striking  and  instructive.  In  the 
preceding  verses  our  Lord  had  been  show- 
ing the  jwwer  and  importance  of  prayer. 
In  the  verses  before  us  He  delivers  a  man 
from  a  dumb  devil.  The  miracle  is  evi- 
dentlv  intended  to  throw  fresh  light  on  the 
lesson.  The  same  Saviour  who  encourages 
us  to  pray,  is  the  Saviour  who  destroys 
Satan's  power  over  our  members,  and  re- 
stores our  tongues  to  their  proper  use.  It 
was  the  devil  who  was  dumb ;  it  was  the 
mnn  who  spake ;  the  demon  was  the  cause 
of  the  dumbness  of  the  afflicted  person. 
And  the  people  vondei-ed.  According  to 
Matthew  they  were  "amazed,"  and  on  the 
point  of  publicly  proclaiming  Jesus  as  the 
Messiah.  This  culmination  of  enthusiasm 
awakened  the  strong  reaction  of  the  Phari- 


CHAPTER   XI. 


827 


sees,  and  led  to  the  sudden  and  malignant 
accusation  mentioned  in  the  next  verse. 

15.  1  But  some  of  them  said.  fHe  casteth  out  devils 
thniutch  -Rcelzehub,  the  chiefof'the  devils. 

f  Matt.  i.\.  o4  iind  xii.  24.  *Gr.  Beclzebxd ;  and  so  ver- 
ses'is,  19. 

Some  of  them — they  were  Pharisees  and 
scribes  from  Jerusalem.  These  person.^, 
let  it  be  noted,  were  unable  to  deny  the 
fact  of  the  miraculous  healing,  and  there- 
fore used  the  only  other  means  at  their 
dispo.sal  to  discredit  Him  who  wrought  it, 
by  malignantly  accusing  Him  of  impious 
collusion  with  the  very  demons  whom  He 
dispossessed.  Thus  their  very  charge 
Against  Him  may  be  reckoned  as  involun- 
tary testimony  to  the  truth  of  His  preten- 
sions to  a  superhuman  power.  Beelzebub,  or 
Beelzebul.  Beelzebub  means  "  Lord  of  flies," 
and  was  worshiped  by  the  Philistines  in 
earlier  times  at  Ekron.  (2  Kings  i.  2.)  This 
god  was  so  called  as  protecting  his  worship- 
ers from  noxious  insects;  or  as  being  himself 
worshiped  under  an  insect  form.  Tliis 
contemptuous  description  of  a  heathen 
deity  is  perfectly  agreeable  to  Jewish 
usage,  and  its  application  in  the  case  before 
us  is  a  conclusive  proof  of  the  extremes  to 
which  these  enemies  of  Jesus  had  carried 
their  contempt  and  hatred  of  Him,  when 
they  chose  the  grossest  nickname  of  a  false 
god  to  describe  the  unseen  power  by  whose 
aid  He  wrought  His  miracles.  The  prep- 
osition through  denotes  not  mere  assistance, 
but  union  and  identification.  Chief  means 
one  who  goes  first,  takes  the  lead,  presides 
or  governs.  There  never  was  any  person 
so  good  as  not  to  be  subject  to  censure  and 
misconstruction.  What  a  trial  to  the  holy 
and  innocent  Jesus  to  be  charged  with 
familiarity  with  the  devil! 

16.  And  others  tempting  him.  esought  of  him  a  sign 
from  heaveii.— =Matt.  xii.  3A  and  xvi.  1. 

The  words,  from  heaven,  show  that  it  was 
a  sign  of  Christ's  Mes.siahship  which  these 
others  demanded  of  Him.  They  appear 
not  to  have  been  satisfied  respecting  the 
expulsion  of  the  demon,  and  now  ask  a 
sign  from  heaven,  as  opposed  to  a  sign  from 
hell,  or  one  on  earth,  in  proof  of  our  Lord's 
pretensions.  It  is  always  one  mark  of  a 
thoroughly  unbelieving  heart,  to  pretend 
to  want  more  evidence  of  the  truth  of  re- 
ligion. To  one  who  has  a  sincere  faith,  it 
is  enough  that  God  has  once  declared  Him- 


self.    He   who   is   not  content  with  this, 
wants  faith,  not  proofs. 

17.  hBut  ilie,  knowing  their  thoughts, said  unto  them : 
Every  tcingduni  divi(Ied  against  itself  is  brought  to 
desolation ;  and  a  house  divitled  against  a  house  lalleth. 

i^iiatt.  xii.  3.5  ;  Mark  iii.  24.    'John  ii.  25. 

Knowing  their  thoughts,  hy  His  omnisci- 
ence. Said  unto  them.  Notwithstanding 
the  very  awful  and  most  flagrantly  wicked 
charge  preferred  against  Him  by  His 
enemies,  Jesus,  not  in  the  least  angry,  but 
rather  pitying  the  misguided  men  who  had 
made  the  charge,  reasons  with  them  quietly 
and  calmly  as  rational  men,  thus  teaching 
us,  that,  however  extravagant  the  charge 
may  be  that  is  made  against  us,  yet,  if  we 
speak  calmly  and  sensibly,  there  is  some- 
thing in  human  nature  that  will  lead  it  to 
listen  the  moment  we  do  so.  Every  king- 
dom divided  against  itself — in  which  there  is 
nothing  but  divided  council  and  separate 
action,  making  on  one  side,  and  unmaking 
on  the  other,  setting  up  and  pulling  down, 
internal  discord  and  civil  war — is  brought 
to  desolation,  or,  as  Mark  has  it  (iii.  24), 
cannot  stand,  cannot  be  established,  made 
to  stand,  by  such  a  process.  The  same 
thing  is  true  in  a  sphere  still  narrower :  a 
house  or  family  divided  against  itself,  com- 
posed of  hostile  and  discordant  members, 
falleth. 

18.  If  Satan  also  be  divided  against  himself,  how  shall 
his  kingdom  stand?  because  ye  say  that  I  caat  out 
devils  through  Beelzebub. 

If  Satan  also  be  divided  against  himself,  as 
the  Pharisees  intimated,  when  they  accused 
Jesus  of  casting  out  Satan  by  Satan's  own 
power,  hoiv  shall  his  kingdom  stand?  No. 
He  is  not  so  weak,  so  ignorant  of  what  his 
strength  is,  nor  so  reckless  of  his  resources. 
His  bad  power  is  yet  a  united  power,  and 
it  will  not  be  for  lack  of  oneness  of  purpose 
and  action  that  his  kingdom  shall  at  length 
fall.  Because  ye  say.  These  words  mean 
this,  I  put  this  question  in  order  to  show 
you  the  absurdity  of  supposing  Satan  to  be 
thus  arrayed  agtiinst  himself.  The  whole 
argument  of  Christ  was  this :  ''  If  Satan 
were  to  cast  out  Satan,  he  would  commit 
suicide.  Therefore,  how  can  you  suppose 
that  he  will  help  me  to  depress  and  put 
down  that  very  kingdom  which  is  his 
strength,  glory  and  stronghold?"  It  is  an 
unwarrantable  calumny  to  endeavor  to 
make  it  believed  that  a  man  is  an  enemy 
of  the  Church,  because  he  is  trying  to  es- 


828 


LUKE. 


tablish  truth  of  doctrine  and  promote  holi- 
ness of  life,  and  to  cast  out  error  and  sin. 
We  must  not  cease  to  serve  the  Church  in 
the  midst  of  all  the  oppositions  of  false 
brethren. 

19  And  if  I  by  Beelzebub  ca-st  out  devils,  by  whom  do 
your  sons  cast  z7i<;7?t  out?  Iherelore  shall  they  be  your 
judges. 

Here  is  a  second  refutation  of  the  charge 
of  the  Pharisees  :  their  objection,  by  parity 
of  reasoning,  would  extend  to  their  own 
exorcists,  which  they  would  not  have  been 
willing  to  admit.  Yozir  sons.  That  is,  your 
disciples.  That  there  were  among  the 
Jews  exorcists,  who  at  least  professed  to  cast 
out  devils,  we  know  from  the  Apocrypha, 
from  Josephus,  and  from  Acts  xix.  12-14. 
It  appears,  by  the  writings  of  the  earliest 
Christian  fathers,  that  this  power  of  exor- 
cism remained  for  some  time  in  the  primi- 
tive Church.  Therefore  they  shall  be  your 
judges,  to  convict  them  of  injustice  and 
malignity  in  ascribing  what  Christ  did,  to 
demoniacal  collusion,  when  they  made  no 
such  charge  against  them  and  their  real  or 
pretended  dispossessions.  The  corruption 
of  the  heart  is  the  cause  of  the  corrujition 
of  the  understanding  and  judgment.  Pas- 
sion makes  men  frequently  condemn  in 
some  that  which  they  approve  in  others. 

20.  But  if  I  kwith  the  finger  of  God  cast  out  devils,  no 
doubt  the  kingdom  of  God  is  come  upon  you. 
tEx.  viii.  19. 

So  numerous  and  powerful  had  been 
ouf  Saviour's  works,  that  the  Jews  had 
ascribed  them,  not  to  a  spirit  of  common 
order,  but  to  the  very  chief  of  hell.  But 
if  they  were  as  beneficent  as  they  were 
powerful,  why  not  ascribe  them  to  the 
Prince  of  Heaven,  and  so  conclude  that 
the  kingdom  of  Heaven  had  come?  The 
argument  here  a^jpears  to  be  this :  "  If 
these  miracles  which  I  work  are  really 
worked  by  the  finger  of  God  (See  Exod. 
viii.  19),  and  I  am  clearly  proved  by  them 
One  sent  from  God,  then,  whether  you 
will  allow  it  or  not,  the  times  of  Messiah 
have  evidently  arrived.  The  kingdom  of 
God  has  come  down  upon  you  unawares, 
and  these  miracles  are  signs  that  it  is  so." 
There  was  solemn  irony  in  this  sugges- 
tion to  the  leading  Jews,  that,  in  spite  of 
their  unwillingness  to  see  or  own  it,  the 
Messiah  and  His  kingdom  might  be  come 
after  all.  We  cannot  bs  assured  that  God 
reigns  in  a  soul,  but  only  when  the  lusts 


and  evil  habits  which  possessed  it  are  cast 
out,  not  by  other  lusts  or  evil  habits,  but 
by  the  love  of  righteousness  and  the 
hatred  of  sin,  which  is  done  by  the  finger 
of  God — namely,  by  His  Holy  Spirit. 

21.  'When  a  strong  man  armed  Iceepeth  his  palace, 
his  goods  are  in  peace.— 'Matt.  xii.  29 :  Marli  iii.  37. 

Strong  man.  This,  the  context  clearly 
shows,  is  "  the  chief  of  the  devils,"  Satan, 
the  great  rebel  against  God,  and  the  great 
adversary  of  man.  His  palace  are  the 
world  and  the  sinner's  heart.  His  goods 
are  the  temptations  of  the  world,  and 
those  lusts  and  passions  of  the  i)oor,  fallen 
soul,  all  those  wondrous  faculties  which 
once  followed  hard  after  God,  but  are 
now  alienated  from  him,  degraded  by 
reason  of  the  vileness  of  the  objects  on 
which  they  now  fasten.  He  allows  noth- 
ing to  mitigate  their  abomination,  or 
change  their  character ;  they  are  in  peace. 
The  phrase  keepeth,  implies  military  vigi- 
lance. We  have,  therefore,  three  qualities 
brought  to  view — strength,  completeness 
of  the  means  of  defense  and  watchful- 
ness. Satan  is,  indeed,  strong,  by  not  only 
entering  in,  but  now  holding  in  complete 
subjection  such  a  palace  as  he  occupies. 
He  "  works  in  the  children  of  disobedi- 
ence," and  that  so  constrainingly,  that 
Ihey  are  called  his  "children."  He 
"carries  them  captive  at  his  will,"  and 
"the  whole  world  lieth  in  the  wicked  one." 
He  is  called  the  "  Prince  of  this  world." 
He  is  armed.  He  is  well  supplied  with 
defensive  armor,  not  to  be  overcome  by 
slight  assaults  and  feeble  exertions.  He 
is  also  well  supplied  with  offensive 
weapons,  never  at  a  loss  for  means  to 
injure  the  soul  of  man.  He  has  snares  of 
every  kind,  and  engines  of  every  descrip- 
tion. He  knows  exactly  how  every 
temperameflt,  rank,  class,  age,  nation  and 
people  can  be  assailed  with  most  advantage. 
We  are  all  born  under  the  dominion  of 
this  strong  man  armed,  and  have  been  his 
habitation  by  being  born  slaves  to  sin. 
AVould  to  God  we  had  never  been  so  by 
our  own  will ! 

22.  But  mwhen  a  stronger  than  he  shall  come  upon 
him,  and  overcome  him,  he  talcptli  from  liim  all  his 
armour  wtierein  lie  trusted,  and  divideth  his  spoils. 

misa.  liii.  12;  Col.  ii.  15 

A  stronger,  literally,  the  stronger,  that  is, 
he  who  is  stronger.    That  stronger  one  is 


CHAPTER    XI 


839 


the  Friend  of  sinners,  Jesus,  the  Son  of 
God.  Mighty  as  the  devil  is,  he  was  over- 
come by  Jesus  on  the  cross,  when  He 
trinmjjhed  over  him  openly.  Christ  can 
pluck  the  devil's  captives  from  his  hands, 
and  break  the  chains  which  bind  them. 
If  this  stronger  than  Satan  undertakes  to 
dissolve  the  terrible  union  between  the 
evil  one  and  the  sinner's  soul,  nothing  can 
keep  Satan  and  that  soul  together.  Power, 
irresistible  power,  dissolves  the  compact, 
severs  the  union  and  destroys  the  domin- 
ion. The  steps  of  this  deliverance  are  as 
follows :  He  {the  stronger)  enters  into  the 
soul,  comes  upon  the  usurper  there,  falls 
upon  him  in  His  might,  overcomes  him, 
grasps  him  by  a  hand  which  is  "mighty 
to  save,"  takes  from  him  allkis  armor,  where- 
in he  trusted,  makes  the  wondering  soul 
fully  aware  of  his  subtleties,  and  unmasks 
the  secret  of  his  power,  so  that  it  is  no 
longer  "  ignorant  of  his  devices,"  and 
dlvideth  his  spoil,  "  recovers  all  those  powers 
and  faculties  of  the  soul,  which  before 
only  sounded  as  voices  from  the  pit,  and 
tunes  them  to  the  melodies  of  Heaven,  at 
one  time  causing  them  to  burst  forth  in 
the  grand  swell  of  victory  gained  over  the 
tyrant ;  at  another,  to  join  in  the  new  song 
of  praise,  with  all  its  sweet  cadences  of 
unutterable  joy." 

23.  "He  that  is  not  with  me  is  against  me:   and  he 
that  gatLereth  not  with  me  scattereth.— "Matt.  xii.  30. 

This  proverbial  maxim,  illustrative  of 
the  contrariety  of  Christ's  own  kingdom 
and  that  of  Satan,  as  shown  by  the  oppo- 
site works  of  the  two,  was  addressed 
especially  to  such  as,  on  the  one  hand 
seized  with  astonishment  at  the  miracle, 
on  the  othe"  hand  struck  by  the  blasphe- 
mous allegation  of  the  Pharisees,  did  not 
•know  what  they  should  think  of  Jesus, 
and  were  secretly  inclined,  at  least  for  the 
moment,  to  remain  neutral  in  respect  to 
the  two  parties.  These  He  gives  to  under- 
stand, that  in  the  case  of  so  intense  a 
conflict  of  principles,  such  a  neutrality 
was  impossible,  and  at  bottom  was  no 
better  than  open  enmity.  He — any  one. 
Not  nnth  ?n.c— that  does  not  harmonize  with 
me  in  spirit  and  in  action.  7s  against  me — 
i-i  opposed  to  me.  Gathereth  .  .  .  scattereth. 
These  two  words  allude  to  a  gathering  in 
harvest.     Co-laborers  gather  in  coiicert — ■ 


the  ravager  of  their  fields  scattereth  the 
produce.  This  aphorism,  and  that  other 
which  is  the  converse  of  it  (Mark  ix.  40), 
do  not  in  the  least  conflict.  The  rule, 
"  He  that  is  not  against  me,"  must  guide 
us  in  our  judgment  respecting  others.  The 
other,  "  He  that  is  not  with  me,"  is  appli- 
cable in  judging  of  ourselves.  The  flrst 
warns  us  against  bigoted  exclusiveness, 
the  other  gives  us  to  understand  that  en- 
tire neutrality  in  the  Saviour's  cause  is 
impossible.  Let  it  be  the  settled  determi- 
nation of  our  minds  that  we  will  serve 
Christ  with  all  our  hearts,  if  we  serve 
Him  at  all.  Nothing  is  so  offensive  to 
Christ  as  lukewarmness  in  religion.  Let 
there  be  no  reserve,  no  compromise,  no 
half-heartedness,  no  attempt  to  reconcile 
God  and  mammon  in  our  Christianity. 
Let  us  resolve,  by  God's  help,  to  be  "  with 
Christ,"  and  "gather"  by  Christ's  side, 
and  allow  the  world  to  say  and  do  what 
it  will. 

14.  "When  the  unclean  spirit  is  gone  out  of  a  man, 
he  walkoth  tlirougU  dry  places,  seeking  rest;  pand  find- 
ing none,  he  saitli,  I  will  return  unto  my  house  whence 
I  came  out. 

"Matt.  xii.  43.    pProv.  Iv.  16 ;  Isa.  xlviii.  22  and  Ivli.  21. 

Sometimes  an  evil  spirit  forsakes  his 
habitation.  This  devil  having  left  his 
house,  traveled  through  dry  or  desert 
places,  but  found  no  rest,  no  satisfaction 
and  repose.  It  seems  probable  that  in  the 
course  of  his  wanderings  he  found  no 
opportunity  of  injuring  souls.  Our  enemy, 
we  know,  walks  about  seeking  whom  he 
may  devour.  Sometimes  there  is  a  re- 
straint laid  upon  him,  and  he  cannot  per- 
petrate the  evil  that  he  desires,  for  he  can 
do  nothing  without  the  permission  of 
God.  Perhaps  this  devil  had  left  the 
man,  hoping  to  make  new  conquests,  and 
to  increase  the  number  of  his  victims,  but 
when  disappointed,  he  thinks  of  returning 
to  his  old  abode.  He  says,  "  T  will  return 
unto  my  house  whence  I  came  out."  He 
claims  the  heart  as  his  own  property — 
"m?/ house." 

25.  And  when  hecometh,  he  findeth  inswept  and  gar- 
nished. 

On  his  return  he  finds  no  obstacle  to 
regaining  possession  of  the  soul  he  once 
inhabited.  Nor  is  the  house  less  accepta- 
ble to  him  because  it  is  "swept."  He  is 
greatly  satisfied  with  some  appearance  of 
reformation,  certain  significant  tokens  of 


830 


LUKE, 


cleanness,  for  he  knows  that  these  are  all 
for  him.  Had  it  been  swept  or  cleansed 
for  another,  he  would  have  fled  from  it 
with  dismay  and  hatred,  but  as  it  is  for 
himself,  he  exults  over  it  with  fiendish 
delight,  as  only  making  the  habitation  at 
length  more  thoroughly  his  own — and  it  is 
"  gandshed,"  too.  Many  ornaments  are 
found  within.  The  soul  has  put  forth 
some  of  its  inherent  powers.  It  has  en- 
riched itself  from  the  stores  of  art,  science 
and  philosophy.  It  has  shown  rare  skill 
in  works  of  social  benevolence  It  has 
gained  a  good  name  for  integrity  and  up- 
rightness. And  all  this,  too,  is  gain  to  the 
evil  possessor,  not  to  the  rightful  owner 
of  it.  All  these  he  takes  into  his  hand, 
and  turns  them  to  his  own  bad  purpose 
of  keeping  the  soul  still  further  from  God, 
and  making  use  of  it  for  the  enlargement 
and  increase  of  the  dominion  and  the 
power  of  darkness. 

26.  Then  goetli  he,  and  taketh  to  hiin  seven  other 
spirits  more  xviclceil  than  himself;  and  they  enter  in, 
and  dwell  tliere:  and  qthe  last  s^ate  of  that  man  is 
worse  than  the  first. 

qJohn  V.  14 ;  Heb.  vi.  4  and  x.  26 ;  2  Peter  ii.  20. 

The  unclean  spirit  will  not  re-enter 
weak  and  alone,  but  will  take  with  him  a 
strong  reinforcement,  so  as  not  again  to  be 
ejected.  He  selects  some  more  wicked 
than  himself,  seven  in  number,  to  be  his 
associates,  and  share  his  spoil.  The  number 
seven  is  often  used  in  Scripture,  probably 
to  denote  great  increase  in  number,  or 
size,  or  quantity,  or  intensity.  ■  (Ps.  cxix. 
164 ;  Prov.  xxiv.  16 ;  Matt,  xviii.  21 ;  Dan. 
iii.  19.)  There  are  degrees  of  wickedness, 
even  among  devils,  and  no  doubt  pre-emi- 
nence in  wickedness  is  their  glory.  It  had 
been  better  for  this  miserable  man  if  the 
first  inmate  of  his  heart  had  never  quitted 
it.  His  last  state  was  at  least  seven  times 
worse  than  the  first.  How  infinitely  better 
would  it  have  been  for  him,  if,  when  the 
devil  had  left  him,  he  had  opened  his 
heart  to  the  gracious  Saviour  ! 

The  case  above  described  is  not  that  of 
one  outwardly  going  on  in  a  course  of  vile 
pollution  and  rampant  ungodliness,  but 
of  one  in  whom  outward  appearances  are 
favorable,  and  yet,  these  very  things,  ex- 
ternally so  fair  and  good,  are  turned,  by 
the  power  and  subtlety  of  Satan,  into 
increased  means  of  rebellion  against  God. 
As  long  as  the  soul  is  "  iiAthout  God  in  the 


world,"  no  matter  what  it  may  be  in  other 
respects,  in  its  outward  manifestations, 
no  matter  what  men  may  think  of  it,  nor 
what  it  may  think  of  itself,  it  is  still  the 
slave  of  sin,  and  the  bond-slave  of  Satan. 

27.  H  And  it  came  to  pass,  as  he  spake  these  things,  a 
certain  woman  of  the  company  lifted  up  her  voice,  and 
said  unto  him,  "-Blessed  i.v  the  womb  that  bare  thee  and 
the  paps  which  thou  hast  sucked.— ^Chapter  i.  2S,  48. 

A  certain  ivoinan.  She  sympathizes  with 
Christ  as  a  great  rabbi,  but  especially,  we 
suppose,  in  His  eloquent  denunciations  of 
that  class  who  not  only  blasphemed  Him, 
but  devoured  widows'  houses.  We  are  not 
told  who  she  was,  but  that  she  was  a 
mother  appears  from  the  nature  of  her 
felicitation.  Of  the  company — out  of  the 
crowd  or  multitude.  Lifted  up  her  voice,  and 
said  unto  him — her  feminine  voice  over- 
topping all  other  sounds  in  the  crowd. 
The  scene  is  truly  Oriental,  it  being  the 
custom  in  those  countries,  even  now,  to 
implore  blessings  or  imprecate  curses  upon 
the  heads  of  the  parents  of  friends  or  ene- 
mies. The  words  of  this  woman  are  to  be 
attributed  rather  to  wonder  and  astonish- 
ment at  the  sayings  and  doings  of  our 
Lord,  than  to  a  spiritual  perception  of  the 
true  excellence  and  glory  of  His  character 
and  mission.  Hence,  in  His  reply,  Head- 
ministered  a  gentle  rebuke  for  her  admi- 
ration of  His  words  and  miracles,  unless 
accompanied  by  a  lively  and  productive 
faith  in  the  truth  of  God. 

28.  But  he  said.  Yea,  'rather,  blessed  are  they  that 
hear  the  word  of  God,  and  keep  it. 

'Matt.  vii.  21 :  Luke  viii.  21 ;  James  i.  as. 

The  Greek  word  here  translated,  Yea, 
rather,  is  only  found  in  three  other  places, 
and  in  each  is  variously  rendered:  "Nay, 
but"  (Rom.  ix.  20),  "Yea,  verily"  (Rom. 
X.  18), "Yea, doubtless"  (Phil.iii.8).  Christ 
does  not  gainsay  the  woman's  utterance, 
but  He  rectifies  it.  "Very  true,  blessed," 
&c. — an  intimation  to  the  woman  not  to 
let  herself  be  borne  along  too  much  by 
transient  impressions.  Mary's  blessedness 
proceeded  from  having  borne  the  Son  of 
God  in  her  heart,  even  before  she  bare 
Him  in  her  womb.  While  our  Lord  admits 
the  truth  of  the  woman's  asseveration.  He 
refers  to  a  state  or  condition  of  blessedness 
enjoyed  by  the  believer,  compared  with 
which  the  previously  expressed  cause  of 
gratulation  diminishes  into  insignificance. 
Word  of  God.  Christ  does  not  say  my  word,  . 


CHAPTER    XI. 


801 


but  the  word  of  God.  He  frequently  turns 
the  attention  of  Ills  auditors  from  Himself 
to  the  Father  who  sent  Him;  not,  how- 
ever, intending  to  intimate  thereby  tluit 
they  were  other  than  one  and.  indivisible, 
but  only  that  in  the  work  of  redemption 
the  Son  is  subordinate  to  the  Father,  and 
as  such,  makes  it  His  supreme  delight  to 
honor  and  obey  Him.  (Comp.  Luke  i.  48, 
ii.  19-51;  Matt.xii.45,4S;  Luke  viii.  19-21.) 
What  a  trenchant  blow  is  here  struck 
against  the  folly  and  sin  of  deifying  the 
mother  of  Jesus  for  an  honor,  which  our 
Lord  Himself  places  below  that  which  is 
conferred  upon  every  believer  in  the  spir- 
itual relation  which  he  sustains  to  God,  as 
an  obedient  and  devoted  follower!  We 
have  reason  to  rejoice  that  this  great  and 
gracious  privilege  is  not  denied  unto  us 
now.  Altho;igli  we  cannot  see  Christ,  yet 
love  Him  we  may;  His  bodily  i^resence 
cannot  be  enjoyed  by  us,  but  His  spiritual, 
gracious  presence  is  not  denied  us. 

29.  1[  'And  whfn  the  people  were  gathered  thick  to- 
gether, he  began  to  say,  "Tliis  is  an  evil  generation  : 
they  seek  a  sign ;  and  there  shall  no  sign  he  given  it, 
but  the  sign  of  Jonas  the  prophet. 

'Matt,  xxxviii.  39.  "Matt.  iii.  7  ;  John  viii.  44  ;  Acts 
vli.  51,  52. 

They  sought  a  sign.  They  had  a  mob- 
like desire  to  see  splendid  shows  in  the 
sky,  not  unlike  the  excitement  of  the  popu- 
lace for  fireworks  on  some  day  of  public 
celebration.  They  wanted  a  miracle  so 
far  different  from  the  other  miracles  of 
our  Lord  as  this,  that  it  was  to  be  perform- 
ed, not  on  men  who  surrounded  Him,  but 
on  objects  which  were  apparently  elevated 
above  Him,  and  was  therefore  to  strike 
the  eye  so  much  the  more  strongly.  An 
evil  generation.  Nothing  shows  more  clearly 
the  hardness  and  corruption  of  the  hearts 
of  that  people,  than  their  asking  a  new 
miracle — counting,  it  seems,  all  those  as 
nothing  which  they  had  seen  before. 
Heart  unbelief  always  professes  to  want 
evidence.  Our  Lord,  in  view  of  their  ex- 
traordinary perverseness,  refuses  any  sign, 
but  the  sign  of  Jonas  the  prophet. 

30.  For  as  'Jonas  was  a  sign  unto  the  Nlnevites,  so 
shall  also  the  Son  of  man  be  to  this  generation. 

'Jonah  i.  17  and  ii.  10. 

The  sign  of  the  prophet  Jonah  was  full 
of  warning  to  the  Jews.  Jerusalem  was 
the  modern  Nineveh ;  a  living  parallel  to 
Jonah,  greater  than  Jonah  himself,  was 
predicting  its  destruction.     Jonah  proph- 


esied a  destruction  in  forty  days;  forty 
years  elapsed  between  our  Lord's  ministry 
and  the  destruction  of  Jerusalem.  The 
days  and  nights  during  which  Joiuih  was 
in  the  whale's  belly,  and  his  coming  forth 
alive  at  the  end  of  them,  were  typical  of 
our  Lord's  being  in  the  grave,  and  rising 
again  the  third  day.  This  rising  of  Jesus 
should  be  for  Hiscotemporariesasign,  but 
not  from  heaven ;  from  the  depth  of  the 
earth  would  this  sign  be  given,  yet  it  served 
for  the  condemnation  of  that  unbelieving 
people.  Christ's  prophecy  of  His  burial, 
after  the  manner  of  the  swallowing  of 
Jonah,  was  in  itself  a  miracle  of  fore- 
knowledge, and  so  a  proof  of  His  Messiah- 
ship. 

31.  "The  queen  of  the  south  shall  rise  up  in  the  .judg- 
ment with  the  men  of  tliis  generation,  and  condemn 
them  :  lor  she  came  from  tl'e  utmost  parts  of  the  earth, 
to  hear  the  wisdom  of  Solomon  ;  and  behold,  a  greater 
than  Solomon  i6-  here.— "1  Kings  x.  1. 

The  allusion  here  is  to  the  queen  of 
Sheba.  (1  Kings  x.  1.)  Her  name  is  not 
known  at  all.  Slteha  (or  Saha,  of  profane 
history)  is  a  province  in  the  northern  part 
of  Arabia,  between  the  Red  Sea  and  the 
Indian  Ocean.  It  was  probably  settled  by 
Sheba,  a  descendant  of  Shem,  and  the  in- 
habitants are  called  Sabeans.  (Job  i.  15.) 
For  she  came  from  the  utmost  parts  of  the  earth 
— a  hyperbole,  found  also  in  the  best  Greek 
writers,  for  a  great  distance.  It  may  have 
been  intended  to  suggest  a  difference  of 
race  and  of  religion.  The  queen  may  well 
be  supposed  to  have  had  some  traditional 
knowledge  of  true  religion,  and,  in  the 
commercial  intercourse  of  her  country 
with  that  of  the  Hebrews,  might  have 
heard  much  of  the  wisdom  and  piety  of 
Solomon,  and  to  see  and  converse  with 
liiin  she  undertook  a  journey  from  what 
was  then  regarded  as  the  uttermost  parts 
of  the  earth.  To  hear  the  vdsdom  of  Solomon. 
Solomon  was  the  wisest  man,  and  one  of 
the  greatest  kings  that  ever  lived  on  the 
earth.  He  exceeded  the  Orientals  and 
Egyptians  in  wisdom  and  prudence,  and 
his  reputation  spread  through  all  nations. 
He  composed,  or  collected,  three  thousand 
proverbs,  and  one  thousand  and  five  can- 
ticles. He  was  the  greatest  philosopher 
of  antiquity,  as  well  in  natural  history  as 
in  morals,  being  acquainted  with  the  nature 
of  plants  and  trees,  from  the  cedar  on 
Lebanon  to  the  hyssop  on  the  wall;  also 


833 


LUKE, 


of  beasts,  of  birds,  of  reptiles,  of  fishes. 
He  was  favored  with  a  remarkable  promise 
of  the  Divine  favor.  (1  Kings  iii.  12-14.) 
And  behold,  a  greater  tliun  Solomon  is  here. 
In  order  to  feel  the  power  of  this  compari- 
son, we  must  realize  to  ourselves  what  is 
written  in  the  Old  Testament  regarding 
Solomon.  (1  Chron.  xxii.  9,  10;  1  Kings 
ii.  19,27,  31,  iii.  1,  9,  16-28,  iii.  12-14;  2 
Chron.  ix.  29.)  Here,  and  in  the  end  of 
the  next  verse,  the  Greek  word  translated 
"a  greater,"  is  literally,  "a  greater  thing." 
May  it  not  be  that  the  "thing"  referred  to 
is  "the  sign?"  There  is  One  here  who  is 
a  sign  of  far  greater  moment  than  either 
Solomon  or  Jonah.  The  point  in  which 
the  queen  of  the  South  surpassed  the  Jews 
of  our  Lord's  time  and  put  them  to  shame, 
was  "  faith."  She  had  faith  enough  to  come 
a  long  journey  to  hear  a  wise  man.  The 
Jews,  on  the  other  hand,  had  "the  wisdom 
of  God"  actually  inthemidstof  them,  and 
yet  they  would  not  believe. 

32.  The  men  of  Nineveh  shall  riseupin  thejudgment 
with  this  generation,  aiul  shall  conrlemnit:  lor  ^they 
repented  at  tlie  preacliing  of  Jonas;  and  behold,  a 
greater  than  Jonas  is  here.— ^Jonah  iii.  5. 

Mneveh  was  the  capital  of  the  Assyrian 
empire.  It  was  a  very  ancient  city.  It 
was  built  by  Nimrod.  (Gen.  x.  11.)  Its 
name  denotes  "the  habitation  of  Nin, 
which  seems  to  have  been  the  proper 
name  for  that "  rebel,"  as  Nimrod  signifies. 
It  was,  as  we  learn  from  Jonah  (iii.)  and 
profane  authors,  a -city  of  nineteen  miles 
in  length  and  eleven  in  breadth,  and  from 
forty-eight  to  sixty  miles  in  circumference. 
It  contained  a  population  of  about  six 
hundred  thousand.  It  was  surrounded  by 
a  wall  one  hundred  feet  high,  and  wide 
enough  for  three  carriages  to  go  abreast, 
and  was  fortified  by  fifteen  hundred  towers 
of  two  hundred  feet  in  height.  Rise  up  in 
the  judgment  does  not  mean  to  rise  from 
the  dead  at  the  day  of  judgment,  but  stand 
at  the  bar  to  be  tried.  With — not  against, 
but  at  the  same  time,  or  in  company. 
Condemn  it — not  in  words,  but  by  example. 
For  they  repented  at  the  preaching  of  Jonas, 
and  behold,  a  greater  than  Jonas  is  here.  The 
point  here  in  which  the  Ninevites  sur- 
passed the  Jev?s,  and  put  them  to  shame, 
was  repentance.  They  had  among  them 
for  a  short  time  a  prophet,  and  a  very 
weak  and  erring  prophet,  too.     Yet  they 


repented  and  turned  to  God.  The  Jews 
had  among  them  the  mightiest  and  most 
faithful  preacher  that  ever  warned  a 
people,  and  yet  they  would  not  repent. 
The  sins  of  unbelief  and  impenitence  are 
exceedingly  aggravated  from  the  means 
afi'orded  by  God  to  bring  men  to  faith  and 
obedience. 

33  yNo  man,  when  he  hath  lighted  a  candle,  putteth 
it.  in  a  secret  place,  neither  under  a  bushel,  but  on  a 
candlestick,  that  Ihey  which  come  in  may  see  the  light. 

jMatt.  V  13 ;  Mark  iv.  21  •  Luke  viii.  IG. 

This  verse  is  very  similar  to  Matt.  v.  15, 
vi.  22,  23.  The  saying  is  a  weighty  one, 
repeated  at  various  times  for  the  sake  of 
emjihasis  and  illustration.  In  the  present 
instance  it  may  have  been  used  for  a  two- 
fold purpose.  1.  As  a  rebuke  to  the  un- 
believing Jews,  who  had  the  light,  but 
would  not  use  it.  Our  Lord  intimates 
that  if  He  worked  a  miracle  among  such 
an  obstinate  people,  who  were  determined 
to  disbelieve  every  evidence  of  His  Mes- 
siahship.  He  should  act  as  a  man  who 
lighted  a  candle,  and  then  covered  it  with 
a  bushel,  which  must  prevent  the  accom- 
plishment of  the  end  for  which  it  was 
lighted.  2.  As  a  warning  to  our  Lord's 
disciples,  who  believed  in.  the  light,  that 
they  ought  not  to  conceal  the  light,  but 
display  it  to  the  world.  "  Men  light  can- 
dles. God  has  lighted  you  for  His  candles 
to  the  world.  Men  are  not  so  foolish  as 
to  light  a  candle  to  be  covered  up.  So 
God  is  not  so  unwise  as  to  light  you  for 
concealment.  You  are  lighted  that  you 
may  illuminate."  Candle.  A  word  de- 
noting any  movable  artificial  light, whether 
candle,  lamp  or  lantern,  though  the  first 
is  entitled  to  the  preference  from  long 
familiarity.  Secret  place,  literally,  in  a 
crypt,  vaidt,  a  dark  hole  or  corner.  Bushel. 
The  fact  that  this  measure  really  came 
nearer  to  our  peck  than  our  bushel,  can 
have  no  effect  upon  the  meaning  of  the 
passage,  which  would  be  the  same  if  the 
word  used  had  been  basket,  box  or  bed  (as 
it  is  in  Mark  iv.  21).  A  candlestick,  or, 
more  exactly,  the  candlestick,  i.  e.,  the 
one  found,  of  course,'  in  every  house. 
Jyight.  Eeference  is  here  had  both  to  the 
beauty  and  use  of  the  light,  a  two-fold 
reason  why  it  should  not  be  concealed  in 
the  way  here  mentioned. 

The  truths  of  the  Gospel  are  not  to  be 


CHAPTER    XI. 


833 


concealed  nor  held  captive  in  unrighteous- 
ness, but  the  people  are  to  be  instructed 
in  them.  The  Scripture,  and  particularly 
the  Gospel,  is  our  candle.  It  is  the  Spirit 
■of  God  which  has  lighted  and  placed  it  on 
the  candlestick  of  the  Church,  that  the 
light  of  it  might  be  seen  by  all.  The  ne- 
glect of  this  light  will  be  a  heavy  charge 
against  many  at  the  last  day.  To  forbi^i 
or  discourage  the  reading  of  the  Bible,  or 
to  oppose  its  circulation,  is  a  heinous  sin. 

34.  'The  light  of  the  body  is  the  eye  :  therefore  when 
thine  eye  is  single,  thy  wliole  body  also  is  full  of  light ; 
»but  when  Ihim'  ryr  is  evil,  tliy  body  also  h  lull  of 
darkness.  3-).  Take  heed  therelbre,  that  the  light  which 
is  in  thee  be  not  darkness. 

•Matt.  \\.  22.  aPs.  Ixxxi.  12;  Prov.  xxviii.  22;  Jer.  v. 
21 ;  Rom.  xi.  8,  10 ;  2.  Cor.  iv.  4. 

The  Saviour  fears  tliat  the  here-indicated 
darkening  is  already  found  in  part  in  His 
hearers,  and  warns  them,  therefore,  to 
look  to  it  that  it  does  not  become  a  total 
darkening.  Therefore,  since  the  safety  and 
the  comfort  of  the  whole  frame  thus  de- 
pend upon  the  singleness  and  clearness 
of  the  vision.  The  light  ivJiich  is  in  thee — 
not  the  light  in  general,  but  that  part  of 
the  animal  economy  by  which  its  blessings 
are  secured  to  the  whole  body.  Darkness 
■ — the  correlative  of  light,  and  used  in  the 
same  way,  not  to  denote  absolute  privation, 
but  aay  obscuration,  caused  by  the  dis- 
eased state  of  the  organ.  An  irregular 
intention  corrupts  the  whole  action.  A 
false  light  causes  a  man  to  fall  into  abun- 
dance of  faults.  It  is  one  of  the  most 
dangerous  for  us  to  be  unwilling  to  ex- 
amine, according  to  Christ's  direction, 
■whether  that  by  which  we  are  led  be  not 
rather  darkness  than  light. 

36.  If  thy  whole  body  therefore  be  full  of  light,  having 
no  part  dark,  the  whole  shall  be  full  of  liglit,  as  when 
the  bright  shining  of  a  candle  doth  give  thee  light. 

The  meaning  of  this  verse  appears  to  be 
as  follows:  "If  the  eye  of  thy  soul  is 
thoroughly  healthy,  and  thy  heart  thor- 
oughly right  in  the  sight  of  God,  so  that 
thy  whole  character  is  enlightened  and 
influenced  by  it,  then  shall  thy  whole 
character  shine  after  the  manner  of  a 
candle  which  enlightens  thee  by  its  shin- 
ing. Thou  shalt  not  only  have  light  for 
thyself,  but  reflect  light  on  others."  The 
second  expression,  "  full  of  light,"  should 
be  read  in  close  connection  with  the  like- 
ness of  the  candle  which  immediately 
follows.  If  thou  art  really  full  of  lights 
thou  shalt  be  like  a  lighted  candle  on  a 


candlestick.  Thou  shalt  be  a  light  to  the 
world.  The  doctrine  that  is  contrary  to 
the  Gospel  may  say,  Ignorance  is  the  mother 
of  devotion,  but  Christ  shows  that  there 
can  be  no  devotion  without  heavenly  light. 
Ignorance  is  the  mother  of  superstition, 
but  with  this  the  heavenly  ligld  has  noth- 
ing to  do. 

37.  H  And  as  he  spake,  a  certain  Pharisee  besought 
him  to  dine  with  him  :  and  he  went  in  and  sat  down  to 
meat. 

It  is  not  known  who  this  Pharisee  was. 
It  seems  clear  that  he  was  not  a  disciple 
of  Christ.  Besought  him,  doubtless,  in  full 
concert  with  the  set  mentioned  in  verse 
53.  The  invitation  was  given,  not  by  in- 
terrupting the  Saviour,  but  when  He  had 
spoken.  Dine.  The  Jews  made  but  two 
meals  in  the  day;  the  first  may  be  called 
their  breakfast  or  their  dinner,  because  it 
was  both,  and  was  but  a  slight  meal.  Their 
chief  meal  was  their  supper,  after  the  heat 
of  the  day  was  over,  and  the  same  was 
the  principal  meal  among  the  Greeks  and 
Romans.  As  this  was  not  the  chief  meal, 
it  would  appear  that  the  dispo.sition  of  the 
entertainer  toward  Christ  was  not  by  any 
means  friendly.  Went  in.  The  form  of 
expression  conforms  to  the  fact  that  He 
occupied  no  time  in  ablutions,  betw'een 
His  entering  the  house  and  reclining  at 
the  table.  Sat  dovn,  lay  dou-n  or  reclined, 
as  was  the  custom  of  the  ancients  at  their 
meal. 

The  conduct  of  our  Lord,  on  this  occa- 
sion, as  on  all  others,  is  meant  to  be  an 
example.  Christ  is  our  pattern  as  well  as 
our  propitiation.  There  are  evidently 
times  and  occasions  when  the  servant  of 
Christ  must  mix  with  the  ungodly  and  the 
children  of  this  world,  but  he  should  con- 
verse with  them  with  prudence  and  cir- 
cumspection. There  may  be  seasons 
W'hen  it  may  be  a  duty  to  hold  social  inter- 
course with  them,  to  accept  their  invitations 
and  sit  down  at  their  tables.  Nothing,  of 
course,  must  induce  the  Christian  to  be  a 
partaker  in  the  sins  or  frivolous  amuse- 
ments of  the  world.  But  he  must  not  be 
uncourteous. 

38.  And  tiwhen  the  Pharisee  saw  77,  he  marvelled  that 
he  had  not  first  washed  before  dinner.— I'Matt.  vii.  3. 

Perhaps  Christ  omitted  washing  (Mark 
vii.  3),  because  He  had  just  accepted  the 
invitation,  or  because  He  was  wearied  by 


834 


LUKE. 


His  work.  It  is  more  probable,  however, 
that,  knowing  that  the  Pharisees  imagined 
that  washing  of  their  hands  before  dinner 
rendered  them  holy,  He  purposely  neglect- 
ed to  observe  this  custom. 

39.  tAiid  the  Lord  said  unto  him,  Now  do  ye  Phari- 
sees make  clean  the  outside  of  the  cup  aud  the  platter: 
but  Jyour  inward  part  is  full  of  ruveniug  aud  wicked- 
ness. 4U.  I'c  loots,  did  not  he  that  made  that  which  Is 
without,  make  that  which  is  within  also?  41.  fBut 
rather  give  alms  of  such  things  as  ye  have ;  and,  behold, 
all  things  are  clean  unto  you. 

cMatt.  xxiii.  5.  dTitus  i.  lo.  "-Isa.  Ivili.  7  ;  Dan.  Iv.  27 ; 
chap.  xii.  33. 

Ye  PJiarisees.  The  class  of  Pharisees  to 
which  the  host  belonged.  The  figure  here 
is  very  simple.  It  is  that  of  a  person  who 
takes  great  care  to  make  the  outside  of 
the  vessels  used  at  meals  thoroughly  clean, 
while  he  knowingly  allows  the  inside  of 
those  vessels,  with  which,  of  course,  the 
food  he  eats  must  be  brought  into  contact, 
to  remain  foul  and  uncleansed.  This  is 
altogether  different  from  "  the  form  of 
godliness."  There  is  a  satisfaction  with 
inward  corruption,  only  so  that  the  exterior 
is  fair  and  plausible.  Your  inward  part, 
i.  e.,  your  heart:  the  figure  which  began 
with  the  outside  of  the  cup  and  platter  is  here 
dropped,  and  the  heart  or  internal  moral 
state  is  substituted  for  what,  if  the  meta- 
phor had  been  continued,  would  have  been 
the  inside  of  the  cup.  Is  full,  literally,  loaded. 
Ravening  is  the  same  word  rendered  in 
Matthew,  extortion.  Wickedness.  The  word 
thus  rendered  is  a  general  term  for  excess, 
found  in  the  parallel  passage  in  Matthew. 
Who  can  say  that  he  is  entirely  free  from 
this  Pharisaical  hypocrisy?  Where  is  that 
person  to  be  found  who,  by  the  inward 
purity  of  the  motives  of  his  heart,  takes  as 
much  care  not  to  oflend  the  eyes  of  God 
as  he  does  not  to  displease  men  by  his 
outward  behavior? 

Ye  fools,  &c.  The  literal  meaning  of  the 
Greek  word  translated  "  fools,"  is, "  persons 
without  mind  or  understanding."  It  is 
the  same  word  that  Paul  used.  (1  Cor. 
XV.  36.)  Since  God  has  created  the  inside 
as  well  as  the  outside,  one  as  much  as  the 
other  must  be  held  holy;  and  it  is  not 
only  evil,  but  foolish,  to  wish  to  separate, 
even  in  thought,  to  say  nothing  of  act, 
that  which,  in  the  nature  of  things,  is  ab- 
solutely inseparable. 

But  rather  give  alms,  &c.  Some  hold  this 
to  be  ironical.  Give  alms,  forsooth!  and 
that  is  to  make  compensation  for  your  ex- 


tortions, a  purification  of  all  your  guilt! 
If  this  is  the  right  interpretation,  as  it 
seems  to  be,  of  course  our  Lord  intended 
to  cast  no  slur  upon  alms-giving,  but  ujjon 
using  our  alms-giving  as  a  cover  for  sin. 

42.  f  But  woe  unto  you,  Pharisees !  For  ye  tithe  mint 
and  rue  and  all  manner  of  herbs,  and  pa.ss  over  judg- 
ment and  the  love  of  Ciod  :  these  ought  ye  to  have  done, 
and  not  to  leave  the  other  undone.—'  Matt,  xxiii.  23. 

^U'ot'isa  word  of  solemn  denunciation 
of  punishment.  It  implies,  as  here  uttered, 
that  calamities  of  the  most  awful  nature 
are  impending  over  its  guilty  objects  from 
the  Divine  justice.  Tithe.  The  law  of  tithes 
is  found  in  Lev.  xxvii.  31.  The  "tithe" 
of  a  thing  is  its  tenth  part.  Of  the  yearly 
products  of  the  land  of  the  Israelites,  the 
first  fruits  were  deducted;  out  of  the  rest, 
the  tenth  part  was.  taken  for  the  Levites. 
(Num.  xviii.  21.)  Ulint  and  rue.  The  herbs 
mentioned  in  this  verse  correspond  mainly 
to  those  of  the  same  name  in  Euroj)e  and 
America.  The  Pharisees  pretended  to  such 
excessive  scrupulosity  about  giving  a  tenth 
of  all  their  jjossessions  to  the  service  of 
the  temple  and  to  the  maintenance  of  the 
ceremonial  law,  that  they  were  not  content 
with  tithing  their  corn,  but  even  titlied 
their  insignificant  garden  herbs.  Yet  all 
this  time  they  passed  over,  did  not  enforce,  ■ 
or  pay  regard  to,  justice  and  equity  toward 
all  mankind  and  real  love  to  God.  These 
ought  ye  to  have  done,  and  not  to  leave  the  oilier 
undone.  It  is  an  admirable  proof  of  the 
heavenly  composure  and  imijartiality  of 
our  Lord,  that,  whilst  not  abrogating  the 
fulfillment  of  minor  duties,  or  declaring  it 
unimportant,  He,  on  the  other  hand,  per- 
mits and  commands  it,  but  then  also  insists 
on  the  performance  of  the  higher  duties. 
(Comp.  Matt,  xxiii.  23.) 

The  neglect  of  the  distinction  between 
that  which  is  great  and  that  which  is  s-mall, 
first  and  second,  essential  and  non-essen- 
tial, has  been  the  source  of  enormous  evil 
in  every  age  of  the  Church.  It  is  a  dis- 
tinction which  the  never-dying  school  of 
the  Pharisees  is  unable  to  draw.  There 
are  many  now  who  are  enthusiasts  in  the 
secondary  things  of  religion,  who  know 
little  or  nothing  of  the  great  practical 
duties  of  humility,  charity,  meekness, 
spiritual-mindedness,  Bible  reading,  pri- 
vate devotion,  and  separation  from  the 
world. 


CHAPTER  XI. 


835 


*?.  fWoe  unto  you,  Pharisees!  for  ye  love  the  upper- 
iDQOst  seats  in  tiie  synagoguas,  and  greetings  lu  the 
markets.— sMalt.  xxiii.  (j,  xii.  38,  39. 

Behind  the  pulpit,  in  the  Jewish  syna- 
gogues, were  ranged  high  seats  of  honor, 
'  "  chief  seats,"  where  the  scribes  and  Phiiri- 
sees  loved  to  sit  facing  the  people.  They 
also  loved  (jrcetlngs  in  the  markets,  that  they 
might  pervert  the  ordinary  tokens  of  social 
respect  to  the  purpose  of  establishing  an 
abject  submission  on  the  part  of  the  jieople, 
and  a  s^^irit  of  man-worship.  Pride  does 
not  consist  in  being  first  or  chief,  but  in 
loving  the  esteem  and  distinction  which 
attend  upon  the  first  place,  and  seeking 
the  advantages  which  accompany  it.  It 
is  a  misfortune  to  be  exposed  to  them, 
because  it  is  very  rare  not  to  be  corrupted 
by  them. 

44.  hWoe  unto  you,  scribes  and  Pharisees,  hypocrites  ! 
'for  ye  are  as  graves  whicli  appear  not,  and  the  men 
that  wallv  over  them  are  not  aware  o/  them. 

•"Matt,  xxiii.  27.    sp.s.  v.  9. 

The  allusion  here  is  to  the  notion  which 
existed  among  the  Jews,  that  by  walking 
over  a  grave  a  man  contracted  ceremonial 
uncleanness.  And  so  here  the  hypocrite 
is  represented  as  the  means  of  defilement 
and  pollution  to  others.  Passers-by  be- 
come, before  they  are  aware,  infected  by 
him,  and  allured  to  evil.  Thus  Jeroboam 
set  up  the  calves  at  Dan  and  Bethel,  and 
said,  "  These  be  thy  gods,  O  Israel,"  but 
his  heart-purpose  was  simisly,  by  this  out- 
ward respect  for  God,  to  secure  himself,  as 
he  thought,  in  the  kingdom,  and  so,  we 
are  told  (2  Kings  x.  29),  he  "made  Israel 
to  sin."  It  is  a  dreadful  judgment  on 
hypocrites  when  God  suffers  them  to 
conceal  their  corruption  according  to  their 
hearts'  desire.  Their  being  exposed  to 
public  shame  would  be  a  stej)  toward  their 
conversion. 

45.  1[  Then  answered  one  of  the  lawyers,  and  said 
unto  him,  Master,  thus  saying  thou  reproacliest  us  also. 

One  of  the  lairyers,  or  doctors  of  the  law. 

These  Jewish  lawyers,  as  our  translators 

call  them  (though  the  term  Zafryer  naturally 

suggests  to  us  a  modern  idea  of  an  office 

which  did  not  at  this  time  exist  among 

the  Jews),   were   the   most  considerable 

species  of  scribes,  who  applied  themselves 

peculiarly  to  study  and  explain  the  law. 

Probably  some  of  them  were  Pharisees, 

but  it  was  not  essential  to  their  office  that 

they  should  be  so.     This  man  considered 

himself  and  his  brethren  as  superior  to  all 


censure  or  reproof,  and  therefore  wondered 
that  Jesus  should  join  the  scribes  with  the 
Pharisees,  in  the  i)receding  wo,  and  charg- 
ed Him  with  reproaching  so  honorable  a 
body. 

46.  And  he  said.  Woe  unto  you  also,  j/e  lawyers!  jfor 
ye  lade  men  with  burdens  grievous  V)  be  borne,  and  ye 
yourselves  toucli  not  the  burden.s  with  one  of  your 
lingers.— jMatt.  xxiii.  4. 

These  words  are  a  striking  instance  of 
our  Lord's  boldness  in  rebuking  sinners. 
They  added  to  tlie  ceremonies  of  the  law 
others  of  their  own  invention,  which  were 
not  only  burdensome  and  oppressive,  but 
had  neither  reason,  expediency,  nor  reve- 
lation to  countenance  them.  Neither 
would  they  lighten  them  to  those  over 
whom  they  had  power,  not  even  touch 
them,  that  is,  either  to  modify  or  repeal 
them,  when  they  saw  them  to  be  burden- 
some and  grievous.  They  would  come  in 
with  both  hands  to  disjaense  with  a  com- 
mand of  God,  but  not  with  a  finger  to 
mitigate  the  rigor  of  the  unauthorized 
traditional  observances  which  they  im- 
posed. 

True  charity  is  compassionate,  willing 
to  take  upon  itself  the  burden  of  others, 
and  far  from  laying  upon  them  one  whicli 
is  oppressive ;  whereas,  hypocrisy  aims 
at  nothing  but  gaining  to  itself  honor  from 
the  austerities  which  it  imposes  on  others, 
without  consulting  their  strength.  Here 
is  a  word  in  season  to  all  teachers  of  young 
people,  masters  of  families,  heads  of 
households,  fathers  and  mothers,  and 
especially  to  all  ministers  of  the  Gospel,  to 
beware  of  the  inconsistency  of  telling 
others  to  aim  at  a  standard  which  they  do 
not  aim  at  themselves. 

47.  kWoe  unto  you  !  for  ye  hnild  the  sepulchres  of  the 

grophets,  and  your  fathers  killed  them.  48.  Truly  *ye 
ear  witness  that  ye  allow  the  deeds  of  your  fathers : 
for  they  indeed  killed  them,  and  ye  huild  their  sepul- 
chres. 49.  Therefore  also  said  ttlie  wisdom  of  God.  'I 
will  send  them  prophets  and  apostles,  and  .TOmfofthem 
they  shall  slay  and  persecute.  .50.  That  the  hlood  of  all 
the  prophets,  which  wa.s  shed  from  the  foundatitm  of 
the  world,  may  be  required  of  this  generation  :  51. 
"Fnim  the  blood  of  Abel  unto  nthe  blond  of  Zacharias, 
which  perished  between  the  altar  and  the  temple: 
verily  I  say  unto  you.  It  shall  be  required  of  this  gen- 
eration. 

kMatt.  xxiii.  29.  *Job  xv.  6.  fProv.  viii.  1  ;  1  Cor.  i. 
30.    'Matt,  xxiii.  34.    "(Jen.  iv.  8.    "2  Chron.  xxiv.  20,  21. 

We  are  not  to  understand  this  as  though 
any  part  of  the  guilt  lay  in  the  building  or 
adorning  the  tombs  of  the  prophets,  con- 
sidered in  itself,  but  in  their  falseness  in 
giving  this  testimony  of  respect  to  the 
prophets,  whilst  they  were  actuated  by  the 
spirit,  and  following  the  example  of  their 


LUKE, 


Ijersecutors  and  murderers,  insomuch  that 
they  appeared  to  erect  those  sepulchres, 
not  to  do  honor  to  God's  prophets,  but  to 
serve  as  monuments  of  the  success  of 
their  progenitors  in  destroying  them. 

The  word  ''truly''  is  a  particle,  denoting 
that  this  verse  is  an  inference  from  the 
assertion  contained  in  the  preceding  one. 
If  the  persons  referred  to  had  been  of  a 
better  sort  than  their  fathers,  they  would 
have  erected  no  monuments  of  a  damnable 
deed,  which  ought  rather  to  be  buried  in 
the  dust  of  oblivion. 

It  is  a  disputed  question  what  the  words, 
"said  the  wisdom  of  God"  mean.  Some  re- 
gard them  as  merely  referring  to  the 
wisdom  of  God  speaking,  in  2  Chron. 
xxiv.  18-22,  of  which  Jesus  here  gives  an 
amplification  in  the  same  spirit  of  Divine 
or  avenging  wisdom.  They  are,  however, 
generally  understood  as  denoting  Christ 
Himself;  and,  as  the  words  which  follow 
are  not  found  in  the  Old  Testament,  we 
may  suppose  that  He  meant,  as  the  Word 
and  Wisdom  of  God  (1  Cor.  i.  24),  imme- 
diateV  to  reveal  to  the  hearers  His  wise 
counsels  and  purposes  respecting  them. 
In  the  parallel  passage  of  Matthew  (xxiii. 
34),  our  Lord  evidently  spoke  in  His  own 
person:  "  AVherefore,  behold  /send,"  &c. 
Prophets  and  Apostles.  Prophets  or  preach- 
ers (for  as  the  word  of  God  is  a  great 
prophecy  of  the  world  to  come,  so  he  who 
preaches  it  truly  prophesies),  to  reprove 
the  people  for  their  sins,  and  warn  them 
of  the  judgments  of  God,  and  who  should 
prove  themselves  Apostles,  or  messengers, 
sent  from  heaven,  by  signs,  and  wonders, 
and  gifts  of  the  Holy  Ghost.  Christ  thus 
gave  His  enemies  to  understand  that, 
though  they  builded  the  sepulchres  of  the 
prophets,  yet  such  was  their  hostility  to 
those,  in  their  own  day,  that  came  to  them 
in  the  spirit  and  poivcr  of  those  prophets, 
that  as  soon  as  they  had  an  opportunity 
they  would  show  that  hostility  by  slaying 
and  persecuting  them.  A  large  share  of 
the  first  preachers,  thinkers  and  writers 
of  the  Church,  were  martyrs. 

That.  In  order  that — a  statement  of  the 
inevitableness  of  the  result.  The  blood  of 
all  the  prophets,  which  was  shed  from  the 
foundation  of  the  world,  may  he  required  of 
this  gennxttion.   It  may  justly  aggravate  the 


guilt  of  a  criminal,  if,  though  he  have  seen 
a  long  series  of  misdeeds  punished,  yet  he 
has  not  even  suffered  himself  to  be  de- 
terred from  similar  delinquencies ;  and 
this,  as  it  evinces  a  most  incorrigible  mind, 
so  it  is  worthy  of  severer  punishment. 
This  generadon.  Both  here  and  in  the  fol- 
lowing verse,  it  seems  probable  that  the 
word  "generation"  means  nation  or  people, 
as  in  Matt.  xxiv.  34.  It  is  certain  that  the 
greater  part  of  the  men  who  were  alive 
when  our  Lord  said  these  things  must 
have  been  dead  forty  years  after,  when 
the  great  inquisition  for  blood  took  place, 
at  the  destruction  of  Jerusalem. 

From  Abel,  who  was  the  first  martyr. 
Abel  is  counted  among  the  prophets,  be- 
cause he  prefigured  Jesus  Christ  by  his 
innocence  and  death,  as  Cain  did  Judas, 
&c.  Blood  of  Zacharias — the  last  of  the 
I^rophets,  whose  martyrdom  is,  according 
to  the  arrangement  of  the  Hebrew  canon, 
recorded  in  the  Old  Testament.  Jesus 
here  coujjles  the  first  and  last  of  Old  Tes- 
tament martyrs.  This  generation — nation 
or  people. 

The  number  of  those  who  have  been 
put  to  death  for  the  faith  of  Christ  in 
every  age  of  the  world  is  exceedingly, 
great.  Thousands  of  men  and  women 
have  laid  down  their  lives  rather  than  deny 
their  Saviour,  and  have  shed  their  blood 
for  the  truth.  At  the  time  they  died  they 
seemed  to  have  no  helper.  The  frequent 
triumphing  of  the  wicked  is  perplexing. 
The  frequent  depression  of  the  godly  is  a 
problem  that  appears  hard  to  solve. 
But  it  shall  be  made  clear  on  the  judg- 
ment day.  The  great  white  throne  and 
the  books  of  God  shall  put  all  things  in 
their  right  places.  Then  shall  all  the 
world  see,  that  however  they  may  die, 
"precious  in  the  sight  of  the  Lord  is  the 
death  of  His  saints."     (Ps.  cxvi.  15.) 

52  o\Voe  unto  von,  lawyers!  for  ye  have  taken  away 
tlie  key  of  knoWlertso:  ye  enter  not  in  yourselves,  and 
tbeni  that  were  entering  in  ye  ^hindered. 

oMatt.  xxiii.  13.    *Or,  forbade. 

Lawyers.  (See  on  verse  45.)  Key  of 
knowledge.  The  doctors  of  the  law  are 
said  to  have  been  distinguished  by  the 
symbolic  figure  of  a  key,  intimating  that 
their  proper  office  was  to  open  and  ex- 
plain the  Scripture,  and  to  admit  men  into 
the  knowledge  of  God,  and  of  His  truth 


CHAPTER   XI. 


837 


and  will.  The  meaning  would  then  be, 
"  Ye  have  been  by  profession  the  instruct- 
ors of  the  Jews  in  spiritual  knowledge. 
Ye  have,  so  to  speak,  carried  the  keys. 
Yet  ye  made  no  use  of  them  yourselves, 
and  allowed  nobody  else  to  use  them.  By 
your  traditions  ye  have  taken  away  the 
true  method  of  interpreting  the  prophe- 
cies ;  ye  have  given  a  wrong  meaning  to 
those  Scriptures  which  speak  of  the  king- 
dom of  the  Messiah,  and  the  people  are 
thereby  hindered  from  entering  into  it." 
The  sin  here  denounced  is  awfully  com- 
mon. It  is  the  sin  of  the  Romish  priest, 
who  forbids  the  poor  man  to  read  his 
Bible ;  of  the  unconverted  Protestant 
minister,  who  sneers  at  the  idea  of  con- 
version ;  of  the  ungodh',  thoughtless 
husband,  who  dislikes  his  wife  becoming 
"  serious ;"  and  of  the  worldly-minded 
mother,  who  cannot  bear  the  idea  of  her 
daughter  thinking  of  spiritual  things,  and 
giving  up  the  gayeties  and  follies  of  the 
world.  All  such  are  bringing  down  on 
themselves  our  Lord's  emphatic  "  wo." 

53.  And  as  he  said  these  things  unto  them,  the  scribes 
and  the  Pharisees  began  to  urge  him  veliemenlly,  and  to 
provolce  him  to  speak  of  many  tilings:  54.  Laying 
wait  for  liim,  and  ('seeking  to  catcli  sometliing  oiit  of 
his  mouth,  that  they  might  accuse  him.— I'Mark  xii.  13. 

■  Began  to  urge  him  vehemently — they  began 
to  be  furious.  As  they  found  themselves 
completely  unmasked,  they  were  indig- 
nant, and  therefore  questioned  Jesus  on  a 
variety  of  points,  and  hoped,  by  the  mul- 
titude and  impertinence  of  their  questions, 


to  ])uzzle  or  irritate  Him,  so  as  to  induce 
Him  to  spe(tk  rashly,  that  they  might  find 
some  ground  of  accusation  against  Him. 
The  Greek  word  here  rendered  provoke,  is 
applied  to  the  practice  among  teachers  of 
requiring  tlie  pupil  to  speak  and  answer 
accurately  from  memory.  Hence  it  means 
that  the  scribes  and  Pharisees  put  prepared 
questions,  and  required  immediate  answers, 
in  order  to  draw  out  exj^ressions  of  hos- 
tility to  Moses  and  the  traditions,  to  the 
temple,  or  to  the  Jewish  nation,  or  to 
Cfiesar,  so  as  to  excite  the  hierarchy, 
the  people,  or  the  civil  authorities  against 
Him.  To  speak  of  many  things,  literally,  to 
extemporize,  ilvdt  something  inconsiderately 
uttered  might  be  caught  up.  Laying  wait 
for  him — laying  snaies  as  for  an  animal, 
seeking  to  catch,  or  lay  hold  of,  as  in  hunt- 
ing, that  they  might  accuse  him,  either  to  the 
civil  authorities,  as  a  seditious  person,  or 
to  the  people,  as  one  who  was  a  trans- 
gre.ssor  of  the  Mosaic  law. 

There  is  hardly  an  instance  to  be  found, 
where  hostility  to  Jesus  appeared  in  a 
more  deep-seated  and  diabolical  form, 
than  on  this  occasion.  The  vileness  of 
the  conduct  of  His  enemies  is  enhanced 
by  the  fact  that  their  efforts  to  eficct  His 
ruin  were  put  forth  while  He  sat  at  the 
table  of  one  of  their  number,  who,  we 
can  scarcely  doubt,  invited  Him  with 
hostile  and  crafty  intent,  and  who  was 
among  the  foremost  to  find  wherewith  to 
accuse  Him. 


1.  "What  did  one  of  our  Lord's  disciples  say  unto  Him  as  He  was  praying?  2.  What  is  said  about  the  "  Lord's 
Prayer ?"  3.  Explain  the  pnrablo  in  verses  5-10.  4.  What  encouragement  to  pray  does  Jesus  give  us  ?  5.  What 
charge  was  brought  against  Ilim  as  Ko  was  casting  out  a  devil  ?  0.  How  did  He  reply  ?  7.  What  did  Christsay 
to  the  people  when  they  were  "  gathered  thick  together?"  8.  Who  invited  Jesus  to  dine?  9.  What  objection 
was  made  to  Him  ?    10.  How  did  He  answer  it  ?    11.  What  effect  was  produced  by  His  reply  ? 


LUKE. 


CHAPTER  XII. 

1  ChriM  prrnchi'th  to  hU  disciples  to  avoid  hypocrisy 

av.dfcarj'ulii<:.i.i  in  piUdishi an  his  doctrine:  13  wariietk 
thr  propV:  I,,  hrwarc  of  covftousness,  by  the  jxiraOle  of 
thr,  rich  man  wlw  set  up  greater  barns.  22  We  must 
not  br.  over  careful  of  earthly  things,  31  but  seek  thr 
Icingtlum  of  God.  33  give  alms,  36  be  ready  at  a  knock 
to  open  to  our  Lord  ivhrnsoever  he  cometh.  41  C/irist's 
ministers  are  to  see  to  their  charge,  49  and  look  for 
persecution.  51  T/ie  peopl".  must  take  this  time  of  grace 
58  ttccause  it  is  a  fearful  thing  to  die  ivithout  reconcili- 
ation. 

We  have  lately  read  the  Saviour's  warn- 
ings to  the  scribes  and  Pharisees,  now  we 
find  Him  addressing  His  own  disciples. 
Many  of  the  sayings  here  joined  in  a 
connected  discourse  by  Luke,  are  related 
by  Matthew  as  spoken  on  other  occasions. 
These  will  be  noted  in  their  appropriate 
place. 

IN  the  mean  time,  when  tliere  were  gathered  to- 
gether an  innumera'ole  multitude  of' people,  iuso- 
mucli  that  tliey  trodeono  upon  another,  lie  began  to 
say  unto  his  disciples  lirst  of  all,  i^BeWiire  ye  of  the 
leaven  of  the  Pnari.5ee3,  w;)ich  is  hypocrisy. 
»Matt.  xvi.  G;  Mark  viii.  Ij.    tMatt.  xvi.  12. 

In  the  mean  time,  while  our  Lord  was 
reclining  at  the  table  of  the  Pharisee,  and 
while  the  Pharisees  were  occupying  them- 
selves with  ensnaring  questions  and  plot- 
ting.    Trade  one  upon  another.    The  crowd 
was  so  great,  that  in  their  eagerness  to 
see  and  hear  Jesus,  they  well  nigh  tram- 
pled one   another    down.      Beware  ye  of 
the  leaven  of  the  Pharisees,  which  is  hypocrisy. 
The  disciples  doul)tles3   were   often   ex- 
posed to  the  influence  of  the  conversations 
of  the  Pharisees  when  our  Lord  was  not 
present.    They  would,  of  course,  stand  on 
their  guard  against  persons  openly  vicious, 
but  they  needed  to  be  cautioned  against 
Pharisees,  who  were  great  pretenders  to 
devotion.     Leaven,  here,  is  used  to  denote 
false  doctrine,  because  it  spreads,  works 
secretly  and  silently,  and  insinuates  itself 
into  and   changes  the   whole  character. 
Those  who  come  under  its  influence  are 
puffed    up  with  pride,   embittered  with 
malice,  and  their  service  is  unacceptable 
to  God.     Hypocrisy  was  the  great  sin  of 
the  Pharisees,  the  leaven  of  which  per- 
meated and  converted  to  its  own  vile  and 
odious  nature  their  hearts,  lives  and  con- 
duct.   Pharisaism  lives  still.   Its  principles 
are  deeply  engrained  in  human  nature.  It 
shows  itself  in  attention  to  the  oiitimrd  in 
religion,  whilst  the  inward  is  overlooked 
or  despised.     Let  us  beware  of  it,  as  a  most 


subtle  and  pernicious  influence.    Let  us  be 
real  and  true  in  our  Christianity. 

2.  cFor  there  is  nothing  covered,  that  shall  not  be  re- 
vealed ;  neither  hid,  that  shall  not  be  known. 

'Matt.  X.  2B;  Mark  iv.  22;  Luke  viii.  17. 

Here  our  Lord  suggests  a  powerful  mo- 
tive to  guard  the  heart  against  hypocrisy 
— the  discoveries  and  exposures  of  the 
judgment  day.  llien  all  that  has  been 
hid  will  be  known.  Not  only  will  the 
mask  be  torn  from  the  deliberate  hypocrite, 
but  the  veil  which  has  been  cast  over  any 
part  of  the  conduct  of  true  believers  will 
be  lifted  up.  Nothing,  good  as  well  as  evil, 
that  which  is  greatest  as  well  as  that  M'hich 
is  least.  (Eccl.  xii.  14;  Rom.  ii.  16.)  In 
vain,  when  we  are  about  to  commit  a  sin, 
do  we  shun  the  sight  of  men,  since  we 
cannot  possibly  avoid  that  of  our  Judge. 
The  darkness  of  the  night,  and  the  light 
of  the  day,  to  Him  are  both  alike. 

3.  Therefore  whatsoever  ye  have  spoken  in  darkness 
shall  be  heard  in  the  light:  and  thai  which  ye  have 
spoken  in  the  ear  in  closets,  shall  be  i.roclaimed  upon 
the  house-tops. 

Closets— any  close  room  for  stealth,  or 
chamber  for  privacy.     Shall  be  proclaimed 
upon  the  house-tops.     "  At  the  present  day," 
says  a  modern  traveler  through  Palestine, 
"  local  governors  in  country  districts  cause 
their  commands   to    be   thus  published. 
Their  proclamations  are  generally   made 
in  the   evening,   after   the    people   have 
returned   from  their  labors  in  the  field. 
The  public  crier  ascends  the  highest  roof 
at  hand,  and  lifts  up  his  voice  in  a  long- 
drawn  call  upon  all  faithful  subjects  to 
give  ear  and  obey.     He  then  proceeds  to 
announce,  in  a  set  form,  the  will  of  their 
master,  and  demands  obedience  thereto." 
The  more  a  sinner  endeavors  to  hide  him- 
self here,   with   the  greater   shame   and 
confusion  shall  he  be  covered  hereafter  in 
the  sight  of  all  the  world.     That  which 
constitutes  the  peace  and  satisfiiction  of  a 
good  man,  is  that  he  does  nothing  in  secret 
of  which  he  need  be  ashamed  at  the  day 
of  judgment,  and  that  he  shuns  the  eyes 
of  men  on  no  other  account  but  only  that 
he  may  not  receive  from  them  his  reward. 

4.  rtAnd  I  say  untn  yon.  rmy  friends,  Be  not  afraid  of 
them  that  kill  the  liody,  imd  iifter  that  have  no  more 
that  they  can  do.  5.  But  I  will  forewarn  vou  whom  ye 
shall  loar:  Fear  him.  which  after  he  hath  killed  halh 
power  to  cast  into  hell ;  yea,  I  sav  unto  vou  Fear  him 

dJsa.  li.  7,  8, 12,  13;  Jer.  i.  8 ;  Matt.  x."28.  ejohn  xv'. 
14,  15. 


CHAPTER   XII 


839 


How  tenderly  Jesus  addresses  those  who 
would  be  culled  to  sutler  for  His  siike !  I 
say  unto  you,  my  friends,  Be  not  afraid  of 
them  thai  kill  the  body.  He  does  not  promise 
His  disciples  to  preserve  theui  from  death, 
but  He  does  ])romise  to  keep  them  from 
Jiell.  And  after  that  have  no  more  that  (hey 
am  do.  From  these  words  it  follows  tluit 
the  body  may  be  dead,  and  the  soul  alive. 
Men  can  murder  the  body,  yet  the  soul  is 
still  alive.  Body — soul.* We  have  here  the 
two  parts  of  man's  compounded  nature 
placed  in  contrast. 

Fear  him,  as  opposed  to  the  sinful  slavish 
fear  of  man,  which  was  just  condemned. 
The  holy,  awful  and  prudential  fear  of  the 
omnipotent  God  is  commended.  The  per- 
sons on  whom  this  fear  is  enjoined  are 
disciples  and  ministers,  all  the  friends  of 
Christ.  They  not  only  may,  but  ought  to 
fear  Him,  not  only  for  His  greatness  and 
goodness,  but  also  for  His  punitive  justice, 
as  having  ability  and  authority,  after  he 
hath  killed,  that  is,  after  deatli  has  been 
inflicted,  to  cast  into  hell,  or,  as  in  Matthew 
(x.  28),  "  to  destroy  both  soul  and  body  in 
hell."  In  these  last  words  our  Lord  does 
not  say  kill  both  soul  and  body.  To  de- 
stroy is  not  to  kill,  still  less  to  annihilate, 
but  to  ruin.  Our  Lord's  words  teach,  not 
the  dismissal  of  the  soul  from  existence,  but 
its  catastrophe  and  ruin  in  existence.  And 
this  is  an  evil,  a  destruction  which  we  are 
bound  to  fear,  as  a  possible  reality  beyond 
our  bodily  death. 

Into  hell.  Hell  is  represented  by  SJieol 
in  the  Old,  and  by  Hades  in  the  New  Tes- 
tament. The  word  is  used  by  the  sacred 
writers  in  several  senses,  which  it  is  im- 
portant to  distinguish.  The  Hebrew  word, 
translated  hell  in  our  Bible,  sometimes 
means  simply  the  grave,  the  receptacle  of 
the  dead,  or  the  place  of  departed  spirits, 
as  in  Job  xi.  7-9;  Ps.  xvi.  10,  cxxxix.  8; 
Isa.  V.  14,  xiv.  9;  Amos  ix.  2,  3;  Acts.  ii.  31 ; 
Rev.  XX.  14.  In  ot^er  passages  it  denotes 
the  place  of  future  punishment,  as  in  Ps. 
Ix.  17;  Prov.  v.  5,  ix.  18,  xxiii.  14,  which 
punishment  consists,  in  part  at  least,  in 
the  eternal  separation  of  the  soul  from  God 
and  from  the  presence  of  His  glory,  and 
in  the  suffering  of  inconceivable  anguish 
and  remorse  forever  and  ever.  In  the 
New  Testament,  hell,  as  the  place  of  final 


punishment  for  sinners,  is  more  distinc- 
tively indicated  by  the  term  Gehenna,  or 
valley  of  Hinnom  (2  Chron.  xxxiii.  6),  which 
is  the  word  translated  "hell"  in  the  verse 
now  before  us ;  also  in  Matt.  v.  22,  29,  30, 
X.  28,  xviii.  9,  xxiii.  15,  33;  Mark  ix.  43, 
45,47;  James  iii.  G.  It  is  also  distinctively 
indicated  by  such  phrases  as  "  the  place 
of  torment  "  (Luke  xvi.  28) ;  "  everlasting 
fire  "  (Matt.  xxv.  41  j ;  "  the  hell  of  fire," 
"  where  their  worm  dieth  not,  and  the  fire 
is  not  quenched."  (Mark  ix.  44.) 

6.  Are  not  five  sparrows  sold  for  two  ffarthings,  and 
not  one  of  them  is  ibrjrotten  bel'ore  God?  7.  But  even 
the  ver.v  hair.3  of  your  head  are  all  numbered.  Fear 
not  therelbre:  ye  are  ot  luore  value  than  many  spar- 
rows.—fSee  Matt.  X.  29. 

The  Saviour,  in  these  verses,  gives  a 
third  reason  to  His  disciples  for  not 
shrinking  from  the  execution  of  their 
great  commission  on  account  of  the  dan- 
gers which  attended  it.  Not  only  was 
the  power  of  their  enemies  restricted  to 
the  body,  but  their  very  bodies  would  be 
under  God's  protection.  The  little  value 
of  the  sparrows  is  indicated  by  the  market 
price,  two  being  sold  for  an  assarion,  a 
coin  intermed:ate  in  value  between  one 
cent  and  an  English  penny.  The  argu- 
ment is  this,  that  as  God's  protective  care 
extends  to  the  most  insignificant  and 
worthless  of  the  feathered  tribe,  it  must, 
and  does,  extend  to  man,  and  will  especi- 
ally extend  to  those  who  have  been 
honored  with  a  most  important  mission. 
And  not  one  of  them  is  forgotten  before  God. 
God's  providential  care  extends  over  the 
minutest  of  His  creatures.  As  nothing 
was  too  little  for  Him  to  create,  so  nothing 
is  too  little  for  Him  to  preserve.  Of  the 
providence  of  God  over  the  least  things, 
the  heathen  philosophers  had  no  concep- 
tion. They  maintained  that  the  gods  re- 
garded the  universe  in  general,  but  not 
particular  persons  and  things.  But  even 
the  very  hairs  of  your  head  are  all  numbered. 
This  is  a  strong  proverbial  expression  for 
minute  knowledge  and  exact  care.  The 
hairs  are  numbered  for  the  purpose  of 
protection  and  careful  preservation,  so 
that  if  one  be  wanting,  it  is  missed  and 
looked  for.  It  would  be  impossible  to 
frame  in  human  language  a  more  forcible 
description  of  unerring  oversight  and 
sleepless  care.  God's  ])rovidence  exalts, 
instead  of   debasing  Him.     He  acts    in 


840 


LUKE 


everything  without  growing  weary,  and 
is  sufficient  far  everything,  without  mul- 
tiplying Himself.  Fear  not  therefore:  ye 
are  of  more  value  than  many  sparrows. 
Here  is  a  continuation  of  the  argument 
from  less  to  greater.  Tliomson,  in  his 
"  Land  and  Book,"  sijeaking  of  the  habits 
of  this  little  bird,  says :  "  When  we  see 
their  countless  numbers,  and  the  eager- 
ness with  which  they  are  destroyed  as  a 
worthless  nuisance,  we  can  better  appreci- 
ate the  assurance  that  our  Heavenly 
Father,  who  takes  care  of  them,  so  that 
not  one  can  fall  to  the  p;round  without  His 
notice,  will  surely  take  cai-e  of  us,  who  are 
of  more  value  than  many  sparrows."  Ye 
are  of  more  value.  None  can  estimate  the 
value  of  a  soul,  for  which  Christ  has  given 
His  blood  and  life.  Did  the  poet  intend  to 
contradict  Christ  when  he  said  : 

"  He  sees  with  equal  eye,  as  God  of  all, 
A  HERO  perish,  or  a  sparrow  fall." 

How  cold  and  meager  is  this  shallow, 
deistical  saying  !  That  is,  a  sparrow  is  of 
as  much  worth  in  the  sight  of  God,  who 
regards  (if  we  may  believe  the  poet) 
things  only  in  general,  as  an  immortal  soul, 
purchased  by  the  sacrifice  of  Christ! 

8.  ?Also  I  say  unto  ynn.  Whosoever  shall  confess  me 
before  men.  liim  shall  the  Son  of  man  also  confess  be- 
fore tlie  angels  of  God :  II.  But  lie  that  denieth  me  be- 
fore men  shall  he  denied  before  the  angels  of  God. 

sMatt.  X.  32:  Mark  viii.  38;  2  Tim.  ii.  r2:  1  John  ii.  23. 

Whosoever,  whether  of  yourselves  who 
preach.or  of  those  who  hear  your  preach- 
ing. Confess  me,  that  is,  own  Christ  as 
Lord  and  Master,  before  men,  in  this  present 
hfe.  Him  shall  the  Son  of  man  also  confess. 
The  reciprocal  act  here  ascribed  to  Christ 
is  that  of  owning  as  His  Apostle,  disciple 
or  follower.  Before  the  angels  of  God.  The 
time  here  referred  to,  as  well  as  in  the 
next  verse,  must  doubtless  be  the  day  of 
judgment.  The  angels  shall  be  specially 
employed  on  that  day  in  gathering  God's 
people,  and  separating  the  wicked  from 
among  them.  But  he  that  denieth  me  before 
men,  more  literally,  "he  that  has  denied," 
that  is,  disowned,  shall  be  disowned  before 
the  angels  of  God.  Let  it  here  be  observed : 
1.  That  not  to  confess  Christ  is  in  His 
account  to  deny  Him,  and  to  be  ashamed 
of  Him.  2.  That  whosoever  shall  deny  or 
be  ashamed  of  Christ,  either  in  His  person, 
in  His  Gospel,  or  in  His  members,  for  any 
fear  or  favor  of  man,  shall  with  shame  be 


disowned  and  eternally  rejected  by  Him. 
Christ  may  be  denied  three  ways:  doc- 
trinally,  by  an  erroneous  and  heretical 
judgment;  verbally,  by  oral  expressions; 
vitally,  by  a  wicked  and  unholy  life. 
Those  are  guilty  of  this  sin,  who,  from 
unbelief  or  indolence,  or  love  of  the  world, 
or  fear  of  man,  shrink  from  confessing 
Him  as  their  Saviour  and  their  King. 

10.  bAud  whosoever  shall  speak  a  word  against  the 
Son  ot  man,  it  shall  be  liirgiveri  him  :  but  unto  liim  that 
bla-sphemeth  against  tlie  Holv  Ghost,  it  shall  not  be 
lorgiveu.-iiMatt.  xii.  31,  32 ;  Mark  iii.  28 ;  1  John  v.  16. 

The  distinction  here  made  seems  en- 
tirely unaccountable,  if  made  between  the 
second  and  third  persons  of  the  Gc^lhead, 
simply  as  such,  without  anything  to  qualify 
or  specify  the  statement.  This  difficulty 
disappears,  however,  on  observing  that  the 
person  m'entioned  in  the  first  clause  is  not 
the  eternal  Word  or  Son  of  God,  but  the 
Son  of  man,  and  this  describes  the  Saviour 
in  His  humiliation,  in  the  form  of  a  ser- 
vant, as  He  was  while  resident  on  earth. 
To  speak  a  word  against  Him  while  His 
Godhead  was  thus  veiled  and  as  it  were 
in  abeyance,  was  a  very  different  offense 
from  blaspheming  against  the  Holy  Ghost. 
The  sin  of  thus  speaking  against  the  Son 
of  man  was  committed  by  tho.se  who  did 
not  know  Christ  to  be  the  Messiah  in  the 
days  of  His  humiliation,  and  did  not  re- 
ceive Him,  believe  Him,  or  obey  Him,  but 
ignorantly  rejected  and  crucified  Him,  and 
many  of  whom,  so  sinning,  were  i^ardoned, 
we  cannot  doubt,  as,  for  example,  on  the 
day  of  Pentecost,  after  Peter's  preaching. 

The  original  meaning  of  the  word  blas- 
pheme is  simply  to  reproach  or  slander.  At 
the  present  time  it  is  applied  almost  ex- 
clusively in  reference  to  the  Supreme 
Being.  It  may,  therefore,  in  general,  be 
defined  "  to  utter  a  presumptuous  insult 
toward  God."  But  as  such  a  sin  may  be 
as  ti'uly  committed  in  thought  or  in  act,  as 
in  speech,  it  may  rather  be  defined  the 
offering  a  presumptuous  insult  to  God.  It 
is  a  great  sin.  Humanly  speaking,  there 
may  be  greater  crimes,  but  there  can  be 
no  greater  sin.  This  sin  of  blasphemy 
against  the  Hah/  Ghost,  regarded  by  Him  as 
an  insult  to  Himself  it  is  declared,  sJiall  not 
be  forgiven.  He  resents  the  insult  with  a 
justice  that  knows  no  mercy.  This  sin 
was  committed  by  those  who,  after  the 


CHAPTER   Xll. 


841 


day  of  Pentecost,  and  the  outpouring  of 
the  Spirit,  and  the  full  publication  of  the 
Gospel,  persisted  in  unbelief  and  obstinate 
impenitence,  and  were  given  over  to  a 
repr()I>ate  mind.  These  especially  grieved 
the  Sjtirit,  and  resisted  the  ministration 
of  the  Holy  Ghost.  That  this  was  the  state 
of  many  of  the  Jews,  appears  from  several 
places  in  the  Acts,  and  especially  Acts 
xxviii.  25-28.  See  also  1  Thess.  ii.  15,  16. 
This  sin  was  the  sin  of  the  Pharisees  who 
maliciously  disavowed,  blasphemed  and 
resisted  the  operation  of  the  Holy  Ghost, 
at  the  very  moment  when  they  were  most 
fully  convinced  that  in  so  doing  they  were 
fighting  against  God.  And  it  may  now  be 
committed  by  any  one,  in  continuing  to 
oppose  the  Gospel  from  deliberate  malice, 
while  at  the  same  time  the  Holy  Ghost 
has  convinced  the  mind  of  its  truth.  The 
sin,  therefore,  to  which  our  Lord  here 
refers,  seems  to  be  the  sin  of  deliberately 
neglecting  God's  truth,  while  the  truth  is 
clearly  known  with  the  head,  and  deliber- 
ately choosing  sin  and  the  world.  It  is  a 
combination  of  light  in  the  understanding, 
and  determined  wickedness  in  the  Avill. 
It  shall  not  be  forgiven.  So  says  He  whose 
prerogative  it  is  to  forgive.  Why  it  is  so 
is  sufficiently  answered  by  the  reply,  be- 
cause God  has  willed  it  so.  No  sin  can 
be  forgiven  without  repentance,  but  repent- 
ance is  the  gift  of  God,  and  as  the 
blasphemer  against  the  Holy  Ghost  drives 
from  him  the  only  person  who  could  "  give 
repentance  "  (Acts  v.  31),  he  seals  himself 
up,  under  final  and  total  apostasy,  until 
the  day  of  doom.  Such  a  man,  indeed, 
will  never  seek  to  have  his  sins  forgiven. 
This  is  exactly  the  root  of  his  awful  dis- 
ease. He  might  be  pardoned,  but  he  will 
not  seek  to  be  pardoned.  He  is  Gospel- 
hardened,  and  "  twice  dead."  His  con- 
science is  "seared  with  a  hot  iron."  (1 
Tim.  iv.  2.)  That  those  who  are  troubled 
with  fear  that  they  have  committed  the 
unpardonable  sin,  are  just  the  persons 
who  have  not  committed  it,  is  the  judg- 
ment of  all  the  soundest  divines. 

11.  'And  when  they  brin?  you  unto  the  synagogues, 
and  uiifo  miisistrates,  and  powers,  take  ye  no  thought 
how  or  what  thins;  ye  shaU  answer,  or  what  ye  shall 
say:  12.  For  the  Holy  Ghost  shall  teach  you  la  the 
Kanie  hour  what  ye  ought  to  sav. 

■Matt.  X.  19,  Mark  xili.  11 ;  Luke  xxi.  14. 

Our    Lord   here  informs  His  Apostles 


that,  for  preaching  His  doctrine  and  pro- 
fessing His  religion,  they  should  be 
brought  before  all  sorts  of  magistrates, 
and  into  all  kinds  of  courts;  but  counsels 
them,  when  they  should  be  thus  bnnight, 
not  to  be  anxiously  thoughtful,  or  solicit- 
ously careful  what  they  should  say,  for  it 
should  be  suggested  to  them  by  the  Holy 
Ghost  what  they  should  speak  in  that 
hour.  Tlie  assistance  promised  should  be 
so  complete,  that  they  would  be  mere  in- 
struments or  organs  of  the  Spirit.  IIoiv 
relates  to  the  form,  and  what  to  the  sub- 
stance, of  their  public  defenses  or  apolo- 
gies. Christ  does  not  forbid  all  forethoughts 
what  to  say,  but  only  distrustful  thoughts ; 
that  they  should  not,  like  orators  or  advo- 
cates, strive  to  make  studied  pleas  or 
rhetorical  apologies  for  themselves.  This 
is  so  far  from  being  a  promise  of  Divine 
assistance  to  unprepared  and  ofi'-hand 
preachers,  that  it  is  not  given  even  to  the 
twelve  indefinitely  or  forever,  but  expressly 
limited  to  one  particular  emergency,  not 
only  by  the  first  words  of  verse  11  {when 
they  bring  you),  but  also  by  the  words,  in 
Ihe  same  hour  (verse  12).  This  promise 
gives  the  highest  authority  to  all  the  apos- 
tolical defenses  upon  record,  and  precludes 
the  supposition  of  unhallowed  anger  in 
sucii  cases  as  that  of  Paul's  reply  to  Ana- 
nias. (Acts,  xxiii.  3.)  The  doctrine  of 
inspiration  is  here  stated  in  its  strongest 
form.  In  the  Apostles,  in  the  moment  of 
trial,  the  Holy  Spirit  would  reside,  and 
the  words  they  spake  would  be  His  words. 
And  if  they  were  furnished  with  this  in- 
spiration in  their  momentary  times  of 
trial,  how  can  it  be  doubted  that,  in 
recording  their  words  for  ages  for  the 
instruction  of  the  Church  and  the  conver- 
sion of  the  world,  they  should  possess 
the  same  high  qualification  ? 

13.  H  And  one  of  the  company  said  unto  him,  Master, 
speak  to  my  brothfs",  that  he  divide  the  inheritance 
with  me. 

One  of  the  company.  It  seems  that  a  con- 
tention had  arisen  between  himself  and 
his  brother  concerning  their  proper  shares 
of  their  common  inheritance,  and  he 
wished  the  matter  to  be  adjusted.  There 
was  nothing  sinful  in  this  request  that 
Jesus  should  act  as  an  umpire  or  arbitra- 
tor, for  if  the  half  of  the  inheritance 
belonged  to  this  man,  or  was  bequeathed 


843 


LUKE, 


to  him  by  a  legal  and  proper  will,  it  was 
Ms  duty,  as  it  was  bis  right,  to  require 
that  half.  (1  Cor.  vi.  1-6.)'  The  man's 
sin,  therefore,  lay  not  in  asking  for  his 
rights,  but  in  interrupting  so  importunely 
a  discour.se  so  precious,  so  beautiful,  so  in- 
structive to  the  multitude,  with  a  petition, 
purely,  intensely  and  exclusively  selfish. 

14.  And  he  said  unto  him,  JMan,  who  made  me  a 
iudge  or  a,  divider  over  you  ?— JJohn  xviii.  3a. 

Man.    The  word  in  the  original  has  a 
shade  of  disrespect,  there  being  another 
word  for  man,  as  a  term  of  respect.     WJio 
made  me  a  judge  or  a  divider  ?    This  reply 
of  our  Lord  is  generally  referred  by  ex- 
positors to  Ex.  ii.  14.    The  word  divider  is 
probably    explanatory    of   judge,    which 
means  a  judge  or  umpire  to  settle  disputes. 
Over  you,  over  mankind,  men  in  general. 
Who  made  me,  &c.    Who  constituted  me  a 
civil  ruler,  to  judge  or  arbitrate  between 
men,  in  regard  to  worldly  matters  of  dis- 
pute?   This  is  not  my  office.     I  was  not 
sent  into  the  Avorld  on  such  a  mission.    It 
is  undoubtedly  the  duty  of  ministers  of 
the  Gospel  to  mark  our  Lord's  conduct  in 
this  case,  and  as  far  as  possible  to  walk  in 
His  steps.    To  this  they  are  urged  by  the 
shortness  and  uncertainty  of  life,  the  state 
of  the  world,  the  worth  of  souls,  and  the 
immense  importance  and  arduousness  of 
their  work.     "Give    thyself   wholly    to 
these  things,"  is  a  sentence  which  they 
should  never  forget.     It   was  eminently 
characteristic  of  the  Lord  Jesus  Christ, 
during  His  ministry  on  earth,  that  He  was 
a  reformer  of   principles,   a  purifier  of 
hearts:  not  a  distributor  anew  of  the  me- 
chanical and  civil  arrangements  of  society. 
He  undertook  to  change  men's  hearts,  not 
their  circumstances,  or  rather  to  change 
their  circumstances  by  first  changing  and 
ameliorating    their    hearts.     He    worked 
from  the  inward  to  the  outward.     He  did 
not  interfere  with  the  laws,  or  the  arrange- 
ments, or  the  polity  of  the  world,  but  en- 
deavored to  implant  in  men's  souls  living 
truths,   living    principles,   which    should 
germinate  and  grow  until  the  whole  world 
should  be  overspread  with  that  kingdom 
whose  great  elements  are  righteousness, 
and  truth,  and  peace,  and  joy. 

IS.  And  he  said  unto  them.  tTake  hped  and  beware 
of  covptonsness :  for  a  man's  life  consistelh  not  in  the 
abnndince  of  the  things  which  he  possesseth. 

n  Tim.  6  7,  &c. 


He  said  unto  them,  i,  e.,  the  multitude 
around  Him,  be  on  your  guard  against  covet- 
ousness.  The  word  in  the  original  signifies 
greediness,  grasping  selfishness.  It  is  derived 
from  a  concrete  noun,  denoting  one  irho  ]ias, 
or  claims  more  than  his  share,  one  icho  has 
never  enough.  Covetousness  is  avarice,  the 
insatiable  desire  of  more,  springing  out  of 
ungodly  love  and  too  high  an  estimation 
of  earthly  things.  It  is  not  what  a  man 
has  that  makes  covetousness,  but  it  is  the 
hunger  after  what  he  has  not,  and  the 
concentrating  all  his  thoughts  upon  it,  and 
drawing  from  it  the  main  elements  of  his 
joy,  his  comfort,  his  satisfaction,  his  re- 
pose. The  desire,  of  having  wealth,  in 
order  to  enjoy  it,  or  the  desire  of  having 
and  adding  to  our  wealth,  in  order  to 
have  more  influence  or  more  power,  not 
to  do  more  good — this  is  covetousness. 
For  a  7nan's  life  consistelh  not  in  tlie  abun- 
dance of  the  things  which  he  possesseth.  Christ 
here  denies  that  our  life  consists  in  abun- 
dance, thus  indicating  the  internal  origin 
and  fountain-head  from  which  the  mad 
desire  of  possessing  issues.  The  word 
translated  life,  is  to  be  taken  in  its  two- 
fold meaning,  accoi-ding  to  which  it  marks 
a  happy  state  of  being,  in  time  and  in 
eternity,  so  that  the  sense  is,  riches  by  no 
means  secure  for  us,  of  themselves,  a  life 
of  satisfiiction  upon  earth,  nor  do  they 
insure  us  of  eternal  blessedness,  or,  real 
well-being  is  no  necessary  consequence  of 
the  possession  of  riches.  It  is  not  for 
ministers  to  meddle  with  the  partition  of 
estates,  or  with  the  differences  in  families, 
but  they  ought  to  teach  the  rules  of  true 
religion,  and  the  means  of  avoiding  all 
injustice.  This  vice  still  proceeds  from 
covetousness,  and  therefore  this  is  the 
thing  which  must  be  rooted  up. 

Covetousness  is  wide-spread  and  a 
fearful  sin.  It  estranges  from  God,  by 
putting  something  else  in  the  heart  in 
place  of  Him.  It  leads  to  a  suspension  of 
that  Divine  influence  which  is  essential  to 
nearness  with  God.  It  cripples  confidence 
in  God.  More  than  any  othei  sin,  it  grows 
upon  men.  It  dishonors  Christ.  What 
must  men  of  the  world  think  of  Christ's 
spirit,  as  they  see  it  displayed  by  a  covetous 
Christian  ?  It  injures  the  cause  of  Christ, 
being  like  a  moth    fretting  a  garment, 


CH  A  FT  Eli   XII. 


84^ 


which,  however  costly  and  beautiful  it 
may  be,  will,  by  degrees,  be  destroyed. 
Of  all  sins,  it  most  assiniilutes  the  soul  to 
Satan,  whose  heart  is  covetous,  whose 
desires  are  inordinate,  yet  ail  terminate  in 
himself,  irresi)(;ctive  of  the  glory  of  God, 
thus  producing  the  misery  of  this  great  but 
fallen  spirit.  It  would  be  vain  to  decide 
positively  which  is  the  most  common  sin 
in  the  world,  but  it  would  be  safe  to  say 
that  there  is  none  to  which  the  heart  is 
more  prone  than  covetousness.  The  warn- 
ing of  Jesus  in  this  verse  is  a  word  more 
in  season  for  the  members  of  Christian 
Churches  than  an  exhortation  to  beware 
of  theft. 

IG.  And  he  spake  a  parable  unto  them,  saying,  The 
grouud  of  a  certain  rich  man  brought  ibrth  plentifully : 

This  parable  springs  from  the  untimely 
and  intensely  earthly  interruption  of  our 
Lord's  discourse  by  one  of  the  company 
that  heard  it.  Thus  the  Saviour  makes 
the  covetousness,  as  well  as  the  wrath  of 
man,  to  praise  him,  and  restrains  the 
remainder  thereof.  A  certain  rich  man. 
His  name  is  not  given.  It  is  not  a  sin  to 
be  rich.  We  read  of  Gains,  who  exercised 
hospitality  to  the  saints.  Joseph  of  Ari- 
mathea  was  a  wealthy  man,  and  yet  he 
was  a  good  man.  The  ground  may  denote 
a  large  territory,  or  projierty  in  land. 
Brought  forth  plentifully.  The  reference  is 
to  the  crop  of  that  particular  season,  which 
was  so  large  that,  if  it  could  be  well  stored, 
it  would  suffice  for  the  wants  of  many 
years  to  come,  even  if  such  rich  harvests 
should  never  be  yielded  him  again.  On 
the  fields  of  the  covetous  man  the  rain 
fell  and  the  sun  shone.  God  makes  His 
sun  to  shine  on  the  evil  and  the  good.  Wc 
cannot  judge  of  what  we  are  by  what 
God's  providence  does  to  us,  but  must 
judge  by  what  God's  word  says  respecting 
us.  Yet  many  persons  reverse  this  rule, 
and  judge  that  they  are  good  because  they 
are  successful  in  business,  and  that  others 
are  bad  because  their  property  is  swept 
away.  Let  the  means  be  noted  by  which 
this  rich  man  became  richer.  It  was  not 
by  craft,  dishonesty  and  fraud.  He  was  a 
farmer — one  of  the  most  harmless  ways 
of  becoming  rich.  It  was  important  to  our 
Lord's  purpose  that  such  a  case  as  this 
should  be  selected,  for  He  was  not  aiming 


His  rebuke  against  what  is  regarded  as 
fraudulent  between  man  and  man,  but  to 
illustrate  the  case  of  one  who,  by  no  unfiiir 
or  improper  means,  was  increasing  in 
riches,  but  who,  as  they  increased,  had 
"  set  his  heart  upon  them,"  and  neglected 
God. 

17.  And  he  thought  within  himself,  saying,  What 
shall  I  do,  because  i  have  no  room  where  to  bestow  my 
fruits  ? 

The  expression,  that  this  man  thought 
ivitltin  hiinsdf,  implies  mental  excitement 
and  anxiety.  He  was  perplexed,  not  as 
other  men,  to  get  wealth,  but  to  dii^pose  of 
it.  And  surely  the  fact  that  riches  and 
cares  are  inseparably  wedded  together, 
ought  to  go  far  to  reconcile  the  poor  to 
their  poverty,  whatever  the  pains,  and 
inortifif-ations,  and  inconveniences  of  that 
condition  in  life.  This  expression  means 
more :  itshows thattheman waseminently 
sclfiFih;  he  thought  in  himself,  and  io  him- 
self, as  is  indicated  not  only  by  the  words 
"m?/ fruits,"  but  also  by  the  words,  u7iat 
shall  I  do?  which  were  in  all  probability 
not  the  utterance  of  one  brought  to  sore 
straits  and  difficulties  through  the  abun- 
dance, for  the  sake  of  which  others  were 
envying  him,  but  of  a  worldling's  heart, 
rejoicing  over  his  abundance,  and  realizing 
to  the  very  letter  the  making  "provision 
for  the  flesh  to  fulfill  the  lusts  thereof." 
It  means  still  more  :  it  shows  that  the  man 
was  too  reliant  upon  his  own  judgment  in 
a  matter  in  which  his  judgment  was  likely 
to  be  warped  in  his  own  fiivor;  he  ought 
to  have  gone  to  God,  who  seems  not  to 
have  been  "in  all  his  thoughts,"  but  of 
whom  it  is  said,  "in  all  thy  ways  acknowl- 
edge him ;  and  he  shall  direct  thy  paths." 
(Prov.  iii.  6.)  What  shall  I  do  f  How  many 
answers  might  have  come  back,  if  only 
time  had  been  given,  from  many  an  object 
of  compassion,  many  an  orphan,  man}^  a 
widow,  many  an  ignorant  family,  many  an 
avenue  for  doing  good!  But  no  such 
answer  was  wanted  by  this  man,  as  many 
do  not  want  them  now. 

18.  And  bo  said.  This  will  T  do :  I  will  pull  down  my 
barns,  and  hnild  grnatpr ;  and  there  will  I  bestow  all 
my  fruits  and  my  goods. 

This  idll  I  do.  The  words  are  expressive 
of  a  well-formed  and  final  determination, 
after  full  consideration.  "I  will"  pull 
down,  /will  build  up.  I  will  bestow  my 
goods.     He  is  the  only  party,  in  his  own 


844 


LUKE 


opinion,  capable  of  devising  or  executing 
any  plan  in  reference  to  the  storing  and 
preserving  of  the  property.  He  does  not 
say,  "  If  God  permit;"  he  has  no  reference 
to  God,  but  full  confidence  in  himself. 
"  All  my  fruits  and  my  goods."  Persons  of 
that  sort  cull  riches  goods,  not  simply  from 
falling  into  the  popular  mode  of  speaking, 
but  because  they  consider  these  the  chief 
good.  My  fruits  and  my  goods.  His  lan- 
guage is  full  of  pride,  vanity,  folly  and 
atheism.  Pull  down  my  barns  and  build 
greater,  and  there  will  I  bestow,  &c.  Here  was 
the  turning  point  in  the  poor  man's  history 
—determining  to  do  this  thing.  As  God's 
goodness  was  showered  upon  him  in  such 
abundance,  he  should  have  opened  his 
treasures  and  permitted  them  to  flow:  for 
this  end  his  riches  had  been  bestowed  upon 
him.  But  self  was  the  man's  pole-star :  he 
cared  for  himself,  and  for  none  besides. 
Hence  the  proposal  to  enlarge  his  barns, 
in  order  to  hoard  his  treasures. 

19  And  I  will  say  to  mv  soul,  Soul,  'thou  hast  much 
goods  laid  up  for  "many  years;  take  thine  ease,  eat. 
drink,  ami  be  merry. 

lEccles.  xi.  9 ;  1  Cor.  x  v.  32 ;  James  v.  S. 

The  dialogue  which  he  had  commenced 
before,  proceeds  ;  the  man  has  something 
more  to  say  to  his  soul :  Soul,  thoa  hast 
much  goods  laid  up  for  many  years.  Because 
he  has  much  to  enjoy,  he  flatters  himself 
with  the  hope  that  he  shall  have  long  to 
enjoy  it,  and  promises  himself  a  great  age  ; 
in  his  folly  he  thinks  as  little  of  the 
possible  loss  of  life,  as  of  his  goods ;  nay, 
he  looks  upon  his  riches  as  conveying  a 
sort  of  right  to  a  long  life.  He  also  speaks 
of  his  goods— as  if  the  fruits  and  stores  of 
earthly  things  had  anj'  thing  in  common 
with  the  soul,  so  as  to  be  capable  of  satis- 
fying that.  However  praiseworthy  fru- 
gality is,  as  not  suffering  any  of  God's 
gifts  to  go  to  waste  (John  vi.  12),  it  does 
not  render  less  blameworthy  the  purpose 
here  expressed,  of  applying  everything 
for  one's  self,  in  the  gratification  of  selfish 
desires.  Take  thine  ease.  From  the  very 
torture  of  anxiety  and  care,  he  feels  how 
sweet  rest  is,  which  he  is  unable  to  pro- 
vide for  himself.  "  Cease  to  gather  and  be 
careful  any  more,  withhold  thyself  from 
any  further  pains  and  applications."  So 
must  it  ever  be  with  the  covetous — poor 
in  the  midst  of  their  overflowings,  they 


enjoy  it  not,  for  they  think  with  anxiety 
on  some  possible  future  want,  and  hence 
strive  and  labor  without  getting  satisfac- 
tion. This  rich  man,  however,  is  not  of 
such  a  covetous  disposition,  as  desires 
only  to  have,  and  keep,  and  handle 
wealth  or  other  possessions;  he  is  bent 
upon  enjoyment,  he  has  been  working 
only  for  future  satisfaction ;  now  he  counts 
himself  quite  sure  of  attaining  his  end, 
and  hence  he  goes  on  to  say,  eat,  drink  and 
be  merry.  The  man  stupidly  imagines 
that  he  could  lay  up  in  a  barn  an  adequate 
and  satisfying  portion  for  his  soul.  The 
prophet's  words  are  applicable  to  him. 
"  He  feedeth  on  ashes,  a  deceived  heart 
hath  turned  him  aside,  that  he  cannot 
deliver  his  soul,  nor^ay,  Is  there  not  a  lie 
in  my  right  hand  ?"  (Isa.  xliv.  20.)  What 
a  mockery  it  is  to  address  the  soul,  whose 
food  and  sustenance  alone  can  be  the 
knowlege,  love  and  fear  of  God,  in  such 
terms  as  these,  and  yet  it  is  just  what 
thousands  and  thousands  are  doing  prac- 
tically every  day.  Every  one  in  whom  is 
the  love  of  the  world  plays  this  trick  with 
his  soul,  and  eagerly  covets  one  thing  or 
another,  in  the  vain  and  delirious  hope 
that  he  is  laying  up  "goods  for  ]iis  soul  for 
many  years." 

20.  But  God  said  unto  him,  Thou  fool,  this  night 
*mtiiy  soul  sliall  be  required  ol'  thee :  nthen  whose  shall 
those  things  be  which  thou  hast  provided? 

*Or,  do  they  vfqtdre  thy  soiU  ?  mjob  xx.  22  and  xxvii. 
8 ;  Ps.  lii.  7 ;  James  iv.  14.     "Pg.  xxxix.  0 :  Jer.  xvii.  11. 

It  is  not  necessary  to  inquire  in  what 
way  God  spoke  to  the  man:  whether 
by  a  sudden  presentiment  of  approach- 
ing death,  by  some  strong  alarm  of 
conscience,  by  some  mortal  sickness  at 
this  instant  falling  upon  him,  or  by  what 
other  means.  Thou  fool.  Literall3% /ooL' 
The  deep  scorn  of  the  epithet  being  weak- 
ened by  the  unnecessary  pronoun  in 
our  English  version.  The  Greek  word  so 
translated  means,  literally,  without  mind, 
or  sense,  or  understanding.  It  is  the  same 
word  as  in  Luke  xi.  40.  This  epithet  was 
applicable  to  the  man:  1.  As  conveying 
God's  estimate  of  him,  as  opposed  to  the 
opinion  he  entertained  of  his  own  wisdom. 
2.  For  saying  ''  my  soul,"  as  if  he  had  made 
it,  redeemed  it,  could  command  its  pres- 
ence, and  determine  the  hour  of  its  sepa- 
ration, as  if  it  were  like  his  fruits  and 
goods,  part  and  parcel  of  the  stock  or  prop- 


CHAPTER   XII, 


84^ 


erty  which  belonged  to  him.    3.  Because 
he  put  ofT  his  comfort,  iu  his  abuiulunce, 
till  he  had  compassed  his  projects  concern- 
ing it.    4.  Because  he  made  such  strong 
calculations  on  an  uncertain  future,   for- 
getting how  soon  he  might  be  parted  from 
his  i^roperty.    5.  Because  he  counted  on 
certain  ease,  from  his  abundance,  whereas 
there  were  many  things  that  might  make 
him  uneasy  in  the  midst  of  all  his  abun- 
dance.   6.  Because  he  made  no  other  use 
of  his  plenty  than  to  eat,  and  drink,  and  be 
merry,  never  thinking  of  distributing  the 
overflowings  of   his  granary  among  the 
poor — thus   robbing  God,  and   failing  to 
"  lay  up  in  store  for  himself  a  good  founda- 
tion against  the  time  to  come."  7.  Because 
he  believed  that  his  soul  would  be  satisfied 
by  the  abundance  of  things  he  possessed. 
What  a  mistake!     Everything  which  God 
has  made  requires  a  good    suited  to  its 
nature.     The  bird  seeks,  and  must  have, 
its  native  air;  the  fish  exists,  and  only  can 
exist,  in  the  water ;  the  beast  craves  a  plen- 
tiful provision  for  its  body,  and  is  satisfied 
therewith ;  the  human  body  cannot  sub- 
sist on  ideas,  hvA  must  have  earthly  food  ; 
the  mind  must  receive  suitable  nourish- 
ment: so  the  soul  thirsts  for  some  higher 
enjoyment  than  this  world  can  afford. 

This  night,  stands  opposed  to  years,  in 
verse  19.  It  is  here  implied  that  it  was  in 
the  night,  the  usual  hour  of  repose,  that 
the  rich  man  formed  the  determination 
expressed  in  verse  19.  His  great  and  un- 
expected wealth  threw  him  into  such  a 
state  of  restless,  feverish  anxiety,  as  to  the 
disposition  for  safe-keeping  which  he 
should  make  of  his  treasures,  that  he  lay 
awake,  planning  and  revolving  one  scheme 
after  another,  until  he  came  to  the  conclu- 
sion stated  in  verses  18,  19.  One  commen- 
tator remarks,  that  night  is  the  time  for 
Divine  revelations  to  men  (Job  xxviii.  20), 
and  also  of  sudden  deaths.  Thy  soul,  which 
thou  hast  debased  to  the  mere  sensual  en- 
joyment of  the  brute.  The  man  had  for- 
merly addressed  his  soul,  and  now  he  is 
addressed  about  his  soul.  It  is  not  the 
whole  man,  but  only  his  soul  that  is 
wanted:  his  body  will  be  left  behind.  But 
the  body,  though  left  behind,  cannot  claim, 
cannot  use  the  goods.  The  treasure  that 
was  not  improved,  and  over  which  the  man 


claimed  a   monopoly,  shall  be   recalled. 
Shall  be  required  of  tliee.     Here  is  the  an- 
nouncement of  the  sudden  termination  of 
the  man's  course.     He  was  given  to  under- 
stand that  he  was  on   the  verge  of  the 
eternal  world.  He  was  like  the  unconscious 
mariner,  who  is  whistUng  at  the  helm,  and 
only  thinking  of  the  many  months  of  his 
pleasant  voyage,  when  suddenly  he  sees 
that  he  is  approaching  the  rock  on  which 
he  will  be  wrecked  and  ruined.    The  man 
has  received  the  summons,  and  in  oljedi- 
ence  to  it,  he  must  arise  and  go  ;  he  can 
neither  resist  nor  delay.    He  may  weep, 
tremble,  rage,  but  he  must  go,  and  go  on 
the  instant.    The  child  of  God  yields  up 
his  soul  to  God;  commits,  commends  it  to 
God  and  the  Father  of  spirits,  willingly, 
joyfully  bids  it  depart  and  be  with  Christ ; 
but  the  sinner  who  has  enfleshed  his  soul, 
and  embodied  it,  and  made  it  earthly,  has 
prepared  to  render  its  divulsion  from  the 
body  most  hard,  and  hence  it  is  said  to  be 
required  of  him  as  a  disobedient  debtor, 
that  is  delivered  to  pitiless  exactors.  Then 
whose  shall  those  things  be  which  thou  hast 
provided  f — those    fruits,    those    enlarged 
barns,  this  accumulated  property — whose 
shall  it  be?    What  will  it  do  for  thee? 
Will  it  encounter  death  and  conquer  him  ? 
Will  it  follow  thee  to  the  judgment  seat, 
and  prevail  with  the  Judge  to  acquit  you? 
The  obvious  scope  of  the  inquiry  is,  that 
these  things  should  not  be  his  after  death, 
and  could  therefore  furnish  no  happiness 
to  his  soul  beyond  the  grave.     (Eccl.  ii.  18, 
19,  26,  V.  15;  Job  xxvii.  16,  17;  Ps.  xxxix. 
6,  xlix.  16-20.) 

21.  Sn  ;,s  lie  that  layeth  up  treasure  for  himself,  "and 
Is  not  riih  toward  God. 
"Mai!,  vi.  UO ;  verse  33 ;  1  Tim.  vi.  X8, 19 ;  James  ii.  5. 

Such  a  fool  is  every  one  who  thinks  and 
acts  after  the  manner  of  this  rich  man, 
whose  accumulations  have  no  aim  but  the 
gratification  of  the  selfish  desires  and  ap- 
petites; since  he  is  not  rich  in  God,  he  is 
much  more  to  be  pitied  than  to  be  envied, 
and  notwithstanding  his  riches  in  the 
account  of  the  world,  he  is  still  poor  in  the 
eyes  of  God.  (Rev.  iii.  17, 18.)  And  is  not 
rich  tomtrd-  God.  In  respect  to  God  and 
Divine  things,  these  riches  con.sist  in  the 
imperishable  blessings  of  faith,  love  and 
hope.  (Eph.  i.  3.)  Those  are  not  rich 
toward  God,  who  give  nothing  to  God's 


846 


LUKE. 


glory— neither  money,  affection,  time,  nor 
interest. 

Let  us  strive  to  be  rich  toward  God. 
Those  are  truly  rich  who  have  faith  in  the 
Lord  Jesus,  a  faith  which  is  accompanied 
with  good  worlvs.  God  has  declared  that 
some  of  the  jMor  in  this  world  are  ric/t  in 
faith.  (James  ii.  5.)  Faith  is  the  gold 
that  Christ  offers  to  bestow  on  all  that  ask 
it.  "  I  counsel  thee  to  buy  of  me  gold 
tried  in  the  tire,  that  thou  mayest  be  rich." 
(Rev.  iii.  18.)  If  faith  is  in  our  hearts,  we 
shall  never  hear  the  summons,  "Thou 
fool,  this  night  thy  soul  shall  be  required 
of  thee."  But  rather,  shall  we  hear,  in 
God's  appointed  time,  a  voice  saying  to 
our  spirits,  "Come  up  hither."  (Rev.  iv.  L) 
And  when  we  ascend  to  heaven,  we  shall 
find  a  treasure — an  inheritance  which 
death  cannot  snatch  from  us,  which  is 
incorruptible,  and  fadeth  not  away.  (1 
Cor.  iii.  23.)  How  dreadful  must  be  the 
approach  of  death  to  him  who,  having 
pampered  his  body,  has  starved  his  soul 
— lived  for  the  present,  and  had  no 
supreme  and  controlling  regard  to  the 
endless  future ! 

"  How  shocking  mn=it  thj'  summons  be,  O  Death, 
To  him  tliut  is  la  i-ase  in  liis  ijussessinns, 
"Wlio,  coiinti'iL,'  (111  loiii;  \'i-:ii-sor  pleasure  here, 
Is  quite  un.iiniislied  'nr  tlie  w.irld  to  eniue  ! 
In  that  dread  inomeiit,  liow  tlie  frantic  suul 
Kaves  round  tlie  waU  or  lier  clay  tenement, 
Euns  to  each  avenue,  and  shrieks  for  help. 
But  shrieks  in  vain!    How  wishfully  she  looks 
On  all  she's  leaving,  now  no  longer  hers  ! 
A  little  longer,  yet  a  little  longer- 
Mournful  sight ! 
Her  eyes  weep  blood,  and  every  groan 
She  heaves  is  big  with  horror.    But  the  foe, 
Iiike  a  stann?h  murderer,  steady  to  his  purpose, 
Pursues  her  close  through  every  lane  of  lile. 
Nor  misses  once  the  track  ;  but  presses  en, 
.Till,  forc'd  at  last  to  the  tremendous  verge. 
At  once  she  sinks  to  everhisting  ruin." 

22.  H  And  he  said  unto  his  disciples,  Therefore  I  say 
nnto  you,  pTake  no  thouglit  ibr  your  life,  what  ye  shall 
eat:  neither  :()r  the  body,  what  ye  shall  put  on.  2?. 
The  life  is  more  than  meat,  and  the  body  U  more  than 
rainient.— I'Matt.  vi.  ii. 

Therefore,  in  consequence  of  the  danger 
and  vanity  of  earthly  riches.  I  say  unto 
yon,  as  my  disciples,  with  the  authority 
belonging  to  me  as  your  Master,  Take  no 
thought  for  your  life.  Life,  a  word  which 
properly  denotes  the  vital  principle  or 
living  substance.  It  is  sometimes  used  to 
distinguish  the  soul  from  the  body,  as  in 
Matthew  x.  28.  Take  no  thought,  be  not 
anxious  or  excessively  solicitous.  Our 
Lord  does  not  here  forbid  what  His 
Apostles  elsewhere  enjoin — the  use  of 
lawful  means  to  obtain  for  ourselves  and 
those  who  depend  on  us  the  necessaries 


of  life — nor  that  exercise  of  tiiought  which 
is  requisite  for  this  purpose — but  He  does 
forbid  us,  while  we  use  tiiese  means,  or 
after  we  have  used  these  means,  to  be 
aiixnous  and  fearful  as  to  their  being 
effectual  for  the  purpose  for  which  they 
are  intended.  What  ye  shall  eat;  neither 
for  the  body,  what  ye  shall  put  on.  Our 
Lord's  meaning  is,  "When,  in  pro.secuting 
your  great  ol>ject — the  heavenly  happiness 
— tlie  attainment  of  the  necessaries  of  life 
for  yourselves  and  your  families,  be  not 
anxious,  God  will  provide  for  you.  He 
has  given  you  life ;  He  has  given  you  a 
body,  and,  while  it  is  His  will  that  you 
should  continue  to  possess  this  life  and 
this  body,  He  can  and  will  take  care  of 
them."  The  life  is  more  than  meat,  and  the 
body  is  more  than  raiment.  Here  is  an  argu- 
ment from  greater  to  less.  Surely  He  who 
gave  life  can  give  food ;  surely  He  who 
gave  you  a  bodj'^  can  give  you  clothing  for 
that  body.  And,  as  to  give  life  is  a  far 
greater  favor  than  to  give  food,  to  give  a 
body  than  to  give  clothing,  surely  He  who 
has  given  the  more  valuable  blessing  vjill 
not  withhold  the  less. 

24.  Consider  the  ravens:  for  they  neither  sow  nor 
reap :  which  neither  have  storehouse  nor  barn  ;  and 
iGod  feedeth  them  :  how  much  more  are  ye  better 
than  the  fowls? — qJob  xxxviii.  41 ;  Ps.  cxlvii.  9. 

Consider.      This    means    more    than    a 
sujierficial  view,  rather  an  observing  and 
studying.     The    ravens.    The    ravens    are 
specially  mentioned  in  Psalms  (cxlvii.  9) 
and  Job  (xxxviii.  41),  as  objects  of  God's 
care.     In  the  history  of  Elijah,  tlie  Holy 
Ghost  shows  us  the  ravens  providing  for 
others,  as    well    as    for    themselves.     (1 
Kings  xvii.  6.)     Of  this  miraculous  history 
of  the  prophet,  there  is,  perhaps,  an  indirect 
reminiscence  here.     For  they  neither  sow 
nor  reap,  &c.    They  do  not  even  use  the 
means  which  man  is  bound  to  use,  and 
does  use,  but  are  wholly  dependent  on 
their  instincts  and  the  bounties  of  their 
Maker.     Sowing,  reaping  and  ingathering, 
are  three  stages  of  agricultural   employ- 
ment and  provision  for  the  food  of  man, 
all  of  which  are  here  denied  in  reference 
to  the  birds,  which  is  equivalent  to  saying 
that  they  use  no  means  at  all  for  the  pro- 
dnction  of  their  own  food.    And  God  feed- 
eth them — provideth  for  them.     Hoiu  viucli- 
more  are  ye  better  than  the  fowls?  The  reason- 


CHAPTER   XII. 


847 


ing  ia  made  more  pointed  and  popular  by 
being  compressed  into  a  question  instead 
of  being  stated  as  a  formal  proposition. 
You  are  much  better  than  the  birds.  As 
men  you  occupy  a  far  higher  place  in  the 
scale  of  being.  You  are  creatures  of  a 
nobler  order  than  they,  and  designed  for 
a  higher  destiny.  You  are  created  in 
God's  image— you  are  acknowledged  as 
"  his  offspring."  He  has  taught  you  more 
than  the  beasts  of  the  field,  and  made  you 
"  wiser  than  the  fowls  of  heaven."  (Acts 
xvii.  28;  Job  xxxv.  11.) 

25.  And  which  of  you  with  taking  thought  can  add  to 
his  stature  one  cubit?  26.  If  ye  then  be  not  able  to  do 
that  thing  which  is  least,  why  take  ye  thought  for  the 
rest? 

The  word  cubit  signifies  primarily  the 
human  arm,  from  the  elbow  to  the  end  of 
the  longest  finger.  This  part  of  the  human 
frame  (likethe/oo<)  became, very  anciently, 
a  measure  of  external  objects.  The  ancient 
Egyptian  cubit  was  six  handbreadths,  or 
two  spans,  a  span  being  the  measure  from 
the  end  of  the  thumb  to  the  end  of  the 
little  finger  of  the  extended  hand.  These 
are  somewhat  variable  measures,  but  the 
cubit  was  about  eighteen  in(;hes.  Stature 
would  be  more  properly  rendered  life.  The 
word  here  relates  to  time,  and  not  to  cor- 
poreal growth.  With  taking  thought,  i.  e., 
caring,  being  anxious ;  can,  is  able ;  add,  or 
put  to.  As  thus  explained,  our  Lord's 
words  contain  a  strong  argument  why  we 
should  not  be  anxious  about  life  or  food. 
It  serves  no  purpose  ;  no  anxiety  of  ours 
can  protract  life.  If  we  cannot  by  all  our 
anxiety  secure  that  object  for  which  a 
supply  of  food  is  chiefly  desirable — the 
lengthening  out  of  life — why  should  we 
be  anxious  for  that  which  is  valuable, 
only  because  it  is  fitted  to  gain  this  object? 

27.  Con=!ider  the  lilies,  how  they  grow  :  they  toil  not, 
they  spin  not ;  and  yet  I  say  unto  you,  that  Solomon  in 
all  liis  slory  was  not  arrayed  like  one  of  these.  28.  If 
then  God  so  clothe  the  grass,  which  is  to-day  In  the 
field,  and  to-morrow  is  east  into  the  oven  ;  how  much 
more  will  lie  clothe  you,  O  j'e  of  little  faith  ? 

See  on  Matt.  vi.  28. 

Consider.  The  original  means,  to  learn 
thoroughly,  and  then,  as  a  necessary  means, 
to  study  closely,  to  observe  attentively. 
The  idea  is,  that  what  is  thus  proposed  is 
not  a  mere  indulgence  of  the  taste  or 
curiosity,  but  a  moral  lesson  to  be  learned 
by  studying  the  works  and  providence  of 
God,  a  method  of   instruction  practiced 


long  before  by  Solomon  (see  Prov.  vi.  G-8, 
XXX.  24-31),  to  which  there  may  be  here 
an  intentional  allusion,  as  his  name  is  in- 
troduced just  afterward.  2' he  lilies.  Dr. 
Thomson,  in  his  "  Land  and  Book,"  says: 
"  The  Hdleh  lily  is  very  large,  and  the 
three  inner  petals  meet  above,  and  form  a 
gorgeous  canoi:)y,  such  as  art  never  ap- 
proached, and  king  never  sat  under,  even 
in  his  utmost  glory."  IIoiv  they  groii;  &c. 
They  neither  practice  the  labors  of  hus- 
bandry to  procure  the  materials  of  clothing, 
nor  engage  in  the  processes  of  art  to  form 
them  into  raiment,  and  yet  they  are 
clothed  in  garments  of  beauty  far  Burpass- 
ing  any  thing  which  the  wardrobe  of  royalty 
can  display.  Solomon — in  the  estimation 
of  a  Jew  the  most  illustrious  of  sovereigns, 
Solomon — in  all  his  glory,  decked  out  in 
purple,  and  gold,  and  jewels,  was  not 
arrayed  like  one  of  these.  If  then.  "  If 
God  so  clothe  "  such  short-lived,  and  such 
comparatively  useless  vegetables  ;  if  God 
so  clothe  "  the  herbage  of  the  field  " — for 
the  word  rendered  "grass"  signifies 
herbage  generally,  including  the  lilies  of 
the  field — the  flowers  which  grow  up 
among  the  grass  ;  if  God  so  clothe  this 
herbage,  "  which  is  to-day  in  the  field  " 
flourishing  in  all  its  beauty,  and  "  to-mor- 
row is  cast  into  the  oven,"  employed  as 
fuel — for,  in  Eastern  countries,  where  fuel 
is  scarce,  herbage  is  often  employed  to 
heat  the  ovens  and  baths — "  how  much 
more  will  he  clothe  you,  O  ye  of  little  faith  ?" 
From  the  appellation,  O  ye  of  little  faith, 
it  is  obvious  that  those  to  whom  our  Lord 
addressed  Him.self  were  in  a  state  of  mind 
like  that  of  Nicodemus,  when  he  came  to 
Jesus  by  night — persons  disposed  to  admit 
tlis  Divine  mission,  yet  afraid  of  the  con- 
sequences of  acknowledging  this,  and 
delivering  themselves  entirely  up  to  be 
guided  by  Him — disposed  to  lay  up  treas- 
ures in  heaven,  yet  not  quite  sure  about 
abandoning  all  hope  of  the  treasures  on 
earth,  which  they  had  long  so  fondly 
anticipated. 

29.  And  seek  not  ye  what  yp  shall  eat.  or  what  ye 
shall  drink,  *'neither"be  ye  of'dn\ibt''iil  mind.  SO.  For 
all  these  things  do  the  nations  of  the  world  seek  after: 
and  your  Father  knoweth  that  ye  have  need  of  these 
things. 

*Or,  live  not  in  careful  suspense. 

A  practical  application  of  the  argument 
of  God's  care  of  inferior  creatures.    Seek 


848 


LUKE, 


not.  A  strong  expression  for  anxious  de- 
sire. Neither  be  of  doubtful  mind,  refers  to 
the  vacillation  between  hope  and  fear, 
which  characterizes  those  whose  confi- 
dence is  not  fully  reposed  in  the  protecting 
care  of  God.  The  expression  is  probably 
one  borrowed  from  ships  out  at  sea,  which, 
especially  when  seen  from  the  shore,  ap- 
pear lifted  up,  tossed  to  and  fro,  and  rest- 
less. There  are  here  two  additional  reasons 
why  those  whom  Christ  addressed  should 
not  be  anxious.  1.  For  all  these  things,  all 
worldly  goods  and  earthly  treasures,  do  the 
nations. of  the  ivorld  seek  after.  Such  anxieties 
were  characteristic  of  the  nations  of  the 
world,  Gentiles,  heathens — the  world  out- 
side of  the  Jewish  nation.  2.  The  other 
additional  reason  is,  "  Your  Father  know- 
eth  that  ye  have  need  of  these  things." 
He  has  made  us,  He  knows  our  frame,  and 
if  we  regard  him  as  our  Father,  who,  we 
know,  is  able  to  bestow  them,  can  we 
imagine  that  they  shall  be  withheld  from 
us  when  He  knows  that  we  need  them? 

31.  IT 'But  rather  seek  ye  the  kingdom  of  God:  and  all 
these  things  shall  be  added  unto  you.— i^Matt.  vi.  33. 

But  rather  seek  ye— seek  is  emphatic,  op- 
posed to  the  seek  in  the  preceding  verse. 
The  phrase  in  the  i)arallel  passage  in 
Matthew  is,  "seek  ye  first:"  as  the  Gentiles 
seek  "  all  these  things,"  first  and  supremely, 
so  do  ye  seek  fir.st  and  supremely  the  king- 
dom of  God,  thit  is,  the  dominion  or  su- 
premacy of  God — the  kingdom,  as  then 
about  to  be  erected,  and  the  cause  which 
they  were  bound,  as  Christ's  disciples,  to 
promote.  Make  the  attainment  for  your- 
selves and  others,  of  the  holy  spiritual 
happiness  which  that  kingdom — the  new 
spiritual  economy— secures  to  all  its  gen- 
uine subjects,  your  great  object.  Subordi- 
nate and  sacrifice  everything  else  to  it.  In 
doing  this,  all  these  things  shall  be  added  imto 
you,  everything  really  necessary  and  use- 
ful shall  be  secured  to  you,  added,  given 
over  and  above  the  spiritual  good  directly 
flowing  from  devotion  to  God's  service. 
(Ps.  ixxxiv.  11,  12;  1  Tim.  iv.  8;  Rom. 
viii.  28.) 

The  great,  important  lessons  taught  for 
every  age  in  these  sayings  of  our  blessed 
Lord,  are,  1.  Confidence  in  God.  AVhilst 
using  the  means  for  earthly  support,  and 
shunning  negligence  and  sloth,  yet  we  are 


not  to  be  unduly  anxious  about  it,  noi 
rely  on  our  own  industry,  care  and  labor, 
but,  having  God  as  our  Father,  we  are  to 
trust  to  His  wisdom,  power,  love  and  ten- 
derness. 2.  We  are  to  make  it  the  chief 
business  of  our  lives  to  secure  a  place  in 
the  number  of  saved  people,  to  have  our 
sins  i^ardoned,  our  hearts  renewed,  and 
ourselves  made  meet  for  the  inheritance 
of  the  saints  in  light. 

32.  Fear  not,  little  flock  ;  for  "it  is  your  Father's  good 
pleasure  to  give  you  the  kingdom.— ^Matt.  xi.  25,  26. 

To  banish  inordinate  cares,  our  fears 
must  be  suppressed.  Therefore  Jesus 
uttered  these  words  of  consolation  and 
encouragement.  Little  flock,  or,  literally 
translated,  very  little  flock.  This  is  what 
some  term  a  double  diminutive.  Though 
this  expression  refers  solely  to  the  Apos- 
tles and  first  believers,  of  whom  it  was 
literally  true,  yet  we  may  say  that  the 
number  of  genuine  believers  has  been,  and 
is  still,  small,  in  comparison  with  heathens 
and  false  Christians.  Jesus  Christ  is  here 
referred  to  as  the  great  and  good  Shepherd 
of  His  Church,  which  is  the  flock;  the 
love  and  care,  the  compassion  and  tender- 
ness, the  guidance  and  vigilance  of  a  good 
Shepherd  are  found  in  Him.  (John  x. 
1-18.)  For  it  is  your  Father's  good  pleasure 
to  give  you  the  kingdom — the  kingdom  of 
heaven,  mentioned  in  the  last  verse  as  the 
object  of  those  who  seek  it.  Your  Fcdher's 
good  pleasure  to  give,  literally,  "well 
pleased."  It  is  the  same  expression  used 
in  Matt.  iii.  17,  xvii.  5 ;  Mark  i.  11  ;  Luke 
iii.  22.  It  is  your  Father's  benignant  pur- 
pose to  give,  not  of  debt,  but  of  grace. 
Special  stress  is  here  laid  on  the  fatherly 
relation  of  God  to  all  believers,  as  an 
antidote  to  over-carefulness  and  anxiety. 

33.  'Sell  that  .ve  have,  and  give  alms :  "provide  your- 
selves bags  which  wax  not  old,  a  treasure  in  the  heav- 
ens that  faileth  not,  where  no  thief  approaeheth, 
neither  moth  corrupto'h. 

'Matt.  xix.  21  :  Arts  ii.  45  and  iv.  31.  "Matt.  vi.  20 ; 
Luke  xvi.  9 ;  1  Tim.  vi.  19. 

Sell  that  ye  have,  a  strengthening  of  the 
admonition  which  in  Matt.  vi.  19-21,  ap- 
pears in  another  form.  Rather  than  want 
wherewith  to  relieve  those  that  are  truly 
veressitous,  sell  that  which  you  have  super- 
fluous, all  that  you  can  spare  from  the 
support  of  yourselves  and  families,  and 
give  it  to  the  poor.  Sell  that  ye  have,  if  ye 
find  it  a  hindrance,  or  incumbrance,  in  the 


CIIAPTEK    XII 


849 


service  of  Christ.  Thus  giving  alms,  the 
treasure  laid  out  shall  be  as  laid  up  for 
yourselves  and  families  in  heaven.  This 
purse  shall  not  grow  old,  and  this  treasure 
shall  not  decay.  Tlie  titief  represents 
sudden  and  violent  loss,  the  moth  gradual 
and  silent  waste  or  exhaustion.  The 
lesson  here  taught  is,  not  that  a  man  must 
literally  sell  all  his  possessions  (Acts  v.  4  ; 
1  Tim.  V.  8),  and  distribute  the  avails  to 
the  poor,  but  that  he  must  give  liberally, 
and  cherish  such  a  whole-hearted  benevo- 
lence, that  he  would  be  willing  to  part 
with  all  his  possessions,  if  the  cause  of 
his  Redeemer  and  the  interests  of  his 
fellow-men  demanded  the  sacrifice,  and 
thus  giving  he  will  lay  up  imperishable 
treasure  in  hc^iven. 

ai.  For  where  your  treasure  Is,  there  will  your  heart 
be  also. 

There  is  here  indicated  the  deepest 
knowledge  of  men.  The  principle  stated 
is  the  obvious  but  momentous  one,  ihat 
what  men  value  they  will  love,  and  that 
the  two  things  cannot  be  divided  in  expe- 
rience. Whoever  constitutes  his  god  of 
gold,  his  heart  becomes  as  cold  and  hard 
as  metal ;  whoever  takes  flesh  for  his 
arm,  or  makes  it  his  idol,  becomes  more 
and  more  sensual,  and  takes  on  the  prop- 
erties of  that  which  he  loves  above 
everything*;  but  whoever  has  invisible 
treasures  keeps  spontaneously  eye  and 
heart  fixed  upon  the  invisible  world. 
Our  Lord  condemns  no  true  earthlj'^  good, 
no  true  earthly  enjoyment ;  He  simply 
claims  that  in  these  shall  not  consist  our 
treasures,  and  that  all  their  value  shall  con- 
sist in  their  enabling  us  to  be  better 
servants  of  God,  and  winners  of  the  true 
happiness.  Happy  is  that  person  who 
has  nothing  on  earth  which  detains  and 
fixes  his  heart  there. 

3^5.  'Let  your  loins  be  girded  about,  and  ^your  lights 
burning;  3f>.  And  ye  yourselves  lilie  unto  men  that 
wait  lor  tlvMr  lord,  when  lie  will  return  from  the  wed- 
ding: tliut  when  lie  cometh  and  knockelh,  they  may 
open  unto  liiin  immediately. 

vEph.  vi.  14:  1  Peter  i  13.    "Matt.  xxv.  1,  <&c. 

We  have  here  the  case  of  certain  ser- 
vants to  whom  is  intrusted  the  care  of 
their  master's  house  during  his  absence 
from  it.  He  has  gone  forth,  and  is  expected 
to  return  from  his  marriage,  bringing  his 
bride  with  him.  They  are  to  have  their 
loins  girded  about,  in  allusion  to  the  long, 


flowing  robes  of  the  Orientals,  which  were 
drawn  up  and  held  fast  by  the  girdle  when 
active  exercise  is  demanded;  they  were  to 
be  in  continual  readiness  for  active  duty. 
They  were  to  have  their  lights  burning. 
(Matt.  xxv.  1,  &c.)  They  were  to  "wait 
for  their  Lord."  They  were  to  be  in  their 
right  place,  not  taking  advantage  of  his 
absence  to  be  out  of  the  way,  but  remain- 
ing at  home,  ready,  as  soon  as  the  master 
came  and  knocked,  to  open  unto  him  imme- 
diately, just  at  the  moment  when  they 
heard  him,  to  open  the  door.  Thue  we 
are  taught  what  believers  ought  to  be  in 
their  present  condition — their  Lord  being 
absent  from  them,  and  faithlessness 
abounding  in  His  professing  Church.  They 
"ought  to  he  "loaiting"  for  Christ.  As  the 
Apostle  has  it, "  The  Lord  direct  your  hearts 
into  the  love  of  God,  and  into  the  patient 
iraiting  for  Christ."  This  means  steady, 
calm  endurance  even  to  the  end,  not 
moved  by  "  evil  tiding.s,"  or  "casting  away 
confidence,"  but  kept  in  perfect  peace, 
having  "  the  mind  stayed  on  God." 

37.  'Blessed  are  those  servants,  whom  the  lord  when 
he  cometli  sliall  find  watching:  verily  I  s:vy  unto  you, 
that  he  shall  gird  himself,  and  make  them"  to  sit  down 
to  meat,  and  will  come  forth  and  serve  them. 

'Malt.  xxiv.  4G. 

Encouragement  is  here  given  to  the 
disciples,  by  announcing  the  reward  to  be 
bestowed  upon  the  faithful  and  watchful 
servants.  Verily  I  say  unto  you.  (See  Matt. 
V.  18,  xxiv.  46.)  He  sliall  gird  himself,  &c. 
At  the  Roman  Saturnalia,  the  masters  put 
on  the  servile  dress,  and  waited  on  and 
served  their  servants.  As  our  Lord  bases 
this  parable  upon  the  ancient  relation  of 
master  and  servant,  so  He  uses  this  custom 
for  an  image  to  express  the  great  honor 
He  will  confer  upon  the  servants  at  the 
judgment  day,  when  all  the  blessings  ac- 
cruing to  His  followers,  from  His  ever 
having  worn  "the  form  of  a  servant,"  will 
then  be  conferred  by  Him.  Wonderful 
promise!  Some  think  there  will  be  a 
literal  fulfillment  of  it,  and  that  our  Lord 
refers  to  this  when  He  says  at  the  last 
Supper,  "  I  will  not  drink  of  the  fruit  of 
the  vine,  until  the  kingdom  of  God  shall 
come."  (Luke  xxii.  18.)  A  reference  to 
the  same  literal  fulfillment  is  supposed  to 
exist  in  Isaiah  xxv.  6.  What  a  joyful 
view  is  here  given  of  the  coming  of  Christ  I 


850 


LUKE, 


3.3.  And  If  he  shall  come  in  the  second  watch,  or  come 
in  the  third  watch,  and  find  them  so,  blessed  are  those 
servants. 

Anciently  the  Jews  divided  the  night 
into  three  watches,  consisting  of  four  hours 
each.  The  first  watch  began  at  six  o'clock 
in  the  evening,  and  continued  till  nine ; 
the  second  began  at  nine,  and  continued 
till  twelve;  the  third  began  at  twelve,  and 
continued  till  three  next  morning,  and  the 
fourth  began  at  three,  and  continued  till 
six.  The  first  watch  is  not  mentioned  in 
this  verse,  because  the  wedding-feast  took 
place-  during  that  time.  Neither  is  the 
fourth  watch  mentioned,  because  the  re- 
turn at  so  late  an  hour  was  improbable. 
Find  them  so.  That  is,  in  such  a  state  of 
readiness  to  receive  Him.  Blessed  are 
those  servants,  &c.  An  emphatic  repetition 
of  verse  37.  The  Christian  must  look 
upon  every  hour  as  that  which  may  pos- 
sibly be  his  last.  He  must  not  only  be- 
lieve in  Christ,  but  look  and  long  for  His 
appearing. 

39.  jAnd  this  know,  that  if  the  good  man  of  the  house 
had  known  what  hour  the  thief  would  come,  he  would 
have  watched,  and  nut  have  sutTered  his  house  to  be 
broken  through. 

jMatt.  xxiv.  43;  1  Thess.  v.  2;  2Peteriii.  10;  Kev.  iii. 
3  and  xvi.  15. 

The  good  man  of  the  house,  that  is  house- 
holder, simply.  The  word  good  implies 
here  no  moral  character.  There  is  here  a 
modification  of  the  figurative  language,  in 
which  those  who  had  hitherto  been  repre- 
sented as  servants  now,  during  the  pre- 
supposed absence  of  their  lord,  are  com- 
pared with  the  master  of  the  house,  who 
has  to  take  care  that  his  goods  be  not 
stolen.  Had  knovm  what  hour  the  thief  would 
come — had  been  warned,  as  you  are  warned, 
especially  if  he  had  known  the  precise 
hour  the  thief  would  come,  he  would  have 
kept  watch  against  his  a])proach,  and  not 
have  suffered  his  house  to  be  broken  through — 
be  digged  through,  for  the  walls  of  the 
Eastern  houses  are  often  of  clay,  and  the 
house  would  be  attacked  by  excavation. 
It  is  noticeable  how  frequently  the  coming 
of  the  day  of  the  Lord  is  compared,  in  all 
miannjer  of  forms,  with  the  coming  of  the 
thief.  (1  Thess.  v.  2,  6-8 ;  2  Peter  iii.  10 ; 
Rev.  iii.  3,  xvi.  15.|  Life  is  the  time  of 
probation.  It  is  the  watch  time  in  which 
we  are  to  be  on  the  alert  for  the  coming 
of  the  Son  of  man.  How  unlike  is  this 
parable  to  that  which  precedes  it!    The 


reason  of  this  diflference  is,  that  our  Lord 
intended  to  teach  that  while  some  have 
reason  to  rejoice  at  the  expectation  of  His 
coming,  others  have  reason  to  tremble  at 
the  thought. 

40.  'Be  ye  therefore  readv  also :  for  the  Son  of  man 
cometh  at  an  hour  when  ye  think  not. 

^Matt.  xxiv.  44,  XXV.  13;  Mark  xiii.  33;  Luke  xxi.  34- 
36 ;  1  Thess.  v.  6 ;  2  Pjter  iii.  12. 

Be  always  on  your  guard,  that  you  may 
not  be  taken  unawares.  We  are  kept 
uncertain  concerning  the  precise  time  of 
our  Lord's  coming,  that  we  may  be  always 
ready.  The  coming  here  referred  to  is 
the  second  personal  advent  of  the  Lord 
Jesus  Christ,  at  the  end  of  this  dispensa- 
tion. To  apply  the  expression,  as  some 
do,  to  death,  is  an  entire  perversion  of 
Scripture.  The  coming  of  the  Lord  is  one 
thing,  and  death  is  another. 

41.  H  Then  Peter  said  unto  him,  Lord,  speakest  thou 
this  parable  unto  us,  or  even  to  all  ? 

Some  of  the  foregoing  directions  appear- 
ed to  be  of  such  general  aiaplication,  that 
Peter  wished  to  know  whether  they  were 
intended  for  the  Apostles  alone,  or  for  all 
Christians.  This  parable  means  all  the 
cautions,  directions  and  illustrations  con- 
tained in  ver.ses  32-40.  It  is  worthy  of 
remark,  that  this  question  was  proposed 
by  that  very  Apostle  who  afterward  most 
of  all  needed  the  admonition,  and  so  sadly 
forgot  it.     (Matt.  xxvi.  41.) 

42.  And  the  Lord  said,  *  Who  then  is  that  faithful  and 
wise  steward,  whuni  /i/s  lord  shall  make  ruler  over  his 
household,  til  sive  tJiun  their  portion  of  meat  in  due 
season  ?— *Matt.  xxiv.  45,  xxv.  21 :  1  Cor.  iv.2. 

Who  then  is  that  faithful  and  wise  steward 
— whoever,  and  whenever,  and  wherever 
he  is?  As  the  steward  was  burdened  with 
the  care  of  the  whole  domestic  establish- 
ment, his  post  was  in  the  fullest  sense  one 
of  confidence,  and  therefore  faithfulness 
in  every  respect  was  required.  Over  his 
household.  The  construction  of  the  original 
refers  to  a  constant  and  vigilant  oversight, 
as  though  his  authority  and  supervision 
rested  upon  his  charge  continually.  "To 
give  thein  their  portion  of  meat  in  due 
season."  The  family  is  here  properly  the 
Church  of  God,  considered  as  a  great  con- 
gregation, through  all  ages,  waiting  for  the 
coming  of  Christ.  It  is  that  Church  of  all 
ages  to  whom  He  said  of  the  Lord's  supper, 
"  Ye  do  show  forth  the  Lord's  death  until 
He  come."  The  servant  seems  to  be  more 
specially  the  ministry  of  Christ  through  the 


CHAPTEE   XII 


851 


siges,  t-o  whom  He  said,  "  Lo,  I  am  with 
you  until  the  end  of  the  world." 

43.  BlessRd  ix  that  servant,  whom  his  lord  when  he 
Cometh  shall  fliici  so  doing.  44.  "Of  a  truth  I  say  unto 
Vou,  that  he  will  make  him  ruler  over  all  that  he  hath. 

»Matt.  xxiv.  47. 

Blessed  (Rev.  xvi.  15),  rvhen  he  cometh — 
Cometh  to  the  judgment,  the  same  coming 
as  in  verses  37,  38,  39,  40— find  so  doing, 
referring  to  the  speciti cations  of  duty  pre- 
viously made;  ruler  over  all  that  he  hath, 
simply  the  image  of  his  master,  drawn 
from  thecustom  of  appointing  a  competent 
or  favorite  servant  to  be  head  steward,  as 
was  Joseph  in  the  house  of  Potiphar.  The 
more  extended  sphere  of  action  is  repre- 
sented as  the  reward  of  fidelity. 

4.5.  ''But  and  if  that  servant  say  in  his  heart,  My  lord 
delayeth  his  coming;  and  shall  begin  to  beat  the  men 
-servants  and  maidens,  and  to  eat  and  drinic,  and  to  be 
drunken:  4().  The  lord  of  that  servant  will  come  in  a 
day  when  he  looketh  not  for  htm,  and  at  an  hour  when 
he  is  not  aware,  and  will  *rut  him  in  sunder,  and  will 
appoint  him  his  portion  witli  the  unbelievers. 

bMatt.  xxiv.  48.    *Or,  cut  him  off.  Matt.  xxiv.  51. 

If  that  servant,  the  same  servant  in  whom 
the  lord  had  placed  so  much  confidence, 
and  whom  he  had  set  over  others,,  say  in 
his  heart,  My  lord  delayeth  his  coming:  the 
speech  of  folly  which  believes  the  day  of 
reckoning  and  judgment  to  be  far  distant, 
only  to  abandon  itself  to  the  more  unre- 
strained indulgence  of  its  lusts.  It  is  re- 
markable that  every  mistake  on  the  subject 
of  Christ's  coming  hitherto  made,  arises 
from  requiring  it  to  be  too  soon.  An(f,  sliall 
begin  to  beat  the  men  servants  and  maidens, 
laying  claim  in  arrogance  and  hard-heart- 
edne.ss  to  a  right  belonging  to  the  lord. 
And  to  eat  and  drink,  and  to  be  drunken,  rev- 
elling upon  that  which  has  been  withdrawn 
from  others,  and,  at  the  same  time,  wick- 
edly squandering  the  goods  of  his  lord. 
Cut  him  in  sunder:  false  security  sees  itself 
confounded  by  the  unexpected  arrival  of 
the  lord,  and  is  severely  punished.  Cut 
1dm  in  sunder  means  quarter  him,  the  image 
of  a  very  hard  punishment.  This  was  the 
punishment  at  that  time  threatened  against 
a  villain  who  first  appeared  to  be  faithful, 
but  who  afterward  manifested  himself  as 
unfaithful.  Appoint  him  his  portion  vnth  the 
unbelievers,  hypocrites  (Matt.  v.  51),  that  is, 
he  shall  have  the  same  fate.  It  is  here 
taught  that  the  Lord  will  judge  His  ser- 
vants according  to  the  condition  in  which 
He  finds  them,  and  that  no  earlier  mani- 
fested faithfulness  can  deliver  them  if  thev 


afterward,  in  view  of  the  delay  of  His 
coming,  shall  fall  into  negligence  and  un- 
faithfulness. Let  it  be  observed  also,  that 
it  is  after  the  punishment  of  being  split 
into  pieces  that  the  unfaithful  servant  has 
his  part  appointed  with  the  hypocrites, 
and  yet  he  is  represented  as  still  living. 

47.  And  ••that  servant,  which  knew  his  lord's  will, 
and  prepared  not  himxrlf.  neither  did  according  to  his 
will,  shall  be  b('at<'n  with  many  slrii/rx.  48.  rtfeut  he 
that  knew  not,  ami  did  c-(iinniit  tliings  worthy  of  stripea, 
shall  be  beaten  with  fi'W  sfri/irs.  For  unto  whomsp-' 
ever  much  is  given,  of  him  sliall  be  much  required  J 
and  to  whom  men  have  committed  much,  of  him  they 
will  ask  the  more. 

cNun:.  XV.  30;  Dent.  xxv.  2;  John  ix.  41  and  xv.  22; 
Acts  xvil.  30;  James  iv.  17.    ^Lev.  v.  17 ;  1  Tun.  i.  13. 

Which  knevj  his  lord's  vrill,  either  actually 
by  an  open  and  express  command,  such 
as  Jesus  was  then  giving  His  disciples,  or, 
virtually,  because  Divine  revelation  was 
within  his  reach.  Prepared  not  himself, 
literally,  did  not  hold  himself  in  readiness  to 
execute  his  lord's  command.  Neither  did 
according  to  Ids  will,  i.  e.,  his  declared 
will  and  purpose.  With  many  stripes. 
Although  the  fixed  number  of  stripes,  ac- 
cording to  the  Mosaic  jurisprudence, 
amounted  to  forty  (Deut.  xxv.  2,  3),  it  is 
of  course  understood  that  such  determin- 
ing of  the  number  in  this  case  would  be 
in  conflict  with  the  spirit  of  the  parable. 
But  the  same  principle  which  is  expressed 
(Deut.  xxv.  2),  namely,  that  a  righteous 
relation  must  exist  between  the  greatness 
of  the  offense  and  the  punishment,  is  also 
emphasized  here  by  the  Saviour.  (See 
Num.  XV.  30  ;  John  ix.  41,  xv.  22  ;  Acts 
xvii.  30;  James  iv.  17.)  Bid  he  that  knew 
not.  This  refers  to  comparative  and  not 
absolute  ignorance.  In  Rom.  ii.  14,  15,  it 
is  clearly  shown  that  none  are  absolutely 
devoid  of  the  knowledge,  of  God's  will. 
God  has  not  only  bestowed  on  men  the 
light  of  a  special  revelation,  but  also  the 
light  of  conscience.  Ignorance  itself  is 
guilt,  and  hence  even  sins  committed  in 
ignorance  are  punishable.  All  the  subjects 
of  a  kingdom  are  under  obligation  to 
make  themselves  acquainted  with  its  laws ; 
and  misconduct,  arising  from  neglect,  is 
punishable  guilt.  Few  expressions  in  the 
Bible  are  more  unfavorable  to  the  heathen 
who  die  in  ignorance  of  the  Gospel  than 
this.  In  Rom.  i.  20,  the  heathen  are  de- 
clared to  be  without  excuse  for  sin,  in 
consequence  of  the  abundant  knowledge 
of  God,  derived  from  the  works  of  crea- 


8.13 


LUKE, 


tion.  Did  things  tvorthy  of  stripes.  His  acts 
of  disobedience  may  have  been  even 
more  glaring  than  those  of  his  fellow-ser- 
vant, who  knew  his  lord's  will,  but  his 
sins  being  comparatively  unintentional, 
his  punishment  will  be  less  severe,  "  lie 
shall  be  beaten  with  few  stripes."  The 
discrimination  here  drawn,  though  in  one 
view  merciful,  yet,  in  another,  is  full  of 
terror,  for  whatever  may  be  the  case 
respecting  past,  forsaken  and  repented  sins 
of  ignorance,  no  man  is  entitled  to  take 
comfort  to  himself  from  this  passage 
respecting  his  present  or  future  course  of 
life  ;  the  very  thought  of  doing  so  proves 
that  the  person  entertaining  that  thought 
has  sufficient  knowledge  to  place  him 
beyond  its  favorable  oj^eration.  We  may 
infer  from  this  passage,  as  well  as  from  the 
grades  of  bliss  and  glory  in  the  rewards 
of  the  righteous  (1  Cor.  xv.  41),  that  there 
are  different  degrees  of  punish  ment  among 
the  lost.  Here,  also,  is  evidence  that  the 
souls  of  the  ungodly  are  not  annihilated, 
for,  if  they  receive  stripes,  they  must 
knovj  it,  and  they  must  know  also  whether 
they  are  receiving  many  orfetv. 

For  %mto  u-homsoever  much  is  given,  &c.  In 
tills  sentence  our  Lord  lays  down  a  great 
principle  in  His  kingdom  as  an  appropriate 
conclusion  to  tlie  parable  He  has  just  been 
speaking.  From  it  we  learn,  1.  That  what- 
ever we  receive  from  God  is  both  a  gift 
and  a  talent.  2.  That  every  one  has  re- 
ceived some  gift  or  talent  to  improve  for 
God.  3.  That  God's  gifts  or  talents  are 
not  given  to  all  in  the  same  measure.  4. 
That,  whether  we  receive  little  or  much, 
all  is  in  order  to  an  account.  5.  That,  an- 
swerable to  our  present  talents  will  be  our 
future  accounts.  The  greater  opportunities 
a  man  has  of  knowing  his  duty,  and  the 
greater  abilities  he  has  for  doing  good,  if 
he  do  it  not,  the  greater  will  be  his  con- 
demnation, because  the  neglect  of  his 
duty  in  this  case  cannot  be  without  a  great 
deal  of  willfulness  and  contempt,  which  is  a 
heinous  aggravation.  If  our  gifts  are  few 
and  feeble,  the  less  we  have  to  account 
for;  if  they  are  greater  than  those  of 
others.  God  expects  we  should  do  more 
good  than  those  others.  This  principle  of 
God's  government  is  the  principle  on 
which  j«e?i  judicially  act.     It  accords  with 


the  universal  conscience  and  common 
sense.  And  if  men  universally  know  the 
principle,  it  is  right  that  they  should  be 
judged  as  knowing  it. 

49.  If  "-I  am  come  to  send  fire  on  the  earth  ;  and  what 
will  I,  ii  it  be  already  kindled  ?— 'Verse  51. 

We  are  disposed  to  think  that  the  true, 
literal  meaning  of  the  passage  is,  "  I  am 
come  to  set  the  earth  on  fire— I  am  come 
to  produce  a  general  conflagration."  If 
this  be  admitted  to  be  the  literal  meaning 
of  the  terms,  there  can  be  very  little  diffi- 
culty in  fixing  on  their  spiritual  significa- 
tion. They  indicate  that  His  religion.  His 
doctrine,  accompanied  by  His  Spirit,  should 
rapidly,  and  at  length  universally,  over- 
spread the  world,  diffuse  itself  among 
mankind,  and  either  thoroughly  impreg- 
nate with  its  own  spirit,  or  utterly  consume 
all  human  institutions — purifying  what- 
ever will  submit  to  purification,  and  de- 
stroying what  is  incapable  of  purification. 
"Fire"  is,  in  Scripture,  the  emblem  both 
of  the  word  and  of  the  Spirit  of  God.  "  Is 
not  my  word  a  fire  and  a  hammer,  break- 
ing the  rock  in  pieces?"  The  cloven 
tongues  of  fire,  the  forked  lightning  flames, 
which  sat  on  the  heads  of  the  Apostles  on 
the  day  of  Pentecost,  were  appropriate 
representations  of  the  rapid  dissemination 
of  the  doctrines  they  were  to  propagate, 
and  the  powerful  destructive  energy  with 
which  they  were  instinct,  against  all  the 
varied  forms  of  evil.  (Acts  ii.  3.)  And 
■what  idll  I,  if  it  he  already  kindled  ?  These 
words  express  desire  rather  than  exulta- 
tion. What  vAll  I,  or,  "  What  do  I  wish? 
but  that  it  were  already  kindled,"  or, 
"  What  do  I  wish  ?  O,  that  it  were  already 
kindled  !" 

50.  Bufl  have  a  baptism  to  be  baptized  with ;  and 
how  am  *I  straitened  till  it  be  accimiplislied ! 

fMatt.  XX.  22 ;  Mark  x.  38.    =i  Or,  pained. 

Hoiv  am  I  straitened  till  it,  that  is,  my 
baptism  of  suffering,  be  accomplished  !  How 
am  I  straitened — compressed  and  grasped 
as  if  by  a  pressure  enclosing  on  every  side. 
The  words,  so  far  from  denoting  only  a 
pressure  of  longing  and  desire,  or  merely 
oppression  by  anxiety  and  fear,  mean 
both  these  states  of  feeling.  They  ex- 
press the  feelings  with  which  we  look  for- 
ward to  an  event,  in  itself  extremely 
disagreeable,  absolutely  inevitable,  and 
which,  when  taken  in  connection  with  its 


CHAPTER   XII 


853 


consequences,  we  do  not  wish  to  avoid. 
We  may  be  assisted  in  forming  a  concep- 
tion of  the  Saviour's  state  of  mind  at  the 
moment  He  used  these  words,  by  endeav- 
oring to  realize  the  feehngs  of  an  ad- 
vanced Christian  in  the  immediate  pros- 
pect of  dissolution — dissolution  likely  to 
be  the  result  of  agonizing  suffering.  He 
instinctively  shrinks  from  pain  and  death 
for  their  own  sakes,  but  he  knows  that 
there  is  no  entrance  for  him  into  heaven, 
to  be  with  Christ,  and  to  behold  and  share 
His  glories,  except  through  death,  and  the 
assured  hope  of  obtaining  this  great  honor 
and  blessedness  makes  him  more  than 
willing  to  die,  desirous  "to  depart,  to  be 
with  Christ,  which  is  far  better."  Still 
this  desire  has  a  very  peculiar  character, 
easily  distin;j:;ushable  from  the  desire  of 
unmixed  good.  He  is,  as  the  Apostle  says 
(Phil.  i.  23),  "in  a  strait  betwixt  two," 
even  when  desiring  to  dei)art.  So  Jesus, 
whilst  realizing  the  dreadful  agony  through 
which  He  would  pass,  in  bringing  forth 
His  Church  by  His  pains,  washing  her  in 
His  blood,  giving  her  life  by  His  death, 
and  establishing  the  kingdom  and  the 
glorj"-  of  the  Father  by  the  sacrifice  of 
Himself,  was  more  than  willing  to  suffer 
and  to  die.  "  For  the  joy  that  was  set 
before  Him,  He  endured  the  cross,  despis- 
ing the  shame." 

51.  ^Suppose  ye  that  I  am  come  to  give  peace  on 
earth  ?  I  toll  you.  Nay ;  fihnt  ratlipr  division.  ^'2.  >For 
from  hence  forth  there  slial!  be  five  in  oneliousedivirtefl, 
three  a^uiiist  two,  and  two  against  three,  ■'i'-i.  Tlie 
iather  shall  be  divided  against  the  son,  and  tlie  son 
aga'nst  tlie  father;  the  mother  aeainst  tlie  dausrhti  r, 
and  the  daughter  ngainst  the  mother;  the  motlur-in- 
law  against  lier  da>ighter-in-law,  and  the  daughter-in- 
law  against  her  mother-in-law. 

iMatt.  X.  31;  verse  49.  hMic.  vii.  6:  John  vii.  43,  ix. 
16  and  x.  19.    iMatt.  X.  35. 

Suppose  ye.  The  words  imply  a  disposi- 
tion so  to  think,  or  imagine,  and  to  act 
accordingly.  "  If,  from  the  meekness  of 
ray  character  and  my  Gospel  you  imagine 
that  I  am  to  send  peace,  not  only  in  spirit, 
but  in  result,  among  mankind,"  "  I  tell  you, 
Nay;  but  rather  division."  Is  not  the 
Lord  Jesus  called  the  Prince  of  Peace,  and 
did  not  the  angels  join  in  chorus  at  His 
birth,  saying,  "  Peace  on  earth,  good  will  to 
men?"  How,  then,  are  we  to  understand 
the  expression  that  He  came  to  give  division  ? 
We  must  distinguish  between  the  inten- 
tional aim  of  Christ's  coming,  and  the 
accidental  effect  of  it.     Christ's  intentional 


aim  was  to  plant,  propagate  and  promote 
peace  in  the  world;  but,  through  the  lusts 
and  corruption  of  men's  natures,  the  issue 
andeventoflliscoming  is  warand  division, 
not  that  these  are  the  genuine  and  natural 
fruits  of  the  Gospel,  but  occasional  and 
accidental  only.  Because  Christ  is  the 
Sun  of  Righteousness,  it  cannot  but  be  that 
torches  of  strife  and  funeral  pyres  should 
be  kindled  by  its  fiery  glow.  When  the 
Holy  One  of  God  comes  into  personal  con- 
tact with  an  unholy  world,  a  shock  and 
strife  is  inevitable ;  and  that  not  only 
against  Him  personally,  but  also  among 
men  themselves,  inasmuch  as  these  begin 
to  distinguish  themselves  into  adversaries 
and  subjects  of  His  kingdom.  (See  Luke 
ii.  34;  John  ix.  39.) 

The  expression,  ^re  m  one  house  diinded, 
&.C..,  and  the  expressions  in  the  following 
verse,  are  not  to  be  pressed  too  literally. 
In  some  houses  there  are  not  five  persons; 
in  others,  thej-e  are  more  than  five.  In 
some  families,  where  the  work  of  conver- 
f-ion  begins,  the  father  and  son  are  entirely 
of  one  mind,  and  so  also  are  the  mother 
and  daughter.  The  expressions  are  mani- 
festly proverbial.  The  plain  lesson  they 
are  meant  to  convey  is  this,  that  the  Gos- 
pel will  often  produce  divisions  in  families ; 
and  that  even  two  persons  who  are  most 
nearly  related  may  become  estranged  from 
one  another,  in  consequence  of  one  being 
converted  and  the  other  not.  That  this  is 
constantly  the  case  is  well  known  to  all 
who  know  anything  of  true  religion.  So 
faithful  Abraham  was  divided  against  his 
father,  the  idolatrous  Terah.  So  religion 
sets  the  pious  child  in  opposition  to  the 
impious  parent.  So  temperance  sets  the 
sober  child  at  variance  with  the  drunken 
fother.  So  piety  divides  the  fashionable, 
godless  mother  or  mother-in-law,  against 
the  pious  daughter  or  daughter-in-law,  or 
the  fashionable,  frivolous  daughter  or 
daughter-in-law  against  the  devoted 
mother  or  mother-in-law.  We  find  in 
the  Acts  of  the  Apostles,  that  wherever  the 
Gospel  came,  persecution  was  stirred  up ; 
it  was  everywhere  spoken  against,  and  there 
was  no  small  stir  about  that  way.  The  disci- 
ples of  Christ,  therefore,  must  not  promise 
themselves  peace  on  earth.  They  must 
also  hold  themselves  ready  to  break  any 


854 


LTJKE. 


union,  how  close  and  natural  soever  it  may- 
be, when  faith  and  the  interests  of  God 
are  in  question.  And  those  ministers 
whose  preachino;  is  marked  by  a  carnal 
peace  and  a  sensual  repose,  should  earn- 
estly inquire  how  far  this  eifect  may  be 
attributable  to  their  failure  to  proclaim 
the  truth  in  all  its  plainness,  purity  and 
power. 

54. 1  And  he  said  also  to  the  people.  Jwhen  ye  see  a  cloud 
rise  out  of  the  west,  straiglitway  ye  say,  There  cometli 
a  shower :  and  so  it  is.  55.  And  *when  j/e  see  the  south 
wind  blow  ye  say,  There  will  be  heat;  aud  it  cometh 
to  pass.— JMatt.  xvi.  2.    *Job  xxxvu.  17. 

Having  addressed  His  disciples,  Christ 
now  addresses  the  people,  the  immense 
multitude  who  surrounded  Him,  and  who 
were  pressed  so  closely  together  that  they 
trode  upon  each  other.  When  ye  see  a 
cloud.  The  cloud  which  rose  out  of  the 
west,  on  the  side  of  the  Mediterranean 
sea  lying  on  the  west  of  the  whole  Jewish 
territory,  was  regarded  as  a  sign  of 
approaching  rain  (1  Kings  xviii.  44),  while 
the  south  wind  from  the  great  wilderness 
of  Sinai  and  hot  deserts  of  Arabia,  lying  to 
the  south  of  the  Jewish  territory,  was 
considered  as  a  sign  of  heat  to  be  expected 
(Job  xxxvii.  17),  and  the  people  accord- 
ingly either  hoaised  their  hay  and  corn  or 
threw  it  abroad,  and  equipped  themselves 
for  a  journey,  according  as  they  foresaw 
the  weather  would  be. 

56.  Ye  hypocrites,  ye  can  discern  the  face  of  the  sky 
and  ot'tlieearth  ;  hut  how  is  it  that  ye  do  not  discern 
this  time  ?  57.  Yea,  and  why  et'en  of  yourselves  judge 
ye  not  what  is  right? 

Our  Lord  here  rebuked  the  multitude 
for  not  discerning  this  time,  as  the  time  of 
the  Messiah's  appearing,  and  He  called 
them  hypocrites,  that  is,  dissemblers  or  de- 
ceivers, q,  term  entirely  appropriate  to 
them,  as  men  who  could  foretell  the 
changes  of  the  weather  by  its  dubious  and 
variable  signs,  and  yet  were  not  able  to 
discern  that  the  time  had  come  when  the 
Messiah  long  promised  in  the  Scriptures 
and  expected  by  the  people  should  appear. 
All  this,  too,  in  face  of  the  facts,  that 
Daniel's  seventy  weeks  of  years  were 
drawing  to  a  close,  at  which  time  the 
Messiah  was  to  appear,  and  the  scepter 
was  departing  from  Judah,  at  which  time 
their  predicted  Shiloh  was  to  come,  and 
the  harbinger  of  the  Messiah  had  appeared 
and  warned  them  all  with  his  warnings, 
and  Herod,  alarmed  by  a  sign  from  the 


sky,  had  summoned  the  Sanhedrim  to 
inform  him  of  the  place  of  the  Messiah's 
birth,  and  there  was  a  general  presenti- 
ment prevalent  through  the  East  that  the 
great  One  was  about  to  appear,  and  He  was 
now  before  them,  as  One  who,  by  their 
recorded  pedigrees  of  the  line  of  David, 
was  proving  by  miracles — miracles  which 
they  confessed  were  such  as  no  power  less 
than  the  highest  spiritual  agent  could 
perform — that  He  was  the  Messiah  of 
prophecy.  Yea,  and  wliy  eveyi  of  yourselves, 
&c.  Our  Lord  does  not  here  mean  to  say 
that  the  Jews  could  understand  spiritual 
things,  and  see  the  kingdom  of  God  by 
their  own  unassisted  judgment,  and  with- 
out the  teaching  of  the  Holy  Ghost.  His 
meaning  is,  "  Why  do  ye  not  of  yourselves, 
by  simply  observing  what  is  going  on 
around  you,  form  a  right  judgment  about 
my  claim  to  be  received  as  the  Messiah, 
and  a  just  decision  upon  the  matters  in 
dispute  between  me  and  your  teachers, 
the  scribes  and  Pharisees?"  Righteous- 
ness and  truth  seldom  find  admittance 
into  the  minds  of  men,  unless  some  interest 
open  their  eyes,  or  grace  work  this  miracle. 

58.  1  kWhen  thou  goest  with  thine  adversary  to  the 
miigistrate.  lo.s  thou  art.  in  the  way,  give  diligence  that 
thou  mayest  be  delivered  from  him  ;  lest  he  hale  thee 
to  the  judge,  and  the  judge  deliver  thee  to  the  officer, 
and  the  officer  cast  thee  into  prison.  59.  I  tell  thee, 
thou  Shalt  not  depart  thence,  till  thou  hast  paid  the 
very  last  mmite. 

tprov.  XXV.  8 :  Matt.  v.  25.  'See  Ps.  xxxii.  6;  Isa.  Iv. 
6.    ""See  Mark  .xii.  42. 

WJten,  that  is,  for  instance  icJien.    Adver- 
sary, a  plaintiff  at  law,  to  whom  a  debt,  or 
payment  of  penalty,  is  due.      Magistrate, 
"as  thou  art  in  the  way,"  to  the  place  of 
trial,  an  allusion  to   the   Roman  law,  by 
which  the  plaintifi'  himsel/  seized  the  de- 
fendant and  drew  him  before  the  court  for 
trial.     Give  diligence,  take  i^ains,  do  thine 
utmost,  that  thou  mayest   be  delivered  from 
him,  rescued  from  his  demand,  lest  he  hale 
thee  to  the  judge,  by  prosecution  or  com- 
plaint, deliver  thee  to  the  officer,  by  passing 
sentence,  and  ordering  the  ministerial  at- 
tendants to  execute  it,  and  those  attend- 
ants  cast  thee  into  prison.     Thou  shalt  not 
depart  thence,  thou  shalt  not  be  freed  from 
incarceration,  till  thou  hast  paid — though  it 
implies  the  possibility  of  paying,  at  the 
same  time  suggests  the  debtor's  hopeless 
capacity  to  make  it — the  very  last  mite.  The 
coin  mentioned  is  of  much  less  value  than 
our  cent,  and  therefore  was  adapted  to 


CHAPTER   XIII. 


855 


convey  what  is  here  the  essential  idea, 
that  of  an  infinitesimal  residuum.  The 
whole  is  a  symbolical  representation  of 
Divine  judgment.  The  adversary  stands 
for  the  law  of  God,  under  the  condemna- 
tion of  which  we  are,  on  account  of  our 
sins,  a  condemnation  from  which  nothing 
but  the  intervention  of  the  Saviour  could 
deliver  us  ;  the  ivay  stands  for  the  brief 
period  of  our  probation  ;  the  judge  is  the 
Son  of  man,  at  His  coming;  iha  officer  is 
the  judicial  agent  (Matt.  xxv.  31) ;  the 
prison  is  hell.  The  attempt  to  sustain  the 
doctrine  of  purgatory  from  the  words,  not 
depart  thence,  until  thou  hast  paid,  &c.,  is 
vain.      Such  an  argument   would    prove 


many  absurdities,  if  applied  to  other  texts 
where  the  expression  "  until "  is  used. 
(See  Ps.  Ixxii.  7,  ex.  1,  and  Matt.  i.  25.) 

It  is  of  immense  importance  that  we 
seek  reconciliation  with  God  before  it  be 
too  late.  His  law  is  against  us,  and  con- 
trary to  us,  and  its  demands  must  be 
satisfied.  We  are  moving  on  to  the  judg- 
ment. There  is  nut  one  moment  to  be 
lost,  since  we  cannot  be  (certain  of  one 
moment.  We  ought,  therefore,  to  be  in 
the  greatest  earnest  in  seeking  pardon 
and  forgiveness  through  the  blood  of 
Christ.  When  we  are  once  out  of  the  way 
of  repentance  and  mercy,  what  can  we 
expect  but  the  rigor  of  an  inflexible  justice  ? 


1.  What  did  Christ  say  unto  His  disciples  first  of  all  ?  2.  In  what  verses  is  a  particular  providence  taught  ?  3. 
What  is  said  of  confessing  Christ  ?  4.  What  of  denying  Him  ?  5.  Explain  verses  U,  12.  6.  What  are  tlie  main 
points  of  the  parable  of  the  rich  fool  ?  7.  For  what  purpose  is  reference  made  to  the  ravens  and  the  lilies  ?  8. 
What  is  said  of  watchful  servants  ?  9,  What  is  taught  in  verses  47  and  48  ?  10.  Explain  verses  51-54.  11.  What  is 
said  about  hypocrites?  12.  Wliat  is  meant  by  "  adversary  ?"  13.  What  by  "  way  ?"  14.  What  by  "judge?"  15. 
What  by  "  officer  ?"    16.  What  by  "  prison  ?" 


CHAPTER  XIII. 

1  Christ  prearhrfh  >-epentnnce  upon  the  punishment  of  the, 
Oal.ileans,  and  ut/iirx.  H  The  fruitless  Jig  treeniai/  not. 
stand.  \l  Hf  km  I  fill  the  crooked  woman:  18  she  weth 
t/ie  powerful  working  uf  the  word  in  the  hearts  of  his 
chosen,  by  the  parable  of  the  grain  of  mustard  seed,  and 
of  leaven  :  24  exhortelh  to  enter  in  at  the  strait  gate, 
31  and  reproveth  Herod  and  Jerusalem. 

At  the  solemn  close  of  the  discourse  of 
the  last  chapter,  the  assembled  myriads 
broke  up  their  congregation,  but  a  lesser 
circle  remained  roundour  Lord,  with  whom 
a  colloquy  now  ensued.  The  incident  with 
which  this  chapter  opens  is  connected  with 
the  foregoing  discourse  by  the  words,  at 
that  season  (more  literally,  on  that  same  oc- 
casion). Some  persons  who,  perhaps,  had 
arrived  lately  from  Jerusalem,  reported  the 
slaughter  which  had  just  been  committed 
there  by  Pilate,  of  certain  Galileans.  Per- 
haps they  wished  to  get  Christ's  judgment 
on  the  matter,  and  thus  lead  Him  into  a 
snare.  This  led  to  the  solemn  admonition 
which  .Tesus  uttered. 

THERE  were  present  at  that  season  some  that  told 
him  of  the  Galileans,  whose  blood  Pilate  had  min- 
gled with  their  sacrifices. 


Galileans.  There  were  two  eminent  sects 
among  the  Jews  in  our  Saviour's  time, 
namely,  the  Herodians  and  the  Galileans. 
The  former  stood  stiffly  for  having  tribute 
paid  to  the  Roman  emperor,  whose  subjects 
the  Jews  now  were  ;  but  the  Galileans  (so 
called  probably  from  Judas  of  Galilee, 
mentioned  Acts  v.  37)  opposed  this  tribute, 
and  often  raised  rebellion  against  the 
Roman  power.  The  heads  of  this  party, 
Judas  and  his  coadjutor,  Sadduc,  were  put 
down  b}'  the  Romans,  and  measures  of 
active  opposition  suppressed ;  but  the  party 
still  survived,  and  it  is  fair  enough  to  con- 
clude that  the  Galileans  here  mentioned 
belonged  to  this  party,  and  having  by  some 
acts  or  declarations  made  their  principles 
known,  were  slain  by  Pilate,  when  they 
had  proceeded  to  Jerusalem  to  worship  at 
the  temple.  Mingled  ivith  their  sacrifices. 
An  arrowy  shower  of  death  upon  the  Gali- 
leans would  cause  the  blood  of  the  sacri- 
ficers  and  of  their  sacrifices  to  blend  in  the 
same  stream.    This  massacre,  besides  being 


856 


LUKE, 


intrinsically  a  heinous  crime,  had  its  hid- 
eousness  increased  by  being  perpetrated 
wliere  and  when  it  was. 

2.  And  Jesus  answering  said  unto  them,  Suppose  ye 
that  these  Galileans  were  sinners  above  all  the  Gali- 
leans, because  tliey  sullered  such  ttini^  .  i.  1  tell  you. 
Nay :  but,  except  ye  repent,  ye  shall  all  likewuse  perish. 

From  these  verses  we  learn :  1.  That  a 
violent  and  sudden  death  is  no  evidence 
of  God's  displeasure.  2.  That  people  are 
more  ready  to  talk  of  the  deaths  of  others 
than  their  own.  A  murder,  a  sudden  death, 
a  shipwreck,  or  a  railway  accident,  will 
completely  occupy  the  minds  of  a  neigh- 
borhood, and  be  in  the  mouth  of  every  one 
you  meet.  And  yet  these  very  persons 
dislike  talking  of  their  own  deaths,  and 
their  own  prospects  in  the  world  beyond 
the  grave.  Such  is  human  nature  in  every 
age.  3.  That  though  no  man  suffers  with- 
out being  a  sinner,  they  are  not  to  be  re- 
garded as  the  greatest  sinners  who  suffer 
most  in  this  life.  AVhilst  it  is  true  that 
even  temporal  suff'ering  is  a  penalty  for 
wickedness,  and  that  all  mankind  are  suf- 
ferers because  they  are  sinners,  it  is  not 
true  that  the  greater  suff"erings  are  proof 
of  the  greater  guilt.  It  is  only  in  the  next 
world  that  God  punishes  with  the  view 
chiefly  of  inflicting  punishment,  and  that 
His  justice  proportions  the  punishment  to 
the  sin.  Here  the  punishment  proceeds, 
either  from  His  mercy,  which  would  fain 
save  the  sinner,  or  from  His  holiness, 
■which  purifies  believers,  or  from  His  Provi- 
dence, which  establishes  the  belief  of  His 
justice,  or  from  His  wisdom,  which,  by 
means  of  fear,  puts  a  stop  to  sin.  4.  To 
repent  is  not  a  matter  of  counsel,  but  of 
absolute  necessity.  He  who  defers  doing 
it,  hazards  no  less  than  eternity.  He  who 
dies  without  doing  it,  must  perish  eter- 
nally. This  was  to  be  the  doom  of  the 
Judeans  and  Jerusalemites  as  individuals, 
however  true  it  was  also  prophetically  of 
the  tremendous  slaughter  of  the  .Tews  by 
the  Romans  under  Titus,  which  was  to 
take  place  in  a  few  years  at  the  siege  of 
Jerusalem,  and  it  is  true  of  every  man. 
Repentance,  beginning  with  knowledge  of 
sin,  going  on  to  work  sorrow  for  sin,  lead- 
ing to  confession  of  sin  before  God,  showing 
itself  by  a  thorough  breaking  oft"  from  sin, 
resulting  in  a  habit  of  deep  hatred  for  all 
eins,  and,  above  all,  inseparably  connected 


with  lively  faith  in  the  Lord  Jesus  Christ 
— this  repentance  must  be  ours,  if  we  would 
escape  the  perdition  of  ungodly  men. 
Without  repentance  toward  God,  and  faith 
toward  our  Lord  Jesus  Christ,  no  man  can 
be  saved. 

4.  Or  those  eighteen  upon  whom  the  tower  in  SUoam 
fell,  and  slew  them,  think  ye  that  they  were  *sinners 
above  all  men  that  dwelt  in  Jerusalem  ?  5.  I  tell  you, 
Nay  :  but,  except  ve  repent,  ye  shall  all  likewise  perish. 

*0r,  debtors.  Matt,  xviii.  24:  Luke  xi.  4. 

The  tower  in  Siloam.  This  tower,  no  doubt, 
stood  near  the  pool  of  that  name,  which 
was  the  only  one  whose  waters  gladdened 
the  city,  and  flowed  at  the  base  of  Mount 
Moriah,  to  the  south-east.  These  and  other 
similar  instances  in  which  our  Lord  avails 
Himself  of  recent  occurences,  which  were 
doubtless  the  subjects  of  general  conver- 
sation, to  give  jDoint  or  illustration  to  His 
instructions,  are  of  much  interest,  and  must 
have  made  a  strong  impression  upon  His 
actual  auditors.  (See  on  verses  2,  3.)  I 
tell  you,  Nay,  &c.  The  repetition  of  this 
sentence  shows  the  general  importance  of 
repentance.  Philip  Henry  is  represented 
as  having  said:  "Some  people  do  not  like 
to  hear  much  of  repentance.  But  I  think 
it  so  necessary,  that  if  I  should  die  in  the 
puljnt,  I  should  desire  to  die  preaching 
repentance,  and  if  I  should  die  out  of  the 
pulpit,  I  should  desire  to  die  practicing  it." 
The  word  likewise  is  not  to  be  pressed  to 
signify  preiisely  the  same  kind  of  death 
which  the  eighteen  suffered  by  the  falling 
of  the  tower,  although  this  was  doubtless 
true  of  many  who  fell  before  the  Roman 
sword,  in  the  sanguinary  scenes  which 
followed ;  the  similarity  consisted  rather 
in  the  completeness  and  awful  nature  of 
the  ruin  which  was  to  come  upon  them, 
and  the  passage  cannot  be  limited  to  the 
temporal  judgments  impending  over  the 
nation,  but  has  a  higher  and  more  awful 
import  in  the  judgments  which  will  over- 
take the  finally  impenitent  in  the  world  to 
come.  There  is  no  medium  :  either  repen- 
tance or  damnation. 

6  1  He  spake  also  this  parable  ;  "A  certain  man  had 
a  fig  tree  planted  in  his  vineyard:  and  became  and 
sought  frnit  thereon,  and  found  none. 

alsa.  V.  2 :  Matt.  xxi.  19. 

And  he  spake  also  this  parable.  It  should 
not  be  overlooked  how  significantly  typi- 
cal the  figure  was  which  was  employed 
by  our  Lord  to  represent  the  rapidly  ap- 
proaching overthrow  of  the  Jewish  nation, 


CHAPTER    XIII. 


857 


in  righteous  vengeance  for  their  deep  and 
wide-spread  corruption,  and  tlieir  incon- 
siderate and  obstinate  impenitence,  not- 
witlistandingthemany  provisions  made  by 
God  for  their  improvement.  For  tliough 
that  fig  tree,  the  Jewisli  nation,  has  been 
cut  down,  the  roots  are  yet  left  in  the  earth, 
and  the  words  of  Job  may  be  appUed  to 
that  afflicted  people :  "  There  is  hope  of  a 
tree,  if  it  be  cut  down,  that  it  will  sprout 
again,  and  that  the  tender  branches  there- 
of will  not  cease.  Though  the  root 
thereof  was  old  in  the  earth,  and  the 
stock  thereof  die  in  the  ground,  yet 
through  the  scent  of  water,  it  will  bud,  and 
bring  forth  boughs  like  a  plant."  (Job 
xiv.  7-9.) 

But  whilst  this  parable  referred  to  the 
Jews  as  a  nation,  it  is  not  meant  for  them 
only.  It  refers  to  every  individual  in 
every  age,  and  in  every  country  enjoying 
the  means  of  grace.  Indeed  there  is  a 
personal  application  made  of  the  image 
which  supplies  the  ground-work  of  the 
parable,  by  the  Baptist  (Matt.  iii.  10),  and 
of  an  image  very  nearly  the  same  by 
Christ  Himself.     (John  xv.  2.) 

A  certain  man,  that  is  God,  had  a  fig  tree- 
planted.  As  the  fig  tree  is  a  fruit-tree, 
which  should  bear  fine  fruit,  and  besides 
was  planted  in  a  vineyard  and  treated  with 
special  care,  this  represents  the  favorable 
circumstances  and  relations  which  the 
mercy  of  God  had  granted  to  Israel,  His 
design  to  obtain  fruit  from  the  tree,  and 
the  just  expectation  of  the  same.  In  the 
Scriptures  men  are  frequently  compared 
to  trees,  and  their  work  to  fruit.  (Ps.  i.  3 ; 
Jer.  xvii.  8;  Luke  vi.  43 ;  John  xv.  2, 4, 5  ; 
Rom.  vii.  4.)  In  his  vineyard.  The  intro- 
duction of  this  feature  in  the  parable  is 
evidently  designed  to  show  that  the  tree 
h.id  a  position  in  faVorable  soil,  and  where 
it  was  prominently  exposed  to  the  view 
of  the  owner,  as  he  passed  along  through 
his  vineyard  inspecting  its  condition,  and 
seeing  what  fruit  was  ripening  for  his  use. 
Besides  the  life  and  faculties  which  they 
possess  in  common  with  others,  those  who 
dwell  in  Christian  lands  have  spiritual 
privileges  which  are  peculiar  to  themselves. 
Civil  and  religious  liberty,  the  Scriptures, 
the  Sabbath,  the  Church,  place  us  in  the 
position  of  the  fig  tree  within  the  vine- 


yard, while  other  nations,  destitute  of 
these  privileges,  are  more  or  less  like  a 
tree  rooted  in  the  sand,  or  exposed  on  the 
way-side.  And  he  came  and  sought  fruit 
thereon,  and  found  none.  Here  is  a  descrip- 
tion of  the  ingratitude  and  impenitence 
of  those  for  whom  God  has  done  so  much. 
Long  before,  the  prophets  had  upbraided 
their  people  with  thanklessness  and  diso- 
bedience. And,  at  the  time  of  Jesus, 
Israel  was  actually  in  the  condition  of 
deep  moral  corruption  ;  excessive  wicked- 
ness and  hypocris}'  reigned  in  almost 
every  heart.  God,  who  gives  us  our 
advantages,  that  we  might  bear  fruit  unto 
holiness,  has  His  eye  upon  us,  and  expects 
this  result,  and  has  a  right  to  expect  it. 

7.  TliPti  said  he  unto  the  dresser  of  his  vineyard, 
Behold,  tliese  three  years  I  come  seeking  iniit  on  this 
li'^  tree,  and  find  none  :  cut  it  down;  why  cumbereth  it 
the  ground? 

The  dresser,  manifestly  the  Son  of  God, 
Himself,  the  Intercessor  for  men.  (Job 
xxxiii.  23;  Zech.  i.  12;  Heb.  vii.  25.) 
Behold,  these  three  years  I  come  seeking  fruit, 
and  find  none:  a  lively  representation  of 
the  numerous  attempts  and  movements  of 
God  to  remind  sinners  of  their  obligation 
to  comply  with  His  gracious  design.  He 
comes  always  anew  in  His  word,  by  means 
of  conscience,  and  through  other  media. 
Along  with  this,  however,  we  have  here 
depicted  the  patience  and  long-suflTering  of 
God,  which  waits  for  the  expected  fruits. 
(2Peteriii.l5;  Rom.ii.4.)  Three  years  seems 
to  have  been  selected  as  a  number  neither 
too  great  nor  too  small.  A  tree  may 
for  some  reason  remain  barren  for  one 
or  even  two  years.  But  if  it  be  fruit-bear- 
ing, it  will  hardly  remain  barren  the  third 
year.  Yet  that,  in  extreme  cases,  this  was 
so,  is  evident  from  the  plea  of  the  dresser, 
to  spare  it  another  year,  in  hopes  of  bring- 
ing it  by  extra  culture  into  a  productive 
state.  I  come.  Thif^  is  a  verh  of  continuity. 
During  the  whole  three  years,  again  and 
again  have  I  been  coming.  The  visits  of 
God  are  secret  and  unrecognized,  though 
they  be  ever  recurring.  Seeking  fruit. 
The  Master  seeks  and  seeks  from  season 
to  season.  There  may  be  no  fruit,  there 
may  be  leaves,  there  may  be  the  leafless 
branch  ;  in  either  case  He  departs  in  sor- 
rowful disappointment.  Cumbereth,  rather, 
makes  sterile.    The  sinner  can  never  sin  by 


858 


LUKE 


omission  alone.  He  will  commit  positive 
sin,  and  produce  positive  evil  and  de- 
struction. Public  chastisements,  calamities 
and  diseases  are  so  many  admonitions 
from  God  in  order  to  our  conversion,  and 
threaten  us  with  His  wrath  and  indigna- 
tion. They  are  the  voice  of  God,  and 
when  we  are  deaf  to  them,  it  is  He  whom 
we  refuse  to  hear.  Life  is  conferred  upon 
us  to  no  other  end  but  that  we  should 
serve  God,  exercise  reijentance,  and  work 
out  our  own  salvation.  He  who  does  no 
part  of  this,  well  deserves  to  have  it 
immediately  cut  ofi'  and  taken  from  him. 

8.  And  he  answering  said  unto  liim,  JLord,  let  it  alone 
tliis  yeai-  also,  till  I  shall  dig  about  it,  and  dung  it:  9. 
And  it' it  bear  I'ruit,  well:  and  if  not,  i/ien  after  that 
thou  Shalt  cut  it  down. 

Ld  it  alone.  It  is  the  voice  of  the  Inter- 
cessor. No  worth  or  worthiness  in  the 
sinner  preserves  him.  He  lives  upon 
sufferance,  and  dies  when  the  pleading 
voice  becomes  silent.  This  year  also,  seems 
to  imply  that  it  was  not  the  lirst  time  the 
owner  had  threatened  to  cut  down  the 
tree,  but  was  induced  to  let  it  remain  by 
the  entreaty  of  the  dresser  of  the  vine- 
yard. Dig  about  it,  &c.  Three  things 
were  necessary  to  the  cultivation  of  the 
fig  tree — digging,  dunging  and  watering, 
and  especially  the  first.  We  are  told  that 
fig  trees  exhaust  the  soil.  If  it  bear  fruit, 
well.  In  that  case  there  will  be  no  occasion 
to  remove  the  tree.  And  if  not,  then  after 
that,  &c.  Future  time  is  here  specified, 
but  it  is  left  indefinite.  One  thing  was 
certain,  if  the  tree  afterward  continued 
unproductive,  it  was  to  be  cut  down.  The 
decree  had  gone  forth.  Even  He  who 
was  the  impersonation  of  love,  the  Inter- 
cessor, had  yielded  so  far  as  to  say,  after 
that  thou  shall  cut  it  dovm.  And  if,  and  if 
not.  Upon  these  two  ifs  hangs  eternity. 
The  patience  of  God  with  respect  to  sin- 
ners is  one  of  the  most  surprising  things 
imaginable,  when  we  consider  what  God 
and  what  the  sinner  is;  and  yet  how  few 
frequently  think  of  this,  adore  it,  render 
thanks  for  it,  and  co-operate  with  it !  But 
this  patience,  though  great  and  of  long 
continuance,  is  wearied  out  at  last,  when 
it  has  no  effect  upon  sinners. 

10.  If  And  he  was  teaching  in  one  of  the  synagogues 
on  the  Sabbath. 

Frequent  reference  is  made  to  our  Lord's 
attending  the  services  of  the  synagogue  on 


the  Sabbath  days.  These  services  con- 
sisted of  prayers,  reading  the  Scriptures, 
and  preaching  or  expounding  the  law.  We 
should  make  conscience  of  attending  the 
house  of  God,  as  we  have  opportunity,  and 
not  think  we  can  spend  the  Sabbath  as 
well  at  home  in  reading  a  good  book,  for 
religious  assemblies  are  a  Divine  institu- 
tion. We  must  give  our  testimony  to 
them,  however  small  the  number  may  be 
of  which  they  consist.  If  as  teaching  de- 
notes a  continuing  act.  He  still  taught  the 
people  knowledge.  He  was  in  His  element 
when  teaching. 

11.  And  behold,  there  was  a  wonaan  which  had  a 
spirit  of  infirmity  eighteen  years,  and  was  bowed  to- 
gether, and  could  in  nowise  lift  up  herself. 

The  woman  was  present,  with  the  other 
worshipers,  in  the  synagogue.  Spirit  of 
infirmity.  Had  we  only  these  words,  we 
might  be  doubtful  whether  Luke  meant  to 
trace  up  her  complaint  to  any  other  cause 
beyond  the  natural  causes  whence  flow 
the  weakness  and  sufferings  which  afflict 
our  race.  But  our  Lord's  words,  whom 
Satan  hath  bound  (verse  16),  are  more  ex- 
plicit, and  leave  no  doubt  of  His  mean- 
ing. The  power  of  wicked  spirits  to 
liroduce  disease  is  abundantly  shown  in 
the  word  of  God.  (Mark  x.  1 ;  Acts  x.  38; 
2  Cor.  xii.  7 ;  Job  ii.  7.)  Though  this 
woman  should  be  classed  with  those  pos- 
sessed by  evil  spirits,  the  type  of  her  pos- 
session was  much  milder  than  that  of  most, 
as  is  shown  by  her  permitted  presence  at 
the  public  worship  of  God.  Her  affliction 
had  lasted  for  the  long  period  of  eighteen 
years.  Her  nervous  energies  were  so  weak- 
ened that  she  could  not  stand  erect.  She 
was  bowed  together,  bent  down  to  the  earth, 
a  situation  equally  painful  and  humiliating, 
the  violence  of  which  she  could  not  support, 
and  the  shame  of  which  she  could  not  con- 
ceal. She  could  in  no  case  stand  straight, 
or  look  toward  heaven. 

Sin  is  the  origin  of  all  our  diseases  and 
afflictions.  Had  this  never  entered  into 
the  world,  there  had  been  neither  pain, 
distortion  nor  death.  Many  persons  are 
called  to  peculiarly  painful  and  protracted 
sufferings.  Can  we  look  back  to  uninter- 
rupted years  of  health  and  activity  ?  What 
cause  for  thankfulness !  The  power  of 
Satan  binds  the  soids  of  sensual  men  to  the 
earth.    They  are  unable  to  look  up  to  the 


CHAPTER   XIIL 


Sod 


God  above  them.  It  is  the  power  of  the 
Redeemer  that  can  loosen  their  bonds,  if 
they  apply  to  Him,  and  give  them  power 
to  raise  themselves  up,  and  to  use  their 
tongues  in  praise  of  His  strange  mercy. 
How  does  the  conduct  of  this  sufiering 
Jewess  put  to  shame  many  strong  and 
healthy  professing  Christians,  that  allow 
frivolous  excuses  to  keep  them  away  from 
the  house  of  God  !  Souls  that  thirst  after 
God  spare  no  pains  to  get  a  refreshing 
<iraught  from  the  wells  of  salvation. 

12.  And  when  .Tesus  saw  lier,  he  called  her  to  him,  and 
said  unto  her,  Woman,  tUuu  art  loosed  from  thine  in- 
ilrniity. 

She  did  not  apply  to  Him  for  relief — 
perhaps  she  did  not  know  that  He 
would  be  at  the  synagogue,  and  as  she 
could  not  lift  herself  up,  she  may 
never  have  seen  His  gracious  counte- 
nance. But  her  heart  and  her  distress 
spoke  loudly,  though  her  lips  were  silent, 
and,  as  she  was  thus  calling  for  help,  the 
Saviour  called  her  to  Himself  that  she 
might  receive  help.  How  must  she  have 
felt  when  she  heard  the  Lord  Jesus  desire 
her  to  approach.  If  our  Lord  does  so 
much  for  a  person  when  unsolicited,  how 
much  more  will  He  do  for  those  who  call 
ujion  Him  in  prayer!  And  said  unto  her, 
Woman,  thou  art  loosed  from  thine  infirmity. 
Satan's  grasp  had  fastened  and  tied  her 
down  with  stiffened  sinews  and  muscles, 
but  now  she  was  loosed  from  her  infirmity, 
the  nature  of  her  disease  rendering  this 
form  of  address  appropriate.  O,  what  a 
surprise,  what  a  deliverance  was  this! 
How  unexpected,  how  free!  Her  only 
merit  was  disease,  but  one  word  brings 
her  cure. 

l.S.  ^ And  he  laid  /li.'!  hands  on  her:  and  immediately 
she  was  made  straight,  and  glorified  God. 
bMark  xvi.  IS ;  Acts  ix.  17. 

The  hand  of  Christ's  holiness  terrified, 
and  the  hand  of  His  power  expelled  the 
demon.  The  imposition  of  His  hands 
may  also  have  been  intended  to  confirm 
the  woman's  faith,  and  rendered  the  cure, 
in  the  eyes  of  the  spectators,  palpable  and 
unmistakable  as  to  its  source.  Immediately 
she  was  made  straight,  and  glorified  God. 
She  at  once  stood  erect  before  them  all, 
in  the  vigor  of  health,  and  free  from  the 
oppressions  of  Satan,  and  full  of  joy  and 
gratitude,  she  broke  forth  in  devout  praise 
to  God  for  her  instant  and  wonderful  cure. 


It  will  be  noticed  that  this  cure  was,  1.  A 
speedy  one — it  was  done  in  an  instant.  2. 
It  was  a  perfect  one— the  woman  was  made 
completely  whole.  3.  It  was  a  public  one — 
there  were  many  to  attest  and  render  it 
credible.  4.  It  was  a  stable  and  permanent 
one — she  was  loosed,  forever  loosed  from 
her  infirmity.  5.  Her  soul  partook  of  the 
good  done  to  her  body — sJte  glorified  God. 
We  need  not  doubt  that  this  mighty 
miracle  was  intended  to  sujiply  hope  and 
comfort  to  sin-diseased  souls.  With  Christ 
nothing  is  impossible.  He  can  soften  the 
hardest  hearts,  and  bend  the  most  stub- 
born will.  He  can  enable  sinners  who 
have  long  been  poring  over  earthly  things, 
or  wasting  themselves  in  soul-defiling  ex- 
cesses, to  look  upward  to  heaven,  and  see 
the  kingdom  of  God.  Let  us  never,  there- 
fore, despair  about  the  salvation  of  others 
so  long  as  they  live,  but  pray  on,  labor  on, 
and  faint  not.  Jesus  is  "  able  to  save  to 
the  uttermost." 

14.  And  the  ruler  of  the  synagogue  answered  with  in- 
dignation, because  that  Jesus  had  healed  on  the  sab- 
bath day,  and  said  unto  the  people,  'There  are  six  days 
in  which  men  ought  to  work  :  in  ILiem  therefore  come 
and  be  healed,  and  <inot  on  the  sabbath  day. 

<^Ex.  XX.  9.  dMatt.  xii.  10:  Mark  iii.  2;  Luke  vi.  7  and 
xiv.  3. 

There  were  some  present  who,  instead 
of  being  touched  by  the  ^ight  of  the 
woman's  joy,  were  filled  with  indignation. 
The  ruler  of  the  synagogue  was  one  of  these. 
He  had  not  dared  to  prevent  the  Lord 
from  teaching  in  the  synagogue,  because 
he  knew  the  admiration  in  which  He  was 
held  by  the  people.  But  now  he  could 
no  longer  restrain  his  rage,  and  he  angrily 
addressed  the  congregation  loud  enough 
for  Jesus  to  hear  him,  saying.  There  are 
six  days  in  which  men  ought  to  ivork :  in  them 
therefore  come  and  be  healed,  and  not  on  the 
sabbath  day.  The  people  had  not  come  to 
the  synagogue  m  order  to  be  healed,  they 
had  come  to  worship  God.  The  ruler 
knew  this,  but  he  only  sought  for  some 
pretense  to  hinder  the  glorious  triumphs 
of  the  Redeemer.  There  are  six  days,  &c. 
The  bitterness  and  sarcasm  of  this  unhappy 
speech  are  very  remarkable,  and  show 
that  the  wonderful  miracle  the  man  had 
just  witnessed,  instead  of  convincing  him 
that  Jesus  was  the  Messiah,  called  forth 
the  corruption  of  his  heart.  He  affected 
to  be  hurt  at  what  he  chose  to  consider  a 
desecration  of  the  Sabbath,  but  the  true 


860 


LUKE. 


reason  for  his  indignation  was  the  fact 
that  Christ  was  glorified.  He  feared  the 
effect  of  the  miracle  which  liad  just  been 
wrought,  and  under  the  influence  of  this 
fear,  he  covertly  and  meanly  endeavored 
to  conv'ey  the  impression  that  the  cure 
performed  by  our  Lord  was  not  super- 
natural, but  such  as  those  effected  by 
human  agency,  and  not  therefore  to  be 
distinguished  from  the  common  medical 
treatment  of  patients. 

15.  The  Lord  then  answered  him,  and  said,  Thou 
hypocrite,  tdoth  not  each  one  of  you  on  the  sabbath 
loose  his  ox  or  hia  ass  Iruiu  the  stall,  and  lead  him  away 
to  watering?  l(i.  And  ought  not  this  woman,  fbehig  a 
daughter  of  Abraliaiu,  whom  Satan  hath  bound,  lo, 
these  eighteen  yeiirs.  bi!  locjseil  from  this  bond  on  tlie 
sabbath  day  ?— '^^Ohap.  xiv.  5.    'Chap.  xix.  9. 

"  Tliou  hypocrite,"  literally,  hypocrite  ! 
This  caviling  at  healing  on  the  Sabbath 
day  was  one  of  the  stereotype  tests  of  the 
hypocrite.  The  epithet,  though  severe, 
was  spoken  in  love,  and  precisely  suited 
the  case,  for  the  man  was  not  disturbed 
because  the  Sabbath  was  violated,  but  be- 
cause Christ  was  glorified,  and  besides, 
not  daring  directly  to  find  fault  with  the 
Lord,  he  sou<rht  obliquely  to  reach  Him 
through  the  people,  who  were  now  under 
His  influence,  and  whom  he  feared  less. 
Doth  not  each  one  of  you  on  the  Sabbath,  &c. 
The  Talmud  states  that  a  beast  might  be 
led  forth  to  watering  on  the  Sabbath  day, 
so  that  it  bare  no  other  burden  than  its 
collar  and  halter.  Indeed,  it  was  held  law- 
ful to  draw  water  for  them  and  pour  it  into 
the  trough,  but  it  was  not  lawful  to  bear 
water  to  the  beast,  which  must  be  led  to  the 
well,  pool  or  river,  and  watered  there. 
And  ought  not  this  woman,  being  a  daughter 
of  Abraham,  &c.  It  is  not  easy  to  doubt 
that  this  woman  was  not  only  a  natural 
descendant  of  Abraham,  but  his  daughter 
by  spiritual  relation,  in  the  Iiighest  sense 
of  the  term.  (Gal.  iii.  7.)  Oar  Lord's 
reasoning  was  this :  Is  your  loosing  and 
watering  the  beast  a  work  of  necessity  ? 
much  more  is  mine.  Is  yours  a  work  of 
mercy?  mine  much  more.  Your  compas- 
sion is  to  a  beast,  mine  to  a  rational  crea- 
ture, to  a  woman,  and  that  not  a  stran- 
ger, an  heathen  woman,  but  one  of  your 
own,  a  Jewish  woman,  a  daughter  of  Abra- 
ham: nor  this  only  ;  my  work  was  one  of 
far  greater  necessity,  and  more  special 
mercy  than  yours,  for  the  beast  might  live 


a  day  without  water  and  not  be  sick,  but 
this  woman  was  in  sore  distress  for  eighteen 
years— she  was  in  the  hands  of  the  enemy 
of  mankind,  bound  by  Satan.  Your  work, 
moreover,  is  a  process  of  unfastening  and 
leading  away  to  water,  whilst  I  have  but 
spoken  a  word  and  released  a  body  from 
suflering.  Was  it  not  then  a  greater  act 
of  compassion  and  mercy,  and  is  it  not 
more  lawful  to  loose  this' woman,  on  this 
very  sabbath  day  (for  so  the  original  literally 
signifies)  than  to  lead  a  beast?  There 
will  be  noticed  at  the  root  of  this  argu- 
ment, as  of  so  much  else  in  Scripture,  a 
deep  assertion  of  the  specific  difference 
between  man,  the  lord  of  creation,  for 
whom  all  things  were  made,  and  all  the 
inferior  orders  of  beings  that  tread  the 
same  earth  with  him,  and  with  whom  on 
the  side  of  his  body  he  is  akin.  He  is 
something  more  than  the  first  in  this  chain 
and  order  of  beings,  he  is  specifically  dif- 
ferent.    (1  Cor.  ix.  9;  Ps.  viii.  8.) 

17.  And  when  he  had  said  these  things,  all  his  adver- 
saries were  ashamed :  and  all  the  people  rejoiced  IbraU 
the  glorious  things  that  were  done  by  him. 

The  ruler  of  the  synagogue  had  his  party, 
but  they  were  thoroughly  put  to  shame. 
Their  shallow  and  malignant  hypocrisy 
had  been  so  thoroughly  exposed  by  Jesus, 
that  they  were  conscious  that  they  had  for- 
feited the  respect  of  the  common  people, 
and  hence  they  were  filled  with  a  sense 
of  shame  and  disgrace.  But  whilst  Christ's 
adversaries  were  ashamed,  the  people  were 
affected  differently.  They  rejoiced  for  all 
the  glorious  things  that  were  done  by  him.  The 
view  of  the  miracle  which  the_v  had  just 
witnessed  renewed  again  the  recollection 
of  the  former  ones,  wrought,  as  we  have 
reason  to  believe,  on  the  same  day,  and 
the  continuity  of  this  beneficent  activity 
disposed  heart  and  mouth  to  the  glorifying 
of  God. 

18.  V  sThen  said  he.  Unto  what  is  the  kingdom  of  God 
like?  And  whereunto  shall  I  resemble  it?  19.  It  is 
like  a  grain  of  mustard  seed,  which  a  man  took,  and 
Cist  it  into  his  garden :  and  it  grew,  and  waxed  a  great 
tree :  and  the  iowls  of  the  air  lodged  in  the  branches  of 
it.— ;Matt.  xiii.  31 ;  Mark  iv.  30. 

The  comparison  wliieh  Clirist  uses, 
likening  the  growth  of  His  kingdom  to 
that  of  a  tree,  was  one  with  which  many 
of  His  hearers  may  have  been  already 
familiar  from  the  Scriptures  of  the  Old 
Te.stament.  (Ezek.  xvii.  22-24;  Ps.  Ixxx. 
8.)      Like  a  grain   of  mnsfnrd  seed.      The 


CHAPTER    XIII 


861 


planl  here  spoken  of  was  proba])ly  the 
"  Khardal,"  or  Turkish  niustard  (botanic- 
iilly,  the  Salvadora  Persica),  which,  from  ii 
very  .small  seed,  grows  to  a  tree  with  a 
wooden  tibre,  and  to  such  a  size  that  it 
can  be  climbed  by  a  man,  and  so  it  truly 
becometh  a  tree.  It  produces  numerous 
braniihes  and  leaves,  among  which  birds 
may  and  do  take  shelter  and  build  their 
nests.  The  peculiar  aptness  of  the  i)ar- 
ticular  kind  of  seed  mentioned  by  our 
Lord  for  His  purpose,  will  be  manifest, 
when  it  is  remembered  that  the  point  of 
comparison  in  the  parable  is  the  greatness 
of  the  effect  from  so  small  and  unpromis- 
ing a  beginning,  and  that  the  mustard  seed 
was  the  smallest  of  domestic  garden  seeds 
in  proportion  to  the  size  of  the  tree  which 
it  produces.  The  point  presented  by  our 
Lord  is,  not  greatness  in  itself,  but  the 
greatness  of  the  tree  when  compared  with 
the  smallness  of  the  seed  from  which  it 
springs.  By  the  kingdom  of  God,  we  may 
understand  saving  truth,  living  and  grow- 
ing great,  either  in  the  world  or  in  an 
individual  human  heart. 

Cast  into  Ids  garden.  The  grai  n  of  mustard 
seed  is  here  represented  as  sown  in  a  good 
soil,  and  a  select  spot,  a  giirdc!),  and  not  a 
field.  And  the  fowls  of  the  air  lodged,  &c. 
Though  this  last  circumstance  may  have 
been  introduced  to  complete  the  image  of 
a  goodly  tree,  yet  it  is  also  to  be  recognized 
as  a  prophecy  of  the  refuge  and  defense 
that  should  be  for  all  men  in  the  Church  ; 
liovv  that  multitudes  should  thither  make 
their  resort,  finding  their  protection  from 
worldly  oppression,  as  well  as  the  satisfac- 
tion for  all  the  needs  and  wants  of  their 
souls.     (See  Ezek.  xvii.  23.) 

Like  the  mustard  seed,  the  "  kingdom 
of  God"  was  at  its  commencement,  to  out- 
ward sense,  small  and  insignificant.  Behold 
the  stable  in  Bethlehem,  and  that  weak 
babe  sleeping  in  the  manger.  In  the 
quiet  of  domestic  privacy  the  child  in- 
creases; in  His  thirtieth  year  He  comes 
forth  into  public,  teaches  three  years,  and 
then  dies  upon  the  cross.  (Matt.  xiii.  54, 
55.)  Fishermen  and  publicans,  plain  and 
unlettered  men,  having  no  countenance  or 
support  from  the  ordinary  forces  of  the 
w<>rld,  are  His  first  scholars  and  messen- 
gers,  and    thev   gathered    themselves   to 


Pliin  only  by  degrees  (John  i.  35-51)  ;  be- 
sides the  twelve,  the  whole  umltiUule  of 
disciples  amounted  to  but  one  hundred 
and  twenty  (Acts  i.  15). .  So  small  at  first 
was  the  company  of  our  Lord's  followers; 
small  also  is  the  beginning  of  the  heavenly 
kingdom  in  the  human  heart ;  it  begins 
by  a  word  of  truth  reaching  the  con- 
.science,  a  ray  of  light  from  above  fin<ls 
its  way  into  tlie  darkness  of  the  inner 
man,  and  ])erhaps  some  trifling  circum- 
stance gives  rise  to  consequences  infinitely 
important. 

It  grew,  and  waxed  a  great  tree.  The  Gos- 
pel spread  on  all  sides  from  Jerusalem, 
manifesting  itself  as  an  effect  of  the  power 
given  to  the  exalted  Son  of  man,  and  of 
His  blessed  influence,  since  He  accompa- 
nied the  preached  Gospel  with  the  gracious 
workings  of  His  Spirit.  In  spite  of  perse- 
cution, opposition  and  violence,  Christi- 
anity gradually  spread  and  increased. 
Year  after  year  its  adherents  became 
more  numerous.  City  after  city,  and 
country  after  country,  received  the 
new  faith.  Individual  believers,  also,  ex- 
perience only  a  gradual  increase  in 
faith,  discernment,  love,  hope,  humility, 
and  all  the  Christian  graces.  Amid  many 
storms,  both  of  external  and  internal 
temptation,  the  new  creature  still  grows, 
and  the  old  more  and  more  decays.  (2 
Cor.  iii.  18.) 

The  kingdom  of  God  is  like  the  mustard 
seed  in  its  great  and  glorious  issue.  The 
parable  places  before  us  in  a  lively  and 
striking  image  such  truths  as  these:  "The 
earth  shall  be  covered  with  the  knowledge 
of  the  glory  of  God,  even  as  the  waters 
cover  the  sea;"  "all  shall  know  me,  from 
the  least  to  the  greatest."  The  appearance 
presented  by  a  heart  which  wholly  belongs 
to  Christ  is  in  like  manner  great  and  glo- 
rious. What  did  not  a  John,  a  Paul,  be- 
come? And  all  from  the  small  beginning 
that  the  word  of  God  had  been  implanted 
in  the  heart! 

20.  And  afrnin  lip  said.  Whereiinto  shall  I  liken  the 
kins^dom  of  <>;xl  ?  21.  It  is  liko  leavpn.  which  a  woman 
took  and  hid  in  three  hmeasures  of  meal,  till  the  whole 
wa.s  leavened.— I'See  Matt.  xiii.  33. 

To  the  agricultural  analogy  just  given, 
our  Lord  added  another  borrowed  from 
domestic  life  and  female  industry,  as  if  to 
leave  no  part  of  every-day  experience  un- 


863 


LUKE, 


employed  in  the  elucidation  and  enforce- 
ment of  religious  trutli.  The  kingdom  of 
God.  Tills  ijhrarfe  may  be  understood  as 
denoting  the  reign  of  grace  by  which 
Christ  rules  in  the  hearts  of  men ;  also, 
and  mainly,  as  relating  to  Christianity  in 
its  workings  with  the  race.  The  following 
points  are  noticeable  in  the  parable  :  1.  As 
"a  little  leaven  leaveneth  the  whole 
lump,"  so  our  holy  religion  had  a  small 
and  slight  beginning  in  the  world,  and 
has  also  in  the  human  heart,  generally  be- 
ginning by  a  word  of  truth  reaching  the 
conscience.  2.  As  this  leaven  was  a  for- 
eign importation,  so  Christianity  was  not 
of  earthly  origin,  and  Divine  grace  is 
something  introduced  into  the  soul  from 
without.  3.  As  leaven  is  of  an  assimilative 
nature,  so  the  Gospel  transforms  society 
into  the  likeness  of  itself,  and  Divine 
grace  makes  the  subject  of  it  a  new  crea- 
ture. 4.  The  Gospel,  like  leaven,  is 
diffusive  in  the  world  and  in  the  individual 
heart.  5.  The  Gospel  and  Divine  grace, 
like  leaven,  work  silently,  gradually  and 
outwardly.  Beginning  in  the  center,  they 
reach  an  external  development.  6.  The 
Gospel  and  Divine  grace,  like  the  leaven, 
are  destined  to  work  until  their  saving 
power  reaches  the  full  completion  of  its 
design — until  the  whole  mass  is  leavened. 
Their  triumph  is  sure. 

A  woman  took.  In  the  Scriptures  the 
Holy  Spirit  is  frequently  referred  to  in 
such  terms  as  these :  "As  a  mother  com- 
forteth  her  son,  so  will  I  comfort  thee." 
"Under  the  apple  tree  (a  name  by  which 
Christ  was  denoted),  thy  mother  brought 
thee  forth  ;  there  she  brought  thee  forth 
that  bare  thee."  "  Ye  must  be  born  again." 
Three  measures  of  meal.  A  measure  was 
the  third  part  of  an  ephah,  and  these  three 
were  the  usual  quantity  for  a  baking. 
(Gen.  xviii.  6;  Judg.  vi.  19;  1  Sam.  i.  24.) 
Till  the  whole  loas  leavened.  There  are  some 
who  see  in  the  three  measures  the  constit- 
uent parts  of  our  compound  being,  soul, 
body  and  spirit.  But  it  is  more  than  prob- 
able that  our  Lord  had  not  in  His  mind 
any  of  the  various  allegorical  meanings 
which  have  been  attached  to  His  words. 
The  Gospel  is  destined  to  conquer  the 
world,  and  subdue  it  to  itself.  It  is  now 
spreading,  elevating   society,    and  it  will 


continue  to  do  so,  until  at  the  mean  of 
Jesus  every  knee  shall  bow  and  every 
tongue  confess.  Nothing  can  prevent  its 
progress  and  dominion.  So  with  the 
grace  of  God  in  the  heart,  "  The  righteous 
shall  hold  on  his  way."  God  "  will  per- 
fect that  which  concerneth  us."  The 
"  good  part "  which  has  been  "  chosen  " 
'*  shall  never  be  taken  away."  "  Being  con- 
lident  of  this  very  thing,  that  He  which 
hath  begun  a  good  work  in  you  will  per- 
form it  until  the  day  of  Jesus  Christ." 

22.  iAnd  he  went  through  the  cities   and  villages, 
teacliing.  and  journeying  toward  Jerusalem. 
iMatt.  ix.  35 ;  Mark  vi.  6. 

He  went  through  the  cities  and  villages. 
This  is  Luke's  general  heading  for  the  Perxan 
minutry  of  Jesus.  The  cities  and  villages 
were  those  of  the  trans-Jordanic  region, 
including  Bethabara  and  the  localities 
generally  of  John's  baptisms.  Jesus  preach- 
ed by  His  holy  doctrine,  but  also  by  His 
exemplary  life.  Wherever  Providence 
brings  us,  we  should  endeavor  to  be  doing 
all  the  good  we  can.  The  pastor  who  in- 
structs his  people  with  care,  visits  his 
flock,  and  is  continually  intent  on  his 
duty,  advances  very  fast  toward  the 
heavenly  Jerusalem. 

23.  U  Then  said  one  unto  him,  Lord,  are  there  few 
that  be  saved  ?  And  he  said  unto  them,  24.  JStrive  to 
enter  in  at  tlie  strait  gate:  lor  tmany,  I  .say  unto  you, 
will  seek  to  enter  in,  and  shall  not  be  able. 

JMatt.  vii.  13.  ^see  John  vii.  34,  viii.  21  and  xiii.  33 ; 
Rom.  LX.  31. 

Then  said  one.  The  time,  place  and  per- 
son are  not  particularly  stated.  Lord.  The 
respectful  address,  and  the  confidence  of 
the  inquirer  in  our  Lord's  ability  to  answer, 
show  that  he  had  some  proper  view  of 
Christ's  character,  and  render  it  probable 
that  his  question  was  not  one  of  captious- 
ness  or  curiosity,  but  grew  out  of  some 
anxiety  on  the  subject  of  salvation.  Are 
there  few  that  be  saved?  The  question  was 
much  debated  by  the  Jewish  doctors, 
some  maintaining  that  all  Israelites  are 
saved  by  birthright,  others  asserting  that 
the  saved  will  be  few,  just  as  but  few  of 
the  original  Israelites  arrived  in  Canaan. 

That  the  Saviour's  instruction  contains 
an  answer — it  is  true,  indirect,  but  yet 
satisfactory  and  powerful — to  the  question 
addressed  Him,  strikes  us  at  once  on  com- 
paring the  two.  Strive.  The  word  used  to 
denote  those  extraordinary  efforts,  made 
bythe  combatants  in  the  Olympic  games,  to 


CHAPTER    XIII. 


863 


gain  the  victory.  It  is  that  from  which 
•we  take  our  Eu<^lisli  word  "agonize."  It 
is  like  our  expression,  strain  everi/  nerve  to 
enter  in  at  the  strait  gate.  The  strait  gate  was 
SL  wicket-gate  in  a  larger  one.  At  would 
be  better  translated  "  through."  The  idea 
is  that  of  a  struggle  to  press  through  the 
narrow  entrance-way,  to  renounce  the 
world  and  sin,  accept  the  ofl'ered  salvation 
through  Christ,  and  press  toward  the 
kingdom  with  great  earnestness  and  per- 
severance. Men  may  make  devotion  as 
easy  as  they  please — they  may  widen  the 
gate  of  heaven,  and  flatter  themselves 
and  others  that  their  salvation  is  continu- 
ally in  their  hands.  The  direct  contrary  is 
true  ;  since  truth  itself  assures  us  so.  Sal- 
vation is  neither  for  the  slothful  and  idle, 
who  will  not  strive  ;  nor  for  such  as  will 
not  enter  in  at  the  strait  gate ;  nor  yet  for 
•those  who  i)resume  to  the  very  last,  either 
upon  their  own  strength  or  upon  the  grace 
of  God.  God  has  His  proper  seasons, 
which  we  must  by  no  means  let  slip. 

For  many,  I  say  unto  you,  &c.  We  are  to 
understand  such  a  seeking  as  is  in  the 
wrong  direction  and  at  the  wrong  time. 
The  word  here  translated  "  seek "  is  the 
very  same  which  is  used  in  the  familiar 
promise  :  "  Seek,  and  ye  shall  find  ;  knock, 
and  it  shall  be  opened  unto  yOu."  It  does 
not,  therefore,  mean  faintness  or  feebleness 
of  effort,  but  effort  to  enter,  at  the  wrong 
time,  and  by  the  wrong  way,  into  ever- 
lasting life,  into  which  there  is  but  one 
entrance-way,  and  that  through  the  strait 
gate.  We  are  not  to  suppose  that  many 
who  are  very  anxious  to  be  saved,  may, 
notwithstanding,  come  short  of  salvation. 
But  if  men  do  not  find  eternal  life,  it  is 
because  they  do  not  seek  it  in  the  way  in 
which  God  hath  appointed  it  to  be  sought. 
No  man  who  thus  seeks  it  shall  seek  it  in 
vain.  Neither  are  we  to  infer  from  this 
statement  of  our  Lord  anything  discour- 
aging as  to  the  number  of  the  human  race 
that  will  be  saved.  The  Scriptures  inform 
us  that  there  are  to  be  "  nations  of  the 
saved,"  and  that  they  are  to  form  "  a  mul- 
titude whom  no  man  can  number." 

25.  iWhen  once  the  master  of  the  house  is  risen  up, 
and  mliatli  shut  to  the  door,  and  ye  begin  to  stand  with- 
out, and  to  l^nock  at  the  door,  saying,  "Lord.  Lord, 
open  unto  u-i :  and  he  shall  answer  and  say  unto  you,  "I 
know  yovi  not  whenee  ye  are : 

iPs.  xxxii.  n :  Xsa.  Iv.  fe.  mMatt.  xxv.  10.  nLiiIfe  vi.  46. 
oMatt.  vii.  23  and  xxv.  12. 


When  once,  literally,  from  the  time,  the 
master  of  the  house,  the  hospitable  enter- 
tainer of  his  friends,  is  risen  up,  from  his 
seat,  in  order  to  shut  to  the  door.  This  ex- 
presses deliberate  forethought  and  deter- 
mination, alter  the  exercise  of  patience 
and  forbearance.  And  ye  begin  to  stand 
witJiout,  and  to  knock  at  the  door,  or,  ye  shall 
take  to  standing  without  and  knocking, 
showing  a  change  from  carelessness  to 
concern ;  saying.  Lord,  Lord,  open  to  us. 
This  appeal  implies  earnestness  and  ex- 
pectation ;  all  they  ask  is  an  open  door  and 
a  refuge.  And  lie  shall  answer  and  say  unto 
you,  I  know  you  not  whence  ye  are.  The 
word  "  know  "  here  is  used  in  a  somewhat 
peculiar  sense.  It  is  equivalent  to  ac- 
knowledged or  approved — a  sense  of  the 
term  of  not  unfrequent  occurrence  in 
Scripture.  "The  Lord  knoweth  the  way 
of  the  righteous"  (Ps.  i.  6) — He  approves, 
and  gives  tokens  of  His  approval,  of  their 
way.  "  I  know  " — acknowledge — "  my 
sheeji,  and  am  known  " — acknowledged — 
of  mine.  The  words  vjhence  ye  are  should 
be  given    interrogatively,  "  Whence    are 

YE?" 

26.  Tlien  shall  ye  begin  to  say.  We  have  eaten  and 
drunk  in  thy  presence,  and  thou  hast  taught  in  our 
streets. 

We  have  eaten  and  drunk  in  thy  presence, 
and  thou  hast  taught  in  our  streets.  They 
had,  perhaps,  partaken  of  His  miraculous 
feedings  with  the  five  thousand.  Jesus, 
doubtless,  often  ate  and  drank,  and  was  on 
terms  of  friendship  and  social  intercourse 
with  those  whom,  as  a  public  teacher,  He 
addressed.  It  is  eating  and  drinking  be- 
fore the  Lord  that  is  spoken  of,  wittiout 
inward  communion  with  Him.  It  was 
customary  with  Jewish  doctors  to  teach  in 
the  streets.  It  will  be  observed  that  there 
is  a  striking  climax  in  the  earnestness  of 
those  who  applied  for  admittance  :  first, 
standing  some  time  without,  then  knock- 
ing, then  calling,  finally  reminding  of 
former  acquaintance;  but  all  in  vain. 

27.  pBut  he  shall  say,  I  tell  yon.  I  know  ye  not 
whence  ye  are;  qdepart  from  me,  all  ye  workers  of  in- 
iquity. 

pMatt.  vii.  23  and  xxv.  41 :  verse  25.  qPs.  vi.  8:  Matt. 
xxv.  41. 

The  words,  J  knoy<  yon  not  ivhence  ye  are, 
are  repe.ated,  yet  with  still  greater  empha- 
sis, showing  that  the  judgment  is  inexora- 
ble. Depart  from,  me  all  ye  vorkers  of 
iniquity.    The  word  workers  here  signifies 


864 


LUKE, 


hired  operatives.  He  charges  them,  there- 
fore, with  being  the  paid  fabricators  and 
laborers  of  wickedness.  The  similarity 
between  this  expression  and  Matt.  xxv. 
41,  appears  to  show  clearly  that  the  time 
describetl  is  the  second  coming  of  Christ, 
and  the  judgment  day. 

28.  rThPre  shall  be  weeping  and  gniushing  of  teeth, 
"When  }"e  shall  see  Abruhuiii,  luid  Isaac,  and  Jac"b,  and 
all  the  prophets,  m  the  kingduui  ol'  God,  and  you  your- 
selves tUrnst  ont. 

'Matt.  viii.  12, ;  xiii.  42  and  xxiv.  51.    "Matt.  viii.  11. 

Those  who  by  i^rocrastination  and  inac- 
tion suffer  the  time  of  admission  to  the 
Gospel  feast  to  pr  5S  by,  and  hence  are  ex- 
cluded, are  here  represented  as  in  the 
midst  of  night  (hell.)  Yet  they  are  said 
to  see  heaven,  thus  showing  that  the  lost 
shall  see  afar  olf  the  glory  and  blessedness 
of  the  saved,  and  the  sight  shall  add  to  their 
misery,  as  they  behold  the  patriarchs  and 
prophets  of  the  Old  Testament  participants 
of  this  joy,  and  they  themselves  as  the 
children  of  those  spiritual  ancestors,  thrust 
out.  Weeping  and  gnashing  of  teeth,  is  a  strong 
image  of  that  utter  despair,  darkness  and 
death  of  a  soul  excluded  from  God. 

29.  And  they  shall  come  from  the  east,  and  from  the 
west,  and  from  the  north,  and/;'o«i  the  south,  and  shall 
sit  down  in  the  kingdom  of  God. 

The  word  many  is  here  omitted,  which 
we  find  in  the  parallel  passage  in  Mark 
viii.  11,  12.  Probably  this  omission  is  to 
be  accounted  for  by  the  fact  that,  by  the 
repetition  of  that  word  here,  the  Saviour 
would  have  given  a  decided  answer  to  the 
question  (verse  23),  which,  however,  was 
not  in  His  intention,  and  was  in  conflict 
with  His  wisdom  in  teaching.  Shall  come, 
are  to  come  hereafter:  the  reference  is  to 
the  calling  of  the  Gentiles  of  all  nations, 
and  people,  and  tongues,  into  the  Church. 
From  the  east,  &c.  The  points  of  the  com- 
pass are  given  in  their  usual  order,  but  it 
is  something  of  a  coincidence  that  they 
follow  the  course  in  which  the  Gospel 
seems  in  human  history  to  proceed.  It 
first  took  root  in  Syia  and  Asia  Minor, 
then  spread  to  the  west  of  Europe  and 
along  the  shores  of  the  Mediterranean, 
then  turned  northward  to  the  Scandinavian 
nations  and  Britain,  and  since  that  time 
has  spread,  wherever  it  has  spread,  toward 
the  south,  in  Africa,  Asia,  South  America 
and  the  South  Pacific  ocean.  AVe  must  co- 
operate by  our  pmyers,  desires,  cares  and 


acts  of  charity,  to  enlarge  the  bounds  of 
the  kingdom  of  God,  if  we  cannot  do  it  by 
our  labors  and  ministry.  Sit  doum,  MteraWy, 
lie  down,  or  recline. 

30.  tAnd  behold,  there  are  last  which  shall  be  first, 
and  there  are  lirst  which  shall  be  last. 

'Matt.  xix.  3U  and  xx.  16 ;  Mark  x.  31. 

The  idea  here  is,  that,  in  regard  to  the 
Gospel  feast,  there  shall  be  such  a  revers:,] 
of  present  relations,  that  many  of  tho.sc 
who  seemed  most  likely  to  have  been  the 
favored  gtiests  will  be  excluded,  Avhile 
others  whose  prospects  for  such  an  honor 
were  far  less  favorable  will  be  selected  as 
the  recipients.  The  Gentiles,  who  were 
last,  have  become  first;  the  reverse  has 
been  the  history  of  the  Jews.  And  so  in 
the  following  chapters  (xiv.-xvi.)  the 
Pharisees  and  publicans  are  reversed  from 
first  to  last. 

31.  H  The  same  day  there  came  certain  of  the  Phari- 
sees, saying  unto  him.  Get  tliee  out,  and  depart  hence : 
lor  Herod  will  kill  thee.  ' 

The  same  day — the  day  on  which  the 
question  of  verse  23  was  answered — there 
came  certain  of  the  Pharisees,  Herodian  par- 
tisans among  the  Jews,  flatterers  and  tools 
at  the  court  of  Herod  Antipas.  They  were 
Pharisees  in  profession,  but  Sadducees  in 
life  and  practice.  Saying  unto  him,  &c.  Not 
only  Galilee,  but  also  Pertea,  and  the  boun- 
dary district  in  which  Jesus  now  was 
(verse  22),  belonged  to  the  jurisdiction  of 
Herod. 

32.  And  he  said  unto  them.  Go  ye  and  tell  that  fox, 
Behold,  I  ca.st  out  devils,  and  I  do  cures  to-day  and 
to-morrow,  and  the  third  day  "I  shall  be  perlected. 

uHeb.  ii.  10. 

The  threats  of  Herod  did  not  alarm  the 
Lord.  He  showed  His  abhorrence  of 
Herod's  character  by  the  name  which  He 
gave  him,  a  fox.  It  adds  much  to  the  force, 
and  points  to  the  meaning  of  the  message 
sent,  to  understand  that  our  Saviour  called 
the  tetrarch  of  Galilee  a  "  fox,"  in  allusion 
to  a  proverb  at  that  time  current,  to  the 
eiTect,  "Honor  even  the  fox  in  the  day  of 
his  power."  A  fox  among  the  Jews  appears 
to  have  been  the  emblem  of  a  wicked  ruler, 
who  united  cunning  with  cruelty,  and  was 
always  plotting  hoAV  he  might  aggrandize 
himself  by  robbing  the  people.  Behold,  J 
cast  Old  devils,  &c.  Intentionally  the  Saviour 
speaks  not  of  His  words  but  of  His  mirac- 
ulous deeds,  because  these  had  most 
strongly  excited  the  uneasiness  of  Herod. 
(Chap.  ix.  9.)     And  the  third  day  I  shall  hr 


CHAPTER   XIII, 


865 


perfected.  These  words  do  not  refer  to 
bringing  His  works  to  a  close  on  the  third 
day,  but  to  His  death.  "  I  shall  continue 
my  work,  notwithstanding  Herod's  threats, 
and  at  the  end  of  that  time  I  shall  be  per- 
fected or  finish  my  course  by  death." 
(See  Hosea  vi.  2.) 

33.  Nevertheless  I  must  walk  to-day,  and  tomorrow, 
and  the  day  foUowinK:  for  it  cannot  be  that  a  prophet 
perish  out  of  Jerusalem. 

This  is  an  intimation  by  our  Lord  that 
He  has  nothing  to  fear  from  Herod,  as 
long  as  His  day  of  life  endures,  and 
tliat  He  united  the  fullest  repose  in 
the  present  with  the  clearest  con- 
sciousness of  His  impending  departure. 
Walk.  This  conforms  to  the  itinerant 
ministry  of  Jesus,  and  is  equivalent  to,  / 
must  jjroceed  from  place  to  place  in  the  fulfill- 
ment of  my  prescribed  duties.  It  cannot 
be,  literally,  it  is  not  admissible.  As  John 
the  Baptist,  to  say  nothing  of  other 
prophets,  did  not  die  at  Jerusalem,  the 
sense  here  must  be,  "  It  would  be  an  un- 
usual thing,  an  exception  to  a  rule,  for  a 
prophet  to  die  in  any  place  but  Jerusalem. 
When  I  do  die,  it  will  be  at  Jerusalem, 
But  I  am  not  there  yet,  but  in  Galilee." 
This  was  a  rebuking  irony  upon  guilty 
Jerusalem.  Jesus  assigns  the  time  and 
place  of  His  death,  as  having  them  more 
in  His  own  power  than  those  who  were  to 
inflict  it  on  Him.  The  victim  was  not  to 
be  sacrificed  far  from  the  temple,  the 
truth  was  to  be  accomplished  near  its 
types  and  figures,  and  Jerusalem  to  fill  up 
the  measure  of  her  sins,  in  crucifying  the 
Saviour  of  the  world. 

3i.  ^O  Jerusalem,  Jerusalem,  which  killest  the  pro- 
phets, and  stonest  them  that  are  sent  unto  thee ;  how 
often  would  I  have  gathered  thy  children  together,  as 
a  hen  doth  gather  her  brood  under  Iter  wings,  and  ye 
would  not  !~v]\Iatt.  xxiii.  37. 

The  prospect  of  Christ's  death,  with  all 
its  attendant  horrors,  did  not  excite  angry 
feelings  in  His  breast.  Instead  of  ex- 
pressing anger,  He  burst  forth  into  these 
most  tender  lamentations  over  His  mur- 
derers. 

0  Jerusalem.  Jesus  reiterated  the  same 
apostrophe,  in  fuller  terms,  at  a  later  mo- 
ment in  Jerusalem  itself,  as  His  closing 
sentence  before  His  retirement  to  the 
sacrifice  of  Himself  for  the  sins  of  the 
world.  (Matt,  xxiii.  37-39.)  KiUest  the 
prophets — identifying  the  Jerusalem  of  the 


then  present  day  with  the  Jerusalem  of 
past  ages.  How  often  would  I.  The  beau- 
tiful tenderness  of  this  verse  shows  that 
the  warnings  of  the  previous  verses  are 
the  language,  not  of  human  anger,  but  of 
terrible  Divine  justice.  Love,  deep  love, 
may  dwell  in  the  breast  of  the  judge  who 
pronounces  the  sentence  of  death.  Would 
I  ....  ye  icould  not.  The  Greek 
word  in  both  these  phrases  is  stronger 
than  appears  from  our  English  translation. 
It  is,  literally,  "I  willed,  and  ye  willed 
not."  As  a  hen,  &c.  The  emblem  of  "  a 
hen  gathering  her  chickens  under  her 
wings"  is  similar  to  what  is  used,  with 
respect  of  Jehovah,  in  several  places  of 
the  Old  Testament.  (Deut.  xxxii.  11 ; 
Ruth  ii.  12 ;  Ps.  xvii.  8 ;  xxxvi.  7  ;  Ivii.  1 ; 
Ixiii.  7 ;  xci.  4.)  Nor  does  all  nature  fur- 
nish a  more  apt  emblem  of  the  Saviour's 
tender  love  and  faithful  care  of  His  re- 
deemed people,  but  His  jwnser  is  also 
adequate  to  the  confidence  reposed  in 
Him.  Ye  would  not.  Our  Lord  does  not 
say,  "  thou  wouldest  not."  By  this  mode 
of  speaking  He  makes  it  plain  that  He 
charges  the  guilt  of  Jerusalem  on  its  in- 
habitants, and  the  men  and  women  who 
dwelt  there,  and  specially  on  the  priests, 
and  scribes  and  Pharisees,  who  governed 
the  city.  They  were  neither  willing  to 
be  gathered  themselves  into  the  kingdom 
nor  allowed  others  to  enter.  Christ  was 
willing,  but  they  were  unwilling.  Most 
deplorably  and  inexcusably  will  they  per- 
ish, who  perish  by  their  own  willfulness 
and  obduracy  under  the  Gospel. 

35.  Behold,  "your  house  is  left  unto  you  dasolate :  and 
verily  I  say  unto  you,  Ye  shall  not  see  me,  until  the 
time  come  when  ye  shall  say,  ^Blessed  is  he  that  cometh 
in  the  name  of  the  Lord. 

"Lev.  x.xvi.  31,  32;  Ps.  Ixix.  25;  Isa.  i.  7 ;  Dan.  ix.  27; 
Micah  iii.  12.  "Ps.  cxviii.  26 ;  Matt.  x.xi.  9;  Mark  xi.  10; 
Luke  xix.  38 ;  John  xii.  13 

Your  house  is  left  unto  you  drsolaie.  Je- 
rusalem is  pictured  as  from  a  future  stand- 
point, as  a  person  whose  habitation  has 
been  completely  desolated  and  abandoned 
to  the  pillager.  The  house  may  be  an 
allusion  to  the  temple.  "  Your  temple 
(now  not  God's  house,  but  your  house),  in 
which  you  glory,  your  holy  and  beautiful' 
house,  is  now  deprived  of  its  glory.  God. 
has  departed  from  it,  and  has  no  longer 
any  pleasure  in  it."  Ye  shall  not  see  me.  In 
the  word  j/e,  Jesus  still  considers  Jerusalem 


866 


LUKE, 


as  being  the  same  historical  and  national 
person  through  all  ages.  Till  ye — in  your 
posterity  in  a  future  age.  Blessed  is  he  that 
Cometh,  &c.  The  language  by  which  the 
children  in  the  temple  recognized  Him  as 
the  Messiah.  (Ps.  cxviii.  6.)  Some  think 
that  Christ  here  refers  to  the  approaching 
destruction  of  Jerusalem,  when  the  fulfill- 
ment of  all  His  predictions  would  oblige 
the  Jews  to  confess  that  He  was  the  Mes- 
siah. Others  think  that  our  Lord's  words 
are  not  yet  fulfilled,  and  that  they  refer  to 


the  last  times,  when  the  Jews,  after  their 
last  tribulation,  shall  "  look  on  Him  whom 
they  pierced,"  and  believe,  at  the  time  of 
His  second  advent  in  glory.  Though  Je- 
rusalem be  still  desolate,  and  Israel  scat- 
tered, the  unseen  person  of  Jesus  is  still 
on  Zion,  and  His  unseen  feet  still  stand  on 
Olivet.  His  ever  preserving  care  perpetu- 
ates the  race  in  its  vicissitudes,- waiting 
for  the  day  when  devoted  Israel  shall  say, 
Blessed  is  he  that  cometh  in  the  name  of  the 
Lord. 


1.  Who  told  Christ  of  the  Galileans  ?  2.  "WTiat  did  He  say  to  them  ?  3.  What  parable  did  Jesnsspeak  ?  4.  Ex- 
plain it.  5.  What  miracle  did  He  perform  ?  6.  State  the  particulars  of  it.  7.  How  did  our  Lord  answer  the 
objection  of  the  ruler  of  the  synagogue  ?  8.  Explain  the  parable  of  the  grain  of  mustard  seed.  9.  Also  that  of 
the  leaven.  10.  What  did  Jesus  answer  to  the  question, "  are  there  few  that  be  saved?"  11.- What  message  did 
Christ  send  to  Herod  ?    12.  State  our  Lord's  lamentation  concerning  Jerusalem. 


CHAPTER  XIV. 

2  Christ  healeth  the  dropsy  on  the  sabbath :  7  teacheth 
humiUtij  :  12  to/east  the  poor  :  15  under  the  parable 
ofthi--  prrat  supper,  sheweth  how  luorldly  minded  men, 
uho  rimlnnnihe  loord  of  Ood,  shaU  he  shut  out  of  heaven 
2.5  Thiisi  who  will  be  his  disciples,  to  bear  their  cross 
inust  i.iaAr  their  accoutUs  aforehand,  lest  with  shame 
they  rfV'At  from  him  afterward.  34  and  become  alto- 
gether unprofitable,  like  salt  thai  hath  last  its  savour. 

Notwithstanding  the  severe  language  of 
our  Lord  to  Pharisees  at  their  own  table, 
these  Pharisees  were  themselves  very  apt 
to  repeat  the  invitation.  It  often  happens 
that  men  return,  again  and  again,  to  hear 
the  preachingof  ministerswhooffend  them 
through  a  wounded  conscience.  At  the 
feast,  with  a  reference  to  Avhich  this  chap- 
ter commences,  our  Lord  is  a  central  object 
for  all  eyes  and  ears,  while  He  Himself  is 
calmly  at  perfect  ease. 

AND  it  came  to  pass,  as  he  went  into  the  house  of 
one  of  the  chief  Pharisees  to  eat  bread  on  the  sab- 
bath day,  that  they  watched  him. 

One  of  the  chief  Pharisees.  As  they  had  as 
a  sect  no  chiefs  in  the  common  sense  of 
the  word,  we  are  probably  to  understand 
here  a  Pharisee  who,  by  his  rank,  learning, 
or  influence,  had  obtained  a  moral  pre- 
dominance over  those  of  his  sect,  like 
Nicodemus,  Gamaliel,  and  others.  2o  eat 
bread  on  the  Sabbath  day.  The  tables  of  the 
Jews,  as  their  Rabbinical  writings  show, 


were  generally  better  spread  on  the  Sab- 
bath than  on  any  other  days,  and  that,  as 
they  themselves  reckoned,  on  account  of 
religion  and  piety.  As  the  Saviour  so  often 
Vjorrowed  the  images  of  His  parables  from 
that  which  was  actually  present  before  His 
eyes  and  the  eyes  of  His  hearers,  and  as 
He  represented  a  certain  man  as  having 
made  a  great  supper,  it  would  seem  that 
this  also  at  which  He  was  now  sitting  was 
more  than  an  ordinary  entertainment.  As 
inns  and  places  of  reception  were  doubtless 
far  more  uncommon  in  our  Lord's  time 
than  they  are  now,  and  thus  the  duty  of 
entertaining  strangers  often  devolved  on 
the  chief  man  in  each  village  or  town,  we 
may  regard  this  Pharisee,  though  not  a 
friend  of  Christ,  as  having  done  only  what 
was  customary  for  a  man  in  his  position 
in  inviting  to  his  table  a  stranger  who  was 
teaching  religion,  and  whom  some  regarded 
as  a  prophet.  They  nvtrhed  him,  doubtless 
for  the  purpose  of  finding  something  of 
which  they  might  accuse  Him.  Jesus  went 
among  sinners  as  a  physician  goes  into  the 
wards  of  a  hospital,  only  because  there  is 
good  to  be  done. 
Tho^e  who  cannot,  like  Christ,  render  a 


CHAPTER    XIV. 


867 


Sabbath  social  gathering  a  profitable  occa- 
sion, had  better  absent  themselves.  As 
the  world  takes  notice  of  everything  in 
C^hristiuns,  what  particular  care  should 
they  exercise  in  all  their  actions! 

2.  And  behold  there  was  a  certain  man  before  him 
which  had  the  dropsy. 

Before  him,  as  Jesus  sat,  perhaps,  on  the 
divan,  before  the  company  had  taken  seats 
at  the  table.  There  is  the  strongest  proba- 
bility that  the  man  placed  himself  "  bcfoi'e 
Christ "  in  faith,  hoping  that  He  would  see 
and  heal  him.  A.ny  difficulty  as  to  how  the 
man  without  permission  could  have  found 
entrance  into  a  private  house  rests  upon 
an  ignorance  of  the  almost  pubHc  life  of 
the  East,  and  a  forgetting  how  easily,  in  a 
moment  of  excitement,  such  as  this  must 
have  been,  the  feeble  barriers  which  the 
conventional  rules  of  society  would  oppose 
might  be  broken  through.  The  dropsy  is 
a  disease  in  which  the  body,  or  some  part 
of  it,  is  filled  with  w^ater,  most  usually  the 
abdomen.  It  is  sufficient  sometimes  that 
our  miseries  be  only  exposed  to  the  eyes 
of  mercy.  Mercy  is  of  a  preventing  nature, 
and,  without  waiting  for  our  solicitation, 
is  disposed  to  do  us  good.  Jesus  did  not 
omit  any  opportunity  of  helping  and  heal- 
ing the  distressed,  though  He  knew  that 
His  enemies,  the  Pharisees,  might  carp 
and  cavil  at  it,  it  being  the  constant  guise 
of  hypocrites  to  prefer  ceremonial  and 
ritual  observances  before  necessary  and 
moral  duties. 

.•?.  And  Jesus  answering  spake  unto  the  lawyers  and 
Pharisees,  saying,  '■Is  it  lawful  to  heal  on  the  sabbath 
day  ?— aMatt.  xii.  10. 

As  we  are  not  told  that  anything  was 
said  or  spoken  by  the  lawyers  and-  Phari- 
sees, we  are  to  understand  that  our  Lord 
answered  their  thoughts.  He  knew  their 
usual  objection  (Matt.  xii.  11 ;  Luke  xiii. 
15),  and  anticipated  it  by  a  question,  "Is 
it  lawful  to  heal  on  the  Sabbath  day?" 
Had  they  answered  this  question  affirma- 
tively, they  would  have  sanctioned  His 
miracle ;  had  they  answered  it  nega- 
tively, they  would  have  betrayed  their 
own  want  of  love.  It  was  not  out  of 
ignorance,  but  charity,  that  Christ  asked 
this  question,  on  purpose  to  give  those 
men  an  occasion  of  reflecting  upon  their 
own  thoughts,  and  by  their  answer  to  en- 
gage them  in  such  as  are  good. 


4.  And  they  held  their  peace.  And  he  took  him,  and 
healed  him,  and  let  him  go : 

They  had  been  so  often  put  to  silence 
before  the  people,  that,  at  this  time,  they 
feared  to  encounter  Christ's  arguments 
and  rebukes,  and  hence  kept  quiet.  Ob- 
serving they  were  silent.  He  took  hold  of 
the  man,  healed  him,  and  dismissed  him 
from  the  assembly — perhaps,  lest  they 
should  visit  him  with  their  malice,  as  they 
had  lately  done  to  the  man  born  blind  at 
Jerusalem.  There  is,  in  wicked  persons, 
a  silence  proceeding  from  pride,  malice, 
impotence,  dissimulation  and  craft,  but  it 
cannot  hide  their  hearts  from  Him  who 
sees  their  inmost  recesses,  nor  ought«we  to 
have  any  manner  of  regard  to  them,  when 
an  opportunity  of  doing  good  works  pre- 
sents itself.  We  should  do  nothing  which 
can  give  occasion  to  the  Lord's  enemies  to 
blaspheme.  The  thing  is  i^ossible.  By 
the  grace  of  God  it  can  be  done.  The 
haters  of  Daniel  were  obliged  to  confess, 
"  we  shall  not  find  any  occasion  against 
this  Daniel,  except  we  find  it  against  him 
concerning  the  law  of  his  God."  (Dan. 
vi.  5.) 

5.  And  answered  them,. say ing,'fcWhich  of  you  shall 
have  an  ass  or  an  ox  fallen  into  a  pit.  and  will  not 
straightway  pull  liim  out  on  the  sabbath  day  ?  (i.  And 
they  could  not  answer  him  again  to  these  things. 

bEx.  xxiii.  5 ;  Deut.  xxii.  4 ;  Luke  xiii.  15. 

"  You  grudge  that  I  should  deliver  this 
man  upon  this  day  from  the  water  which 
is  choking  him,  yet  if  the  same  danger 
from  water  threatened  one  of  your  beasts, 
an  ass  or  an  or,  you  would  make  no  scruple 
of  extricating  it  on  the  Sabbath  from  the 
dangers  which  threatened  it;  how  much 
then  is  a  man  better  than  a  beast?"  And 
they  could  not  answer  him  again  to  these  things. 
They  w'ere  convinced,  no  doubt,  but  we 
read  nothing  of  their  conversion.  The 
obstinate  and  malicious  are  much  harder 
to  be  wrought  upon  than  the  ignorant  and 
scandalous.  It  is  easier  to  silence  such 
men  than  to  satisfy  them ;  to  stop  their 
mouths  than  to  remove  their  prejudices,  for 
obstinacy  will  hold  the  conclusion,  though 
reason  cannot  maintain  the  premises. 

7.  1.  And  he  put  forth  a  parable  to  those  which  were 
bidden,  when  he  marked  how  thev  chose  out  the  chief 
rooms:  saying  unto  them,  8.  When  thou  art  hidden 
of  any  »jan  to  a  wedding,  sit  not  down  in  the  highest 
room  ;  lest  a  more  honorable  man  than  thou  be  bidden 
of  him  ;  9.  And  he  that  bade  thee  and  him  come  and 
say  to  thee,  Ciive  this  man  place;  and  thnu  heein  with 
shame  to  take  the  lowest  room.  10.  ■^^But  when  tl'.ou  art 
bidden,  go  and  sit  down  in  the  lowest  room  :  tb:it  when 
he  that  bade  thee  eomoth.  he  mav  sav  unto  thee.  Friend, 
go  up  higher:  then  shalt  thou  have  worship  in  the 


868 


LUKE 


presence  of  them  that  sit  at  meat  with  thee.  11.  dFor 
whosoever  exalteth  himself  shall  be  abased;  and  he 
that  humbleth  himself  shall  be  exalted. 

<!Prov  xxv.  G,  7.  liJob  xxii.  29;  Ps.  xviii.  27;  Pro  v. 
xxix.  ii ;  Matt,  xxiii.  12 ;  Luke  xviii.  14 ;  James  iv.  6 ; 
1  Peter  v.  5. 

Chose  out  the  chief  rooms.  In  the  East  it 
is  still  the  custom  for  guests  to  occupy 
seats  that  mark  their  degree  of  rank.  The 
Pharisees  showed  a  great  anxiety  to  occupy 
the  most  honorable  eeats.  Our  Lord  openly 
censured  their  conduct,  and  alluded  to  one 
ofSolomon'sproverbs(xxv.  6),  an  authority 
that  they  professed  to  revere.  The  sinner 
is  bidden  to  enter  the  household  of  his 
Father,  and  to  hold  fellowship  with  that 
Father  liimself,  and  with  all  his  family. 
Everything  that  is  needful  for  his  refresh- 
ment and  comfort  is  spread  out  for  him 
within  the  house,  where  he  has  been  ad- 
mitted. And  having  entered,  he  is  in  a 
very  different  position  from  what  he  W'as 
before  he  had  heard  or  replied  to  that  in- 
vitation. Formerly  an  outcast  and  an 
alien,  now  he  is  a  recognized  and  welcome 
guest.  Now  the  "table  is  spread  for  him 
in  the  presence  of  his  enemies."  But  he 
must  take  good  heed  to  himself.  There  is 
no  room  for  self-exaltation  here.  He  must 
not  hegin  to  take  the  highest  room.  The  same 
spirit  which  led  him  to  feel  so  unworthy 
of  the  least  benefit  from  his  Father — which 
led  him  to  stand  afar  off,  and  hardly  to 
dare  to  lift  up  his  eyes  unto  heaven,  must 
characterize  him  still.  In  other  words,  Ave 
are  to  obey  the  Divine  command,  "  Let 
each  esteem  others  better  than  them- 
selves." The  injunction  is  to  take  the  low- 
est room — not  to  think  of  others  at  all,  but 
to  feel  that  to  be  admitted  to  sit  down  in 
such  communion  is  sufficient,  and  the  soul 
asks  no  more.  Our  Lord  says  that  this 
conduct  will  be  followed  by  the  master  of 
the  feast  calling  the  lowly  one  higher.  He 
does  not  put  forth  this  as  a  motive  w?iy  we 
should  take  the  lowest  place,  but  merely 
to  show  that  the  whole  ordering  and  ar- 
ranging of  these  things  are  of  the  Lord. 
He  may  say  unto  thee,  Friend,  go  up  higher, 
or,  He  may  not.  You  have  nothing  to  do 
with  that.  It  is  enough  for  you  to  be  at 
the  feast — leave  all  the  rest  to  Him — with 
this  certainty,  however,  that  whosoever  ex- 
alteth himself  shall  be  abased,  and  he  that  Jnan- 
bletk  himself  shall  be  exalted.  God  will  Him- 
self, according  to  His  own  will,  and  in  His 


own  way,  establish  this  truth.  We  must 
honor  Him  by  putting  all  this  into  His 
hands  with  real  heartfelt  humility.  And 
He  will  take  care  just  to  give  us  that  place 
by  which  He  will  be  honored,  and  we  our- 
selves made  happy  and  glorious  forever. 

12.  H  Then  said  he  also  to  him  that  bade  him,  When 
thou  makest  a  dinner  or  a  supper,  call  not  thy  friends, 
nor  thy  brethren,  neither  thy  kinsmen,  nor  thy  rich 
neighbours ;  lest  they  also  bid  thee  again,  and  a  recom- 
pense be  made  thee.  13.  But  when  thou  makest  a 
feast,  call  the  poor,  the  maimed,  the  lame,  ^the  blind. 
14.  And  thou  shalt  be  blessed  ;  for  they  cannot  recom- 
pense thee :  for  thou  shalt  be  recompensed  at  the  res- 
urrection of  theiust.— cNeh.  viii.  10-12. 

To  him  that  bade  him.  We  must  not  even 
allow  the  hospitality  of  those  Avho  appear 
friendly  to  interrupt  us  in  our  duty,  or  in- 
duce us  to  be  unfaithful,  though  the  con- 
trary conduct  will  probably,  on  some 
occasions,  draw  on  us  the  censure  of  rude- 
ness or  ingratitude.  A  dinner  or  a  supper. 
The  inhabitants  of  the  East  generally,  and 
as  well  the  Greeks  and  Romans  also,  took 
a  slight  dinner,  chiefly  of  fruits,  milk, 
cheese,  etc.,  about  ten  or  eleven  o'clock  of 
our  time,  and  then,  on  account  of  the 
burning  heat  of  noon,  deferred  their  prin- 
cipal meal  till  about  six  or  seven  in  the 
afternoon.  Call  not  thy  friends,  nor  thy 
brethren,  neither  thy  kinsmen,  nor  thy  rich 
neighbors.  These  terms  merely  mean  the 
higher  classes  of  society,  to  which  the  host 
himself  belonged.  ^-1  feast.  A  general  en- 
tertainment, or  banquet.  Some  suppose 
that  Christ  alludes  here  to  the  festival  of 
the  second  sort  of  first  fruits  (or  the  feast 
of  weeks),  at  which  Moses  enacted  that 
servants  and  widows,  orphans  and  Levites, 
should  be  make  free  partakers.  (Deut. 
xvi.  11-14,  xii.  12-18)  For  thou  shalt  be 
recompensed  at  the  resurrection  of  the  just.  We 
are  not  to  understand  here  that  resurrec- 
tion is  the  special  privilege  of  the  righteous. 
It  is  hard  to  put  any  other  sense  on  the 
expression  than  this :  that  there  is  a  res- 
urrection of  which  none  but  the  just,  or 
righteous,  shall  be  partakers — a  resurrec- 
tion which  sh;ill  be  the  peculiar  privilege 
of  the  righteous,  and  shall  precede  that  of 
the  wicked.  The  last  words,  of  the  just, 
would  have  been  purposeless  if  the  Saviour 
had  here  had  in  mind  the  general  resur- 
rection which  he  describes,  e.  g.,  John  v. 
28,29.  He  distinguishes,  like  Paul  (IThes. 
iv.  16;  1  Cor.  xv.  23)  and  John  (Rev.  xx. 
5,  6),  between  a  first  and  a  second  resur- 
rection.    (Comp.,  also,  Luke  xx.  34-36.) 


CHAPTER   XIV. 


869 


Our  Lord,  in  these  verses,  gives  no  les- 
son against  the  interchange  of  liospitalities 
among   friends.     He  does  not  deny  that 
they  have  their  hoaUhful,  social  iniiuence 
among  men.  The  repayments  of  the  social 
debts  of  life,  performed  in  the  right  spirit, 
have  the  blessing  of  God  upon  them.     He 
would  be  evidently  condemning  Himself 
in  attending  them,  if.  He  v.'ere  rebuking 
the  inviters.     Neither  did  Jesus  mean,  ab- 
solutely and  universally,  to  prohibit  men 
fi'om  entertaining  their  Avealthy  friends, 
relatives  and  neighbors.     Nor  did  He  in- 
tend to  encourage  an  injudicious,  useless 
and    profuse   expenditure    of   money  in 
giving  to  the  poor.     But  the  sentiment  is 
simply  this  :  that  we  are  not  to  lavish  our 
attentions  upon  those  only  from  whom 
we   may  expect    some    favor   in  return, 
which  is  the  very  essence  of  selfishness, 
but  are  to  expend  them  upon  those  rather 
whose  condition  in  life  forbids  the  hope 
that  they  can  repay  our  kind  attention. 
Only  where  one  does  something,  not  out 
of   an  every-day  craving  for  advantage, 
but  out  of  disinterested  love,  does  the 
Saviour  promise  the  richest  reward.     The 
venerable  reformer  and  martyr.  Hooper, 
of  England,  while  he  was  Bishop  of  Glou- 
cester, entertained  a  certain  number  of 
the    poor    everj'    day,  with  a  dinner  of 
whole  and  wholesome  meats,  in  his  great 
hall,  having  first  examined  them  in  the 
Creed,   the   Lord's   Prayer  and  the  Ten 
Commandments ;   nor  would  he  himself 
sit  down  to  the  table  until  his  poor  guests 
had  been  served.     But  though   he   had 
given  his  goods  to  feed   the   poor,   and 
though  at  length  he  gave  his  body  to  be 
burned,  so  far  was  he  from  trusting  in  his 
good     deeds    for    salvation,    that,    when 
brought  to  the  stake,  he  was   heard  to 
pray  thus:  "  Lord,  I  am  hell,  but  thou  art 
heaven ;  I  am  a  sink  of  sin,  but  thou  art  a 
gracious  God  and  a  merciful  Redeemer." 

1-5.  If  And  when  one  of  thein  that  sat  at  meat  with 
him  heard  these  things,  he  said  unto  him,  'Blessed  is  he 
that  shaU  eat  bread  in  the  kingdom  of  God. 

fRev.  xlx.  9. 

The  moment  our  Lord  touched  upon 
the  resurrection  of  the  just,  one  of  the 
company  laid  hold  of  His  words,  as  afford- 
ing a  welcome  opix>rtunity  to  turn  the 
conversation  into  another  channel,  and 
expressed  a  great  desire  to  participate  in 


the  blessedness  of  that  day,  of  which, 
however,  his  heart  knew  nothing,  so  that 
he  only  feigned  this  stroke  of  piety  with 
his  lips. 

To  eat  bread  is  a  well-known  Hebrew 
phrase  for  sharing  in  a  repast,  whether  it  be 
at  a  common  meal  or  at  a  sumptuous  feast. 
Kiiiffdom  of  God.  By  this  the  Jew  meant  a 
iXHurrection  kingdom,  when  the  Messiah 
should  come.  Perhaps  he  wished,  in  say- 
ing what  he  did,  to  end  Chrii^t's  discourse, 
which  contained  nothing  flattering  for  the 
host,  and  thus,  with  worldly  covetousness, 
come  to  the  help  of  the  Pharisee  who  had 
invited  him,  and  avert  the  threatening 
storm.  At  all  events  by  what  was  pre- 
viously intimated  of  the  moral  condition 
of  the  guests,  and  still  more  by  the  whole 
structure  of  the  ixirable,  in  which  it  is 
manifested,  by  means  of  the  guests  first 
invited,  how  an  earthly  disposition  and 
the  love  of  this  present  world  withhold  so 
many  from  a  blessed  participation  in. the 
great  supj^er,  and  how  those  only  made 
their  appearance  there,  in  whose  case  no 
such  hindrance  existed,  we  are  justified  in 
thinking  that  the  man's  language  was  not 
expressive  nor  indicative  of  a  real  earnest 
desire  for  i^articipation  of  the  blessedness 
of  the  finally  saved. 

10.  BThen  said  he  unto  him,  A  certain  man  made  a 
great  supper,  and  bade  many :— k-ilatt.  xxii.  2. 

This  parable,  though  there  are  some 
points  of  resemblance  between  it  and  that 
recorded  in  Matt.  xxii.  1-14,  is  i^erfectly 
distinct  from  it.  This  occurred  at  a  meal, 
that  in  the  temple;  this  at  an  earlier 
period,  that  at  a  much  later.  At  the  time 
of  Luke's  narrative,  the  hostility  of  the 
Pharisees  was  not  yet  so  intensely  ex- 
pressed, and  there  was  some  hope  of 
softening  down  and  winning  to  a  better 
mind,  and  therefore  all  is  gentle  and  ])er- 
suasive.  At  the  time  of  Matthew's  narra- 
tive, the  hostility  and  hatred  of  the 
Pharisees  to  the  Son  of  man  had  risen  to 
its  highest  > possible  pitch.  There  seems 
to  have  been  left  no  hope,  and  therefore 
there  is  a  tone  of  stern  and  unsparing 
severity. 

A  certain  man,  that  is,  the  Saviour.  In 
this  case  it  is  not  a  king,  but  a  i>erson  in  a 
private  station,  who  provides  the  feast. 
And  the  occasion  of  the  rejoicing  is  not 


870 


LUKE. 


the  marriage  of  the  entertainer's  son  ;  it 
is  an  ordinary  example  of  hospitaUty  exer- 
cised by  an  affluent  citizen.  Made  a  great 
supper.  The  representation  of  the  bless- 
ings of  the  Messiah's  kingdom,  under 
the  image  of  a  feast,  was  very  common 
(Lsa.  XXV.  6;  Prov.  ix.  1-5  ;  Matt.  viii.  11  ; 
also  various  passages  in  the  Book  of  Rev- 
elation). As  men's  relish  is  so  little,  their 
desire  so  feint  for  the  things  heavenly, 
they  are  therefore  presented  to  them 
under  such  inviting  images  as  this,  that  if 
possible  they  may  be  stirred  up  to  a  more 
earnest  longing  after  them. 

The  word  translated  supper  was,  in 
ancient  times,  employed  generally  to  sig- 
nify the  principal  meal,  without  reference 
to  a  particular  period  of  the  day ;  and, 
from  the  circumstances  of  this  case,  it 
would  appear  that  the  feast  was  a  dinner 
at  an  early  hour,  not  a  supper  in  our  sense 
of  the  word.  The  supper  may  be  called 
great,  as  well  on  account  of  the  abundance 
of  the  refreshing  viands,  as  on  account  of 
"its  being  intended  to  be  celebrated  by 
manj\  How  rich  and  abundant  the  pro- 
visions which  God  has  made  in  His 
Gospel  for  those  who  will  come  to  His 
house,  enter  the  Church,  and  become  true 
members  of  it  by  repentance  toward 
God,  and  feith  in  our  Lord  Jesus  Christ ! 
For  such  there  is  refreshment  in  the  dis- 
coveries and  promises  of  the  Gospel 
(Luke  i.  78;  Mai.  iv.  2) ;  in  its  privileges 
and  blessings,  such  as  the  knowledge  of 
salvation  by  the  remission  of  sins,  the 
favor  of  God,  regeneration,  adoption,  &c. 
(Matt.  xi.  28) ;  in  the  communications  of 
grace  through  the  Spirit,  and  the  prospects 
of  future  glory  and  felicity.  (lsa.  Iv.  1-6.) 
Provision  is  made  in  the  Gospel  for  the 
sustenance  or  support  of  the  Divine  life  in 
all  penitent  believers,  namely,  the  blood 
and  righteousness,  or  the  merits,  of  Christ 
(.John  vi.),  received  and  fed  upon  by  faith  ; 
"  this  is  the  bread  that  came  down  from 
heaven,  that  a  man  may  eat  thereof,  and 
not  die"  (verse  50). 

And  bade  vuiny.  It  was  a  custom  exist- 
ing among  the  Jews,  in  giving  entertain- 
ments, first  to  issue  their  invitations  to 
their  guests  generally,  and  then  on  the 
day  appointed  to  send  out  again  to  them 
who  were  invited  to  call  them  to  the  feast. 


The  Jews,  as  sprung  from  4-braham,  were 
invited  to  the  feast,  for  to  that  patriarch 
was  the  seed  promised  through  which  the 
blessing  was  to  come,  and  accordingly  th« 
prophets  carried  it  forward,  and  showed 
the  people  that  there  was  no  failure  in 
regard  to  the  Lord's  will  concerning  the 
glorious  festival  for  which  He  had  made 
all  previous  pi-eparation,  and  pressed  on 
them  His  invitations.  At  the  opening  of 
the  Gospel  dispensation,  God  sent  the 
harbinger  of  the  Messiah,  John  the  Bap- 
tist, the  Messiah  himself.  His  son  and  ser- 
vant, with  His  servants,  the  Apostles,  first 
twelve  and  then  the  seventy,  and  by  them 
invitations  had  been  given.  The  invita- 
tion comes  from  the  free  grace  and  love  of 
God ;  on  the  part  of  the  invited  there  is 
found  no  worth  or  desert.  The  invitation 
is  still  always  made  through  the  procla- 
mation of  the  blessed  Gospel  in  churches, 
schools  and  families,  by  all  who  communi- 
cate its  truth  to  others.  The  fact  of  many 
invitations  being  given,  is  evidence  of  the 
greatness  and  expensiveness  of  the  feast, 
and  renders  the  conduct  of  those  refusing 
attendance  more  inexcusable. 

17.  And  isent  his  servant  at  supper  time  to  say  to 
tlieni  that  were  biiiden,  Come;  for  all  things  are  liow 
ready.— 1' Prov.  ix.  2,  5. 

It  was  an  Eastern  custom  to  bid  the  guests 
a  second  time,  by  a  messenger,  who  an- 
nounced that  they  might  come  because 
everything  was  ready.  Servant.  When 
the  fullness  of  time  was  come  (Gal.  iv.  4), 
John  the  Bajitist  and  the  Apostles  went 
forth  to  say  to  those  that  were  bidden,  to 
the  people  of  Israel,  now  is  the  time,  come. 
Servant,  however,  is  to  be  taken  in  a  col- 
lective sense.  It  is  the  calling  voice  of  God, 
as  uttered  through  all  His  messengers. 
Supper  time,  literally,  at  the  hour  of  supper. 
Coming  denotes  the  necessary  internal 
change  and  readiness  for  receiving  what 
was  prepared,  just  as  corporeal  coming 
implies  a  change  of  place.  The  repeating 
of  the  invitation  manifests  the  earnest 
desire  and  gracious  jjurpose  of  God  to  do 
everything  on  His  part  to  bring  men  to  a 
participation  in  the  offered  salvation,  and 
at  the  same  time,  also,  the  utter  invalidity 
of  the  alleged  grounds  of  excuse, /or  all 
things  are  noiv  ready.  Now  is  indicative  of 
the  present  time,  in  the  New  Testament. 
All  things  are  now  ready.     All  preceding 


CHAPTER  XIV. 


871 


dispensations  were  a  preparation  for 
Christ.  When  He  appeared  in  the  flesh, 
those  who  had  been  all  along  brought  up 
within  the  lines  of  the  privileged  people 
were  invited  to  behold  the  Lamb  of  God 
that  taketh  away  the  sin  of  the  world. 
This  is  repeated  in  the  experience  of 
every  generation,  and  every  individual 
that  grows  up  within  the  circle  of  Chris- 
tian ordinances,  as  soon  as  the  mind  com- 
prehends the  message  of  niercy.  As  each 
attains  maturity,  he  is  informed  that  all 
things  are  now  ready — he  is  invited  and 
pressed  to  believe  in  the  Lord  Jesus  Christ 
that  he  may  be  saved. 

It  i.b  a  blessed  truth  that  there  is  nothing 
wanting  on  God's  part  for  the  salvation 
of  man.  If  man  is  not  saved,  the  fault  is 
not  on  God's  side.  The  Father  is  ready 
to  receive  all  who  come  to  Him  by  Christ. 
The  Son  is  ready  to  cleanse  all  from  their 
sins  who  apply  to  Him  by  faith.  The 
Spirit  is  ready  to  come  to  all  who  ask  for 
Him. 

18.  And  they  all  with  one  consent  began  to  make  ex- 
cuse. The  first  said  unto  him,  I  have  bought  a  piece  of 
ground,  and  I  must  needs  go  and  see  it:  I  pray  thee 
have  me  excused. 

They  began  to  beg  off ;  they  did  not  give 
a  plain  and  flat  denial,  but "  made  excuse," 
thus  acknowledging  themselves  the  neces- 
sity of  an  excuse  in  some  manner  plausi- 
ble, and  thereby  indirectly  establishing 
the  fact  that  they  were  under  obligation 
to  appear.  It  is  to  the  honor  of  Christian- 
ity that  so  few  deny  its  claims,  and  only 
ask  to  be  excused  from  yielding  to  them. 
With  one  consent.  There  is  no  reason  to 
believe  that  they  met  together  and  framed 
a  plan  to  insult  their  entertainer.  The 
servant  saw  them  separately  and  received 
their  answers ;  the  meaning  is,  with  one 
spirit  or  accord,  unanimously.  We  must 
not  suppose  that  our  Lord  meant  absolutely 
that  aZi  the  leading  men  among  the  Phari- 
sees begged  off,  for  there  may  have  been 
some  exceptions,  such  as  Nicodemus,  for 
example. 

The  first  said  unto  him,  &c.  He  alleges  he 
had  bought  the  land  without  seeing  it, 
being  thus  a  type  of  the  folly  of  worldly 
men,  who  spend  their  time,  thoughts  and 
strength  on  things  of  which  they  do  not 
know  the  real  worth.  Must  needs :  I  am 
under  the  necessity  of  going  away  from  home. 


He  wished  to  see  his  possession  that  he 
might  glory  in  it,  as  Nebuchadnezzar 
gloried  when  he  walked  in  his  palace  and 
said:   "Is  not  this  great  Babylon  that  I 

have  built by   the   might   of    my 

power,  and  for  the  honor  of  my  majesty." 
(Dan.  iv.  30.)  Have  me  excused,  not  only 
now,  but  always.  This  entreaty  to  be  ex- 
cised is  an  acknowledgment  of  the  ground- 
lessness of  the  pretext,  the  worthlessness 
of  the  excuse,  the  improiDriety  of  remain- 
ing away,  the  guiltiness  of  the  man's  con- 
duct, and  hence  shows  the  greatness  of 
his  perverse,  worldly  state  of  mind. 

19.  And  another  s.aid,  I  have  bought  five  yoke  of  o-xen, 
and  I  go  to  prove  them :  I  pray  thee  have  me  excused. 

The  number  five  has  no  special  signifi- 
cancy.  To  prove,  test  their  strength,  endu- 
rance and  docility.  I  go;  am  going  even 
now — he  has  only  just  time  to  add,  "  I  beg 
thee,"  while  he  already  desires  to  be  with 
the  oxen. 

20.  And  another  said,  I  have  married  a  wife,  and 
therefore  I  cannot  come. 

Married  a  ivife,  &c.  The  other  two,  even 
when  they  plead  their  excuses,  are  them- 
selves conscious  that  they  are  hardly  valid, 
hence  pray  to  be  excused.  This  man  makes 
no  such  request,  seems  to  regard  his  excuse 
legitimate,  and  declares  it  in  a  tone  of  self- 
confidence  which  does  not  even  deem  an 
excuse  as  necessary.  The  greater  peremp- 
toriness  of  his  refusal  shows  that  the  force 
of  his  temptation  lay  in  the  difficulty  of 
reconciling  conflicting  duties.  Attendance 
upon  the  feast,  however,  would  not  have 
involved  the  violation  of  any  duty  arising 
out  of  his  new  relation,  but  simply  the 
holding  it  of  inferior  importance  on  a  given 
occasion. 

Here  we  have  a  vivid  i>icture  of  the  re- 
ception which  the  Gospel  is  continually 
meeting  with  wherever  it  is  proclaimed. 
It  is  not  avowed  dislike  to  it  which  is  so 
much  to  be  feared.  It  is  that  procrastina- 
ting, excuse-making  spirit,  which  is  always 
ready  with  a  reason  why  Christ  cannot  be 
served  to-day.  Let  the  words  of  our  Lord 
on  this  subject  sink  down  into  our  hearts. 
Infidelity  and  immorality,  no  doubt,  slay 
their  thousands,  but  decent,  plausible, 
smooth-spoken  excuses  slay  their  tens  of 
thousands.  No  excuse  can  justify  a  man 
in  refusing  God's  invitation,  and  not  com- 
ing to  Christ. 


872 


LUKE. 


In  relation  to  the  excuses  of  the  men  in 
the  parable,  let  the  following  things  be 
noted : 

1,  They  were  frivolous.  They  did  not 
constitute  a  real  hindrance.  Neither  sick- 
ness nor  the  death  of  friends  detained  them 
at  home— they  could  have  foreseen  those 
events ;  but  it  showed  great  contempt  to 
purchase  land  or  oxen,  or  to  contract  a 
marriage  at  the  time  they  had  agreed  to 
come  to  the  feast.  It  would  have  been  far 
better  to  have  refused  at  first,  than  to 
accept  the  invitation,  and  then  to  make 
excuses  when  the  feast  was  prepared  and 
the  master  was  waiting.  2.  They  were  the 
same.  Though  variant  inform,  they  were 
identical  in  origin  and  substance.  They 
all  manifest  the  same  perverse  state  of 
heart,  only  the  obiect  of  the  sinful  love  is 
not  uniform.  3.  The  excuses  were  all  based 
on  things  lawful  in  themselves.  The  abuse 
of  lawful  things  ruins  many  souls.  4.  There 
was  an  ascending  scale  of  contumacy  in 
these  men.  The  first  pleaded  necessity;  the 
second  did  not  plead  necessity,  but  went 
to  prove  his  oxen  ;  the  third  gave  a  rude, 
point-blank  refusal — "  I  cannot  come."  5. 
All  these  excuses  were  probably  false,  for 
it  is  not  likely  that  the  first  two  would  buy 
ground  and  oxen  before  seeing  and  trying 
them.  As  to  the  third,  see  on  verse  20. 
6.  If  these  excuses  were  not  false,  they 
were  falsely  applied.  Men  often  give  a 
reason  different  from  the  real  one,  for  not 
being  Christians. 

21.  So  that  servant  came,  and  showed  his  lord  these 
things.  Then  the  master  of  the  house  heing angry  said 
to  his  servant,  Go  out  quickly  into  the  streets  and  lanes 
of  the  city,  and  bring  in  hitlier  tiie  poor,  and  the 
maimed,  and  the  halt,  and  the  blind. 

Ministers  must  lay  before'  their  Lord 
their  good  or  bad  success.  They  must  do 
it  now  at  the  throne  of  grace,  going  to  God 
with  thanksgivings,  if  they  see  the  fruit 
of  their  labor,  or  with  complaints,  if  they 
labor  in  vain.  They  will  do  this  hereafter 
at  the  judgment  seat  of  Christ,  witnesses 
against  those  who  persist  in  unbelief  and 
perish,  to  prove  that  they  were  fairly 
invited,  and  witnesses  for  those  that  have 
accepted  the  call.  (Heb.  xiii.  17.)  Being 
angry.  God  is  not  liable  to  the  passion  of 
anger,  as  the  giver  of  a  feast  whose  feast 
is  despised.  Yet  these  words  are  meant 
to  teach  us  that  unbelief  and  rejection  of 
the  Gospel  are  very  provoking  to  God.    At 


the  same  time  that  they  indicate  the  right- 
eous displeasure  of  God  toward  the  conduct 
of  the  guests ;  they  show  once  more  His 
earnest  desire  for  their  welfare,  the  unsat- 
isfiictoriness  of  all  their  excuses,  and  the 
justness  of  His  expectation,  that  the 
invited  would  accept  the  invitation. 

Quickly,  in  haste,  soon  these  offers  must 
cease,  this  opportunity  shall  have  passed 
away.  This  second  sending  forth  of  the 
servant  refers  to  the  commission  given  to 
the  Apostles  of  Christ  to  preach  the  glad 
tidings  of  His  Gospel,  and  invite  sinners 
to  the  feast  of  salvation.  By  the  terms  of 
this  commission,  they  were  to  "  begin  a(. 
Jerusalem."  And  so  here  it  is  "  the 
streets  and  lanes  of  the  city  "  to  which  the 
servant  is  sent.  The  poor,  and  the  maimed, 
and  the  halt,  and  the  blind.  These  woids 
describe  primarily  the  Gentiles,  who  were 
just  in  this  miserable  condition  as  com- 
pared to  the  Jews.  Secondly,  they  describe 
all  sinners  to  whom  the  Gospel  is  offered, 
who  feel  their  sins  and  acknowledge  their 
own  spiritual  need  and  poverty.  In  these 
words  there  seems  to  be  a  reminiscence  of 
the  precept  Christ  gave  (verse  13.)  Out- 
ward want  and  corporeal  wretchedness  are 
easily  a^jprehended  by  the  eye  and  the 
mind ;  hence  under  this  description  are 
meant  all  such  as  feel  the  necessities  of 
their  soul  and  their  spiritual  wretchedness. 
(Matt.  V.  3.) 

22.  And  the  servant  said,  Lord,  it  is  done  as  thou  hast 
commanded,  and  yet  there  is  room. 

Much  humility  is  shown  in  the  servant's 
reply.  He  does  not  say,  "  I  have  done  as 
thou  hast  commanded,"  lest  it  should  look 
like  taking  some  glory  or  credit  to  himself, 
but,  "  It  is  done  as  thou  hast  commanded," 
so  that  the  instrument  is  lost  and  obscured 
in  the  luster  of  him  that  uses  it.  A  true 
minister  of  the  Gospel  will  thus  feel. 
Yet  there  is  room,  the  feast  must  have  its 
full  complement  of  guests.  It  has  been 
prepared  at  a  most  costly  price,  and  there 
must  not  be  one  vacant  i^lace  at  the  table. 
Since  now  the  will  of  the  Lord  has  been 
executed,  the  invitation  held  out  to  others, 
and  by  them  accepted,  the  greatness  of 
Divine  grace  is  expressed  in  these  words, 
as  is  also  its  universality  in  verse  23.  The 
room  is,  indeed,  as  vast  as  the  merits  of  the 
atonement,  capacious  as  heaven  itself. 
This  expression  seems  to  show  that  there 


CHAPTER   XIV. 


873 


is  more  willingness  on  God's  part  to  save 
sinners  than  there  is  on  the  part  of  sinners 
to  be  saved,  and  more  grace. to  be  given 
than  there  are  hearts  willing  to  receive  it. 

23.  And  the  lord  said  unto  the  servant,  Go  out  into 
the  highways  and  hedges,  and  compel  them  to  coine  in, 
that  my  house  may  be  tilled. 

Highways  and  hedges,  that  is,  the  public 
roads,  and  paths  hedged  in,  and  passing 
through  or  along  by  vineyards.  Compel 
them  to  come  in.  It  yields  a  most  delightful 
consolation,  that  God  orders  men  to  be 
compelled,  for  it  intimates  that  He  really 
seeks  our  salvation,  and  really  wishes  us 
to  be  saved,  as  when  a  father  is  seriously 
concerned  about  the  government  of  his 
son,  he  not  only  employs  cold  admonitions, 
but  also  a  certain  severity  of  discipline 
toward  him,  and  constrains  him  to  do 
what  is  required.  The  meaning  is,  that 
the  moral  compulsion  of  love  must  be 
used.  Men  are  to  be  compelled,  by  argu- 
ment, by  the  force  of  moral  suasion,  by 
commending  the  thing  to  their  consciences, 
to  come  in,  and  partake  of  those  benefits 
provided  for  them  in  the  Gospel.  That 
my  house  may  be  filled.  It  is  only  God's 
design  of  mercy  to  save  sinners  (Eph.  i.  3), 
not  any  proper  merit  on  the  part  of  men, 
which  is  the  ground  of  the  invitation;  it 
must  not  be  that  His  grace  has  been  pre- 
pared in  vain.  If  some  reject,  others  will 
thankfully  accept  it.  "  Though  Israel  be 
not  gathered,  yet  shall  I  be  glorious  in  the 
eyes  of  the  Lord,  and  my  God  shall  be 
my  strength,"  &c.  (Isa.  xlix.  5,  6.)  God 
will  have  a  Church  in  the  world,  though 
multitudes  may  reject  the  Gospel. 

24.  For  I  say  unto  you,  'That  none  of  those  men 
which  were  bidden,  shall  taste  of  my  supper. 

'Matt.  xxi.  43  and  xxii.  8 ;  Acts  xiii.  46. 

The  ingratitude  of  those  that  slight 
offers  of  grace  and  mercy,  and  the  con- 
tempt which  they  put  on  God,  is  a  very 
great  provocation  of  Him.  Mercy  abused 
turns  to  the  greatest  wrath.  When  the 
ungrateful  Israelites  despised  the  land  of 
promise,  God  "  sware  in  His  wrath  that 
they  should  not  enter  into  His  rest." 
Grace  despised  is  grace  forfeited.  They 
that  will  not  have  Christ  when  they  may, 
shall  not  have  Him  when  they  would. 
Do  not  the  words,  none  of  those,  &c.,  seem 
to  indicate  that  a  time  would  arrive  when 
those  who  had  made  excuses  wonld  repent 


of  their  folly,  and  seek  to  be  admitted  to 

the  feast  ?    But  they  would  find  the  door 

shut  against  them._    When  they  knocked, 

they  would  hear  a  voice  within,  saying, 

"I  know  you  not."    They  would  not  be 

permitted  even  to  taste  the  supper,  of 

which  they  had   once  been  invited   to 

partake. 

2-5.  H  And  there  went  great  multitudes  with  him: 
and  he  turned,  and  said  unto  them, 

Jesus  was  now  on  His  way  to  Jerusalem. 
The  multitudes  which  followed  Him  proba- 
bly did  so  only  as  He  walked  from  the 
feast  to  His  place  of  abode.  At  all  events, 
it  is  to  be  supposed  that  they  returned  to 
their  homes,  as  He  approached  the  Jordan 
to  cross  over  to  Jericho.  They  were  under 
a  slight  and  transient  impression.  He 
knew  that  they  had  generally  very  erro- 
neous notions  of  His  kingdom,  and  were 
not  prepared  to  submit  to  the  lobse.-s  and 
privations,  or  to  encounter  the  various 
dangers  and  difficulties  which  certainly 
awaited  His  true  disciples.  From  love, 
therefore.  He  is  stern  enough  to  portray 
to  them  in  darkest  colors  the  conditions 
of  being  His  disciples,  that  they  may  be 
held  back  from  foolish  fancy,  and  led  to 
self-examination.  The  temptation  to  ad- 
mit people  to  full  communion,  and  endorse 
and  approve  them  as  true  Christians, 
before  thej''  have  given  evidence  of  de- 
cided grace,  is  very  strong.  The  inclina- 
tion to  set  before  j^oung  inquirers  the  joys 
and  comforts  of  the  Gospel,  without  any 
proportionate  exhibition  of  the  cross  and 
the  tight,  recjuires  constant  watching 
against.  The  close  imitation  of  our  Lord's 
conduct  in  this  passage  would  probably 
greatly  lessen  the  number  of  our  communi- 
cants. But  it  may  be  doubted  whether  we 
should  not  gain  in  quality  what  we  lost 
in  quantity,  and  whether  we  should  not 
be  freed  from  many  of  those  disgraceful 
backslidings  and  gross  inconsistencies, 
which  so  often  nowadays  brings  discredit 
on  religion. 

26.  klf  any  man  come  to  me,  'and  hate  not  his  father, 
and  mother,  and  wife,  and  children,  and  brethren,  and 
sisters,  "yea,  and  his  own  life  also,  he  cannot  be  my 
disciple. 

kDeut.  xiii.  G  and  xxxiii  9;  Matt.  x.  37.  'Rom.  ix.  13. 
™Rev.  xii.  11. 

The  coming  to  Jesus  is  not  the  same  as 
the  coming  after  Him.  (Matt.  xvi.  24.) 
The  latter  presupposes  that  one  is  already 


874 


LUKE 


His  disciple,  the  other  that  one  desires  to 
become  such.  And  hate  not  his  father,  &c. 
None  can  suppose  that  Jesus  disapproves 
of  natural  affection.  This  would  have 
been  to  contradict  the  fifth  commandment. 
His  whole  life  and  teaching,  His  conduct 
to  His  mother  when  He  was  on  the  cross, 
refute  such  a  notion  at  once.  By  the 
words  themselves  He  guards  himself 
against  possible  misconstruction,  for  He 
says  not  only,  if  any  man  hate  not  his  father 
and  motlier,  &c.,  but  his  ovm  life  also.  To 
know  what  He  means  by  the  hate  in  the 
one  case,  we  have  only  to  consider  what  it 
can  mean  in  the  other.  One  thing  is  said 
to  be  loved,  another  hated,  in  Scripture, 
when  the  former  is  much  preferred,  and 
especially  when,  out  of  re'gard  to  it,  the  lat- 
ter is  neglected  and  forsaken.  (Comp.  Gen. 
xxix.  31 ;  Deut.  xxi.  15-17  ;  Mai.  i.  3 ;  Rom. 
ix.  13  and  Matt.  vi.  24.)  Matthew  x.  37  ex- 
presses the  true  meaning  of  the  words  hate 
■not,  when  He  says,  He  who  loveth  his  father  and 
mother  more  than  me.  The  meaning  of  the 
expression,  then,  is,  that  love  to  Christ  in 
order  to  be  genuine  must  be  supreme. 
Earthly  affections,  when  they  come  into 
collision  with  His  claims  must  be  postpon- 
ed. He  has  done  more  for  us  than  our 
nearest  relative.  When,  therefore,  the 
drawings  of  affection  stand  in  the  way  of 
our  entire  surrender  to  Him — our  supreme 
devotion  to  His  interests — their  power 
must  be  rejected.  If  one  or  another  dearly 
cherished  object  stands  on  one  side,  and 
Christ  on  the  other,  we  need  not  love 
them  the  less,  because  we  cannot  go  with 
them,  but  we  must  love  Him  more.  Even 
life  and  its  attendant  blessings  are  also  to 
be  regarded  as  worthless,  when  placed  in 
an  opposing  scale  to  the  love  of  Christ, 
and  therefore  to  be  freely  surrendered 
when  required  to  be  yielded  up  in  His 
service.  Without  such  a  spirit,  no  one  can 
be  Christ's  disciple.  He  builds  without  a 
foundation,  wlio  pretends  to  be  the  servant 
of  God,  without  loving  Him,  or  to  love 
Him  as  he  ought,  without  preferring  Him 
above  all  things  whatsoever. 

27.  And  "whosopver  doth  not  bear  his  cross,  and  come 
after  me,  cannot  be  my  disciple. 

"Matt.  xvl.  24;  Mark  viii.  34  ;  Luke  ix.  23;  2  Tim. 
iii.  12. 

Our  Saviour  had  not  been  crucified,  but 
death  by  crucifixion,  though  a  Roman 


punishment,  had  already  been  made  by 
the  Roman  dominion  familiar  to  the  Jew- 
ish eyes.  In  adopting  this  symbol  of  self- 
denial.  He  had  Himself,  doubtless,  even 
already  in  the  distance,  beheld  this  instru- 
ment of  His  own  i>ain  and  ignominy.  The 
cr-oss  is  a  large  and  comprehensive  word, 
but,  with  whatever  variety  applied  to  in- 
dividuals, it  cannot  lose  its  essential  nature 
— it  still  carries  the  nails  that  pierced  the 
body,  and  the  shame  that  penetrates  the 
soul.  What  our  Lord  here  commands,  is 
that  each  follower  should  bear,  not  his 
Saviour's  cross,  but  his  own.  The  require- 
ment is,  that  as  Christ  bore  His  own  cross 
to  His  own  crucifixion,  so  His  followers 
should  bear  each  his  own  cross  to  his  own 
crucifixion. 

And  come  after  me.  Christ  is  here  pre- 
sented as  our  example  in  bearing  of  the  cross. 
He  is  everywhere  described  as  being  ever 
tempted,  just  as  we  are,  though  ever  victo- 
rious, as — alas ! — we  are  not.  Nor  can  we 
doubt  the  disciplinary  character  of  this 
constant  and  painful  struggle,  when  we 
are  told  that,  "  though  a  Son,  He  learned 
obedience  by  the  things  which  He  suf- 
fered," that  He  was  "  made  perfect  through 
sufferings,"  and  by  that  means  "became 
the  Author  of  eternal  salvation  to  all  them 
that  obey  Him. 

Those,  therefore,  who  would  be  Christ's 
disciples,  must  come  after  Him  in  those 
sufferings  which,  under  the  blessing  of 
God,  purify  and  fit  for  heaven.  Each  fol- 
lower, who  has  the  spirit  of  the  Master,  is 
crucified  in  behalf  of  Christ  and  of  truth — 
crucified  in  fact  or  in  readiness.  They  are 
not  ambitious  to  share  with  Jesus  in  the 
merit  of  His  suflerings  as  the  Atoner,  for 
this  is  absolutely  and  forever  impossible  ; 
but  there  is  more  than  a  willingness  to 
participate  with  Him  in  the  benefit  of  His 
sufferings  as  the  Purifier,  and  also  to  be 
conformed  to  Him  in  their  own  sufferings. 
Paul  joyfully  suffered  the  loss  of  all  things, 
and  counted  them  but  dung,  that  he  might 
have  the  righteousness  ivhich  is  through  the  faith 
of  Christ,  the  righteousness  which  is  of  God  by 
faith,  that  he  might  knoiv  Him,  and  the  power 
of  His  resurrection,  and  the  felloieship  of  His 
sufferings,  being  made  conformable  unto  His 
death.     (Phil.  iii.  8-10;  see  Col.  1.  24.) 

Christ  never  discouraged  a  sincere  soul 


CHAPTER    XIV, 


875 


from  following  Him.  But  He  has  given  a 
true  description  of  the  nature  of  His  ser- 
vice, so  that  none  can  say  that  it  was  rep- 
resented as  easier  than  they  found  it.  A 
poor  Madagascar  woman,  who  had  under- 
gone great  persecutions,  was  once  asked 
whether  she  was  surprised  when  afhictions 
overtook  her.  She  replied:  "No,  from  the 
first  we  knew  it  was  written,  that  thi-ough 
much  tribulation  we  must  enter  the  king- 
dom of  God,  and  when  our  troubles  came, 
we  said,  'This  is  what  we  expected.'" 
This  poor  woman  was  once  shut  up  for 
live  months  in  an  iron  case  that  prevented 
her  moving  a  single  limb,  yet,  having 
counted  the  cost,  she  proved  more  than 
conqueror  through  Him  who  loved  her, 

2S.  For  "Which  of  you  intending  to  build  a  tower,  sit- 
teth  not  down  first,  and  counteth  the  cost,  whether  he 
have  sufficient  to  finish  it  ?— "Prov.  xxiv.  27. 

Though  there  is  no  immediate  external 
connection  between  this  parable  or  the  one 
that  immediately  succeeds  it,  and  that  of 
the  great  supper,  yet  a  certain  internal 
relationship  may  be  recognized.  That 
points  out  the  carnal  mind  and  the  love 
of  the  world  as  the  main  hindrance  which 
stands  in  the  way  of  the  sinner's  salvation, 
whilst  these  similitudes  represent  the  dis- 
cipleship  of  Jesus  to  be  a  difficult  thing, 
which  demands  the  greatest  sacrifices,  so 
that  its  cost  should  be  duly  and  carefully 
estimated  by  all  who  would  become  His 
followers.  A  tower.  We  are  not  so  par- 
ticularly to  understand  a  tower  in  the  strict 
sense  of  the  word,  but  an  expensive  edi- 
fice requiring  a  more  than  ordinary  devel- 
opment of  resources.  The  words,  which  of 
yon,  would  indicate  that  Christ  addressed 
the  multitudes,  and  they  were  not  of  a  char- 
acter and  condition  to  justify  the  supposi- 
tion of  their  building  a  "tower,  such  as 
ki  ngs,  governors  and  military  commanders 
generally  erected.  Possibly  nothing  more 
was  meant  than  a  dwelling  house,  on  the  top 
of  which,  accordingto  the  Asiatic  manner, 
b.ittlements  were  built,  both  to  take  fresh 
air  on,  and  to  serve  for  refuge  from  and 
defense  against  an  enemy.  It  was  also 
used  for  prayer  and  meditation.  Sifteth  not 
do^iii  first,  and  counteth  the  cost,  whether  he 
have  sufficient  to  finish  itf  The  meaning  is, 
a  man  about  to  build  a  house,  if  he  is  wise, 
will  be  careful  what  he  is  doing.  He  wishes 
to  have  a  house  in  which  to  shelter  him- 


self. His  first  duty  is  to  sit  down  calmly, 
and  to  look  over  everything  connected 
with  his  plans,  to  satisfy  himself  that  he 
is  about  to  commence  what  he  v/ill  be  able 
to  finish.  That  i)lan  alone  secures  a  good 
beginning,  and  a  hai)])y,  successful  ending. 
In  like  manner,  any  one  projiosing  to  be- 
come a  disciple  of  Christ  should  weigh 
deliberately  whether  he  is  able  and  pre- 
pared to  bear  all  the  losses,  conflicts  ayd 
persecutions  incident  to  such  discipleship. 

29.  Lest  haply,  after  he  hath  laid  the  foundation,  and 
is  not  able  to  finish  it,  all  that  behold  it  begin  to  mock 
him,  30.  Saying,  pThis  man  begun  to  build,  and  was  not 
able  to  finish. 

rMatt.  vii.  27,  xxvii.  3-8 ;  Acts  i.  18,  19 :  1  Cor.  iii.  11-15 ; 
Heb.  vi.  4-8,  x.  3S ;  2  Peter  ii.  19-22 ;  2  Jolni  viii. 

3Iock  means  to  deride,  scoff  at.  The  words, 
this  man,  throw  a  shade  of  sarcasm  on  the 
expressioji.  In  the  ground-work  of  this 
parable  there  is  an  allusion,  it  would  seem, 
to  the  si^irilual  edifice  referred  to  in  1  Cor. 
iii.  11-15,  whi'/h  must  be  reared  on  the  one 
Foundation  winch  shall  be  tried  in  the  day 
of  the  Lord.  "While  the  decidedly  Christian 
life  constrains  the  world  to  involuntary 
respect,  half  Christianity  provokes  it  to  not 
unnatural  scoffing — so  absurd  is  it  to  under- 
take to  be  disciples  of  Jesus,  without 
seriously  con.sidering  what  difliculties  are 
to  be  met  with.  We  must  take  great  care, 
however,  that  our  deliberation  and  consid- 
eration of  difficulties  do  not  deter  us  from, 
but  woi'k  in  us,  a  steady  resolution  to  go 
forward.  The  design  of  Christ  here  is  not 
to  discourage,  but  to  prevent  men  follow- 
ing Him  lightly  and  inconsiderately,  and 
to  admonish  all  in  taking  up  the  cross,  to 
gird  themselves  with  fortitude. 

.31.  Or  what  king,  going  to  make  war  against  another 
king,  sitteth  not  down  first  and  consulteth,  whether  he 
be  able,  with  ten  thousand,  to  meet  liim  that  cometh 
against  him  with  twenty  thousand  ?  32.  Or  else,  while 
the  other  is  yet  a  great  way  otr,  he  sendeth  an  ambas- 
sage,  and  desireth  conditions  of  peace. 

Here  is  another  view  of  Avhat  a  disciple 
of  Christ  must  make  up  his  mind  to,  if 
he  would  walk  in  the  narrow  path.  The 
king  who  declares  war  against  another 
without  comparing  his  forces  with  those 
of  his  enemy,  and  considering  whether 
the  bravery  of  his  troops  and  the  conduct 
of  his  generals,  will  be  able  to  make  up 
what  he  wants  in  numbers,  is  sure  to  be 
ingloriously  defeated,  unless  he  humbly 
sue  for  peace  before  the  matter  comes  to 
an  engagement.  The  two  hings  here  are 
the  man  desirous  to  become  a  disciple,  to 


876 


LUKE, 


work  out  his  salvation,  and  God,  with 
whose  just  and  holy  law  he  is  naturally  at 
variance;  and  the  question  for  each  man 
to  ask  himself  is,  "  Can  I  with  my  ten 
thousand  stand  the  charge  of  him  who 
Cometh  against  me  with  twenty  thousand  ?" 
The  numbers  ten  thousand  and  twenty  thous- 
and are  designedly  chosen  to  denote  an 
entirely  unequal  military  power. 

Or  else,  that  is,  if  on  deliberation,  he  is 
of  opinion  that  he  cannot  cope  with  the 
more  powerful  enemy — cannot  reckon  on 
a  successful  issue — he  will  not  hazard  a 
battle,  but  sendeth  an  ambassage,  and  de- 
sireth  conditions  of  peace,  that  is,  an  embassy, 
to  obtain  the  terms  on  which  peace  will 
be  granted.  This  is  spoken  for  the  sake 
of  verisimilitude.  It  would  not  have 
comjiorted  with  royal  usage  for  the  king 
to  have  gone  in  person  to  sue  for  condi- 
tions of  peace.  But  this  feature  belongs 
exclusively  to  the  costume  of  the  parable. 
In  seeking  the  forgiveness  and  favor  of 
God,  each  one  must  go  in  person.  He 
must  go,  as  a  penitent  sinner,  to  God 
whom  he  has  offended,  seek  to  be  recon- 
ciled, sui^i^licate  for  pardon  and  peace. 
He  must  send  his  petition  to  his  Heavenly 
King,  plead  with  Him  through  Jesus 
Christ,  the  all-prevailing  Mediator  and 
Intercessor,  take  with  him  ivords,  and  turn 
to  the  Lord,  his  God,  giving  up  all  conti- 
dence  in  himself,  and  confessing  that  he 
is  "poor,  and  miserable,  and  blind,  and 
naked,"  that  he  is  utterly  unable  to  save 
or  help  himself,  and  cast  himself  on  the 
forbearance,  the  compassion  and  the  kind- 
ness of  the  Being  whom  he  has  offended. 

It  may  be  taken  as  the  general  teaching 
of  both  the  parables,  that  the  consciousness 
of  our  own  incapacity  should  lead  us  to 
seek  for  a  higher  power,  to  join  ourselves 
to  the  great  empire  of  light  and  its  Prince, 
which,  in  all  circumstances,  contends 
against  the  empire  of  darkness. 

We  are  not  to  think  of  God  as  a  real 
enemy  to  us,  but  only  an  apiMvcnl  one.  He 
desires  our  salvation,  for  He  so  loved  the 
world,  that  He  gave  His  only-begotten 
Son,  that  whosoever  believeth  in  Him 
might  not  perish,  but  have  everlasting 
life.  It  is  only  because  of  our  sins  that 
we  are  obnoxious  to  His  wrath  and  curse, 
and  He  invites  us  to  come  and  reason  with 


Him,  that  our  sins,  though  as  scarlet,  may 
be  as  wool,  and  though  red  like  crimson, 
may  be  made  whiter  than  the  snow. 

33.  So  likewise,  whosoever  he  be  of  you  that  forsaketli 
not  all  that  he  hath,  he  cannot  be  my  disciple. 

So  likewise,  that  is,  like  the  person  who 
"  began  to  build,  and  was  not  able  to 
finish,"  or,  like  the  king,  who,  being  afraid 
to  face  his  enem}',  sent  an  embassy  and 
desired  terms  of  peace.  Whosoever  he  he 
of  you — of  you  who  are  in  great  danger  of 
supposing  that  to  be  my  pursuer  is  to  be 
my  follower — that  forsaketli  not  all  that  he 
hath,  who  does  not  engage  so  earnestly 
and  resolutely  in  the  Christian  warfare 
as  to  hold  all  things  cheap  in  comparison 
to  life  eternal,  and  be  ready  to  forsake 
them  when  I  call  him  to  it,  he  cannot  be 
my  disciple ;  he  lacks  the  proper  prerequi- 
site of  supreme  love  for  me,  he  cannot  be 
acknowledged  by  me  as  a  disciple,  for  my 
disciples  will  be  exi^osed  to  such  trials 
and  afflictions,  that  unless  thej^  prefer  me, 
and  the  cause  in  which  I  am  engaged,  to 
all  visible  and  temporal  things  whatever, 
they  certainly  will  not  steadily  adhere  to 
me,  or  continue  faithful  and  constant  in 
my  service. 

34.  'i  Salt  U  good ;  qbut  if  the  salt  have  lost  its  savor, 
wherewith  shall  it  be  seasoned  ?  35.  It  is  neither  fit  for 
tlie  land,  nor  yet  for  the  dung-hill ;  hut  men  ct;st  it  out. 
^He  that  hath  ears  to  hear,  let  him  hear. 

qMatt.  v.  13 :  Mark  ix.  49,  50 :  Col.  iv.  6 ;  Heb.  ii.  4-8. 
'Heb.  viii.  8,  ix.  44 ;  Matt.  xi.  15 ;  Eev.  ii.  7, 11, 17,  29. 

These  verses  do  not  stand  here  inde- 
pendently, but  are  in  some  measure  the 
ai:)plication  of  the  previous  remarks. 
(Comp.  Matt.  v.  13 ;  Mark  ix.  50.)  As  the 
disciples  were  a  purifying  salt  with  refer- 
ence to  the  unbelieving  world,  so  was 
Israel  (here  represented  in  the  people 
following)  called  to  be  such  a  salt  for  the 
heathen  nations.  Salt  is  good,  literally, 
salt  is  excellent,  bid  if  the  salt  have  lost  its 
savor,  is  insipid,  wherewith  shall  it  be  re- 
endowed  with  its  saline  power?  It  is 
such  a  vile  and  worthless  thing,  that  it  is 
neither  fit  to  be  used  of  itself  as  manure 
for  the  land,  nor  even  to  be  cast  upon  the 
dung-hill,  to  be  there  mixed  with  other 
manure,  bid  men  cast  it  out — it  is  thrown 
out  of  doors,  and  trampled  under  foot  like 
mire  in  the  streets. 

Our  Lord  could  not  have  selected  a  more 
striking  illustration  of  the  worthless  char- 
acter of  false  discipleship  than  the  one 


CHAPTER   XIV. 


877 


here  made  use  of.  When  the  Church,  or 
any  of  its  members,  fail  to  exercise  the 
salutary  influence  for  which  they  were 
created,  they  become  not  only  absolutely 
worthless,  but  just  objects  of  contempt  to 
those  who  ought  to  have  revered  them, 
and  been  benefited  by  them.  But  what 
is  all  the  disgrace  which  the  useless  pro- 
fessor of  Christianity  (the  savorless  salt) 
can  draw  upon  himself  here,  in  comparison 
to  the  shame  and  everlasting  contempt 
which  awaits  him  in  the  other  world? 
(jNIatt.  XXV.  30.)  If  the  salt  have  lost  its  savor, 
vhcrevnth  shall  it  be  seasoned  ?  That  is,  "  if 
the  salt  lose  its  taste,  how  is  it  to  recover 
it?"  The  sentiment  intended  to  be  con- 
veyed seems  to  be  this :  A  professed  Chris- 
tian, especially  if  he  has  seeijaed  to  be 
distinguished  for  the  knowledge  and  ex- 
perience of  the  saving  truth,  and  by  being 
so  has  seemed  to  be  useful  in  making  the 
world  wiser  and  better,  who  becomes 
careless,  and  ignorant,  and  worldly,  and 
irreligious — who  loses  the  hold  he  seemed 
to  have  of  truth — who  ceases  to  manifest 
anything  like  its  native  influence  on  his 
temper  and  conduct,  is  in  a  state  peculiarly 
deplorable.  There  is  less  probability  that 
he  shall  be  reclaimed  than  that  the  grossly 
ignorant,  the  openly  profane,  should  be 
converted.  An  ignorant,  wicked  heathen 
is  in  a  less  helpless  condition  than  an 
apostate  Christian,  whether  the  apostasy 
be  avowed  or  silent.  This  is  a  sentiment 
very  strongly  expressed  by  the  inspired 


Apostles,  who  had  the  mind  of  Christ. 
(Heb.  vi.  4,  8;  2  Peter  ii.  20-22.)  It  is 
clear  that  "  salt  may  lose  its  savor,"  and 
that  true  Christians  might  lose  the  princi- 
ple of  Divine  life,  unless  God  had  engaged 
to  preserve  it,  but  in  respect  of  all  those 
mentioned  in  Scripture,  who  became  like 
"salt  which  hath  lost  its  savor,"  some  in- 
timation is  annexed  that  there  was  pre- 
viously a  radical  defect — "  No  root  in 
themselves,"  "  No  oil  in  the  vessel,"  "  They 
went  out  from  us,  because  they  were  not 
of  us."  (Jer.  xxxii.  39-iI ;  Ezek.  iii.  20, 
21 ;  Matt.  xiii.  20,  22,  xxii.  11-14,  xxv.  1-13; 
John  XV.  2,  6-8 ;  1  John  ii.  18,  19:) 

He  that  hath  ears  to  hear,  let  Mm  hear. 
This  whole  discourse  (25-35)  can  only  be 
fairly  understood  by  remembering  that 
the  audience  to  which  it  was  so  kindly 
directed  consisted  of  a  retinue  of  loose,  but 
admiring  attendants,  who  applauded  at 
every  step,  but  who  were  liable,  under 
opposing  influences,  to  cry,  Crucify  Him, 
to-morrow.  This  expostulation  aims  to 
call  them  to  consider  their  depth  of  feeling 
and  the  true  method  of  being  an  earnest 
disciple  of  Jesus.  Every  man  who  had 
cars  to  hear  Christ's  touching  words  is 
earnestly  admonished  to  accept  them  in 
their  true  force.  How  can  the  faculty  of 
hearing  be  better  employed  than  in  attend- 
ing to  the  word  of  Christ,  particularly  to 
the  alarms  He  has  given  us  of  the  danger 
we  are  in  of  apostasy,  and  run  ourselves 
into  hy  it  ? 


1.  Who  watched  Jesus  in  the  house  of  the  Pharisee  ?  2.  "WTiat  miracle  did  He  perform  ?  3.  What  parable  did 
ne  put  forth  ?  4.  What  did  one  of  them  that  sat  at  meat  with  Christ  say  ?  5.  What  parable  did  He  then  utter  ? 
6.  Who  are  meant  by  the  " servants ?"  7.  Who  by  the  "  bidden  ?"  8.  What  different  excuses  were  made?  9. 
What  was  the  result  ?  10.  What  did  our  Lord  say  to  the  great  multitudes  with  Him  ?  11.  How  are  we  to  under- 
stand what  is  said  about  a  man  intending  to  build  a  tower  ?    12.  Explain  verses  34  and  35. 


8:8 


LUKE. 


CHAPTER  XV. 

1  The  parable  of  the  lost  sheep :    8  of  the  piece  of  silver  ; 
11  of  the  prodigal  son. 

An  eminent  expositor  thinks  that  this 
chapter  forms  a  contrast  with  the  severity 
of  the  discourse  in  the  preceding  chapter, 
the  point  of  junction  between  the  two 
being  our  Lord's  rejection  of  some  and 
acceptance  of  others.  This  view  appears 
the  more  plausible  from  the  character  of 
the  persons  to  whom  the  discourses  were 
addressed ;  the  former  being,  as  this  ex- 
positor thinks,  a  company  of  self-reliant, 
curious  persons,  who  had  flocked  together 
and  were  following  Jesus  to  hear  or  see 
something  strange  and  wonderful,  while 
the  present  company  were  poor,  despised 
publicans  and  sinners.  To  the  former  He 
laid  down,  in  the  most  explicit  terms,  the 
stern  requirements  of  discipleship ;  the 
latter  He  invites  to  come  to  Him  by  the 
most  tender  and  winning  appeals. 

THEN  drew  near  unto  him  all  the  publicans  and 
sinners  for  to  hear  him.— ^Matt.  Ix.  10. 

Then  does  not  mark  time  by  the  mere 
continuation  of  the  narrative :  it  seems  to 
have  the  meaning  of  as.  We  suppose  these 
transactions  to  have  taken  place  as  our 
Lord  passed  through  Pertea,  on  His  way  to 
Jerusalem.  All  the  publicans  and  sinners. 
As  Bethabara  was  probably  the  rallying 
point  of  His  Persean  ministry,  this  being 
near  Jericho  and  the  fords  of  the  Jordan, 
with  their  custom  houses,  many  publicans 
and  sinners  wouldbeinthe.neighborhood, 
to  whom  the  preaching  of  our  Lord  pre- 
sented powerful  attractions.  Publicans. 
(See  on  v.  29,  30,  vii.  3-i.)  By  all,  we  are 
to  understand  all  in  that  particular  neigh- 
borhood where  our  Lord  was.  Drew  near 
xinto  him  to  hear  him.  This  expresses  a 
confidential  and  continued  concourse  of 
such  persons  about  Jesus,  with  the  design 
of  listening  to  Him. 

.    2.  And  the  Pharisees  and  scribes  murmured,  saying, 
This  man  receiveth  sinners,  i>and  eateth  with  them. 
bActs  xi.  3 :  Gal.  ii.  12. 

Pharisees  and  scribes.  (See  on  xi.  42,  43, 
44,  xii.  1  )  Murmured.  In  their  self-right- 
eous spirit  they  were  offended  when  they 
saw  the  publicans  and  sinners  gathering 
around  our  Lord,  and  said :  This  man  re- 
ceiveth sinners,  and  eateth  with  than.    This 


objection  was  a  most  plausible  one :  it  was 
one  which  was  likely  to  turn  the  tide  of 
opinion  against  Christ;  nay,  it  was  an  ob- 
jection which,  if  in  a  certain  point  of  view 
it  could  have  been  substantiated,  would 
have  utterly  condemned  His  mission.  Had 
our  Lord's  fellowship  with  the  persons 
here  spoken  of  been  such  as  this — that  He 
descended  to  their  level,  that  He  held  con- 
verse with  them  without  rebuking  their 
sins — then,  indeed,  the  objection, "  this  man 
receiveth  sinners,  and  eateth  with  them," 
would  be  well  founded,  and  nothing  else 
of  power  or  love  on  the  part  of  Him  who 
did  so  could  wipe  away  that  stain.  Jesus, 
therefore,  without  giving  heed  to  the  spirit 
which  prompted  the  objection,  at  once 
proceeded  carefully  to  vindicate  His  con- 
duct from  any  false  construction  which 
might  be  put  upon  it,  while,  at  the  same 
time,  He  took  occasion  from  the  accusa- 
tion itself  to  set  forth,  under  the  most  re- 
markable imagery,  the  true  nature  of  that 
fellowship  in  which  He  Himself  rejoiced. 
His  receiving  sinners,  and  eating  with 
them. 

3.  U  And  he  spake  this  parable  unto  them,  saying, 

The  three  parables  which  follow,  the 
Lost  Sheep,  the  Lost  Coin,  and  the  Prod- 
igal Son,  refer  all  to  the  same  subject,  and 
describe  the  same  fact.  They  contemplate 
that  fact,  however,  from  opposite  sides,  and 
produce  accordingly  different  pictures.  The 
two  first  set  forth  to  us  mainly  the  seeking 
love  of  God,  while  in  the  third  there  is 
exhibited  the  receiving  love  of  God.  Whilst 
the  two  first  teach  the  same  doctrine,  they 
differ  in  this :  that  in  the  case  of  the  living 
creature,  the  loss  is  sustained  through  its 
spontaneous  wandering;  in  the  case  of  the 
inanimate  silver,  the  loss  is  sustained 
through  its  inherent  inertia.  Both  parables 
alike  represent  the  sinner  lost  and  the 
Saviour  finding  him ;  but  in  the  one  case 
the  loss  appears  due  to  the  positive  activity 
of  an  evil  will,  and  in  the  other  to  the 
passive  law  of  gravitation.  Not  that,  in 
the  spiritual  sphere,  one  sinner  departs 
from  God  by  an  exercise  of  his  corrupt 
will,  and  another  is  drawn  away  by  the 
operation  of  an  irresistible  law :  it  is  one 
transaction  represented   successively    on 


CHAPTER   XV. 


8T9 


two  sides.  The  representations  are  differ- 
ent, but  both  are  true.  In  the  foUen,  sin 
is  both  active  and  passive.  The  sinful 
select  their  own  course,  and  go  astray  in 
the  exercise  of  a  self-determining  power ; 
they  also  gravitate  to  evil  in  virtue  of  an 
inborn  corruption,  which  acts  like  a  law 
in  their  members. 

Some  have  noticed  gradations  in  the 
three  parables :  1.  A  gradation  of  guilt — 
the  stray  sheep  wandering  from  the  shep- 
herd, and  scarcely  aware  of  the  error  into 
which  it  has  fallen,  as  representing  the 
stupid,  foolish  sinner;  the  lost  coin,  as  rep- 
resenting the  sinner  as  altogether  ignorant 
of  himself;  and  the  prodigal  son,  as  repre- 
senting the  daring  and  willful  sinner.  2.  A 
gradation  in  the  value  of  the  lost  articles, 
rendered  prominent  by  the  decreasing  pro- 
portion in  the  number  of  what  remained, 
compared  with  what  was  lost — one  out  of 
a  hundred,  one  out  of  ten,  one  out  of  two; 
this  last  one,  also,  being  a  son,  for  whom 
there  was  a  yearning  of  affection,  and 
depth  of  longing  desire  for  his  recovery 
from  sin  and  restoration  to  virtue  and 
happiness,  which  casts  very  far  into  the 
background  anj'  grief  for  a  lost  animal  or 
piece  of  silver.  Certain  is  it  that  all  the 
three  parables  represent  a  loving  disposi- 
tion, for  it  is  love  which  moves  the  man 
to  seek  his  sheep,  and  the  woman  her 
money,  and  love,  also,  which  prompts  the 
father  to  take  back  his  lost  son. 

4.  What  man  of  you  having  an  hundred  sheep,  if  he 
lose  one  of  them,  doth  not  leave  the  ninety  and  nine 
in  tlie  wilderness,  and  go  after  that  which  is  lost,  until 
he  find  it? 

See  Matt,  xviii.  12. 

What  man  of  you  f  The  Saviour  here, 
as  also  in  verse  8,  appeals  to  that  universal 
human  feeling  which  impels,  as  well  the 
man  as  the  woman,  to  seek  what  is  lost, 
and  to  rejoice  with  others  over  what  is 
found  again.  Having  an  hundred  sheep. 
That  the  shepherd  in  the  parable  means 
Christ  there  can  be  no  doubt.  His  own 
assumption  of  this  character  and  name  in 
John  X.  is  conclusive  here.  The  lost  sheep 
is  sinful  man,  as  originally  created  safe 
and  happy,  in  want  of  nothing,  lying 
down  by  pastures  of  tender  grass,  and  by 
tiie  waters  of  quietness,  but  now  straying 
on  the  bleak  and  barren  mountains  of  sin. 
Lost  sheep.   What  expression  could  exhibit 


more  graphically  the  hopelessness  of  a 
sinner's  state  ?  The  lost  dog  finds  his 
way  back  to  his  master  or  to  his  kennel,  but 
the  lost  sheep  rarely  finds  its  way  back  to 
its  fold ;  it  goes  farther  and  farther  into 
the  wilderness,  till  it  dies  of  hunger,  or  is 
devoured  by  beasts  of  prey.  No  lost  sin- 
ner ever  yet  of  himself  found  his  way 
back  to  God.  Man  by  nature  is  lost  to 
God,  and  to  the  grand  purposes  of  his  cre- 
ation. And  he  has  lost  God — His  image. 
His  friendship,  communion  with  Him,  and 
the  hope  of  His  favor  and  beatific  presence. 

The  shepherd  missed  his  sheep.  What 
an  idea  does  this  give  of  Christ's  surveil- 
lance over  us !  His  eye  is  upon  every 
stray  sinner  in  all  his  wanderings.  He 
sees  him  from  first  to  last,  as  He  missed 
him  at  the  first.  How  natural  the  conduct 
of  the  shepherd !  The  mother,  who  has 
many  children  that  are  all  equally  dear  to 
her,  and  would  not  have  one  of  them 
taken  from  her,  when  one  of  them  falls 
sick  and  comes  into  jeopardy,  finds  a 
difference  among  the  children ;  the  sick 
one  becomes  now  the  dearest,  and  she 
can  neither  interest  herself  much  in  any- 
thing besides,  nor  pay  much  heed  to  it. 
Thus,  then,  the  conduct  of  Christ,  as  set 
forth  in  this  parable,  is  in  harmony  with 
the  analogies  of  nature. 

As  soon  as  the  shepherd  misses  the  sheep,  he 
goes  after  it.  Christ's  love  is  an  active, 
working  love.  He  did  not  sit  still  in 
heaven  pitying  sinners.  He  left  the  glory 
which  He  had  with  the  Father,  and 
humbled  Himself  to  be  made  in  the  like- 
ness of  man.  He  came  down  into  the 
world  to  seek  and  save  that  which  was  lost. 
The  shepherd  pursued  the  sheep  till  he  found 
it.  He  knew  the  nature  of  the  country  in 
which  the  sheep  was  straying,  and  also 
the  nature  of  the  sheep  that  was  straying 
there.  He  knew  the  roughness  of  the 
mountain  passes,  and  the  silliness  of  the 
solitary,  truant  sheep.  He  divined  ac- 
cordingly what  track  it  would  take.  He 
followed  and  found  the  fugitive.  In  like 
manner  Christ's  love  has  no  ebb  and  flow  ; 
it  has  no  flux  and  reflux ;  it  has  all  the 
fixity  of  an  everlasting  princi2)le,  and  all 
the  fervor  of  an  inexhaustible  passion. 
He  never  lets  the  eye  of  His  compassion 
light  upon  a  sinner  without,  by  and  by, 


880 


LUKE, 


letting  the  weight  of  His  power  to  save  be 
felt  by  that  sinner  also. 

5.  And  when  he  hath  found  U,  he  layeth  it  on  hLs 
Shoulders,  rejoicing. 

We  have  here  a  sweet  intimation  of  the 
comi)assion  of  Christ.  He  transfers  our 
burden  to  Himself,  becomes  a  victim  for 
us;  thence  bearing  us,  he  carries  us  to  His 
own  flock,  bears,  feeds,  sustains  and  gov- 
erns us.  As  the  shejiherd  dealt  with  the 
sheep,  not  by  law  or  force,  as  well  he 
might,  driving  it  before  him  like  other 
sheep,  and  letting  it  go  itself,  but  took  all 
the  labor  and  trouble  upon  himself,  that 
the  sheep  might  have  ease  and  rest,  so 
Jesus  lightens  the  sinner's  return  by  this 
exercise  of  love,  helping  him  to  overcome 
hindrances,  removing  difliculties  and 
strengthening  weakness  with  Divine 
power.  We  are  here  taught  that  the  work 
of  saving  the  sinner  is  done  by  Christ 
alone.  This  fundamental  truth,  however, 
that  salvation  is  begun,  carried  on  and 
completed  by  the  Saviour  alone,  does  not, 
of  course,  come  into  collision  with  another 
fundamental  truth,  which  expatiates  on 
another  sphere,  and  is  represented  in  the 
parable  of  the  Prodigal  Son,  that  except 
the  sinful  do  themselves  repent,  and  come 
to  the  Father,  they  shall  perish  in  their 
sins.  Rejoicing.  Whatever  trouble  the 
shepherd  may  have  had,  whatever  care 
and  anxiety  he  may  have  gone  through, 
all  is  merged  in  the  grandeur  of  that  flood 
of  joy  that  the  lost  sheep  is  brought  back 
to  the  fold.  So  Jesus  lifts  His  ransomed. 
His  redeemed  one,  by  His  strong  hand 
and  His  almighty  power,  and  "  makes  a 
show  openly  "  of  what  He  has  done  in  de- 
livering His  poor,  erring  child,  and  He 
does  all  this  "  rejoicing."  His  joy  begins 
not  when  the  work  is  over,  but  when  the 
work  begins. 

6.  And  when  he  cometh  home,  he  calleth  together 
hia  friends  and  neighbours,  saying  unto  them.  Rejoice 
with  me;  for  I  liave  found  my  sheep  dwhicli  was  lost. 

dl  Peter  ii.  10,  2.5. 

The  shepherd  succeeded  in  his  search 
which  took  him  from  home,  or  from  his 
house,  and  he  returned  home  with  his  lost 
one  found.  The  evident  purpose  of  the 
introduction  of  such  words  is  to  impress 
upon  the  hearts  of  all  God's  ransomed 
ones  this  precious  truth,  that  when  the 
Saviour  carries  them  by  His  power  from 


the  place  of  danger  to  the  place  of  safety. 
He  is  going  home,  and  therefore  so  are 
they.  His  home  is  their  home  ;  His  place 
of  rest  theirs.  The  kingdom  of  God 
recognizes  two  successive  home-comings 
in  the  history  of  every  citizen  :  one  when, 
by  the  discriminating  mercy  of  the  Re- 
deemer, though  he  was  an  exile,  through 
the  regeneration  he  enters  a  state  of  grace  ; 
another  when,  under  the  leading  of  the 
same  chief,  in  the  resurrection  he  enters  a 
state  of  perfect  glory.  It  is  over  the  first, 
the  repentance  of  a  sinner,  our  Lord  tells 
us,  a  jubilee  is  held  in  heaven.  They  do 
not  wait  till  the  ransomed  one  shall  ap- 
pear in  bodily  presence  near  the  great 
white  throne.  There  is  no  need,  the 
entrance  into  grace  insures  the  entrance 
into  glory.  By  the  friends  and  neighbors 
we  are  to  understand  the  different  orders 
of  heavenly  beings.  The  heart  of  our  Lord 
Jesus  Christ  is  l^ere  represented  so  full  of 
joy  and  love  that  it  were  impossible  for 
any  one  to  make  Him  appear  more  kind 
and  joyful. 

7.  I  say  unto  you.  That  likewise  joy  shall  be  In  heaven 
over  one  sinner  that  repenteth,  f  more  than  over  ninety 
and  nine  just  persons,  which  need  no  repentance. 

"Luke  V.  32. 

I  say  unto  you.  The  truth  which  follows 
these  words  is  wonderful  in  the  extreme. 
It  assures  us  that  heaven  and  earth  are 
united  by  a  choi'd  of  sympathy.  They 
are  not  isolated  provinces  of  the  same 
empire,  but  bound  together  by  a  tender 
tie.  The  inhabitants  of  heaven  take  a 
deep  interest  in  the  souls  of  our  race. 
Heaven  is  not  in  sight  of  earth,  but  earth 
is  in  sight  of  heaven.  The  Church  above 
forever  watches  the  Church  below.  Joy 
shall  be  in  heaven  over  one  sinner  that  repenteth 
— a  single  sinner — any  sinner,  in  a  cottage 
or  an  almshouse,  a  palace  or  a  prison,  on 
a  throne  or  in  a  hovel;  any  one,  even 
though  his  condition  be  so  obscure,  and 
his  abilities  so  mean,  that  his  conversion 
stops  in  his  own  soul's  salvation.  One 
sinner  that  repenteth — trusts  in  God's  good- 
ness through  Christ,  believes  in  the  for- 
giveness of  sins,  receives  Jesus  as  a  Saviour, 
and  shows  a  changed  mind,  by  amendment 
of  life  both  outwardly  and  inwardly. 
Over  one  such  sinner  there  is  and  shall  be 
joy  in  heaven,  joy  with  the  Father,  Son  and 
Holy  Ghost,  and  with  the  holy  angels. 


CHAPTER   XV. 


881 


More  than  over  ninety  and  nine  just  persons 
ivhich  need  no  repentance.  It  is  not,  of  course, 
meant  that  a  repenting  sinner  on  earth  is 
worthy  of  more  esteem  than  ninety-nine 
confirmed  saints  in  heaven.  All  that  is 
meant  is,  that  the  interest  for  the  time 
being  is  concentrated  upon  him,  and  the 
others  are  comparatively  lost  sight  of. 

8.  t  Either  what  woman  liaviog  ten  *pieces  of  silver, 
if  she  lose  one  piece,  cloth  not  light  a  candle,  and  sweep 
the  house,  and  seek  diligently  till  she  find  it? 

*Gr,  I>raciuna,  equal  to  the  denarius.  See  Matt, 
xviii.  28. 

This  parable,  as  we  have  shown,  is  not 
identical  with  the  one  preceding  it.     Our 
Lord  never  repeats  the  same   sentiment 
under  the  same  symbol,  ox  with  precisely 
the  same  contemplated  effects.    The  dis- 
proportion   between    nine    to    one,    and 
ninety-nine  to  one,  gives  this  parable  an 
increased  emphasis  over  the  former  one. 
In  the  case  of  the  wandering  sheep,  there 
maj'  remain  some  faint,  instinctive  recol- 
lection of  the  fold,  and  when  darkness  and 
danger  surround  it,  or  the  pangs  of  hunger 
fasten  upon  it,  some  instinctive  effort  to 
recover  what  it  has  lost.    But  the  figure 
of  the  piece  of  money  tells  us  that,  in  the 
case  of  the  lost  soul,  even  the  conscious- 
ness of  his  condition  is  wanting.     He  is 
lost,  but  he  knows  it  not     He  is  in  danger, 
but  he  heeds  it  not.     Either  what  luoman. 
By  this  is  meant  the  Holy  Spirit.    Sinners, 
when    regenerated,    are    "  born    of    the 
Spirit."     Ten  pieces  of  silver — in  the  original 
a  drachma.    The  value  of  this  coin,  which 
was  a  Greek  one,  was  about  fifteen  cents. 
These  ten  pieces  seem  a  small  amount ;  for 
the  woman,  however,  the  loss  of  one  was 
of   great    importance,  since    her    whole 
treasure  consisted  of  the  ten  drachmte. 
Thus  the  idea  is  brought  out,  that  not  the 
material  worth  of  what  is  lost,  in  itself, 
but  the  worth  which  it  has  in  the  eyes 
of  the  possessor,  is  the  cause  of  the  care- 
fulness of  the  love  which  seeks  it.   Notice 
the  increasing  value  of  the  sheep,  the  coin, 
and  the  son,  by  the  diminished  number 
from  which  they  are  lost.    The  sheep  is 
but  the  hundredth  part  of  the  flock  ;  the 
coin  is  but  the  tenth  part ;  the  son  is  one 
of  two.     If  she  lose  one  piece.    Here  the 
primeval  dignity  of  the  soul,  in  its  original 
state,  is  compared  to  a  piece  of  silver, 
having  the  image  of  the  great  Sovereign  of 
the  universe  stamped  upon  it.   "  God  made 
»fi 


man  upright,"  bearing  resemblance  to 
Himself  in  His  intellectual  and  moral 
attributes,  capable  of  an  endless  progress 
toward  perfection.  But  man,  being  left  to 
the  freedom  of  his  will,  degenerated  from 
the  rectitude  of  his  nature,  so  that  his 
original  glory  is  departed  from  him.  In 
this  state  of  moral  corruption,  he  is  com- 
pared to  a  piece  of  beautiful  coin,  for  a 
time  lost  in  the  dust  of  the  earth,  where 
its  former  luster  is  miserably  tarnished, 
and  its  value  diminished.  (Lam.  iv.  1 ; 
Isa.  i.  22 ;  Jer.  vi.  30.) 

Doth  not  ligM  a  candle.  This  indicates  an 
earnest  desire  to  recover  what  was  lost. 
The  lighting  of  the  candle  may  be  explain- 
ed by  the  help  and  hints  of  such  passages 
as  these :  Matt.  v.  14, 15;  Phil.  ii.  lo;  Eph. 
V.  13.  When  the  Spirit  of  God  takes  the 
Divine  Word,  and,  carrying  it  into  the  re- 
cesses of  a  man's  soul,  reveals  its  foulness, 
danger  and  misery,  then  the  sinner  dis- 
covers his  lost  condition,  and,  feeling  his 
need  of  a  Saviour,  cries,  "  What  shall  I  do 
to  be  saved  ?  "  And  sweep  the  house.  Here 
is  further  evidence  of  the  great  effort  made 
to  recover  the  lost  coin.  The  sweeping, 
which  disturbs  the  house  and  reveals  a 
foulness  that,  so  long  as  it  lay  unstirred, 
was  perhaps  never  suspected,  may  indicate 
the  convictions,  the  alarms,  the  dread  dis- 
coveries, the  searchings  and  agitations  of 
heart,  which  not  unfrequently  accompany 
conversion.  Thus  is  it  with  the  Word  of 
God.  For  only  let  that  Word  be  proclaim- 
ed, and  much  of  latent  aversion  to  the 
truth  becomes  open  enmity,  much  of  tor- 
pid alienation  against  God  is  changed  into 
active  hostility,  and  there  is  an  outcry 
a,gainst  the  troublers  of  Israel,  the  men 
that  will  not  let  the  world  alone.  But 
amid  all  this,  the  Holy  Spirit  is  diligently 
seeking  for  the  lost,  not  ceasing  labor,  care 
or  diligence,  till  the  lost  is  found.  Let  it 
be  noticed  that  the  coin  was  lost  in  the 
house.  It  is  unfortunate  to  lose  a  piece  of 
money  in  the  house,  but  much  more  so  in 
a  fiefd,  forest  or  sea.  Sins  forgiven  are 
lost  in  the  sea,  but  souls  under  condemna- 
tion of  the  law  and  in  danger  of  hell,  are 
lost  in  the  house.  Though  deformed  by 
sin,  and  defiled  by  corruption,  yet,  being 
within  the  house,  they  are  within  the 
region  of  hope  and  the  reack  of  mercy. 


882 


LUKE. 


And  seek  diligently  till  she  find  it.  The  search, 
it  will  be  observed,  was  not  only  earnest, 
but  successful.  The  Holy  Sj^irit  seeks  lost 
sinners  by  speaking  to  their  conscience,  by 
affliction,  by  the  preaching  of  the  Gospel. 
The  sinner  is  found,  when  he  realizes  his 
lost  condition,  and  yields  to  God  on  the 
terms  of  the  Gospel. 

9.  And  when  she  hath  found  it,  shecalleth  hei-  friends 
and  ftf7- neighbours  together,  saying,  Rejoice  withiue; 
for  I  have  touud  the  piece  which  I  had  lost. 

Her  friends  and  her  neighbors.  The  femi- 
nine gender  is  employed  in  the  original. 
It  waS  natural  that  the  ivoman  should  call 
together  her  female  friends  to  rejoice  with 
her.  The  angelic  hosts  have  not  the  dis- 
tinction of  sexes;  they  are  considered, 
however,  as  remaining  at  home,  or  going 
abroad — abroad,  in  manly  attire,  prepared 
for  war;  at  home,  in  the  domestic  and 
peaceful  garb  of  females.  By  this  verse 
a  gracious  God,  accommodating  His  lan- 
guage to  our  ideas,  expresses  His  joy  in 
saving  sinners,  and  in  seeing  sinners  saved. 
As  the  angels  here  referred  to  are  not  "in 
heaven,"  as  they  were  represented  to  be  in 
the  last  parable,  some  suppose  that  thej^ 
are  angels  that  walk  up  and  down  the 
earth,  are  present  in  the  congregations  of 
the  faithful,  offended  at  aught  unseemly 
among  them  (1  Cor.  xi.  10),  joying  to  be- 
hold their  order,  but  most  of  all  rejoicing 
when  a  sinner  is  converted. 

10.  Lilcewise,!  say  nnto  you,  f  there  is  joy  in  the  pres- 
ence of  the  angels  of  God  over  one  sinner  that  repenteth. 

'"Ezek.  xviii.  23,  32;  Matt,  xvlli.  10,  11;  Acts  v.  19; 
Heb.  i.  14. 

Not  as  in  the  former  parable  (verse  7), 
joy  shall  be;  but  joy  is,  &c.  Neither  is  it 
here  said,  "more  than  over  ninety  and 
nine,"  &c.  This  special  characteristic  of 
the  joy  seems  to  be  left  as  its  crowning  one, 
when  the  whole  story  of  fallen  and  restored 
humanity  shall  be  made  known  from  first 
to  last,  with  all  its  springs  and  all  its  con- 
sequences. Here  there  is  the  present  joy 
expressed  when  one  after  another  of  the 
family  of  man  is  taken  out  of  the  kingdom 
of  darkness  and  brought  into  the  kingdom 
of  God's  dear  Son.     (See  on  verse  7.) 

11.  IT  And  he  said,  A  certain  man  had  two  sons : 

This  parable  has  justly  been  called  "the 
pearl  and  crown  of  all  the  parables  of 
Scripture."  "  AVhat  human  teacher,"  says 
one,  "  has  placed  the  folly  of  human  nature, 
and  the  c*isequence  of  this  folly,  in  such 


simple,  clear  and  graphic  colors  before  our 
eyes,  and,  in  contrast  therewith,  has  given 
of  the  long-suffering  and  compassion  of 
God  so  inexpressibly  rich  an  exhibition, 
as  is  done  in  this  discourse,  which,  also, 
has  no  parallel  for  its  adaptation  to  the 
capacity  of  all ! "  Two  sons.  One  of  the 
greatest  difficulties  meets  us  in  this  first 
verse.  It  is  evident  that  God,  as  specially 
manifested  in  the  Gospel,  is  represented 
by  the  father;  but  who  are  represented  by 
the  two  sons— the  elder,  who  remained  at 
home,  and  the  younger,  who  went  away  ? 
On  this  point  three  distinct  interpretations 
have  been  suggested:  angels  and  men, 
Jews  and  Gentiles,  or  Pharisees  and  pub- 
licans. We  shall  probably  more  fully  and 
more  correctly  ascertain  the  mind  of  the 
Lord  by  employing  all  these,  than  by  se- 
lecting one. 

12.  Andtheyoungerofthem  said  to  7!(.s  father.  Father, 
give  me  ?the  portion  of  goods  that  falleth  to  7iie.  And 
he  divided  unto  them  ^his  living. 

EDeut.  xxi.  16, 17.    hMark  xii.  44. 

Father,  give  vie  the  portion,  &c.  His  claim- 
ing of  his  share  in  this  technical  and  al- 
most legal  form  is  a  delicate  touch,  charac- 
teristic of  the  entire  alienation  from  all 
home  affections  which  had  already  found 
I>lace  in  his  heart.  Though  treated  with 
kindness,  and  provided  with  every  reason- 
able comfort,  he  was  restless  and  uneasv. 
He  found  the  sober,  rational  enjoyments 
of  his  father's  family  dull  and  insii^id,  and 
he  sighed  after  other  amusements  and 
pleasures  more  suited  to  his  taste.  He 
wished  to  get  rid  of  godly  discipline  and 
pious  restraints,  which  were  irksome  to 
him.  He  longed  to  be  independent,  to  be 
his  own  master,  and  to  follow  his  own 
inclinations.  To  have  restrained  him 
would  have  been  to  increase  his  alienation 
and  disobedience.  The  portion  asked  by 
the  younger  son,  according  to  the  Jewish 
laws  of  inheritance,  would  be  the  half  of 
what  the  elder  brother  would  receive. 
(Deut.xxi.  17.)  This  request,  in  its  spiritual 
significance,  is  the  expression  of  man's 
desire  to  be  independent  of  God,  to  be  a 
God  to  himself  (Gen.  iii.  5),  and  to  lay  out 
his  life  according  to  his  own  will  and  for 
his  own-  pleasure. 

And  lie  divided  unto  them  hvi  lining.  Tlie 
case  would  seem  to  have  been  that  the 
younger  son,  having  a  right  to  expect  a 


CHAPTER   XV. 


883 


certain  proportion  of  his  father's  movable 
property  ("goods")  on  his  death,  was  also 
entitled,  b}'  usage,  to  demand  that  portion 
before  the  demise  of  his  father — jn-obably 
that  he  might  thus  be  enabled  to  establish 
himself  in  life.  Thus  we  see,  in  ]mtriarchal 
times,  that  Abraham  in  his  lifetime  gave 
his  other  sons  tlieir  portions  and  sent  them 
away,  while  Isaac  (as  does  the  elder  son  in 
this  instance)  remained  with  him  and 
succeeded  to  the  residue  of  the  inheritance. 

13.  And  not  many  days  after,  the  younger  son  gather- 
ed all  together,  and  took  his  journey  into  a  far  country, 
and  there  wasted  his  substance  with  riotous  living. 

Not  many  days  after — a  litates  for  very 
soon  after.  He  made  ofi"  as  soon  as  possi- 
ble. Gathered  cdl  together.  His  means 
were  now  all  in  a  movable  form,  perhaps 
converted  into  money  or  into  valuables 
that  he  could  easily  carry,  and  he  was 
fully  prepared  for  a  profligate  squander. 
And  took  his  journey  into  afar  country.  Here 
is  exhibited  the  spirit  of  apostasy  and  de- 
parture into  open  sin.  Wasted  his  substance 
in  riotous  living — scattered  even  the  patri- 
mony which  through  the  kindness  of  his 
father  had  become  his  own  property.  The 
essence  of  all  sin  is  separation  and  de- 
parture from  God.  Men  are  said  to  remove 
themselves  far  from  God,  who  lay  aside  all 
fear  of  Him.  (Ps.  Ixxiii.  27.)  The  gather- 
ing together  of  all  and  departing  intimates, 
on  man's  part,  the  collecting  of  all  his 
energies  and  powers,,  with  the  deliberate 
determination  of  getting,  through  tlieir 
help,  all  the  gratification  he  can  out  of  the 
world — the  open  preference  of  the  creature 
to  the  Creator.  It  is  only  when  man  is, 
or  imagines  himself  to  be  far  from  God, 
that  he  dares  to  indulge  his  vicious  pro- 
pensities, and  when  thus  distant,  by  put- 
ting God  far  from  His  thoughts,  he  con- 
tinually sinks  deeper,  so  that  all  the 
powers  and  faculties  of  his  soul  are  misap- 
plied and  squandered  upon  what  is  worth- 
less and  vile. 

14.  And'when  he  had  spent  all,  there  arose  a  mjghty 
famine  in  that  land  ;  and  he  began  to  be  in  want. 

His  profligacy  soon  made  way  with  his 
means.  Distress,  disgrace  and  ruin  was 
all  the  fruit  which  he  reaped  from  his  sin 
and  folly.  For  a  time  he  enjoyed  himself, 
and  took  his  pleasure.  But  this  was  soon 
over.    His  substance  was  squandered,  and 


he  felt  the  pinchings  of  want.  His  distress 
was  increased  by  the  fact  that  a  mighty 
famine  had  arisen  in  the  land.  Without 
money,  without  friends,  in  a  foreign  coun- 
try, far  from  home,  his  affliction  must, 
indeed,  have  been  great.  The  words,  he 
had  spent  all,  mark  the  internally  degraded 
state  of  the  sinner,  his  ignorance,  his 
unbelief.  (Eph.  iv.  18,  19;  Rom.  i.  21.) 
From  the  expression,  there  arose  a  mighty 
famine,  we  learn  that  the  desire  of  good, 
the  longing  after  bliss,  is  never  wholly 
extinguished  in  the  human  heart,  how- 
ever far  sinners  are  from  rightly  under- 
standing it,  and  if  at  times  it  seems  quite 
gone,  and  sinners  think  themselves  happy, 
other  times  again  come  when  they  begin  to 
be  in  want,  i.  e.,  to  have  a  keen  feeling  of 
their  necessities,  their  misery,  and  the 
unsatisfying  nature  of  all  that  is  temporal ; 
for  they  hunger  or  seek  after  what  can 
afford  a  better  and  truer  satisfaction  to  the 
wants  of  their  nature. 

15.  And  he  went  and  joined  himself  to  a  citizen  of  that 
country;  and  he  sent  him  into  his  fields  to  feed  swine. 

Joined  himself,  i.  e.,  became  a  servant  to  a 
citizen  of  that  country.  As  he  himself  was 
an  alien  and  a  foreigner,  he  hired  himself 
to  a  citizen.  Is  not  this  citizen  the  devil,  or 
one  of  his  angels  ?  Is  any  man  a  citizen  of 
the  realm  of  sin?  To  feed  swine.  This 
was  deemed  an  ignoble  employment  among 
all  nations,  and  especially  by  the  Jews,  to 
whom  swine  was  an  abomination.  His 
jjroud  heart  was  yet  unsubdued ;  his  con- 
fidence in  his  own  resources  not  altogether 
exhausted.  Human  sorrow  is  not  all  or 
always  godly  sorrow.  Convictions  and 
terrors  seldom  bring  the  w^anderer  at  once 
to  the  door  of  mercy,  he  generally  tries 
in  succession  several  other  methods  in 
order  to  obtain  relief.  (See  Isa.  ix.  10; 
Jer.  v.  3 ;  Isa.  Ivii.  10 ;  Amos  iv.  6-10.)  As 
the  prodigal  attempted  to  keep  body  and 
soul  together,  by  the  most  desperate 
and  loathsome  expedients,  rather  than 
throw"  himself  on  his  father's  compassion, 
so  an  alienated  human  soul,  conscious  of 
having  offended  a  good  God,  and  there- 
fore hating  deeply  the  Holy  One,  will  bear 
and  do  the  will  of  the  wicked  one  to  the 
utmost  extremity  of  misery,  rather  than 
come  home  a  beggar,  and  be  indebted  for 
all  to  a  Father's  love. 


884 


LUKE, 


16.  And  Uie  would  fain  have  filled  his  belly  with  the 
husks  the  swine  did  eat :  and  kno  man  gave  unto  hun. 

ilsa.  xliv.  2U,  1 V.  2 ;  Lara,  i v.  5 ;  Hosea  xii.  1 ;  Rom.  vi. 
19-21.    tPs.  cxlii.  4 ;  Isa.  Ivii.  3 ;  Jonah  ii.  2-8. 

The  i)ods  of  the  kharub  trees  were  called 
huskn,  from  their  resemblance  to  a  horn. 
With  the.se  husks  the  prodigal  would  gladly 
have  filled  his  belly— the  expression  was 
chosen  of  design— all  he  could  hope  from 
them  was  just  this:  to  dull  his  gnawing 
pain,  not  that  he  should  with  them  truly 
satisfy  his  hunger,  for  the  food  of  beasts 
could  not  appease  the  cravings  of  man. 
None  but  God  can  satisfy  the  longings  of 
an  immortal  soul.  As  the  heart  was  made 
for  Him,  so  only  He  can  fill  it.  And  no 
man  gave  unto  him,  rather, /or  no  man,  &g. 
No  one,  in  this  state  of  extreme  scarcity 
of  food,  gave  him  anything  to  eat,  and 
hence  he  was  glad  to  eat  the  husks.  What 
a  reverse !  Was  this  all  the  fruit  he  gained 
by  leaving  his  father's  house  and  follow- 
ing his  own  inclinations?  Such  are  the 
con.sequences  of  sin.  Sinners  will  forsake 
one  another  in  the  time  of  adversity. 

17.  And  Hvlien  he  came  to  himself,  he  said,  How  many 
hired  servants  of  my  father's  have  bread  enough  and 
to  spare,  and  I  ijerish  witli  hunger ! 

iJer.  xxxi.  IS,  19;  Ezels.  xviii.  28;  Acts  ii.  37. 

He  came  to  himself.  The  prodigal's  first 
act,  when  light  dawned  on  his  darkness, 
was  to  converse  with  himself.  Hitherto 
he  had  been  acting  the  part  of  a  fool  and 
a  madman.  It  is  a  characteristic  of  the 
insane  that  they  never  know  or  confess 
their  insanity  until  it  has  passed  away. 
The  two  beings  to  whom  a  man  living  in 
sin  is  most  a  stranger  are  himself  and 
God.  "Wlien  the  right  mind  returns,  he 
becomes  acquainted  with  both  again.  We 
cannot  return  to  ourselves  until  God  re- 
turns to  us.  It  is  a  beginning  of  happiaiess 
for  a  man  thoroughly  to  comprehend  the 
misery  of  sin,  and  to  envy  the  happiness 
of  those  who  serve  God. 

18.  I  "iwill  arise  and  go  to  my  father,  and  will  say 
unto  him,  Father,  I  liave  sinned  against. heaven,  and 
before  thee.  ID.  And  am  no  more  worth^  to  be  called 
thy  son :  make  me  as  one  of  thy  liired  servants. 

"2  Kings  ii.  3,  4;  2  Chron.  xxxiii.  12, 13;  Ps.  xxxil.  5  ; 
Jer.  xxxi.  6. 

In  the  midst  of  the  prodigal's  distressing 
thoughts,  a  ray  of  hope  broke  in.  The 
very  remembrance  of  his  father's  kindness, 
which  pierced  him  to  the  soul,  yet  raised 
an  idea  in  his  mind  that  possibly  he  might 
yet  receive  him,  and  at  least  might  save 
him  from  perishing.  This  idea,  once  raised, 
is  cherished  as  his  only  hope.    luill  arise. 


He  did  not  propose  to  remain  at  a  distance, 
until,  by  eflbrts  of  his  own,  he  should  make 
himself,  in  some  measure,  worthy  to  re- 
sume his  original  place  in  the  family,  but 
to  come  in  want  of  all  things,  that  out  of 
his  father's  fullness  all  his  wants  might  be 
supplied.  And  go  to  my  father.  In  returning 
to  his  father,  though  bringing  with  him 
poverty  and  hunger,  he  would  leave  the 
instruments  of  his  lusts,  his  associates, 
habits  and  tastes  behind.  This  is  a  dis- 
tinctive, discriminating  feature  of  true  re- 
pentance. And  will  say  unto  him,  &c.  By 
the  term  father  he  expresses  his  confidence 
in  the  still  unchanged  and  loving  disposi- 
tion toward  him  of  his  much-wronged 
parent.  He  determines  freely  and  fully 
to  confess  his  great  sinfulness,  without  any 
attempt  to  excuse,  palliate  or  diminish  it. 
We  are  not  to  suj^pose  that  a  man  can  turn 
to  God  in  his  own  strength,  or  that  a  sin- 
ner's repentance  alone  is  sulficient  to  re- 
concile him  with  his  God,  that  he  needs 
not  a  Mediator  and  a  sacrifice.  Both  these 
errors  are  sufficiently  guarded  against  by 
innumerable  passages  of  Scripture — the 
first  by  such  as  John  vi.  44,  the  second  by 
such  passages  as  Heb.  x.  19-22.  We  cannot 
expect  that  every  portion  of  Scripture  is  to 
contain  the  whole  circle  of  Christian  doc- 
trine. 

20.  And  he  arose,  and  came  to  his  father.  But  nwlien 
he  was  yet  a  great  way  off,  his  father  saw  him,  and  had 
compassion,  and  ran,  and  fell  on  his  neck,  and  kissed 
him.— o Acts  ii.  39:  Eph.  U.  13, 17. 

He  not  only  resolved  to  go,  but  went — 
went  promptly,  too,  suffering  no  delay. 
INIany  are  always  on  the  eve  of  resolving, 
"  I  will  arise  and  go  to  my  father,"  and  not 
a  few  come  to  the  very  point,  but  the 
prodigal  carried  his  purpose  into  action, 
with  firm,  unshaken  confidence  in  the  ex- 
ercise of  his  fother's  love.  But  u-hen  he  vms 
yet  a  great  way  off',  &c.  The  kind  and  tender- 
hearted father  no  sooner  sees  his  returning 
son,  than,  forgetful  of  all  his  guilt,  he  only 
feels  compassion  for  his  present  sufferings. 
Regardless  of  his  own  age  and  dignity,  he 
runs  to  meet  him,  and  instead  of  upbraid- 
ing him  with  his  faults, /f/Zs  on  liisneck  and 
kisses  him,  giving  every  evidence,  according 
to  the  custom  of  the  East,  of  a  cordial  and 
welcome  reception.  The  gentlest  motions 
in  the  sinner's  heart  are  known  to  the  all- 
seeing  God.     He  with  His  grace  antici- 


CHAPTER   XV, 


pates  the  penitent  in  all  the  steps  he  takes 
in  order  to  return  to  Him.  (Isa.  Ixv.  24 ; 
Psa.  xxxii.  5.)  He  is  careful  to  receive 
him  with  a  fatherl}'  tenderness,  since  it  is 
His  goodness  which  causes  him  to  return. 
Pie  runs;  that  is,  while  we  languish,  He 
draws  us  by  His  holy  Word  and  S2>irit. 
2Ie  falls  upon  our  neck,  embraces  us,  sup- 
ports us  in  trouble  and  distress,  for  we 
should  be  overwhelmed  with  grief  and 
sorrow  were  we  not  aided  and  upheld  by 
God.  He  kisses  tLS;  that  is.  He  intimates  to 
us  the  remission  of  sins,  and  assuages  our 
pains  and  fears  by  new  light  and  consola- 
tion. 

21.  And  the  son  said  unto  him.  Father,  I  have  sinned 
against  heaven,  and  in  »thy  sight,  and  am  no  more 
worthy  to  be  called  thy  sou.— oPsa.  li.  4. 

Father,  I  have  sinned  against  heaven,  &c. 
He  recognized  his  sins  to  have  been  com- 
mitted not  merely  against  man,  but  against 
heaven,  or  against  God.  Sin  is  committed 
against  God.  We  may  injure  ourselves  by 
our  evil,  we  may  wrong  our  neighbor; 
but,  strictly  speaking,  we  can  sin  only 
against  God;  and  the  recognition  of  our 
evil,  as  first  and  chiefly  an  offense  against 
Him,  is  of  the  essence  of  all  true  repent- 
ance, and  distinguishes  it  broadly  fi'om 
many  other  kinds  of  sorrow  which  may 
follow  our  evil  deeds.  As  the  prodigal 
confessed  his  sin  by  a  name  of  love — Father 
— we  learn  that  the  love  of  God  is  the  foun- 
dation of  true  repentance.  The  chief 
motive  to  the  hatred  of  sin  is,  because  it 
is  contrary  to  the  goodness  of  God,  and 
because  He,  who  is  the  best  of  all  fathers, 
is  offended  thereby.  Confessing  of  sin  is 
a  sign  of  true  repentance.  (Prov.  xxviii. 
13;  Jer.  ii.  35,  xvi.  10;  Hos.  xiv.  2;  1  John 
i.  9,  10.) 

And  no  more  worth )j  to  be  railed  thy  son. 
Melted,  and,  in  some  measure,  confused  by 
the  undeserved,  unexpected  w.a'mth  of 
his  reception,  the  son  bethought  of  the 
speech  which,  at  the  turning-point  of  his 
repentance  (verses  18, 19),  he  had  resolved 
to  address  to  his  father,  and  began  to  recite 
it,  but  stopped  short  before  he  came  to  the 
wor^S,  make  me  as  one  of  thy  hired  servants. 
Some  say  the  father  may  have  cut  the 
prodigal's  speech  short  by  giving  aloud  an 
order  to  the  servants  for  the  kind  and 
honorable  reception  of  his  child.  There 
is,  however,  a  deeper  significance  in  the 


omission.  The  son  lying  on  the  father's 
bosom,  with  the  fatlier's  tears  falling  warm 
on  his  upturned  face,  is  some  degrees  fur- 
ther advanced  in  the  spirit  of  adoption 
than  when  he  first  planned  repentance 
before  the  swine  in  his  master's  field. 
There  and  then  the  legal  si)irit  of  fear,  be- 
cause of  guilt,  still  lingered  in  his  heart; 
he  ventured  to  hope  for  exemption  from 
deserved  punishment,  but  not  for  restora- 
tion to  the  place  of  a  beloved  son.  A^ow, 
the  spirit  of  bondage  has  been  conclusively 
cast  out  by  the  experience  of  his  father's 
love,  and  he  could  not  finish  the  speech 
which  he  had  prepared — he  could  not  ask 
for  the  place  of  a  servant,  for  he  was  al- 
ready in  the  place  of  a  son. 

22.  But  the  father  said  to  his  servants.  Bring  forth  the 
best  robe,  and  put  it  on  him,  and  put  la  ring  on  his 
iiand,  and  shoes  on  his  feet:  2:3.  And  In-ing  liitlier  the 
fatted  calf,  and  kill  it ;  and  let  us  eat,  and  ije  merry:  24. 
tiFor  this  my  son  was  dead,  and  is  alive  aguin  ;  he  was 
lost,  and  is  Ibund.    And  they  began  to  Ije  merry. 

pCien.  xli.  42;  Esther  iii.  10  and  viii.  2.  q Verse  32: 
Eph.  iii.  1  and  v.  14 ;  Rev.  iii.  1. 

Let  it  be  noted  that  the  father  does  not 
say  a  single  word  to  his  son  about  his 
profligacy  and  wickedness.  Bring  forth  the 
best  robe,  and  put  it  on  him.  The  words, 
translated  "  the  best  robe,"  are  extremely 
expressive  in  the  original — the  robe,  that 
first  one,  the  most  distinguished,  that 
chiefest,  that  best  one.  In  the  East,  wed- 
ding-garments hang  upon  the  pegs  in  the 
hall,  and  an  individual  had  only  to  take 
one  and  put  it  on.  The  father  commanded 
the  servants,  "Bring  forth  one  of  the 
robes:  there  is  going  to  be  a  great  festi- 
val, a  high  feast ;  take  from  my  child  the 
rags  w^hich  have  degraded  him  as  the 
prodigal,  and  clothe  him  in  the  robe  that 
indicates  the  accejited  son."  By  this  is  • 
especially  signified  that  act  of  God,  which, 
considered  on  its  negative  side,  is  a  release 
from  condemnation,  a  causing  the  sinner's 
iniquity  to  pass  from  him — on  its  jjositive 
side,  is  an  imputation  to  him  of  the  merits 
and  righteousness  of  Christ.  And  a  ring 
on  his  hand.  This  was  a  mai-k  of  honor, 
confidence  and  distinction.  (Gen.  xli.  42 ; 
Ex.  iii.  10;  James  ii.  2.)  In  ancient  times, 
rings  were  invariably  used  for  seals.  The 
giving  this  ring  or  seal,  therefore,  was  the 
evidence  that  the  prodigal  Vas  now  no 
more  a  servant,  nor  to  seek  a  servant's 
place,  but  a  son  that  had  received  a  father's 
welcome.     (2  Cor.  i.  22;  Rom.  viii.  23;  2 


LUKE, 


Cor.  V.  5.)  And  shoes  on  his  feet.  The  Apos- 
tle speaks  of  being  "shod"  with  the  prep- 
aration of  the  Gospel  of  peace:  so  the 
putting  shoes  on  the  prodigal's  feet  teaches 
that  he  was  not  to  wander  any  more,  but, 
like  Abraham,  to  "walk  before  God;"  like 
Enoch,  to  "walk  with  God,"  and  to  lead  a 
life  that  should  be  the  evidence  of  his 
sonship. 

And  bring  Jdther  the  fatted  calf,  and  kill  it. 
Eastern  hosi)itality  always  had  in  a  state 
of  readiness  a  calf,  or  some  such  animal, 
to  be  slaughtered  and  served  up.  (See 
Gen.  xviii.  7,  xli.  2;  1  Sam.  xvi.  20,  xxviii. 
24;  2  Sam.  vi.  13.)  This  "fatted  calf," 
literally, "  the  calf — that  fatted  one,"  seems 
to  have  been  one  kept  for  a  special  occa- 
sion. It  was  killed — plainly  not  for  sacri- 
fice, but  simply  for  the  feast,  or  the  festival 
to  wliich  they  were  called.  And  let  us  eat, 
and  be  merry.  As  the  shepherd  summoned 
his  friends  (verse  6),  and  the  woman  her 
female  neighbors  (verse  9),  so  here  the 
householder  his  servants,  to  be  sharers  in 
his  joy.  It  is  the  very  nature  of  true  joy 
— that  it  runs  over,  that  it  desires  to  im- 
part .itself.  For  tliis  my  son  loas  dead,  &c. 
The  prodigal's  life  before  his  repentance, 
and  the  change  when  he  repented,  was  a 
state  of  death,  after  this  change,  it  was  a 
state  of  life.  All  life,  even  when  most 
prosperous,  without  fellowship  with  God, 
is  but  death  and  misery.  (Eph.  ii.  5,  6.) 
W^as  lost,  in  all  that  pertains  to  virtue  and 
happiness.  Is  found  marks  deliverance 
from  the  condemnation  of  sin.  Aiul  they 
began  to  be  merry.  The  strong  contrast 
between  this  expression  and  the  one  at 
.the  end  of  verse  14  ought  not  to  be  over- 
looked. Unconverted  man  begins  to  be 
"in  want."  Converted  he  begins  to  be 
"  happy." 

25.  Now  his  elder  son  was  in  the  field :  and  as  he  came 
and  drew  nigh  tothe  house,  he  heard  music  and  dancing. 

In  the  field,  engaged  in  the  duties  of 
superintending  the  farm.  As  he  ap- 
proached the  house,  he  heard  music  and 
dancing.  It  would  appear  that  a  party  of 
musicians  and  dancers  had  been  hired  to 
enliven  the  rejoicing  entertainment  given 
on  this  occasion.  In  Oriental  towns  there 
are  large  numbers  of  musicians  and  dancers 
who  derive  their  subsistence  from  their 
exertions  on  such  occasions.    The  guests 


and  members  of  the  family  are  spectators 
and  auditors  merely. 

26.  And  lie  called  one  of  the  servants,  and  asked 
what  these  things  meant.  27.  And  he  said  unto  him. 
Thy  brother  is  come;  and  thy  father  hath  killed  the 
tatted  calf,  because  he  hath  received  him  safe  and 
sound. 

The  cool  and  calculating  selfishness  of 
the  elder  brother  betrayed  itself  in  the 
fact  that,  instead  of  entering  the  house,  as 
his  i^osition  in  the  family  would  have 
justified,  and  learning  by  personal  obser- 
vation the  cause  of  the  unwonted  joy,  he 
called  one  of  the  servants,  and  sought 
information  from  him.  And  he  said  unto 
him,  &c.  The  father  was  overwhelmed 
with  the  moral  transformation  of  his  son, 
but  the  jjoor  servant,  who  attended  merely 
to  duty,  and  had  no  sympathy,  except 
with  outward  facts,  replied  to  the  elder 
brother,  that  his  brother  had  returned, 
had  been  welcomed,  and  was  received  by 
his  father,  safe  and  sound — none  of  his 
limbs  broken  or  features  defaced. 

28.  And  "-he  was  angry,  and  would  not  go  in :  there- 
fore came  his  lather  out,  and  entreated  him. 

"■1  Sam.  xvii.  28 ;  Isa.  Ixv.  5. 

Our  Lord  now  holds  up  to  the  murmur- 
ing Pharisees  of  verse  2,  a  likeness  of 
themselves,  for  them  to  recognize  and 
avoid.  As  the  elder  son,  because  of  his 
cold,  selfish  and  contracted  disposition,  is 
angry  at  the  joy  which  welcomes  the 
prodigal  home  from  his  wanderings,  so 
have  these  men  murmured  at  the  mercy 
with  which  Jesus  had  received  the  publi- 
can and  sinner.  Came  his  father  out,  &c. 
He  went  forth  to  meet  the  prodigal ;  now,  , 
though  he  saw  his  son  acting  in  a  manner 
so  unworthy  of  the  affections  and  duties 
of  a  son,  he  does  not  utter  one  word  of 
anger  or  rebuke,  but  entreats  him  to  lay 
aside  his  anger  and  enter  the  house. 

29.  And  he  answering  said  to  his  father,  Lo,  'these 
many  years  do  I  serve  thee,  neither  transgressed  I  at 
any  time  thy  commandment;  and  «yet  thou  never 
gavest  me  a  kid,  that  I  might  make  merry  with  my 
friends :  30.  But  as  soon  as  this  thy  son  was  come, 
which  hath  devoured  thy  living  with  harlots,  thou  hast 
killed  for  him  the  fatted  calf. 

sisa.  Iviii.  2,  3 ;  Zech.  vii.  3.    'Mai.  iii.  14. 

The  words,  many  years,  stand  opposed  to 
as  S0071  as,  in  verse  30.  Do  I  serve  thee.  The 
word  serve,  here,  is  the  service  of  a  slave, 
and  hence  some  have  held  it  as  character- 
izing the  Pharisee's  devotion  to  God. 
Neither  transgressed  I,  &c.  In  this  profes- 
sion of  invariable  obedience,  contrasted 
with  the  implied  disregard  of  the  father's 


CHAPTER   XV, 


887 


command,  evinced  by  the  desertion  of  the 
younger  son,  there  is  strongly  disphiyed 
the  self-righteous  spirit  of  this  elder 
brother.  He  boasts  of  perfect  obedience, 
while  at  the  very  time  his  conduct  belies 
his  words,  and  shows  that  he  was  devoid 
of  all  true  filial  respect  and  moral  upright- 
ness. A  kid,  far  inferior  to  the  fatted  calf. 
See  how  expressive  the  language  of  this 
brother  is  of  the  chagrin,  envy  and  hatred 
of  his  heart.  He  does  not  say,  "  as  soon 
as  my  brother  is  come,"  but  "  as  soon  as 
this  thy  son,"  this  contemptible  fellow, 
"  which  hath  devoured  thy  living  with 
harlots."  That  was  not  matter  of  fact.  The 
elder  son  had  had  his  share,  and  the 
younger  had  had  his.  It  had  ceased  to  be 
his  father's,  and  became  his  own.  There 
was  no  evidence  that  he  had  wasted  his 
father's  living  "  with  harlots."  This  was 
a  mere  guess,  because  there  was  nothing 
in  his  past  history  to  warrant  it.  It  may 
have  been,  or  it  may  not,  but  there  was  no 
evidence  on  which  the  son  could  say  so. 
Next  he  says,  "  as  soon  as  he  was  come," 
not,  "  as  soon  as  he  repented  and  reformed 
himself,  and  became  a  better  man,"  and, 
as  if  there  were  sinfulness  and  excessive 
indulgence  on  the  father's  part,  the  elder 
son  added,  "  thou  hast  killed  for  him  the 
fatted  calf."  Envy,  jealousy,  ill-will,  un- 
charitableness,  were  all  compressed  into 
this  speech. 

31.  And  he  said  unto  him,  Son,  thou  art  ever  with  me, 
and  all  that  I  liave  is  thine.  32.  It  wa.s  meet  that  we 
should  make  merry,  and  be  glad :  ufor  this  tUy  brother 


was  dead,  and  Is  alive  again ;  and  waa  lost,  and  ia 
found.— "Verse  24. 

Son.  The  father  speaks  to  him  affec- 
tionately, and  does  not  immediately  drive 
from  him  the  elder  brother.  Thou  art 
ever  with  me.  Always,  and  therefore  it  was 
not  necessary  that  there  should  be  any 
special  rejoicing.  With  me.  It  is  better  to 
be  happy  with  a  father  than  with  a  multir 
tude  of  friends.  All  that  I  have  is  thine,  for 
the  younger  brother  had  received  his 
portion,  and  the  elder  was  sole  heir  to  his 
father's  goods.  It  vjas  meet,  i.  e.,  right, 
proper,  that  we — the  elder  son  is  affection- 
ately included  in  this  general  expression, 
notwithstanding  his  contemptuous  and 
sneering  words— /or  this  thy  brother,  pur- 
posely repeated  from  this  thy  son,  but  with 
different  manner,  denoting  the  deepest 
affection.  Was  dead,  and  is  alive,  &c.  (See 
on  verse  24.)  This  answer  of  the  father 
was  wisely  intended  and  adapted  to  avert 
the  wrath  and  jealousy  of  the  elder  brother. 
From  the  spirit  manifested  by  the  elder 
son,  it  was  evident  that  he  was  lost,  as  well 
as  the  younger,  but  as  far  as  the  parable 
reveals  his  history,  he  was  not  like  him 
found  again.  He,  like  his  brother,  went 
astray,  but  unlike  him,  for  anything  we 
know  to  the  contrary,  refused  to  come 
back.  That  which  really  in  the  last  resort 
hinders  a  man's  salvation  and  secures  his 
doom,  is  not  his  sin,  but  his  refusal  to 
know  and  own  that  he  is  a  sinner,  and 
flee  to  God,  through  Christ,  for  jjardon^ 
peace,  hope  and  heaven. 


1.  Who  drew  near  to  Jesus  ?  2.  "Why  did  they  do  so  ?  3.  What  did  the  Pharisees  and  scribes  say  ?  4.  Explain 
the  parable  of  the  lost  sheep.  5.  Who  are  the  "  friends  and  neighbors  "  referred  to  ?  6.  What  is  said  of  one 
sinner  that  repenteth?  7.  Who  are  the  "ninety  and  nine  just  persons,"  &c.,  referred  to  ?  8.  How  does  the 
second  parable  dlffei-  from  the  first  ?  9.  Who  are  meant  bj-  the  "  younger  son,"  in  the  third  parable  ?  10.  Who 
by  the  "  elder  son  ?"  11.  What  were  the  evidences  of  the  genuineness  of  the  prodigal's  repentance  ?  12.  How 
was  he  received  by  his  father  ?  13.  What  does  this  teach  us  ?  14.  What  do  we  learn  from  the  spirit  and  conduct 
ofthe  elder  son? 


LUKE. 


CHAPTER  XVI. 

1  The  parabl^e  of  the.  unjiMt  steward.  14  Christ  reproveth 
the  hypocrisy  of  the  covetous  Pharisees.  19  The  rich 
glutton,  and  iMzarus  the  beggar. 

The  object  of  our  Lord's  teaching  in  this 
chapter  is  to  awaken  and  quicken  us  all, 
so  to  use  this  world  as  not  to  abuse  it,  so 
to  manage  all  our  possessions  and  enjoy- 
ments here  as  that  they  may  promote  our 
happiness,  and  not  increase  our  misery,  in 
the  world  to  come.  He  also  aims  to  rouse 
us  to  take  the  warning  given  us  by  the 
written  Word,  and  not  to  expect  imme- 
diate messages  from  the  other  world. 

AND  he  said  also  unto  Iiis  disciples,  There  was  a  cer- 
tain rich  man,  which  had  a  steward:  and  the 
same  was  accused  unto  him  that  he  had  wasted  his 
goods. 

Unto  his  discipJr^.  Not  exclusively  the 
Apostolic  circle,  but  rather  the  whole  body 
of  those  who  had  attached  themselves  to 
Jesus  to  be  taught  of  Him,  whom  His  word 
had  found  out  in  the  deep  of  their  spirits, 
and  who,  having  left  the  world's  service, 
had  decidedly  passed  over  into  the  ranks 
of  His  people.  A  certain  rich  man.  This 
maj'  denote  an  ancient  nobleman  of  very 
high  rank — probably  a  satrap,  or  the  gov- 
ernor of  a  very  large  district  of  country. 
This  rich  man  is  not  like  the  one  referred 
to  in  another  parable,  as  preparing  to  build 
new  barns  and  storehouses  in  the  miser- 
able hope  of  a  future  of  peace,  prosperity 
and  comfort;  nor  like  another  spoken  of 
at  the  close  of  this  chapter,  who  was 
"clothed  in  purple  and  fine  linen,  and. 
fared  sumptuously  every  day,"  but  a"  rich 
man  who  was  careful  of  his  goods.  He  does 
not  appear  to  be  exceedingly  anxious  as  to 
their  increase,  nor  yet  lavish  and  luxurious 
in  their  expenditure,  but  he  takes  good 
care  not  to  lose  sight  of  them.  Which  had 
a  steward.  This  ofhcer  was  one  who  super- 
intended domestic  concerns,  and  minis- 
tered to  the  support  of  the  family,  having 
the  products  of  the  field,  business,  collec- 
tion of  rents,  &c.,  put  into  his  hands  for 
this  very  purpose,  and  having  only  to 
render  annually  to  his  lord  his  accounts 
of  all  his  expenditures  and  receipts.  As 
our  property  increases,  our  personal  con- 
trol over  it  diminishes ;  the  more  we  pos- 
sess, the  more  .we  must  intrust  to  others. 
Every   man  stands  in  the  relation  of  a 


steward  to  God.  Wasted  his  goods,  had  been 
profuse  and  profligate,  embezzling  his 
master's  substance,  and  concealing  the 
fraud  for  a  time  under  the  folds  of  com- 
plicated accounts.  Some  person  discovered 
the  facts  and  informed  the  jiroprietor.  Not 
to  use  what  has  been  intrusted  to  us  ac- 
cording to  the  design  and  intention  of  God 
is  to  waste  it.  Nothing  is  concealed  from 
God. 

2.  And  he  called  him,  and  said  uuto  him,  How  is  it 
that  I  hear  this  of  thee  ?  give  an  account  of  thy  steward- 
ship ;  for  thou  may  est  be  no  longer  steward. 

Hoiv  is  it  that  I  hear  this  of  thee?  This  is 
the  expostulation  of  indignant  surprise — 
an  intimation  of  the  abuse  of  the  confi- 
dence that  had  been  placed  in  him,  to 
which  he  had  so  illy  responded,  and  in 
which  he  had  shown  ingratitude  and  in- 
considerate forgetful  ness  of  his  obligations : 
of  thee,  whom  I  had  trusted  so  far,  to  whom 
I  had  committed  so  much.  Never  is  re- 
buke so  poignant  as  when  it  is  given  in 
soft  and  gentle  accents.  Give  an  account, 
&c.  Produce  thy  books  of  receipts  and 
disbursements,  that  I  may  see  whether  the 
accusation  against  thee  be  true  or  false. 
Here  is  expressed  God's  holy  zeal  against 
all  unfaithfulness,  and  that  the  application 
made  by  men  of  earthly  goods  is  far  from 
being  a  matter  of  indifference  to  Him.  For 
thou  wayest,  &c.,  literally,  "Thou  wilt  not 
be  able  to  be  stewaixl  any  longer."  It  is 
impossible  that  thou  canst  be.  I  cannot 
allow  thee.  In  this  intimation  of  the  re- 
moval of  the  steward,  God's  righteousness 
shines  forth.  A  short  resjiite,  however, 
was  still  allowed  him,  which  he  might 
employ,  and  which  is  to  be  referred  to  the 
period  of  life  granted  to  every  one,  always 
uncertain,  and  never  long  in  continuance. 
There  are  three  things  at  the  death  of  an 
unfaithful  man  which  are  very  terrible : 
1.  His  being  obliged  to  appear  with  a  guilty 
conscience  before  holiness  itself  2.  His 
having  an  exact  account  to  give  of  his 
whole  life,  and  of  whatever  he  has  re- 
ceived. 3.  His  seeing  himself  deprived  of 
all  forever. 

3.  Then  the  steward  said  within  himself,  aWhat  shall 
I  do?  for  my  lord  taketh  away  from  me  the  steward- 
ship :  I  cannot  dig ;  to  beg  I  am  ashamed. 

»Isa.  X.  3;  Hos.  ix.  5;  Acta  ix.  6. 

The  steward  seems  to  have  given  up  his 


CHAPTER  XVI. 


889 


case  as  soon  as  he  was  accused.  He  at- 
tempted no  excuse.  He  uttered  not  a 
word  in  his  own  defense.  There  was  no 
proof  on  the  one  side,  and  no  denial  on 
the  other.  He  said  within  himself,  what  shall 
I  dof  &c.  He  thus  disphiyed  his  perplex- 
ity. He  felt  that  he  was  about  to  lose  his 
position  and  support,  and  he  was,  for  the 
moment,  at  a  loss  what  course  to  pursue 
for  a  livelihood.  With  habits,  both  men- 
tal and  physical,  cast  in  another  mould,  he 
cannot  win  his  bread  as  a  laborer,  and  his 
pride  revolted  against  the  prospect  of  be- 
coming a  beggar  on  the  spot  where  he  had 
long  been  owned  as  master  by  the  multi- 
tudes. The  aphorism  repeated  for  many 
hundred  years  is  still  true — "Honesty  is 
the  best  policy."  No  man  ever  gets  rich 
with  that  which  is  not  his  own.  A  little, 
with  the  -conscience  at  peace  with  God  and 
man,  is  sweet;  much,  amid  the  fever  of 
remorse,  generates  no  happiness. 

4.  I  am  resolved  what  to  do,  that,  when  I  am  put  out 
of  the  stewardship,  they  may  receive  me  into  their 
houses. 

So  he  said  within  himself,  after  a  little 
consideration;  a  lucky  thought,  as  he 
doubtless  accounted  it,  coming  into  his 
mind.  As  he  was  not  yet  ousted  from 
office,  he  resolved  to  use  his  power,  for  the 
little  time  it  remained,  in  such  a  manner 
as  to  make  himself  friends,  who  would 
succor  him  in  his  need.  That  they  may  re- 
ceive me  into  their  houses — that  the  tenants 
or  debtors  of  his  lord,  who  paid  their 
rents  or  debts,  not  in  money,  but  in  wheat, 
oil  or  other  produce  of  the  ground  they 
rented  or  possessed,  might  give  him  enter- 
tainment in  their  houses,  or  provide  for 
him  some  other  means  of  subsistence. 
Dishonest  men  are  often  found  to  have 
very  sharp  wits. 

5.  So  he  called  every  one  of  his  lord's  debtors  %mto 
him,  and  said  unto  the  first.  How  much  owest  thou  unto 
my  lord  ? 

It  is  quite  evident,  from  the  debts  being 
stated  to  consist  of  corn  and  oil,  that  these 
debtors  were  the  tenants  of  the  steward's 
lord,  and  consequently  that  the  transac- 
tion refers  to  the  terms  on  which  the 
corn-fields  and  olive  grounds  were  held. 

6.  And  he  said,  A  hundred  measures  of  oil.  And  he 
said  unto  him,  Take  thy  bill,  and  sit  down  quickly,  and 
write  fifty.  7.  Then  said  he  to  another.  And  how  much 
owest  thou?  And  he  said,  a  hundred  measures  of 
wheat.  And  he  said  unto  him.  Take  thy  bill,  and  write 
four  score. 

An  hundred  measures  of  oil,  supposed  to 


be  the  Hebrew  bath,  containing  nearly 
nine  gallons.  What  the  quantities  men- 
tioned may  have  been  in  relation  to  our 
standards,  is  only  a  question  of  criucal  and 
antiquarian  interest.  The  amount  of  the 
debt  has  no  influence  on  the  mea  iiing  of  the 
parable.  The  point  which  is  really  import- 
ant is  the  pro2)ortion  between  the  amount 
owed  by  the  debtors  and  the  amount 
exacted  by  the  steward.  Olive  oil  and 
wheat  were  two  of  the  staple  products  of 
the  country.  Take  thy  bill,  obligation, 
bond.  These  bonds,  it  seems,  were  kept 
in  the  hands  of  the  steward,  and  of  this 
we  have  instances  in  the  Roman  law.  Sit 
down  quickly,  &c.,  says  the  steward.  No 
time  to  be  lost.  If  you  do  not  change 
your  bill  now,  you  will  never  be  able  to 
do  it  afterward.  If  you  do,  I  will  take 
care  in  my  reckoning  that  you  are  not 
exposed.  He  displays  his  tact  and  shrewd- 
ness in  taking  advantage  of  the  very  last 
moment  at  his  disposal,  and  also  by  impli- 
cating others  with  him  in  his  fraud.  The 
parable  narrates  the  case  of  two  debt- 
ors as  a  specimen  of  the  whole.  Wicked 
as  the  steward  was,  he  had  an  eye  to  the 
future.  Disgraceful  as  his  measures  were, 
he  provided  well  for  himself.  He  did  not 
sit  still  in  idleness,  and  see  himself  re- 
duced to  jjoverty  without  a  struggle.  He 
schemed,  planned  and  contrived,  and 
boldly  carried  his  plans  into  execution. 
How  different  the  conduct  of  most  men 
about  their  souls  !  In  this  general  point 
of  view,  and  in  this  only,  the  steward  sets 
us  all  an  example.  Like  him  we  should 
look  far  forward  to  things  to  come,  pro- 
vide against  the  day  when  we  shall  have 
to  leave  our  present  habitation,  and  secure 
a  home  in  heaven.     (2Cor.  v.  1.) 

8.  And  the  lord  commended  the  unjust  steward,  be- 
cause he  had  done  wisely :  for  the  children  of  this 
world  are  in  their  generation  wiser  than  tthe  children 
oflight. 

bJohn  xii.  36;  Eph.  iv.  5,  8;  1  Thess.  v.  5. 

The  lord,  i,  e.,  the  landlord,  the  same  lord 
as  in  verses  3  and  5.  Great  care  should 
be  taken  so  as  not  to  confound  the  lord 
or  master  of  the  steward  here  spoken  of 
with  the  Lord  Jesus  Christ.  Commended  the 
unjust  steward,  because  he  had  done  wisely.  He 
did  not  commend  him  for  his  injustice. 
He  turned  him  out  of  his  office  on  that 
account,  but  as  a  man  of  the  world,  he 
could  not  withhold  from  him  commenda- 


890 


LUKE, 


tion  for  his  cleverness  and  shrewdness  in 
the  phxn  he  had  formed  for  his  future  pro- 
vision and  comfort.  Our  Lord  now  pro- 
ceeds to  make  the  application.  By  tJie 
childrtn  of  thi^  luorld  we  are  to  understand 
imrldly  persons,  those  who  make  this 
world  their  god,  are  devoted  to  the  cares, 
pleasures  or  pursuits  of  the  present  life ; 
mind  earthly  things,  have  their  treasure 
here,  and  desire  no  better  portion  than 
this  world  can  yield.  These,  says  Christ, 
are  in  their  generation,  i,  e.,  are  for  their  life, 
or  for  their  day,  wiser,  more  shrewd  and 
active  than  the  children  of  light  are  in  rela- 
tion to  their  eternal  good.  By  the  children 
of  light  are  meant  Chi'istians ;  those  who, 
having  been  "  some  time  in  darkness,  are 
now  light  in  the  Lord" — whose  under- 
.standings  have  been  enlightened  to  see 
the  truth  as  it  is  in  Jesus,  who  no  longer 
walk  after  the  course  of  this  world,  and 
profess  to  be  seeking  a  better  country,  that 
is,  a  heavenly  one.  Our  Lord's  meaning 
is,  that  Christians  are  not  as  prudently 
careful  over  what  spiritual  interests  they 
possess,  not  as  watchful  that  none  shall  in 
any  way  rob  or  defraud  them  of  them ; 
not  as  clear-sighted  and  watchful  in  regard 
to  these  interests  as  was  this  rich  man  in 
I'elation  to  "  his  goods,"  neither  are  they  as 
quick  and  prompt  to  take  advantage  of 
every  moment,  in  order  to  make  provision 
for  the  time  to  come,  or  as  eagerly  vigilant 
not  to  let  slip  any  opportunity  which 
might  be  improved  for  this  purpose,  as 
was  this  steward  in  relation  to  his  future 
prospects  in  the  world. 

9.  And  I  say  unto  you,  "^Make  to  yourselves  friends 
of  the  ^-mainmon  of  unri^hteousne.ss,  that,  when  ye 
fail,  they  may  receive  you  into  everlasting  habitations. 

cDan.  iv.  27 ;  Matt.  vi.  19  and  xix.  21 ;  Luke  xi.  41 ;  1 
Tim.  yi.  17, 18, 19.    *0r,  riches. 

And  I  say  unto  you — I  give  you  the  fol- 
lowing counsel  and  advice.  Mammon  is  a 
Syriac  word,  and  signifies  riches  or  wealth. 
In  verse  13  our  Lord  beautifully  represents 
this  as  a  person  whom  the  folly  of  men 
had  deified  :  "  Ye  cannot  serve  God  and 
mammon."  Mammon  may  be  called 
unrighteous,  because  it  is  generally  un- 
righteously obtained,  unrighteously  re- 
tained, or  unrighteously  employed.  Trade 
is  not  unlawful,  neither  is  property  founded 
in  sin  ;  but  because  the  spirit  which  per- 
vades trade,  if  not  purified  by  Christianity, 


and  as  it  exists  in  heathen  countries,  and 
as  a  heathenish  element  in  Christian 
countries,  is  unrighteous,  mammon,  riches 
or  property  is  so  called.  That  cannot  be 
unrighteous  in  itself  which  God  gives  to 
so  many  persons  by  His  blessing  their  dil- 
igence, frugality  and  economy,  so  as  to 
make  them  rich,  that  they  may  be  a  source 
of  blessings  to  others  by  their  beneficence. 
We  are  not  to  suppose  that  we  can  make 
to  ourselves  friends,  in  the  sense  here  in- 
tended, by  ill-gotten  wealth.  This  must  be 
restored,  as  in  the  case  of  Zaccheus. 
(Luke  xix.  8;  see,  also,  Isa.  Ixi.  8.)  Neither 
can  any  one  fulfill  the  injunction  of  the 
text  who  is  still  an  unpardoned  sinner. 
The  first  thing  to  be  attended  to,  by  those 
who  would  make  a  right  use  of  their 
money,  is,  that  they  themselves  be  justi- 
fied, be  at  peace  with  God,  and  have  Him 
for  their  friend.  (Eph.  ii.  14.)  The  verse 
evidently  teaches  that  Christians  are  to 
make  use  of  their  money,  which  has  been 
righteously  obtained,  not  only  for  their  own 
necessities,  but  also  for  the  support  of  the 
cause  of  the  Gospel,  and  for  the  relief  of  the 
afflicted  and  destitute.  (Matt.  ix.  13  ;  Luke 
vi.  36  ;  Matt.  v.  7  ;  Luke  xii.  13  ;  Matt.  v. 
44 ;  Heb.  xiii.  16.)  That  when  ye  fail — be- 
come a  bankrupt.  The  Greek  may  be 
rendered,  "  when  ye  sufier  an  eclipse." 
Death  brings  us  under  it ;  our  health, 
strength,  beauty,  honor,  glory  and  renown, 
our  powers  of  body  and  mind  will  suffer 
an  eclipse.  In  the  final  hour  we  shall  fail, 
as  far  as  all  earthly  resources  are  con- 
cerned. They  may  receive  you  into  everlast- 
ing habitations.  They,  i.  e.,  the  friends  just 
siDoken  of,  which  are  to  be  referred  to  God. 
Everlasting  habitations.  This  expression 
must  evidently  mean  heaven.  Heaven 
will  be  the  eternal  home  of  all  God's  peo- 
ple. There  those  will  be  received  with 
welcome  who  brought  forth  fruits  worthy 
of  repentance,  whose  love  labored,  whose 
hope  produced  a  patient  continuance  in 
well-doing,  and  made  them  steadfast  in 
the  faith,  who,  as  they  had  the  ability, 
were  "  rich  in  good  works,  ready  to  dis- 
tribute, willing  to  communicate."  (1  Tim. 
vi.  17,  18.) 

10.  dHe  that  is  faithful  in  that  which  is  least  is  faith- 
ful also  in  much  :  and  he  that  is  unjust  in  the  least  ia 
unjust  also  in  much.— ^Matt.  xxv.  21 ;  Luke  xix.  17. 

Faithful.    Oar  Lord  commends,  not  pru- 


CHAPTER   XVI 


891 


dence,  but  fidelity;  for  fidelity  begets  and 
directs  prudence.  In  that  which  is  least. 
This  refers  to  the  mammon  of  unright- 
eousness, or  the  earthly  stewardship  com- 
mitted to  us.  Is  faithful  also  in  much,  i.  e., 
the  true  riches.  If  we  are  faithful  in  this 
world's  least,  we  shall  be  faithful  for 
eternity's  much.  This,  of  course,  does  not 
meantiiat  honesty  about  money  can  justify 
our  souls,  but  that  dishonesty  about  money 
is  a  sure  sign  of  a  heart  not  being  "  right 
in  the  sight  of  God."  Unjust  in  the  least 
.  .  .  in  much.  Our  least  sin  is  committed 
for  eternity,  and,  if  unforgiven,  must  result 
in  an  eternal  woe  proportionate  to  its  guilt. 
We  may,  by  our  degrees  of  unrighteous- 
ness, more  or  less  sink  ourselves  deeper 
into  perdition ;  but  the  slightest  unre- 
moved  condemnation  is  eternal.  It  is  an 
acknowledged  truth,  that  a  man's  conduct 
in  little  things  is  a  sure  test  of  what  he  is 
likely  to  do  in  great  things. 

11.  If  therefore  ve  have  not  been  faithful  in  the  un- 
righteous *mammon,  who  will  commit  to  your  trust  the 
true  riches  ?— *0r,  richf:s. 

Jesus  speaks  from  a  heavenly  point  of 
view.  He  calls  the  blessings  of  salvation 
by  antithesis  the  true,  because  they  are 
not,  like  the  unrighteous  mammon,  un- 
trustworthy, deceitful  and  unsatisfying, 
but  fully  deserve  the  name  of  genuine 
and  true  good,  whereby  the  highest  ideal 
is  realized.  (See  John  i.  9  ;  Heb.  ix.  24.) 
The  doctrine  is,  that  he  who  is  dishonest 
and  unfaithful  in  the  discharge  of  his 
duties  on  earth,  must  not  expect  to  have 
heavenly  treasures,  or  to  be  saved. 

12.  And  if  ve  have  not  been  faithful  in  that  which  is 
another  mail's,  who  shall  give  you  that  which  is  your 
own  ? 

The  argument  here  is  the  same  with 
that  in  the  preceding  verse,  though  the 
expressions  are  different. 

INIammon  is  called  by  our  Lord,  not  un- 
righteous merely,  but  also  a  strange  thing 
{another  man's),  intimating  that  it  is  a 
temporal  good,  and  noi  always  abiding, 
like  that  which  is  spiritual.  We  are  made 
Christians  in  order  to  enjoy  heaven  and 
eternity,  and  therefore  heavenly  and 
eternal  treasures  are  those  alone  which 
are  properly  our  own.  And  these  are  given 
to  us,  not  of  debt,  or  claim,  but  of  grace. 

13.  1[  'No  ser%'ant  can  serve  two  masters :  for  either 
he  will  hate  the  one,  and  love  the  other;  or  else  he 
will  hold  to  the  one,  and  despise  the  other.  Ye  cannot 
serve  God  and  mammon.— «Matt.  vi.  24. 


If  any  one  should  think  that  possibly  he 
might  reconcile  the  criminal  employment 
of  temporal  riches  with  the  attainment  of 
eternal  life,  our  Lord  anticipates  and  ex- 
plodes this  vain  refuge.  Mammmi  is  the 
Syriac  word  for  riches,  and  seems  here  to 
be  an  idol.  The  covetous  man  is  an  idol- 
ater, and  therefore  no  true  servant  of  God. 
The  point  contended  for  in  respect  to  God 
is  not  exclusive  jjossession,  but  exclusive 
dominion.  Other  things  may  occasionally, 
for  a  certain  time,  and  to  a  certain  degree, 
have .  possession  of  our  minds,  but  they 
must  not  rule,  must  not  reiijn  over  them. 
We  can  serve  but  one  master  faithfully 
and  effectually,  and  that  one  must  be  God. 
The  concerns  of  this  life  may  have  their 
due  place  in  our  hearts,  but  they  must  not 
aspire  to  the  first.  This  is  the  prerogative 
of  religion  alone — religion  must  be  su- 
preme and  p.iramount  over  all. 

14.  And  the  Pharisees  also,  fwho  were  covetous,  heard 
all  these  things :  auu  they  derided  him.— 'Matt,  xxiii.  14. 

The  Pharisees  who  luere  covetous,  of  a  very 
worldly  spirit,  literally,  silver  lovers,  de- 
rided him,  as  a  visionary,  who  did  not 
understand  human  life,  or  only  appeared 
to  despise  the  world,  because  (as  they 
supjiose)  it  was  out  of  His  reach.  The 
original  word  is  very  emphatic,  signifying 
they  mocked  Him,  by  a  scornful  motion  of 
the  mouth  and  nose,  as  well  as  by  what 
they  spake  to  Him.  It  is  natural  for  the 
human  heart  to  shrink  from  the  touch  of 
truth.  Ministers  often  find  that  their 
hearers  have  been  offended  by  the  most 
searching  parts  of  their  sermons.  Though 
it  be  painful  to  be  told  of  our  sins,  we 
should  not  become  angry  when  this  is 
done ;  it  is  better  to  know  our  sins  7iow, 
than  to  wait  till  we  stand  before  God. 

15.  And  he  said  unto  them,  Ye  are  they  which  qustify 
youi-selves  before  men  ;  but  i>God  knoweth  your  hearts  : 
for  "that  which  is  highly  esteemed  among  men  is  abom- 
ination in  the  sight  of  God. 

eLuke  x.  29.    i^Ps.  vii.  9.    U  Sam.  xvi.  7. 

By  shunning  the  company  of  sinners, 
and  your  care  of  external  appearances, 
you  make  specious  pretenses  to  extraordi- 
nary sanctity  before  the  world,  and  you 
seldom  fail  to  acquire  a  great  reputation 
for  it.  You  also  endeavor  to  make  it 
appear  that  ye  can  still  feel  an  insatiable 
thirst  after  the  present  world,  and  yet 
secure  the  blessings  of  another — that  ye 
can  reconcile  God  and  mammon.   But  God 


893 


LUKE. 


knoweth  your  hearts— yon  cannot  justify 
yourselves  before  Him.  He  sees  tlirough 
your  pompous  and  plausible  disguise.  He 
knoweth  that  ye  are  alive  to  the  ivorld,  and 
dead  to  God  and  goodness.  For  that  which 
is  highly  esteemed,  &c.  How  often  do  we 
see  this  solemn  truth  illustrated !  Riches, 
honors,  rank,  pleasure,  are  the  chief  ob- 
jects for  which  the  greater  part  of  man- 
kind are  living;  yet  these  are  the  very 
things  which  God  declares  to  be  "  vanity," 
and  of  the  love  of  which  He  warns  us  to 
beware!  Praying,  Bible  reading,  holy 
living,  repentance,  faith,  grace  and  com- 
munion with  God,  are  things  for  which 
few  care  at  all;  yet  these  are  the  very 
things  which  God  in  His  Bible  is  ever 
urging  on  our  attention ! 

16.  JThe  law  and  the  prophets  were  until  John :  since 
that  time  the  kingdom  of  God  is  preached,  and  every 
man  pressetli  into  it. 

jJIatt^  iv.  17  and  xi.  12, 13;  Luke  vii.  29. 

The  laiu  and  the  prophets,  the  Old  Testa- 
ment, the  whole  revelation  of  God's  will 
in  that  form.  Until  John — as  far  as,  down 
or  up  to  John,  as  the  last  in  the  succession 
of  such  agencies.  Since  that  time,  &c.  You 
forget  that  the  dispensation  of  the  law  and 
prophets  was  only  intended  to  pave  the 
way  for  the  better  dispensation  of  the 
kingdom  of  God,  which  was  to  be  ushered 
in  by  John  the  Bai^tist.  That  dispensation 
has  come.  John  the  Baptist  has  appeared. 
And  humble  men,  who  feel  their  wretch- 
edness as  sinners,  are  receiving  the  glad 
tidings  of  the  kingdom,  whilst  ye  proud, 
self-righteous  men  are  deriding  me  and 
my  doctrine. 

17.  kAnd  it  is  ea-sier  for  heaven  and  earth  to  pass,  than 
one  tittle  of  the  law  to  fail. 

iPs.  lii.  26;  Isa.  xl.  8,  li.  6;  Matt.  v.  18;  1  Peter  i.  25. 

The  idea  that  the  law  shall  never  cease 
to  be  authoritative  and  obligatory  is  ex- 
pressed by  a  comparison,  familiar  to  the 
style  of  the  Old  Testament,  with  the  frame 
of  nature  or  the  constitution  of  the  uni- 
verse, a  striking  emblem  of  immutability. 
The  immutability  of  the  Divine  Word,  in 
relation  either  to  happiness  or  misery, 
yields  as  much  comfort  to  the  righteous  as 
it  gives  despair  to  the  wicked. 

18.  iWhosoever  putteth  away  his  wife,  and  marrieth 
another,  committeth  adultery;  and  %vhosoever  marrieth 
her  that  is  put  away  from  her  husband,  committeth 
adultery. 

iMatt.  v.  32  and  xix.  9 ;  Matt.  x.  11 ;  1  Cor.  vii.  10, 11. 

Here  is  an  example  of  the  permanence 
and  the  violation  of  the  law.    The  Phari- 


sees had  unconverted  hearts.  They  pro- 
fessed to  love  God ;  but  in  reality  they 
hated  Him.  How  did  they  show  that 
they  hated  Him?  By  hating  His  law. 
They  did  not  keep  His  holy  command- 
ments. Jesus  reminds  them  of  one  great 
sin,  which  they  frequently  committed. 
They  broke  the  seventh  commandment 
by  putting  away  their  wives  in  order  to 
marry  others.  Thay  had  lowered  the 
standard  of  the  law  of  divorce.  They  had 
allowed  divorce  for  trivial  and  insufficient 
causes.  They  had  perverted  and  abused, 
for  licentious  i)urposes,  the  Mosaic  law 
(Deut.  xxiv.  1),  that  if  "  unclcanness " 
were  found  in  a  wife,  the  husband  might 
"  write  a  bill  of  divorcement,  and  put  it 
into  her  hand,  and  send  her  out  of  the 
house."  What  was  then  permitted,  and 
that,  too,  only  to  prevent  greater  evils,  and 
because  it  was  found  to  be  necessary  in 
view  of  the  hardness  of  the  hearts  of  the 
people,  was  now  regarded  as  precept,  and 
when  thus  regarded,  sadly  misinterpreted 
and  applied.  This  language  of  our  Lord 
is  to  be  interpreted  in  harmony  with  Matt. 
V.  32,  on  which  see  notes.  According  to 
this  law,  adultery  or  unchastity,  is  the  only 
sufficient  reason  for  divorce. 

10.  1  There  was  a  certain  rich  man,  which  was  clothed 
in  mpurple  and  fine  linen,  and  fared  sumptuously  every 
day  :— mjudg.  viii.  26 ;  Esth.  viii.  15. 

From  the  very  earliest  days  it  has  been 
a  matter  of  dispute,  whether  this  portion 
of  our  Lord's  teaching  ought  to  be  regarded 
as  a  parable  err  a  real  history.  It  would  be 
safe,  perhaps,  to  regard  it  as  mainly  his- 
torical, and  partly  figurative;  in  other 
words,  as  the  relation  of  events  which 
actually  occurred,  though  somewhat  color- 
ed with  borrowed  imagery,  which  the 
great  Teacher,  according  to  His  usual  cus- 
tom, employed  to  convey  the  important 
instruction  communicated.  It  is,  however, 
of  no  real  importance  to  inquire  whether 
this  is  the  history  of  men  who  actually 
lived  at  Jerusalem,  or  whether  our  Lord 
borrowed  only  general  and  probable  char- 
acters, and  worked  them  into  a  parable. 
In  either  case  the  moral  is  the  same.  It 
cannot,  for  a  moment,  be  supposed  that 
Jesus  would  use  any  embellishment,  even 
in  a  parable,  that  would  leave  any  impres- 
sion on  an  honest  mind  inconsistent  with 
truth.     If  the  parable  in  part  consists  of 


CHAPTER   XVI. 


893 


drapery,  it  is  not  the  drapery  of  error,  but 
of  truth. 

A  certain  rich  man.  No  name  is  given  to 
him,  because  it  would  have  been  invidious, 
and  have  provoked  ill-will,  to  name  any 
one  in  such  a  description,  but  he  is  com- 
monly called  Dives,  a  Latin  word  signifying 
a  rich  num.  The  omission  of  the  name  is 
a  means  of  generalizing  the  representation. 
We  are  not  told  how  this  man  became 
rich.  Which  was  clothed  in  purple  and  fine 
linen.  Purple  was  the  color  in  that  ajje 
appropriate  to  princely  rank.  It  was  ob- 
tained from  the  blood  taken  from  a  vein 
in  the  throat  of  a  certain  shell-tish.  The 
wearing  of  fine  linen  (called  byssus)  was 
then,  because  the  manufacture  of  it  was  in 
its  infancy,  considered  a  proof  of  the  great- 
est wealtla,  or  greatest  luxury.  And  fared 
sumptuously  every  day.  He  gratified  his 
palate  with  the  most  exquisite  food  which 
nature,  assisted  by  art,  could  furnish.  The 
original  expression  is  very  expressive,  sig- 
nifying that  he  feasted  splendidly,  or  delighted 
and  cheered  himself  with  luxury  and  splen- 
dor every  day.  This  rich  display  was  not 
reserved  for  special  days,  festivals  or  galas, 
it  was  his  ordinary  style.  It  is  important, 
in  order  that  the  edge  of  the  parable  may 
be  retained,  that  the  character  of  Dives  as 
evil  should  not  be  exaggerated.  He  is  not 
said  to  have  been  dishonest,  nor  a  calum- 
niator, nor  a  false  accuser,  nor  an  oppressor 
of  the  poor,  nor  avaricious,  nor  a  spend- 
thrift, nor  an  adulterer,  nor  a  murderer, 
nor  a  criminal.  There  is  not  exhibited  to 
us  any  flagrant  crime  or  peculiar  wicked- 
ness in  his  conduct.  But  the  design  of  the 
parable  is  to  admonish  us,  not  that  a  mon- 
ster of  wickedness  shall  be  punished  in 
another  world,  but  that  the  man  who, 
though  not  chargeable  with  doing  much 
ill,  does  little  or  no  good,  and  who,  though 
not  perhaps  intemperate  or  sensual,  is  yet 
careless  about  the  situation  of  others,  and 
exists  only  for  the  gratification  of  himself, 
the  indulgence  of  his  own  appetites  and 
vanity,  shall  not  escape  punishment.  It 
shows  the  danger  of  living  in  the 
neglect  of  duties,  though  not  chargeable  with 
the  commission  of  crimes,  and  particularly 
the  danger  of  considering  the  gifts  of  Provi- 
dence as  our  own  property,  and  not  as  a 
trust  from  our  Creator,  to  be  employed  in 


His  service  {i.  e.,  in  doing  His  will),  and  for 
which  we  are  accountable  to  Him. 

20.  And  there  was  a  certain  beggar  Daaied  Xiazarus, 
wliich  was  laid  at  his  gate,  I'uU  ol' sores, 

This  Lazarus  was  not  the  brother  of 
Martha  and  Mary.  Lazarus  was  by  his 
own  name  known  in  heaven.  The  rich 
man  was  not  distinguished  by  any  name 
(verse  25) ;  he  had  only  a  genealogy  in 
this  world  (verse  27).  This  is  the  only 
one  of  our  Lord's  parables  in  which  He 
introduces  parties  to  us  by  name.  Which 
ivas  laid  at  his  gale — placed  there  by  others, 
who  either  wished  to  rid  themselves  of 
him,  or  to  secure  to  him  what  fell  from  the 
rich  man's  table;  in  sight  of  the  rich 
man,  that  he  might  not  have  ignorance  to 
plead.  Full  of  sores,  entirely  covered  with 
them,  ulcerated,  one  of  the  natural  effects 
of  a  mendicant's  life.  It  is  one  of  the 
blessed  fruits  of  the  Gospel,  that  it  provides 
for  the  poor  and  the  suffering.  We  are 
apt  to  wonder  at  the  ways  of  Heaven,  and 
perhaps  temjited  to  arraign  the  conduct  of 
Providence,in  crowning  so  worthless  a  man 
as  Dives  with  wealth  and  prosperity,  whilst 
all  that  diversified  the  lot  of  Lazarus  was 
scene  after  scene  of  poverty  and  pain. 
But  let  us  suspend  our  judgment.  We  see 
but  one  link  in  the  great  chain  of  Provi- 
dence. We  live  but  in  the  infancy  of 
being.  The  great  drama  of  life  is  but  be- 
gun. When  the  curtain  between  both 
worlds  is  undrawn,  the  morn  will  ari^^e 
that  will  light  uie  Almighty's  footsteps  i  i 
the  deep,  and  pour  full  day  uj^on  all  the 
paths  of  His  providence. 

21.  And  desiring  to  be  fed  witli  the  crumbs  which  fell 
from  the  rich  man's  table :  moreover  the  dogs  came 
and  licked  his  sores. 

And  desiring  to  be  fed,  &c.  The  expres- 
sion, in  the  original,  does  not  afford  a 
sufficient  foundation  for  sujiposing  that  he 
was  refused  the  crumbs,  the  word  render- 
ed desiring,  not  implying  so  much  in  the 
Scriptural  use  of  it.  Nor  does  such  suppo- 
sition seem  to  be  warranted  by  the  facts, 
that  the  rich  man  afterward  immediately 
knew  Lazarus,  asked  that  he  might  be 
made  the  instrument  of  the  relief  wanted, 
and  that,  though  the  patriarch  ui)braided 
the  rich  man  with  the  carelessness  and 
luxury  in  which  he  lived,  he  said  not  a 
word  of  the  refusal  of  the  ciiimbs  to  the 
beggar  at  the  gate.    Besides,  as  the  beggar 


894 


LUKE, 


appears  to  have  been  laid  there  repeatedly, 
this  implies  some  success.  Moreover,  the 
dogs  came  and  licked  his  sores.  The  act 
attributed  to  the  dogs  accords,  as  is  well 
known,  with  their  instincts  and  habits.  It 
was  soothing  to  the  sutierer  in  the  sensa- 
tions of  the  moment,  and  healthful  in  its 
efiects.  The  true  Christian,  building  on 
the  one  foundation,  even  Christ,  must  be 
ready  not  only  to  do,  but  to  sujf'er.  He 
must  make  up  his  mind  to  a  cheerful 
acquiescence  in  the  will  of  God,  even  if 
God  shall  be  pleased  to  send  him  manifold 
"evil  things"  in  his  outward  lot — even  if 
he  be  dependent  on  the  merest  charity  for 
his  daily  food. 

22.  And  it  came  to  pass,  that  the  beggar  died,  and  was 
carried  "by  the  angels  into  Abraham's  bosom :  the  rich 
man  also  died,  and  was  buried ; 

"Ps.  xci.  11, 12;  Heb.  1.  H. 

Lazarus  died  first.  The  earliest  death 
is  not  the  evidence  of  judgment;  the  ripe 
is  oftenest  taken — saints  are  frequently 
gathered  first.  No  mention  is  made  of 
Lazarus  being  buried.  His  poor,  diseased 
body  was  probably  hid  out  of  sight  in  any 
obscure  grave  which  the  hand  of  charity 
might  provide  for  it.  But  his  dust  was 
precious  in  the  sight  of  that  God  in  whom 
he  trusted,  and  in  the  resurrection  morn- 
ing God  will  show  how  much  He 
prizes  the  redeemed  bodies  of  His  saints. 
Abraham's  bosom,  we  may  assume,  was  al- 
ready an  expression  employed  by  the 
Jews  to  designate  the  pli\ce  of  the  blessed 
beyond  the  grave.  It  is  plain  that  heaven 
is  a  place.  The  joys  of  the  blessed  after 
death  are  here  represented  as  a  feast. 
Abraham,  the  father  of  the  faithful,  is 
placed,  as  it  were,  at  the  head  of  the 
table.  Heaven  will  be  a  feast  of  the  in- 
tellect, of  love,  of  memory,  of  anticipation. 
And  ivas  carried  by  the  angels,  that  is,  his 
soul.  (See  Heb.  i.  14;  Ps.  ciii.  20.)  It  is 
not  in  vain  that  Christ  assigns  this  office  to 
the  angels,  whom  we  know  to  be  given  as 
ministers  to  the  faithful.  How  great  and 
sudden  the  change !  He  who  was  lately 
the  sport,  not  only  of  man  but  of  dogs,  is 
now  honored  by  the  presence  and  kind 
offices  of  angels !  The  rich  man  also  died,  and 
was  buried.  Death  is  no  respecter  of  per- 
sons. "  It  is  appointed  unto  all  men  once 
to  die."  No  earthly  resources,  however 
great  or  grand,  can  shield  us  from  the 


assault  of  the  destroyer.  The  rich  man 
was  buried,  we  may  snpi)0se,  with  much 
pageantry  and  j)omp.  But  Avhat  a  mock- 
ery was  this  marked  attention  to  the 
lifeless  body,  now  that  his  soul  had  passed 
into  punishment ! 

It  must  not  for  a  moment  be  supposed 
in  relation  to  the  parties  mentioned  in  the 
parable,  that  because  the  one  was  rich  he 
was  excluded  from  heaven,  and  because  the 
other  was  poor  he  was  admitted  into 
heaven.  The  true  lesson  here  taught  is 
in  one  aspect  the  very  reverse  of  this  :  an 
ungodly  man  is  in  the  highest  sense  poor, 
in  spite  of  his  wealth,  and  a  godly  man  is 
in  the  highest  sense  rich,  in  spite  of  his 
poverty. 

23.  And  "in  hell  he  lifted  up  his  e.ves,  being  ;n  tor- 
ments, and  seeth  Abraham  afar  off,  and  Lazarus  in  his 
bosom.— oPs.  ix.  17 ;  Prov.  v.  5 ;  Isa.  xii.  9. 

Both  were  now  in  the  world  of  spirits, 
but  the  beggar  in  that  world  wa^  in  Abra- 
ham's bosom,  and  the  rich  man  in  tor- 
ment ;  the  ransomed  man  entered  the 
Father's  house  and  joined  the  company 
of  the  holy,  the  ungodly  gravitated  accord- 
ing to  his  kind  into  the  place  of  woe.  It 
is  evident  that  hell  is  a  place.  He  lifted  up 
his  eyes,  being  in  torments.  In  interpreting 
these  expressions  we  must  carefully  re- 
member that  our  Lord's  language  is  adapted 
to  our  understandings.  It  is  plain  that 
lost  souls  can  suffer  intensely  before 
the  resurrection,  but  how  a  lost  soul  can 
be  susceptible  of  bodily  suffering  before 
the  resurrection  of  the  body  we  cannot 
fully  comprehend.  A^id  seeth  Abraham 
afar  off,  and  Lazarus  in  his  bosom.  Among 
the  Jews,  the  rabbins  say  that  the  place 
of  torment  and  paradise  are  so  situated 
that  what  is  done  in  one  may  be  seen 
from  the  other.  The  Grecian  poets  repre- 
sent the  abodes  of  the  blest  as  lying 
contiguous  to  the  regions  of  the  damned, 
and  separated  only  by  a  great  imjiassable 
river,  or  deep  gulf,  in  such  a  way  that  the 
spirits  could  talk  with  one  another  from 
its  opposite  banks.  Grecian  mythologists 
also  tell  us  that  the  souls  of  wicked  men 
lie  in  a  river  of  fire,  where  they  suffer  the 
same  torments  they  would  have  suffered 
while  alive  had  their  bodies  been  burned. 
It  does  not  follow,  however,  from  these  re- 
semblances, that  the  parable  is  formed  on 
the  Grecian  mythology,  or  that  our  Lord 


CHAPTER   XVI 


895 


approved  of  what  the  common  people 
thought  or  spake  concerning  those  matters, 
agreeably  to  the  notions  and  language  of 
the  Greeks.  In  parables,  provided  the 
doctrines  inculcated  are  strictly  true,  the 
terms  in  which  they  are  inculcated  may 
be  such  as  are  most  familiar  to  the  ears  of 
mankind,  and  the  images  made  use  of 
such  as  they  are  best  acquainted  with. 

24.  And  he  cried  and  said.  Father  Abraham,  have 
mercv  on  me,  and  send  Lazarus,  that  he  may  dip  the 
tip  of  his  finger  in  water,  and  pcool  my  tongue;  for  I 
qam  tormented  in  this  Hame. 

pZech.  xiv.  12.    ilsa.  Ixvi,  24 ,  Mark  ix.  44,  &a 

He  cried  and  said.  He  did  not  acknowl- 
edge the  justness  of  his  punishment,  or 
the  greatness  of  his  sins.  Father  Abrahapi. 
His  pride  on  account  of  his  fleshly  descent 
from  Abraham,  and  his  Judaism,  had  gone 
with  him;  he  thinks  of  laying  claim  to 
salvation  as  a  right  wholly  standing  in 
himself;  and  is  quite  blinded  in  regard  to 
his  untilial  state  of  heart  (Matt.  iii.  8 ;  Rom. 
ix.  6,  7),  though  he  recognizes  Abraham  as 
his  father.  In  such  a  state  of  mind  his 
condition  mu.st  have  been  doubly  painful 
to  him.  (Matt.  vii.  22,  &c.)  Send.  He 
still  treats  Lazarus  as  of  little  account,  as 
afterward  Moses.  (Verse  30.)  It  appears 
probable,  that  those  are  always  present  to 
the  thoughts  of  the  wicked  whom  they 
remember  to  have  been  ill-treated  by  them. 
Cool  ray  tongue,  &c. — marking  the  continu- 
ance of  his  lusts  and  desires,  which  were 
now  without  any  means  of  satisfaction, 
and  consequently  increased  his  torment ; 
the  thirst  bespeaks  a  longing  desire  after 
an  absent  good,  the  suffering  of  pain  a 
present  feeling  of  distress ;  the  flame  is  an 
image  of  the  highest  degree  of  pain ,  he 
begs,  not  for  entire  deliverance,  but  only 
for  alleviation;  he  sues  for  mercy  who 
himself  had  been  so  unmerciful.  As  this 
is  the  only  prayer  to  a  saint  recorded  in 
the  Bible,  and  it,  though  for  a  small  relief, 
was  not  answered,  of  course,  prayers  to 
saints  are  unwarranted.  Tormented  in  this 
flame.  The  evil  passions  which  now  rankle 
in  the  bosoms  of  sinners  here  will  here- 
after produce  in  them  inconceivable 
anguish,  by  being  released  of  every  restric- 
ti-^n,  and  being  left  unshackled  to  revel  in 
full  and  exasperated  expansion  forever. 
Each  passion  which  it  was  the  concern  of 
a  lifetime  to  indulge,  but  which  it  must 


now  be  the  employment  of  an  eternity  to 

deny,  will  be  as  a  flre-sheet  around  them. 

The  punishment  of  the  wicked  is  often 

represented  by  Christ,  not  only  in  parables 

either,  but  in  His  explanations  of  parables, 

by  tire.     (Matt.  xiii.  41,  42;  Mark  ix.  44, 

46,  48 ;  see  also  2  Thes.  i.  7,  8,  9 ;  Rev.  xiv. 

9,  10,  11.) 

25.  But  Abraham  said,  .Son,  "remember,  that  thou,  in 
thy  lifetime,  receivedst  thy  good  things,  and  lilicwise 
Lazarus  evil  tilings  :  l)ut  now  lie  is  comforted,  and  thou 
art  tormented.— rjob  xx'i.  13;  Luke  vi.  24. 

TiiY  good  things — the  things  you  have 
chosen  as  your  portion — the  things  of  earth, 
and  time,  and  sense,  in  the  enjoyment  of 
which  you  lived  contentedly  and  happily, 
as  your  own.     God  put  them   into  your 
hands  as  a  .steward,  to  be  taken  care  of  and 
used  for  Him ;  you  have  appropriated  them 
to  yourself,  as  if  they  were  your  own  j^rop- 
erty.  They  have  been  your  ^ood  Receivedst. 
This  word,  in  the  original,  has  great  em- 
phasis.   It  expresses  the  receipt  in  fidl— 
the  exhaustion  of  all  claims  on.    "  Those 
that  were  good  things  to  thee  came  to  an  end 
in  thy  lifetime ;  there  are  no  more   of 
them."    Whatever  can  be  dei-ived  from  the 
guilty  use  of  the  thingsof  earth,  aj^art  from 
the  Giver,  and  in  neglect  of  fidelity  to  Him, 
had  been  received  by  this  rich  man.  He  had 
taken  them  as  his  own,  and  he  received  his 
reward.    They  gave  him  as  much  as  they 
could,  and  then  left  him  to  perish.     But 
noio  he  is  comforted.    His  aflJictions  are  all 
past,  he  has  exchanged  his  place  at  the 
gate,  for  a  home  in  heaven,  his  want  for 
abundant  .satisfaction  of  every  necessity, 
his  rags  for  a  robe  of  gloiy,  his  obscure  and 
despised  condition  for  the  sweet  society 
of  God  and  angels,  and  the  spirits  of  the 
just  made  perfect.    And  thou  art  tormented 
— thy  gorgeous  attire  has  given  place  to  a 
robe  of  flame,  instead  of  sumptuous  fare 
thou  art  fed  with  bitter  teai*s,  and  gnawed 
continually  by  a  condemning  conscience, 
and  instead  of  thy  past  elegancies  and  com- 
forts, nothing  but  torment  and  anguish 
surround  thee.     Memory  will  follow  the 
soul  into  the  future  state.    There  is  reason 
to  believe  that  no  impressions  made  upon 
the  human  soul  in  connection  with  the 
body  are  ever  permanently  erased.    In  the 
coming  world  of  vivid  intellection  and 
endless  meditation, 

" the  past  lives  o'er  again 

In  its  effects,  and  to  the  guilty  spirit 
The  ever  i'Towning  inxsent  is  its  image." 


89C 


LUKE, 


•26.  And  besides  all  this,  between  us  and  you  there  is 
a  great  gull'  fixed  :  so  that  they  which  would  pass  from 
hence  to  you,  cannot ;  neither  scan  they  pass  to  us,  that 
would  come  from  thence. 

82  Thes.  i.  9 ;  Rev.  xx.  10  and  xxii.  11. 

*  Besides  all  tJds—as  to  the  favor  thou  de- 
sirest  from  the  hand  of  Lazarus,  it  is  a  thing 
impossible  to  be  granted,  for  between  us  and 
you  there  is  a  great  gulf  fixed,  a  great  chasm, 
or  void,  is  established.  They  tvhich  ivould 
pass  from  hence  to  you,  cannot — if  any  should 
be  so  compassionate  as  to  desire  to  help 
you,  they  are  not  able — neither  can  they 
pass  to  us,  that  would  come  from  you — but 
we  must  still  continue  in  an  unapproacha- 
ble distance  from  each  other,  the  passage 
is  forever  closed,  the  great  gulf  is  fovever 
fixed.  The  righteous  will  be  "  forever 
with  the  Lord."  The  wicked  shall  be 
"  unjust  still."  The  same  word,  "  eternal," 
is  written  on  the  gate  of  heaven  and  the  gate 
of  hell.  (Matt.  xxv.  46.)  There  is  noth- 
ing intermediate  between  heaven  and  hell. 
How  the  doctrine  of  a  purgatory  can  be 
reconciled  with  this  verse,  it  is  impossible 
to  imagine.  How  solemn  the  thought, 
that  whether  a  person  be  happy  or  miser- 
able in  the  future  world,  his  state  is 
unchangeable ! 

27.  Then  he  said,  I  pray  thee,  therefore,  father,  that 
thou  wouldest  send  him  to  my  father's  house :  28.  For 
I  have  five  bretliren ;  that  lie  may  testify  unto  them, 
last  thej-  also  come  into  this  place  of  torment. 

The  first  prayer  of  the  rich  man  (verse 
24)  being  refused,  he  offered  another 
prayer  for  himself.  Alas!  what  could 
give  us  a  more  comj^lete  idea  of  the  hope- 
lessness of  his  condition  in  the  world  of 
woe,  than  his  ceasing  to  ask  for  mercy  ! 
Having  given  himself  up  to  his  fate,  he 
now  appeals  from  justice  to  grace,  and 
begs  that  Lazarus  might  be  sent  to  his 
brethren,  and  warn  them,  testify  unto  them, 
the  certain  truth  of  the  immortality  of 
the  soul,  and  of  a  future  state  of  rewards 
and  punishments,  and  of  the  infinite  im- 
portance thereof.  Some  have  inferred 
from  this  request  that  in  the  future  world 
some  good  and  kind  sentiments  may  re- 
main in  those  who  are  themselves  forever 
lost.  It  is  more  reasonable  to  suppose 
that  there  was  in  this  request  of  the  rich 
man  the  tormenting  thought,  that  he  had 
himself  been  the  means,  by  his  example 
and  his  life,  of  leading  his  brothers  into 
careless,  irreligious  habits,  which  were 
most  likely  to  involve  them  in  eternal 


ruin,  and  that  their  presence  with  him  in 
torment  would  increase  his  misery.  He 
dreaded  the  reproaches  of  those  whom  he 
had  loved  in  a  wrong  manner,  and  thereby 
made  companions  in  his  misery.  How 
important  it  is  to  consider  what  kind  of 
influence  we  are  exercising  on  the  com- 
munity at  large,  and  especially  on  those 
whom  Providence  lias  placed  under  our 
immediate  supervision  and  control !  Those 
who  have  sinned  together  on  earth,  in- 
stead of  being  able  to  lighten  each  other's 
burden  in  the  world  of  darkness,  will  only 
increase  each  other's  misery. 

29.  Abraham  saith  unto  him,  'They  have  Moses  and 
the  projjhets :  let  them  hear  them. 

tisa.  viii.  20  and  xxxiv.  16 ;  John  v.  39,  45 ;  Acts  xv.  21 
and  xvii.  11. 

They  have  Moses  and  the  prophets — from 
these  they  might  learn  (not  that  it  is 
wicked  to  be  rich  and  blessed  to  be  a  beg- 
gar, but)  that  a  rich,  infidel,  sensual 
worldliness  meets  a  terrible  retribution 
from  a  just  God.  From  this  answer  of 
Abraham,  it  would  seem  that  these  five 
brethren  were  all  Jewish  believers ;  they 
had  these  writings  in  their  hands,  but 
they  did  not  permit  them  to  influence 
their  lives.  It  is  often  asserted  that  the 
doctrine  of  future  punishment  is  not 
taught  in  the  Old  Testament.  Doubtless, 
like  the  correlative  doctrine  of  heavenly 
reward,  it  was  not  announced  in  terms 
as  distinctly  as  in  the  New.  But  the  gen- 
eral doctrine  of  retribution,  both  for  the 
righteous  and  the  wicked,  is  abundantly 
taught  there,  so  that,  as  the  reply  of 
Abraham  indicates,  men  were  sufficiently 
warned  of  the  coming  wrath.  (Gen.  ii. 
17  ;  Num.  xv.  31 ;  Ps.  vii.  11 ;  Prov.  xiv. 
32  ;  Ezek.  xviii.  4,  31,  xxxiii.  8  ;  Dan.  xii. 
2,  &c.) 

30.  And  he  said,  Nay,  father  Abraham :  but  if  one 
went  unto  them  ftom  the  dead,  they  will  repent. 

Whatever  aspect  of  sympathy  the  rich 
man's  prayer  may  have  worn,  it  is  plain 
that  it  breathed  the  spirit  of  audacity.  It 
assumed  that  there  was  not  sufficient  evi- 
dence of  the  authenticity,  genuineness  and 
fullness  of  the  Old  Testament  Scriptures  to 
warrant  their  reception  as  a  rule  of  faith 
and  practice.  It  was  a  reflection  on  the 
wisdom  of  God,  inasmuch  as  He  had 
made  a  revelation  unaccompanied  with 
evidence  adequate  to  produce  conviction 
of  its  Divine  origin,  or  so  obscure  as  not 


CHAPTER    XVII 


897 


to  be  intelligible  for  practical  purposes. 
And  it  was  a  reflection  on  His  justice,  be- 
cause it  had  doomed  him  to  suffering,  for 
not  yielding  to  the  influehce  of  a  system 
of  truth  thus  imperfectly  attended  with 
marks  and  means  of  credibility.  It  was, 
indeed,  an  effort  on  his  part,  for  tacit  ex- 
culpation of  himself,  by  taxing  God  with 
having  formerly  used  only  imperfect  and 
improper  means  for  his  conversion.  Thus 
is  it  evident  that  the  sinner  carries  with 
him  to  his  chec^rless  abode  the  same 
disparaging  thoughts  he  had  of  the 
Bible  when  on  earth,  and  the  same  con- 
ceit of  wisdom  superior  to  the  Divine, 
which  supposes  itself  competent  to  dictate 
a  more  effectual  method  of  salvation  than 
God  was  pleased  to  appoint.  Thus  re- 
garded, therefore,  we  are  prepared  for  the 
disposition  which  was  made  of  this  prayer. 

31.  And  he  said  unto  him.  If  they  hear  not  Moses  and 
the  propliets,  "neither  will  they  be  persuaded,  though 
one  rose  Jrom  tlie  dead.— "John  xii.  10. 11. 

"  They  will  repent,"  says  Dives,  but  Abra- 
ham replies,  "  They  will  not  even  be 
persuaded."  "  They  will  repent,"  says 
Dives,  "  if  one  went  unto  them  from  the 


dead  ;"  but  Abraham,  with  a  prophetic 
glance  at  the  world's  unbelief  in  a  far 
greater  matter,  further  replies,  "No,  not  if 
one  rose  from  the  dead  ;"  as  if  he  had  said, 
"  A  far  greater  act  than  you  demand  would 
be  ineffectual  for  producing  a  far  sligliter 
efiect.  You  suppose  tliat  wicked  men 
would  repent  on  the  return  of  a  spirit ;  I 
tell  you  they  would  not  even  be  persuaded 
by  the  rising  of  one  from  the  dead."  The 
state  of  heart  in  which  the  Bible  is 
rejected  is  such,  that  it  would  not  bo 
overcome  or  changed  by  any  external  evi- 
dence. This  was  the  point  which  Jesus 
had  mainly  in  view  in  this  part  of  the 
parable.  He  wished  to  explain  the  nature 
of  faith,  to  show  that  it  is  a  moral  act,  an 
act  of  the  will  and  affections  no  less  than 
of  the  understanding,  something  therefore 
which  cannot  be  enforced  by  signs  and 
miracles ;  for  where  there  is  a  determined 
alienation  of  the  will  and  affections  from 
the  truth,  no  impressions  which  these 
miracles  will  make,  even  if  they  be 
allowed  to  be  genuine,  will  be  more  than 
transitory. 


1.  With  what  parable  does  this  chapter  open  ?  2.  What  was  the  parable  of  the  unjust  steward  designed  to 
teaoh  ?  3.  What  Ls  said  about  '•  two  masters  ?"  4.  What  did  Jesus  say  to  the  Pharisees  when  they  derided  Him  ? 
5.  What  Lssaid  about  the  possibility  of  the  law  failing  even  in  the  smallest  particular?  6.  What  is  said  of  "a 
certain  rich  man  ?"  7.  What  of  "  a  certain  beggar?"  8.  What  is  meant  by  "Abraham's bosom?"  9.  Ismemorj'a 
source  of  anguish  to  the  lost?  10.  Why  did  Dives  wish  Lazarus  to  be  sent  to  his  live  brethren ?  11.  What 
answer  was  made  to  the  request  that  this  should  be  done  ?    12.  Explain  verse  31. 


CHAPTER  XVII. 

1  Christ  teacheth  to  avoid  occaHions  of  offense.  3  One  to 
forgive  another.  6  The  power  of  faith.  7  How  we  are 
bound  to  God,  and  not  he  to  us.  11  Jle  healeth  ten 
lepers.  22  Of  the  kingdom  of  Ck>d,  and  the  coming  of 
the  Son  of  man. 

The  awful  parable  of  the  rich  man  and 
Lazarus,  which  had  been  specially  spoken 
to  the  Pharisees,  seems  to  have  caused 
them  to  depart  in  .silence.  But,  though 
silent,  they  were  not  penitent.  They  were 
still  bent  upon  opposing  Christ.  Their 
busy  and  active  hostility  may  have  led 
them  to  influence  others  to  forsake  the 
company  of  Jesus,  and  to  such  they  proved 


stumbling-blocks  in  the  way  of  salvation. 
Some  suppose  that  our  Lord  may  now  have 
had  in  His  mind  the  stumbling-block  that 
conduct  like  that  of  the  rich  man  toward 
Lazarus  put  in  the  way  of  weak  believers, 
or  that  possibly  He  referred  again  to  His 
lesson  about  "faithfulness  in  little  things" 
in  the  parable  of  the  Unjust  Steward,  and 
l)roceeded  to  warn  His  disciples  not  to 
give  occasion  to  the  enemy  to  blaspheme. 

THEN  said  he  unto  the  disciples,  >It  is  impossible  but 
that  offenses  will  come:  but  woe  unto  him  through 
whom  they  come!  2.  It  were  better  for  him  that  a 
millstone  were  hanged  about  his  neck,  and  he  cast  into 
the  sea,  than  that  he  should  offend  one  of  these  little 
ones. 


898 


LUKE. 


»Matt.  xviil.  6,  7,  on  which  see  notes :  Mark  ix.  42 ;  1 
Cor.  xi.  19. 

Offenses,  i.  e.,  stumbling-blocks.  So  the 
word  is  elsewhere  translated.  (Rom.  xi. 
9,  xiv.  13  ;  1  John  ii.  10.)  Christianity,  or 
true  rehgion,  is  considered  as  a  path,  or 
way,  and  whatever  occurs  that  tends  to 
prevent  men  from  beginning  to  walk  in  it, 
or  to  turn  them  out  of  it,  or  to  hinder 
them  in  pursuing  it,  is  an  offense  or  stum- 
bling-block. (Rom.  xiv.  13,  21.)  It  is  im- 
possible, &c.  Considering  the  general 
corruption  of  human  nature,  the  snares  of 
the  world  and  the  temptations  of  Satan,  it 
cannot  but  be  that,  one  way  or  other, 
offenses  will  be  given  and  taken.  But  woe 
unto  him,  &c.  Woe  unto  the  man  who  is 
the  intentional  author  of  these  offenses  by 
persecution,  or  deceitful  infidelities,  or 
heresies,  or  iingodly  example. 

A  millstone,  &c.  Drowning  a  person  with 
a  stone  tied  about  the  neck  was  an  ancient 
mode  of  punishment.  One  of  these  little 
ones.  One  of  these  feeble  believers.  Prob- 
ably Jesus  pointed  to  some  of  the  weak 
and  unestablished  followers  who  accom- 
panied Him  and  the  twelve  Apostles. 
There  are  always  many  who  are  "  babes 
in  Christ."  (1  Cor.  iii.  1.)  Those  who  are 
strong  in  faith  must  be  careful  not  to  in- 
jure the  vjeak  in  faith,  even  as  the  elder 
children  in  a  family  must  carefully  avoid 
hurting  the  tender  frames  of  the  younger 
children. 

3.  1  Take  heed  to  yourselves :  Mfthy  brother  trespass 
against  thee.  >rebuke  him;  and  if  he  repent,  lorgive 
him.  4.  And  if  he  trespass  against  thee  seven  times  in 
a  day,  and  seven  times  in  a  day  turn  again  to  thee,  say- 
ing, I  repent:  thou  slialt  forgive  him. 

I'Matt.  xviii.  15, 21  on  which  see  notes.  cLev.  ^ix.  17  ; 
Prov.  xvii.  10 :  James  v.  19. 

Take  heed  to  yourselves,  that  you  may 
neither  offend  others,  nor  be  offended  by 
others.  If  thy  brother.  If,  in  this  com- 
munity of  Christ's  little  ones,  there  shall 
be  one  who  trespasses  against  thee  who 
art  also  one  of  the  same  childlike  brother- 
hood. Personal  offenses  or  aggrievances 
are  here  referred  to.  Rebuke  him.  While 
our  Lord  cautioned  them  against  all  angry 
passions,  and  that  quarrelsome  temper 
which  they  naturally  produce,  He  thus 
prescribed  a  seasonable  and  prudent  repre- 
hension of  any  fault  that  might  be  com- 
mitted, accompanied  with  forgiveness  on 
the  part  of  the  person  injured,  as  the  best 
means  of  disarming  the  temptations  that 


might  arise  from  such  a  disposition.  And 
if  he  repent,  forgive  him  immediately,  with- 
out insisting  on  any  rigorous  satisfaction. 
Whether  a  brother  acknowledges  his 
offense  or  not,  our  hearts  must  stand  ready 
to  forgive  the  wrong  done  to  us,  and  pray 
for  forgiveness  on  his  behalf  at  the  hands 
of  God. 

Seven  times ina  day  denotes  frequent  repe- 
tition. And  turn  again  to  thee,  saying,  &c. 
This  cannot  mean  that  we  are  not  to  forgive 
men  unless  they  do  repent.  At  this  rate 
there  would  be  much  bitterness  constantly 
kept  alive.  But  it  does  mean  that  when 
there  is  no  repentance-  or  regret  for  an 
injury  done,  there  can  be  no  renewal  of 
cordial  friendship,  or  complete  reconcilia- 
tion between  man  and  man.  Thou  shall 
forgive  fiim.  Thou  shalt  consent  to  be  at 
peace  with  him,  and  hold  him  as  not 
having  trespassed.  You  may  be  conscious 
of  his  changing  and  careless  disposition, 
but  beware  of  cherishing  a  purpose  of 
revenge.  It  is  important  to  compare  the 
precept  which  Christ  here  gives  for  private 
intercourse  with  that  which  He  ordained 
for  the  exercise  of  discipline  in  the  Chnrch. 
(Matt,  xviii.  15-18.)  To  the  individual 
brother,  there  is  not  permitted  what  at  last 
may  be  allowed  to  the  Church,  namely, 
to  put  one  out  as  a  publican  and  heathen. 
The  forgiveness  must  be  repeated  as  often 
as  even  the  least  trace  of  repentance  is 
shown. 

5.  And  the  apostles  said  unto  the  Lord,  Increase  our 
faith. 

If  we  consider  these  words — in  reference 
to  the  Being  to  whom  they  were  addressed 
— "  the  Lord,"  they  teach  us  that  He  is  the 
source  of  grace  and  the  object  of  worship. 
If  in  reference  to  the  persons  who  addressed 
Him — "  the  Apostles  " — they  teach  us  that 
even  the  Lord's  disciples  themselves  have 
their  imperfections,  but  feel  them,  and  are 
concerned  to  be  freed  from  them.  If  in 
reference  to  the  subject  they  express  "  our 
faith,"  they  teach  us  that  faith  is  not 
finished  at  once ;  it  admits  of  degrees, 
and  higher  measures  of  it  are  attainable. 
If  in  reference  to  the  occasion  which  ex- 
cited them — our  Saviour's  preceding  charge 
— they  teach  us  that  an  increase  of  faith  is 
not  only  always  desirable,  but  sometimes 
necessary.     Why  did  the  disciples  ofi'er  up 


CHAPTEK    XVII, 


899 


this  prayer?  Not  because  our  Lord  had 
just  revealed  some  viysU'rij  that  it  was 
difficult  to  believe,  but  because  He  liad  eu- 
joined  a  dutu  that  it  was  clifficuh  to  practice 
— the  duty  of  forgiving  oft-repeated  tres- 
passes. AVhoever  has  been  deeply  or 
often  injured,  and  has  endeavored  freely 
to  forgive,  knows  that  the  wicked  heart 
rises  up  against  the  righteous  deed,  and 
that  the  struggle  is  sharp  between  the 
sense  of  injury  and  of  duty. 

6.  liAnd  the  Lord  said.  If  ye  had  faith  as  a  grain  of 
mustard  seed,  ye  niiglitsay  unto  ttiissycamine  tree,  Be 
thou  plucked  up  by  the  root,  and  be  tliou  planted  in  the 
sea,  and  it  should  obey  you. 

dMatt.  xvii.  ao  and  xxi.  '21 ;  Mark  ix.  23  and  xi.  23. 

A  grain  of  mustard  seed  was  a  proverbial 
expression  for  anything  diminutively 
small.  This  sycamine  tree.  Probably  the 
same  as  the  sycamore.  The  expression 
seems  to  intimate  that  they  were  standing 
by  such  a  tree.  Tlie  sycamore  is  a  spread- 
ing tree,  of  great  size,  and  one  of  the  most 
common  in  Egypt  and  Palestine.  It  strikes 
its  large,  diverging  roots  deep  into  the 
soil,  and  on  this  account  is  alluded  to  as 
tlie  most  diflicult  to  be  rooted  up.  Jf  ye 
had  faith.  The  Saviour  does  not  deny  that 
they  had  any  faith,  but  only  gives  them  to 
feel  how  far  they  are  removed  from  faith 
in  the  liighest  ideal  sense,  which  alone 
can  make  them  capable  of  fullilling  His 
own  so  strict  requirement.  There  is  notli- 
ing  which  may  tend  to  the  glory  of  God, 
or  to  our  own  good  and  comfort,  but  may 
be  obtained  of  God  by  a  tirm  exercise  of 
faith  in  Him.  All  things  are  possible  to  him 
that  believeth. 

7.  But  which  of  you,  having  a  servant  ploughing  or 
feeding  cattle,  will  say  unto  him,  by  and  by,  when  he 
Is  come  trom  the  field,  Go  and  sit  down  to  nieat  ? 

The  natural  tendency  of  the  human  heart 
might  lead  the  Apostles  to  go  from  one 
extreme  to  another,  from  the  depressed 
feeling  of  being  utterly  unable  to  attain  to 
such  an  amount  of  Christian  grace  as  was 
required  to  enable  them  to  give  no  cause 
of  offense,  and  to  forgive  trespasses,  to  the 
notion  that,  with  the  help  vouchsafed  to 
them  according  to  their  request  (verse  5), 
and  with  their  Master's  testimony  to  its 
power  (verse  6),  their  graces  and  good 
works  might  become  intrinsically  valuable, 
and  be  so  excellent  in  the  sight  of  God  as  to 
deserve  commendation  from  Him  on  their 
own  account.     It  was  to  meet  and  obviate 


this  tendency  that  our  Lord  spake   this 
parable. 

A  servant  ploughing  or  feeding  cattle.  Two 
kinds  of  work  are  mentioned,  in  order 
definitely  to  designate  the  Apostolical  labor 
awaiting  them,  and  that  on  its  more  diffi- 
cult as  well  as  on  its  easier  side.  By  the 
servant  we  are  to  understand  a  serf,  who 
was  entirely  dependent  on  his  lord,  and 
Ktrictly  bound  to  obey  him.  By  and  by^ 
"immediately,"  "forthwith."  When  he  is 
come  from  the  field.  The  work  must  be  in- 
defatigably  accomplished.  Rest  follows 
afterward,  and  there  is  no  need  of  hurry- 
ing for  that.  Go  and  sit  down  to  meat.  In  one 
thing  or  another  to  have  been  obedient,  and 
to  have  labored  for  the  Lord,  is  not  enough 
to  warrant  our  expecting  from  Him  an 
immediate  refreshment  and  recompense. 

8.  And  will  not  rather  say  unto  him.  Make  ready 
wherewith  I  may  sup.  and  gird  thyself,  "^and  serve  me, 
till  I  have  eaten  and  drunken;  and  afterward  thou 
Shalt  eat  and  drink  ?— 'Luke  xii.  37. 

Here,  what  the  servant  has  already  done, 
is  regarded  as  a  matter  of  obligation,  and 
his  lord  demands  from  him  further  obe- 
dience, additional  labor.  Afake  ready  refers 
to  the  general  preparation  for  the  evening's 
repast,  and  gird  thyself  to  the  particular 
service  of  waiting  on  his  lord  at  the  table. 
(See  John  xiii.  4.)  It  was  a  common  prac- 
tice with  servants,  before  making  any 
bodily  exertion,  to  tie  tlieir  loose  garments 
tightly  round  the  waist.  The  custom  is 
alluded  to  by  Horace  and  Anacreon.  Till 
I  have  eaten  and  drunken,  and  afterward 
thou  shall  eat  and  drink.  It  will  be  observed 
that  the  fulfillment  of  duty,  both  in  the 
field  and  in  the  house,  while  it  is  required 
fully,  and  no  reserve  of  the  one  allowed 
because  of  the  discharge  of  the  other, 
nevertheless  leads  certainly  to  refresh- 
ment and  rest  at  last.  Jesus  delights  in 
the  calm,  spiritual  enjoyment  of  His  people. 
But  He  knows  this  is  neither  good  nor 
safe,  that  in  fact  it  cannot  be  attained  by 
a  half-hearted  or  a  half-performed  service, 
and  so  He  never  ceases  to  urge  His  com- 
mands that  they  may  be  fully  and  heartily 
complied  with,  because  it  is  only  "  in  the 
keepingof  them  that  there  is  great  reward." 

9.  Doth  hp  thank  that  servant,  because  he  did  the 
th'ngs  that  were  commanded  him?  I  trow  not.  1(1.  So 
likewise  ve.  when  ve  shall  have  done  all  those  things 
which  are  commanded  you.  say.  We  are  'unprofitable 
servants :  we  have  done  that  which  was  our  duty  to  do. 

f.Tob  xxii.  3  and  xxxv.  7:  Psa.  xvi.  2:  Matt.  xxv.  30; 
Rom.  iii.  12  and  xi.  35 :  1  Cor.  ix.  16 ;  Phile.  11. 


900 


LUKE. 


This  is  a  question  of  holy  irony,  by 
-svhich  the  Saviour  does  not  isrecisely  mean 
to  approve  tlie  fact,  that  so  many  acts  of 
service  in  daily  life  are  performed  without 
even  a  word  of  thanks,  but  simply  reminds 
of  what  is  continually  wont  to  happen. 
The  point  of  the  inquiry  is  this :  Does  the 
servant,  by  the  mere  discharge  of  what  is 
his  incumbent  duty,  put  his  master  under 
any  obligation  to  him?  I  trow  not.  The. 
Greek  word  so  rendered  is  generally  trans- 
lated "think,"  or  "suppose,"  in  a  sentence 
like  that  before  us.  The  word  which  our 
translators  have  used  here  they  have  not 
used  anywhere  else  in  the  Bible.  We  be- 
long to  God  by  absolute  right.  We  do  no 
more  than  what  we  ought,  when  we  even 
spend  ourselves  in  His  service,  since  we 
have  received  everything  only  from  and 
for  Him. 

So  likewise  ye.    The  Saviour  will  have 
His  disciples,   even  after  their   work  is 
faithfully  accomplished,  not  esteem  them- 
selves higher  than  such  servants.     When 
ye  shall  have  done  all,  by  the  powers  both 
of  nature  and  of  grace,  which  have  been 
conferred  on  you.    This  is  spoken  by  way 
of  concession,  and  must  not  be  understood 
contrary  to  the  doctrine  of  Scripture,  as 
meaning  that  man  actually  can  yield  a 
perfect  obedience  to  what  the  law  requires 
in  respect  to  God  and  Christ.    Say,  we  are 
unprofitable  servants — confess,  in  a  spirit  of 
deep,  unpretending  humility,  that  you  can 
build  nothing  upon  your  own  worth.  The 
word  rendered  "  unprofitable  "  is  used  in 
Matt.  XXV.  30  in  a  positive  sense,  denoting 
worthless,   i^unishable;    here    it    is   used 
rather  negatively,  of  one  who  brings  no 
gain,  is  useless,  does  only   what  is  com- 
manded, and  hence  can  obtain  blessings 
only  through  grace.  The  whole  expression 
indicates  and  involves  a  consciousness  of 
one's  own  want  of  desert  and  worth,  in 
reference  to  God.     We  have  done  that,  &c., 
no  more  than  our  duty.     Note,  1.  That  we 
are  all  God's  servants.     He  owns  us  by 
creation  and  redemption.     We  must  obey 
Him.  2.  That  salvation  is  entirely  of  grace. 
Supposing  all  kinds  of  work,  in  the  field, 
and  in  the  household,  not  only  done,  but 
well  doTie — still  we  are  not  for  a  moment  to 
presume  that  by  all  this  we  can  make  God 
our  debtor.     All  we  do  is  only  from  grace 


given  to  us,  not  from  natural  strength.  It 
gives  us  no  merit.  3.  The  doctrine  of 
works  of  supererogation,  which  the  Church 
of  Rome  teaches,  and  according  to  which 
men  may  not  only  render  unto  God  as 
much  as  they  are  bound  to  do,  but  may 
also  do  more  for  His  sake  than  of  bounden 
duty  is  required,  and  thus  have  surplus 
merit  to  approj^riate  to  the  salvation  of 
other  men,  is  utterly  untrue.  He  who, 
after  doing  all  that  is  commanded,  must 
still  acknowledge  himself  an  useless  ser- 
vant, cannot  possibly  have  any  merit  of 
which  others  can  avail  themselves  to  sup- 
ply their  own  deficiency.  4.  Though  good 
works  are  not  in  themselves  in  any  sense 
or  degree  meritorious,  they  are  not  by  any 
means  to  be  neglected,  for  they  will  receive 
a  gracious  reward.  (Luke  xii.  31;  Matt. 
XXV.  34-36.)  At  His  second  coming,  Jesus 
graciously  promises  to  do,  of  His  own  love 
and  kindness,  what  He  here  shows  He  is 
not  hound  to  do  by  the  deserts  of  His  servants. 
"  Blessed  are  those  servants  whom  the 
Lord,  when  Ho  cometh,  shall  find  watch- 
ing; verily  I  say  unto  j'ou,  that  he  shall  gird 
liimself,  and  make  them  to  sit  down  to  meat, 
and  will  come  forth  and  serve  them."  (Luke 
xii.  37.) 

11.  1]  And  it  came  to  pass,  ?aslie  went  to  Jerusalem 
that  lie  passed  tlirongli  the  midst  of  Samaria  and  Gali- 
lee :—=Luke  ix.  51,  52 ;  John  iv.  4. 

We  are,  most  probably,  to  understand 
the  Evangelist  as  saying,  that  our  Lord, 
with  the  band  of  His  disciples,  on  this  His 
last  journey  to  the  holy  city,  from  the 
north  of  Palestine,  passed  between  these 
two  regions,  having,  that  is,  one  on  His 
right  hand,  the  other  on  His  left,  and 
skirting  them  both.  This  explains  the 
mention  of  Samaria  first,  whicli,  from  its 
geographical  position,  is,  on  any  other  ex- 
planation of  the  words,  almost  inexplicable. 

12  And  as  he  entered  into  a  certain  village,  there 
met  him  ten  men  that  were  lepers,  i>whieh  stood  afar 
off  — hLev.  xiii.  46. 

The  village  referred  to  is  to  us  unknown. 
Ten  men  that  were  lepers.  (See  notes  on 
chap.  v.  12-14.)  Lepers  were  not  excluded 
from  villages.  Neither  was  the  law  for 
their  exclusion  understood  to  exclude 
them  even  from  any  towns  but  such  as 
were  already  walled  in  the  time  of  Joshua. 
Their  common  misery  had  drawn  these 
ten  lepers  together,  and  had  even  caused 


CHAPTER   XVTI 


901 


them  to  forget  the  fierce  national  antipathy 
which  reigned  between  Jew  and  Samari- 
tan (verse  16 ;  see  2  Kings  vii.  3). 
Under  common  calamity,  persons  who  are 
alienated,  if  not  hostile,  are  often  made 
to  forget  in  judgment  what  they  will  not 
forego  in  love.  Which  stood  afar  off.  They 
kept  at  a  distance,  because  forbidden  by 
law  and  custom  to  come  near  to  those 
who  were  untainted.  (See  Lev.  xiii.  4G; 
Num.  V.  2;  2  Kings  xv.  5.)  Sin,  of  which 
lejtrosy  was  a  type,  is  the  great  sej)!! rating, 
rending,  sjilittiijg  clement.  It  is  this  tluit 
keeps  us  far  from  God,  and  far  off"  from 
each  other. 

13.  Anft  tliey  lifted  up  ihf.ir  voices,  and  said,  Jesus, 
Master,  liave  mercy  on  us.  14.  And  when  he  saw  t/K  m, 
he  said  unto  them,  'Go  show  yourselves  unto  the  priests. 
And  it  came  tjo  pass,  that,  as  they  went,  they  were 
cleansed. 

■Lev.  xiii.  2  and  .xiv.  2;  Matt.  viii.  4;  Luke  v.  14. 

They  had  heard  of  Christ's  approach, 
and  now  ranged  themselves  on  the  road- 
side, where  they  might  catch  His  eye.  and, 
by  a  display  of  their  misery,  move  His 
heart  to  help  them.  Jesus,  Master.  Neither 
His  honor,  nor  His  name,  nor  His  power 
is  unknown  to  them.  By  the  use  of  the 
word  "  Master,"  they  intimate  their  readi- 
ness to  acknowledge  Hiin  as  their  teacher, 
and  virtually  profess  themselves  already 
His  disciples.  Have  mercy  on  us.  They 
were  now  in  earnest  to  receive  the  mercy, 
however  at  a  later  period  they  were  slack 
in  giving  thanks  for  it.  By  praying,  thej' 
showed  that  they  felt  their  misery.  No 
man  prays  for  deliverance  till  he  feels 
danger.  The  worse  a  bodily  disease  is, 
the  more  one  feels  it ;  but,  alas !  the  wor.se 
the  disease  of  sin  is,  the  less  one  feels  it. 
In  spiritual  disease  insensibility  is  evi- 
dence of  the  greatest  peril. 

Go,  show  yourselves  to  the  priests.  (See  on 
Luke  v.  12-14.)  This  command  was-  ac- 
cording to  the  direction.  (Lev.  xiii.  2,  &c., 
xiv.  2,  &c.)  Our  Lord  intended  that  their 
cure  should  be  received  by  faith.  They 
depended  on  His  goodness  and  power, 
and,  though  they  had  no  promise,  yet 
they  went  at  His  command  to  do  that 
which  those  only  were  required  to  do  who 
were  already  healed.  The  Roman  Catholic 
inference  from  this  verse,  that  our  Lord 
intended  there  should  be  a  Christian 
priesthood,  and  that  sinners  deriving 
spiritual  relief  were  always  meant  to  go  to 


a  priest,  is  utterly  baseless.  There  is 
nothing  whatever  in  the  ver.se  to  warrant 
it.  So  long  as  the  ceremonial  law  lasted, 
and  the  Levitical  priesthood  continued, 
all  its  requirements  were  to  be  observed. 
The  veil  was  not  yet  rent.  The  true  sacri- 
fice was  not  yet  offered.  Th3  Old  Testa- 
ment dispensation  had  not  yet  passed 
away.  In  commanding  lepers  to  go  to  the 
priests,  our  Lord  simply  declared  his 
respect  for  the  ceremonial  law  so  long  as 
it  lasted.  As  tJwy  went.  They  started  be- 
fore they  were  healed.  The  highest  reason 
that  can  be  given  for  believing  is,  that  God 
has  commanded  it.  They  were  cleansed. 
Their  disease  was  removed  ;  they  felt  an 
unu.sual  and  delightful  sensation  in  their 
bodies,  which  proved  that  they  were  re- 
stored to  health.  As  they  looked  at  each 
other,  they  mutually  beheld,  with  surprise, 
the  ghastly  hue  of  their  flesh,  and  the  un- 
sightly glare  of  their  eyes,  change  for  the 
bloom  and  freshness  of  health.  Not  one, 
or  a  part — all — share  the  happy  deliver- 
ance. He  who  will  not  believe  till  he  re- 
ceives what  he  calls  a  reason  for  it  is  never 
likely  to  get  his  soul  saved. 

15.  And  .ione  of  them,  when  he  saw  that  lie  was  heal- 
ed, turned  back,  and  with  a  loud  voice  glorified  God, 
16.  And  fell  down  on  his  face  at  his  feet,  giving  hiru 
thanks :  and  he  was  a  Samaritan.— Jlsa.  xxviii.  19. 

All  were  healed,  but  only  one  was 
thankful,  and  this  man  was  a.  Samaritan 
(see  notes  on  chap.  x.  33),  one  of  that 
heretical  nation  from  which  one  would 
have  expected  less  of  anything  good  than 
from  the  Jews,  the  professors  of  the  true 
religion,  and  members  of  God's  visible 
Church.  If  deliverance  from  a  physical 
evil  evoked  such  thankfulness,  what  grat- 
itude is  due  to  God  from  those  whose  sins 
He  has  so  often  pardoned !  This  is  a 
thing  of  which  we  are  by  far  too  little  sen- 
sible. We  preserve  the  remembrance  of  a 
temporal  blessing,  of  the  healing  of  a 
bodily  disease,  but  too  frequently  forget 
the  exercise  of  God's  forgiving  .love 
toward  us.  A  recovered  sinner  should  be 
always  prostrate  in  mind  apd  heart  at  the 
feet  of  his  Deliverer. 

17.  And  Jesus  answering  said.  Were  there  not  ten 
cleansed?  but  where  are  the  nine? 

Where  are  the  nine?  How  touching  are 
these  words  !  The  Lord  keeps  an  account 
of  the  number  that  He  blesses,  and  He 
expects  to  see   them  at  His  feet,  giving 


903 


LUKE. 


Him  thanks.  How  rare  a  thing  is  true 
gratitude  !  The  lesson  before  us  is  hum- 
bling, heart-searching  and  deeply  in- 
structive. The  best  of  us  are  far  too 
like  the  nine  lepers.  We  are  more  ready 
to  pray  than  to  praise,  and  more  disposed 
to  ask  God  for  what  we  have  not  than  to 
thank  Him  for  what  we  have.  Murmur- 
ings,  complaints  and  discontent  abound  on 
every  side  of  us.  Few,  indeed,  are  to  be 
found,  who  are  not  continually  hiding 
their  mercies  under  a  bushel,  and  setting 
their  wants  and  trials  on  a  hill.  These 
things  ought  not  so  to  be.  Let  us  pray 
for  a  daily  thankful  spirit.  It  is  the  spirit 
which  God  loves  and  delights  to  honor. 

18.  There  are  not  found  tliat  retnrned  to  give  glory  to 
God,  save  this  stranger.  lU.  ^And  he  said  unto  him, 
Arise  go  thy  way :  thv  I'aith  hath  made  tliee  whole. 

kMatt.  ix.  22;  MarkV.  34  and  x.  52;  Luke  vii.  50,  viii. 
48  and  xviii.  42. 

The  connection  between  "  returning  " 
to  give  thanks  to  Jesus,  and  "  giving  glory 
to  God,"  is  peculiarly  to  be  observed. 
Save  this  stranger.  The  Greek  word  used 
here  means,  literally,  "  one  of  another 
nation,"  and  cnly  occurs  here.  It  is  a 
strong  expression,  and  shows  clearly  that 
our  Lord  did  not  recognize  the  Samaritans 
as  anything  more  than  Gentiles.  This 
man  belonged  to  an  ignorant  nation  ;  to  a 
nation  whom  the  Jews  despised,  and 
whose  religion  the  Lord  disapproved. 
This  instance  shows  that  among  the  most 
ignorant  there  are  some  whose  hearts  God 
has  prepared  to  love  Him.  Arise,  go  thy 
tuay,  &c.  The  man  was  dismissed  with  a 
new  and  better  blessing ;  the  first  had 
reached  but  to  the  healing  of  the  body, 
and  that  he  had  in  common  with  the  un- 
thankful nine,  but  gratitude  for  a  lower 
mercy  led  to  his  reception  of  a  higher  ; 
one  which  reached  not  merely  to  the 
springs  of  bodily  health,  but  to  the  very 
fountains  of  his  spiritual  being.  These 
also  are  healed,  that  which  the  others 
missed,  to  which  their  bodily  feeling 
should  have  led  them  up,  he  obtained. 
He  had  shown  himself  to  his  great  High 
Priest,  and  from  Him  received  the  blessed 
assurance — thy  faith  hath  made  thee  whole. 

20.  H  And  wheti  he  was  demanded  of  the  Pharisees, 
when  the  kingdom  of  God  should  come,  he  answered 
them  and  said,  The  kingdom  of  God  cometh  *not  ^ith 
observation;  21.  'Neither  shall  tliey  say,  Lo  here!  or, 
Lo  there!  for,  behold,  nthe  kingdom  of  God  is  twithin 
you. 

*Or,  v'ilh  outward  show.  'Verse  23.  "Bom.  xiv.  17. 
tOr,  among  you ;  John  i.  26. 


It  was  common  with  our  Lord,  when 
the  Pharisees  asked  Him  questions,  to 
disappoint  them  by  His  replies.  They 
made  inquiries  in  the  hope  of  entangling 
Him,  but  they  themselves  were  confound- 
ed by  the  answers  they  received.  In  the 
present  instance  He  revealed  a  more  im- 
portant truth  than  that  about  which  He 
had  been  interrogated.  The  kingdom  of 
God  Cometh  not  with  observation.  By  this 
some  understand,  "  not  with  that  royal 
splendor  or  worldly  grandeur,  which  shall 
render  it  conspicuous  in  the  eyes  of  the 
world;"  others  regard  the  expression  as 
meaning,  "  it  cometh  not  in  such  a  way, 
that  men  shall  be  able  to  observe  it,  but 
quietly,  noiselessly,  unnoticed."  Probably 
both  views  are  correct.  Neither  shall  they 
say,  Lo  here!  or,  Lo  there!  The  truth  in- 
tended to  be  presented  is  here  brought 
out  more  fully.  The  coming  and  develop- 
ment of  the  kingdom  are  not  to  be  of  such 
a  character  as  to  be  recognized  by  external 
tokens,  so  that  they,  i.  e.,  such  as  by  their 
spiritual  discerninent  are  cognizant -of  its 
internal  approach  and  presence,  shall 
trumpet  forth  the  event  with  aLohere! 
or,  Lo  there  !  for,  behold,  the  kingdom  of  God 
is  within  you.  According  to  some,  what 
our  Lord  here  asserts  is,  that  His  kingdom 
is  not  external,  but  internal ;  that  is,  it  is 
not  a  thing  of  observation  and  localities, 
liut  of  consciousness  and  uitliin.  It  is  not 
an  external  and  political  kingdom,  but 
an  internal,  spiritual  one,  erected  in  the 
hearts  of  men,  consisting  in  the  subjection 
of  their  will  to  the  will  of  God,  and  in  the 
conformity  of  their  minds  to  His  laws. 
Others  hold  that  "  within  "  means  "  among 
you,"  and  that  the  Saviour  intended  to 
say,  "  My  kingdom  has  already  begun  in 
the  midst  of  your  nation,  my  disciples 
have  already  joined  it  and  become  its  first 
subjects ;  while  you  are  waiting,  my  spir- 
itual kingdom  has  already  been  set  up." 
This  view  they  support  on  the  following 
grounds  :  1,  that  in  this  way  the  antithesis 
between  the  external  coming  and  the 
being  already  actually  present  is  kept 
more  .sharply  defined;  2,  that  the  kingdom 
of  God  had  not  been  truly  set  up  in  the 
hearts  of  these  Pharisees  ;  3,  that  in  John 
i.  26,  xii.  35,  Luke  vii.  16,  xi.  20,  the  same 
thought  which  is  expressed  in  our  trans- 


CHAPTER   XVII 


903 


lation  is  expressed  in  another  way.  The 
kingdom  of  our  Lord,  which  began  in  a 
manger  at  Bethlehem,  without  the  knowl- 
edge of  the  great,  the  rich  and  the  wise, 
and  was  afterward  gradually  and  silently 
developed,  corresponded  with  the  descrip- 
tion given  of  it  in  these  verses. 

22.  And  he  said  unto  the  disciples,  "The  days  will 
come,  when  ye  shall  desire  to  see  one  of  the  days  of  the 
Sou  of  man,  and  ye  shall  not  see  it. 

"Matt.  ix.  15;  John  xvii.  12. 

Having  disposed  of  the  Pharisees  by  the 
answer  He  gave  them,  our  Lord  here 
turns  away  from  them  and  addresses  His 
own  disciples.  His  object  was  to  prepare 
them  for  His  approaching  departure.  Pie 
foresaw  that  under  the  pressure  of  mani- 
fold tribulations  in  their  efforts  to  establish 
His  kingdom,  they  would  long  even  for 
the  temporary  revelation  of  the  glorified 
One  ;  but  to  prevent  their  disappointment. 
He  told  them  that  when  He  left  the  world 
it  would  be  His  final  departure  until  the 
last  day,  when  He  should  be  "  revealed 
from  heaven  with  His  mighty  angels  in 
flaming  fire,  taking  vengeance  on  them 
that  know  not  God."  (Acts  iii.  21;  2 
Thess.  i.  7-10.) 

23.  "And  they  shall  say  to  you.  See  here;  or,  see  there: 
go  not  after  thein,  nor  Ibllow  thnn. 

"Matt.  xxiv.  23,  on  which  see  notes;  Mark  xiii.  21; 
Luke  xxi.  8. 

Our  Lord  now  proceeds  to  give  such 
warning  as  should  protect  His  followers 
from  being  deluded  by  false  Christs  which 
should  appear.  This  warning  was  the 
more  important,  inasmuch  as  the  notion 
that  the  coming  of  Christ  would  be  at  the 
destruction  of  Jerusalem,  was  liable  to  lead 
them  to  credit  false  deliverers,  by  which 
the  Jews  were  deluded  in  immense  num- 
bers to  their  own  de.struction.  This  warn- 
ing is  unquestionably  meant  to  apply  to 
the  times  immediately  preceding  the  sec- 
ond advent.  False  Christs,  false  prophets, 
and  pretenders  to  Divine  commission,  may 
be  expected  in  the  latter  days,  and  be- 
lievers must  be  on  their  guard  against 
them.  There  are  false  churches  as  well  as 
false  Christs,  and  the  true  spouse  is  known 
by  the  same  marks  with  the  true  Bride- 
groom. 

24.  pFor  as  the  lightning,  that  lighteneth  out  of  the 
one  part  under  heaven,  shineth  unto  the  other  pnrt 
under  heaven ;  so  shall  also  the  Son  of  man  be  in  his 
i&y. 

pMatt.  xxiv.  27,  on  which  see  notes. 

The  coming  of  false  Christs  would  be  on 


earth,  while  the  next  coming  of  Jesus 
would  be  in  the  sky,  like  the  lightnings 
flashing  along  the  firmament.  It  is  here 
distinctly  declared  that  His  second  advent, 
when  it  does  take  place,  will  be  so  sudden, 
so  clearly  marked,  and  so  unmistakable, 
that  true  believers  shall  at  once  recognize 
it  as  the  coming  of  their  King.  Christians 
are  thus  assured  that  when  the  Saviour 
comes,  they  shall  see  Him,  wherever  they 
may  be,  or  whatever  they  may  be  doing. 
The  suddenness  of  Christ's  second  appear- 
ing is  a  solemn  thought.  It  ought  to  make 
us  study  a  continual  preparedness  of  mind. 
Our  heart's  desire  and  endeavor  should  be 
to  be  always  ready  to  meet  the  Lord. 
(Rev.  xvi.  15.) 

2.1.  iBut  first  must  he  suffer  many  things,  and  be  re- 
jected of  this  generation. 
qMark  viii.  31,  ix.  31  and  x.  33 ;  Luke  ix.  22. 

The  reference  is  here  to  the  moral  ne- 
cessity arising  from  the  work  of  redemption 
which  our  Lord  had  taken  upon  Himself, 
and  which  required  that  He  should  sufi'er 
and  die  for  the  sins  of  the  world.  (See 
Matt.  xvi.  21;  Mark  viii.  31,  ix.  31,  x.  33.) 
Jesus  asserts  the  great  truth  which  His 
disciples  and  all  the  Jews  were  so  exceed- 
ingly slow  to  see — that  He  must  first  suflfer 
and  afterward  reign. 

26.  'And  as  it  was  In  the  days  of  Noah,  so  shall  it  be 
also  in  the  day.s  ol'  the  Son  of  man.  27.  They  »did  eat, 
they  drank,  the.v  married  wive.><,  they  were  given  in 
marriage,  until  the  day  that  Noah  entered  into  the  ark, 
and  the  flood  came,  and  destroyed  them  all. 

■■Gen.  vii ;  Matt.  xxiv.  37,  on  which  see  notes.  »Deut. 
vi.  10,  12  and  viii.  12,  14;  1  Sam.  xxv.  36,  38 ;  Job  xxi.  9, 
13 ;  Isa.  xxi.  4  and  xxii.  12, 14 ;  chap.  xii.  19,  20  and  xtL 
19,23;  1  Thes.  v.  1,  3. 

Although  the  coming  of  our  Lord  will 
be  the  perfect  redemption  of  His  disciples 
out  of  all  tribulations  (verse  22),  it  is  here 
represented  especially  as  a  judgment  upon 
the  godless  and  unbelieving  world,  and 
this  judgment  is  tyi^ified  in  the  fate  of  the 
contemporaries  of  Noah.  As  in  the  days 
of  Noah.  The  same  illustration  is  used  in 
2  Peter  iii.  5,  6,  and  the  parallelism  shows 
that  it  is  the  judgment  day  alone  that  is 
the  present  subject.  So  shall  it  be  also  in 
the  days  of  the  Son  of  man.  The  days  pre- 
ceding His  second  advent,  just  as  the  days 
of  Noah  were  the  days  preceding  the  flood. 
(See  Matt.  xxiv.  37.)  It  should  be  noted 
that  the  universality  of  the  flood  is  asserted 
in  both  passages,  and  thus  valuable  colla- 
teral evidence  is  furnished  of  the  totality 
of  that  catastrophe,  as  recorded  in  Genesis, 


904 


LUKE 


It  is  here  plainly  taught  that  the  coming 
of  Jesus  will  be  unlooked  for  by  the  mass 
of  mankind.  They  will  be  engaged  in  the 
business  and  pleasures  of  the  world,  little 
expecting,  little  thinking  of  the  universal 
ruin  of  the  ungodly,  til'  it  come  upon  them, 
notwithstanding  the  express  predictions 
and  declarations  of  Christ  and  His  Apos- 
tles. The  hour  of  death  and  that  of  judg- 
ment are  uncertain.  This  should  lead  us 
to  live  in  constant  preparation  for  these 
unspeakably  solemn  events.  We  should 
ehun  the  sottishness  and  strange  stupidity 
of  worldly  men,  who  are  entirely  taken 
up  with  this  present  life,  and  regard  not 
in  the  least  the  threatenings  of  Divine 
wrath. 

28.  'Likewise  also  as  it  was  in  the  days  of  Lot;  they 
did  eat,  they  draiiic,  tliey  bouglit,  they  sold,  tlicy  plant- 
ed, they  huilded  ;  29.  But  "tbesame  day  that  Lot  wont 
out  ot'Sodoni  it  rained  lire  and  brimstone  irom  heaven, 
and  destroyed  llir)a  all.  30.  Even  thus  shall  it  be  in  the 
day  when  the  Sun  ol'man  'is  revealed. 

«Qen.  xix.    "Gen.  .xix.  16, 24.    >-2  Thes.  i.  7. 

It  will  be  observed  that  the  history  of 
Lot  and  the  destruction  of  Sodom  and  of 
Lot's  wife,  are  here  referred  to  as  real, 
true  historical  fiicts.  This  .second  example 
of  the  coming  desolation  Luke  alone  re- 
lates. (See  Jude  v.  7.)  Eat  ....  drank 
....  bouglit  ....  sold  ....  jjhmtcd  .  .  . 
huilded — all  these  describe  not  any  special 
course  of  sinfulness,  but  a  regular  train  of 
careless  daily  life,  expecting  no  sudden 
advent  of  destruction ;  they  also  show 
that  the  people  were  active  and  enter- 
prising, as  well  as  earthly-nunded  and  cor- 
rupt. It  rained.  Instead  of  ?i  rained,  Genesis 
xix.  24  justifies  the  insertion  of  the  pro- 
noun He,  designating  .Tehovah.  Fire  and 
brimstone  denote  sulphureous  flames. 
There  is  here  a  terrible  likeness  of  a 
faming  fire,  described  in  2  Thes.  i.  8,  as 
attending  the  second  coming  of  the  Son  of 
man.  The  suddenness  of  the  doom  of 
Sodom  is  seen  ft-om  the  narrative  in  Gen. 
xix.  1-29.  Even  thus,  &c.  These  are  words 
of  faith,  which  assure  us  that  the  wrath 
of  God  shall  pour  down  upon  .sinners  like 
a  rain,  and  swallow  them  up  like  a  deluge, 
and  that  multitudes  shall  fail  to  escaj^e 
His  justice.  A  false  notion  which  men 
frame  to  themselves  of  a  mercy  without 
rule  or  means,  encourages  the  greatest 
part  of  the  world  in  the  neglect  of  their 
salvation.  It  becomes  us  to  escape  for 
our  lives  like  Lot.     We  must  flee  to  the 


ark  like  Noah.  This  alone  is  safety.  Then, 
and  then  only,  we  shall  be  hid  in  the  day 
of  the  Lord's  anger,  and  avoid  destruction 
when  the  Son  of  man  is  revealed.  (Zeph. 
ii.  3.) 

31.  In  that  day,  he  'which  shall  be  upon  the  house- 
top, and  his  sluil'  in  tlie  house,  let  him  not  come  down 
to  take  it  away :  and  he  that  is  in  the  tield,  let  him 
likewise  not  return  back. 

'Matt.  XXIV.  17  ;  Mark  xiii.  15. 

It  is  well  known  that  the  houses  of  the 
Jews,  as  well  as  those  of  the  ancient 
Greeks  and  Romans,  were  flat  on  the  top, 
for  them  to  walk  upon,  and  had  usually 
stairs  on  the  outside  by  which  they  might 
ascend  and  descend  without  coming  into 
the  house.  In  the  walled  cities,  these 
flat-roofed  houses  usually  formed  con- 
tinued terraces  from  one  end  of  the  city 
to  the  other,  which  terraces  terminated  at 
the  gates.  The  counsel  here  given  is,  that 
those  who  were  on  the  house  tops  should 
not  come  down,  neither  should  those  who 
were  in  the  field  return  to  take  with  them 
their  valuable  goods,  which  they  might 
feel  greatly  disinclined  to  leave  behind. 
In  either  case,  there  must  be  an  urgent 
flight.  If  this  is  to  be  regarded,  as  it  may 
be,  as  having  reference  to  the  destruction 
of  Jerusalem  by  the  Romans,  through 
Vespasian  and  Titus,  we  are  also  to  see  its 
deeper  and  more  direct  significance,  as 
well  as  that  of  the  verses  which  immedi- 
ately follow,  in  its  application  to  the  time 
when  the  Lord  Jesi.s,  by  the  trumpet  of 
the  archangel  shall  suddenly  summon  the 
world  to  judgment — the  time  when  be- 
lievers must  give  up  all  thought  of  worldly 
goods,  beware  of  lingering  and  locking 
back  to  the  world.  Nothing  but  single- 
ness of  eye,  wholeness  of  heart  and  un- 
worldline.ss  of  .spirit  will  be  able  to  abide 
the  fire  of  that  day. 
32.  yBeiPember  Lot's  wife.— yGen.  xix.  26. 

The  manner  in  which  our  Lord  intro- 
duces this  short  but  emphatical  warning 
to  His  followers  against  any  vacillation  of 
purpose  in  making  their  flight,  in  view  of 
the  swift  destruction  to  come  on  the  Jews, 
is  suited  to  excite  our  deepest  attention. 
The  incident  referred  to  is  recorded  in 
Gen.  xix.  26.  The  more  common  opinion 
of  interpreters  is  that  this  woman  was 
suddenl}'^  petrified,  and  changed  into  a 
statue  of  rock  salt,  which  either  by  its 
own  nature  or  by  miraculous  power  was 


CHAPTER   XVII. 


905 


made  capable  of  continuing  undissolved 
by  the  action  of  the  element'^.  In  con- 
formity with  this  is  the  testimony  of 
Josephus,  who  says  expressly  that  Lot's 
wife  "  was  changed  into  a  i)illar  of  salt,  for 
'  I  have  seen  it,  and  it  remains  to  this  day." 
Clement,  of  Rome,  also  says  that  it  was 
standing  there  to  his  time,  which  was 
about  the  time  of  Josephus,  and  Ireneeus 
says  that  it  was  there  a  century  still  later. 
Ecclesiastical  history  informs  us  that 
though  Jerusalem  was  "  compassed  with 
armies,"  no  Christian  perished  in  its  siege. 
The  example  of  Lot's  wife  is  replete  w^th 
solemn  instruction.  Though  she  was  the 
wife  of  a  "  righteous  man,"  and  connected 
through  him  with  Abraham,  the  father  of 
the  faithful,  and  though  she  fled  with  her 
husband  from  Sodom  in  the  day  when  he 
escaped  for  his  life  by  God's  command,  yet 
she  had  left  her  heart  behind  her.  She 
willfully  disobeyed  the  strict  injunction 
which  the  angel  had  laid  upon  her, 
looked  back  toward  Sodom,  and  probably 
turned  back,  and  hence  became  a  mon- 
ument of  the  Divine  displeasure,  and 
of  her  own  folly  and  sin.  Her  case  is  a 
most  impressive  warning  against  unbelief, 
disobedience,  worldly-mindedness,  con- 
tempt of  God's  threatenings  and  lingering 
desires  for  wicked  company.  It  is  possible 
to  be  almost  saved — yet  lost.  We  must, 
even  with  joy,  relinquish  our  friends  and 
relations,  our  wealth  and  temporal  ad- 
vantages, and  dismiss  them  from  our 
memory,  whenever  they  become  obstacles 
to  our  salvation.  We  love  them  with  a 
criminal  fondness  when  we  leave  them 
with  grief  and  anxiety.  Many  such  sepa- 
rations as  Lot  then  endured  will  take 
place  when  Christ  comes  again. 

33.  'Whosoeversliall  seek  to  save  his  liTe  shall  lose  it ; 
and  whosoever  shall  lose  his  liie  shall  preserve  it. 

«Matt.  X.  39  and  xvi.  2'),  on  which  see  notes ;  Mark  viii. 
35;  Luke  ix.  21;  John  xii.  25. 

The  word  tran.slated  "life"  signifies  both 
life  and  the  soul.  The  person  who  seeks  to 
save  his  life  is  the  person  who,  from  a  fear 
of  losing  the  wealth,  or  honors,  or  pleas- 
ures of  this  life,  or  life  itself — from  a  fear 
of  exposing  himself  to  poverty,  contempt, 
suffering  and  death — neglects  duty  or 
commits  sin — refuses  to  become  a  follower 
of  Christ,  or  having  become  one,  abandons 
his  profession,  or  acts  a  part  unworthy  of 


it.  That  person  shall  lose  his  life  in  a  far 
higher  sense  than  he  has  retained  it — he 
shall  lose  his  soul.  He  shall  not  cease  to 
exist,  but  his  everlasting  existence  shall 
be  but  a  capacity  of  feeling  everlasting 
loss — of  enduring  everlasting  misery.  He 
who  shall  lose  Jii-s  life  is  he  who  acts  as  if 
he  considered  wealth,  honor,  pleasure,  life 
itself,  all  things,  of  comjxiratively  no 
value,  brought  into  competition  with  the 
claims  of  truth  and  duty — who  readily 
sacrifices  the  former  to  the  latter — who, 
when  these  things  claim  to  be  regarded 
above  those,  rejects  the  claim,  and  readily 
parts  with  all  rather  than  disobey  God  or 
deny  Christ.  That  person  sJiall  preserve 
his  life  to  eternal  life  ;  when  he  seems  to 
be  throwing  away  his  life,  he  is  securing 
it.  He  shall  live  eternally,  and  his  eternal 
life  shall  be  life  indeed — the  highest 
measure  of  the  highest  kind  of  life  of 
which  man  is  cai:)able. 

34.  al  tell  you,  in  that  night  that  there  shall  be  two 
men  in  one  bed;  the  one  shall  bo  taken  and  the  other 
shall  be  lei't.  35.  Two  womrn  shall  bo  grinding  together ; 
the  one  shall  be  taken  and  the  other  left.  SO.  Two  men 
shall  be  in  the  field;  the  one  shall  be  taken,  and  the 
other  left. 

»Matt.  xxiv.  40,  41,  on  which  see  notes ,  1  Thes.  iv.  17. 

Two  women  sfinll  be  grinding,  &c.  Corn 
was  then  ground,  as  it  still  is  in  the  East, 
by  a  hand-mill,  and  generally  by  women. 
The  mill  consisted  of  one  stone  turned 
upon  another  by  a  handle,  a  woman  sit- 
ting on  each  side  of  it,  one  of  them 
moving  the  stone,  the  other  supplying 
the  grain.  (See  Exod.  xi.  5 ;  al.so  Isa. 
xlvii.  2.)  The  Saviour  in  these  ver.'^es 
strengthens  His  admonition  still  more  by 
allusion  to  the  definitive  terrible  division, 
which  will  coincide  with  tlie  great  decision. 
At  His  coming,  that  will  be  torn  asunder 
which  outwardly,  as  well  as  inwardly, 
appeared  to  be  as  closely  as  possible  joined 
together.  The  suddenness  of  separation 
at  the  judgment  day  is  here  most  strikingly 
described.  Two — one  is  a  Christian,  the 
other  is  a  sinner.  The  holy  angels  come 
and  snatch  one,  to  bear  him  to  the  right 
hand  of  Christ.  The  other  is  left,  to  be 
borne  by  evil  angelj  io  his  doom  at  the 
left  hand.  Sad,  indeed,  will  be  the  sepa- 
rations which  will  then  take  place.  Those 
who  were  most  tenderly  united  and 
attached  to  each  other,  wives  and  hus- 
bands, parents  and  children,  brothers  and 
sisters,  will  part  to  meet  no  more. 


906 


LUKE, 


37.  And  they  answered  and  said  unto  him,  '■Where, 
Lord  -  And  liesaid  unto  them,  Wheresoever  the  body 
is,  tuither  will  tue  eagles  be  gathered  together. 

Mob  xxxix.  30 ;  Matt.  xxiv.  2a,  on  which  see  notes. 

Where,  Lordf  Not  an  expression  of 
terror,  but  a  definite  inquiry  after  the 
locality  in  which  all  the  things  just  men- 
tioned should  take  place.  Wheresoever  the 
body  is,  tliitker  will  the  eagles  be  gathered  to- 
gether. This  reply  of  our  Lord  was  some- 
wdiat  enigmatical.  He  gave  them  neither 
an  evasive  nor  an  entirely  definite  answer, 
but  only  recited  a  proverb.  This  proverb, 
as  used  by  Him,  is  generally  understood 
as  meaning  that  the  Eoman  armies  (which 


had  eagles  upon  their  standards)  should 
gather  for  the  destruction  of  the  guilty 
city  of  Jerusalem,  whose  moral  condition 
is  represented  by  a  carcass,  as  ravenous 
birds  collect  upon  their  prey.  As  already 
suggested,  this  saying  of  our  Lord  is  dark 
and  mysterious,  and  probably  was  inten- 
tionally made  so  by  Him  to  keep  the 
disciples  ignorant  of  His  full  meaning,  in- 
asmuch as  they  were  not  at  the  time  able 
to  bear  it.  It  belongs  to  the  "  things  hard 
to  be  understood,"  which  shall  only  be 
fully  explained  at  Hia  second  coming. 


J.  What  is  said  about  offenses  ?  2,  What  course  is  prescribed  in  relation  to  a  brother  trespassing  against  usT 
3.  What  did  the  Apostles  pray  for?  4.  Explain  our  Lord's  answer.  5.  Who  met  Jesus  as  He  entered  into  a  cer- 
tain village?  fi.  Wliat  is  said  concerning  them  ?  7.  What  did  Christ  say  about  the  coming  of  the  kingdom  of 
God  ?  8.  What  did  he  say  about  His  second  coming?  9.  Explain  the  reference  to  Lot  and  Noah.  10.  How  are 
we  to  understand  verse  37  ! 


CHAPTER  XVIII. 

3  0/  the  importunate  widow.  9  0/  the  Pharisee  and  the 
publican.  V>  Cliildrrn  brouyhl  to  Christ.  10  A  ruler 
that  would  follow  Christ,  but  is  hindered  by  his  riches. 
28  The  reward  of  t/irm  that  leave,  all  for  his  sake.  31 
J{e  foreshewetli  his  death,  3o  and  restoreth  a  blind 
man  to  his  sight. 

Tlie  parable  with  which  this  chapter 
opens  is  closely  connected  with  the  pre- 
ceding chapter,  in  which  there  is  a  refer- 
ence to  the  troubles  and  persecutions 
which  should  precede  the  coming  of  the 
Son  of  man.  In  view  of  these  tribulations, 
prayer,  patience,  and  perseverance,  would 
be  greatly  needed,  and  hence  these  duties 
are  here  inculcated  with  the  cheering  as- 
surance of  the  success  with  which  they 
would  be  crowned. 

AND  he  spake  a  parable  unto  them  to  this  end,  that 
men  ought  "alway3  to  pray,  and  not  to  faint ; 
'Luke  xi.  5  and  xxi.  38;  Kom.  xii.  12-  Eph.  vi.  18: 
Col.  iv.  2 :  1  Thes.  v.  17. 

Ougld  always  to  pray.  We  are  not  to  un- 
derstand that  a  man  should  be  incessantly 
performing  the  act  of  prayer.  The  life  of 
Jesus  was  a  prayer,  yet  there  were  seasons 
in  which  He  especially  applied  Himself 
to  prayer  with  His  heavenly  Father.  Men 
ought  to  pray  constantly  at  stated  times  ; 
to  be  habitually  in  that  spirit  of  humble 


dependence,  desire  and  expectation,  which 
give  life  to  prayer;  to  be  frequently  offer- 
ing ejaculatory  petitions,  and  to  be  always 
ready  for  prayer,  secret,  social  or  public, 
when  opportunity  is  afforded.  And  not  to 
faint,  i.  ^.*not  to  flag  or  be  remiss.  Jesus, 
knowing  how  easily  we  become  discour- 
aged when  our  petitions  are  not  immedi- 
ately granted,  and  that  the  preservation 
of  the  higher  life  of  prayer  involves  a  con- 
test, inasmuch  as  it  has  constantly  to  labor 
with  the  oppression  of  earthly  things,  here 
earnestly  warns  us  against  yielding  to  such 
discouragement  and  growing  tired  of  such 
internal  warfare. 

2.  Saying,  There  was  *in  a  city  a  judge,  which  feared 
not  God.  neither  regarded  man  : 
*Gr.,  Jn  a  certain  city. 

According  to  Deut.  xvi.  18,  Israel  must 
have  in  all  the  gates  of  the  city  judges,  to 
administer  justice,  without  respect  to  per- 
sons. In  the  days  of  our  Lord,  also,  such 
municipal  tribunals  existed.  (Matt.  v.  21, 
22.)  What  is  here  said  about  the  judge,  it 
will  be  observed,  is  said,  irrespective  of  the 
special  case  about  to  be  detailed  in  the 
parable.  It  is  the  description  of  whnt  this 
man  was,  always  and  under  every  circum- 


CHAPTER  XVIII. 


901 


stance,  thoroughl  y,  radically,  lawless  and 
unjust.  Which  feared  not  God — was  alto- 
gether destitute  of  a  we  of  God,  and  of  that 
reverence  which  belongs  to  ilim,  as  our 
intinite  superior.  As  practically  atheistical, 
he  had  no  inducement  from  religion  to  do 
justice.  (See  P]x.  xxiii.  0-9;  Lev.  xix.  15; 
Deut.  i.  16,  17;  2  Chron.  xix.  6,  7.)  Neither 
regarded  man.  Occupying  a  position  of 
power,  in  which  men  could  not  injure  him, 
he  did  not  feel  any  concern  as  to  what 
thfey  said  oi*  thought  of  him,  and  hence,  in 
all  his  decisions,  he  was  influenced  merely 
by  passion  or  interest.  It  is  evidence  of  a 
sad  decline  in  the  morality  of  an}'  com- 
munity, when  unprincipled  and  corrupt 
men  occupy  the  sacred  office  of  a  judge. 
The  difficulty  which  some  have  found  in 
the  fact  that  such  a  man  as  this  jut^ge 
should  stand  in  the  position  of  a  type  and 
emblem  of  God,  vanishes  at  once  when  we 
rightly  comprehend  the  design  of  the  par- 
able. The  object  of  the  Saviour  is  not 
comparison  but  contrast. 

3.  And  there  was  a  widow  in  that  city ;  and  she  came 
unto  him,  saying,  Avenge  me  of  mine  adversary. 

The  helpless  and  friendless  condition  of 
a  widow  in  Eastern  countries  and  Bible 
times,  should  be  carefully  remembered. 
(See  Ex.  xxii.  22 ;  Deut.  x.  18,  xiv.  17,  xxtH. 
19 ;  Job.  xix.  13 ;  1  Kings  xvii.  9, 12 ;  Mai.  iii. 
5.)  The  judge  had  doubtless  seen  this 
poor  widow  very  frequently.  She  was  no 
stranger  to  him.  He  could  more  easily 
put  aside  her  claims  than  those  of  one 
who  had  a  stranger's  acknowledged  right 
to  receive  a  redress  of  wrongs.  This  widow, 
having  no  friends  to  assist  her,  could 
neither  defend  herself  from  injuries  nor 
obtain  satisfaction  for  them  when  commit- 
ted ;  hence,  in  an  instance  where  she  was 
greatly  oppressed,  she  found  herself  obliged 
to  petition  the  judge  for  redress.  Avenge 
me  of  mine  adversary,  or,  rather,  as  the  orig- 
inal means,  do  me  justice  on  mine  adversary. 
She  desired  to  have  justice,  and  that  only. 
She  felt  deeply  her  oppressed  situation, 
and  wished  the  judge  to  make  an  end  of 
her  tedious  suit,  and  to  deliver  her  forever 
from  the  adversary  who  was  wickedly  and 
obstinately  oppressing  and  persecuting 
her.  The  fact  that  the  suppliant  here  is  a 
widow  conveys  the  idea  of  perfect  help- 
lessness, and  gives  a  still  more  frightful 


idea  of  the  hard-heartedness  of  the  judge, 
which  continued  unmoved  by  the  circum- 
stance of  a  desolate  woman  pleading,  not 
for  revenge,  but  only  for  her  just  and 
righteous  claims  against  the  wrongs  of  her 
ojjpressor. 

4.  And  he  would  not  for  a  while:  hut  afterward  he 
said  within  himself,  Though  I  fear  not  God,  nor  regard 
man ;  5.  ^Yet  because  this  widow  troubleth  me,  I  will 
avenge  her,  lest  by  her  continual  coming  she  weary 
me.— "Luke  xi.  8. 

Though  the  strength  of  the  parable  lies 
in  the  unlikeness  between  the  righteous 
Judge  of  the  world  and  this  ungodly 
earthly  judge,  it  may  not  be  denied,  as  is 
here  indeed  taught,  that  God  often  seems 
to  man  to  be  acting  as  this  unjust  judge,  to 
be  turning  a  deaf  ear  to  the  prayer  of  His 
people.  Under  this  apparent  indifi'erence, 
Christians  are  tempted  to  say,  with  the 
storm-tossed  disciples,  "  Carest  thou  not 
that  we  perish?"  The  parable,  however, 
is  intended,  as  we  shall  presently  see,  to 
meet  this  very  difficulty  and  temptation, 
to  which  believers,  suflering  long  under 
sore  earthly  trials,  are  exposed.  But 
afterward  he  said  within  himself,  or  thought 
within  himself.  How  many  actions  which 
appear  good  have  neither  the  love  of  God 
nor  that  of  our  neighbor,  but  only  self-love  of 
the  basest  kind,  for  their  principle  and 
motive!  Though  I  fear  not  God,  &c.  He 
negatively  confesses  what  did  not  move 
him  to  fulfill  the  prayer  of  the  widow  :  it 
was  neither  the  fear  of  God,  nor  a  sense 
of  duty.  This  confession  gives  great  em- 
phasis to  the  point  here  to  be  illustrated : 
the  force  of  importunity,  which  could  pre- 
vail on  such  a  judge  to  do  a  right  action. 
Yet  because  this  widow  troubleth  me.  Here, 
in  a  special  manner,  the  unrighteous 
character  of  the  judge  displays  itself  in 
the  very  act  of  granting  the  solicited  re- 
lief. He  has  taken  no  pains  to  discover 
whether  the  woman's  cause  is  right  or 
not,  yet  he  determines  to  yield  to  her  re- 
quest ;  and  his  sole  reason  for  doing  so  is 
the  fear  of  being  constantly  annoyed  by 
her  importunity.  I  will  avenge  her.  I  will 
do  her  justice.  Lest  by  her  continual  coming, 
literally,  coming  to  the  end,  i.  e.,  forever. 
She  weary  me.  This  exaggerated  language 
is  like  the  common  expression,  "  tire  me 
to  death."  The  word  rendered  weary 
properly  signifies  to  beat  on  the  face,  and 
particularly  under  the  eye  ;  and  hence,  to 


908 


LUKE. 


beat  in  general,  as  1  Cor.  ix.  27.  In  this 
passage  it  has  a  metaphorical  meaning, 
and  signifies  to  give  great  pain,  such  as 
arises  from  severe  beating.  The  sense  of 
the  clause,  therefore,  is,  that  the  uneasy 
feelings  which  this  widow  raised  in  the 
judge's  breast,  by  the  frequent  and  earnest 
presentation  of  her  case,  determined  him, 
for  his  own  comfort's  sake,  to  dispose  of  it. 

6.  Aud  Ibe  Lord  said,  Hear  what  the  uiyust  judge 
saith. 

Our  Lord  intimates  that  we  should 
reason  thus  with  ourselves :  "  If  a  person 
of  such  an  infamous  character  as  this  judge 
was,  could  yield  to  the  pressing  and  con- 
tinual soUcitations  of  a  poor  widow,  for 
whom  he  felt  nothing  but  contempt,  how 
much  more  ready  must  God  be,  who  is 
intinitely  good  and  merciful,  and  who 
loves  His  creatures  in  the  tenderest  man- 
ner, to  give  His  utmost  salvation  to  all 
who  diligently  seek  it." 

7.  And  '•shall  not  God  avenge  his  own  elect,  which  cry 
day  and  night  unto  him,  though  he  bear  long  with 
them  ?— oRev.  vi.  10. 

How  these  words — his  own  elect — touch 
in  the  tenderest  manner  the  great  and 
eternal  contrast  between  this  unjust  judges 
and  God  !  The  latter  yields  to  the  prayer 
of  the  .suppliants,  first,  because  it  is  right 
to  do  so,  and  then  He  does  it  with  His 
whole  heart— it  is  His  joy  and  delight  to 
do  so.  The  suppliants  are  His  own  beloved 
people,  whether  regarded  as  the  Church 
as  a  body,  or  as  individual  Christians — 
they  are  His  chosen  ones,  very  precaous  in 
His  siirht — so  precious,  indeed,  that  it  is 
said  of  them,  "he  that  toucheth  you, 
toncheth  the  apple  of  his  ej^e."  And  so 
His  gift  comes  to  them  distinguished  by 
that  "holiness  which  becometh  God's 
house  forever,"  as  Avell  as  a  "  love  which 
passeth  knowledcre."  The  very  contrasts 
which  the  parable  presents  only  tend  to 
confirm  the  blessed  assurance  it  conveys 
to  God's  people,  that  He  will  without  fail 
grant  their  requests.  Shall  not  God,  must 
be  to  the  suppliant  as  clear  and  certain  as 
the  sun  shines  at  noon-day.  Avenge  his 
own  elect,  i.  e.,  maintain  the  right  of  those 
■whom  He  has  oho-^en  to  salvation — see 
that  redress  is  obtained  for  them.  Cry,  i. 
e.,  fervently  beseech — day  and  night,  i.  e., 
continually,  for  these  two  periods,  in  their 
alternate  revolutions,  make  up  the  entire 


term  of  our  earthly  pilgrimage.  Though 
he  bear  long  with  them?  or,  delays  to  help 
them.  To  the  inquiry.  Why  does  God 
delay  at  all  to  answer  the  prayers  of  His 
people?  it  may  be  replied,  that  this  is 
done  with  wisdom  and  love  combined.  It. 
would  be,  so  to  speak,  easier  for  a  father 
who  is  at  once  rich  and  benevolent,  to 
comply  immediately  and  fully  with  all  his 
child  demands,  but  it  requires  and  exercises 
a  deeper,  stronger  love  to  leave  the  child 
crying  and  knocking  for  a  time  in  vain, 
that  the  bounty  given  at  the  proper  time 
may  in  the  end  be  a  greater  boon. 

8.  I  tell  you  *that  he  will  avenge  them  speedily. 
Nevertheless,  when  the  Son  of  man  cometh  shall  he 
find  faith  on  the  earth  ?— <iHeb.  x.  87 ;  2  Peter  iii.  8,  9. 

I  tell  you,  &c.  This  is  the  last  ground  of 
confidence  and  continued  prayer — the 
true  and  faithful  promise  of  Divine  help. 
God  will  interpose  speedily,  i.  e.,  suddenly, 
unexpectedly,  before  His  people,  with 
their  weak  faith,  and  under  their  formida- 
ble trials,  looked  for  it.  Nevertheless,  when 
the  Son  of  man  cometh.  Every  special  in- 
terposition of  the  Lord  in  behalf  of  His 
own  is  a  coming  of  Him,  and  He  comes 
mo.st  unexpectedly  when  praj^er  and  fiiith 
are  well  nigh  extinguished.  It  is,  how- 
ever, undoubtedly,  the  last  coming  of  the 
Son  of  man  to  which  reference  is  here 
made.  The  Saviour  transports  Himself 
in  spirit  to  the  time  of  His  second  mani- 
festation, which  shall  be  preceded  by  the 
last  conflict,  and  the  deepest  tribidation 
of  His  Church,  and  which  His  disciples  on 
earth  are  to  endure  in  faith,  prayer,  patient 
waiting.  Sltall  he  find  faith  on  the  earth  f 
That  is,  when  the  Son  of  man  at  length 
shall  come — arise  to  take  vengeance — to 
bring  in  the  year  of  His  redeemed,  will  He 
find  a  faith  among  His  people  at  all  com- 
mensurate to  the  truth,  love  and  fullness 
of  what  He  has  promised  on  His  side  ?  Or, 
like  the  disciples  in  the  garden,  will  there 
be  "  sleeping  for  sorrow,"  or,  the  "  love  of 
many  waxing  cold,"  by  reason  of  abound- 
ing iniquity  ?  Solemn  questions,  indeed. 
Enough  to  make  each  child  of  God  tremble 
for  himself. 

9.  And  he  spake  this  parable  unto  certain  'which 
trusted  in  themselves  *that  they  were  righteous,  aud 
despised  others  : 

eliukex.  29;  xvi.  15.    *Ot,  as  being  righU-ous. 

This  parable,  likti  the  last,  treats  of 
prayer.     Each  presents  a  different  aspect 


CHAPTER    XVIII, 


009 


of  the  same  subject.  That  recommends 
generally  the  duty  of  pniyer,  this  gives  us 
to  understand  the  property  of  a  right 
prayer.  Thai  teaches  that  prayer  must  be 
eijrn^st  and  persevering,  this  that  it  must 
also  be  humble.  That  dissuades  from  in- 
(lolenre,  tlris  from  confidence  in  ourselves. 
The  two  extremes  are  remarkable.  Indo- 
lence and  improperconlidence  are  opposed 
in  verses  1,  9,  as  proper  confidence  and 
indolence  are,  also,  in  2  Cor.  iii.  4 ;  iv.  1 ; 
E])h.  iii.  12,  13.  Unto  certain — the  multi- 
tude, among  whom  were  doubtless  persons 
belonging  to  both  the  classes  here 
represented.  TI7iO  trusted  in  themselves  tliat 
they  were  righteous — who  had  confidence  in 
themselves — the  false  ground  of  their 
confidence  standing  in  the  conviction, 
that  they  were  righteous,  in  possession  of 
the  Divine  favor;  a  vain  imagination,  a 
mere  conceit.  They  who  have  the  least 
righteousness  always  trust  the  most  in 
such  as  they  have.asif  they  were  inwardly 
c'onscious  that  they  had  very  little.  And 
despised  others,  disdained,  made  nothing  of 
others,  treated  them  uitli  sovereign  contempt. 
Others,  "the  rest,"  ''all  others,  who  did 
not  complj'  with  their  rules."  The  Phar- 
isees were  especially  intended,  who  relied 
on  exemption  from  gross  immoralities, 
attendance  on  the  externals  of  religion, 
and  exact  observance  of  the  traditions  of 
the  elders. 

10.  Two  men  went  up  into  the  temple  to  pray ;  the 
one  a  Pharisee,  aud  the  other  a  publican. 

These  two  persons  are  introduced  into 
the  parable  as  representing  two  distinct 
classes  of  mankind  in  general.  The. Phar- 
isee represents  the  moral,  the  respectable, 
the.  externally  correct.  The  publican  rep- 
resents the  wicked,  the  profligate,  and  the 
utterly  irreligious.  Went  up  into  the  temple 
to  pray.  It  was  usual  with  ])ious  people 
to  do  this  at  that  time,  when  the  temple 
was  not  only  the  place,  but  the  medium 
of  worship,  God  having  promised,  in 
answer  to  Solomon's  request,  that  what- 
ever prayer  should  be  offered  in  a  right 
manner  in,  or  toward,  that  house,  it  should, 
therefore,  the  rather  be  accepted.  Christ 
is  our  temple,  and  to  Him  we  must  have 
an  eye  in  all  our  approaches  to  God. 
There  were  other  points  of  resemblance 
between    the.se    two    men,    beside    their 


going  up  to  the  temjjle  to  pray,  and  thus 
indicating  their  reverence  for  God's  house. 
(Isa.  Ivi.  7 ;  Matt.  xxi.  13.)  They  were 
both  sinners.  Their  sins  as  to  outward 
form  were  diverse,  but  in  essential  char- 
acter the  sinfulness  was  in  both  the  .same. 
Both  adopted  the  same  attitude  in  ])rayer. 
Both  alike  looked  into  their  own  hearts 
and  lives,  and  botli  permitted  the  judg- 
ment thus  formed  to  determine  the  form 
and  mutter  of  their  prayer. 

n.  The  Pharisee  fstood  and  prayed  thus  with  himself, 
rGod,  I  thank  tlit-e  tlial  I  am  ncjt  I'asotlier  men  arc,  ex- 
tortioners, unjust,  adulterer-i.  or  even  as  this  publican. 

fP.s.  cxxxv.  2.  risa.  i.  15  and  Iviii.  2:  Rev.  iii.  17.  hisa, 
Ixv.  .5:  Matt.  iii.  7,  10  and  xix.  is,  20;  Luke  xx.  47;  Gal. 
iii.  10 ;  Phil.  iii.  6  :  James  ii.  9, 12. 

There  was  nothing  to  be  blamed,  as  indic- 
ative of  pride,  in  the  Pharisee's  attitude. 
The  publican,  whose  prayer  was  an  humble 
one,  stood  also.  Standing  was  the  usual 
posture  among  the  Jews.  (1  Kings  viii. 
22;  2  Chron.  vi.  12;  Matt.  vi.  5 ;  Mark  xi. 
2o.)  Sometimes,  however,  in  moments  of 
more  than  ordinary  humiliation  or  emo- 
tion of  heart,  they  changed  this  attitude  for 
one  of  kneeling  or  prostration.  (Ex. 
xxxiv.  8;  2  Chron.  vi.  13,  xxix.  29;  1 
Kings  viii.  54 ;  Ezra  ix.  5 ;  Dan.  vi.  10,  40  ; 
Ps.  xcv.  6 ;  Matt.  xxvi.  39  ;  Acts  ix.  40,  xx. 
3G,  xxi.  5.)  Each  of  these  postures  has  its 
own  peculiar  appropriateness.  Either  is  a 
seemly  and  Scriptural  method  of  bringing 
the  position  of  the  body  into  significant 
harmony  with  the  desire  of  the  soul. 
Such  being  the  case,  all  sorts  of  forms 
being  recognized  by  the  Old  and  New 
Testament  Scriptures,  how  foolish,  how 
useless,  to  say  nothing  el.se,  is  it  to  dispute 
about  these  forms !  The  all-important 
matter  is  to  have  the  heart  in  a  proper 
frame.  "  Standing  and  kneeling,"  says 
Burkitt,  "are  praying  postures,  but  sitting 
is  a  rude  indecency,  except  in  cases  of 
necessity."  "  In  prayer,"  says  Bishop  Hall, 
"  I  will  either  stand  as  a  servant  to  my 
Master,  or  kneel  as  a  subject  to  my 
Prince."  Thus  uitfi  himself.  The  words 
iiith  himself  strictly  and  properly  belong  to 
the  word  "  stood."  "  The  Pharisee  stood  by 
himself  and  prayed.''^  This  man  did  not 
pray  with  himself  in  the  sense  of  praying 
internally  or  secretly,  that  nobody  might 
hear  him.  but  it  was  one  of  his  main  de- 
signs that  everybody  should  hear  him.  He 
spoke  for  himself,  for  his  own  satisfaction, 


910 


LTJKE. 


and  with  much  complacency  of  heart.  God, 
I  thank  thee.    It  was  not  wrong  in  the 
Pharisee  to  begin  his  prayer  as  lie  did.  It 
is  right  to  thank  God.     (See  Ps.  ciii.)     It 
was  the  proud,  boastful  spirit  of  the  Phari- 
see, that  made    his  thank-offering  vain. 
That  lam  not  as  other  mm  are.    Here,  again, 
there  would  have  been  nothing  wrong  in 
what  the  Pharisee  said,  if  it  had  sprung 
from  a  proper  feeling,  if  he  had  been  con- 
scious of  his  unworthiness,  and  amazed  at 
God's  long-suffering.     But  this  was  not  his 
spirit.     He  was  proud,  self-righteous.    He 
presumed  to  give  thanks  not  for  what  he 
had  received,  but  for  what  he  was  and  did. 
His  thoughts  of  others  excited  in  his  heart 
the  very  opposite  of  that  real  gratitude 
which  was  expressed  by  one  who,  seeing 
a  felon  led    to  the  gallows,  exclaimed, 
speaking  for  himself,  "  But  for  the  grace 
of  God,  there  goes  John  Bradford  !"     Ex- 
tortioners, unjust,  adulterers,  or  even  as  this 
publican.    Inasmuch  as  there  is  no  reason 
to  believe  that  this  Pharisee  was  a  hypo- 
crite, the  good  things  which  here  and  in 
the  next  verse  he  affirms  of  himself  may 
be  supposed  to  be  true.     He  was  free  from 
gross  and  scandalous  sins.    He  was  not  an 
extortioner,  not  a  usurer,  nor  an  oppressor 
to  his  debtors  or  tenants,  but  equitable 
and  kind  to  all  dependent  upon  him.  And 
not  rapacious,  seizing  other  men's  property 
under  false  pretenses.    He  was  not  unjust 
in  any  of  his  dealings,  did  no  wrung  to  any 
man,  did  not  take  advantage  of  any  man's 
ignorance,  want  of  experience  or  necessity, 
in  buying  or  selling.    He  was  not  an  adul- 
terer, but  avoided  every  species  of  unclean- 
ness.     How  solemn  the  truth  that  all  this 
may  be  true  of  a  man  who  is  yet  far  from 
the  kingdom  of  God  !     Or  even  as  this  pub- 
lican.   He  here  drags  into  his  prayer  the 
poor  pubUcan,  on  whom  his  eye  alighted, 
making  him  to   supply   the  dark   back- 
ground on  which  the  bright  colors  of  his 
own  virtues  shall  more  gloriously  appear, 
doubtless   congratulating  himself  that  he 
had  no  need  to  beat  his  heart,  or  cast  his 
eyes  in  shame  upon  the  floor,  because  he 
had  done  nothing  to  call  for  this. 

12.  I  fast  twice  in  the  week,  I  give  tithes  of  all  that  I 
possess. 

According  to  Lev.  xvi.  29-31  and  Num. 
xxix.  7,  a  yearly  fast  only  was  enjoined  ; 


but  the  Pharisees,  and  others  who  laid 
claim  to  peculiar  sanctity,  observed  two 
fast  days  every  week — the  second  and  fifth 
days — for  reflecting  on  the  ascent  of  Moses 
to  Mount  Sinai,  when  he  went  to  receive 
the  law,  and  on  his  return  thence.  This 
observance  they  accounted  meritorious. 
I  give  tithes  of  all  that  I  possess.  The  law 
commanded  only  to  tithe  the  fruit  of  the 
field  and  produce  of  the  cattle  (Num.  xviii. 
21;  Dent.  xiv.  22;  Lev.  xxvii.  20),  but  he 
tithed  mint  and  cummin  (Matt,  xxiii.  23), 
all  that  came  into  his  possession,  probably 
not  capital  but  income,  down  to  the  trifles 
on  which  there  was  question,  even  in  the 
Jewish  schools,  whether  it  was  needful  to 
tithe  them  or  not.  (Hos.  xii.  8.)  To  fast 
is  right,  and  to  give  tithes  is  right,  but 
this  Pharisee  spoiled  all  he  had  done  by 
his  proud  and  self-righteous  pretensions. 
His  prayer  exhibits  no  sense  of  sin  and 
need;  contains  no  confession  and  no  peti- 
tion— no  acknowledgment  of  guilt  and 
emptiness — no  supplication  for  mercy  and 
grace.  It  is  a  mere  boasting  recital  of 
fancied  merits,  accompanied  by  an  unchar- 
itable reflection  on  a  brother  sinner. 

13.  And  the  publican,  standing  afar  off,  would  not  lift 
up  so  much  a.s  his  eyes  unto  heaven,  butsniote  upon  his 
breast,  saying,  God  be  mercilul  to  me  a  sinner. 

The  publican.  The  difference  between 
the  men  does  not  lie  in  that  this  was  a 
good  man,  while  the  other  was  bad.  This 
is  a  sinner  too,  but  he  has  come  to 
know  it,  and  therein  lies  the  distinc- 
tion between  him  and  the  Pharisee. 
Standing  afar  off.  If  he  was  a  Pagan,  he 
stood  in  the  court  of  the  Gentiles ;  but  if 
he  wag  a  Jew,  such  was  his  humilitj'  and 
sense  of  unworthiness,  that  he  did  not 
presume  to  approach  the  place  where 
stood  the  Pharisee  and  other  chief  men. 
He  wished  to  keep  out  of  .sight.  Afar  off 
is  really  the  proper  description  of  man  by 
nature.  Sin  has  borne  him  far  off  from 
God.  Woidd  not  lift  up  so  much  as  Jiis  eyes 
unto  heaven,  much  less  his  hands,  as  was 
usual  in  prayer.  He  lifted  up  his  heart, 
indeed,  to  God,  in  holy  desires,  but,  through 
shame  and  humiliation,  did  not  lift  up  his 
eyes  in  holy  confidence  and  courage.  (See 
Luke  XV.  18;  Ezra  ix.  6.)  But  smote  upon 
his  breast,  lite/ally,  kept  smiting  upon  his 
breast.  Smiting  the  breast  was  a  token  of 
excessive  grief  commonly  practiced  in  all 


CHAPTER    XVIIl 


911 


nations.  It  seems  to  intimate  a  desire  in 
the  penitent  to  punish  tliat  heart  through 
the  evil  propensities  of  wliich  tlie  sin  de- 
plored had  been  committed.  God  he  mer- 
ciful to  me  a  siruicr.  This  prayer  of  the 
publican  was  short;  fear  and  shame  hin- 
dered him  from  saying  much ;  sighs  and 
groans  swallowed  up  his  words,  but  what 
he  said  was  to  the  purpose.  Observe,  1. 
He  owns  himself  to  be  a  sinner,  and  guilty 
before  God.  The  Greek  words  rendered 
a  sinner,  literally  signify  "the  sinner,"  that 
is,  "the  great  sinner."  As  the  Pharisee 
had  compared  himself  with  all  mankind, 
and  concluded  that  he  alone  was  good,  so 
the  publican,  in  the  depth  of  his  shame, 
Beems  to  count  himself  the  only  sinner. 
He  casts  about  for  no  palliation — thinks 
of  no  excuse.  He  has  none  to  condemn 
but  himself.  2.  He  has  no  dependence 
but  upon  the  mercy  of  God.  He  does  not 
present  himself  as  a  reformed  sinner,  nor 
yet  as  a  penitent  sinner,  nor  yet  as  a  praying 
sinner,  but  simply  as  the  sinner.  He  dis 
claims  all  thought  of  merit,  and  flees  to 
mercy  as  his  city  of  refuge,  with  nothing 
to  promise,  nothing  to  extenuate,  nothing 
to  pledge,  nothing  to  pay.  3.  He  earnestly 
prays  for  the  benefit  of  that  mercy.  Un- 
reservedly, fully,  and  yet  confidently,  he 
leaves  himself  in  the  hands  of  God.  The 
only  thing  he  can  plead  with  such  a  God 
is,  "^e  merciful,"  be  propitious  to  me,  for- 
give my  sins,  be  reconciled  to  me,  and  re- 
ceive me  graciously.  We  are  not  to  under- 
stand that  the  publican  sought  from  God 
absolute  and  unconditional  mercy.  His 
prayer,  as  the  original  imports,  was,  "Be 
propitious  toward  me,  through  sacrifice,  or, 
let  an  atonement  be  made."  The  Greek 
word,  rendered  "  be  merciful  to,"  is  only 
found  in  one  other  place,  and  is  there  ap- 
plied to  our  Lord  Jesus  Christ,  as  a  High 
Priest,  "making  reconciliation"  for  the  sins 
of  the  people.  (Heb.  ii.  17.)  The  publican 
may  have  learned  the  great  truth,  that 
"  without  shedding  of  blood  there  can  be 
no  remission,"  from  seeing  the  lamb  slain 
morning  and  evening,  as  the  daily  sacri- 
fice, and  the  lamb  slain  once  a  year  as  the 
Passover  lamb.  Hence  the  peculiarity  of 
his  prayer,  as  having  reference  to  a  Medi- 
ator, a  Saviour. 

14.  I  tell  you.  this  man  went  down  to  hia  house  .insti- 
fled  rcU/ier  than  the  other ;  'for  every  one  that  ezalteth 


himself  shall  be  abased ;  and  he  that  humhleth  him- 
self shall  be  exulted. 

i Job  .\xii.  29 ;  Matt,  xxiii.  12 :  Luke  xiv.  11 ;  James  iv. 
6 ;  1  Peter  v.  5,  6. 

Justified,  i.  e.,  accepted  and  approved  in 
the  sight  of  God.  Of  course,  it  is  not 
meant  that  the  prayer  of  the  publican 
justified  him.  That  the  man  who  pleaded 
merelj'  for  mercy  should  be  justified 
merely  by  his  prayer  is  absurd.  He  was 
justified,  forgiven,  his  sin  pardoned,  his 
guilt  remitted  by  that  mercy  which  he  had 
invoked;  but  it  was  mercy  in  answer  to 
prayer.  (See  Rom.  iii.  26.)  Neither  are 
we  to  supi>ose  that  the  Pharisee  was  a 
little  justified,  and  the  publican  very  much, 
and  that  the  difference  between  them  was 
only  one  of  degree.  There  are  no  degrees 
in  justiiication.  The  Pharisee  was  not 
justified  at  all,  except  by  and  before  him- 
self. The  idea  designed  to  be  conveyed 
by  these  words  is,  that  there  was  such 
essential  diff"erence  in  the  religious  act  of 
these  two  men,  that  one  only  could  be 
acceptable  with  God;  and  that  such  was 
the  deep  self-abasement  of  the  publican, 
that  his  was  the  prayer  which  was  accept- 
ed, ratlter  tJtan  the  one  so  offensive  to  God 
as  that  of  the  Pharisee.  Went  down  to  his 
house  justified.  Not  merely  was  he  justified 
in  the  secret,  unsearchable  counsels  of 
God,  but  he  returned  to  his  home  with  a 
sweet  sense  of  a  received  forgiveness  shed 
abroad  in  his  heart.  (Ps.  1.  15,  li.  3-5,  19  ; 
Isa.  Ivii.  15.)  How  great,  sudden  and 
happy  a  change ! 

For  every  one  that  exalteth  himself,  &c. 
(See  Luke  xiv.  11.)  The  repetition  of 
such  a  maxim  will  cause  us  the  less  sur- 
prise, if  we  consider  that  it  expresses  the 
unalterable  fundamental  law  of  the  king- 
dom of  heaven,  according  to  which  all 
men  are  judged,  and,  at  the  same  time, 
gives  the  deepest  ground  why  the  justifi- 
cation of  the  Pharisee  and  the  rejection 
of  the  publican  were  each  entirely  impos- 
sible. These  words  also  form  a  beautiful 
transition  to  the  bringing  of  the  children 
to  Jesus,  the  incident  next  recorded  by 
the  Evangelist. 

15.  JAnd  they  brought  unto  him  also  infants,  that  he 
would  touch  them  :  but  when  hix  disciples  saw  it,  they 
rebuked  tbem. 

JMatt.  xi.t.  13:  Mark  x.  13,  on  which  see  notes. 

The  connection  between  this  passage  and 
the  parable  preceding  it,  in  which  humility 
is  inculcated,  should  not  be  overlooked 


913 


LUKE, 


Here  is  an  illustration  of  the  truth  there 
taught.     Also  infants,  literally,  even  the  in- 
fants.    They  were  not  only  little  children, 
but  infants.     They  brought  unto  ]iim.    Ref- 
erence is  here  doubtless  had  to  the  parents. 
Thus  they,   1,  testified  their  respect  for 
Christ,  and  the  value  they  set  upon  His 
favor  and  blessing ;  and,  2,  manifested  their 
love  to  their  children.     That  he  would  touch 
them.  (See  Matt.  xix.  13.)  It  was  customary 
among  the  Jews,  when  one  prayed  for  an- 
other who  was  present,  to  lay  his  hands 
upon  the  person's  head.     (Gen.  xviii.  14 ; 
Matt.  ix.  18;  Acts  vi.  6,  viii.  17.)     This  im- 
position of  hands  was  practiced  especially 
in  paternal  blessing.     (Gen.  xlviii.  14-20.) 
They  rebuked  them.     In  administering  this 
rebuke  the  disciples  thought  most  probably 
that  compliance  with  the  request  of  these 
persons  would  be  mere  waste  of   their 
Master's  time,  and  that  infants  could  derive 
no  benefit  from  being  brought  to  Christ. 
It  is  our  duty  to  consecrate  our  children  to 
the  Lord,  in  reliance  upon  His  promise  and 
power.    The  souls  of  young  children  are 
evidently  jarecious  in  God's  sight.    They 
are  capable  of  receiving  grace.  The  imj^er- 
fection  of  charity  and  knowledge  in  the 
present  life,  exposes  the  humble  and  the 
little  ones  to  suffer  frequent  repulses  even 
from  good  men. 

16.  But  Jesus  called  them  unto  hitn,  and  said,  Suffer 
little  ehilrtren  to  come  unto  me  and  forbid  tUem  not : 
for  i^ol'sucli  is  the  kingdom  of  God. 

''I  Cor.  xiv.  20 ;  1  Peter  ii.  2. 

Called  them,  i.e.,  the  children  themselves. 
Mark  says  that  when  Jesus  saw  the  disci- 
ples rebuking  those  that  brought  the  chil- 
dren, Jesus  was  much  displeased,  (x.  14.) 
The  opposition  between  the  friendly  coun- 
tenance of  the  Master  and  the  contracted 
brows  of  the  disciples  is  indescribably 
beautiful.  Suffer  little  children  to  come  unto 
me,  &c.  (See  on  Matt.  xix.  14.)  This  shows 
that  some  were  children,  while  others  were 
yet  in  their  infancy.  Our  Lord  does  not 
merely  say  suffer  these  children,  but  suffer 
all  little  children  to  come  unto  me.  He 
was  not  only  not  offended,  but  delighted 
with  the  presence  of  the  little  ones.  For 
of  such  75  the  kingdom  of  God.  Here  is  the 
reason  why  the  children  should  be  brought. 
That  these  words  were  not  meant  to  teach 
thai  children  are  born  sinless  and  inno- 
cent, is  abundantly  clear  from  other  parts 


of  Scripture.     (John  iii.  6.)     They  teach. 

1.  That  the  Church  of  God  on  earth  is 
largely  composed  of  children.  "  Of  such 
is  the  kingdom  of  God."  We  cannot  ap- 
prove of  rendering  the  original  words 
translated  "of  such,"  such  as  resemlde  these. 
This  idea  is  presented  in  the  next  verse. 

2.  That  the  Church  of  God  is  to  be  per- 
petuated and  prospered  mainly  by  those 
who,  in  their  childhood,  are  dedicated  to 
His  service,  and  receive  a  religious  train- 
ing. 3.  That  the  kingdom  of  God  in  glory 
will  be  largely  composed  of  little  children. 
The  salvation  of  all  who  die  in  infancy 
may  confidently  be  expected.  Though  sin 
has  abounded,  grace  has  much  more 
abounded.     (Rom.  v.  20.) 

17.  'Verily  I  say  unto  you,  Whosoever  shall  not  re- 
ceive the  kingdom  of  God  as  a  little  child,  shall  in  no 
wise  enter  therein.— iMark  x.  15. 

The  kingdom  of  God  here  means  the  re- 
quisitions of  the  Gospel.     We  must  stand 
affected  to  Christ  as  little  children  to  their 
parents.     Whilst  we  are  not  to  be  like 
children  in  their  inconsiderateness  or  ig- 
norance  (1   Cor.  xiv.   20),  or  inconstancy 
(Eph.  iv.  14),  we  are  to  resemble  them  in 
exemption  from  prejudice  (1  Cor.  ii.  14) ; 
in  sincerity,  in  simplicity  or  artlessness  ; 
in  humility  (Psa.  cxxxi.  1;  1  Peter  v.  2; 
James  iv.  6,  10) ;  in  freedom  from  covetous 
desires    (Psa.   cxxxi.   2;   Luke   xviii.  24; 
Mark  x.  17-22;  2  Tim.  iv.  10);  in  a  teach- 
able spirit  (1  Cor.  i.  23);  in  a  meek  and 
loving  spirit,  without  malice  (1  Cor.  xiv. 
20;  Psa.  XXV.  9,  cxlvii.  6,  cxlix.  4) ;  without 
dependence  on  our  own  works,  as  children 
have  nothing  whereon  to  depend  (Rom.  ix. 
30-33,  X.  33) ;  in  faith,  as  children  readily 
believe  their  parents  in   whatever  they 
say;  in  confidence  and  trust,  as  children 
rely  on  the  power,  love  and  faithfulness 
of  their  parents  (Rom.  iv.  18-21 ;  Heb.  xi. 
13) ;  in  prayer,  as  children  ask  their  parents, 
expecting  to   receive;  in   submission,   as 
children  are  not  without  trials  and  disci- 
pline to  which  they  are  subjected.     (Heb. 
xii.  6,  7.)     This  requisition  of  our  Lord  is 
not  peculiar  in  its  application  to  Christian- 
ity.    Lord  Bacon  says,  in  the  introduction 
to   his  book   on  the   "Interpretation   of 
Nature,"  "It  is  fit  and  necessary  in  the 
very   front  and  beginning  of  this  work, 
without  hesitation  or  reservation,  to  be 
professed,  that  it  is  no  less  true  in  this 


CHAPTER   XV  III. 


913 


human  kingdom  of  knowledge,  than  in 
God's  kingdom  of  heaven,  that  no  man 
shall  enter  it  except  he  first  become  as  a 
little  child." 

18.  "And  a  certain  ruler  asked  him,  saying,  Good 
Master,  what  shall  I  do  to  inherit  eternal  lile? 

mMatt.  xix.  IH ;  Mark  x.  17,  on  which  see  notes. 

A  man  may  miss  heaven  for  want  of  a 
childlike  indilFerence  to  worldly  riches. 
A  certain  ruler.  It  is  probable  that  this 
person  was  not  a  member  of  the  Sanhe- 
drim, but  rather  a  magistrate  in  some 
other  court,  or  a  ruler  of  a  synagogue. 
Good  Master.  The  ruler  was  persuaded 
that  Christ  was  a  Divinely-commissioned 
Teacher,  and  thus  manifested  his  affection 
and  peculiar  respect  to  Him  as  such.  What 
shall  I  do  to  inherit  eternal  lifef  From  this 
question  it  is  evident,  1.  That  he  believed 
in  a  future  state.  2.  That  he  was  anxious 
to  secure  eternal  life.  3.  That  he  felt  that 
in  order  to  this  end  something  must  be 
done.  4.  That  he  thought  he  was  willing 
to  do  what  was  to  be  done.  5.  That  he 
was  under  the  spirit  of  legality.  How  shall 
I  be  saved,  is  the  most  interesting  and 
important  question  that  any  soul  can  ask 
of  God.  It  is  peculiarly  gratifying  to  see 
an  interest  on  this  subject  prevailing 
among  the  young.  The  first  step  toward 
being  saved  is  to  get  instruction  in  the 
way  to  heaven. 

19.  And  Jesus  said  unto  him,  Why  callest  thou  me 
good  ?  none  is  good,  save  one,  that,  is,  God. 

See  on  Matt.  xix.  17. 

Before  replying  to  the  young  man's  in- 
quiry, the  Saviour  comments  for  a  moment 
upon  the  singularly  unusual  epithet  which 
he  had  applied  to  Him.  There  is  nothing 
here  to  disprove  our  Lord's  supreme  Di- 
vinity. If,  as  Socinians  allege,  Jesus  here 
denies  that  He  is  God,  He  also  denies  that 
He  is  good.  Now  as  we  know  Christ  to  be 
good,  if  the  passage  proves  anything  on 
this  point,  it  proves  that  He  is  God.  It  is 
evident  from  the  title  of  good,  which  the 
ruler  gave  to  Jesus,  a  title  which  the  rab- 
bles aff"ected,  that  he  supposed  Him  to  be 
a  mere  man.  The  meaning  of  our  Lord, 
then,  was  evidently  this :  "  None  is  good, 
essentially  and  perfectly,  but  God ;  why, 
therefore,  callest  thou  me  good,  since  thou 
hast  never  yet  been  taught  that  truth, 
which  flesh  and  blood  cannot  have  re- 
vealed to  thee,  that  I  am  indeed  the  Christ, 

*8 


the  Son  of  the  living  God?"  If  the  ruler 
had  professed  a  belief  in  this  vital  truth, 
our  Lord  would  never  have  called  in 
question  the  propriety  of  his  epithet,  but 
would  have  confirmed  it,  as  He  did  the 
declaration  of  Pilate,  by  the  strongest  pos- 
sible allinnative  and  acquiescence.  Our 
Lord  never  refused  any  homage  offered 
Him,  however  high. 

20.  Thou  knowest  the  commandments,  "Do  not  com- 
mit adultery.  Do  not  kill.  Do  not  steal.  Do  not  bear 
iaise  witness,  "Honour  thy  lather  and  thy  mother. 

"Ex.  X.  12, 16;  Deut.  v.  16,  20;  Kom.  xiii.  9.  »Eph.  vi. 
2 ;  Col.  iii.  20. 

See  on  Matt.  xix.  17. 

This  reply  of  our  Lord  differs  widely 
and  importantly  from  other  answers  given 
both  by  Himself  and  by  His  disciples  to 
similar  inquiries.  (John  vi.  28,  29;  Acts 
xvi.  31.)  The  reason  of  this  diflerence  is 
probably  to  be  found  in  the  state  of  mind 
of  him  whom  He  addressed.  He  was,  as 
his  reference  to  doing  shows,  a  man  evi- 
dently living  under  the  covenant  of  works, 
and  Jesus  simply  met  him  on  his  own 
ground.  As  a  wise  physician,  He  admin- 
istered to  the  sick  patient  the  medicine 
most  likely  ultimately  to  conduce  to  his 
spiritual  health.  He  addressed  him  in 
the  way  most  likely  to  bring  him  to  self- 
knowledge.  The  Jews  were  not  accus- 
tomed, in  ordinary  discourse,  or  in  the 
commonly  published  books,  to  recite  the 
precepts  of  the  decalogue  in  the  very  ivo^rds 
in  which  they  were  expressed,  but  in 
other  words,  or  in  another  order.  The 
Saviour  names  the  commandments  of  the 
second  table,  because,  when  the  ruler  had 
once  seen  his  lack  of  love  to  his  neighbor, 
the  conclusion  as  to  his  lack  of  love  to 
God  could  not  be  difficult. 

21.  And  he  said,  All  these  have  I  kept  from  my 
youth  up. 

From  the  statement  of  Mark  (x.  21), 
Jesus  beholding  him,  loved  him,  it  seems 
probable  that  the  young  man,  in  express- 
ing himself  as  in  this  verse,  did  not  mean 
to  make  a  self-righteous  boast,  but  to  say 
that  he  knew  the  will  of  God  as  contained 
in  the  law,  and  that  he  had  directed  his 
life  generally  according  to  that  law. 
Otherwise  we  should  hardly  be  told  that 
Jesus  loved  him,  except  as  He  loves  all 
mankind.  He  would  hardly  have  felt  a 
special  interest  in  him.  It  is  evident, 
however,  that  like  the  generality  of  the 


914 


LUKE 


Jews  of  our  Saviour's  time,  this  young 
man  had  interpreted  the  decalogue  by  its 
letter,  not  according  to  its  spirit. 

23.  Now  when  Jesus  heard  these  things,  he  said  unto 
him,  Yet  lacicest  thou  one  thing:  well  all  that  thou 
hast,  and  distribute  unto  the  poor,  and  thou  shalt  have 
treasure  in  heaven:  and  come,  follow  me. 

pMatt.  vi.  19,  20  and  xix.  21 ;  1  Tim.  vi.  19. 

Yet  lackest  thou  one  thing,  namely,  to  love 
God  moi-e  than  mammon.  Our  Saviour 
knew  his  heart,  and  soon  put  him  upon  a 
trial  which  laid  it  open  to  the  ruler  him- 
self. Sell  all  that  thou  hast,  &c.  This  com- 
mand was  given  to  cure  his  love  of  the 
world,  which  could  not,  in  him,  be  cured 
otherwise.  What  a  touchstone  for  his 
sincerity !  What  a  trial  of  the  power  of 
the  law,  to  convict  of  disobedience  all  who 
profess  to  keep  it!  When  God  command- 
ed Abraham  to  offer  up  his  only  son  Isaac, 
he  stood  the  test,  and  proved  that  he 
loved  the  Lord  above  all.  This  young 
man  did  iiot  stand  the  test.  He  might 
have  stood  an  easier  test,  but  this  one  he 
could  not  endure.  To  sell  not  half,  but 
all  his  possessions,  all  his  great  possessions, 
too,  and  then  to  distribute  the  precious 
wealth,  with  his  own  hand,  piece  by  piece, 
among  the  poor,  and  thus  see  the  source 
of  his  earthly  joy,  pride  and  hope,  as  it 
were,  drop  1)y  drop,  dry  up — this  was  more 
than  he  C(iuld  bear  to  do.  Thus  was  he 
shown,  that,  instead  of  preferring  God  and 
His  commandments  to  everything  else,  as 
he  profe.ssed,  he  really  loved  mammon 
more  than  God.  We  are  not  to  under- 
stand that  all  Chri.stians  are  required  to 
do  what  was  enjoined  on  the  rich  ruler. 
Yet  it  is  true  that  the  Gosj^el  requires 
such  a  consecration  of  all  property  to  God, 
that,  when  the  duty  is  made  known,  to 
give  some,  or  much,  or  all  to  God,  the 
offering  can  be  made.  Treasure  in  heaven 
— in  place  of  thy  treasure  on  earth.  And 
come,  follow  me.  Here  was  the  Gospel  hid- 
den in  this  brief  command.  Jesus  preach- 
ed faith  to  this  inquirer.  His  invitation 
to  him  was  the  very  language  in  which  He 
called  almost  every  one  of  the  disciples, 
who  doubted  not  the  meaning,  knowing 
that  in  following  Christ,  they  were  to  ac- 
knowledge Him  as  the  Messiah  of  God. 

23.  And  when  he  heard  this,  he  was  very  sorrowful : 
for  he  was  very  rich. 

Very  sorrowful.  Men  undergo  great 
agony  of  mind  while  they  are  in  suspense 


between  the  love  of  the  world  and  the 
love  of  their  souls.  For  he  vxis  very  rich. 
What  was  his  wealth — which  he  had  found 
could  not  give  him  comfort — in  compari- 
son with  peace  of  conscience  and  eternal 
life  ?  Yet  he  chose  to  retain  his  earthly 
treasure,  which  he  could  only  hold  for  a 
few  years,  and  to  refuse  the  offer  of  im- 
perishable treasure  in  heaven ! 

24.  And  when  Jesus  saw  that  he  was  very  sorrowful, 
he  said.  qHovv  hardly  shall  they  that  have  riches  enter 
into  the  kingdom  of  Ciod !  25.  For  it  is  easier  for  a 
camel  to  go  through  a  needle's  eve,  than  lor  a  rich  man 
to  enter  into  the  kingdom  of  God. 

iProv.  xl.  28 ;  Matt.  xix.  23,  on  which  see  notes :  Mark 
X.  23. 

This  may  be  considered  as  the  moral  of 
the  story,  the  extreme  increase  of  difficulty 
which  worldly  possessions  cast  in  the  way, 
to  the  attainment  of  the  heavenly  glory. 
In  Mark  x.  24,  it  is,  "  them  that  trust  in 
riches."  This  somewhat  modifies  the  de- 
claration here;  but  how  few  are  there  to 
be  found  who  really  possess  wealth,  and 
never  trust  in  it? 

Some  would  read  a  cable,  instead  of  a 
camel,  but  this  is  unauthorized.  The  camel 
being  the  largest  animal  they  were  acquain- 
ted with  in  Judea,  its  name  became  pro- 
verbial for  denoting  anything  remarkably 
large,  and  a  cameVs  passing  through  a  needle's 
eye  came,  by  consequence,  as  appears  from 
some  rabbinical  writings,  to  express  a  thing 
extremely  difficult,  or  apparently  impos- 
sible. Our  Lord  here  represents  the  sal- 
vation of  a  rich  man  as  being  next  to  an 
impossibility.  Riches  powerfully  tend  to 
increase  pride,  covetousness,  self-indul- 
gence; they  purchase  flatterers,  exclude 
faithful  reprovers,  prejudice  the  mind 
against  the  humbling  truths  and  self-deny- 
ingprecepts  of  the  Gospel,  and  they  increase 
the  numbei  and  force  of  those  obstacles 
which  must  be  broken  through,  and  the 
supposed  value  of  those  objects  which 
must  be  renounced,  if  a  man  would  be  a 
disciple  of  Christ. 

26.  And  they  that  heard  it  said,  Who  then  cati  be 
saved  ?  27.  And  he  said.  rThe  things  which  are  Impos- 
sible with  men  are  possible  with  Ciod. 

rJer.  xxxii.  17 :  Zech.  viii.  6;  Matt.  xix.  2G;  Luke  1.37. 

The  scene  with  the  ruler,  as  well  as  the 
last  earnest  utterance  of  Jesus,  taught  the 
disciples  to  cast  a  deeper  look  into  their 
own  hearts.  In  the  living  consciousness 
of  the  wide  prevalence  of  earthly-minded - 
ness,  both  among  the  rich  who  have,  and 
the  poor  who  are  not  able  to  acquire,  they 


CHAPTER    XVIII 


91& 


express  wonder  or  surprise,  if  not  doubt, 
as  to  the  salvation  of  any. 

There  was  much  tenderness  and  sweet- 
ness in  tliis  reply  of  our  Lord  to  the  ques- 
tion proposed.  It  will  be  observed  that 
He  does  not  retract  what  He  had  said,  nor 
even  soften  it  in  the  least  degree,  but  rather 
strengthens  it  by  representing  the  salva- 
tion of  a  rich  man  as  the  utmost  effort  of 
omnipotence.  The  energy  of  Divine  grace 
is  able  to  make  a  man  despise  the  world, 
with  all  that  it  contains,  when  no  efforts 
of  man,  no  arguments,  eloquence  or  per- 
suasions are  able  to  do  it.  Money  will  not 
keep  us  out  of  lieaven  if  our  hearts  are 
right  before  God.  Grace,  and  not  place,  is 
the  hinge  on  which  our  salvation  turns. 

28.  sThen  Peter  said.  Lo,  we  have  left  all,  and  follow- 
ed thee.— ^Matt.  xix.  27. 

Peter  speaks  for  himself  and  the  rest  of 
the  Apostles.  Had  he  spoken  this  in  pride, 
he  would  have  received  rebuke  instead  of 
encouragement.  The  disciples  had,  indeed, 
but  little  to  leave,  yet  it  was  their  all.  A 
poor  man's  "all"  is  as  dear  to  him,  in  a 
certain  sense,  as  the  rich  man's  palace. 
There  is  no  season  in  life  upon  which  the 
believer  looks  back  with  so  much  joy  as 
that  in  which  he  first  determined  to  engage 
in  his  Redeemer's  service.  A  man  may 
leave  all  without  having  ever  possessed 
anything.  It  is  by  the  heart  that  we  cleave 
to  earthly  possessions;  it  is  by  renouncing 
them  in  our  heart,  that  we  disengage  our- 
selves from  them. 

29.  And  he  said  unto  them,  Verily  I  say  unto  you, 
'There  is  no  man  that  hath  leJt  house,  or  parents,  or 
brethren,  or  wife,  or  children,  for  the  liingdom  ofGod's 
sake,  30.  "Who  sliall  not  receive  manifold  more  in  tliis 
present  time,  and  in  tlie  world  to  come  lite  everlasting. 

'Deut.  xxxiii.  9.    "Job  xlii.  10. 

See  on  Matt.  xix.  29. 

There  is  no  man  that  hath  left,  &c.  Sacri- 
fices like  these  were  doubtless  often  neces- 
sary when  the  Gospel  was  first  preached, 
and  were  bitterly  opposed  by  prejudiced 
Jews  and  ignorant  heathen.  At  the  pres- 
ent day,  a  converted  Jew  is  often  obliged 
to  separate  from  his  nearest  and  dearest 
relatives,  and  a  converted  Hindoo  is  cast 
off  by  all  his  family.  Our  Lord  spoke,  with 
foresight,  of  cases  like  these,  and  His 
words  are  singularly  full  of  comfort.  Who 
shall  not  receive  manifold  more  in  this  present 
time.  The  compensating  retributions  in 
this  world  and  the  next  are  definitely  dis- 
tinguished.    Even  with  all  their  losses  and 


trials,  the  joys  of  Christians  are  much 
greater  than  their  sorrows.  Rutherford 
says,  in  his  letters,  that  when  he  was  im- 
prisoned ill  Aberdeen,  he  discovered  a 
sweetness  in  Christ  that  he  had  never 
conceived  before.  Dr.  Payson,  when  racked 
with  pain,  in  his  last  illness,  said:  "God 
has  used  a  strange  method  to  make  me 
happy.  I  could  not  have  believed,  a  little 
while  ago,  that,  in  order  to  render  me 
happy.  He  would  deprive  me  of  the  use 
of  my  limbs,  and  fill  my  body  with  pain. 
But  he  has  taken  away  everything  else, 
that  He  might  give  me  Himself."  And 
the  Apostles  bore  the  same  testimony, 
when  they  said,  "As  the  sufferings  of  Christ 
abound  in  us,  so  our  consolation  also  aboun- 
deth  by  Christ."  (2  Cor.  i.  5.)  And  in  the 
world  to  come  life  everlasting.  To  the  earthly 
advantages  of  godliness,  which  make  it 
profitable  for  the  life  that  now  is,  life  ever- 
lasting is  to  be  superadded.  What  believers 
need,  is  more  daily  practical  fiiith  in  Christ's 
words  that  He  will  make  up  for  the  sacri- 
fices they  submit  to  for  His  sake. 

31.  If  iThen  he  took  unto  him  the  twelve,  and  said 
unto  them.  Behold,  we  so  up  to  Jerusalem,  and  all 
tilings  ythat  are  written  by  the  prophets  concerning  the 
Son  of  man  shall  be  accomplished. 

iMatt.  xvi.  21,  xvii.  •£•  and  xx.  17,  on  which  see  notes ; 
Mark  x.  32.    yPs.  xxii. :  Isa.  liii. 

Took  he  unto  him  the  tivelve — took  them 
apart.  This  was  done  because  He  did  not 
choose  to  declare  before  His  enemies  the 
deeds  which  they  would  commit  against 
Him,  for  such  declaration  would  have  em- 
boldened them  in  wickedness,  and  thus, 
moreover.  He  might  have  seemed  to  pur- 
posely procure  the  fulfillment  of  the  pre- 
diction concerning  His  sufferings.  We  go 
up  to  Jerusalem.  There  was  the  site  of  the 
Old  Testament  theocracy.  There  the  sac- 
rifices of  the  law,  and  the  blood  of  the  Old 
Testament  atonements,  had  shown  forth 
His  death  for  ages.  And  from  there,  the 
royal  city  of  David,  must  go  forth  an  an- 
nouncement of  the  kingdom  of  the  Son  of 
David  to  all  the  world.  It  will  be  observed 
with  what  calmness  and  submission  He 
spoke  of  the  painful  trials  that  awaited 
Him.  And  all  things  that  are  ivritten  by  the 
prophets,  &c.  The  Messianic  prophecies 
of  suffering  stand  before  the  Saviour's  eyes, 
as  a  great  whole  put  in  writing,  and  are 
referred  to  as  though  for  every  det;iil  of 
His  passion  sketched  in  verses  32, 33,  there 


916 


LUKE. 


must  also  be  at  least  an  intimation  to  be 
found  in  the  prophetic  record.  Such  pas- 
sages as  the  following  were  meant:  Ps. 
xxii.,  Isa.  liii.;  Dan.  ix.  2G. 

32.  'For  lie  shall  be  delivered  unto  the  Gentiles,  and 
shall  be  mucked,  and  spitefully  entreated,  and  spitted 
on :  :W.  And  lliev  shall  scourge  him,  and  put  him  to 
death  :  and  the  third  day  he  shall  rise  again. 

'Matt,  .vxvii.  li;  Luke  xxiii.  1;  John  xvlii.  28;  Acts 
ui.  13. 

The  Gentiles — this  word  is  from  a  Latin 
one,  signifying  a  race.  The  Jews,  from 
their  own  standpoint,  called  other  peoples 
the  Gentiles,  that  is,  the  nations.  Here  the 
word  specifically  designates  the  Romans. 
For  the  mocking  of  Jesus  by  Herod  and  his 
Roman  soldiers,  see  Luke  xxiii.  11.  Spite- 
fully entreated  and  spitted  on,  to  express  their 
abhorrence  of  Hiui  as  a  blasphemer. 
Scourge  him,  and  put  him  to  death.  This  was 
done  by  Pilate,  the  Roman  governor.  The 
punishment  of  the  cross  was  Roman,  not 
JewisJi,  but  the  chief  priests  condemned  Him 
to  it,  and  the  Romans  executed  the  sentence. 
How  little  did  they  know  that  they  were, 
by  this  process,  jointly  offering  up  that 
sacrifice  which  was  to  make  an  atonement 
for  Gentiles  and  for  Jews;  an  atonement 
for  the  sin  of  the  whole  world!  How  often 
may  it  be  literally  said,  The  wrath  of 
man  shall  praise  thee!  And  the  third  day  he 
shall  rise  again.  Christ  mentions  His  res- 
urrection and  glory,  1.  To  encourage  Him- 
self in  His  sufferings.  2.  To  comfort  His 
disciples,  who  would  be  overwhelmed  with 
sorrow  and  terrified  by  His  death.  3.  To 
direct  us,  under  all  the  sufferings  of  this  pres- 
ent time,  to  keep  the  eye  of  our  faith  fixed 
upon  the  glory  to  be  revealed.  Nothing  is  so 
capable  of  giving  us  comfort,  and  fortify- 
ing our  weakness  against  the  fear  of  pain- 
ful trials  and  the  dread  of  death,  as  the 
remembrance  of  the  sufferings,  death  and 
resurrection  of  Jesus  Christ. 

,31.  =i-Anr\  they  understood  none  of  these  things :  and 
this  saying  was  hid  i'roni  them,  neither  knew  they  the 
things  which  were  spoken. 

"Mark  ix.  32;  Luke  ii.  50  and  ix.  4.5;  John  x.  6  and 
xii.  16. 

The  blindness  of  the  disciples  about  our 
Lord's  crucifixion  and  sufferings  is,  at  first 
sight,  very  extraordinary.  The  words  just 
spoken  by  Him  seem  so  plain  that  we 
can  scarcely  conceive  how  any  one  could 
have  failed  to  understand  them.  But, 
perhaps,  as  the  Lord  often  used  figurative 
language,  the  disciples  supposed  that  His 
prophecies  concerning  Himself  were  figur- 


ative. They  saw,  and  heard,  and  imagined 
a  great  many  things  that  seertjed  to  con- 
tradict the  natural  import  of  these 
prophecies,  and  hence  declined  to  accept 
their  literal  interpretation.  In  judging 
them,  we  must  remember  that  they  were 
all  Jews,  and  trained  from  tlieir  infancy 
to  expect  a  Messiah  in  glory  and  majesty. 
In  their  ignorance  as  to  the  import  of 
Christ's  words,  we  see  the  effect  of  pre- 
possession in  precluding  the  exercise  of 
ordinary  intelligence.  As  they  had  unshed 
a  different  manifestation  of  Christ's  Mes- 
siahship  than  that,  though  differing,  they 
seem,  thus  far,  to  have  been  unable  to 
understand  or  believe  what  He  here,  and 
at  other  times,  so  plainly  foretold.  The 
mind  of  man  is  naturally  shut  against  the 
knowledge  of  the  cross,  of  sufferings  and 
of  death. 

35.  H  bAnd  it  came  to  pass,  that  as  he  was  come  nigh 
unto  Jericho,  a  certain  bliud  man  sat  by  the  '■vvay  side, 
begging: 

^Matt.  XX.  29,  on  which  see  notes :  Mark  x.  4C.  i^l  Sam. 
ii.  8  ;  Luke  xvi.  20,  21 ;  John  ix.  S ;  Acts  iii.  2. 

Jericho  was  a  stronghold  of  the  Canaan- 
ites,and  was  the  first  city  subdued  by  Israel, 
after  the  crossing  of  Jordan  and  entering 
the  Holy  Land.  (See  Josh.  vi.  26.)  As  he 
was  come  nigh,  &c.  Matthew  and  Mark, 
referring  (as  is  generally  supposed)  to  the 
same  miracle,  say  that  it  was  wrought 
when  our  Lord  was  "  departing "  from 
Jericho.  (Matt.  xx.  29-34 ;  Mark  x.  46-.52.) 
There  was  more  than  one  Jericho,  namely, 
an  old  and  a  7iew,  situated  a  little  distance 
one  from  the  other,  so  that,  if  the  Saviour 
was  really  leaving  one  and  approaching 
the  other,  the  apparent  discrepancy  is 
easily  reconciled.  A  certain  blind  man,  &c. 
The  sense  of  sight  is  the  highest  bodily 
privilege,  the  purest  physical  pleasure 
which  man  has  derived  from  his  Creator. 
When  indigence  and  blindness  are  united, 
they  present  a  truly  sad  instance  of 
wretchedness.  Begging.  He  had  placed 
himself  by  the  road-side  in  order  that 
travelers  might  see  him  and  give  him. 
help.  Except  in  extraordinary  cases,  it  is 
in  all  respects  most  advisable  to  relieve 
those  who  are  known  by  us  both  as  to 
their  wants  and  conduct,  and,  provided 
less  be  not  given  in  charity,  and  no  extreme 
case  neglected,  the  refusal  of  relief  to 
vagrant  beggars  is  rather  a  proof  of 
discretion  than  an  indication  of  defect  in 


CHAPTER   XV  III. 


917 


beneficence.  If  this  conduct  were  gener- 
erally  adopted,  the  indigent  would,  in 
ordinary  cases,  be  compelled  to  .abide 
where  they  are  known ;  the  sums  expended 
in  charity  would  be  far  more  profitably 
applied,  the  interests  of  morality  and  re- 
ligion better  secured,  and  the  poor  them- 
selves far  more  adequately  relieved. 

36.  And  hearing  the  multitude  pass  by,  he  asked  what 
it  meant.  37.  And  tliey  told  him,  Jesus  of  Nazareth 
passeth  by.  :W.  And  lie  cried,  saying,  Jesus,  Ihou  aou 
of  David,  have  mercy  on  me. 

The  sound  of  numerous  feet  and  the 
clamor  of  many  voices,  drew  the  attention 
of  the  blind  man,  and  he  was  led  to 
inquire  what  great  person  was  on  the  road, 
attended  by  this  great  throng  of  people. 

Jesus  of  Nazareth.  The  people  name 
our  Lord  according  to  the  customary  style. 
The  "  Prophet  of  Galilee,"  the  raiser  of 
Lazarus  from  the  dead,  the  Teacher  and 
Miracle-worker  of  Persea,  is  not  unknown 
by  fame  to  this  poor  man.  To  the  suffer- 
ers throughout  the  land,  that  name  would 
have  a  special  interest.  Its  report  would 
have  a  rapid  circulation  among  the  sons 
and  daughters  of  affliction. 

No  sooner  was  our  Lord's  name  men- 
tioned than  the  blind  beggar,  deeply 
impressed  with  a  sense  of  his  own  affliction, 
and  not  knowing  whether  he  should  ever 
again  have  so  good  an  opportunity,  earn- 
estly appealed  to  Him.  He  cried.  In  the 
midst  of  judgments  God  remembers 
mercy.  Though  God  had  deprived  this 
man,  for  wise  reasons,  of  his  eyes.  He  had 
left  him  the  use  of  his  speech.  It  is  never 
so  ill  with  us  but  it  might  be  much  worse. 
We  should,  therefore,  be  submissive  and 
thankful.  Jesus,  thou  Son  of  David.  The 
blind  man,  by  thus  greeting  Christ,  shows 
that  his  fiiith  has  reached  a  higher  grade 
than  that  of  the  people  who  had  just  told 
him  who  was  passing  by.  There  was,  on 
his  part,  a  double  confession  of  faith :  first, 
that  Jesus  could  heal  him  ;  and,  secondly, 
not  merely  as  a  ijrophet  from  God,  but  as 
the  Prophet,  as  the  one  who  should  come, 
according  to  the  words  of  Isaiah,  to  give 
sight  to  the  blind.  He  recognized  Him  as 
the  true  descendant  of  the  ancient  King 
of  Israel,  the  promised  Messiah  for  whom 
Israel  was  looking.  Have  mercy  on  me.  He 
asked  for  mercy,  conscious  that  he  deserved 
nothing. 


39.  And  they  which  went  before  rebuked  ^hlm,  that 
he  .should  hold  his  peace:  but  lie  cried  so  much  the 
more.  Thou  Son  of  David,  have  mercy  on  me. 

"•Chap.  viii.  49,  xi.  52  and  xix.  39. 

Of  the  great  multitude  who  accompanied 
Jesus  on  His  way  to  Jeru.salem,  some  pre- 
ceded, others  followed  Him.  Rebuked  him, 
that  he  should  hold  his  peace,  rather,  charged 
him  that  he  should  be  silent.  At  this  time 
the  multitude  were  respectful  to  Jesus. 
Their  rebuke  resulted  simply  from  the 
desire  in  those,  for  the  most  part  spirit- 
ually undeveloped  men,  that  the  proces- 
sion to  Jerusalem,  where  they  anticipated 
a  public  and  open  avowal  by  Jesus  of  His 
Messiahship,  even,  perhaps,  t  he  as.sumption 
of  the  regal  dignity,  might  not  be  delayed 
by  an  affair  of  comparatively  such  trivial 
importance  as  the  giving  sight  to  a  poor 
blind  man.  The  beggar  regarded  not  the 
rebuke  that  was  given  him.  His  case  was 
urgent.  The  occasion  was  precious,  and 
he  called  louder  and  more  fervently  than 
before,  using  the  same  form  of  address  and 
appeal  as  at  first. 

40.  And  Jesus  stood,  and  commanded  him  to  be 
brought  unto  him :  and  when  he  was  come  near,  he 
asked  him,  41.  Saying,  What  wilt  thou  that  I  shall  do 
unto  thee  ?    And  he  said,  Lord,  that  I  may  receive  my 

sight. 

Above  the  respectful  clamor  of  the  mul- 
titude, the  voice  of  earne.st  prayer  reached 
the  ear  of  Jesus.  He  would  not  yield  to 
their  haste  to  press  forward.  He  stood.  It 
was  impossible  for  Him  to  pass  on  with- 
out turning  an  eye  of  compassion  toward 
him  who  had  uttered  the  cry  of  misery — 
the  prayer  of  faith.  Commanded  him  to  be 
brought  unto  him.  He  would  not  perform 
the  miracle  till  the  blind  man  came  to 
Him,  that,  by  the  manner  of  his  walking, 
the  spectators  might  be  convinced  that  he 
was  truly  blind.  What  wilt  thou  that  I  shall 
do  unto  thee?  This. question  of  our  Lord 
was,  in  part,  an  expression  of  His  readi- 
ness to  aid ;  in  part,  also,  for  the  calling 
out  into  j'et  livelier  exercise  the  faith  and 
expectation  of  the  petitioner.  (Matt.  ix. 
28.)  Lord,  that  I  may  receive  my  sight.  The 
man's  cry  had  hitherto  been  a  vague 
general  cry  for  mercy,  now  he  singles  out 
the  blessing  which  He  craves,  declares  the 
channel  in  which  He  desired  the  solicited 
mercy  to  run.  "My  eyes  are  thirsty  for 
the  light.  To  me  the  wonderful  realities 
of  creation  have  long  been  a  dark  and 
dismal  blank.  Thine  is  the  power  that  can 


918 


LUKE, 


again  reveal  them  like  a  new  creation  to 
my  view." 

42.  And  Jasus  said  unto  him,  Receive  thy  sight :  Hhy 
faith  hath  saved  thee.— 'Luke  xvii.  19. 

See  on  Mutt.  xx.  29-34. 

Receive  ilnj  sight.  Here,  and  in  the  verse 
preceding,  as  well  as  in  the  one  following, 
the  Greek  word  so  rendered  means, 
literally,  "  look  up,"  or  "  see  again."  It  is 
worthy  of  observation,  that  giving  sight 
to  the  blind  was  peculiar  to  our  Saviour. 
No  instance  is  recorded  in  Scripture  of 
this  miracle  having  been  wrought,  either 
by  prophets  before  His  coming,  or  by  His 
Apostles  afterward;  nor  is  il5  mentioned 
among  the  miraculous  powers  which  He 
conferred  on  them.  Thy  faith  hath  saved 
thee.  This  assurance  must  have  been 
dearer  to  the  poor  beggar  than  even  his 
bodily  sight,  for  it  implied  a  promise  of 
eternal  ble.ssedness. 

43.  And  immediately  he  received  his  sight,  and  fol- 
lowed him.  fglorifying  God:  and  all  the  people,  when 
they  saw  it.  gave  praise  unto  God. 

fi.ul<e  V.  26 ;  Acts  iv.  21  and  xi.  18. 

The  cure,  by  the  power  of  Clirist's  word, 
was  instantaneously  effected.  How  great 
and  welcome  the  change !  The  man  who 
had  hitherto  been  tied  by  his  infirmity  to 
one  place  was  now  free  to  go  where  he 
listed;  and  he  chose  well,  for  he  chose  to 
follow  Jesus,  by  the  way  glorifying  God. 
And  all  the  people,  &c.  All  the  multi- 
tude, deeply  impressed  with  the  miracle 
they  had  witnessed,  united  with  the  blind 
man  in  his  doxology. 

In  viewing  the  case  of  Bartimeus,  let  us 


not  fail  to  see  an  emblem  of  the  blindness, 
ignorance,  misery  and  poverty,  into  which 
man  is  cast  by  siil,  with  respect  to  heavenly 
things.  It  is,  alas !  one  property  of  spirit- 
ual blindness  to  keep  the  person  from  per- 
ceiving it.  The  conversion  of  a  sinner  is 
sometimes  linked  to,  and  depends  upon  a 
first  motion,  which  seems  natural,  upon 
curiosity  or  mere  chance,  and  yet  it  is 
really  no  other  than  a  gift  of  God,  who 
intends  to  save  him.  There  are  times 
when  Jesus  passes  specially  near  to  us. 
We  should  improve  them,  lest  the  oppor- 
tunity may  be  lost  forever.  We  should 
not  sit  lazily  at  home,  and  wait  for  relief 
to  come  to  Christ.  We  are  insensible  of 
our  spiritual  diseases,  when  we  do  not 
find  ourselves  inclined  and  moved  to  pray. 
In  prayer  we  must  expect,  not  because  we 
deserve,  but  because  we  need.  When  a 
man  is  first  in  earnest  about  his  salvation, 
and  begins  to  cry  that  his  eyes  may  be 
opened,  he  will  find  strong  hindrances, 
and  these  even  sometimes  from  such  as 
seem,  like  this  multitude,  to  be  with  Jesus, 
and  on  His  side.  These  hindrances,  how- 
ever, should  only  stimulate  him  to  still 
greater  earnestness.  Nothing  is  so  at- 
tractive to  the  Son  of  God  as  the  cry  of  a 
believing  penitent.  If  our  wish  is  a  good 
one,  God  will  surely  fulfill  it.  When  Di- 
vine grace  has  changed  our  hearts,  the 
praise  of  our  salvation  should  be  given  to 
God.  We  should  resolve  to  show  our 
gratitude  by  becoming  followers  and  dis- 
ciples of  Jesus. 


1.  What  is  the  first  parable  in  this  chapter  intended  to  teach  T  2.  How  does  it  encourage  importunity  In 
prayer?  3.  To  whom  was  the  parable  of  the  Pharisee  and  the  publican  spoken?  4.  Explain  it.  5.  With  what 
solemn  statement  does  it  conclude?  6.  What  did  Jesus  say  about  little  children?  7.  Why  did  a  certain  ruler 
approach  Jesus  ?  8.  What  did  our  Lord  say  to  him?  9.  What  was  the  result  of  the  interview?  10.  What  did 
Christ  say  to  the  Twelve?  11.  What  miracle  was  wrought  by  Him  on  a  blind  man?  12.  What  effect  wa« 
produced  by  the  restoration  of  his  sight? 


CHAPTER   XIX. 


919 


CHAPTER  XIX. 

1  Of  Zaccheus  a  jmhUcan.    11  Tlie  ten  piece.i  of  money. 

2S  C/iri.st  ritlrth  into  Ji'riixalnn  ioilli  trium/jh:  41 
weepet/i  ovi  r  it:  4.)  drivr.th  t/ie  Oui/crs  anU  .still  r.t  oat 
of  the  trin/jlr :  -17  ttur/iiny  ilaili/  in  it.  T/if  ruins 
would  Uave  destroyed  /liin,  but  for  fear  of  the  people. 

ISIany,  no  doubt,  were  converted  to  the 
faith  of  Christ  of  whom  no  record  is  ke])t 
in  tlie  Gospels ;  but  the  conversion  of 
some,  whose  case  had  something  extra- 
ordinary in  it,  is  recorded,  as  that  of 
Zaccheus,  with  the  record  of  which  this 
chapter  begins. 

./j  ND  Jssus  entered  and  passed  through  Jericho. 

Jericho,  An  ancient  city  in  tlie  plain  of 
Jordan,  about  six  miles  west  of  that  river, 
and  nineteen  east  of  Jerusalem.  This 
was  our  Lord's  last  journey  toward  the 
scene  of  His  approaching  betrayal  and 
sufferings. 

2.  And,  behold,  there  ivns  a  man  named  Zaccheus, 
'Which  was  the  chief  among  the  publicans,  and  he  was 
rich.— jEzra  ii.  9. 

Behold.  This  word  serves  to  call  atten- 
tion to  the  incident  which  follows.  Zac- 
cheus is  a  Hebrew  name,  signifying  "  Pure." 
This  Hebrew  name,  with  Greek  ending, 
of  itself  denotes  him  as  a  man  of  Jewish 
origin.  (See  also  verse  9.)  Which  was  the 
chief  among  the  publicans.  The  employ- 
ment of  publicans  in  the  collection  of  the 
revenue,  was  the  only  civil  office  in  which 
native  Jews  were  employed  by  the 
Romans.  The  office  of  chief  of  the  pub- 
licans at  so  important  a  place  as  Jericho 
must  have  been  one  of  great  importance 
and  responsibility,  and,  as  we  learn  from 
the  text,  lucrative  to  him  who  held  it. 
"We  may  understand  that  Zaccheus  was  a 
sort  of  comptroller-general  to  whom  the 
inferior  publicans  rendered  their  account, 
and  was  himself  the  responsible  officer  to 
whom  the  Romans  looked.  Or  it  may  not 
be  unlikely  that  he  farmed  the  revenues 
of  this  district  from  the  Romans.  And  he 
was  rich.  Yet  he  had  not  incurred  the 
woe  of  those  rich  who  are  full.  (Luke  vi. 
24.) 

3.  And  ^he  sought  to  see  Jesus  who  he  was ;  and  could 
not  for  Uie  press,  because  he  was  little  of  stature. 

bJohn  xii.  21. 

He  felt  a  strong  desire  to  see  Jesus,  of 
whose  kindness  to  his  despised  order  he 
had,  doubtless,  heard  much  from  other 
publicans,  and  who  had,  in  fact,  a  publican 


among  His  chosen  friends  and  followers. 
Who  he  was.  Not  "  who  He  was  "  in  the 
sense  of  "  what  manner  of  person,"  but 
"which  He  was"  of  that  confused  multi- 
tude, to  distinguish  Ilini  from  His  company. 
It  cannot  be  doubted  that  Zaccheus  was 
influenced  by  curiosity  to  behold  one  of 
whom  he  had  heard  so  much,  but  it  may 
also  be  believed  that  he  was  also  under 
the  power  of  a  vague  longing  for  some 
spiritual  good  from  the  great  Teacher, 
whose  miracles  and  instructions  were  so 
widely  talked  of.  His  wealth  did  not  yet 
satisfy  him,  and  some  degree  of  desire 
for  higher  treasures  had  been  awakened 
in  his  heart.  We  may  suppose  his  state 
of  mind  to  have  been  like  that  of  the 
Greeks.  (John  xii.  21.)  And  he  could  not 
for  the  press,  &c.  So  earnest,  however,  is 
he  in  the  matter  that,  rather  than  be 
defeated  of  his  longing,  he  devises  a  way 
for  the  satisfying  of  it,  which  will  involve, 
indeed,  a  certain  compromise  of  his  dignity, 
but  from  which  he  does  not  on  this 
account  shrink. 

4.  And  he  ran  before,  'and  climbed  up  into  ^a  syca- 
more tree  to  see  him  ;  for  he  was  to  pass  that  way. 

"■Luke  V.  19.  <il  Kings  x.  27;  1  Chrou.  xxvii.  2a'  Isa. 
ix.  10. 

Ban  before.  (See  on  verse  3.)  Sycamore 
tree,  more  frequently  called  the  sycamine 
tree.  Sycamore  trees  abounded  in  the 
neighborhood  of  Jericho.  For  he  tvas  to 
pass  that  way.  It  was  publicly  known  that 
the  Saviour's  route  lay  toward  Jerusalem. 
The  running  and  climbing  of  so  wealthy  a 
man  and  so  prominent  an  official  as  Zac- 
cheus to  see  a  religious  teacher,  would,  of 
course,  call  forth  mockery  from  all  who 
saw  him.  But  he  cared  not  for  man's 
opinion.  He  did  not,  like  Nicodemus, 
come  to  Jesus  by  night,  but  in  open  day, 
surrounded  by  spectators,  and  he  exposed 
himself  to  ridicule  in  his  efforts  to  see 
Him.  It  is  necessary,  in  order  to  true 
conversion,  for  a  man  to  have  a  holy 
eagerness  to  raise  himself  above  earthly 
things,  that  he  may  see  and  know  Christ. 
Upon  the  little  action  of  Zaccheus  climbing 
the  tree,  so  far  as  man's  eyes  can  see,  there 
hinged  the  salvation  of  his  soul.  We 
must  never  "  despise  the  day  of  small 
things."     (Zech.  iv.  10.) 


930 


LUKE. 


5.  And  when  Jesus  came  to  the  place, 'he  looked  up, 
and  saw  him,  and  said  unto  him,  Zaccbeus,  malie  liaste, 
and  come  down  ;  ilor  to-day  I  must  abide  at  thy  house. 

'Ezek.  VI.  G;  John  i.  48.  'Gen.  xviii.  3,5;  John  .^iv. 
23;  Eph.  iii.  17;  Heb.  .xiii.  2;  Rev.  iii.  20. 

Zaccheus  came  to  look  upon  Christ  and 
resolved  to  take  particular  notice  of  Him, 
but  little  thought  of  being  noticed  by 
Christ.  That  was  an  honor  too  great,  and 
too  far  above  his  merit,  for  him  to  have 
anticipated.  Looked  up,  and  saw  him,  and 
said.  Zaccheus  did  not  cry  for  mercy  as 
Bartimeus  did.  How  much  astonished 
must  he  have  felt  when  Jesus,  glancing 
upward  to  the  overhanging  branch  on 
which  he  rested,  addressed  him  as  he  did ! 
He  must  have  been  ready  to  exclaim,  as 
Nathanael  once  did,  "  Whence  knowest 
thou  me  ?"  (John  1.  48.)  It  was  evident 
the  Lord  knew  not  only  his  name  but  his 
circumstances.  He  knew  that  he  had  a 
house  in  which  he  could  receive  guests. 
He  knew  more  than  this,  He  knew  his 
heart.  He  was  sure  that  Zaccheus  was 
willing  to  entertain  Him  beneath  his  roof; 
He  must  have  known  it,  for  He  himself 
had  made  him  willing.  3fake  haste,  and 
come  down.  Hurry  and  have  done  with 
such  expedients  and  concealments.  For 
to-day.  My  call  to  suffer  at  Jerusalem 
brooks  no  delay.  I  must  abide  at  thy  house. 
Knowing  already  the  more  than  readiness 
of  the  publican  to  extend  a  hospitable  re- 
ception, and  his  ability  to  do  so,  Jesus  did 
not  ask  him  if  it  would  be  agreeable  or 
convenient  for  him  to  receive  Him  and 
His  disciples  as  guests,  but  assumed  that 
his  hospitality  would  be  cordially  ex- 
tended. On  no  other  occasion  is  it 
recorded  that  he  entered  without  invita- 
tion the  house  of  a  stranger.  Christ 
sometimes  comes  to  those  who  seek  Him 
not.  (Isa.  Ixv.  L)  Impenitent  men  must 
come  down  from  their  high  opinion  of 
themselves,  if  they  would  receive  salva- 
tion from  Him  who  is  "  meek  and  lowly 
in  heart,"  and  the  urgency  of  their  case 
requires  that  there  should  be  no  delay  in 
doing  so. 

R.  And  he  made  haste,  and  came  down,  and  received 
him  joylully. 

He  rendered  a  prompt  and  cheerful 
obedience  to  the  command  he  had  re- 
ceived to  descend  from  the  tree.  "  Zac- 
cheus," sa5\s  one,  "  was  as  ripe  fruit,  which 
dropped  in  the  Saviour's  lap  at  his  first 


and  lighest  touch."  And  received  him  joy- 
fully. He  had  now  seen  who  He  was,  and 
he  wished  to  hear  what  He  was,  and 
therefore  He  rejoiced  in  the  honor  that 
God  had  now  conferred  upon  Him,  lead- 
ing the  Saviour's  way  to  the  courts  of  his 
home.  No  wonder  he  rejoiced  in  the 
prospect  of  an  ojiportunity  of  conversation 
with  Him  who  knew  all  things.  The  very 
condescension  of  such  a  famous  Teacher 
of  religion  in  offering  to  be  a  publican's 
guest,  touched  and  softened  his  heart, 
which  doubtless  Jesus  had  already  chang- 
ed by  heavenly  influence  conveyed  with 
the  invitation  to  come  down  from  the 
tree.  How  often  does  Jesus  make  the 
proposal  of  lodging,  not  only  in  our  house, 
but  in  our  hearts,  without  its  being  ac- 
cepted. (Rev.  iii.  20.)  When  Jesus  calls 
us,  we  should  hasten  to  obey.  (Ps.  xxvii.  8.) 

7.  And  when  they  saw  it,  they  aU  murmured,  saying, 
BThat  lie  lias  gone  to  be  guest  with  a  man  that  is  a 
sinner.— sMatt.  ix.  11 ;  Luke  v.  30. 

The  self-righteous  Pharisees  were  indig- 
nant that  He  who  claimed  to  be  the  Messiah 
should  compromise  His  dignity,  and  risk 
the  reputation  of  His  holiness  by  avail- 
ing Himself  of  the  hospitality  of  a  sinner. 
Publicans  and  sinners  were  classed  together, 
because  many  of  the  tax-gatherers  were 
bad  men  and  were  despised  by  the  Jews, 
and  hence  to  be  a  publican  came  to  be 
equivalent  to  being  a  sinner.  This  accu- 
sation against  our  Lord  was  indeed  a  truth, 
and  one  not  confined  to  any  person  or  to 
any  time.  As  it  was  then,  so  is  it  now — 
the  Saviour  is  the  sinner's  frequent  guest. 
No  heart  so  vile,  so  polluted,  so  sin-defiled, 
that  Jesus  refuses  to  enter  there. 

8.  And  Zaccheus  sJood,  and  said  unto  the  Lord,  Be- 
hold, Lord,  tin?  iialf  ot'ray  goods  I  give  to  the  poor:  and 
it' I  have  taken  anything  Inmi  any  niau  by  tlalse  ac- 
cusation, "I  restore  hin  four-lbld. 

bOhap.  iii.  14.    "Ex.  xxii.  1;  1  Sam.  xii.  3;  2Sam.  xii.6. 

Zaccheus  stood  forth  in  the  presence  of 
the  whole  company,  and  professed  his  read- 
iness to  make  all  the  restitution  in  his 
power  for  his  ill-gotten  gain.  From  the 
very  hour  the  tree  was  planted  it  began  to 
bear.  TJie  half  of  my  goods  I  give  to  tlic  poor, 
not  have  given.  Here  was  no  boasting  of 
what  had  already  been  done  in  days  of 
ignorance, but  a  simple  declaration  of  what 
he  was  now  ready,  from  this  moment,  un- 
hesitatingly to  perform.  This  he  would 
do,  not  expecting  to  be  justified  by   his 


CHAPTER   XIX. 


921 


works,  but  merely   by   his  good   works, 
through  the  grace  of  God,  to  evince  tlie 
sincerity  of  his  faith  und  repentance.  And 
if  I  have  taken  anything  from  any  iiuin,  &c. 
.  It  would  seem  that  Zaccheus  had  hitherto 
been  no  extortioner.     Had  he  been   so, 
had  he  been  conscious  that  his  were  in 
the  main  treasures  of  wickedness,  gotten 
together  by   fraud  and  wrong,  it  would 
have  been  ridiculous  to  offer  as  a  gift  half 
of  them  to  the  poor,  before  it  was  seen 
whether  the  whole  would  satisfy  the  de- 
mands of  justice.    Without,  however,  hav- 
ing been   this  extortioner,  he   yet  feels 
that  according  to  that  higher  standard  of 
right  which  he  recognizes  now,  some  of 
his  gains  may  prove  to  have  been  unfairly 
acquired,  and  any  such  injustice  he  will 
make  largely  good.     I  restore  hvm  four-fold. 
In  our  days  he  would  probably  have  ex- 
pressed   himself   as  meaning  to  restore 
principal  and  interest,  but  the  law  forbade 
the  Jews  to  take  interest  of  one  another. 
The  same  law  required  a  four-fold  restitu- 
tion, upon  conviction,  from  a  man  who 
stole  a  sheep  (Ex.  xxii.  1),  but  he  had  only 
to  add  one-fifth  of  the  value,  when,  with- 
out being  detected  or  tried,  he  made  a 
voluntary  confession  of  his  offense.  (Num. 
V.   7.)     Zaccheus,   therefore,  showed  the 
unflinching  character  of  his  repentance,  by 
voluntarily  subjecting  himself  to  the  strin- 
gent penalties  incurred  only  by  a  convic- 
tion in  the  courts  of  law.    True  conversion 
shows  itself  by  the  change  of  life.     He 
who    has  wronged   his  fellow-man  must 
make  restitution,  if  he  have  it  in  his  power. 

9.  And  Jesus  said  unto  him,  This  day  is  salvation 
come  to  this  house,  loriismucli  aa  khe  also  is  'a  son  of 
Abraham. 

kRom.  iv.  11, 12, 16;  Gal.  iii.  7.    'Luke  xiii.  16. 

Salvation  has  here,  as  in  chapter  i.  77,  its 
highest  spiritual  sense  of  deliverance  from 
sin  and  its  consequences,  and  the  bestow- 
ment  of  eternal  life  and  blessedness  in  the 
kingdom  of  Christ.  An  indirect  allusion 
may  also  have  been  made  in  the  use  of 
the  term,  to  the  name  of  Jesus  {Saviovr), 
who  had  been  the  guest  of  Zaccheus.  The 
publican  had  really  shown  himself  to  be 
another  man  from  what  he  appeared  to  be 
in  the  eyes  of  the  multitude.  Forasmuch 
as  he  also  is  a  son  of  Abraham.  Jesus  pro- 
nounced this  eulogy  upon  him  whom  the 
murmuring  crowd  had  just  before  named 


as  "a  man  that  is  a  sinner."  "Notwith- 
standing all  the  sins  he  has  committed,  it 
is  now  manifest  that  even  this  man  also 
is  a  true  son  of  Abraham,  and  that,  not 
only  in  respect  of  his  lineal  descent,  but 
of  his  faith  and  holiness." 

10.  mPor  the  .Son  of  man  is  come  to  seek  and  to  save 
that  whicli  was  lost. 
"Matt,  xvjii.  U :  see  Matt  x.  6  and  xv.  24. 

Though  our  Lord  was  continually  heal- 
ing the  lame  and  the  blind,  it  was  not  to 
heal  them  He  came  into  the  world.  It  loas 
to  seek  and  to  save  that  wJdch  was  lost,  lost  in 
sin,  as  we  all  are  by  nature.  This  was  His 
blessed  and  glorious  errand.  He  came  to 
suffer  and  die  that  we  might  be  saved. 
And  the  greater  the  depth  of  sin  and 
misery  into  which  we  have  fallen,  the 
more  urgent  should  be  the  demand  we 
make  upon  the  love  of  Him  who  "  died  for 
our  offenses,  and  rose  again  for  our  justifi- 
cation," and  who  is  able  to  save  to  the 
uttermost — in  point  of  number,  as  well  as 
of  the  heinousness  of  sin — all  who  come 
unto  God  through  Him.  (See  on  Matt, 
xviii.  11.) 

11.  And  as  they  heard  these  thingfs,  he  added  and 
spake  a  parable,  because  lie  was  nigh  to  Jerusalem,  and 
because  "tliey  thought  that  tlie  kingdom  of  God  should 
immediately  appear.— lActs  i.  6. 

Our  Lord  had  just  spoken  of  Himself  as 
one  who  had  come  into  the  world  for  a 
great  end,  to  seek  and  to  save  that  which 
was  lost.  (Verse  10.)  Through  a  misun- 
derstanding of  these  words,  the  disciples 
may  have  been  confirmed  in  the  error 
which  they  held  in  common  with  the  mass 
of  the  people,  that  Jesus  was  to  establish, 
and  probably  during  this  very  visit  to  Je- 
rusalem, which  He  was  now  making  in  so 
open  and  public  a  manner,  an  earthly 
kingdom,  from  which  they,  as  His  friends, 
would  receive  honor,  power  and  great 
glory.  Before  reaching  Jerusalem,  which 
was  about  twenty  miles  distant  from  Jeri- 
cho, our  Lord  undertook  to  correct  these 
erroneous  views  and  expectations  concern- 
ing the  Messiah's  kingdom,  by  declaring 
its  true  nature,  and  showing  how  men 
would  stand  related  to  it. 

Some  have  regarded  this  parable  and 
that  of  the  talents,  in  Matt.  xxv.  14-30,  as 
one  and  the  same.  But  they  are  not  so. 
Although  in  many  of  their  features  there 
is  a  strong  resemblance,  in  others  there  is 
a  decisive  difference.      Tliis  parable  was 


923 


LUKE, 


spoken  before  Christ's  entrance  into  Jeru- 
salem, and  at  the  house  of  Zacchous,  that 
while  He  was  seated  on  the  Mount  of 
Olives,  the  third  day  after  His  entry  into 
the  city  ;  this  was  addressed  to  a  mixed 
multitude,  that  to  Christ's  own  immediate 
disciples  ;  in  i/iis  there  are  ten  servants,  in 
that  there  are  three;  this  shows  that 
Christians  differ  in  the  diligence  they  dis- 
play, that  shows  that  they  differ  in  the 
amount  of  gifts  they  receive. 

1"  "He  said  therefore,  A  certain  nobleman  went  into 
a  far  country  to  receive  for  himself  a  liingdom,  and  to 
return.  ^        ,,     ,      ...   „. 

oMatt.  XXV.  14,  on  which  see  notes ;  Mark  xni.  34. 

A  certain  nobleman — a  man  of  noble 
birth,  through  his  birth,  family,  ancestry, 
distinguished  from  the  rest  of  the  people. 
(Verse  14.)  The  reference  is  to  our  Lord 
Himself,  who  being  descended  from 
Abraham  and  David,  after  the  flesh,  was 
of  kingly  origin,  and,  besides,  was  the  Son 
of  God.  (See  1  Tim.  i.  17.)  Went  into  a 
far  country.  Heaven  is  here  meant,  which 
Isaiah  calls  "  the  land  that  is  afar  off." 
To  receive  for  himself  a  kingdom.  Those  in 
Judea  who,  by  hereditary  succession  or  by 
interest,  had  pretensions  to  the  Jewish 
throne,  traveled  to  Rome,  in  order  to  have 
it  confirmed  to  them.  Jesus  ascended  into 
heaven  to  take  possession  of  the  kingdom, 
the  right  to  which,  as  Messiah,  He  had 
acquired,  and  the  foundation  of  which  He 
had  laid  by  His  obedience  and  sufferings. 
(Dan.  iv.  3;  Isa.  ix.  7;  Luke  i.  33;  Phil.  ii. 
8,  9 ;  Heb.  i.  3,  8,  9.)  All  power  was  given 
to  Him  in  heaven  and  on  earth.  He  was 
invested  with  the  kingdom  by  God,  His 
Father.  In  virtue  of  that  investiture.  He 
has  right  to  rule  supreme  over  that  world, 
on  which  before  He  had  not  where  to  lay 
His  head.  He  has  His  kingdom  in  heaven, 
and  from  thence  He  exercises  His  power 
(Matt,  xxviii.  18;  Phil.  ii.  9-11;  Eph.  i.  17, 
20-22),  until  He  comes  at  the  last  day  to 
the  judgment.     (Matt.  xxv.  31.) 

n.  And  he  called  his  ten  servants,  ami  delivered  them 
ten  'pounds,  and  said  unto  them,  Occupy  till  I  come. 
*Gr.,  mina. 

The  word  ten  is  here  used  of  an  indefi- 
nite number.  By  servants,  are  represented 
all  who  profess  and  call  themselves  Chris- 
tians. Only  two  classes  of  persons  are 
mentioned  as  having  remained  in  the 
country  while  the  nobleman  was  absent — 
servants  and  adversaries.     (Verse  14.)    In 


a  spiritual  point  of  view,  only  two  classes 
exist:  tho.se  who  serve  Christ  as  the  Lord 
that  bought  them,  and  those  who,  being 
at  enmity  with  God,  refuse  to  obey  the 
Gospel  of  His  Son.  Ten  jjounds— in  Greek, 
ten  mina.  A  pound  was  the  sixtieth  part 
of  a  talent,  or  about  $15.  The  Greek  word 
translated  "occupy"  is  only  found  here. 
It  means,  literally,  "employ  in  business,  or 
trading."  Till  I  come,  i.  e.,  all  the  time  of 
my  absence.  The  place  and  age  in  which 
our  lot  has  been  cast,  our  early  education, 
our  bodily  members  and  mental  powers, 
our  station  in  society,  and  the  circle  of  our 
honie.s,  money,  time,  health,  wealth  and 
influence,  and,  in  addition,  the  graces  of 
the  Spirit,  in  whatever  measure  they  may 
have  been  conferred,  all  that  we  are  and 
have  belongs  to  God,  and  must  be  used  for 
His  glory,  and  the  good  of  our  fellow- 
creatures.  For  the  use  we  make  of  all  our 
gifts,  graces  and  opportunities,  we  are  to 
give  account.  Our  belief  of  the  return  of 
Christ,  and  the  uncertainty  under  which 
He  has  left  us  as  to  the  time  of  His  coming, 
ought  to  make  us  ever  active  and  diligent 
in  improving  the  sacred  trust  which  He 
has  committed  to  us,  in  whatever  way  and 
sphere  this  can  best  be  done. 

14.  pBut  his  citizens  hated  him,  and  sent  a  message 
afler  him,  saying,  We  will  not  have  this  nuin  to  reign 
over  us. — pJohn  i.  11. 

His  citizens.  By  these  are  doubtless 
meant  in  the  first  instance  the  Jews.  They 
are  here  thus  named,  as  by  John  they  are 
called  Christ's  "own,"  for,  according  to  the 
oldest  predictions.  He  was  the  King  of 
Zion.  They  sent  messages  after  Him  to 
show  that  they  would  not  acknowledge 
Him  as  their  king,  when  they  incited  the 
heathen  to  persecute  the  followers  of  Him 
whom  they  crucified.  They  still  send  after 
Him  such  messages,  because  they  pro- 
nounce the  curse  over  all  their  members 
who  venture  to  receive  the  Christain  faith. 
All  persons,  however,  are  included  in  the 
number  of  these  "citizens,"  who  will  only 
recognize  Jesus  as  an  enlightened  Teacher, 
but  not  as  their  Lord  and  Saviour.  Hated 
him.  The  original  imports  a  permanent, 
settled  hatred,  entertained  toward  the 
nobleman,  even  before  he  set  out  on  his 

journey.  Sent  a  message  after  him,  would 
be  better  translated,  sent  an  embassage,  &c. 

We  will  not  have  this  man  to  reign  over  us. 


CHAPTER    XIX. 


This  very  declaration  twice  found  formal 
utterance  from  the  lips  of  the  Jews — once 
when  they  cried  to  Pilate,  "  We  have  no 
king  but  Caesar,"  and  aj^ain,  when  they 
said,  "Write  not.  The  King  of  the  Jews." 
We  vnll  not.  The  verb  iviU  here,  as  in 
several  places  of  the  New  Testament,  loses 
much  of  its  force  by  being  mistaken  for  the 
auxiliary  verb  will.  Let  it  here  be  ren- 
dered, "we  ivill  that  this  man  shall  not 
reign  over  us ! "  It  is  a  wicked,  insulting 
will  that  originates  and  continues  the  foul 
rebellion.  This  is  no  more  than  a  mere 
shadow  of  the  rebellion  of  a  sinner  against 
his  God.  None  who  refuse  to  have  Jesus 
Christ  to  reign  over  them  can  possibly 
avoid  being  slaves  to  sin  under  the  domin- 
ion of  the  devil. 

15.  And  it  came  to  pass,  that  when  he  wa.s  returned, 
having  receiveil  tlie  kingdom,  then  lie  commanded 
these  servants  to  be  called  unto  liim,  to  wliom  lie  liad 
given  *the  money,  that  lie  might  know  how  much 
every  man  had  gained  by  trading. 

*SUvei-— and  so  verse  23. 

He  commanded,  &c.  These  words  refer 
to  the  general  judgment.  That  he  miglit 
know.  As  the  Omni.scient,  Christ  knows 
all  things,  but  the  conduct  of  one  and  all 
must  be  made  known  before  the  whole 
world,  as  also  the  righteousness  of  the 
Lord  be  acknowledged  in  rewarding  and 
punishing.  How  much  every  man  hadcjained 
by  trading.  The  inquiry  was  two-fold.  1. 
As  to  who  had  been  diligent.  2.  As  to 
the  gain  that  had  been  made.  The  noble ■ 
man  had  not  given  them  weapons  for  fight. 
On  the  day  of  judgment  all  shall  reckon 
with  the  Judge.  The  dead  shall  be  raised 
from  then-  graves.  The  living  shall  all  be 
summoned  to  the  bar.  The  books  shall  be 
opened.  High  and  low,  rich  and  poor 
shall  stand  "  before  the  judgment  seat  of 
Christ,"  to  account  for  the  powers,  privi- 
leges and  opportunities  with  which  they 
were  favored  in  the  time  of  their  proba- 
tion.    How  solemn  will  that  reckoning  be ! 

16.  Then  came  the  first,  saying,  Lord,  thy  pound  hath 
gained  ten  pounds. 

With  a  sweet  and  cheerful  boldness  does 
the  faithful  servant  come  before  his  Lord. 
The  investigation  is  carried  on  with  each 
one  separately.  Each  must  stand  or  fall 
on  his  own  merits.  Thy  pound  hath  gained 
ten  pounds.  In  deep  humility  he  acknowl- 
edges that  the  gain  is  not  his  own,  but 
the  Lord's ;  therefore,  he  says,  with  em- 


phasis, THY  POUND.  So  Peter  speaks  :  "  I, 
yet  not  I,  but  the  grace  of  God  that  was  in 
me."  (See  1  Peter  iv.  10.)  He  is  not  said 
to  have  doubled  his  pound ;  but,  instead  of 
this,  to  have  gained  <«!  pounds  by  his  one. 
By  this  we  are  given  to  understand  the 
unbounded  power  of  expansion  in  the  gift 
of  God's  grace  in  Christ,  when  really  and 
faithfully  received  by  His  servants.  It 
is  not  said  how  the  gain  was  accom- 
plished by  this  servant.  Such  a  result 
may  be  reached  by  a  minister  in  the 
Church  of  God  who  faithfully  discharges 
his  office,  or  by  the  faithful  Sabbath- 
school  teacher  or  tract  distributor,  or  by 
the  wealthy  man  who  liberally  distributes 
his  means  for  the  good  of  man  and  the 
glory  of  God,  or  by  the  magistrate  vvho,  in 
the  fear  of  God,  well  discharges  the  duty 
of  guarding  the  morals  and  peace  of 
society.  How  great  will  be  the  consola- 
tion of  the  Christian,  whose  conscience 
shall  give  testimony  of  his  fidelity  at  the 
hour  of  death ! 

17.  And  he  said  unto  him,  Well,  thou  good  servant: 
because  thou  hiust  been  qf'aithlul  in  a  very  little,  have 
thou  authority  over  ten  cities. 

qMatt.  XXV.  21 ;  Luke  xvi.  10. 

Well.  A  word  of  approval ;  brief,  but 
comprehensive  and  final.  Because  thou 
hast  been  faithful  in  a  very  little.  The  sum 
intrusted  to  him  was  comparatively  small, 
but  it  served  to  test  his  industry  and 
fidelity,  and  therefore  was  not  permitted 
to  limit  his  reward.  However  small  a 
man's  gifts  and  opi^ortunities,  he  is  as 
much  accountable  for  using  them  rightly 
as  if  they  were  very  great.  And  the  poor- 
est and  the  humblest  Christian,  if  he  uses 
his  one  pound  well,  shall  be  as  carefully 
noticed  and  rewarded  as  the  mightiest 
king.  Have  thou  aidhority  over  ten  cities.  An 
allusion  to  the  custom  formerly  (as  it 
seems)  prevalent  in  the  East,  of  assigning 
the  government  and  revenues  of  a  certain 
number  of  cities  or  towns,  as  a  reward  to 
t^ivorites  and  faithful  officers.  The  favor 
which  Christ  will  show  at  last  to  His  faith- 
ful servants  will  be,  first  of  all,  this;  He 
will  show  greater  confidence  in  them  now 
than  ever.  They  have  had  a  certain  charge 
committed  to  them;  they  have  been  faith- 
fnl  in  that;  He  will  now  enlarge  His  trust 
exceedingly,  which  He  will  place  in  their 
hands,  on  the  principle  He  Himself  enun- 


924 


LUKE, 


ciated:  "He  that  is  faithful  in  that  which 
is  least,  will  be  faithful  also  in  much."  All 
the  faithful  are  made  great;  but  the  great- 
est worker  is  the  greatest  winner  when  the 
accounts  are  closed.  He  who  has  made  the 
best  use  of  grace  on  earth  is,  on  that  very 
account,  fitted  for  the  highest  place  in 
heaven. 

18.  And  the  second  came,  saying,  Lord,  thy  pound 
hath  gained  five  pounds. 

The  second.  We  hear  nothing  of  the 
other  seven  servants,  but  we  need  not,  for 
this  reason,  conclude  that  they  had  wholly 
lost  or  wasted  the  money  entrusted  to 
them.  Rather  may  we  believe  that  the 
three  who  come  forward  are  adduced  as 
specimens  of  classes,  and  that  the  rest, 
while  all  we  are  to  learn  is  learned  from 
the  three,  are,  for  brevity's  sake,  omitted. 
Thy  pound.  Here,  as  in  the  former  case, 
humility  is  shown  by  the  servant  in  ac- 
knowledging that  the  gain  is  not  his  own, 
but  the  Lord's.  It  will  be  noticed  that 
this  servant  had  received  an  equal  amount 
with  the  first.  Hath  gained  five  pounds. 
The  limitation  as  regards  the  productive- 
ness of  God's  grace,  in  this  case,  does  not 
spring  from  anything  in  that  gift  itself, 
but  from  the  less  degree  of  faithfulness 
and  unceasing  diligence  on  the  part  of 
him  who  has  it. 

19.  And  he  said  likewise  to  him,  Be  thou  also  over 
five  cities. 

The  commendation  bestowed  on  the 
first  servant  is  here  withheld  from  the 
second,  who,  with  the  same  pound,  had 
only  gained  the  half  of  what  the  first  had 
gained,  in  order  thereby  to  intimate  that 
the  reward  should  be  different  in  just  that 
proportion  in  which  the  profit  of  the  labor  is 
greater  or  less.  The  gain,  indeed,  creates 
the  capacity  for  the  reward.  Over  five  cities. 
The  honor,  riches,  power  and  authority 
of  a  temporal  government  are  but  a  faint 
shadow  and  resemblance  of  that  which  he 
shall  receive  at  the  hands  of  God,  who  has 
faithfully  managed  and  improved  the 
wealth  of  his  sovereign  Master.  (Rev.  iii. 
21,  iv.  6;  Matt.  xix.  28  ;  1  Cor.  viii.  2,  5.) 
The  doctrine  of  reward  according  to  works 
is  here  plainly  taught,  as  it  is  also  in  other 
places  of  Scripture.  "  Every  man  shall 
receive  his  own  reward  according  to  his 
own  labor."    There  are  degrees  of  glory 


in  heaven.  Every  vessel  will  be  alike 
full,  but  not  alike  large.  And  the  degree 
of  glory  there  will  be  according  to  the  de- 
grees of  usefulness  here.     (1  Cor.  iii.  8.) 

20.  And  another  came,  saying,  'Lord,  behold,  fiere  U 
tliy  pound,  which  I  have  liept  laid  up  in  a  napkin. 

■■Prov.  xxvi.  13, 16 ;  Matt.  xxv.  24 ;  verse  13,  iii.  9  and 
vi.  46 ;  James  iv.  17. 

Two  are  represented  to  have  been  dili- 
gent and  only  one  indolent ;  but  no  infor- 
mation is  thereby  given  regarding  the 
proportions  of  mankind  in  general,  or 
within  the  Church,  who  shall  be  found 
foithful  in  the  great  day.  We  can  well 
understand  why  this  servant  should  have 
lingered  to  the  last,  being  reluctant  to 
appear  in  the  presence  of  his  Lord.  Here 
is  thxj  pound.  Our  Lord  does  not  mean  by 
this  that  men  of  inferior  responsibilities 
are  less  likely  to  discharge  them  than 
those  of  higher.  The  words  here  is  are 
not  in  the  original,  so  that  the  expression 
literally  rendered,  is,  "  Lord,  behold  thy 
pound."  Which  I  have  laid  up  in  a  napkin. 
The  word  rendered  "napkin"  literally 
signifies  a  handkerchief,  or  "  sweat-cloth/' 
"  which,"  says  one,  "  not  exerting  himself, 
his  idle  servant  does  not  need  for  its 
proper  use  ('  in  the  sweat  of  thy  face  shalt 
thou  eat  bread' — Geu.  iii.  19),  hence  uses 
it  for  the  wrapping  up  of  his  pound.  That 
he  had  it  disengaged  and  so  free  to  be 
turned  to  this  purpose,  was  itself  a  wit- 
ness against  him."  This  servant  did  not 
waste  the  money  committed  to  him.  Let 
jt  be  noted  that  his  laying  up  his  pound 
in  the  handkerchief  was  not  because  the 
sum  he  had  received  was  less  than  that 
of  the  others,  or  different  from  it,  and 
therefore  incapable  of  increase.  Neither 
was  it  because  he  had  no  opportunity  of 
turning  it  to  account,  or  no  inherent 
energy  of  action  able  to  do  so.  Neither 
was  it  because  he  had  no  intelligible  in- 
structions, for  this  is  not  pleaded.  He 
said  in  effect,  "  I  give  you  back  all  you 
gave  me.  I  have  done  no  harm."  He 
was  mistaken  in  supposing  that  he  could 
return  the  pound  as  he  had  received  it, 
because  not  to  use  is  to  waste. 

21.  "For  I  feared  thee,  because  thou  art  an  austere 
man :  thou  takest  up  that  thou  layest  not  down,  and 
reapest  that  tliou  didst  not  sow. 

»Matt.  XXV.  24 :  Rom.  viii.  15. 

Fean-d  thee.    He  justifies  the  caution  and 
timidity  he  had  shown,  and  how  it  was 


CHAPTEU    XIX. 


925 


that  he  would  attempt  nothing  and  ven- 
ture u])on  nothing;  he  feared  to  trade  on 
that  pound,  lest  in  the  necessary  risks  of 
business,  seeking  to  gain  other,  lie  might 
lose  that  one,  and  so  enrage  his  master 
againt  hira,  even  as  men  might  profess  to 
fear  to  lay  themselves  out  for  the  winning 
of  other  souls,  lest,  so  doing,  they  might 
endanger  their  own.  The  man  who  feels 
deejjly  the  value  of  his  own  soul  feels  most 
for  the  situation  of  others.  Austere.  Harsh, 
stei;n,  unforgiving.  Thou  iukest  up,  &c. 
This  is  a  proverbial  description  of  an  un- 
just, rigorous  character.  The  slothful 
servant,  by  impudently  applying  it  to  his 
lord,  and  assigning  it  as  the  true  reason 
why  he  had  not  increased  his  pound,  as 
the  others  had  done  theirs,  aggravated  his 
crime  not  a  little.  Many  will  doubtless 
finally  perish  from  moral  cowardice.  The 
fearful,  as  well  as  tiie  unbelieving,  shall 
have  their  part  in  the  lake  that  burneth 
with  fire  and  brimstone.  (Rev.  xxi.  8.) 
Obviovisly,  the  conception  w^hich  this  man 
had  formed  of  his  Master's  character  was 
the  direct,  etficient  cause  of  his  unprofit- 
able idleness.  The  picture,  at  this  point, 
represents  a  human  heart  secretly  con- 
scious of  guilt,  and  reconciled  through 
the  Gospel,  and  dreading  the  wrath  of  the 
righteous  Judge.  When  one  is  at  peace 
with  God  in  the  Redeemer,  perfect  love 
casteth  out  fear;  but  here,  in  the  absence 
of  this  reconciliation,  perfect  fear  cast- 
eth out  love.  Many  a  man  fears  to 
make  a  profession  of  religion,  because  he 
thinks  a  hard  Master  demands  more  than 
he  can  render. 

22.  And  he  saith  unto  him,  'Out  of  thine  own  mouth 
will  I  judge  tliee.  thou  wicked  servant.  "Thou  knewest 
that  I  was  an  austere  man.  taking  up  that  I  laid  not 
down,  and  reaping  that  I  did  not  sow  :  23.  Wherefore, 
then,  gavest  not  thou  my  money  into  the  bank,  that  at 
my  coming  I  might  have  required  mine  own  with 
Tusurv? 

'2  Sam.  i.  16 :  Job  xv.  6 ;  Matt.  xii.  37.  "Matt.  xxv.  26. 
'Exod.  xxii.  25,  27 ;  Deut.  xxiii.  19,  20. 

From  your  own  acknowledgment,  you 
are  condemned.  That  which  the  .servant 
had  contrived  for  his  justification  the 
Lord  applies  to  his  confusion.  Thou 
luicked  servant.  Sloth  does  not  appear  so 
much  in  the  condemnation  of  this  man, 
as  doing  wickedly.  He  had  not  listened 
to  the  entreaty,  "  We  beseech  you  that  ye 
receive  not  the  grace  of  God  in  vain."  A 
man  is  wicked  who  does  not  improve  the 


gifts  which  God  has  bestowed  upon  him. 
The  tree  which  brought  forth  no  fruit  was 
hewn  down  and  cast  into  the  fire.  Thou 
kneicest,  &c.  The  master  echoes  the  cul- 
prit, in  order  to  condemn  him  on  hi.s  own 
grounds.  This  is  not  an  acknowledgment 
of  the  vile  and  detestable  charge  of  God's 
demanding  of  men  more  difficult  services 
than  He  has  furnished  them  for,  and 
would  assist  them  in,  which  would  be  a 
most  unrighteous  thought  of  God,  but  the 
servant's  lord  only  argues  with  him  on 
his  own  base  principles,  and  shows  th  W, 
even  on  them,  he  would  be  justly  con- 
demned for  his  negligence. 

The  lord  draws  from  the  accusation 
brought  against  him  a  conclusion  just  the 
opposite  of  that  which  the  servant  had 
drawn.  "  If  thou  didst  really  believe  me 
to  be  the  rigorous  person  thou  sayest  I 
am,  w'hy  didst  not  thou  lend  out  my 
money  on  proper  security,  that  I  might 
have  received  mine  own  with  interest  ? — 
a  method  of  improvement  of  thy  pound 
which  would  have  occasioned  thee  no 
trouble  at  all.  Thy  excuse,  therefore,  is  a 
mere  pretense." 

24.  And  he  said  unto  them  that  stood  by,  Take 
from  him  the  pound,  and  give  it  to  him  that  hath  ten 
pounds. 

Tltem  that  stood  by.  The  angels  are  here 
meant,  who  never  fail  to  appear  and  take 
an  active  part  in  all  scenes  descriptive  of 
the  final  judgment.  Take  from  hivi  the 
pound.  Take  what  was  intrusted  to  him, 
from  that  idle,  suspicious,  unfaithful  .ser- 
vant, who  otherwise  might  have  had  that 
and  much  more  allotted  him  for  his  own 
property.  All  op])ortunity  of  serving 
Christ  is  now  forever  withdrawn.  And 
give  it  to  him  that  hath  ten  pounds.  The  lord 
ordered  this  pound  thus  to  be  disposed  of, 
because  it  was  agreeable  to  the  rules  of  all 
wise  administrations  to  bestow^  the  most 
and  the  greatest  trusts  on  them  who,  by 
their  fidelity  in  offices  already  enjoyed  by 
them,  had  shown  that  they  best  deserved 
them.  By  having  another  pound  given 
to  him,  it  was  intimated  that  this  man's 
"ability"  had  become  greater  than  before. 
(Matt.  xxv.  15.)  It  will  be  observed  that 
in  this  parable  no  other  punishment  is 
inflicted  on  the  indolent  servant  than  the 
deprivation  of  his  capital.  This  may 
possibly  be  intended  to  intimate  that  cul- 


926 


LUKE, 


pable  unfaithfulness  in  a  true  believer 
may  sometimes  descend  so  far  as  to  be 
undistinguishable  by  human  eyes  from 
the  entire  neglect  of  the  unbelieving. 
There  is,  however,  in  all  cases,  a  dividing 
line,  although  wo  may  not  be  able  to  trace 
it— "the  Lord  knoweth  them  that  are 
His." 

2.5.  (And  they  said  unto  him,  Lord,  he  hath  ten 
pounds.) 

They — the  angels.  He  hath,  &c.  They 
speak  this  in  surprise  at  his  assigning  the 
pound  taken  from  the  wicked  servant  to 
one  who  had  received  so  ample  a  reward, 
thinking  there  was  no  occasion  to  give  an 
additional  i)onnd  to  one  who  had  so  many 
already.  Perhaps  they  thought  it  more 
projier  to  give  it  to  him  who  only  had 
five  pounds. 

26.  For  I  say  unto  you,  'That  unto  every  one  which 
hath  slKill  be  given  ;  and  from  him  that  liath  not,  even 
that  he  hatli  shall  be  taken  away  from  him. 

See  "Matt.  xUi.  1:!  and  xxv.  29;  Mark  iv.  25;  Luke 
viii.  18. 

Here  the  Lord  unfolds  the  deep  ground 
of  His  procedure,  which,  so  far  from  being 
arbitrary,  consists  in  the  highest  righteous- 
ness. (Matt.  xxv.  29.)  Which  hath.  Ob- 
viously from  the  whole  circumstances  of 
the  case  this  means  "  wdiich  possesseth 
and  useth  aright."  The  wicked  servant 
was  distinguished  from  the  others,  not  by 
not  having,  but  by  not  using.  The  law 
announced  here  is,  that  they  who  employ 
well  what  they  have  shall  retain  it  all,  and 
receive  more  in  addition ;  whereas,  they 
who  do  not  rightly  employ  what  they  have, 
will  be  deprived  of  that  which  they  possess 
and  do  not  use.  "  The  earth  which  bring- 
eth  forth  herbs,  meet  for  them  by  whom 
it  is  dressed,  receiveth  blessing,"  that  is, 
a  further  blessing — the  gift  of  a  continued 
fruitfulness  "  from  God."  (Heb.  vi.  7.)  Nor 
is  it  merely  that  the  one  receives  more, 
and  the  other  loses  what  he  had,  but  that 
very  gift  which  the  one  loses  the  oiher  re- 
ceives: he  is  enriched  with  a  pound  taken 
from  the  other.  We  see  this  continually; 
one,  by  the  providence  of  God,  steps  into 
the  place  and  the  opportunities  which  an- 
other left  unused,  and  so  has  forfeited. 
(1  Sam.  XV.  28.)  From  1dm  that  hath  not, 
&c.,  i.  e.,  from  him  that  does  not  use.  This 
is  a  natural  as  well  as  a  penal  effect,  of  not 
using  what  we  were  bound  to  turn  to 
proper  account.    If  we  cease  to  use  a  limb, 


its  muscles  die  away,  and  its  strength 
utterly  departs.  Corn  hoarded  up  in  the 
granary  is  soon  destroyed.  Intellect  not 
drawn  on,  soon  flags.  This  taking  away 
is  a  process.  It  is  steadily  going  forward 
in  this  world.  It  will  be  completed  in  the 
next,  where  all  further  probation  and 
chance  for  doing  service  will  utterly  and 
eternally  cease. 

27.  But  those  mine  enemies,  wliich  would  not  that  I 
should  reign  over  them,  bring  hither,  and  slay  them 
before  me. 

It  can  hardly  be  questioned  that  the'de- 
struction  of  Jerusalem  is  here  primarily 
intended,  but  it  would  deprive  the  passage 
of  its  principal  force  to  limit  it  to  the  tem- 
poral punishment  of  Christ's  enemies.  The 
language  has  a  more  extensive  significa- 
tion, and  includes  the  final  overthrow  and 
punishment  of  all  the  enemies  of  truth  in 
the  world  to  come.  (1  Cor.  xv.  24-58.) 
Those  mine  enemies.  They  are  here  named 
contemptuously,  as  they  previously  had 
named  their  lawful  king.  (Verse  14.)  Bring 
hither.  The  command  is  given  to  those 
who  were  addressed  in  verse  24.  Slay  them, 
expresses  strongly  the  severity  and  hope- 
lessness of  the  coming  retribution.  The 
sudden  breaking  off  of  the  parable 
heightens  not  a  little  its  beauty.  They 
who  will  not  stibmit  to  Christ  the  Cruci- 
fied will  be  crushed  by  Christ  the  King. 
Every  eye  shall  see  Him,  they  also  who 
pierced  Him.  Meekly,  now,  he  stands  at 
the  door  and  knocks;  then  He  comes  as 
the  lightning  comes.  Those  who  surren- 
der to  Him  now  will  be  His  friends  then. 

28.  U  And  when  he  had  thus  spoken,  ihe  went  before, 
ascending  up  to  Jerusalem.  29.  .vAnd  it  came  to  Das.s, 
when  he  was  come  nigh  to  Betliphage  and  Bethany,  at 
the  mount  called  the  mount  of  Olives,  he  .sent  two  of  his 
disciples, 

'Mark  x.  32.  yMatt.  xxi.  1  and  Mark  xi.  1,  <fec.,  on 
which  see  notes. 

Ascending  up  to  Jerusalem — being  deter- 
mined to  appear  there  at  the  approaching 
Passover,  tliough  He  knew  that  persecu- 
tion and  death  awaited  him  there.  This 
city  was  geographically  several  thousand 
feet  above  the  Jordan,  on  whicli  was  the 
Plain  of  Jericho.  It  is  our  duty  to  follow 
Jesus  toward  the  cross,  ready  to  make  any 
sacrifice  that  fidelity  to  Him  may  require. 

Bethphage,  i.  e.,  "the  house  of  figs,"  a 
village  between  Bethany  and  Jerusalem, 
near  the  summit  of  the  Mount  of  Olives. 
No  trace  of  it  now  exists.    Bethany,  i.  e., 


CHAPTER  XIX. 


93T 


"the  place  of  dates,"  stood  near  the  foot 
of  the  eastern  side  of  the  Mount  of  OHvcis, 
nearly  two  miles  from  the  limits  of  Jeru- 
salem. The  Mount  of  Olives.  Tlie  well- 
.  known  eminence  on  the  east  of  Jerusalem, 
separated  from  that  city  by  the  Valley  of 
Jehoshaphat.  It  is,  however,  not  so  much 
a  "  mount"  as  a  ridge,  of  rather  more  than 
a  mile  in  length,  running  in  general  direc- 
tion north  and  south,  covering  the  whole 
eastern  side  of  the  city.  The  two  disciples 
were  probably  Peter  and  John.  (Compare 
xxii.  8.) 

.so.  Saying,  'Go  ye  into  the  village  over  against  yoxt ; 
in  the  which  at  your  entering  ye  shall  find  a  colt  tied, 
whereon  yet  never  man  sat:  loose  him,  and  bring  liim 
hit/ie.r.—'l  Sam.  x.  2,  S) ;  Jolin  xiv.  20. 

Village  over  against  you — Bethphage.  ^1 
colt  tied.  This  was  an  ass's  colt.  (Matt. 
xxi.  2.)  The  Messiah  was  predicted  as 
coming  on  an  ass.  (Zech.  ix.  9.)  Asses 
and  mules  were  in  common  use  in  Pales- 
tine ;  horses  were  seldom  to  be  met  with. 
The  hoi'se  was  an  animal  of  pride  and 
war;  the  ass,  of  humility  and  peace.  (Hos. 
i.  7  ;  Micah  v.  10,  11.)  Even  Solomon  rode 
on  a  mule  in  state.  (1  Kings  i.  38;  see 
Gen.  xxii.  3 ;  Ex.  iv.  20 ;  Judges  x.  4.) 
Whereon  yet  never  man  sat.  Animals  that 
had  never  been  used  were  put  to  sacred 
purposes.  (Num.  xix.  2 ;  Deut.  xxi.  3 ;  1 
Sam.  vi.  7.)  Jesus  was  born  of  a  pure 
virgin,  and  laid  in  a  new  sepulchre.  Thus 
his  birth,  triumph  and  tomb  were  alike. 
We  have  here  a  wonderful  instance  of 
Christ's  prescience  in  veiy  minute  mat- 
ters. He  says,  1.  You  shall  find  a  colt.  2. 
On  which  no  man  ever  sat.  3.  Bound 
with  his  mother  (Matt.  xxi.  2).  4.  In  a 
place  where  two  ways  meet  (Mark  xi.  4). 
5.  As  you  enter  into  the  village.  6.  The 
owners  shall  at  first  seem  unwilling  to 
have  him  loosed.  7.  When  they  hear  the 
Lord  has  need  of  him,  they  will  let  him  go. 

31.  And  if  any  man  ask  you.  Why  do  ve  loose  him? 
thus  shall  ye  say  unto  him,  "Because  the  Lord  hath 
need  of  him. 

»Ps.  xxiv.  I:  Luke  x,  12;  Matt.  xxi.  2,  3,  Mark  xi.  3, 
6 ;  Acts  X.  36. 

Without  doubt,  the  owners  of  the  beast 
belonged  to  the  many  concealed  friends 
of  Christ,  and  He  knew  that  a  command 
addressed  in  His  name  to  these  men 
would  not  be  in  vain.  The  Lord.  The 
Proprietor  of  all  things.  There  is  not,  we 
think,  one  instance,  in  which  this  word, 
with  the  article,  and  without  either  noun 


or  pronoun,  is  u.sed  in  speaking  of  any 
other  person  than  Jesus,  except  when 
used  of  the  glorious  God  absolutely.  In 
His  humility  Christ  is  ever  giving  proofs 
of  His  Divinity.  He  has  a  right  to  every- 
thing, and  He  can  so  control  men's  hearts 
as  to  make  them  willing  to  obey  Him. 

32.  And  they  that  were  sent  went  their  way,  and 
found  even  aa  He  had  said  unto  them.  3:!.  And  a.s  they 
were  loosing  tlie  coll,  the  owners  thereof  said  unto 
them.  Why  loose  ye  the  colt?  31.  And  they  said,  The 
Lord  halli  need  ol  him. 

Christ  intended,  by  sending  the  dis- 
ciples, to  exercise  them  in  unconditional 
obedience,  even  where  something  remain- 
ed inexidicable  to  them  ;  also  to  establish 
their  confidence  in  His  superhuman  fore- 
knowledge. God's  promises  shall  all  at 
last  prove  to  be  true. 

The  owners,  i.  e.,  jjersons  belonging  to 
the  family  of  the  owner.  What  the 
Saviour  foresaw^  actually  occurred.  Ob- 
jections were  raised,  but  at  the  appointed 
watchword  they  were  withdrawn.  We 
must  not  hesitate  to  obey  when  God  com- 
mands. 

35.  And  they  brought  him  to  Jesus :  •'and  tbey  cast 
their  garments  upon  the  colt,  and  they  set  Jesus 
thereon. 

b2  Kings  ix.  13 :  Matt.  xxi.  7 ;  Mark  xi.  7 ;  John  xli.  14. 

The  owner  allowed  the  beast  to  be 
taken,  assured  that  it  would  be  safely  and 
speedily  restored,  and  satisfied  that  it  was 
now  to  be  appropriated  to  the  Master's 
use.  Cast  their  garments.  The  disciples 
spread  their  mantles,  instead  of  a  saddle, 
upon  the  colt,  which,  though  never  used 
before  for  riding,  was  now  perfectly  tract- 
able. This  was  done  as  a  token  of  honor. 
It  was  the  custom  of  the  people,  as  an 
acknowledgment  of  an  appointed  king. 
(See  2  Kings  ix.  13.)  And  they  set  Jesus 
thereon,  more  literally,  they  assisted  Jesus  to 
mount  thereon.  We  are  to  be  workers  to- 
gether with  the  Lord. 

36.  "And  as  he  went,  they  spread  their  clothes  in  the 
way.--<'Matt.  xxi.  8,  on  which  see  notes. 

Spread  their  clothes  in  the  way.  This  was 
in  conformity  with  the  very  ancient  and 
still  existing  custom  on  state  occasions,  of 
honoring  royal  and  illustrious  persons,  by 
covering  the  ground  over  which  they  are 
to  pass.  Clothes  and  rich  tapestries  were 
regularly  employed  for  the  purpose,  but 
when  the  occasion  was  extemporaneous, 
and  no  other  provision  was  made,  the 
robes  and  mantles  of  the  persons  in  at- 


928 


LUKE 


tendance  supplied  the  deficiency.  It  is 
generosity  well  becoming  a  Christian  to 
make  everything  subservient  to  the 
triumph  and  reign  of  Christ  in  the  Church. 
"We  must,  if  necessary,  strip  ourselves  of 
all,  that  He  may  rule  in  our  hearts. 

37.  And  when  he  vvivs  come  nigh,  even  now  at  the 
descent  of  the  mount  of  Olives,  tlie  whole  multitude  of 
the  disciples  began  to  rejoice  and  praise  God  with  a 
loud  voice  I'or  all  the  mighty  works  that  they  had  seen ; 

At  the  descent  of  the  mount  of  Olives,  i.  e., 
where  the  road  over  the  summit  begins  to 
descend  toward  the  valley  of  Kedron. 
Multitude  of  the  disciples.  Most  probably 
many  of  the  disciples  here  mentioned 
were  not  really  disciples  in  heart,  but  had 
followed  our  Lord  in  much  ignorance,  and 
under  very  mistaken  expectations.  The 
enthusiasm  which  broke  forth  when  the 
point  was  reached  from  which  the  city 
could  be  seen,  spreading  itself  like  a 
grand  panorama,  increased  in  intensity 
while  the  way  began  to  descend.  Began 
to  rejoice  and  praise  God,  more  literally, 
began  rejoicing,  to  praise  God.  With  a  loud 
voice — all  speaking  at  once,  and  very  earn- 
estl)-.  This  is  added  as  a  heightening  cir- 
cumstance. For  all  the  mighty  works,  &c. 
Matter  for  praise  and  jubilant  joy  was  not 
wanting.  Doubtless  some  of  Christ's 
wondrous  works  were  recounted  to  them 
by  one  another.  The  sight  of  the  capital 
city  awakened  the  remembrance  of  many 
miracles,  and  the  name  of  Lazarus  was 
upon  the  lips  of  all.     (John  xii.  17.) 

38.  Saying,  ^Blessed  he,  the  King  that  cometh  in  the 
name  of  the  Lord:  epeace  in  heaven,  and  glory  in  the 
highest. 

dPs.  cxviii.  26 ;  Luke  xiii.  35.    eLuke  ii.  14 ;  Eph.  ii.  14. 

Blessed  be  the  King.  Christ  was,  indeed, 
a  king,  but  His  kingdom  was  not,  as  they 
supposed,  of  this  world.  (John  xviii.  36.) 
They  expected  the  kingdom  of  *'  our 
father,  David,"  to  be  restored,  enlarged 
and  glorified  by  this  His  more  glorious 
Son.  (See  Mark  xi.  10.)  As  David  was 
the  conqueror  of  surrounding  nations,  so, 
they  supposed,  this  his  illustrious  descend- 
ant would  emancipate  Israel,  subdue  Rome, 
make  Jerusalem  mistress  of  the  world, 
and  thus  be,  in  accordance  with  their  de- 
sires, a  temporal  Messiah.  Cometh  in  the 
name  of  the  Lord,  i.  e.,  in  the  name  and 
authority  of  Jehovah,  the  ancient  God  of 
Israel,  as  His  messenger  and  representa- 
tive.    "  The  Coming  One  "  was  an  appel- 


lation of  the  Messiah.  Peace  in  heaven. 
This  may  refer  to  the  blessing  of  peace  to 
be  dispensed  upon  earth  as  the  gift  of 
heaven,  or  it  may  have  been  a  Scriptural 
phrase  used  at  any  period  of  great  religious 
rejoicing.  Glory  in  the  highest.  Glory  and 
salvation  be  ascribed  to  Him  in  the  highest 
heavens,  and  in  the  uttermost  degree. 

39.  And  some  of  the  Pharisees  from  among  the  mul- 
titude said  unto  him,  Master,  rebuke  thy  disciples. 

The  Pharisees,  who  were  present  to 
watch  Christ's  movements,  evidently  con- 
sidered the  multitude  to  be  treating  Jesus 
as  the  Messiah,  and  Jesus  to  be  claiming 
the  Messiahship  by  His  not  checking  the 
language  His  attendants  used.  Their 
spirit  was  just  that  of  modern  Socinianism  ; 
the  prophetic  expressions  used,  the  lofty 
epithets  applied  to  Him,  who  was  simply, 
in  their  view,  a  Teacher,  offended  them. 

40.  And  he  answered  and  said  unto  them,  I  tell  you 
that,  if  these  should  hold  their  peace,  'the  stones  would 
immediately  cry  out.— fHab.  ii.  11. 

If  these  should  hold  their  peace,  &c.  This 
is  a  proverbial  expression,  denoting  the 
impossibility  of  repressing  or  concealing 
an  important  fact.  "  If,  at  a  crisis  so  in- 
tense, so  awful,  even  these  should  hush, 
and  no  human  voice  should  welcome  the 
Messiah,  we  might  expect  that  God  would 
literally  rebuke  the  criminal  indifference 
and  stupidity  of  men  by  making  the  very 
stones  upon  which  they  trod  utter  voices 
and  cry  out."  It  is  possible  that  the  words 
also  contain  a  covert  intimation  of  the 
destruction  of  Jerusalem,  in  which  the 
stones  of  the  city  and  the  temple  should 
proclaim  the  majesty  of  our  Lord. 

41.  H  And  when  he  was  come  near,  he  beheld  the  city 
and  Bwept  over  it,— eJohn  xi.  35. 

Come  near — descending  the  slope  of  the 
hill  toward  Jerusalem.  Beheld  the  city — 
gazed  upon  the  metropolis  which  was 
spread  out  before  Him  in  all  its  beauty 
and  magnificence,  and  which  He  was  now 
about  to  enter  in  a  more  public  manner 
than  ever  before.  JYeptoverit.  Men,  gen- 
erally, are  glad  when  approaching  a  city, 
but  Jesus  now  was  sad.  Here  is  evidence 
of  Christ's  true  humanity.  Whilst  the 
multitude  were  in  triumph,  Jesus  was 
shedding  tears.  This  He  did,  notwith- 
standing He  had  already  received  much 
ill  usage  from  the  inhabitants  of  the  city, 
and  was  at  this  very  juncture  to  be  put  to 


-^  -%^.  w 


CHAPTER   XIX. 


929 


death  by  them.  A  sense  of  the  guilt  and 
future  ruin  of  the  city  overwhchued  tlie 
Saviour's  spirit.  The  cause  of  the  destruc- 
tion of  impenitent  sinners  is  in  themselves. 
.  Christ  loves  and  pities  all,  even  those  who 
are  Ilis  open  enemies  None  are  hated, 
though  none  but  believers  are  finally 
saved.  The  true  Christian  feels  a  deep 
concern  about  the  souls  of  unconverted 
people.  (Prf.  cxix.  136;  Rom.  ix.  2.)  The 
existence  of  a  union  between  awful,  in- 
flexible justice,  denouncing  sentence 
against  the  criminal,  and  benevolence  sym- 
pathizing in  liis  misery,  even  to  tears,  is 
most  aflectingly  shown  in  this  verse  and 
the  two  verses  immediately  succeeding. 
(Ez.  xviii.  23;  Rom.  ix.  1,  2,  3;  Jer.  ix.  1, 
2,  10,  11.)  It  is  afiecting  to  see  a  great  man 
like  Newton  or  Bacon  weep.  How  tremen- 
dous the  significance  of  the  tears  of  the 
Son  of  God !  They  are  awfully  foreboding 
in  regard  to  the  incorrigible,  and  yet  full 
of  encouragement  to  penitent  sinners. 

42.  Saying,  If  thou  hadst  known,  even  thou,  at  least 
In  this  thy  day,  the  tilings  which  biiong  unto  thy  peace ! 
but  now  they  are  hid  iroin  tliiue  eyes. 

If  thou  hadst  known,  or  in  the  optative 
form  which  the  phrase  admits,  "  O  that 
thou  hadst  known."  It  implies  a  wish.  It 
is  like  Isa.  xlviii.  18.  Even  thou,  rather, 
thou  also,  thus  placing  the  unbelieving 
inhabitants  of  Jerusalem  in  oppoi^ition  to 
the  disciples  of  our  Lord.  At  least  in  this 
thy  day.  The  language  of  the  original  is 
abrupt  and  interrupted,  and  peculiarly 
expressive  of  the  deep  interest  felt  by  the 
Saviour  for  those  of  whom  He  was  speak- 
ing. These  words  refer  to  the  time  of  thy 
visitation,  spoken  of  in  verse  44.  The  whole 
time  of  Christ's  public  activity  in  Jerusa- 
lem was  a  respite  of  two  years,  which  had 
been  prepared  for  more  than  twenty  cen- 
turies, and  now,  as  it  were,  concentrated 
itse)f  in  the  one  day  on  which  He  entered 
as  King  into  Jerusalem.  There  is  a  time 
when  the  offer  of  mercy  may  be  withdrawn 
from  the  obstinately  impenitent.  The 
things  ivhich  belong  unto  thy  pence.  Just  as 
our  Lord's  words  to  the  people,  "would 
have  gathered  thy  children  together,  even 
as  a  hen  gathereth  her  chickens  under  her 
wings"  (Matt,  xxiii.  37),  do  not  mean  that 
He  would  have  been  a  temporal  prince, 
which  He  so  often  and  earnestly  declined 
and  disclaimed;  so  here,  the  things  over 

*8 


their  ignorance  of  which  He  lamented, 
were  not  mainly  the  things  pertaining  to 
their  continued  amity  with  the  Roman 
state,  but  to  their  i)eace  with  heaven.  It 
was  over  the  alienation  of  men's  minds 
from  God,  their  disaflection  to  the  only 
means  of  recovery,  their  indifference  to 
the  time  of  their  visitation,  and  their  con- 
sequent subjection  to  Divine  wrath,  that 
Jesus  wept.  But  now  they  are  hid  from  thine 
eyes.  They  were  hidden  by  a  voluntary 
rejection  of  the  evidence  which  our  Saviour 
gave  of  His  Divine  mission.  God's  keeping 
silence  is  not  approbation.  His  long  suf- 
fering is  not  even  connivance.  He  can  be 
merciful,  without  allowing  us  to  trifle,  and 
insult  Him,  for  even  His  patience  has  its 
rules  and  bounds. 

43.  For  the  days  shall  come  upon  thee,  that  thine 
enemies  shall  ''cast  a  trench  about  thee,  and  compass 
thee  round,  and  l^eep  tliee  in  on  every  side, 

iilsa.  xxix.  3,  4 ;  Jer.  vi.  3,  6 ;  Luke  xxi.  20. 

This,  with  the  next  verse,  is  one  of  the 
most  striking  predictions  ever  uttered.  It 
was  literally  fulfilled  at  the  siege  of  Jeru- 
salem under  Titus.  Josephus  gives  a  very 
particular  account  of  the  building  of  this 
trench,  by  which  we  are  to  understand  a 
mound  set  with  palisades,  or  abattis.  He 
says  it  was  effected  in  three  days,  though 
it  measured  thirty-nine  furlongs,  or  almost 
five  miles,  and  the  towers  were  thirteen  in 
number,  every  one  of  them  being  ten  fur- 
longs in  compass.  By  this  means  the  in- 
habitants were  kept  in  on  every  side,  cut 
off  from  all  hoj^e  of  safety  by  flight,  and 
reduced  to  the  most  terrible  distress  by  the 
famine  which  ensued. 

44.  And  'Shall  lay  thee  even  with  the  ground,  and  thy 
children  within  thee  ;  and  Jtliey  shall  not  leave  in  thee 
one  stone  upon  another:  ^because  thou  knewest  not  the 
time  of  thy  visitation. 

'1  Kings  ix.  7,  8:  Micah  iii.  12.  JMatt.  xxiv.  2,  oa 
which  see  notes :  Mark  xiii.  2:  Luke  xxi.  6.  i^Dan.  ix. 
24 ;  Luke  i.  68,  7S  ;  1  Peter  11. 12. 

Lay  thee  even  vdth  the  ground.  Josephus 
says  that  the  Roman  emperor  commanded 
the  whole  city  and  temple  to  be  Klemol- 
ished,  which  command  was  so  executed, 
that  strangers  coming  thither  would  not 
believe  that  the  place  had  ever  been  in- 
habited. (Comp.  Ps.  cxxxvii.  9.)  Thy 
children  vnlhin  thee.  Thy  children  and 
thyself  shall  be  laid  in  one  common  ruin. 
By  children  is  meant,  not  minors,  but  na- 
tive-born inhabitants  of  any  age.  One 
stone  upon  another,  literally,  they  shall  not 
leave  in  thee  stone  upon  stone.    This  was  a 


930 


LUKE. 


proverbial  and  figurative  expression,  to 
denote  an  utter  destruction,  and  need  not 
be  interpreted  that  not  a  single  stone 
would  be  left  lying  upon  another.  The 
city  was  burnt  and  destroyed.  The  Ro- 
mans burned  the  extremest  parts  of  it, 
and  demolished  the  walls.  Three  towers 
only  and  some  part  of  the  wall  were  left 
standing,  for  the  better  encampment  of 
the  soldiers,  and  to  show  to  posterity  what 
a  city,  and  how  fortified,  the  va^or  of  the 
Romans  had  taken.  As  for  the  temple, 
after  it  was  burned  the  Roman  general 
ordered  the  very  foundations  of  it  to  be 
dug  up;  and,  later  still,  Terentius  Rufus 
ordered  its  site  to  be  farrowed  with  the 
plowshare.  Because  thou  knoivest  not  the 
time  of  thy  visitation.  God's  visitations  are 
either  of  wrath  (Ex.  xxxii.34),or  of  mercy 
(Jer.  xxix.  10).  The  term  is  here  used  by 
our  Saviour  in  the  latter  sense,  and  refers 
to  His  visiting  them  by  the  prophets, 
John  the  Baptist  and  Himself.  Churches, 
nations  and  even  individuals,  are  some- 
times visited  with  special  manifestations 
of  God's  presence,  and  the  neglect  of 
these  manifestations  is  the  turning  point 
in  their  spiritual  ruin. 

45.  'And  he  went  into  the  temple,  and  began  to  cast 
out  them  that  sold  therein,  and  them  that  bought ; 

•Matt.  xxi.  12,  on  which  see  notes ;  Mark  xi.  15 ;  John 
IL  14,  15. 

He  went  into  the  temple.  He  did  not  go  up 
to  the  court,  or  to  the  palace,  though  He 
came  in  as  a  King,  but  to  the  temple ;  for 
His  kingdom  is  spiritual,  and  not  of  this 
world.  And  began  to  cast  out,  &c.  A  similar 
transaction  occurred  about  three  years 
before.  (John  ii.  13-15.)  Thus  Christ  pu- 
rified the  temple  from  profane  uses  at  the 
beginning  and  at  the  end  of  His  ministry. 
A  large  place,  furnished  with  shops,  was 
appropriated  in  the  southern  part  of  the 
spacious  outer  court  of  the  temple,  called 
the  Court  of  the  Gentiles,  for  the  sale  of 
animals  and  birds  for  sacrifices,  and  what- 
ever else  might  be  required  for  off"erings 
and  sacrifices,  such  as  salt,  wine,  oil,  &c. 
This  arrangement,  made  at  first  for  conven- 
ience, afterward  became  a  mere  matter  of 
gain  and  exaction — a  sad  profanation  of 
the  sacred  place.  The  house  of  God  should 
not  be  devoted  to  secular  purposes.  Christ's 
zeal  for  the  holiness  of  the  Church  and  the 
sanctification  of  souls  is  here  indicated. 


46.  Saying  unto  them,  mit  is  written.  My  house  is  the 
house  or' prayer:  but  "ye  have  made  it  a  den  of  thieves. 

misa.  Ivi.  7.    "Jer.  vii.  11. 

Even  in  purifying  the  temple  from  pro- 
fane uses,  our  Lord  supports  His  conduct 
by  a  text  of  Scripture.  All  reformations 
in  Churches  should  be  built  upon  God's 
Word.  It  is  more  than  probable  that  the 
Court  of  the  Gentiles  had  become  a  harbor 
of  wicked  men  who  cheated  in  their  traffic, 
and  lived  by  dec  it  and  extortion.  Den 
of  thieves  is  a  terrible  antithesis  to  the 
house  of  God.  The  word  den,  probably,  is 
an  allusion  to  the  caves  and  recesses  of 
rocks  in  Judea  in  which  the  robbers  and 
bandits  found  shelter.  The  offenders, 
when  cast  out  from  the  place  of  their  traffic, 
do  not  appear  to  have  made  the  least  re- 
sistance; doubtless,  they  were  struck  with 
a  panic  by  the  secret  energy  of  Christ's 
omnipotence.  (See  Mark  xi.  1-3.)  Perhaps 
the  casting  out  may  be  regarded  as  a  mir- 
acle. Prayer  is  good  in  all  places;  but 
there  is  a  particular  blessing  attends  it 
when  offered  to  God  in  the  house  of  prayer. 
He  who  passes  through  religious  exercises 
carelessly  and  negligently,  robs  God  of 
that  glory  which  he  does  not  pay  Him. 

47.  And  he  taught  daily  in  the  temple.  But  "the  chief 
priests  and  the  scribes  and  the  chief  o.  the  people  sought 
to  destroy  him,  43.  And  could  ucit  iiiid  what  they 
might  do :  for  all  the  people  were  very  attentive  to 
hear  him.— "Mark  xi.  18 ;  John  vii.  19  and  viii.  37. 

Having  just  called  the  temple  "  the  house 
of  prayer,"  our  Lord  proceeds  to  show,  by 
His  own  example,  that  it  is  to  be  the  house 
of  "teaching,"  as  well  as  praying.  His 
crucifixion  being  near  at  hand.  He  em- 
ployed Himself  without  intermis.sion  in 
instructing  as  many  people  as  possible,  and 
in  the  most  public  place.  He  exhibited 
courage,  composure  and  energy  of  spirit. 
Christ's  example  furnishes  the  strongest 
motive  for  not  being  weary  in  well  doing. 
Bat  the  chief  priests,  &c.  All  this  time  irre- 
concilable hatred  and  thoughts  of  murder 
were  rankling  in  the  breasts  of  the  worldly 
aristocracy,  which  counted  itself  mortally 
endangered  by  Him.  Jesus  endured  the 
contradiction  of  sinners,  and  was  exposed 
to  their  wicked  designs  in  accomplishing 
His  mission. 

Were  very  attentive;  literally,  they  hung 
upon  him,  hearing.  They  listened  with  so 
great  attention  and  pleasure,  that  they 
hung,  as  it  were,  on  His  lips  while  He 


CHAPTER    XX. 


nni 


Bpake.  Doubtless  our  Lord's  words,  in 
those  His  last  days,  were  of  peculiar  depth, 
tenderness  and  solemnity.  ^leanwhilc 
His  enemies  were  visibly  perplexed.  They 
■could  not  find  what  they  mujht  do,  or  rather, 
could  not  find  tlie  (way)  in  vhich  thajmujht  do 
it.  The  Passover  had  brought  numbers  of 
Christ's  friends  from  Galilee,  His  j^reach- 
ing  had  won  many  followers  in  the  region 


beyond  Jordan,  the  raising  of  Lazarus  in 
Bethany  had  made  His  name  wonderful 
in  and  around  Jerusalem,  and  thus  the 
Saviour  and  the  people  alike  were  for  the 
momentan  obstacle  to  theaccomplishment 
of  the  malicious  purposes  of  His  foes.  A 
true  Christian  should  think  nothing  trou- 
blesome and  grievous  when  he  finds  him- 
self useful  in  advancing  the  work  of  God. 


1.  Through  what  city  did  Jesus  pass?  2.  What  is  said  of  Zacchens?  3.  What  parable  did  Jesus  speak  7  4. 
Explain  it.  5.  How  are  we  to  understand  verse  20?  G.  When  Christ  had  thus  spoken,  where  did  lie  go?  7. 
Where  did  lie  send  two  of  His  disciples?  8.  t'or  what  purpose?  9.  Wliat  tool<  place  at  tlie  Mount  of  Olives?  10. 
What  did  Christ  do  in  the  temple  ?    11.  What  did  He  say  there  ?    12.  What  was  the  result  ? 


CHAPTER  XX. 

1  Chrixt  avoucheth  his  aufhorifjj  bi/  a  qiiexlinn  of  John's 
baptism.  9  JVieparahleof  tlievineijard.  19  Of  (living 
tribute  to  Ccesar.  27  He  convinceth  the  Sadducets  that 
denied  the  resurrection.  41  Ifow  Chri.^t  is  the  son  of 
David.  45.  Me  warneth  his  disciples  to  beware  of  the 
scribes. 

This  chapter  is  remarkable,  because  of 
the  variety  of  attacks  on  our  Lord  which 
it  describes.  Whether  the  whole  of  the 
events  here  narrated  took  place  on  one 
day,  is  a  question  on  which  commentators 
do  not  agree.  If  they  did  not  all  happen 
on  one  day,  they  must,  at  any  rate,  have 
hapijened  on  two  successive  days. 

AND  "it  came  to  pass,  <Aa<  on  one  of  those  days,  as 
he  tauglit  tlie  peopie  in  tlie  temple,  and  preached 
the  gospel,  the  cliief  priests  and  the  scribes  came  upon 
hitn  witli  the  elders. 
"On  verses  1-8 ;  see  on  Matt.  xxi.  2S-27. 

One  of  those  days.  Supposed  to  have 
been  one  of  the  four  last  days  of  our 
Lord's  life,  mentioned  in  chap.  xix.  47  ; 
probably  the  last  Tuesday.  As  he  taught, 
literally,  was  teaching.  In  the  temple.  Our 
Lord  persisted  calmly  in  the  work  of 
teaching,  while  He  knew  that  danger  be- 
set Him,  and  that  death  was  close  at  hand. 
Came  upon  him.  This  conveys  at  once  the 
idea  of  suddenness  and  deliberateness. 

2.  And  spake  nnto  him,  saying.  Tell  us,  bbv  what 
authority  doest  thou  these  thinsp?  or  who  is  he  that 
gave  thee  this  authority  ?  3.  And  he  answered  and  said 
unto  them. I  will  also  ask  you  one  thing:  and  answer 
me:  4.  The  baptism  of  John,  was  it  from  heaven,  or 
of  men  ?— ^Acts  iv.  7  and  vii.  27. 

Previous  efforts  had  been  made  to  en- 
snare  our   Lord  in   His  own  words,  but 


now  this  is  attempted  in  a  more  refined 
way,  and  with  united  force.  After  three 
years'  exhibition  of  proof,  they  ask  Je.sus 
again  to  tell  them !  By  what  authority 
doest  thou  these  things  f  They  could  not 
deny  that  He  had  approved  Himself  by 
miracles,  hence  they  felt  justified  only  in 
asking  Him  for  His  authority.  They 
asked  this  question,  not  because  they  did 
not  know,  but  because  they  would  not 
acknowledge.  The  things  referred  to  were 
His  entering  the  city  with  such  a  numer- 
ous train  of  attendants ;  His  taking  upon 
Him  to  reform  the  economy  of  the  temple, 
and  His  receiving  from  the  people  the 
title  of  the  Messiah.  Or  who  is  he  that 
gave  thee  this  aidliorityf  The  first  question 
related  to  the  nature  of  the  authority  by 
which  He  acted,  whether  it  was  as  a 
prophet,  a  priest  or  a  king,  no  other  per- 
son having  a  right  to  make  any  reforma- 
tion in  Church  or  Scale.  This  second 
question  was,  that  if  He  claimed  the 
authority  of  any  or  all  of  tliese  characters, 
He  should  state  from  whom  He  derived 
it — what  proof  He  had  that  it  had  a 
Divine  source. 

To  an  honest  inquiry  on  the  point  men- 
tioned, Jesus,  notwithstanding  lie  had 
already  furnished  such  overwhelming 
proofs  of  His  Divine  mission,  would,  no 
no  doubt,  have  given  a  direct  answer,  but 


9C3 


LUKE. 


He  knew  that  their  puri)Ose  was  malicious, 
and  hence  adopted  the  method  which  He 
did. 

The  baptism  of  John,  i.  e.,  the  religion 
of  which  the  baptism  was  a  profession. 
Baptism  is  mentioned  as  representing 
John'o  ministerial  work.  Froin  heaven,  or 
of  men.  A  Divine  or  human  institution  ? 
Our  Lord's  question,  it  will  be  perceived, 
was  in  reality  an  answer  to  the  question 
of  His  inquirers.  His  meaning  evidently 
was  that  John  the  Baptist  had  expressly 
testified  that  He  was  the  Messiah.  They 
knew  this.  They  could  not  deny  it.  Now, 
if  they  really  believed  that  John  was  a 
prophet,  they  would  see  by  "  what  author- 
ity He  did  what  He  did" — it  was  as  the 
Messiah,  whom  John  had  proclaimed  Hiin 
to  be. 

5.  And  they  reasoned  with  thpmselves,  saying.  If  we 

shall  say.  From  heaven  ;  l)e  will  say,  Why  then  believ- 
ed ye  him  no;?  C.  But  and  if  we  say.  Of  men  ;  all  the 
people  will  stone  us :  "^lor  they  be  persuaded  that  John 
was  a  prophet.  7.  And  they  answered,  that  they  could 
not  tell  whence  iZ  wax.  8.  And  Jesus  said  unto  them, 
Neither  tell  I  you  by  what  authority  I  do  these  things. 
'Malt.  xiv.  5  and  xxi.  28;  Luke  vii.  29. 

They  retired  an  instant,  and  made 
the  matter  an  object  of  common  delibera- 
tion. They  saw  and  felt  the  dilemma  in 
which  they  were  placed.  If  we  shall  say, 
From  heaven.  They  knew  that  in  acknow- 
ledging John's  mission  to  be  from  God, 
which  they  believed  it  to  be,  their  saga- 
cious opponent  would  confound  them  with 
the  inquiry,  Wliy  then  believed  ye  him  not  f 
i.  e.,  Why  did  ye  not  believe  the  testimony 
which  he,  as  my  forerunner,  bore  to  me  as 
the  Messiah?  (John  i.  29-34,  iii.  28-3G.) 
Here  was  the  other  horn  of  the  dilemma. 
Of  men.  If  they  denied  John's  Divine  mis- 
sion, they  feared  violence  from  the  people. 
Every  way  Christ's  reply  was  calculated  to 
silence  His  enemies.  It  sul)jected  them  to 
the  charge  of  gross  inconsistency  on  the 
one  hand,  or  to  personal  peril  on  the 
other.  Stone  us.  (See  Acts  vii.  54-00,  xxi. 
27-36.)  John  ivas  a  propliet.  The  rulers, 
from  political  motives,  had  deserted  John  ; 
but  with  all  the  ranks  of  the  common 
people,  even  to  the  publicans  and  harlots, 
there  was  a  deep  feeling  that  John  was  a 
messenger  from  God.  These  chief  jiriests 
and  scribes  feared  the  people,  as  Herod 
did  before  them. 

They  did  not  like  to  confess.  They 
feigned  an  ignorance  which  they  did  not 


possess,  for  the  two  possible  cases  lay 
open  to  their  discernment ;  but,  in  their 
depi'avity,  they  could  not  bring  themselves 
to  give  honor  to  the  generally  admitted 
truth.  Their  internal  thoughts  and  out- 
ward conduct  were  in  discord  and  opposi- 
tion to  each  other,  which  is  the  essence  of 
hypocrisy. 

If  they  had  really  not  known  and  in- 
quired in  order  to  know,  our  Lord  would 
readily  have  answered  them.  But  it  was 
useless  to  jDrofier  any  further  proof  of  His 
Messiahship  to  men  who,  if  they  would  not 
believe  John's  testimony  in  His  favor, 
would  fiot,  of  course,  believe  that  which 
He  should  offer  for  Himself.  He,  there- 
fore, simply  exposed  their  obstinacy  to 
themselves,  leaving  them  to  reflect  upon 
it.  Both  were  now  silent — He,  because  on 
good  grounds  He  would  not  speak ;  they, 
because  through  their  own  fault  they 
could  not  speak.  The  people  present 
could  easily  decide  which  had  been  vic- 
torious. 

Practical  Reflections.  1.  Every  true-heart- 
ed Christian  who  tries  to  do  good  in  the 
world,  must  expect  that  the  self-righteous 
and  worldly-minded  will  dislike  his  ways. 
2.  It  is  a  great  sin  for  any  one  to  be  willing 
to  acknowledge  and  proclaim  the  truth 
only  so  far  as  will  subserve  his  selfish 
designs.  3.  He  who  forbears  sj^eaking 
against  the  truth  only  through  fear  of  men, 
has  betrayed  and  dishonored  it  alread}'^  in 
his  heart.  4.  Pharisaic  pride,  according  to 
iti  diflerent  interests,  either  pretends  to 
know  everything,  or  affects  to  know  noth- 
ing. 5.  Many  will  say  anything  rather 
than  acknowledge  themselves  to  be  in  the 
wrong.  6.  Lying  is  one  of  the  commonest 
sins  in  the  world.  Gehazi,  Ananias  and 
Sapphira  have  more  followers  and  imita- 
tors than  Peter  and  Paul. 

9.  Then  began  he  to  speak  to  the  people  this  parable. 
dA  certain  man  planted  a  vineyard,  and  let  it  lorth  to 
Imsbandmen,  and  went  into  a  lar  country  lor  a  long 
time.— "iMatt.  xxi.  33  on  which  see  notes  ;  Mark  xil.  1. 

Planted  a  vineyard.  This  represents  God's 
attention  to  Israel,  His  covenant  people, 
"to  whom,  pertaineth  the  adoption,  and 
the  glory,  and  the  covenants,  and  the 
giving  of  the  law,  and  the  service  of  God 
and  the  promises."  (Rom.  ix.  4.)  These 
eminent  privileges  were  conferred  upon 
them  as  a  sacred  trust  to  be  cultivated  and 


CHAPTER   XX, 


933 


improved.  A  vineyard  was  customarily 
used  in  both  tlie  Old  Testament  and  the 
Xtw  as  a  ligure  for  the  Israclitish  people. 
(See  Dent.  xxii.  32 ;  Isa.  v.  1-7 ;  Ps.  Ixxx. 
and  Matt.  xx.  1.)  This  "  certain  man  "  was 
more  than  possessor  of  this  vineyard.  He 
had  himself  ''planted"  it.  (Ex.  xv.  17.) 
The  planting  of  this  spiritual  vineyard 
found  place  under  Moses  and  Joshua,  in 
the  establishing  of  the  Jewish  jjolity  in 
the  land  of  Canaan.  It  is  described  in 
Deut.  xxxii.  12-14.  (See  Ezek.  xvi.  9-14  ; 
Neh.  ix.  23-25.)  Let  it  forth — leased  or 
rented  it,  with  rent  to  be  paid  from  the  pro- 
duce. To  husbandmen — The  Jewish  people, 
especially  their  rulers  and  priests,  who 
were  the  chief  instigators  in  all  those 
things  which  were  bringing  wrath  upon 
the  nation  unto  the  uttermost.  And  went 
ado  a  far  country  for  a  long  time.  This 
means  either  that  after  the  open  manifes- 
tation of  Himself,  which  God  made  to 
Israel  at  the  giving  of  the  law  from  Sinai, 
and  in  tlie  miracles  which  accompanied 
their  deliverance  from  Egypt,  and  their 
introduction  to  Canaan,  He  did  not,  in  so 
open  and  extraordinary  a  manner  manifest 
Himself  to  the  people  again  (Dent,  xxxiv. 
10-12),  or  it  indicates  the  feeling  of  the  vine- 
dressers, who  think  that  God  has  no  re- 
garel  to  their  conduct.  (Ez.  viii.  12,  ix.  9 ; 
Ps.  X.  4,  5 ;  Luke  xii.  45.) 

10.  And  at  the  season  he  sent  a  servant  to  the  hus- 
liaudmen,  that  they  should  give  him  of  the  fruit  of  the 
vineyard :  but  the  husbandmen  beat  him,  and  sent  him 
away  empty. 

At  the  season.  An  intimation  of  the 
period  in  which  the  proper  prophetic 
activity  began  in  Israel,  which,  as  is 
known,  was  a  considerable  time  after  the 
founding  of  the  theocratic  state,  so  that 
the  fruits  had  had  abundant  time  to  come 
to  maturity.  Sent  a  servant.  Bv  the  'ser- 
vants mentioned  are  meant  extraordinary 
ambassadors  who  were  sent  from  time  to 
time  in  the  owner's  name,  to  demand  the 
stipulated  tribute— prophets,  such  as  Elijah, 
Elisha,  Isaiah,  Jeremiah  and  Ezekiel,  men 
not  of  the  number  or  in  the  confidence  of 
the  ordinary  rulers,  but  specially  commis- 
sioned by  the  Supreme,  to  approach  them 
with  reproof  and  instruction.  That  they 
should  give  him  of  the  fruit,  &c.  He  had 
reason  to  expect  fruit,  because  all  the 
arrangements    and    agreements  were  to 


this  effect.  So  with  the  Jews,  whom  God 
had  taken  into  solemn  covenant,  and 
otherwise  highly  favored.  Beat  lam,  &c. 
The  established  authorities  of  the  nation, 
exercising  their  oflice  for  their  own  plea- 
sure or  profit,  rejected  the  counsel,  and 
assaulted  tlie  person  of  the  messenger, 
dismissing  him  without  any  fruit.  (See  on 
Matt.  xxi.  50.) 

11.  And  again  lie  sent  another  servant:  and  they  beat 
him  also,  and  entreated  him  shameiully,  and  sent  hijn 
away  empty.  1-.  And  again  he  sent  a  tliird  :  and  they 
wounded  him  also,  and  cast  him  out. 

The  repeated  messages  sent  by  the 
prophets,  generation  after  generation,  in- 
dicate not  only  the  continued  patience, 
long-sufiering  and  wonderful  compassion 
of  God,  but  also  the  growing  wantonness 
and  wickedness  of  the  people,  by  whom 
His  servants,  although  sometimes  effect- 
ing temporary  reforms,  were  almost  uni- 
formly i-ejected  and  maltreated. 

13.  Then  said  the  lord  of  the  vineyard,  'What  shall  I 
do  ?  fl  will  send  my  beloved  Son  :  it  may  be  they  will 
reverence  him.  when  they  see  hina. 

elsa.  v.  4 ;  Hos.  vi.  4,  xi.  8.  t'Matt.  lii.  17,  xvii.  5 ;  John 
1.34. 

What  shall  I  do?  The  Lord  of  the  vine- 
yard is  brought  before  us  in  soliloquy, 
that  the  act  of  love  may  be  exhibited  in 
the  most  striking  and  affecting  manner. 
When  men's  hands  were  stained  with  the 
blood  of  the  prophets,  it  might  have  been 
expected  that  the  judgments  of  God  would 
descend  upon  them  and  crush  them,  but 
He  whose  "  ways  are  not  as  our  ways," 
determined  on  another  and  far  more 
earnest  effort  to  win  the  wicked  and  re- 
bellious people  to  love  and  obedience. 
I  will  semi  my  beloved  Son.  The  Lord  Jesus 
here  sjjeaks  of  Himself.  He  is  God's 
•'beloved  Son  in  whom  He  is  well-pleased." 
God  will  send  even  Him,  as  the  last  trial 
of  Divine  mercy  with  His  covenant  peo- 
ple, as  such.  It  may  be  that  they  vill 
reverence  him,  &c.  This  expression  is 
natural  and  appropriate  in  the  lips  of  a 
human  proprietor,  but  obviously,  when 
applied  to  God,  it  means  only  that  such 
reverence  was  claimed,  was  due,  and  might 
justly  be  expected.  The  Omniscient 
knew  beforehand  that  the  Jewish  rulers 
would  iKjt  yield  even  to  this  last  and 
tenderest  appeal. 

14.  But  when  the  husbandmen  saw  him,  they  reasoned 
among  themselves,  saying.  This  is  the  heir:  come,  let 
us  kill  him,  that  the  inheritance  may  be  ours. 

This  is  the  heir — the  owner  of  the  property. 


934 


LUKE 


They  confess  his  being  the  heir,  among 
themselves,  but  they  otier  no  such  confes- 
sion to  liim.  Come,  let  lis  kill  liim.  The 
owner  being  absent,  they  imagined  that 
if  the  son  was  dead  they  could  find  none 
to  interfere  with  them  in  holding  the 
vineyard  without  paying  the  rent.  Tliat 
the  inheritance  may  be  ours.  These  rulers 
-were  determined  to  retain  the  power  over 
Israel.  Their  meaning  here  was,  "  If  we 
let  this  man  alone,  all  men  will  believe 
on  him.  Then  the  Romans  will  come  and 
take  away  our  place  and  nation.  Thus  our 
position  will  be  irretrievably  ruined.  He 
will  get  the  heritage,  if  we  do  not  take 
instant  measui-es  to  prevent  it.  It  is  expe- 
dient for  us  that  one  man  die  for  the 
people.  Let  ustherefore  put  him  to  death. 
This  is  our  only  hope  for  continued 
authority  and  power." 

15.  So  they  cast  liini  out  of  the  vineyard,  and  killed 
hi>n.  Wliat,  thereiore,  shall  tlie  lord  of  the  vineyaivl 
do  unto  them  ?  l(i.  He  shall  come  and  destroy  tliese 
husbandmen,  and  .shall  give  the  vineyard  to  otliers. 
And  when  they  lieard  it,  they  said,  God  Ibrbid. 

See  on  Matt.  xxi.  39-41. 

Out  of  the  vinc;/ard.  A  striking  prophecy 
of  the  crucifixion  outside  of  the  city. 
(Heb.  xiii.  12,  13;  John  xix.  17.)  What 
therefore,  &c.  Christ  makes  an  appeal  to 
His  hearers  as  if  willing  that  they  shall 
judge  of  the  righteousness  of  the  punish- 
ment so  richly  deserved  by  the  vine- 
dressers. Unto  them.  It  is  observable 
how  the  successive  generations,  who  for 
so  many  centuries  had  been  filling  up  the 
measure  of  the  iniquity  of  Israel,  are  con- 
sidered, throughout  the  entire  parable, 
but  as  one  body  of  husbandmen.  God 
will  deal  with  nations  as  indeed  being,  as 
having  a  living  unity  in  themselves,  as  in 
fact  bodies.  They  are  something  more  than 
mere  aggregations  of  individuals. 

The  judgment  pronounced  is  two-fold. 
Destroy,  bring  all  sorts  of  evil  upon  these 
husbandmen,  i.  e.,  the  Jewish  state  and 
nation.  And  give  the  vineyard,  &c.  He 
was  about  to  take  their  privileges  from 
them  and  give  them  to  the  Gentiles,  who 
should  cultivate  the  ground  on  which 
they  were  placed,  and  render  Him  the 
fruits.  God  forbid.  This  sudden  ejacula- 
tion by  the  people  showed  that  they  fully 
understood  the  awful  ai)plication  of  the 
parable.  The  exclamation  was  either  an 
expression  of  fear,  desiring  that  such  evil 


might  be  averted,  or  of  unbelief:  "That 
sliall  never  be,  it  is  impossible  that  our 
privileges  can  ever  be  so  forfeited." 

17.  And  he  beheld  them,  and  said.  What  is  this  then 
that  is  written,  eThe  stone  which  the  builders  rejected, 
the  same  Is  become  the  head  of  the  corner  ? 

?Isa.  .xxviii.  IB:  Acts  iv.  11;  Eph.  ii.  3J ;  1  Peter  ii.  6, 
7;  Ps.  cxviii.  2U;  Matt.  xxi.  42,  on  which  see  notes. 

What  is  tliis  then,  &c.  He  thus  gives 
them  to  understand  that  if  they  were 
right  in  their  deprecation,  the  prophecy 
of  the  Scripture  would  not  be  fulfilled, 
which  yet  is  an  absolute  impossibility. 
The  stone  which  the  builders  rejected.  This 
refers  to  Christ  and  His  rejection  by  those 
whocalled  themselves  leaders  and  builders 
in  the  Jewish  Church.  He  was  cast  off 
by  them  as  a  stone  which  the  architect  or 
workmen,  thinking  too  unshapely  to  work 
into  the  structure,  throws  aside  as  unfit 
and  of  no  value.  The  same,  is  become  the 
head  of  the  corner?  The  very  man  Christ 
Jesus  whom  the  official  but  false  builders 
refused,  dishonored  and  slew,  God  raised 
up  and  made  King  upon  His  holy  hill  of 
Zion.  It  is  a  dreadful  discovery  for  those 
husbandmen  to  make,  that  the  Son  whom 
they  murdered  lives,  and  has  become 
their  Lord.  The  head-stone  of  the  corner  is 
the  large  stone  placed  in  the  corner  of  a 
stone  edifice,  for  the  purpose  of  binding 
the  two  walls  firmly  together.  Jesus 
Christ  is  the  strong  and  firm  corner-stone 
of  the  new  building  of  the  Christian 
Church,  in  which  those  who  were  hitherto 
divided,  Jews  and  Gentiles,  have  been 
united  into  one  glorious  body.  (Eph.  ii. 
13,  20.) 

18.  Whosoever  shall  fall  upon  that  stone  shall  be 
broken ;  but  hon  whomsoever  it  shall  fall,  it  will  grind 
him  to  powder. 

hDan.  ii.  34,  35;  Matt.  xxi.  4-1,  on  which  see  notes. 

Two  kinds  of  puni.shment  are  here  re- 
ferred to,  not  two  different  degrees  of  the 
same  punishment.  In  the  one,  the  person 
offending  is  active  (he  stumbles  and  is 
broken);  in  the  other, passive  (heisfiiUen 
upon  and  crushed).  In  the  first  case, 
whatever  evil  is  experienced  is  self-in- 
flicted by  the  person  who  endures  it;  in 
the  second,  that  which  is  experienced 
rushes  upon  the  sufferer  with  irresistible 
force,  from  the  offended  and  now  avenging 
Saviour.  The  one  is  a  punishment  only 
of  this  life,  where  alone  sinners  have  the 
opportunity  of  stumbling  on  the  rock  of 
salvation,  and  consists  in  all  the  loss  of 


CHAPTER   XX, 


935 


peace,  consolation  and  blessing,  together 
Avith  all  that  judicial  blindness,  bitterness 
of  spirit,  hardness  of  heart,  and  manifold 
disquietudes  of  mind,  which  inevitably 
blight  and  desolate  the  moral  condition 
of  those  who  resist  the  claims  of  Messiah. 
The  other  punishment  belongs  to  eternity, 
and  consists  in  the  fearful  and  everlasting 
retribuHon  which  Clirist  will  inflict  upon 
all  His  adversaries  when  He  takes  to  Him- 
self ii  is  power  and  great  glory — consigning 
them  to  final  perdition  in  utter  darkness. 
Practical  Reflections.  1.  Civil  and  religious 
liberty,  the  Bible  and  the  Sabbath,  the 
Church  and  its  ministry,  have  been  pro- 
vided and  preserved  f<u-  us  by  our  Father's 
care.  We  are  permitted  to  enjoy  all  for 
our  own  benefit,  under  deduction  of  a  trib- 
ute to  the  Giver.  Our  offerings  cannot 
directly  reach  Ilim,  bat  He  has  made  them 
payable  to  the  nooi-.  2.  Men  not  only  re- 
fuse to  obey  God,  but  are  angry  with  those 
who r^'prore  their  disobedience.  3.  Uncon- 
verted men  bcconio  more  and  more  har- 
dened in  sia,  as  they  resist  calls  to  duty. 
Every  sin  they  commit,  and  do  not  repent 
of,  prepares  for  the  commission  of  a  greater. 
4  Abuse  of  God's  ministers  because  of 
their  character  or  faitlifulness  is  a  gross 
insult  to  Him  who  sent  them.  5.  God  has 
done  all  to  secure  the  salvation  of  men 
which,  consistently  with  the  highest  wis- 
dom and  goodness,  it  was  possible  for  Him 
to  do.  6.  God  overrules  the  wratli  of  man 
so  as  to  make  it  contribute  to  His  glory. 
7.  The  nation  that  will  not  render  to  God 
the  fruits  of  His  vineyard,  may  have  their 
privileges  in  judgment  taken  away,  and 
given  to  another  nation.  8.  The  blessed 
Saviour,  who  might,  like  a  stone,  be  a  sui> 
port  and  defense,  will  become,  if  we  refuse 
to  believe  in  Him,  the  instrument  of  our 
destruction. 

19.  ^  And  the  cliief  priests  and  the  scribes  the  same 
hoursoujtlit  to  lay  hand-i  on  him  :  and  they  feared  tlie 
people:  for  tliey  perceived  tli-.it  lie  had  spoken  tliis 
parable  a;^  linst  them.  20.  'And  they  watched  him,  and 
sent  forth  spies,  wliich  should  feign  themselves  just 
men,  thai  th"v  might  take  hold  of  hii  words,  that  so 
they  might  deliver  him  unto  tlie  power  and  authority 
of  the  governor.— 'Matt.  xxii.  15. 

A  guilty  conscience  needs  no  accuser. 
These  enemies  of  our  Lord,  instead  of 
yielding  to  conviction,  were  exasperated 
at  Jesus  as  they  saw  the  application  to 
themselvesof  til  J  truth  He  had  just  uttered. 
Only  fear  of  the  people  prevented  them 


from  at  once  putting  Him  to  death.  Watched 
Jiim;  better  and  more  literally,  having 
ivatched  their  opportunity.  Spies.  The 
Greek  word  so  rendered  means  persons 
who  crouch  in  some  secret  place  to  spy, 
listen,  catch  or  hurt.  Wh  irh  should  feign,  &c., 
i.  r.,  2)retend  to  be  scrupulously  conscien- 
tious in  every  point.  Take  hold  of  his  tvords, 
<kc.,  if  He  answered  as  it  was  hoped  He 
would.  Mifjht  deliver  him,  &c.  The  Roman 
power  is  meant. 

21.  And  they  asked  him,  saying,  i^Mastpr,  we  know 
that  thou  sayest  and  teachest  rightly,  neither  acceptest 
thou  the  pei-son  of  aiii/,  but  teachest  the  way  of  God 
*  truly  ;  22.  Is  it  lawiul  lor  us  to  give  tribute  unto  Cesar, 
or  no  ? 

kMatt.  xxii.  16,  on  which  see  notes  ;  Mark  xii.  H.  *0r, 
of  a  truth. 

Acceptest,  showest  no  partiality  to  any  man, 
not  even  Herod  himself.  Truly,  teachest 
the  true  path  of  duty.  There  was  some- 
thing peculiarly  artful  in  this  flattering 
address.  "Their  words  were  smoother 
than  butter,"  yet  there  was  "  war  in  their 
hearts."  (Ps.  Iv.  21 ;  Pro  v.  xxvi.  23;  Rom. 
xvi.  18.)  Persons  of  this  description  will 
be  met  with  as  long  as  the  world  stands. 
The  language  of  Christianity  is  precisely 
that  part  of  religion  whicli  a  false  Christian 
finds  it  most  easy  to  attain.  The  walk  of 
a  man's  daily  life,  and  not  the  talk  of  his 
lips,  is  the  only  safe  test  of  his  character. 
We  ought  always  to  suspect  the  jiraise 
which  is  given  by  men  devoted  to  the 
world. 

Tribute,  the  annual  poll-tax  of  a  denarius 
upon  every  person,  levied  by  the  Roman 
emperor.  This  was  a  matter  of  fierce  dis- 
pute at  this  time,  the  Herodians  holding 
theaffirmative,and  the  fanatical  Pharisees, 
on  the  ground  of  Deut.  xvii.  15,  the  nega- 
tive. Ciesar.  This  was  the  general  title 
given  to  the  Roman  emperors,  as  Pharaoh 
was  for  the  Egyi)tian  kings.  Tiberius 
Qvsar  was  at  this  time  em2-)eror.  This 
question  involved  one  of  the  mostcunning- 
ly-devised  snares  whicli  was  ever  laid  for 
Clirist.  If  He  had  answered  in  the  alfir- 
mative,  they  calculated  rightly  that  He 
would  alienate  and  oflTend  His  disciples 
and  all  the  people,  for  there  was  never  a 
people  by  whom  the  yoke  of  bondage  was 
felt  more  heavily  than  by  the  Jews.  On 
the  other  hand,  had  Christ  declared  the 
tribute  unlawful,  or  let  fall  one  word  which 
misht  have  been  tortured  to  that  mean- 


93. 


LUKE. 


ing,  they  would  doubtless  have  denounced 
Him  to  the  Romans  as  a  promoter  of  sedi- 
tion, and,  under  the  reign  of  Tiberius,  His 
death  would  have  been  tlie  inevitable  con- 
sequence of  such  an  accusation. 

23.  But  he  perceived  their  craftiness,  and  said  unto 
them,  Why  tempt  ye  me? 

Tempt  ye  me? — try  me  by  such  an  en- 
snaring question,  and  endeavor  to  draw 
me  into  danger  by  it.  Jesus  saw  at  once 
the  trap  laid  for  Him  by  His  enemies,  and 
avoided  it  with  the  same  admirable  ad- 
dress which  had  confounded  them  the  day 
before. 

U.  Show  me  a  'penny.  Whose  image  and  superscrip- 
tion luxtli  it?    They  an.swerod  and  naicl,  Cesar's. 
'Matt,  xviii.  28,  and  xxii.  19,  20,  on  which  see  notes. 

A  penny.  This  was  the  denarius,  a  Roman 
silver  coin,  the  principal  money  at  the 
time.  It  became  the  current  coin  of 
Judea  after  its  subjection.  It  was  the 
price  of  a  day's  labor  in  Palestine  (Matt. 
XX.  2) ;  a  soldier's  pay  was  less.  Denarius, 
like  our  word  dtrn^,  signifies  ten;  that  i.s, 
ten  ase.s,  to  which  it  was  originally  equiv- 
alent, hence  its  name.  It  does  not  follow 
that  a  single  piece  of  this  coin  formed  the 
entire  amount  of  tlie  tribute  to  be  paid, 
but  the  amount,  whatever  it  was,  was  paid 
in  this  coin.  As  the  Jews  were  averse  to 
this  and  other  coins  of  idolaters,  the  Ro- 
mans probably  required  the  tax  to  be  paid 
in  this  coin,  in  order  to  render  it  curi'ent, 
as  an  evidence  of  their  do'minion  over  the 
country.  Whose  image  and  supersa'ij)twn 
hath  it  ?  Our  Lord,  of  course,  knew  whose 
effigy  and  inscription  it  bore,  but  He  made 
the  inquirers  answer  to  tlieir  own  confu- 
sion. Cscsar^s.  Tlius  they  acknowledged 
that  Caesar's  superiority  is  peacefully  sub- 
mitted to  in  the  quiet  of  society  and  the 
commercial  exchanges. 

25.  And  he  said  unto  theia,  Kendcr  therefore  unto 
Cesar  the  thing-i  which  be  Cesiir's,  and  unto  God  the 
things  which  be  God's. — See  on  Matt.  xxii.  21. 

Said  unto  them.  "  The  meekness  of  wis- 
dom" was  never  more  beautifully  mani- 
fested than  in  this  answer  of  our  Lord  to 
so  insidious  a  question,  and  nothing  can 
be  more  worthy  of  imitation  than 
this :  that  He  always  took  occasion,  even 
from  the  most  captious  and  frivolous 
questions,  which  would  have  excited  con- 
tempt or  indignation  in  others,  calmly  to 
call  the  attention  of  the  bearers  to  some 
very  important  instruction.      The  tilings 


which  he  Caisar's.  What  is  Caesar's?  1. 
Honor.  The  civil  government  under  which 
a  man  lives,  and  by  which  he  is  i^rotected, 
demands  his  honor  and  reverence.  2. 
Obedience.  The  laws  which  are  made  for 
the  supi^ression  of  evil-doers,  and  the 
maintenance  of  good  order,  which  are 
calculated  to  promote  the  benefit  of  the 
whole,  and  the  comfort  of  the  individual, 
should  be  religiously  obeyed.  3.  Tribute. 
The  government  that  charges  itself  with 
the  support  and  defense  of  the  whole, 
should  have  its  necessary  expenses  repaid 
by  the  people  in  whose  behalf  they  are 
incurred,  hence  tax  should  be  paid.  Ctesar, 
however,  has  no  right  to  infringe  the 
rights  of  God.  Human  laws  are  limited 
by  the  Divine  law.  The  Christian  must, 
as  fi.\r  as  po.ssible,  comply  with  both. 
Where  the  human  law  conflicts  with  the 
Divine,  he  must  obey  the  latter  and  suffer 
the  consequences.  It  is  not  an  easy  mat- 
ter to  determine  precisely  in  all  cases 
what  are  "the  things  of  Ctesar,"  and  what 
are  "the  things  of  God" — where  the 
claims  of  Ca;sar  end,  and  where  the  claims 
of  God  begin.  It  would,  perhaps,  be  safe 
to  say  that  the  former  include  things 
political,  secular  and  temporal,  and  the 
latter  includo  things  sacred,  moral  and 
spiritual.  Gometimes  a  question  of  a 
mixed  character  arises,  involving  both 
political  and  moral  elements  ;  in  this  case 
duty  in  relation  1  >  llio  question  is  to  be 
performed  by  the  individual  under  a  sense 
of  double  responsibility,  regard  for  the 
moral  aspect  always  being  supreme.  Such 
a  question  is  also  to  be  treated  by  the 
Church  and  by  the  Ttatc  according  to  the 
view  of  it  which  it  brings  under  their  con- 
trol respectively.  Andunto  God  the  tilings 
irhich  he  God'i^.  We  are  not  to  recognize 
antagonism  here,  but  unity.  Their  civil 
duties  did  imt  release  them  from  religious 
obligations  (1  Peter  ii.  17),  nor  did  their 
duties  to  God  absolve  them  from  duties  to 
the  State.  (Rom.  xiii.  1.)  Instead  of  one 
class  of  duties  being  set  at  variance  with 
the  other,  our  Lord  harmonizes  and  con- 
firms them  both.  (1  Peter  ii.  13,  14.)  He 
has  not  divorced  them,  but  united  them. 
V/e  must  never  do  anything  contrary  to 
the  rights  of  God  in  obeying  the  govern- 
ment,  and   never   violate   the   risjhts   of 


CHAPTER   XX, 


937 


government  under  pretense  of  doing  ser- 
vice to  God.  Honor,  love,  obedience, 
faith,  fear,  prayer,  spiritual  worship,  were 
payments  to  Gud  which  these  "  spies " 
might  daily  make,  and  payments  with 
which  the  Roman  government  did  not 
interfere.  Sucia  jiayments  Jesus  directed 
them  to  make. 

26.  And  they  could  not  take  hold  of  his  words  berore 
the  people :  and  they  marvelled  ut  his  answer,  and 
held  Iheir  peace. 

By  Christ's  answer,  Cxsar  is  satisfied  ; 
he  got  his  own  to  the  uttermost  farthing. 
God  is  glorified ;  His  honor  is,  in  every 
respect,  secured.  The  Pharisees  cannot 
complain ;  for  His  decision  is  but  their 
own  confession  put  in  shape.  The  jwople 
are  edified.  One  of  the  most  dilhcult 
questions  that  could  possibly  come  before 
them  is  answered  in  such  a  way  as  to  re- 
lieve their  consciences,  and  direct  their 
conduct.  The  very  Gaulonites  cannot 
complain,  for  He  does  not  decide  that 
there  are  no  just  grounds  for  revolution- 
izing the  government  and  asserting 
independence.  All  He  decides  is  that  gov- 
ernment is  right;  and  that  while  Ciesar's 
government  is  the  acknowledged  govern- 
ment, it  must  receive  its  dues.  This 
answer,  moreover,  contained  a  principle 
for  all  following  centuries,  by  which,  on 
the  one  hand,  the  independence,  on  the 
other  hand,  the  practically  .social  direc- 
tion, of  the  religious  life,  is  sufficiently 
secured.  Well,  therefore,  might  His 
listening  enemies  be  vexed  and  ashamed, 
being  clearly  and  unexpectedly  confuted 
on  their  own  principles. 

27.  1  mTlien  came  to  him  certain  of  the  Sadducees, 
nwbich  deny  that  there  is  any  re-iiirrection,  and  they 
asked  hira,  28.  Saying,  Master.  "Moses  wrote  nnto  us, 
If  any  man's  brotlier  die.  having  a  wi.'e,  and  he  die 
without  cliildren.  tliat  hi.s  brother  should  take  his  wile, 
and  raise  up  se»d  unto  his  brother.  29.  There  were 
therefore  seven  brethren :  and  the  first  took  a  wife,  and 
d'(>d  without  childreu.  30.  And  the  second  took  her  to 
wife,  and  he  died  childless.  31.  And  the  tliird  took  her  : 
and  in  like  manner  the  seven  also;  and  thov  left  no 
children,  and  died.  32.  Last  of  all  the  woman  died  also. 
33.  Tueretore  in  the  reiurreetion  whose  wife  of  them  is 
she  ?    or  seven  had  her  to  wife. 

mMatr,.  xxii.  23.  on  which  see  notes;  Mark  xii.  18. 
"Acts  xxiii.  6, 8.    "Deut.  xxv.  5 ;  Euth  i.  11, 12. 

The  attempt  to  entice  the  Saviour  with- 
in the  sphere  of  the  controversy  between 
polities  and  roligion  having  entirely  mis- 
carried, they  now  seek  to  allure  Him  upon 
another  not  less  dangerous  territory,  to 
entangle  Him  in  the  strife  between  the 
purely  sensual  and  the  strictly  religious 
view  of  the  world.     Malice  is  ever  active  : 


let  it  be  defeated  ever  so  often,  it  returns 
to  the  charge.  Jesus  and  His  Gospel 
give  no  quarter  to  vice  ;  the  vicious  will 
give  no  quarter  to  Him  or  it.  Sadducees 
vhich  deny,  &c.  A  Jewish  sect  often  men- 
tioned in  the  New  Testament.  Its  founder 
was  Sadoc,  a  disciple  of  Antigonus,  who 
was  pre.'^ident  of  the  Jewish  Sanhedrim, 
and  lived  about  two  hundred  and  sixty 
years  before  Chri.st.  They  taught,  among 
other  things,  that  God  was  not  to  be  served 
from  mercenary  motives,  that  there  were 
no  future  rewards  or  punii-hments 
appointed  unto  men,  and,  consequently, 
no  world  of  retribution,  and  no  angels  or 
spirits. 

As  their  object  was  to  show  that  Moses 
could  not  ijo.s.sibly  have  presupposed  a 
resurrection,  they  proposed  to  Je.sus  a  dif- 
ficulty that  would  grow  out  of  their  law, 
if  the  relations  which  it  prescribed  were 
to  be  extended  beyond  the  grave,  viz.,  if 
several  brethren  had  come  by  the  law  to 
have  successively  the  same  woman  to  wife, 
who  should  claim  her,  of  those  seven,  in 
the  future  world?  The  law  referred  to 
(Dent.  xxv.  5,  0),  which  required  a  man  to 
marry  the  widow  of  a  deceased  elder 
brother,  and  raise  up  children,  as  being 
his,  was  intended  to  prevent  the  loss  of 
the  memory  of  a  son  of  Abraham.  It  was 
a  part  of  the  system  by  which  the  memory 
of  the  institutes  of  the  old  and  true  relig- 
ion was  to  be  preserved.  Seven  brethren. 
It  is  very  likely  that  the  Sadducees  in- 
creased the  number,  merely  to  make  the 
question  the  more  difficult. 

34.  And  Jesus  answering,  said  unto  them.  The  chil- 
dren of  this  world  marry,  and  are  given  in  marriage : 

Children  of  this  world,  &c.  By  this  is 
simply  meant  those  who  live  in  this  world, 
not  such  as  are  wholly  given  to  the 
world,  as  before,  (xvi.  8.)  There  is  no 
reflection  on  matrimony.  It  is  merely 
a  declaration  that  the  condition  of  men 
and  women  in  a  world  to  come  is  utterly 
unlike  their  condition  in  this  world. 

3-5.  But  they  which  shall  be  accounted  worthy  to  ob- 
tain that  world,  and  the  resurrection  from  the  dead, 
neither  marrj',  nor  are  given  in  marriage: 

As  the  question  of  the  Sadducees  (briefly 
feigning  to  be  orthodox),  which  Christ 
here  answers,  regarded  .solely  the  children 
of  Abraham,  who  were  assumed  to  be  of 
course  heirs  of  the   blessed  resurrection. 


938 


LUKE. 


it  is  of  the  blessed  resurrection,  or  the 
blessed  side  of  the  resurrection,  only,  that 
Jesus  now  speaks,  to  which  the  worthy 
alone  do  in  foct  attain.  Nothing  is  said 
of  the  resurrection  of  the  wicked,  because 
it  is  only  a  resurrection  to  unmitigated 
suffering.  (Acts  xxiv.  15;  John  v.  29.)  It 
Avill  be  an  existence,  but  not  the  life  which 
is  promised  to  them  that  believe.  (Matt. 
XXV.  4G;  Phil.  iii.  11.)  That  world.  The 
place  where  Christ  reigns  in  glory.  Those 
who  "shall  be  accounted  worthy  to  obtain 
that  world"  are  not  such  as  have  personal 
merit  (which  no  one  can  have),  but  such 
as  are  interested  by  faith  in  Christ's  merit, 
who  purchased  it  for  us,  and  have  a  holy 
meetness  for  it  wrought  in  them  by  the 
Spirit,  who  2Jrcpares  lus  for  it.  Neither  marry. 
Spoken  of  males.  Given  in  marriage. 
Spoken  of  females.  In  the  resurrection, 
the  relations  that  are  beautiful  on  earth 
shall  be  utterly  unknown.  Not  that  one 
shall  fail  to  recognize  another,  but  that  the 
relationship  that  they  have  sustained  the 
one  to  the  other  as  man  and  wife  shall 
have  ceased,  when  all  shall  be  jierfectly 
holy  and  perfectly  happy. 

3S.  Neither  can  they  die  anj-  more,  for  pthey  are  equal 
unto  tlie  angels ;  and  are  the  children  of  God,  qbeing 
the  children  ofthe  resurrection. 

Pl  Cor.  XV.  42,  49,  52 ;  1  John  ili.  2.    qRom.  viii.  ^3. 

Neither  can  they  die  any  more.  Hence  the 
necessity  of  marriage  to  perpetuate  the 
race  no  longer  exists.  Soul  and  body  are 
made  incapable  of  separation,  and  both  in- 
capable of  disintegration  or  extinction. 
Equal  unto  the  angels.  Our  Lord  here  vin- 
dicates against  the  Sadducees  the  belief  in 
the  existence  of  angels  as  personal  beings. 
(Acts  xxiii.  8.)  The  meaning  appears  to 
be,  that  the  saints  shall  be  angel-like,  in 
freedom  from  death  and  disease,  in  not 
being  subject  to  the  appetites  and  propensi- 
ties of  the  body,  and  in  complete  deliver- 
ance from  a  condition  of  being  in  which 
marriage  and  birth  are  needful  to  supply 
the  continual  waste  occasioned  by  death. 
From  this  comparison,  it  does  not  follow 
that  the  saints  in  heaven  will  not  have 
bodies.  Our  Lord  did  not  use  the  simili- 
tude at  all  to  show  this.  The  nature  of 
the  future  bodies  of  the  saints  is  described 
in  1  Cor.  xv.  42,  srq.  And  are  tlie  children 
of  God.  Not  here  in  the  sense  of  adoption 
through  faith  in  Christ,  but  as  partakers 


of  the  Divine  nature,  so  that  they  cannot 
die.  Tliis  means,  evidently,  that  the 
saints  are  introduced  into  a  state  of  pecu- 
liar privilege,  as  members  of  God's  family, 
and  residents  in  God's  house,  after  a 
fashion  that  they  know  nothing  of  here 
on  earth.  Being  the  children  of  the  resur- 
rection, literall}',  sons,  or  sharers  of  the  resur- 
rection, because  they  have  attained  ever- 
lasting life  and  blessedness  with  Christ. 
(Compare  John  xiv.  19;  2  Tim.  i.  10.) 

37.  Now  that  the  dead  are  raised,  'even  Moses  showed 
at  tlie  bush,  when  he  ciUk'th  the  Lord  tlie  God  ol' Abra- 
ham, and  the  God  ot'  Isaac,  and  the  God  of  Jacob. 

'Exod.  iii.  6. 

Are  raised.  The  present  in  a  general  and 
universal  sense  for  the  future.  Even 
Moses.  To  whom  ye  appeal  for  the  proof 
of  the  direct  opposite.  Showed  at  the  bush. 
See  Exod.  iii.  6,  16,  which  was  probably 
quoted  because  the  Sadducees  only  ac- 
knowledged the  Pentateuch.  Wlien  he 
calleth  the  Lord  the  God  of  Abraham,  &c. 
Abraham  was  dead  upward  of  three 
hundred  years  before  these  words  were 
spoken  by  Moses,  yet  still  Moses  called 
Him  the  God  of  Abraham,  &c.  Now,  the 
Saviour  argues,  as  God  is  not  "  a  God  of 
the  dead"  (that  word  being  equal,  in  the 
sense  of  the  Sadducees,  to  an  eternal  an- 
nihilation), but  of  the  "  living  ;"  it  there- 
fore follows,  that,  if  He  be  the  God  of 
Abraham,  Isaac  and  Jacob,  these  are  not 
dead,  but  alive — alive  uith  God,  though 
they  have  ceased,  for  some  hundreds 
of  years,  to  exist  among  mortal.';.  A 
being  who  is  elevated  enough  to  have  a 
true,  immortal  God  to  be  his  God,  must 
himself  be  neither  the  creature  of  time 
nor  annihilation.  The  same  thing  is  true 
of  all  believers,  for  the  promise  is  to  them 
also,  as  Abraham's  seed. 

38  For  he  is  not  a  God  of  the  dead,  but  of  the  living ; 
for  »all  live  unto  him.— sRom.  vi.  10, 11. 

Not  a  God  of  the  dead,  of  those  who, 
being  (according  to  the  Sadducean  sense 
of  the  word  "  dead  ")  destitute  of  life,  and 
consequently  of  sensibility,  can  neither 
know  nor  honor  Him.  But  of  the  living. 
Pie  is  the  God  only  of  those  who  love  and 
adore  Him,  and  are,  by  consequence, 
alive.  Hence  the  patriarchs  named  must 
all  be  believed  to  be  alive,  in  respect  of 
God,  wdiom  they  still  worship  and  serve. 
For  all  live  unto  him.  All  those  living  on 
the  earth,  or  who  have  long  been  dead, 


CHAPTER   XX, 


939 


buried  and  removed  from  the  world,  are, 
in  thesightofHiiawhoinluibitetli  eternity, 
living.  As  Christians,  the  thought  of  the 
resurrection  should  cheer  us  in  every  Bor- 
row.    (Job  xix.  26.) 

SP.  H  Thpn  certain  of  the  scrlbps  answering  Kaid, 
Master,  tlioii  liast,  well  said.  -lu.  'And  alter  tli.a  lliey 
durst  not  ask  h\n\  iiuy  (/uiustion  at  all.  41.  And  lie  said 
unto  tliem,  "How  sa.v  tli  jy  tliat  Clinst  is  David's  son  ? 
+2.  And  David  liimself  saitli  in  tlie  book  of  Psalms, 
'Tlie  Lord  said  unto  my  Lord,  Sit  tliou  on  my  rijrlit 
liand.  43.  Till  I  malco  tli'lne  enemies  tliy  footstool.  41. 
Davia  tlierefore  calleth  him  Lord,  how  is  lie  then  his 
eon  ? 

'Matt.  xxil.  4f>.  on  wliicli  see  notes;  Mark  xii.  31. 
"Matt.  xxii.  42;  Mark  xii.  3o.    'Ps.  ex.  1 ;  Acts  ii.  34. 

Thou  hast  well  said.  This  was  extorted 
praise.  It  was  probably  uttered  by  the 
Pharisees  who  had  not  yet  left  the  field, 
and  who  could  never  be  more  inclined  to 
forget  their  own  recent  defeat,  and  frankly 
and  openly  to  praise  our  Lord,  than  just 
now,  after  He  had  thus  publicl}'  humbled 
their  deadly  enemies. 

They  durst  not  ask,  or,  did  not  venture  to 
ask  any  other  question,  for  fear  of  being 
again  confounded,  as  they  had  already 
been. 

How  say  tltey.  This  expression  implies 
that  it  was  a  common  expression  among 
Jewish  theologians — an  acknowledged  and 
received  opinion.  TJiat  Christ.  Chriat  is 
the  Greek  word  for  the  Hebrew  Messiah. 
The  question  was  not  asked  by  our  Lord 
concerning  Himself,  whom  most  of  His 
hearers  were  far  from  allowing  to  be  "the 
Christ,"  but  concerning  the  Messiah  whom 
they  expected.  Is  David's  son.  This  was 
a  thing  well  known  among  the  Jews,  and 
universally  acknowledged  (John  vii.  42), 
and  is  a  most  powerful  proof  against  them 
that  the  Messiah  is  come. 

The  Psalm  referred  to  is  the  110th.  Our 
Lord  decides  that  David  was  the  author  of 
it,  and  that  he  wrote  under  Divine  inspira- 
tion. (See  "Matt.  xxii.  43.)  This  Psulm 
was  pressed  by  Peter  on  the  Jews,  in  the 
first  public  sermon  he  addressed  to  them 
on  the  day  of  Pentecost.  (Acts  ii.  34.) 
The  Lord  said  unto  my  Lord,  that  is,  God 
the  Father  said  to  God  the  Son,  who  was 
to  be  incarnate,  whom  David  called  his 
Lord,  both  as  God  and  as  Mediator,  his 
Lord  by  right  of  creation  and  redemption. 
Sit  thou  on  my  right  hand.  Take  tlie  place 
of  the  greatest  eminence  and  authority. 
Tin  I  moke  thine  enemies  thy  footstool,  until  I 
tubdue  both  Jewsand  Gentiles  under  thee, 


and  cause  them  both  to  acknowledge  thee 
as  their  Sovereign  and  Lord.  It  is  not  im- 
plied that  the  Messiah's  royal  state  will 
cease  when  this  result  h;is  been  reached. 
How  is  lie  then  his  son  ?  Here  was  the  point 
to  be  explained.  The  question  concerning 
the  Messiah's  person  could  only  be 
answered  by  admitting  that  He  must  be 
God  as  well  as  man,  and  man  as  well  as 
God — David's  son,  as  man  ;  David's  Lord, 
as  God-mtm.  As  the  Jews  did  not  attempt 
to  deny  the  conclusion  of  our  Lord's  ques- 
tion, it  is  evident  they  could  not.  Indeed, 
there  was  no  other  way  of  invalidtiting 
the  argument,  but  by  denying  that  the 
prophecy  in  question  related  to  Christ; 
but  it  seems  the  prophecy  was  so  fully  and 
generally  understood  to  belong  to  the 
IMessiah,  that  they  did  not  attempt  to  do 
(his. 

4").  1  "Then  in  the  audience  of  all  the  people  he  said 
unto  his  disciples,  4(1.  ^Beware  of  the  scribes,  which 
dosire  to  wall<  in  long  robes,  and  Jlove  ^reetinss  in  the 
murlccts,  and  tlie  highest  seats  in  the  synagogues,  and 
the  chief  rooms  at  feasts:  47.  ■Which  devour  widows' 
houses,  and  lor  a  show  make  long  prayers :  the  same 
sliall  receive  greater  damnation. 

"Matt,  xxiii.  1  ;  Mark  xii.  33.  ^Matt.  xxiii.  6.  jLuke 
ix.  43.    «Matt.  xxiii.  14. 

Beware  of  the  scribes.  Take  heed  that  ye 
be  not  deceived  by  those  who  should  st^how 
you  the  way  of  salvation.  It  is  a  great 
misfortune  to  be  obliged  to  beware  of 
those  who  ought  to  be  our  rule  and  pat- 
tern. Long  robes.  The  Jews  were  requir- 
ed to  wear  a  blue  border,  or  fringe,  on 
their  outside  garments,  to  remind  them 
that  they  were  God's  people.  (Num.  xv. 
38;  Deut.  vi.  8,  xxii.  12.)  These  fringes 
the  scribes  made  exces.sively  large,  in 
order  to  impress  on  the  minds  of  the 
common  people  an  opinion  of  their  own 
holiness  and  their  great  reverence  for  the 
law.  Greetings  in  the  markets.  They  were 
fond  of  resorting  to  the  markets  and  other 
l>laces  of  public  concourse,  to  receive  the 
marks  of  deference  and  resjject,  whicth 
were  generally  given  to  men  of  rank  and 
reputation  by  the  great  body  of  the  people. 
There  was  nothing  wrong  in  receiving 
such  tokens  of  respect ;  but  to  "  love  " 
them,  to  court  them,  to  put  themselvcT  in 
the  way  of  receiving  them,  to  be  mortified 
if  they  were  withheld,  and  elated  if  they 
were  bestowed — all  this  was  not  only  in- 
dicative of  a  weak,  ill-judging  mind,  but  it 
was  also  utterly  inconsistent  with  the 
very  elementary  princi]>le  of  a  truly  good 


940 


LUKE. 


(jliaracter — supreme  regard  to  what  is  true 
and  right,  whetiier  it  pleases  men  or  not. 
(John  V.  24.)  Highest  seats  in  the  synagogues. 
The  synagogues  were  fashioned  in  imita- 
tion of  tlie  temple,  with  a  central  erection, 
supported  by  pillars,  and  a  space  surround- 
ing it.  In  the  center  of  this  a  place  was 
prepared  for  reading  the  law  and  the 
prophets — an  elevated  platform,  next  to 
which  were  the  seats  for  the  rulers,  which 
were  raised  above  the  other  seats.  The 
"highest  seats"  here  probably  refers  to 
the  highest  of  the  seats  appropriated  to 
the  rulers — the  highest  of  the  uppermost 
Beats.  It  was  not  wrong  for  the  scribes  to 
occupy  the  seats  set  apart  for  them,  but  to 
be  eager  to  get  the  most  honorable  of 
these  showed  a  vain-glorious  mind.  This 
is  self-idolatry ;  bad  anywhere,  but  espe- 
cially in  places  of  worship.  There  to  seek 
honor  to  ourselves,  where  we  come  to 
give  glory  to  God,  is  to  mock  God,  in- 
stead of  to  serve  Him.  It  savors  much  of 
pride  and  hypocrisy,  when  people  do  not 
Ciire  to  go  to  church  unless  they  can  pre- 
sent a  fine  appearance  and  make  a  figure 
there.  The  chief  rooms  at  feastft,  literally, 
the  uppermost  reclining-places  round  a 
table  at  a  feast.  Here  the  same  radical 
defect  of  character  shows  itself.     Devour 


li'idows'  houses.  This  was  done  sometimes 
by  plotting  with  the  children  to  deprive 
their  widowed  mother  of  her  estate,  and 
sometimes  by  inducing  the  widow  to  give 
up  her  estate  to  them  for  superstitious 
purposes.  Make  long  prayers.  A  religious 
rabbi  would  pray  nine  hours  a  day.  It 
was  not  the  length  of  the  prayers  which 
was  their  crime,  but  the  fact  that  they 
were  a  mere  pretense — "  for  a  show." 
Greater  damnation.  For  this  hypocrisy, 
doing  the  most  despicable  deeds  under  the 
show  of  piety,  they  should  be  the  more 
severely  punished  in  the  future  world. 
Whatever  else  we  are  in  religion,  let  us  be 
true.  However  feeble  our  faith,  hope, 
love  and  obedience  may  be,  let  us  see  to  it. 
that  they  are  real,  genuine  and  sincere. 
Let  us  abhor  the  very  idea  of  part-acting 
and  mask-wearing  in  our  Christianity. 
God  requires  "truth  in  the  inward  parts." 
The  very  first  piece  of  Christian  armor 
recommended  by  Paul  is  "truth."  (Eph. 
vi.  10.)  As  the  Bible  teaches  distinctly 
that  there  will  be  degrees  of  glory  in 
heaven,  so  it  teaches,  with  no  less  distinct- 
ness, both  here  and  elsewhere,  that  there 
will  be  degrees  of  condemnation  and 
misery  in  hell. 


1.  What  did  the  chief  priests,  scribes  and  elders  ask  Jesui  In  the  temple?  2.  How  did  He  reply  to  them  ?  3. 
What  effect  wai  produced?  4.  Explain  tlio  parable  of  the  vineyard.  5.  For  what  purpose  were  "  spies  "  sent 
forth?  6.  What  question  was  asked  of  Jesus  i:i  regard  to  giving  tribute?  7.  How  did  He  dispose  of  it?  8. 
Exjjlain  His  answer.  9.  How  did  Jesus  reply  to  the  question  of  the  Saddiioees?  10.  How  are  we  to  understand 
the  reasoning  in  verses  n-ll  ?    11.  Why  were  the  disciples  warned  to  beware  of  the  scribes  ? 


CHAPTER  XXI. 

1  Christ  cnmtn-nrl  -th  th".  poor  loid/yw.  5  Hf,  foretell'th 
til".  d-.xIra'H'UKif  th,",  tpmol'i.  and  of  the,  cUy  J;rii;aLzin  : 
2>  r/t'  xir/ii<  (il:r>  w.'iick  shall  t>^  before,  the  last  dai/.  31 
J£c  ex.hortclli  llinn  to  be  watchful. 

The  time  was  near  when  Jesus  would 
leave  the  temple,  never  to  return.  Before 
He  left  it.  He  sat  for  a  while  (Mark  xii. 
41)  in  the  court  called  the  ^'om^n's  court. 
The  inner  court  was  called  the  court  of 
Israel,  and  there  no  one  was  jiermitted  to 


sit  down,  but  in  the  women's  court  sitting 
was  allowed. 

AND  he  looked  up.  "and  saw  the  rich  men  casting 
their  gilts  into  the  treasury. 
iiMark  xii.  41.  on  which  see  notes. 

And  he  looked  up.  This  expression  con- 
veys the  idea  of  watching  attentively  for 
some  time.  Seating  Himself  in  self-pos- 
sessed repose,  He  watched  the  doings  at 
the  temple  treasury.  Saw  the  rich  men 
casting,  more   literally,  the  rich  who  were 


CHAPTER    XXI 


941 


<-((stin(/.  Tliiir  gifts  into  the  treasury — the 
■t'liest.s  which  were  placed  in  the  court  of 
the  women,  under  the  pillars  that  adorned 
the  court,  to  receive  otierings  and  contri- 
butions. 

2.  And  he  saw  also  a  certain  poor  widow,  casting  in 
thither  two  *mitPS. 

*Mark  xii.  42.  on  which  see  notes. 

A  certain  poor  u-idow.  She  is  singled  out 
from  the  whole  crowd  of  donors.  She 
maj'  have  been  one  of  those  whose  houses 
the-  proud  had  devoured,  (xx.  47.) 
She  had  to  earn  her  own  livelihood.  She 
must  have  been  a  believer  in  the  promises 
of  God,  or  she  could  not  have  presented 
a.n  acceptable  ofiering.  (Heb.  xi.  G.)  Two 
mites.  A  mite  was  the  smallest  cop])er 
coin  in  use  among  the  Jews  in  our  Saviour's 
time.  It  seems  to  have  been  a  native 
coin.  Two  made  one  Roman  quadrans, 
which  was  equal  to  the  fourth  of  an  as. 
"Ten  or  sixteen  ases  were  equal  tt>  a  denarius. 
(See  on  xx.  24.)  It  was  equal  to  the 
fifth  part  of  our  cent.  We  call  it  viite, 
from  the  French,  miete,  which  signifies  a 
crumb,  or  very  small  morsel. 

3.  And  he  said,  Of  a  truth  I  say  unto  you,  Hhat  this 
poor  widow  liatii  oast  in  more  than  they  all  :  4.  For  all 
these  have  ot'their  abundance  cast  in  unto  the  offerings 
of  God  :  but  sheof  lier  penury  hatli  cast  in  all  the  living 
that  she  had.— <>::  Cor.  viii.  2 :  see  Mark  xii.  43,  44. 

Cast  in  more  than  they  all.  IMore  in  pro- 
portion to  her  means;  more  in  the  faith 
and  love  which  j^rompted  the  gift ;  more 
in  God's  sight,  who  looks  at  the  motives 
and  the  circumstances  of  givers.  Our 
Lord  does  not  at  all  censure  or  lightly 
esteem  the  gifts  of  the  rich,  only  He  extols 
far  above  their  beneficence  the  gift  of  the 
poor  widow,  whose  offering  was  brought, 
not  like  that  of  most  of  the  Pharisees, 
from  ignoble  impulses.  Of  their  abundance. 
This  means  that  what  the  rich  gave,  they 
gave,  as  the  original  literally  signifies,  of 
their  overflow,  and  thus  hardly  felt  what 
they  contributed,  because  much  was  left 
behind.  Unto  the  ojf'erinys  is  equivalent  to 
into  the  treasury  (verse  1),  implying  the  ad- 
ditional idea  that  these  were  ofFering.s 
made  to  God.  Of  her  penury.  Both  repre- 
sentations are  substantially  the  same,  and 
mean  that  what  the  widow  gave,  she  gave 
out  of  a  store  so  small  that,  after  giving, 
nothing  seemed  to  be  left.  All  the  living 
that  she  had.  Her  offering  was  the  whole 
of  her  income  fOr  that  day,  or,  perhaps, 
the  whole  of  the  money  in  her  possession 


at  that  time.  A  person  so  poor  as  she 
would  necessarily  live  from  hand  to  mouth, 
and  2)ossess  no  capital  or  property,  except 
what  was  received  from  one  source  or 
another,  day  after  day. 

Note,  1.  Christ  is  omniscient.  He  knows 
and  observes  all  men  and  all  things — all 
we  do  in  public  and  in  private.  (Jer.  xvii. 
10;  Prov.  XV.  3;  Heb.  iv.  13.)  2.  He  ob- 
serves our  state  and  situation.  He  knew 
the  abundance  of  the  rich  men,  and  the 
poverty  of  the  widow ;  how  much  they 
had  given,  and  what  they  had  left.  3. 
He  sees  the  motives  which  lead  men  to 
perform  their  actions,  and  the  different 
motives  from  which  they  perform  the 
same  action,  whether  we  act  from  vanity 
and  hypocrisy,  or  from  love  and  zeal  for 
His  glory.  4.  We  are  to  judge  impartially 
in  cases  of  this  kind,  not  permitting  our- 
selves to  be  carried  away  to  decide  for  a 
I^erson  by  the  largeness  of  the  gift  on  the 
one  hand,  or  against  him,  by  the  smallness 
of  the  bounty  on  the  other.  5.  The 
Saviour  estimates  liberality  according  to 
the  ability  of  the  giver.  Men  judge  the 
heart  according  to  the  deeds;  the  Lord 
judges  the  deed  according  to  the  heart.  It 
is  not  said  that  He  loveth  a  liberal  giver 
but  a  cheerful  giver.  He  accepteth  the  gift 
according  to  v:hat  a  man  hath,  and  not  ac- 
cording to  what  he  hath  not.  6.  Je^us 
measures  littleness  and  greatness  by  a 
very  different  measure  from  the  measure 
of  man.  Those  actions  only  are  great  in 
His  sight  which  are  done  with  a  true 
Christian  heart.  He  looks  with  gracious 
favor  upon  the  least  offering  which  is  only 
presented  in  the  right  spirit.  He  is  now 
the  same  as  when  He  marked  the  gift  of 
one  "poor  widow"  as  attentively  as  the 
gifts  of  many  "  rich  men."  7.  There  is 
great  power  in  little  things.  Penny  clubs 
have  done  much  for  the  cause  of  Chris- 
tianity. 8.  The  poor  are  expected  to  give 
to  God  what  they  can,  trusting  in  His 
Providence,  and  looking  for  His  blessing. 
9.  If  people  would  "give  their  mite" 
really  and  literally  as  the  widow  gave 
hers,  many  would  have  to  give  far  more 
money  than  they  ever  give  now.  10.  "O, 
our  God !"  says  one,  "  the  poorest  of  us, 
Thy  servants,  have  our  two  mites  also,  a 
soul  and  a  body.    Persuade  and  enable  us 


943 


LUKE. 


to  olTer  them  both  unto  Thee.  Though 
they  are  Thine  already,  yet  Thou  wilt 
graciously  accept  them,  and  O,  happy  shall 
we  be  in  Thy  acceptation  !" 

5   11  cAnd  as  some  spake  of  the  temple,  how  it  wa.s 
adorned  with  goodlv  stones,  and  gilts,  he  said, 
cMatt.  xxiv.  1,  &c.,  on  which  see  notes  ,  Murk  xni.  1. 

The  feeling  with  which  all  Jews,  in  our 
Lord's  time,  regarded  the  temple,  was 
something  farbeyond  what  we  can  imagine 
in  the  present  day.  Goodlif  stones.  As  the 
whole  temple  was  built  with  the  greatest 
cost  and  magnificence,  so  nothing  was 
more  stupendous  than  the  uncommon 
measu're  of  the  stone.^,  some  of  which, 
particularly  those  employed  in  the  foun- 
dations, were  in  magnitude  forty  cubits, 
and  the  superstructure  was  worthy  of  such 
foundations.  A  cubit  was  aboat  twenty- 
two  inches  of  our  measure.  S:)meof  the 
scones  were  of  the  whitest  marble,  forty- 
five  cubits  long,  five  cubits  high  and  six 
broad.  "  Tlie  appearance  of  the  temple," 
says  Josrphus,  "  was  such  as  to  strike  the 
mind,  and  astonish  the  sight.  For  it  was 
on  every  side  covered  with  solid  plates  of 
gold,  which  reflected,  when  the  sun  rose 
upon  it,  such  a  strong  and  dazzling  efful- 
gence, that  the  eye  could  not  sustain  its 
radiance.  At  a  distance,  it  appeared  a 
huge  mountain  covered  with  snow.  For 
where  the  plates  of  gold  were  not,  it  was 
extremely  white  and  glistening."  Tacitus 
describes  it  as  "  of  immense  opulence." 
Gifts,  which  persons  had,  in  gratitude  for 
deliverance  from  imminent  dangers  or 
from  respect  to  the  building,  hung  on  the 
walls  and  pillars.  The  hanging  up  of 
consecrated  gifts  in  their  temples  was  com- 
mon amiag  the  ancients. 

6.  A^  for  thes°  things  which  ye  behold,  the  days  will 
come  in  the  which  dtliere  shall  not  b,»  let  one  stone 
upon  another,  that  shall  not  be  thrown  down. 

-fl.nke  xix.4t;  1  Kings  ix.  7,  9;  Isa.  Ixiv.  10,  11;  Jer. 
vii.  11,  14.    See  on  Matt.  xxiv.  2,  &c. 

This  prediction  will  strike  us  the  more, 
if  wo  bear  in  mind  that  these  huge  stones 
were  bound  together  with  lead,  and  fas- 
tened with  strong  iron  cramps.  Josephns 
says,  "  Cfesar  gave  orders  that  they  should 
now  demolish  the  whole  city  and  temple, 
except  the  three  towers,  Phaselus,  Hippi- 
cus  and  M  iriamne,  and  a  part  of  the  west- 
ern wall,  and  these  were  spared,  but,  for 
all  the  rest  of  the  wall,  it  was  laid  so  com- 
pletely even  with  the  ground,  by  those 
who  dug  it  up  from  the  foundation,  that 


there  was  left  nothing  to  make  those  that 
came  thither  believe  it  had  ever  been  in- 
habited."    (See  on  xix.  44.) 

It  is  a  very  common  practice  in  the  pro- 
phetic writings,  to  carry  on  two  subjects 
together,  a  principal  and  a  subordinate 
one.  In  Isaiah,  there  are  no  less  than 
three  subjects,  the  restoration  of  the  Jews 
from  Babylonish  captivity,  the  call  of  the 
Gentiles  to  the  Christian  covenant,  and 
the  redemption  of  man  by  the  Messiah^ 
which  are  frequently  adumbrated  under 
the  same  figures  and  images,  and  are  so 
blended  and  interwoven  together,  that  it 
is  extremely  difficult  to  separate  them  from 
each  other.  In  the  same  manner,  our 
Saviour  seems  to  hold  out  the  de.struction 
of  Jerusalem,  which  is  His  principal  sub- 
ject, as  a  type  of  the  dissolution  of  the- 
world,  which  is  the  under-part  of  the  rep- 
resentation. By  thus  judiciously  mingling 
these  two  important  catastrophes.  He  gives 
at  the  same  time  a  most  interesting  admo- 
nition to  His  immediate  hearers,  the  Jews, 
and  a  most  awful  lesson  to  all  His  future 
disciples,  and  the  benefit  of  His  predic- 
tions, instead  of  being  confined  to  one  oc- 
casion, or  to  one  people, isby  thisadmirable 
management  extended  to  every  subsequent 
period  of  time,  and  to  the  whole  Christian 
world.  Learn  hence,  1.  That  sin  has  laid 
the  foundation  of  ruin  in  the  most  flourish- 
ing cities  and  kingdoms;  Jerusalem,  the 
glory  of  the  world,  is  here  by  sin  threat- 
ened to  be  made  a  desolation.  2.  That  the 
threatenings  of  God  are  to  be  feared,  and 
shall  be  fulfilled,  whatever  apparent  im- 
probabilities there  may  be  to  the  contrary. 
'Tis  neither  the  temple's  strength  nor 
beauty  that  can  oj^pose  or  withstand  God's 
power. 

7.  And  they  asked  him,  saying.  Master,  bnt  when- 
shall  these  things  be?  and  what  sign  willlhere  6e  whea 
these  things  shall  come  to  pass  ? 

See  on  Matt.  xxiv.  3. 

The  disciples  inquired  concerning  two 
things:  L  The  precise  time  of  the  ap- 
proaching catastrophe.  2.  The  sign  of  it. 
Our  Lord  answered  only  the  last  question, 
while  He  in  reference  to  the  first  gave  to 
them  only  general  intimations.  (Comp. 
Matt.  xxiv.  34-36.)  The  signs  which  He 
gives  are  at  the  same  time  of  such  a  nature 
that  they,  in  fact,  are  only  to  be  seen  pre- 
cursorily  at  the  destruction  of  Jerusalem, 


CHAPTER    XXI 


943 


but  will  ai^pear  decisively  and  in  their  full 
force  only  at  the  end  of  the  world.  llapi)y 
were  it  if  we  were  as  anxious  to  obey  the 
declaration  of  God's  revealed  will,  as  we 
are  to  pry  into  the  counsels  of  Plis  secret 
will. 

8.  And  he  said,  «Take  lieed  that  ye  be  not  deceived  ; 
for  m  my  shall  comu  in  my  name,  saying,  I  am  Cln-ist ; 
*aiHi  the  tiniedraweth  near:  go  ye  not  thereioro  aller 

•M  ilt.  X viv.  1 :  Mark  xiii.  5  :  Eph.  v.  I! ;  2  Thes.  Ji.  3. 
*Or,  and,  The  time.    Matt.  iii.  2  and  iv.  17. 

Take  heed,  &c.  The  disciples,  it  is  prob- 
able, believed  that  the  time  when  Jerusa- 
lem would  be  destroyed  would  be  the  end 
of  the  world.  Our  Lord,  therefore,  wishing 
first  of  all  to  set  them  right  upon  that 
point,  warned  them  that  no  future  false 
Christ  should  tempt  them  to  believe  that 
His  .second  advent  had  arrived.  This 
caution  is  very  .significant.  The  mistakes 
that  have  been  made  about  the  fulfillment 
of  prophecy,  in  every  age  of  the  Church, 
have  been  many  and  great.  In  our  own 
day  we  see  some  persons  putting  a  literal 
meajiingon  figurative  prophecy,  and  others 
putting  a  figurative  meaning  on  literal 
prophecy.  Amidst  this  tangled  maze  of 
discordant  opinions  we  need  greatly  the 
solemn  warning  of  our  Lord,  "Take  heed 
that  ye  be  not  deceived."  For  many  shall 
come  in  my  name,  &c.  This  part  of  the 
prophecy  began  soon  to  be  fulfilled.  The 
time  draweth  near,  i.  e.,  the  time  of  the  Mes- 
sianic kingdom.  These  are  the  words  of 
the  false  Christs.  How  much  were  they 
like  the  enthusiasts  and  ftuiatics  who  have 
in  our  day,  at  different  times,  filled  the 
whole  land  with  their  predictions  of  an 
immediate  end  of  the  world!  Go  ye  not 
therefore  after  ^/ion— become  not  their  fol- 
lowers, countenance  not  their  schemes. 

9.  But  f  when  ye  shall  hear  of  wars  and  commotions, 
be  not  terr:  iied  :  'or  these  things  must  first  come  to  pass  ; 
but  the  en  I  U  no„  v,-  and  by. 

'Ps.  xxvii.  1,  3:  i'rov.  lil.  25,  2fi;  Isa.  li.  12,  13. 

That  there  were  wars  and  great  disturb- 
ances during  the  interval  of  forty  years, 
appears  from  all  the  historians  of  that 
period,  especially  Josephus.  To  relate  the 
particulars  would  be  to  transcribe  a  great 
part  of  the  history  of  the.  Jewish  wars. 
Bat  the  end — the  end  of  the  Jewish  State. 
By  and  by.  This  phrase,  which  by  a  sin- 
gular reverse  of  meaning  now  signifies 
after  a  while,  meant,  in  the  old  English  of 
our  translators,  immediately. 


10.  BThen  said  he  unto  them,  Nation  shall  rise  against 
nation,  and  kingdom  against  kingdom. 

(Malt.  ,\xiv.  7,  on  which  .see  noie.s. 

Nation against  nation.  This  por- 
tended the  dissensions,  insurrections  and 
mutual  slaughter  of  the  Jews,  and  those 
of  other  nations  who  dwelt  in  the  same 
cities  together,  as  particularly  at  Cesarea, 
where  the  Jews  and  Syrians  contended 
about  the  right  of  the  city,  which  conten- 
tion proceeded  so  far  that  about  twenty 
thousand  Jews  were  slain,  and  the  city 
was  cleared  of  the  Jewish  inhabitants. 
Kingdom  against  kingdom.  This  portended 
the  open  wars  of  different  tetrarchies  and 
provinces  against  one  another,  as  that  of 
the  Jews  who  dwelt  in  Peraia  against  the 
people  of  Philadelphia,  concerning  their 
bounds,  while  Cuspius  Fadus  was  procura- 
tor, and  that  of  the  Jews  and  Galileans 
against  the  Samaritans,  for  the  murder  of 
some  Galileans  going  up  to  the  feast  at 
Jerusalem,  while  Cumanus  was  procurator, 
and  that  of  the  whole  nation  of  the  Jews 
against  the  Romans  and  Agrippa,  and 
other  allies  of  the  Roman  empire. 

11.  And  great  earthquakes  shall  be  in  divers  places, 
and  lamines,  and  pestilences ;  and  fearful  sights  and 
great  signs  sliall  Miere  be  from  heaven. 

See  on  Matt.  xxiv.  7. 

In  the  time  of  Claudius  and  Nero  there 
were  great  earthquakes  at  Smyrna,  Mile- 
tus, Chios,  Samos,  Laodicea,  Hierapolis 
and  Colosse,  in  Crete  also,  and  Campania, 
and  one  at  Rome  in  the  reign  of  Galba.  In 
Judea,  likewise,  there  were  judgments  of 
the  same  kind.  Famines.  It  is  evident 
from  Josephus,  as  well  as  Eusebius,  Sue- 
toniusand  several  other  profane  historians, 
that,  in  addition  to  earthquakes,  there 
were  famines  and  pestilences  in  divers 
places.  And  fearful  siglUs,  &c.  Josephus 
enumerates  a  great  variety  of  astonishing 
signs  and  prodigies,  which  he  says  preceded 
the  calamities  that  impended  over  the 
Jews,  and  which  he  expres.sly  affirms,  in 
perfect  conformity  to  our  Saviour's  predic- 
tion, were  signs  manifestly  intended  to 
forebode  their  approaching  destruction. 
This  account  is  confirmed  by  the  Roman 
historian  Tacitus,  who  says  that  many 
prodigies  liappened  at  that  time;  armies 
appeared  to  be  engaged  in  the  sky,  arms 
were  seen  glittering  in  the  air,  the  temple 
was  illuminated  with  flames  issuing  from 
the  clouds,  the  doors  of  the  temple  sua- 


944 


LUKE, 


deiily  burst  open,  and  a  voice  more  than 
human  was  heard,  "that  the  gods  were 
departing,"  and  soon  after  a  great  motionas 
if  they  were  departing.  War,  pestilence 
and  famine  are  judgments  and  calamities 
inflicted  by  God  upon  a  sinful  people  for 
their  contempt  of  Christ  and  Gospel  grace. 

V2  iiBut  before  all  th&se,  they  shall  lay  their  hands 
on  vou,  and  persecute  you,  deli%-ering  you  up  to  the 
synagogues,  and  'into  prisons,  jbeing  brouglit  before 
kiuETS  and  rulers  ^t'oT  my  name's  sake. 

I'l&ark  xiii.  9:  Kev.  ii.  10.  'Acts  iv.  3,  v.  18  and  xvi. 
24.    JAets  XXV.  i3.    ''1  Peter  ii.  13. 

Before  all  these — before  all  these  events 
and  ominous  sights.  Our  Lord  here  ap- 
pears to  have  a  special  reference  to  the 
persecutions  undergone  by  the  early  Chris- 
tians between  the  time  of  His  ascension 
and  the  destruction  of  Jerusalem.  There 
is  a  noticeable  climax  in  the  indicated 
persecutions.  Every  circumstance  here 
mentioned  was  minutely  and  exactly  veri- 
fied in  the  sufferings  of  the  Apostles  and 
disciples.  We  learn  from  the  Acts  of  the 
Apostles,  that  the  lives  of  the  Apostles 
were  one  continued  scene  of  affliction  and 
distress  of  every  kind.  They  were  im- 
prisoned, beaten,  brought  before  councils, 
and  sanhedrims,  and  kings,  such  as  Herod, 
Agrippa  and  the  Roman  emperor,  for  the 
sake  of  Christ,  that  is,  for  being  called  by 
His  name.  Most,  if  not  all  of  them,  ex- 
cept John,  suffered  violent  deaths  from  the 
hands  of  their  enemies  before  the  Romans 
beleaguered  Jerusalem. 

13.  And  nt  shall  turn  to  you  for  a  testimony.  14. 
•"Settle  if  therefore  in  your  hearts,  not  to  meditate  be- 
fore what  ye  shall  answer:  15.  For  I  will  give  you  a 
mouth  and  wisdoni,  nwhich  all  your  adversaries  shall 
not  be  able  to  gainsay  nor  resist.  16.  "And  ye  shall  be 
betrayed  both  by  parent?,  and  brethren,  and  kinsfolk, 
and  friends:  and  v.iome  of  you  shall  they  cause  to  be 
put  to  death.  17.  And  <iye  shall  be  hated  of  all  men  for 
mv  name's  sake. 

iPhil.  i.  aS;  2  Thes.  i.  5.  n>Matt.  x.  19:  Mark  xiii.  11 : 
Luke  xii.  U.  "Acts  vi.  10.  »Mi.  vii.  6;  Mark  xiii.  12. 
pActs  vii.  59  and  xil.  2.    qMatt.  x.  22. 

To  you  for  a  testimony.  This  means  either 
that  their  persecutions  would  prove  an 
evidence  of  the  truth  of  Christianity,  or 
that  they  would  be,  in  the  judgment  day, 
a  testimony  to  their  faithfulness  in  behalf 
of  Christ. 

The  Apostles  being,  in  general,  persons 
of  ordinary  education,  and  wholly  unac- 
quainted with  the  laws  of  the  different 
countries  whither  they  were  to  go,  and 
with  the  forms  of  their  courts,  might  have 
been  painfully  anxious  at  the  thought  of 
appearing  before  kings  and  rulers,  and 
other  persons  of  distinction,  and  might 


have  feared  lest,  in  their  agitation,  they 
should  be  betrayed  into  some  impropriety 
of  language  or  behavior  by  which  the 
cause  of  the  Gospel  might  be  injured.  Our 
Lord,  therefore,  bade  them  renounce  all 
earthly  tempers  and  human  ingenuity, 
and  cast  themselves  in  simple  depend- 
ence on  His  aid.  He  would  give  them  a 
mouth  to  utter,  and  wisdom  in  the  mat'io;- 
of  utterance.  None  but  One  who  was 
very  God  could  have  made  such  a  promise 
as  this. 

Ye  shall  he  betrayed,  &c.  We  learn  from 
Tacitus,  that  Christians  were  delivered  up 
by  their  parents,  brethren,  kinsfolk, 
friends;  from  Josephus,  that  contention 
sprang  up  in  their  very  houses,  and  that 
the  Idumeans  slew  many  of  their  own 
kindred,  and  from  the  Scripture,  that  the 
Jews  persecuted  those  of  their  own  country . 
(1  Thes.  ii.  15.) 

Of  all  men,  that  is,  of  all  men  out  of  the 
Christian  community.  Tacitus,  the  Roman 
historian,  says,  like  a  true  pagan, _  that 
"  the  Christians  were  convicted  of  enmity 
to  the  human  race  " — Jews  hated  them  as 
revolters  from  their  own  religion.  Pagans 
could  tolerate  each  other,  and  respect  and 
worshij)  each  other's  gods.  But  the  Chris- 
tians abhorred  all  paganism,  and  so  all 
pagans  abhorred  them ;  thus  Christians 
were  hated  of  all  men,  whether  Jews  or 
Gentiles.  For  my  name's  sake.  For  your 
attachment  to  me  and  my  cause.  (See 
Rom.  viii.  35-37 ;  1  Cor.  iv.  9,  10  ;  2  Cor. 
xi.  23-29 ;  Heb.  x.  32-34.) 

18.  'But  there  shall  not  a  hair  of  your  head  perish.  19. 
In  your  patience  posse.ss  ye  your  souls.  '20.  »And  when 
ye  shall  see  Jerusalem  compa-ssed  with  armies,  then 
know  that  the  desolation  thereof  Is  nigh.  21.  Then  let 
them  which  are  in  Judea  flee  to  the  mountains :  and  let 
them  which  are  in  the  midst  of  it  depart  out;  and  let 
not  them  that  are  in  the  countries  enter  thereinto.  22. 
For  these  be  the  days  of  vengeance,  that  <all  things 
wliich  are  written  may  be  fulfilled. 

rMatt.  X.  30.  "Matt.  xxiv.  15;  Mark  xiii.  14.  'Dan. 
ix.  26,  27.    Zech.  xi.  1. 

But,  literally,  and  (notwithstanding  this 
universal  and  deadly  opposition),  a  hair 
from  your  head  shall  not  be  lost.  A  strong 
proverbial  expression,  indicating  that  they 
should  be  inviolable  upon  earth  so  long  as 
they  were  necessary  for  the  service  of  the 
Lord;  and  that  life  and  happiness,  in  the 
higher,  truer  sense,  would  not  be  afiected 
in  the  least  by  these  temporal  persecu- 
tions. 

In  your  patience,  &c.  Be  calm  and  serene, 


CHAPTER   XXI, 


945 


masters  of  yourselves,  and  superior  to  ull 
unreasonable  and  disquieting  passions, 
trusting  in  God,  and  waiting  the  j)erforni- 
ance  of  His  promises.  By  keeping  the 
government  of  your  spirits,  you  will  both 
avoid  niuc!h  misery,  and  guard  the  better 
against  all  dangers.  There  are  three  de 
grees  of  Christian  patience:  1.  Silent  sub- 
mission to  God's  will.  2.  A  thankful  ac- 
ceptation of  God's  fatherly  rod.  3.  Serious 
cheerfulness  under  sorrowful  dispensa- 
tions. This  patience  gives  us  the  possession 
of  ourselves. 

When  ye  shall  see  Jerusalem  compassed  with 
armies.  Luke  here  explains  the  language 
of  the  prophet  Daniel, and  that  of  the  other 
Evangelists.  (Matt.  xxiv.  15;  Mark  xiii. 
14.)  The  same  general  idea  of  an  array 
of  the  idolatrous  ensigns  of  Rome  against 
the  devoted  city  is  referred  to  in  both 
forms  of  expression.  The  desolation  thereof, 
i.  e.,  the  process  of  its  desolation. 

In  Judea.  In  the  heart  of  the  i)opulation. 
Flee  to  the  mountains.  Lonesome  and  inac- 
cessible retreats,  to  which  an  army  could 
not  follow  them.  There  is  a  commenda- 
tion of  a  hasty  flight  as  the  only  means  of 
deliverance.  I)i  the  77udst  of  it,  i.  e.,  Jerusa- 
lem. Countries,  i.  e.,  the  open  country,  or 
fields  round  about  the  city.  These  kind 
admonitions  were  not  lost  upon  the  disci- 
ples. Ecclesiastical  history  informs  us  that 
no  Christiano  perished  in  the  siege  of 
Jerusalem. 

Days  of  vengeance.  Not  days  in  which  the 
one  people  takes  vengeance  on  the  disobe- 
dience and  refractoriness  of  the  other 
people,  but  in  which  God  accomplishes 
His  judgment  upon  His  enemies.  May  be 
fulfilled.  Our  Lord  thus  declares  that  the 
fall  of  the  city  and  the  temple  was  already 
prophesied  in  the  Old  Testament.  (See 
Lev.  xxvi.  14-40;  Dent.  iv.  25-28,  xxviii. 
49-67;  Ps.  Ixix.  22-28;  Dan.  ix.  25-27; 
Zech.  xi.  1-3;  Mai.  iv.  1.) 

23  "But  woe  unto  them  that  are  with  child,  and  to 
tliem  that  give  suck.  Ill  tliose  days!  for  there  shaU  he 
great  distress  in  tlie  land,  and  wrath  upon  this  people. 
24.  And  they  shall  iall  by  the  edge  of  the  sword,  and 
shall  be  led  away  captive  into  all  nations:  and  ii"erusa- 
le;n  shall  be  trodden  down  of  the  Crentiles,  ^until  Uie 
times  of  the  G  -ntiles  be  fulfilled. 

"Matt.  xxiv.  19.    'Dan.  ix.  27  and  xii.  7 ;  Rom.  ii.  ij. 

This  is  not  an  imprecation,  but  a  bitter 
lamentation,  in  which  the  compassion  and 
sympathy  of  the  Saviour  expresses  itself. 
Sad  would  it  be  for  those  who,  in  such  a 


time  of  terror  and  distress,  had  any  natural 
impediments  to  obstruct  their  flight.  In 
the  land,  i.  e.,  Judea.  Great  distress.  The 
anguish  and  suilering  brought  upon  the 
l)eople  by  the  siege  was  terrible.  Although 
the  seat  of  war  was  eventually  and  finally 
transferred  to  the  city  of  Jerusalem,  yet 
the  whole  land  had  previously  been  over- 
run by  the  Roman  soldiery,  and  suffered 
the  most  dreadful  calamities. 

Fall  by  the  edge  of  the  sicord.  Josephus 
computes  the  number  of  those  who  per- 
ished in  the  siege  at  eleven  hundred  thousand, 
besides  those  who  were  slain  in  other 
I)laces.  Shall  be  led  anxiy  captive  into  all 
nations.  The  mmiber  of  the  Jews  taken 
by  the  Romans  during  the  war  amounted 
to  about  ninety-seven  thousand,  besides 
eleven  thousand  who  were  either  starved 
through  neglect,  or  starved  themselves 
through  Bullenness  and  despair.  Some  of 
the  youngest  and  handsomest  were  sent  to 
Rome  to  adorn  the  triumph  of  Titus; 
n.iany  were  distributed  to  the  several  cities 
of  Syria,  v/here  they  perished  in  the 
theaters,  being  comjjelled  to  fight  with 
wild  beasts,  and  to  engage  in  mortal  com- 
bats with  each  other.  The  remainder  of 
those  above  seventeen  years  of  age  were 
sent  to  labor  in  the  Egyptian  mines,  and 
those  under  that  age  were  sold  for  slaves. 
And  Jerusalem  shall  be  trodden  down  of  the 
Gentiles.  Their  city  has  remained  for  the 
most  part  in  a  state  of  ruin  and  desertion, 
from  its  destruction  by  the  Romans  to  the 
present  time,  and  never  has  been  under 
the  government  of  the  Jews  theiiK-eives, 
but  oppressed  and  broken  down  by  a  suc- 
cession of  foreign  masters,  the  Romans, 
the  Saracens,  the  Franks,  the  Mamalukes, 
and  the  Turks.  Until  the  times  of  the  Gen- 
tiles hefulfdled.  The  times  of  the  Gentiles 
will  be  fulfilled  when  Israel  is  gathered 
into  the  Christian  Church.  (Rom.  xi.  26.) 
Until  that  time  Jerusalem  shall  continue 
to  be  subjugated  and  debased,  but  theii  God 
will  look  again  with  favor  upon  His  long- 
rejected  people,  and  restore  them  to  the 
spiritual  rights  and  immunities  of  which 
thoy  had  so  long  been  deprived.  Jerusa- 
lem will  cease  to  be  trodden  down,  and 
recover  her  ancient  glory.  Then  shall 
there  be  one  Shepherd  and  one  fold,  and 
the  Lord  alone  shall  be  exalted  in  that 


946 


LUKE. 


day.  It  cannot  but  seem  probable  to  every 
reflecting  mind  that  the  Jewish  race  is 
preserved  for  some  great  and  providential 
reason. 

25.  ^  7And  there  shall  be  signs  in  the  sun,  and  in  the 
moon,  and  in  the  stars ;  and  upon  the  earth  distress  of 
natiouj,  with  perplexity  ;  tlia  sea  and  the  waves  roar- 
ing: 

jMatt.  x.xiv.  29,  on  which  see  notes;  Markxiii.  24;  2 
Peter  iii.  10,  12. 

The  prophecy,  from  this  verse  down  to 
the  end,  describes  tlie  hast  days  of  the 
world,  the  coining  of  Jesus  Christ  for  the 
judgment,  the  circumstances  which  will 
attend  that  coming,  and  the  duties  which 
the  prospect  of  it  entails  on  all  Christians. 
Sigyisinthesiin  ....  moon  ....  stars.  By 
some,  these  are  regarded  as  figurative  ex- 
pressions. There  is,  however,  no  good 
reason  for  doubting  that  they  will  receive 
a  literal  fulfillment.  The  frame  of  nature 
was  convulsed  when  the  law  of  God  was 
given  at  Sinai,  and  when  Christ  died  on 
the  cross.  It  was  known,  even  from  the 
Old  Testament,  that  fearful  signs  in  the 
realm  of  nature  would  herald  the  day  of 
the  Lord.  (See  Jer.  iv.  23 ;  Joel  ii.  30,&c.) 
It  may  well,  therefore,  be  expected  tliat 
Christ's  return  to  judge  the  world  will  be 
accompanied  with  cosmic  revolutions. 
And  upon  the  earth  distress  of  nations,  &c. 
As  in  the  animal  world  important  altera- 
tions in  the  atmosphere  are  instinctively 
perceived,  as  often  an  inexplicable  presen- 
timent of  a  terrible  calamity,  whose  break- 
ing in  is  feared,  makes  even  the  most 
courageous  pale  with  terror,  so  does  our 
Lord  give  us  to  expect  that  an  obscure 
presentiment  of  a  great  event,  shortly  be- 
fore His  coming,  will  produce  in  many  a 
heart  "  oppressive  anguish."  The  "  roar- 
ing of  tlie  sea  and  waves,"  as  it  seems  ex- 
cited from  its  lowest  depths,  and  surges 
with  tempestuous  violence,  will  remind 
even  those  who  do  not  live  in  expectation 
of  the  judgment,  of  terrible  things,  never- 
theless, which  are  about  to  come  upon  the 
earth,  while  the  evil  conscience  testifies 
to  them  that  they  have  the  worst  to  ex- 
pect therefrom,  and  they  feel  at  a  loss 
what  to  do  in  order  to  avert  impending 
ruin. 

26.  Men's  hearts  failing  them  for  fear,  and  for  looking 
after  those  things  which  are  coming  on  the  earth  :  'for 
the  powers  of  heaven  shall  be  shaken.— ^Matt.  xxiv.  29. 

Failing  than.  The  original  signifies  "to 
faint  from  fear,  to  become,  not  dead,  but 


as  if  dead."  For  looking  after,  i.  e.,  through 
fearful  apprehension  of  still  greater  calam- 
ities. On  the  earth.  The  Greek  word  so 
translated,  in  all  the  other  fourteen  places 
in  the  New  Testament  where  it  is  used,  is 
rendered,  "  the  world."  For  the  powers  of 
heaven  shall  he  shaken.  This  indicates,  prob- 
ably, a  disturbance  for  the  time  of  the 
fixedness  of  the  planetary  system. 

27.  And  then  shall  they  see  the  Son  of  man  »coming 
in  a  cloud  witli  power  and  great  glory. 

i'Matt.  xxiv.  30,  on  which  see  notes ;  Rev.  i.  7  and  xiv. 
14. 

The  signs  above  referred  to  are  the  ef- 
fects of  Christ's  coming,  and  hence  there 
is  no  contradiction  here  of  the  rej^eated 
declaration  that  the  coming  will  be  with- 
out warning,  and  sudden.  See  the  Son  of 
man  coming  in  a  cloud,  with  power  and  great 
glory.  The  appearance  of  Jesus  will  be 
visible  to  all.   "  Every  eye  shall  see  Him." 

28.  And  when  these  things  begin  to  come  to  pass, 
then  look  up,  and  lift  up  your  heads ;  for  i>your  redemp- 
tion drawetli  nigh.— bRom.  viii.  19-23. 

We  have  in  this  verse  a  parallel  between 
the  events  predicted  as  preceding  the 
destruction  of  Jerusalem,  and  those  to  go 
before  the  world's  judgment.  When  the 
former  events,  however  ominous  of  evil, 
and  however  depressing  and  distressing, 
began  to  occur,  Christ's  disciples  were  to 
be  no  longer  dejected  and  alarmed,  but  to 
be  cheerful  and  joyfully  expectant,  for 
under  His  protection  their  deliverance 
from  the  horrors  and  carnage  which  ac- 
companied the  siege  of  the  city  was  at 
hand.  When  the  latter  events  occur, 
which  are  to  precede  the  judgment,  and 
on  which  Ihe  world  shall  gaze  with  help- 
less terror,  believers  are  to  rouse  them- 
selves to  joyful  expectation,  for  their 
complete  deliverance  from  the  power  and 
consequences  of  sin  is  just  about  to  take 
place.  The  heads  which  hitherto  had 
often  been  bowed  under  all  manner  of 
misery  and  persecution,  must  then  be 
lifted  up.  (Comp.  Rom.  viii.  19 ;  James  v. 
8.) 

29.  cAnd  he  spake  to  them  a  parable,  Behold  the  fig 
tree,  and  all  the  trees ;  30.  When  they  now  shoot  Jbrth, 
ye  see  and  know  of  your  own  selves,  that  summer  is 
how  nigh  at  hand.  31.  So  likewise  ye,  when  ye  see 
these  things  come  to  pass,  know  ye  that  the  kingdom 
of  God  is  nigh  at  hand.— cMatt.  xxiv.  32 ;  Mack  xiii.  28. 

This  comparison  was  designed  by  our 
Lord  to  show  that  the  signs  of  which  He 
had  spoken  were  as  indubitable  precursors 
of  the  appearance  of  the  Son  of  man,  as 


CliAi'lEK   XXI 


947 


the  Bprouting  of  the  tig  tree,  and  other 
trees,  was  an  indication  of  tiie  approach 
of  summer.  Wlioever  sees  tlie  one, 
knows  tiien  of  himself  that  tlie  otlier  is  at 
hand.  As  in  tlie  kingdom  of  nature,  so  in 
the  kingdom  of  Providence,  there  is  a 
sequence  of  one  event  on  another. 

Come  to  pass,  literally,  coming  to  pass. 
Know  ye,  &c.  Our  Lord  here  teaches  that 
His  kingdom  will  not  be  nigh  at  hand 
until  afier  a  period  of  fearful  wars  and 
tribulation. 

32.  Verily  I  say  unto  you,  This  generation  shaJl  not 
pa.is  away,  till  all  be  I'uUilleci.  33.  ^Heaven  and  earth 
sliall  pas-i  away :  but  -ny  words  siiall  not  pass  away. 

"iMatt.  x.tiv.  3i. 

Commentators  widely  differ  as  to  the 
meaning  of  this  dithcult  verse.  It  would 
only  be  perplexing  to  state  the  numerous 
and  various  interpretations  it  has  received. 
Its  true  signification  appears  to  be,  *'  This 
generation  shall  not  pass  away  without 
the  beginning  of  the  end  of  the  world, 
here  foretold  you,  having  come  to  pass,  in 
the  actual  destruction  of  Jerusalem."  The 
justness  of  this  interpretation  is  rendered 
the  more  probable  if  we  connect  the  verse 
with  the  first  question  in  verse  7,  which 
referred  to  the  destruction  of  the  temple. 
Jerusalem  was  taken  A.  D.  70,  or  forty 
years  after  this  prediction.  It  was,  there- 
fore, within  the  lifetime  of  many  then 
living. 

Heaven  and  earth,  <kc.  This  was  a  pecu- 
liarly strong  and  .solemn  mode  of  declaring 
the  certainty  of  the  whole  prophecy  being 
fulfilled.  The  words  evidently  reach  far 
beyond  the  destruction  of  the  Jewish  State. 
The  heavens  were  to  pass  away  like  a 
scroll  at  our  Lord's  coming.  But  His 
word  was  to  stand  forever.  Nothing  could 
prevent  its  being  accomplished.  Possibly 
there  is  an  allusion  to  the  new  heavens 
and  new  earth  which  are  to  succeed  the 
destruction  of  the  earthly  economy. 

St.  V  And  Hake  heed  to  yourselves,  lest  at  any  time 
your  hearts  be  overcharged  with  surfeiting,  and  drunk- 
ennes:*,  and  cares  of  this  life,  and  so  that  day  come  upon 
yoa  un."<.wares. 

eRouj.  xiii.  13 ;  1  Thes.  v.  6 ;  1  Peter  iv.  7. 

Having  disclosed  as  much  as  He  thought 
fit  with  respect  to  His  departure  and  re- 
turn, our  Lord  now  teaches  how  His 
disciples  ought  to  act  during  His  absence. 
Hearts.  The  heart  is  the  part  which  the 
Christian  must  guard,  if  he  would  live 
'eady  to  meet  Christ.   Overcharged,  literal!  v 


made  heavy,  which  is  generally  one  of  the 
hateful  consequences  of  intemperance  in 
eating  or  drinking.  And.  cares  of  this  life, 
anxious  cares  about  visible  and  temporal 
things,  and  the  inordinate  pursuit  of  them. 
The  former  constitute  the  temptation  of 
those  given  to  their  pleasures ;  these, 
the  temptation  of  men  of  business  in 
acquiring  or  possessing  riches.  Unawares 
— sudden,  unexpected,  unforseen.  Do  not 
make  an  improper  use  even  of  lawful 
things  ;  do  not  make  this  earth  your  por-^ 
tion  ;  expect  its  dissolution  and  prepare  to 
meet  your  God. 

35.  For  fas  a  snare  shall  it  come  on  all  them  that  dwell 
on  the  faceot  the  whole  earth. 
>'l  Thes.  V.  2 ;  2  Peter  iii.  10 ;  Rev.  iii.  3  and  xvi.  15. 

Here  is  an  announcement  of  the  sud- 
denness and  unexpectedne.ss  of  our  Lord's 
coming.  A  snare  has  a  three-fold  property, 
to  catch  suddenly,  to  hold  surely,  to 
destroy  certainly.  The  destruction  of 
Jerusalem  was  not  a  sudden  but  a  very 
5I0W,  long-fore.seen,  well-forewarned  event. 
But  Christ's  coming  to  judgment  shall  be 
as  the  falling  of  a  trap  upon  a  thoughtless 
bird  or  animal,  in  which  it  finds  itself 
inextricably  taken.  On  all  them  that  dwell, 
&c.,  literally,  that  are  sitting,  but  the  ad- 
ditional idea  of  carnal  ease  and  security  is 
also  conveyed.  They  are  to  be  taken  at 
once,  as  soon  as  the  snare  is  sprung  upon 
them.  (See  Amos  vi.  1-16  ;  Jer.  xxv.  29  ; 
Rev.  xviii.  7,  8.) 

36.  ffWatch  ye  therefore,  and  hprav  always,  that  ye 
may  beaccounted  worthy  to  escape  ail  these  things  that 
shall  come  to  pass,  and  'to  stand  before  the  Son  of  man. 

eMatt.  xxiv.  42  and  xxv.  13,  on  which  see  notes ;  Mark 
xiii.  33.    •> Luke  xviii.  1.    'Ps.  i.  5;  Eph.  vi.  13. 

This  is  the  general  conclusion  of  all  that 
precedes.  Wairk  iir  therefore,  guard  against 
ever}'  temptation  to  negligence  and  sin. 
The  uncertainty  of  the  event  requires  an 
unremitting  vigilance.  And  pray  aJvays, 
i.  e.,  continually,  or,  be  always  in  a  prayer- 
ful frame  of  mind.  That  ye  may  he  accounted 
worthy,  n.  >t "  become  worthy,"  but  regarded 
as  worthy,  through  the  mercy  and  grace 
of  God.  10  escape  all  these  things,  &c.  Here, 
as  in  verse  32,  the  premonitions  of  Christ's 
coming  a:  3  considered  exclusively  on  their 
terrifying  side.  To  escape,  is  not  to  be 
carried  away  by  persecutions,  brought  to 
apostasy  by  misleaders,  or  robbed  of  cour 
age  by  trial.  And  to  stand  before  the  Son  of 
man,  i.  e,,  before  His  throne,  with  courage 


948 


LUKE 


and  acceptance,  acquitted  and  approved, 
in  order  to  view  Him,  to  serve  Him,  and 
to  glorify  Him.  Tliis  "standing"  is  not 
only  the  beginning,  but  also  the  substance, 
of  the  highest  happiness,  the  opposite  of 
which  is  described,  Ps.  i.  5;  Nahum.  i.  6; 
Rev.  vi.  16,  17. 

37.  kAnci  in  tlie  day  time  he  was  teaching  in  the  tem- 
ple ;  and  UU  niglit  he  went  out,  and  abode  in  the  mount 
that  is  called  the  mount  olOlives. 

kJoliu  viii.  1,  2.    iLiuke  xxii.  39. 

This  appears  to  relate  to  the  four  last 
days  of  Clirist's  life  already  mentioned.  In 
the  temple,  where  the  people  would  naturally 
assemble  for  religious  instruction.  At  night 
he  loent  out,  &c.  He  taught  all  day  in  the 
temple,  and  in  the  evening  withdrew,  and 
lodged  with  hospitable  friends  in  Bethany, 
a  village  on  the  south-east  side  of  the 
Mount  of  Olives,  about  two  miles  from 
Jerusalem.  This  was  done  that  He  might 
not,  at  night,  fall  into  the  hands  of  His 
enemies,  who  had  now  fully  resolved  to 
effect  His  death,  and  who  were  afraid  to 
attack  Him  in  the  midst  of  His  followers 
by  day. 

as.  And  all  the  people  came  early  in  the  morning  to 
him  in  the  temple,  lor  to  hear  him. 

Early  in  the  morning.    According  to  East- 


ern custom,  as  thus  described  in  Dr.  Hack- 
dt's  Biblical  Illustrations :  "  During  the 
greater  part  of  the  year,  in  Palestine,  the 
heat  becomes  so  great,  a  few  hours  after 
sunrise,  as  to  render  any  strenuous  labor 
inconvenient.  The  early  morning,  there- 
fore, is  the  proper  time  for  work,  midday 
is  given  up,  as  far  as  possible,  to  rest,  or 
employments  which  do  not  require  expo- 
sure to  the  sun.  The  arrangements  of  life 
adjust  themselves  to  this  character  of  the 
climate.  It  happened  to  me  often  to  ob- 
serve how  universal  was  the  habit  of  early 
rising.  Men  and  women  may  be  seen 
going  forth  to  their  labors  in  the  field,  or 
starting  on  journeys,  at  the  earliest  break 
of  day."  (See  Luke  xxii.  66;  Mark  xv.  1; 
Gen.  xxii.  3,  xxviii.  18;  Ex.  xxxiv.  41.) 

Our  Lord,  having  exhorted  His  disci- 
ples, in  the  foregoing  verses,  to  diligence 
and  prayer,  here  set  an  example  of  both 
before  them.  Busy  in  God's  service  all 
day  in  the  temple.  He  spent  much  time  at 
night  in  prayer  on  the  Mount  of  Olives. 
What  an  example  of  indefatigable  zeal  and 
diligence  has  He  set  before  His  ministers 
and  members! 


I.  -Whom  did  Jesus  see  casting  their  gifts  into  the  treasury?  2.  What  did  He  say  of  the  poor  widow?  3.  Why 
didHesay  this?  4.  What  did  Ho  say  of  the  stones  of  the  temple?  5.  What  reply  did  Ho  make  to  the  question, 
"  When  shall  these  things  bo  ?  "  G.  What  is  meant  by  verses  14  and  15  ?  7.  What  were  the  disciples  to  do  when 
they  saw  Jerusalem  compassed  with  armies?  8.  What  parable  did  our  Lord  speak?  9.  Where  did  He  retire 
after  teaching  in  the  day  time  in  the  temple  "  10.  Who  assembled  early  in  the  morning  to  hear  Him  preach  in 
the  temple  ? 


CHAPTER  XXII. 

1  The  Jnoa  cnmipirr  aaain^t  Cftrisr.  3.  Satan  prepareth 
Judax  to  hftrav  hiw'.  7  Thr  a)Wf<Hes  prepare  the  pass- 
over  19  Ohri^'l  instittif'th  hix  hiily  supper.  21  covertly 
foreielleth  of  thr  traitor.  24  ilrhorteth  the  rest  of  his 
ajMstles  from  ambition.  31  asstireth  Peter  that  his 
faith  should  not  fail:  :«  and  yet  he  shouM  deny  him 
thrice.  39  He  prayeJh  in  the  mo  nut.  and  /"f  o'/'f^ 
blood  47  is  betrayed  with  a  kiss :  50  He  healeth  Mal- 
chus''ear,  .54  Jfe'is  thrice  denied  of  Peter,  63  shajne- 
fulli/  abused,  66  and  confe.sseth  himself  to  be  the  iSon 
of  God. 

i^VTOW  the  feast  of  unleavened  bread  drew  nigh, 
!^     wh!Ch  is  called  the  Passover.    2.  And  'the  chief 

priests  and  scribes  soualit  how  they  might  kill  him ;  for 

thev  feared  the  peoplP-  ,  .  .  ^        ^t. 

aMatt.  xxvi.  2;  Mark  xi v.  1,  on  which  see  notes.  "Ps. 

ii.  2 :  John  xi.  47 ;  Acts  iv  27. 

The   Passover  was    the   great    festival 


among  the  Jews,  in  celebration  of  their 
deliverance  from  Egypt,  when  the  destroy- 
ing angel  that  slew  the  Egyptian  first- 
born had  passed  over  the  houses  of  the 
Israelites  marked  with  blood,  and  they 
escaped  from  Pharaoh.  (Exod.  xii.)  This 
was  associated  in  the  type,  and  to  be  asso- 
ciated in  the  fact,  with  a  greater  deliverance 
of  God's  people  by  the  blood  of  Christ. 
This  joyous  festival  lasted  seven  days. 
Here,  and  elsewhere,  it  is  called  the  feast 
of   unleavened  bread,   because  the   people 


CHAPTERXXII. 


9i9 


were  forbidden  to  allow  any  leaven,  or 
fermented  food  or  yeant,  in  their  houses 
during  this  time.  (Exod.  xii.  18.)  Drew 
nigh.  This  feast  was  to  be  celebrated 
■  witliin  two  days  after  our  Lord  had 
delivered  the  prophecies  and  admonitions 
above  recorded. 

Sought  how,  &c.  This  consultation  was 
held  in  the  palace  of  the  high  priest. 
(Matt.  xxvi.  3.)  They  were  determined 
to  remove  Jesus  out  of  the  way  at  any 
cost,  but  they  felt  it  important  to  be  yet  fur- 
ther agreed  upon  the  manner  in  which  to 
carry  out  their  purpose.  For  they  feared 
Vie  people,  because  it  remained  at  least 
doubtful  which  side  the  people  would  take, 
and  the  attempt  was  certain  to  breed  some 
kind  of  tumult,  which  would  hardly  fail 
to  bring  down  upon  them  the  Roman  gar- 
rison (always  present  during  the  Passover), 
who  would  probably,  after  their  manner, 
smite  right  and  left,  and  defile  the  sacred 
courts  with  blood,  without  regard  to  the 
cause  or  circumstances.  It  was  therefore 
desirable  to  obtain  possession  of  His  per- 
son privately  by  some  craft  or  contrivance. 

3. 1  '•Tlien  entered  Satan  into  Judas  surnamed  Iscariot, 
being  of  tiie  number  or'  the  twelve.  4.  And  he  went 
liis  way,  and  communed  witli  tlie  cliief  priests  and  cap- 
tains liow  he  niiglit  betray  liim  unto  them.  5.  And 
tliev"  were  glad,  and  acovenanted  to  give  him  money. 
6.  And  he  promised,  -and  sought  opportunity  to  betray 
him  unto  them  -'in  the  ab^encs  ortlie  niviltitude. 

'Matt.xxvi.  H,&c.,  on  which  see  note;;  Mark  xiv.IO; 
John  xiii.  2,  27.  ^Zech.  xi.  12.  ^Zeoli.  xi.  12.  *Or,  wUli- 
out  lumult. 

Iscariot  is  the  Greek  form  for  Isch  Ker- 
ioth,  or  man  of  Kerioth,  which  was  a  small 
town  of  Judea,  mentioned  in  Joshua  xv. 
25.  Dr.  Ilackdt  identifies  it  with  Khurei- 
tun,  "a  few  miles  south  of  Bethlehem." 
"  A  dark  spirit  would  find  its  own  element 
in  the  gloomy  scenery  of  Khureitun." 
(See  chap.  vi.  16.)  Entered  Satan  into,  &c. 
This  is  not  to  be  interpreted  as  an  actual 
possession  of  Judas,  but  as  an  infusion 
into  his  soul,  by  Satan,  of  his  devilish 
spirit  and  purpose.  His  heart  was  filled 
with  avarice.  Being  of  the  number  of  the 
twelve.  This  circumstance,  which  was  so 
high  an  aggravation  of  the  baseness  of 
treachery,  is  mentioned  with  emphasis  by 
all  the  Evangelists. 

He  vent  his  icay.  He  went  from  Christ 
and  His  company,  who  were  at  Bethany, 
in  the  house  of  Simon  (Matt.  xxvi.  fi,  14), 
to  the  house  of  Caiaphas,  the  high  priest, 
•whom  he  knew  to  be  a  most  bitter  enemv 


of  Jesus.  Communed — conversed — vnth  the 
chief  priests  and  captains.  The  captains 
were  not  lloman  ofiicers,  but  commanders 
of  the  Jewish  guard  of  the  temple.  How 
he  might,  &c.  The  experience  and  judg- 
ment of  these  captains  would  be  of  great 
use  to  determine  the  question  whether  the 
proposal  of  Judas  was  worthy  of  accep- 
tance. It  is  no  uncommon  thing  for  the 
vilest  sins  to  be  committed  by  such  per- 
sons as  make  the  most  eminent  profession 
of  holiness. 

And  they  were  glad.  Not  only  because 
there  was  now  a  ])rospect  of  the  fulfill- 
ment of  their  murderous  purpose,  but  also 
because  in  the  band  of  the  Apostles  a 
spirit  of  unfaithfulness  and  hatred  began 
to  reveal  itself.  Covenanted — bargained 
and  agreed  at  once.  To  give  him.  This 
shows  that  the  money  was  not  to  be  paid 
until  Jesus  had  been  actually  delivered 
into  their  hands.  Money,  literally,  silver. 
Matthew  saj's  (xxvi.  15),  "  thirty  jneces  of 
silver" — or  shekels.  (Zech.  xi.  12.)  The 
sum  which  the  traitor  received  seems 
trifling,  if  we  estimate  it  by  the  immense 
consequences.  But,  after  all,  the  whole 
service  Judas  did  was  to  inform  the  foes 
of  Jesus  where  He  might  be  found  and 
taken  without  tumult,  and  guide  them  to 
the  place.  Besides,  why  may  we  not  as- 
sume that  the  sum  received  was  only  in- 
tended as  a  preliminary  payment,  to  be 
followed  by  a  more  considerable  one  if  the 
plan  should  be  carried  out  successfully  ? 
Covetousness  is  the  root  of  sin,  and  eager 
and  insatiable  thirst  after  the  world  is  the 
parent  of  the  most  monstrous  and  unnatu- 
ral sins.  Hence  our  Saviour  doubles  His 
caution.     (Chap.  xii.  15.) 

He  promised.  The  original  conveys  the 
idea  that  he  promised  with  professions  of 
thankfulness.  Sought  opportunity  to  betray 
him,  kept  on  the  watch  for  a  convenient 
occasion  to  put  Him  into  their  hands  in  as 
private  a  manner  as  possible.  In  the  ab- 
sence of  the  multitude — that,  knowing  noth- 
ing of  what  was  done,  they  might  not 
raise  a  tumult  and  rescue  Him  out  of  the 
hnnds  of  those  that  seized  Him. 

7.  If  ^Then  came  the  day  of  unleavened  bread,  when  the 
pa'isovpr  must  be  killed.  8.  And  ho  sent  Peter  and 
John,  saying,  Go  and  iirepare  us  the  passover.  that  we 
m;iv  eat.  0.  And  thev  said  unti)  liim,  Wliere  wilt  thou 
tliat  we  prepare  ?  10."  Anil  he  sa'd  unto  them.  Behold, 
W'l-'i  ''e  nre  entered  into  the  city,  there  shall  a  man 


950 


LUKE, 


roeot  voii,  bparing  a  pitcher  of  water;  follow  him  into 
tiie  h.mse  whore  he  eiiteretli  in.  11.  And  ye  shall  nay 
U'.itd  the  geod  man  of  the  house,  Tlie  Masttr  .saitli  unto 
tliee,  where  is  the  guest  chamber,  where  I  shall  eat  the 
passover  witli  mv  disciples?  12.  And  he  shall  show 
von  a  large  upper  room  lurnished :  there  malie  ready. 
J:!.  And  tht'y  went,  and  found  as  hehad  said  unto  them: 
and  they  made  ready  the  passover. 
rjlatt.  xxvi.  17,  on  which  see  notes ;  Mark  xiv.  12. 

Tiiey  called  the  day  on  which  the 
passover  or  jjaschal  lamb  was  killed,  one 
of  the  days  of  unleavened  bread,  and  the 
"first  day  thereof "  (Matt. xxvi.  17),  because 
it  was  preparatory  to  that  feast,  and  on 
that  day  the  Jews  began  to  eat  unleavened 
bread  (Exod.  xii.  18),  though  properly 
speaking,  the  feast  of  unleavened  bread 
did  not  begin  till  the  day  after  the  pass- 
over,  thejifirenth  day  of  the  month  Nisan. 
(Lev.  xxiii.  5,  G;  Num.  xxviii.  16,  17.) 

He  sent  Pder  and  John — from  the  place 
where  He  had  spent  the  night  before  in 
retirement  with  them,  saying,  Go  and  pre- 
pare us  the  2->assover.  They  were  to  buy  a 
lamb,  have  it  inspected  by  the  priests,  get 
it  killed,  have  the  blood  sprinkled  at  the 
foot  of  the  altar,  obtain  bread,  and  wine, 
and  bitter  herbs,  and  make  other  necessary 
preparations,  as  to  a  room,  &c.  The  in- 
habitants of  Jerusalem  prepared  rooms, 
with  the  necessary  furniture,  in  their 
houses,  where  strangers  might  celebrate 
the  passover.  These  apartments  were  not 
let  out  for  the  occasion,  nor  was  any  com- 
pensation taken,  but  were  of  common 
right  for  any  persons  by  whom  they  were 
wanted,  and  were  freely  allowed  to  any 
one  who  came  to  claim  them.  That  we 
may,  once  more,  cat  it  together. 

Where  will  thou,  &c.  They  meant  at 
what  house.  As  in  Matthew  and  Mark, 
the  question  would  seem  to  have  been  put 
first  by  the  disciples,  whereas  here  we 
see  that  it  arose  from  the  i)revious  com- 
mand of  our  Lord,  it  is  probable  that  at  a 
preliminary  inquiry  of  the  disciples,  as  to 
the  where,  our  Lord  gave  Peter  and  John  a 
definite  command  to  go  away  to  prepare 
the  passover,  and  that  now  they  repeated 
with  more  definiteness  the  natural  inquiry 
as  to  the  place. 

Into  the  city — the  city  of  Jerusalem,  for  a 
paschal  lamb  could  be  eaten  at  no  other 
place.  There  shall  a  man  meet  yon,  hearing 
a  pitcher  of  water — doubtless  a  servant  who 
was  a  water-carrier.  Follow  him,  &c.  The 
man  came  with  water  from  the  western 


part  of  the  city,  as  the  Apostles  entered 
the  eastern  part.  They  were  directed  to 
follow  him,  without  saying  anything  to 
him,  because,  as  he  was  carrying  the  water 
home,  he  would  lead  them  straight  to  his 
master's  house,  with  which,  it  seems,  the 
Apostles  were  not  acquainted.  This  direc- 
tion, in  connection  with  the  others  given 
by  Jesus  to  His  Apostles,  as  well  as  the 
predictions  He  uttered,  were  intended  to 
show  them  how  completely  He  foreknew 
everything  that  should  befall  Him,  and  to 
convince  thetn  that  His  sufferings  were 
all  predetermined  of  God,  and  that,  on 
His  part,  they  were  all  submitted  to  vol- 
untarily. 

Ye  shall  say.  Not  a  prophetic,  but  an 
imperative  future.  The  good  man  of  the 
house — the  master  of  the  family.  The 
master  saitli  unto  thee.  The  word  Master  is 
correlative  to  the  word  disciple,  and  thus 
it  is  clearly  implied  that  the  hou.sehokler 
is  a  folloivcr  of  Jesus.  Indeed,  when  we 
recollect  that  the  rulers  were  afraid  of  the 
multitude,  as  being  adherents  of  Jesus,  we 
may  reasonably  infer  that  the  number  of 
those  who  would  call  Him  "  Master  "  was 
not  a  few.  Wltcre  is  the  guest  chamber,  &c. 
(See  on  verse  8.) 

Large  upper  room.  Such  as  those  which 
the  Jews  used  for  the  same  purposes  as 
those  to  which  our  dining-rooms,  parlors 
and  closets  are  applied.  Furnished,  i.  e., 
with  beds,  couches  or  sofas,  carpets,  pil- 
lows, stools,  &c.,  such  as  among  Oriental 
nations  supply  the  place  of  chairs,  tables, 
and,  indeed,  almost  all  the  other  furniture 
of  a  room.  TJicre  make  ready.  (See  on 
verse  8.)  Our  Lord  did  not  direct  one  or 
both  of  these  disciples  to  retu'-n  and  in- 
form Him  and  the  others  where  they  had 
made  this  preparation,  and  to  direct  them 
to  the  house.  This  was  unnecessary,  for 
as  Jesus  could  predict  these  circumstan- 
ces, of  course  He  could  at  once  find  the 
house.  A  large  room,  is  the  emblem  of  a 
heart  enlarged  with  love,  joy  and  thank- 
fulness ;  an  upper  room,  is  an  heart  exalted, 
not  puffed  up  with  pride,  but  lifted  up  by 
heavenly  meditations ;  and  a  room  fur- 
nished, is  a  soul  adorned  with  all  the 
graces  of  the  Holy  Spirit. 

And  they  went,  &c.  The  disciples,  at 
Christ's  bidding,  went  into  the  city,  and 


CHAPTER   XXII 


951 


found  everything  to  happen  exactly  as 
Jesus  had  foretold.  This  would  tend  no 
little  to  conlirm  their  faith  in  Him,  and 
prepare  them  for  the  trial  they  would  so 
Boon  have  to  i)a.ss  through  in  His  death,  as 
well  as  to  proclaim  the  everlasting  Gospel 
to  the  guilty  world.  The  foretelling  and 
fulfilling  of  all  these  circumstances  fur- 
nishes the  strongest  evidence  of  our  Lord's 
knowledge  of  every  event,  and  of  His  in- 
fluence over  every  heart.  And  they  made 
ready,  &.C.     (See  on  verse  8.) 

H.  ?And  when  the  hour  wa-s  come,  he  sat  down,  and 
the  twelve  Apostles  with  him. 
sMatt.  xxvi.  UO,  i&c,  ou  which  see  notes ;  Mark  .\iv.  17. 

When  t!ie  hour  was  come — the  hour  of 
partaking  of  the  paschal  feast.  Between 
three  o'clock  and  nine  was  the  time  for 
killing  the  lamb,  called,  also,  between  the 
evenings  (Ex.  xii.  6),  in  the  Hebrew.  They 
sat  doicn.  At  the  ancient  meals  there  was 
no  sitting  in  chairs,  but  reclining  on 
couches,  at  the  table.  And  the  twelve  apostles 
with  him.  All  the  Apostles  were  present, 
Judas  not  excepted. 

15.  And  he  said  unto  them,  *With  desire  I  have  de- 
sired to  eat  tliis  passoverwitli  you  belore  I  suffer : 
*0r,  I  have,  heartily  cU.^irtd. 

The  present  passage  (15-18)  narrates 
that  part  of  the  supper  which  belonged  to 
the  Passover.  That  which  belonged  to  the 
institution  of  the  Lord's  Sujiper  is  verses 
19,  20.  With  desire  I  have  desired.  The 
Hebrew  mode  of  saying  I  have  had  a 
most  intense  desire.  Some  refer  the  reason 
of  our  Lord's  great  desire  to  the  whole 
work  of  redemption,  which  He  was  about 
to  accomplish  that  week,  and  the  strong 
desire  which  He  felt  to  accomi^lish  it. 
Others,  and  with  much  greater  plausibility, 
refer  it  to  the  institution  of  the  Lord's 
Supper,  and  the  affectionate  desire  which 
our  Lord  felt,  not  only  to  manifest  Him- 
self further  to  His  own  disciples,  but,  also, 
to  establish  and  celebrate  for  the  first  and 
only  time  during  His  brief  sojourn  on 
earth  this  sacramental  festival,  which  has 
ever  since  bound  together  and  cemented 
the  hearts  of  His  followers,  and  served 
more  than  any  ordinance  to  keep  in  vivid 
remembrance  His  dying  love  for  men. 
With  you,  my  beloved  disciples.  Before  I 
suffer.  This  is  the  only  place  in  the  Gos- 
pels in  which  this  absolute  use  of  the 
word  is  found.  It  is  like  the  expression 
in  the  Apostles'  creed,  "  He  suffered." 


16.  For  I  say  unto  you,  I  will  not  any  more  eat  tbere- 
Otj  I'unlil  it  be  lultiUed  in  the  kingdom  oi  Uod. 

■1' Luke  XIV.  lo;  Acta  x.  41 ;  liev.  xix.  9. 

Eat  thereof.  Whether  as  Passover  or 
Lord's  Supper,  both  being  the  same  thing 
in  successive  stages  of  development.  Until 
it  be  fulfilled,  &c.  That  is,  until  that  of 
whicii  the  Pas.sover  is  a  type  is  fullilledin 
my  death,  through  which  the  kingdom  of 
God,  or  of  heaven  (see  Matt.  iii.  2),  shall 
be  established  among  men.  The  particle 
"  until"  does  not  imply  that  after  the 
a(!complishment  of  (he  salvation  of  men 
our  Lord  was  to  eat  the  Passover.  It  is  a 
Hebrew  form  of  expression,  signifying 
that  the  thing  mentioned  was  no  more  to 
be  done  forever.     (See  1  Sam.  xv.  35.) 

17.  And  he  took  the  cup,  and  gave  thanks,  and  said, 
Take  this,  and  divide ii  ai^'ong  yourselves. 

Jesus  took  into  His  hands  the  cup  of 
wine  which  it  was  customary  to  bring  at 
the  beginning  uf  the  paschal  solemnity. 
And  gave  tJianks,  to  Almighty  God  for  His 
great  goodness  to  His  people,  mentioning, 
no  doubt,  some  of  the  principal  instances 
of  it,  especially  their  redemption  from. 
Egypt,  and  then  from  Babylon.  Tak".  this, 
and  divide,  &c.  Pass  the  cu])  from  one  to 
another,  until  all  have  partaken  of  it. 
Some  maintain  that  Christ  did  not  drink 
it  Himself,  but  there  seems  little  reason 
to  doubt  that  He  did,  as  He  had  just 
spoken  of  His  desire  to  eat  of  the  Pass- 
over, of  which  this  cup  was  a  part. 

18.  'Fori  sny  unto  you,  I  will  not  dr;nk  of  the  fruit 
of  the  vine,  until  tlio  kingdom  o.'  God  s'ui!!  come. 

'Matt.  xxvi.  20,  ou  which  see  notes;  Murk  xiv.  22. 

I  trill  not  drink  of  the  fruit  of  the  vine,  i.  e., 
wine.  This  may  have  been  an  intimation 
that  this  was  the  last  paschal  sujciper  Christ 
would  partake  of  with  His  disciples,  and 
though  He  ate  and  drank  withthe  disciples, 
after  His  resurrection,  as  we  know  He  did, 
in  order  that  they  might  know  that  He 
was  really  alive  (Acts  x.  41)  ;  yet  He  would 
not  make  use  of  any  wine,  and  we  do  not 
find  that  He  was  ever  present  at  any  feast ; 
at  least  we  are  sure  He  never  celebrated 
another  Passover  with  them.  Nor  does  it 
appear  that  lie  partook  of  the  Eucharist 
with  them,  or  ever  administered  it,  but  at 
this  time  of  its  institution.  Until  the 
kingdom  of  God  shall  come.     (Sec  verse  IG.) 

19.  H  And  he  took  broad  and  gnve  thanks,  and  brake 
U.  and  gave  unto  them,  sayiner,  Tliis  i  i  my  b<i(Jy  which 
Is  criven  for  vou  :  kthis  do  in  remembrance  of  mo. 

iMatt.  xxvi.  23,  on  which  see  notes ;  Mark  xiv.  22.  kl 
Cjr.  X.  IG. 


9S3 


LUKE. 


And  he  took  bread,  unleavened  bread.  It 
-was  in  the  form  of  cakes.  As  we  are  not 
under  the  ritual  law,  and  as  nothing  in  this 
respect  is  spoken  in  the  New  Testament, 
it  does  not  a])pear  that  unfermented  bread 
is  essential  to  the  Lord's  Supper.  And 
brake  it.  The  breaking,  under  the  old  dis- 
pensation, represented  the  breaking  which 
Israel  suffered  in  Egypt,  but  in  the  new, 
it  symbolizes  the  violence  by  which  our 
Lord's  body  was  put  to  death.  (1  Cor.  xi. 
24.)  And  gave  unto  them.  Not  only  the 
breaking,  but  also  the  distribution  of  the 
bread  are  necessary  parts  of  the  rite.  Say- 
ing, This  is  my  body  which  is  given  for  you, 
i.  e.,  this  bread  signifies  or  represents  my 
body,  &c.  This  statement  is  made  in  ac- 
cordance with  the  style  of  the  sacred 
writers.  Thus  it  is  said,  "The  three 
branches  are  three  days."  (Gen,  xl.  12.) 
God  says  of  the  paschal  lamb,  our  Lord's 
grand  type,  "This  is  the  Lord's  passover." 
(Ex.  xii.  n.)  Paul,  speaking  of  Sarah  and 
Hagar,  says,  "These  are  the  two  cove- 
nants." (GaLiv.  2-i.)  Lie  also  says,  "They 
drank  of  the  spiritual  rock  which  followed 
them,  and  the  Rock  was  Christ."  (1  Cor. 
X.  4.)  Our  Lord  could  not  have  meant 
that  the  bread  was  His  real  body,  because 
His  body  was  present  at  the  table  breaking 
the  bread,  and  He  was  speaking  and  acting 
in  person  among  them.  Observe  too.  He 
broke  it  after  it  was  blessed,  when  Papists 
think  it  was  transubstantiated.  Which  is 
given  for  you,  as  a  sacrifice  for  your  sins,  to 
purchase  your  redemption.  T/.i.sfZo,  break, 
take,  eat  this  bread — keep  up  the  ordinance 
I  have  just  appointed ;  in  remembrance  of 
me,  no  longer  in  remembrance  of  the  de- 
liverance from  Egypt,  under  which  your 
fathers  groaned,  but  in  remembrance  of 
me,  who,  by  dying  for  you,  will  bring  you 
out  of  spiritual  bondage,  a  bondage  far 
worse  than  the  Egyptian,  and  establiifh 
you  in  the  glorious  liberty  of  God's  chil- 
dren. We  thus  learn  that  the  celebration 
is  to  be  a  permanent  memorial  institu- 
tion. The  word  rendered  remembrance  is, 
literally,  the  recalling  to  mind,  and  refers 
here  to  the  vivid  sense  of  Christ's  suffcrhigs 
and  death,  which  this  Supper  is  designed 
and  adapted  to  produce  in  such  as  par- 
take of  it  in  penitence,  humility  and 
faith. 


20.  Likewise  also  the  cup  after  supper,  saying,  iThis 
cup  i.s  the  new  testament  in  my  blood,  which  is  shed 
lor  you.— '1  Cor.  x.  Itj. 

Likewise  also  the  cup,  i.  e.,  having  offered 
thanks  to  God,  and  holding  it  in  His  hand 
to  give  to  His  disciples.  Saying,  This  cup 
is  the  new  testament  in  iny  blood.  The  Greek 
word  for  testament  should  be  rendered 
covenant.  The  same  word  is  employed  here 
as  in  Heb.  viii.  8.  It  signilies  a  covenant 
or  i^romise  on  the  part  of  God  to  His 
people,  sanctioned  with  the  blood  of  vic- 
tims, and  depending  upon  certain  stipula- 
lated  conditions.  The  old  covenant  made 
by  God  through  Moses  is  found  in  Ex. 
xxiv.  3-8.  The  fruit  of  the  vine  is  the  sym- 
bol of  the  ratification  of  the  new  covenant ; 
that  is,  the  covenant  of  the  new  dispensar 
tion,  so  called  in  contradistinction  rather 
from  the  Mosaic  than  from  the  Abrahamic 
covenant.  (Gen.  xv.  1-18,  xvii.  1-19;  Gal. 
iii.  17.)  The  old  covenant  was  ratified  by 
the  blood  of  bulls,  goats  and  calves  ;  the 
new  covenant  was  ratified  by  the  blood  of 
Christ.  (See  Heb.  ix.  11-28.)  Here  is  an 
undeniable  figure,  whereby  the  cup  is  put 
for  the  wine  in  the  cup.  And  this  is  called 
the  new  covenant  in  Christ's  blood,  which 
could  not  possibly  mean  that  it  was  the 
new  covenant  itself,  but  only  the  seal  of 
it,  and  the  sign  of  that  blood  which  was 
frhed  to  confirm  it.  In  other  words,  as  the 
expression,  this  is  my  body,  signifies.  This 
is  the  representation  of  my  body,  so,  this  is 
my  blood  of  the  new  testament,  must  signify, 
This  is  the  representation  of  my  blood. 
WJuch  is  shed  for  you.  The  emblem  of  the 
death  of  the  Lord's  body  substituted  in  the 
place  of  the  death  of  your  soul.  The  mean- 
ing of  Christ, in  the  passage, is:  "Allot  you, 
and  all  my  disciples  in  all  ages,  must  drink 
this  cup,  because  it  represents  my  blood, 
shed  for  the  remission  of  sins — m}'  blood, 
in  which  the  new  covenant  between  God 
and  man  is  ratified." 

21.  11  mBut  behold,  the  hand  of  him  that  betrayeth  me 
is  with  me  on  the  table. 

mP-:.  xli.  0;  Matt.  -xxvi.  21,  23,  on  which  see  notes; 
Marli  xiv.  18;  John  xiii.  'il,  26. 

As  INIatthew  and  Mark  both  represent 
the  incident  referred  to  here  by  Luke,  as 
taking  place  while  the}''  were  eating  the 
Passover,  and  before  the  institution  of  the 
Lord's  Supper,  no  one  who  compares  the 
order  of  those  two  Evangelists  with  John 
xiii.  21-35,  can  well  avoid  the  conclusion 


CHAPTER   XXII 


953 


that  Judas  left  the  table  on  his  dark  and 
traitorous  errand  before  the  Lord's  Supper 
was  established.  It  is  certain  that  it  was 
our  Lord's  purpose  to  get  rid  of  the  pres- 
ence of  the  traitor  before  the  ordinance  of 
the  Supper  was  administered  to  His  true- 
hearted  disciples.  Hence  His  warning, 
John  xiii.  10,  18.  TJie  hand  of  him  iliat 
hetraijeth  me  is  with  me  on  tkc  table.  Our  Lord 
had  said  to  the  twelve,  "  One  of  you  shali 
betray  me."  (Matt.  xxvi.  21.)  Here  He 
narrows  the  circle  and  makes  the  exposure 
Ktill  more  direct.  The  expression  was  an 
Oriental  one  to  denote  that  a  person  Avas 
reclining  at  the  same  table  with  another. 

22.  "And  truly  the  Son  of  man  goeth,  "as  it  was  deter- 
mined :  but  woe  unto  that  man  by  wliom  lie  is  be- 
trayed ! 

"Matt.  xxvi.  24,  on  wliich  see  notes.  <>Acts  ii.  23  and 
Iv.  28. 

The  Son  of  man.  By  this  appellation  we 
are  to  understand  that  Christ  was  a  real 
man — a  perfect  man — the  representative 
man,  the  predicted  man.  Gocth.  This 
.denotes  His  marching  with  nnfaltering 
Btep  to  the  scene  of  His  crucillxion,  His 
return  to  His  Father  through  death  and 
the  resurrection.  His  going  down  to  the 
lowest  poftit  He  could  reach  in  this  world 
— the  depths  of  the  grave — and  His  going 
up  to  the  higliest  point  He  could  nsach  in 
the  world  to  come — the  throne  of  God ; 
and  by  the  words,  as  it  was  determined,  is 
meant  that  He  did  both  in  the  (character, 
for  the  purpose,  with  the  dispositions  and 
in  the  circumstances,  in  which  it  was  de- 
termined that  He  should  go.  The  Divine 
foreknowledge  and  prediction  of  events 
does  not  affect  their  moral  character. 
Judas  was  not  the  less  guilty  because,  by 
his  perfidy,  a  Divine  purpose  was  fulfilled, 
a  Divine  prediction  accomplished.  It  was 
"by  wicked  hands"  that  Jesus,  being 
"delivered  by  the  determinate  counsel 
and  foreknowledge  ot  God,"  was  "crucified 
and  slain."  (Acts  ii.  23.)  If  God  deter- 
mined to  leave  Judas  to  himself,  and  fore- 
knew how  he  would  act,  this  did  not  in- 
terfere with  his  free  agency  and  account- 
ableness — it  did  not  necessitate  his 
treachery.  Augustine  remarks  that  "  God 
is  said  to  will  things,  in  the  way  of  per- 
mission, which  He  does  not  will  in  the 
way  of  approbation."  Bishop  Hall  says, 
"  It  is  the  greatest  praise  of  God's  wisdom 


that  He  can  turn  the  sins  of  man  to  His 

own  glory." 

23.  pAnd  tliey  began  to  inquire  among  themselves, 
which  01  Ihem  it  wius  tliat  should  do  this  thing. 
I'Matt.  xxvi.  22;  John  xiii.  22,  2.3. 

It  is  not  wonderful  tliat  Jhe  di-sciples 
should  have  been  amazed  and  shocked  at 
our  Lord's  announcement.  To  think  that 
their  beloved  Master  was  to  be  exposed  to 
shame,  and  torture,  and  death,  was  most 
painful.  Peter  expressed  the  mind  of  all 
the  rest,  when,  on  His  Lord  speaking  of 
His  approaching  sufferings,  he  said  with 
eagerness,  "  Lord,  this  be  far  from  thee." 
But  how  much  more  painful  to  think  that 
the  treason  of  a  professed  friend,  and  that 
professed  friend  one  of  themselves,  was  to 
be  the  means  of  bringing  on  their  Master 
sufferings  which  they  so  deeply  deprecated. 
Then  the  question  comes  up,  '^tchich  of 
them  it  was  that  should  do  this  thing?" 
All  but  one  felt  as  if  they  could  sooner  die 
than  betray  their  Lord  to  death,  and  none 
of  them  seems  to  have  thought  his  brother 
capable  of  doing  what  he  knew  he  him- 
self was  incapable  of  doing. 

24.  1  q  ind  there  was  also  a  strife  among  them,  which 
of  tlieni  sliould  be  :u'C(.unted  tuo  greatest. 
qMiitt.  ix.  o4  ;  Luke  ix.  40. 

This  was  when  they  first  took  seats  at 
the  table,  as  above  remarked.  (Verse  14.) 
The  competition  seems  to  have  been  as  to 
who  should  have  the  chief  reclining  i)lace 
at  the  table.  The  immediate  introduction 
of  "  the  kingdom  of  God  "  was  doubtless 
considered  by  them  as  implied  in  what 
our  Lord  had  before  spoken  ;  and  they 
overlooked  all  He  hud  said  of  His  suffer- 
ings, as  what  they  could  not  understand. 
The  couch  of  honor  was  the  more  earnestly 
desired,  because  it  was  supposed  that  it 
would  indicate  its  occupant's  claim  to  the 
highest  office  or  post  of  honor  in  the  Me.s- 
siah's  kingdom,  of  the  temporal  character 
of  which  their  minds  were  far  from  being 
wholly  dispossessed.  It  is  wonderful  that 
when  this  strife  arose,  Christ  did  not  at 
once  state  that  Peter  was  he  to  whom  all 
the  rest  must  be  subject,  as  a  prince  or 
head,  if,  indeed,  Peter,  according  to  the 
Roman  Catholictheory,  wasthe  recognized 
head  of  the  Apostles.  A  desire  to  be 
great,  and  to  be  greater  than  others,  is 
deeply  rooted  in  our  sinful  nature.  Even 
afer  we  have  turned  to  God  we  are 
troubled  by    this    evil  propensity.     We 


954 


LUKE, 


often  indulge  feelings  of  self-complacency, 
and  are  elated  when  others  notice  and 
commend  us.  It  would  not  be  thus  with 
us  if  we  were  engrossed  with  the  glory 
of  Christ.  Then  we  should  desire  only  to 
BjDei-k  of  His  wondrous  works,  and  to  talk 
of  His  power,  and  of  the  glory  of  His 
kingdom. 

25.  rXnA  he  said  unto  them,  The  kings  of  the  Gen- 
tiles excrcis(?  lord  niip  over  tliem ;  and  tliey  that  exer- 
cise ajtlior;ty  u;)  j:i  lliem  arc  called  bene.acloro. 

rJIatt.  .XX.  'J.'} ;  Mark  x.  42. 

Kings  of  the  Gentiles — especially  of  the 
Romans.  Exercise  lorclsJdp.  Both  the  orig- 
inal Avords  here  used  imply  arbitrary, 
domineering  authority ;  authority  for 
authority's  sake.  They  exercise  dominion 
to  gratify  their  love  of  rule.  Jesus  here 
does  not  condemn  the  exercise  of  a  just 
governmental  authority,  in  which  the 
ruler,  acting  for  the  public  good,  is,  in 
l:ct,  the  I  ubic  servant.  Le.vf  dors.  The 
Greek  word  .so  translated  was  a  title  often 
assumed  by  heathen  monarchs,  who 
prided  themselves  on  being  special  bene- 
factors of  their  subjects.  One  of  the 
Ptolemies,  king  of  Egypt,  was  so  called. 

26.  "But  ye  nhall  not  be  so:  <but  lie  that  ]■? greatest 
amour;  you,  let  hi..i  beni  the  younger;  and  he  that  ij 
chic  ,  ai  1k)  that  doth  serve. 

'Matt.  XX.  2  j ;  1  Peter  v.  3.    'Luke  ix.  43. 

Bat  ye  shall  not  be  so — your  greatness 
shall  not  be  like  that  of  them  who  dwell 
in  earthly  courts — shall  not  consist  in 
tempor.d  power  over  your  fellow-creatures, 
or  in  honor  or  dignity  among  them, 
though  it  should  be  joined  with  an  affec- 
tation of  ti;lc3  which  denote  qualities 
truly  honorable.  Our  Lord  here  con- 
demns, not  a  true  ecclesiastical  govern- 
ment, but  all  ecclesiastical  ambition,  and 
all  asj)iration  after  selfish  power.  Greatest 
may  here,  2)erhaps,  mean  "  greatest  in 
ago,"  the  oldest.  It  is  opposed  to  younger. 
The  sentiment  is,  that  the  eldest,  to  whom 
the  pre-eminence  and  respect  due  to  age 
would  naturally  and  properly  belong, 
should  be  as  condescending  and  humble 
as  the  youngest  of  the  number.  The  same 
idea  is  enfonted  and  expanded  in  the  cor- 
resjjonding  clause — he  that  is  chief,  &c., 
where  there  is  a  strong  antithesis  between 
chief  and  lie  that  doth  serve,  i.  e.,  is  servant 
of  the  company. 

27.  "For  whether  t?  greater,  he  that  sitteth  at  meat,  or 
he  thatservetli  ?  is  not  ho  that  sitteth  at  meat?  but  >I 
am  among  vou  as  lie  that  serveth. 

i-Lul<exii".  ;!7.  'Matt.  xx.  28;  John  xiii.  13,  14  ;  Phil, 
li.  7. 


I  Our  Lord,  by  proposing  the  question  so 
easy  of  answer,  as  to  the  relative  superi- 
ority of  the  guests  over  those  who  serve 
at  the  feasts,  illustrates  His  own  humility 
and  condescension.  And  he  that  serveth. 
There  is  an  evident  reference  here  to  the 
act  of  washing  the  disciples'  feet,  recorded 
by  John  xiii.  14,  and  which  had  taken 
place  a  very  short  time  before  the  con- 
versation We  are  now  considering.  At  the 
same  time  the  expression  describes  the 
whole  tenor  of  our  Lord's  course  on  earth. 
"  lie  took  on  Him  the  form  of  a  servant." 
"  He  came  not  to  be  ministered  to,  but  to 
minister."  Usefulness  in  the  world  and 
Church — an  humble  readiness  to  do  any- 
thing, and  put  our  hands  to  any  good 
work — a  cheerful  willingness  to  fill  any 
post,  however  lowly,  and  discharge  any 
office,  however  unpleasant,  if  it  can  only 
promote  happiness  and  holiness  on  earth 
— these  are  the  true  tests  of  Christian 
greatness. 

28.  Ye  are  they  which  have  continued  with  me  in 
ymy  temptations.— jHeb.  iv.  15. 

rci/ziTJia/ZoJiS,  literally,  ^/'('a/sand  afflictions. 
Christ's  whole  life  was  little  else  than  one 
continued  series  of  them,  particularly 
from  the  time  of  His  entering  on  His 
public  ministry.  We  know  the  weakness 
and  infirmity  of  our  Lord's  disciples 
during  the  whole  period  of  His  earthly 
ministry.  But  here  we  find  Him  graciously 
dwelling  on  one  good  point  in  their  con- 
duc^t,  and  holding  it  up  to  the  perpetual 
notice  of  His  Church.  They  had  been 
faithful  to  their  Master,  notwit.standing  all 
their  faults.  Their  hearts  had  been  right 
whatever  had  been  their  mistakes.  They 
had  clung  to  Him  in  the  day  of  His  hu- 
miliation. If  we  are  true  believers,  let  us 
remember  for  our  comfort  that  Jesus  looks 
at  our  graces  more  than  at  our  faults,  that 
He  pities  our  infirmities,  and  that  He  will 
not  deal  with  us  according  to  our  sins. 

29.  And  'I  appoint  unto  you  a  kingdom,  as  my 
Fatl;er  hatli  appointc'd  unto  me;  30.  That  "ye  may  eat 
and  drink  at  inv  talile  in  my  kingdom, 'and  sit  on 
ihrniicsjudging  tlic  twdve  tribes  ol  Israel. 

Slatt.  xx:v.  -17  :  Luke  xii.  32 ;  2  Cor.  i.  7  :  2  Tim.  ii.  12. 
"Matt.  viii.  11  ;  Luke  xiv.  15:  Kev.  xix.9.  ^pg.  xlLx. 
14:  Matt.  xix.  2»;  ICor.  vi.  2;  Rev.iii.  21. 

Our  Lord  having  mentioned  what  His 
disciples  had  done  for  Him  (verse  28),  now 
adds  an  intimation  of  what  He  has  pur- 
posed for  them.  /  appoint.  The  Greek 
word  so  rendered  might  be  translated,  "  I 


CHAPTER   XXII. 


955 


appoint  nnto  you  by  covenant."  A  kinrjdom. 
The  meaning  of  this  phrase  must  probably 
not  be  pressed  too  closely.  It  signilies 
honor,  dignity,  reward,  majesty,  of  which 
a  king's  position  in  this  world  furnishes 
the  onljf  emblem.  That  ye  may  eat  and 
drink,  &c.  This  language  is  derived  from 
the  custom  of  ancient  and  Oriental  kings, 
to  invite  to  their  own  table  their  chief 
ministers  and  confidential  servants,  as  a 
mark  of  royal  favor  and  esteem.  And  sit 
on  thrones,  jadginy  the  twelve  tribes  of  Israel. 
(See  Matt.  xix.  28.)  In  ancient  times  kings 
performed  all  the  functions  of  judges. 
(See  2  Sam.  xv.  4;  1  Kings  iii.  9;  2Chron. 
i.  11;  Ps.  Ixxii.  2.)  When  Christ  shall 
come  to  judgment,  then,  as  great  kings 
have  officers  around  them,  dignitaries  of 
the  kingdom,  ye  Apostles  shall  be  exalted 
to  spetual  honor,  and  shall  sit  on  thrones 
of  majesty,  judging  the  people  of  Go<l — 
the  twelve  tribes  of  Israel.  The  primary 
design  of  our  Lord  in  this  verse  seems  to 
have  been,  to  say  to  the  Apostles:  "As the 
honors  which  I  shall  hereafter  confer  on 
you  are  incomparably  beyond  those  about 
which  you  seem  so  solicitous,  let  a  consid- 
eration ofsthis  awaken  a  nobler  ambition 
in  your  minds  than  that  which  now  seems 
to  influence  them,  and,  instead  of  contend- 
ing for  superiority  over  each  other  in  my 
Church  militant,  in  which  you  must  expect 
to  meet  with  continual  reproach  and  suf- 
fering, aspire  after  higher  degrees  of  that 
celestial  glory  which  you  are  to  share  with 
me  in  my  Church  Iriumphant." 

31.  %  AnrI  tlip  Lord  said.  Simon,  Simon.  behold,''Satan 
hatli  riesirpd  lo  have,  you,  tlint  he  may  is,\il  you  as 
Wheat : —"1  Peter  V.  8.    dAmos  ix.  9. 

Simon,  Simon.  Peter  had  probably  had 
his  full  share ;  would  seem,  indeed,  to  have 
been  one  of  those  most  forward  in  the  con- 
tention for  pre-eminence,  in  the  preceding 
verses.  Our  Lord  addressed  him  in  par- 
ticular, and  in  a  very  emphatic  manner, 
although  the  other  disciples  who  also  liad 
that  day  been  in  a  most  fearful  danger, 
were  likewise  concerned,  and  the  pronoun 
is  plural,  you,  not  thee.  The  repetition  of 
Simon's  name  implies  solemnity  and  im- 
poriance  in  the  statement  about  to  be 
made,  his  insensibleness  to  the  danger 
impending,  and  deep  concern  by  Christ  on 
behalf  of  Simon's  soul,  than  whom  none 
was  more  imperilled.     Hath  desired  to  have 


you,  ardently  entreated  for  you,  or.  de- 
manded you,  as  Satan  demanded  Job  to  be 
put  in  his  power,  to  test  his  integrity,  that 
he  may  sift  you  as  vheat.  The  word  you  is 
here  again  plural,  and,  therefore,  includes 
all  the  discii)les,  except  Judas,  who  had 
now  left  them  to  consummate  his  deed  of 
treachery.  The  sifting  Satan  desired  was 
to  agitate  their  niinds  by  his  inward  sug- 
gestions, concurring  with  tlieir  outward 
perils  and  difficulties,  as  the  Avheat  is 
tossed  about  in  the  sieve,  to  be  separated 
from  the  chaff.  Probably  tlie  sifting  pro- 
cess spoken  of  incUides  the  idea  of  an  en- 
deavor of  Satan  to  effect  the  separation  of 
some  of  the  disciples,  and  Peter  in  particu- 
lar, from  fidelity  to  Jesus.  He  would  gladly 
have  had  the  men  who  were  to  spread 
abroad  the  name  of  Jesus.  Satan  is  con- 
tinually making  efforts  to  test  and  ruin  all 
Christians.     (1  Peter  v.  8.) 

32.  But  rl  have  jirayefi  for  thee,  thr,t  thy  faith  fail  not : 
rand  wl.en  thou  art  converted,  stiengthen  thy  brethren. 
tJohn  xvii.  9, 11,  lo.    'Pi.  H.  13;  John  xxi.  Ij,  IG,  17. 

J— in  this  discourse  of  our  Lord,  also, 
His  pei-son  forms  tlie  immovable  center. 
The  pronoun  I  emphasises  the  idea  that 
Jesus  had  opposed  Himself  in  person  to 
the  adversary.  For  thee,  concentrates  the 
danger  and  final  deliverance  again  upon 
Peter,  as  tlie  special  and  repeated  address, 
Simon, Simon,ha-d  done  in  the  first  instance, 
but  which  had  been  made  by  the  plural, 
you,  to  include  the  whole.  I Itave  prayed 
for  thee.  For  thee  as  a  believing  Chris- 
tian, and  for  thee  as  a  tempted  Christian. 
It  is  not  said,  I  uill  pray  for  thee,  but,  I 
have  prayed  for  thee.  Christ  prayed  for 
Peter  before  Peter  understood  that  he  had 
need  of  His  i^rayer.  Christ  j^rayed  for 
Peter  as  soon  as  ever  Satan  desired  to  sift 
him.  Our  Intercessor  is  as  i^rompt  in  His 
prayer  for  us,  as  Satan  is  in  his  accusations 
against  us.  Christ  by  no  means  prayed 
that  Peter  might  entirely  escape  the  sift- 
ing. (Comp.  John  xvii.  15.)  That  thy 
faith  fail  not.  Not  that  thy  faith  be  not 
assaulted,  not  that  thy  faith  be  not  shaken 
and  become  very  feeble,  but  that  thy  faith 
may  not  fail  by  an  absolute  and  total  ex- 
tinction. "  Faith  "  is  the  root  of  the  whole 
Christian  character,  and  the  part  which 
Satan  specially  labors  to  overthrow.  (2 
Tim.  iv.  7.)  Peter's  faith  did  not  fail  as 
life  fails  in  death.    His  faith  was  grievously 


956 


LUKE, 


interrupted  in  its  exercise  and  effects,  when 
he  denied  His  Lord,  but  the  principle  did 
not  fiiil  in  His  heart.  (Rom.  v.  7-10,  viii. 
32-34 ;  1  Peter  i.  2-5.)  And  when  thou  art 
converted,  that  is,  recovered  from  thy  fall, 
Avhen  restored,  upon  thy  repentance,  to 
the  Divine  favor.  Strengthen  thy  brethren, 
that  is,  establish  others  in  the  faith  in 
which  thou  didst  grievously  decline.  Our 
Lord  does  not  here  say  "  my"  brethren,  as 
in  John  xx.  17,  nor  yet  "our"  but  thy 
brethren,  i.  e.,  those  who  will  have  been 
shaken  and  enfeebled  by  thy  fall,  and  who 
are  afflicted  with  the  same  weakness  which 
shall  have  brought  thee  to  so  deep  a  fall. 
After  his  fall  and  recovery,  Peter  was  pe- 
culiarly earnest  in  encouraging  the  dis- 
ciples to  hope  for  a  hajipy  issue  of  their 
trials,  and  in  animating  them  boldly  to 
profess  and  preach  the  Gospel,  while  the 
humiliating  lessons  which  he  learned  by 
those  events,  had  a  very  salutary  eflect  on 
his  own  spirit,  and  tended  to  qualify  him 
especially  for  encouraging  and  warning 
the  tempted,  the  fearful,  the  desponding 
or  the  fallen,  even  to  the  end  of  his  days. 

33.  And  he  said  unto  l>im.  Lord,  I  am  ready  to  go  with 
thee,  both  into  prison  and  to  death. 

These  words  indicate  how  little  Peter 
was  yet  fitted  for  the  strengthening  of 
others.  He  places  himself  first  to  desig-' 
nate  the  source  from  which  his  exultant 
feeling  of  strength  proceeds.  He  doubt- 
less felt  all  that  he  said,  and  his  resolution 
to  accompany  Christ  both  to  prison  and  to 
death  was  holy  and  good;  but  his  too  con- 
fident opinion  of  bis  own  strength  and 
ability  so  to  do,  without  Divine  aid  and 
assistance,  shows  that  he  had  not  yet  found 
out  the  weakness  of  his  faith  and  the  de- 
ceitfulness  of  his  heart.  There  would  seem 
to  be  an  intimation  that  the  Lord's  inter- 
cession for  him  had  not  been  so  especially 
necessary.  Self-confidence  is  a  sin  too  in- 
cident to  the  holiest  and  best  of  men. 
Men  little  know  what  they  will  do  till  the 
time  of  temptation  actually  comes.  (2 
Kings  viii.  13.)  'Tis  an  humble  fear  of 
falling  that  must  enable  us  to  stand. 

34.  '^And  hft  snid.  T  tell  thp?,  Peter,  the  oock  shall  not 
rrow  tliis  d,iy.  hetore  that  thou  shalt  thrice  deny  that 
lliat  tlioii  knowv^t  mp. 

sMatt.  XX vi.  34:  Mark  xiv.  30;  John  xiii.  38. 

IteJl  thee,  Peter.  Now  not  Simon,  though 
he  might  have  doubly  deserved  it,  but 
Peter,  inasmuch  as  our  Lord  places  Him- 


self in  the  position  of  the  man  who,  in  hig 
own  eyes,  stands  there  so  rock-fast.  It  has 
been  remarked  that  this  is  the  only  place 
in  which  our  Lord  addresses  Peter  by  this 
name,  the  name  which  signified  "  stone."  It 
was  surely  meant  to  remind  him  how  weak 
even  the  strongest  disciples  are.  What 
had  been  previously  hinted  at  by  Jesus  in 
regard  to  Peter's  defection,  is  now  openly 
and  emphatically  asserted.  TJie  cock  sliall 
not  crow  tJiis  day,  &c.  Our  Lord  is  forced 
by  Peter's  boasts  to  bring  out  the  clear, 
precise,  sorrowful  truth.  This  prediction 
of  what  seemed  at  the  time  to  be  most  im- 
probable events,  is  a  striking  evidence  of 
Christ's  foreknowledge.  The  fall  of  Peter, 
thus  foretold  unto  him,  admonishes  us  to 
renounce  our  own  light  and  knowledge, 
especially  as  to  what  regards  the  disposi- 
tion of  our  heart.  God  and  Christ,  who  is 
true  God,  know  better  than  ourselves  the 
use  which  we  shall  make  of  the  freedom 
of  our  will,  and  yet  this  foreknowledge 
imjioses  no  manner  of  necessity  upon  it. 

3-5.  hAnd  he  said  unto  him.  V/hen  I  sent  you  without 
purse,  and  .scrip,  and  shoes,  lacked  ye  any  tiling  ?  And 
they  said.  Nothing.  Sii.  Then  said  he  uiito  them.  But 
now.  he  that  hath  a  purse,  let  him  take  lY,  and  likewise 
Am  scrip:  and  he  that  hath  no  sword,  let  him  sell  his 
garment,  and  buy  one.  37.  For  I  say  unto  you,  that  this 
tliat  is  written  must  yet  be  accomplished  in  me,  'And 
he  was  rackoned  among  the  tran,sgressors:  lor  the 
thimts  concerning  me  have  an  end. 

hMatt.  X.  9 ;  Lake  ix.  3  and  x.  'Isa.  liii.  12 ;  Mark  xv. 
28. 

When  Christ  first  sent  out  the  Apostles 
to  preach.  He  desired  them  to  make  no 
provision  by  the  way.  They  were  to  take 
neither  purse  nor  scrip;  the  means,  fig- 
uratively, of  conducting  their  ministry. 
(:\[att.  x'.  9,  10.)  They  obeyed  this  com- 
mand, and,  according  to  their  own  testi- 
mony, wanted  nothing  during  their  journey. 
The  disciples  of  Jesus  can  always  testify 
that  their  Lord  has  kept  His  promises — 
not  one  of  them  has  ever  failed,  or  ever 
will.  The  providence  of  God  is  always 
watchful  over  such  as  forsake  all  to  follow 
Christ,  and  continually  mindful  of  their 
wants. 

But  noiv,  &.C.  Childhood  is  past,  and  the 
Divine  order  is,  that  your  powers  be  de- 
veloped into  the  efficiency  of  manhood. 
They  were  not  to  expect  such  a  constant 
miraculous  interprsition  of  God  in  their 
behalf  as  would  make  them  independent 
of  the  use  of  means.  He  that  hath.  What- 
ever of  means  or  instrumentalilies  you 


CHAPTER    XXII 


957 


have  got,  cultivate  and  put  them  to  stren- 
uous use.  We  are  not  to  nej^lect  human 
instrumentahty  in  doing  Christ's  work. 
lie  that  hath  no  sword,  let  himsdl  his  garment 
and  bmj  one.  The  most  satisfactory  inter- 
pretation of  this  is,  that  according  to  which 
these  words  are  Understood  in  a  paraboHcal 
sense,  indicating  that  a  time  was  drawing 
near  when  all  human  means,  of  which  the 
"j)urse,"  the  "scrip,"  and  the  "sword"  are 
emblems,  must  be  diligently  used  by  the 
Ajyostles.  "Our  Lord  will  simi)ly,  in  a 
concrete,  j)ictorial  form,  rejiresent  to  His 
disciples  the  right  and  duty  of  necessary 
defense,  in  order  that  they  may,  by  the 
very  ojjposition  to  the  former  command 
(verse  35),  finally  come  to  the  conscious- 
ness that  an  entirely  peculiar  danger  shall 
break  in  upon  them."  Here  is  a  warrant 
from  our  Lord  for  the  standing  up  of  His 
followers  in  their  own  defense.  Christian- 
ity, however,  has  no  license  from  this  pas- 
sage to  draw  the  sword  for  its  own  propa- 
gation. 

Tins  that  is  iiritten,  &c.  This  is  not  the 
time  for  the  true  disciples  of  Christ  to  de- 
pend upon  the  good-will  of  men,  when 
Christ  Himself  is  to  be  reckoned  and 
treated  as  a  transgressor  and  a  malefactor. 
Who  would  favor  the  followers  of  a  cruci- 
fied Master?  He  reminded  them  of  the 
words  of  Isaiah  (Isa.  liii.):  "He  Avas  num- 
bered with  the  transgressors."  One  of  the 
trials  the  Saviour  endured  was  disgrace. 
He  was  put  to  death  as  a  wicked  man,  with 
wicked  men,  and  in  the  manner  in  which 
wicked  men  were  put  to  death.  The  dis- 
ciples of  such  a  Master  ought  to  expect 
disgrace.  They  should  not  be  surprised 
when  they  are  insulted,  reviled  and  falsely 
accused.  Let  it  be  observed  that  our  Lord, 
in  speaking  of  His  approaching  crucifixion, 
does  not  speak  of  it  as  His  "death"  merely. 
He  cpecially  describes  it  as  His  being 
"reckoned  among  the  transgressors."  The 
expression  was  evidently  meant  to  remind 
us  that  the  chief  end  of  His  death  was  not 
to  be  an  example  of  self-denial,  but  to  be 
a  substitute  for  us — a  sacrifice  for  us — to 
become  sin  for  us,  and  be  made  a  curse  for 
tis.  For  the  things  concerning  vie  have  an  end. 
This  does  not  refer  simply  to  the  fulfill- 
ment of  the  Messianic  prophecies,  but 
there  was  to  be  a  complete  and  final  close 


to  these  predictions,  and  to  that  end  all 
thing.s  were  now  rapidly  tending.  His 
sufl'erings  and  death  were  a  part  of  the 
Messianic  prophecy,  and  these  also  were 
to  be  fully  accomplished. 

38.  And  they  said,  Lord,  behold,  here  are  two  swords. 
And  he  said  unto  them,  It  is  enough. 

Here  are  two  swords.  From  these  words 
it  is  evident  that  the  disciples  took  what 
Christ  said  about  the  swords  literally. 
They  had  these  two  swords  evidently  con- 
cealed from  our  Lord.  They  may  have 
provided  them  for  defense  against  assail- 
ants, as  even  the  priests  did  in  the  passage 
(Luke  X.  31)  from  Jericho  to  Jerusalem. 
But  they  may  have  been  knives  for  slay- 
ing the  Passover  lamb.  It  is  enough — to 
illustrate  my  metaphor,  quite  emnigh,  and 
too  much,  if  it  is  real  bloodshed  you  con- 
template. If  Jesus  had  intended  that  His 
servants  should  fight.  He  would  not  have 
said  that  two  swords  were  enough.  The 
words  gently  rebuke  the  Apostles'  mistake. 
These  two  swords  were  enough,  and  even 
too  much,  for  Him  who  designed  to  defend 
Himself  only  by  delivering  Himself  up,  to 
fight  only  by  suffering,  and  to  conquer 
only  by  dying.  These  were  enough  to  give 
occasion  to  Christ  to  instruct  the  Church, 
in  one  of  the  chief  of  the  Apostles,  con- 
cerning the  use  she  was  to  make  of  the 
sword,  concerning  the  mildness  we  ought 
to  show  toward  our  enemies,  and  the  sub- 
mission we  ought  to  have  for  authority, 
and  to  give  Christ  an  opportunity  of  doing 
good  to  His  persecutors,  of  making  known 
His  power  to  them,  and  of  showing  them 
plainly  that  His  oeing  seized  by  them,  and 
His  death,  were  altogether  voluntary  on 
His  part.  When  temptations  come  upon 
us,  let  us  use  the  sword  of  the  Spirit. 
Satan  cannot  resist  it. 

S9.  11  itAnd  he  came  out,  and  'went,  a-i  he  was  wont, 
to  the  mount  of  Olives,  and  his  discii^les  also  followed 
him. 

kMatt.  xxvi.  3(i ;  Murk  xiv.  32;  John  xviii.  1.  'Luke 
xxi.  37. 

Our  Lord  now  changes  the  scene  from 
the  supper  table  to  the  garden.  As  he  was 
wont  on  the  preceding  days  of  this  week 
of  His  passion.  To  the  mo^nt  of  Olives,  and 
Jtis  disciples  also  folloived  him.  This  mount 
overlooks  Jerusalem  on  the  east,  so  that 
every  street  and  almost  every  house  may 
be  distinguished  from  its  summit.  It  is 
about  a  mile  in  length,  and  about  seven 


958 


LUKE, 


hundred  feet  in  height.  To  a  spectator, 
on  the  west  it  has  a  gently  waving  outline, 
and  appears  to  have  three  summits  of 
nearly  equal  height.  That  our  Lord  went 
straight  thither  is  a  new  proof  that  He  no 
longer  sought  to  go  out  of  the  way  of  His 
enemies  ;  for,  according  to  John  xviii.  2, 
the  place  was  known  also  to  Judas,  who 
would,  therefore,  undoubtedly  seek  Him 
there  with  the  band,  if  lie  no  longer  found 
Him  in  the  paschal  hall.  It  is  also  a 
proof  of  the  heavenly  composure  and 
clearness  of  mind  which  our  Lord  con- 
tinually maintained,  that  He  would 
surrender  Himself  over  to  the  hands  of 
His  enemies,  not  in  the  city,  in  the  midst 
of  the  joyful  acclamations  of  the  paschal 
night,  but  without  it,  in  the  bosom  of 
open  nature,  after  He  had  previously 
strengthened  Himself  in  solitary  jirayer  to 
His  Father. 

40.  mAnd  when  he  was  at  the  place,  he  said  unto 
them,  Pray  that  ye  enter  not  into  temptation. 

mMatt.  vi.  13  and  xxvi.  41 ;  Mark  xiv.  3S ;  verse  46. 

Pray  that  ye  enter  not  mto  temptation.  AVe 
are  not  to  understand  our  Lord  as  having 
said  this  to  all  the  eleven  disciples,  for 
from  Matthew  and  Mark  we  know  that  He 
took  three  of  them — Peter,  James  and 
John — to  attend  Him,  at  a  little  distance 
from  the  rest,  in  the  moments  of  His 
agonizing  prayer.  Christ's  e.xhortation  to 
them  was  intended  to  keep  them,  when 
they  w^ere  in  the  greatest  alarm  and 
danger,  from  having  any  inclination  to 
desert  Him.  Prayers  are  a  sure  succor 
against  the  most  perilous  assaults  of  our 
enemies.  We  must  not  wait  until  the 
time  of  temptation  before  we  pray,  but  we 
must  pray  before  it  comes.  To  be  assaulted 
by  temptation  is  one  thing,  but  to  enter 
into  it  quite  another.  To  be  tempted  is  a 
painful  thing  and  a  heavy  trial,  but  to 
"  enter  into  temptation  "  is  a  sin. 

41.  "And  he  was  withdrawn  fVnm  them  ahoutastone's 
cast  and  lineeled  down,  and  prayed,  42.  Saving,  Father, 
if  thou  be  *vvillinjd;,  rcniDve  tliis  cup  from"  me:  never- 
theless, »not  my  will,  but  thine,  be  done. 

nMatt.  xxvi.  3!) :  Mark  xiv.  35.  *Gr.,  ivUling  tore- 
move.    »Jolm  V.  30;  vi.  38. 

The  ancients  very  frequently  noted  short 
distances  by  such  expressions  as  a  stone's 
cast  or  arrow's  flight,  and,  indeed,  We  have 
the  same  usage  in  our  expressions,  irithin 
gunshot,  irithin  a  stone's  throw,  &e.  Kneeled 
doivn.  This  denotes  the  posture  of  prayer 
which  He  first  assumed.     Afterward,  as 


His  mental  agony  increased,  we  see  from 
Matthew  and  Mark,  He  prostrated  Himself 
with  His  face  upon  the  ground.  And 
prayed.  The  disciples  were  entreated  to 
watch  with  our  Lord  (Matt.  xxvi.  38),  but 
not  to  pray  with  or  for  Him.  That  work 
He  does  alone,  and  asks  no  participation. 
They  cannot  pray  His  prayer.  He  may 
intercede  for  them,  not  they  for  Him.  The 
example  of  the  great  Head  of  the  Church 
shows  believers  what  they  ought  to  do  in 
time  of  trouble.  Both  the  Old  and  New 
Testaments  give  one  and  the  .same  receipt 
for  bearing  trouble.  (Ps.  1.  15;  James  v. 
13.)  Father.  However  near  the  jiaternity 
of  God,  it  still  leaves  Him  the  right  and 
the  reason  to  inflict  upon  us  terrible 
sorrows.  Yet  true  faith  looks  up,  even 
to  His  frowning  face,  with  a  filial  claim. 
If  tliou  he  unlUng,  remove  this  cap  from  me. 
"  If  it  can  consist  with  thy  counsel."  This 
was  the  language  of  that  innocent  dread 
of  suflTering  which  Jesus,  being  really  and 
truly  man,  could  not  but  have  in  His  nature. 
The  sentence  is  incomplete  in  the  original, 
which  is,  literally,  if  thou  be  willing  to 
remove  this  cup  from  me.  This  is,  however, 
the  natural  expression  of  intense  sorrow, 
the  words,  "I  pray  thee  to  do  thus,"  being 
left  to  be  supplied.  The  "  cup  "  to  which 
Jesus  referred  was  the  extreme  inward 
anguish  of  spirit  which  He  was  suffering, 
the  fear  with  which  He  was  oppressed,  the 
anxiety  with  which  He  was  tortured,  the 
sorrow  with  which  He  was  overwhelmed, 
and  the  intense  agony,  mental  and  physical, 
which  yet  awaited  Him.  Nevertheless,  :iot 
my  will,  but  thine,  be  done.  The  prayer  of 
Christ  was,  as  it  were,  taken  bacik.  before 
it  was  entirely  uttered.  It  must  be 
remembered  that  He  who  spake  these 
Avords,  having  two  distinct  natures  in  one 
person,  had  a  human  will  as  well  as  a 
Divine.  Nevertheless,  inasmuch  as  I  have 
entered  into  covenant  engagements,  and 
have  become  surety  for  sinners,  inasmuch 
as  "for  this  cause  came  I  unto  this  hour, ' 
and  to  offer  up  atoning  sacrifice  in  my 
death  is  the  great  design  of  all  the  Divine 
decrees  and  operations  which  have  brought 
me  to  this  point ;  inasmuch  as  without 
this  sacrifice  the  oracles  of  ancient 
prophecy  will  be  falsified,  and  the 
redemption    of    men's   souls,    which    is 


CHAPTER   XXII. 


959 


precious,  cease  forever.  Not  my  will — not 
the  will  of  my  human  nature,  but  thine — 
the  will  of  God  (as  it  is  written  concerning 
me),  which  I  dcUglit  to  do,  lei  that  6c  done 
(Ps.  xl.  7,  8),  at  whatever  expense  of 
agony.  If  we  would  imitate  Christ  in  His 
prayer,  we  must,  1.  Pray  when  alone;  2. 
Humble  ourselves,  internally, at  least,  and, 
if  we  are  able,  externally  also ,  3.  Be 
fervent;  4.  Lay  our  condition  before  God 
with  plainness  and  simplicity;  5.  Be  full 
of  trustand confidence  ;  G.  Ilesigu  ourselves 
to  the  will  of  God,  and  choose  rather  to 
have  thatdone  than  our  own;  7.  Persevere 
in  praying.  The  sacrifice  of  ^ur  own  will 
is  that  which  God  loves  the  most,  and 
which  ought  ever  to  accompany  all  others. 

43.  And  tlipro  nppparerl  ran  anijel  unto  liini  from 
heaven,  strtJiigUieiiing  liiiu.— iMalt.  iv.  11. 

The  appearance  of  a  holy  angel  to  our 
Lord,  in  this  conflict,  and  when  thus 
weighed  down  with  the  feeling  of  the 
wrath  of  God  against  our  sins,  was  intima- 
tion of  approaching  victory,  and  calculated 
to  strengthen  Him  by  the  brightening 
prospect  of  future  joy  which  was  thus 
symbolized  to  Him.  The  angel  could  not 
efficaciously  communicate  strength  even  to 
His  human  soul,  but  he  might  suggest  en- 
couraging to]>ics;  and  it  was  doubtless  a 
part  of  our  Saviour's  humiliation,  and  an 
instance  of  His  condescension,  that  He 
was  pleased  to  be  thus  "  strengthened"  by 
"a  ministering  sjnrit,"  though  "all  the 
angels  of  God  worship  Him."  This  verse 
supplies  additional  proof  that  our  Lord 
was  really  and  truly  man.  As  man.  He 
was  for  a  little  time  "  lower  than  the 
angels."  (Heb.  ii.  9.)  As  very  God  of 
very  God,  and  Lord  of  angels  and  men, 
Jesus  of  course  needed  no  angel  to 
strengthen  Him.  But  as  very  man,  in  the 
hour  of  his  greatest  weakness,  He  allowed 
an  angel  to  minister  to  Him.  We  must, 
after  the  examjjle  of  Christ,  not  reject 
those  external  consolations  which  God 
sends  us  in  our  troubles. 

44.  lAnrt  beinst  in  f.n  agony,  he  prayed  more  earnest- 
ly :  and  his  swe  it  wa->  as  it  wore  great  drops  ot'  blood 
lalling  down  to  the  ground.— qJohn  xii.  27  ;  Heb.  v.  7. 

Being  in  an  agony.  There  can  be  little 
doubt,  that  at  this  mysterious  moment, 
our  Lord's  distress  of  body  and  mind  was 
most  intense  and  bitter.  He  was  assaulted 
by  the  prince  of  darkness  with  peculiar 


and  special  temptations.  Hell  came  to 
meet  Him  in  the  garden  of  Gethsemane. 
Satan,  who  had  been  defeated  in  the  wil- 
derness, returned  with  his  legions  to  make 
a  last  and  fierce  attactk.  But  Christ's  in- 
tense agony  can  only  be  satisfactorily  ex- 
iiUiined  by  the  fact  that  His  death  was  a 
vicarious  death.  The  sin  of  the  world 
began  to  be  laid  upon  Him  in  a  special 
manner  in  the  garden.  He  was  being 
"  made  a  curse "  for  us,  by  bearing  our 
sins.  He  prayed  more  earnestly.  Jesus 
summoned  up  all  His  energies  to  an  unre- 
mitting struggle  of  prayer.  (Coinp.  Hos. 
xii.  4,  5.)  The  mo.st  .striking  commentary 
on  this  expression  is  found  Heb.  v.  7-9, 
where  strong  crying  and  tears  are  spoken 
of  with  which  our  Lord  ollered  up  His 
prayers  and  supplications  to  Him  who  was 
able  to  save  Him  from  death.  The  Divine 
nature,  without  separating  itself  from  the 
human,  leaves  it  to  the  Aveakness  common 
to  other  men,  to  the  end  that  the  Head 
may  be  the  consolation  of  the  weakest  of 
his  members,  and  the  instruction  of  the 
strongest.  And  his  sweat  was  as  it  were 
(jTcat  drops  of  blood  falling  doim  to  the  ground. 
The  physical  frame  of  Jesus  was  now  in 
full  sympathy  with  His  mental  distress.. 
Instances  of  what  has  been  called  bloody 
sweat  are  on  record  numerous  and  authen- 
tic. Galensiiys:  "Cases sometimes  happen 
in  which,  through  mental  pressure,  the 
pores  may  be  so  dilated  that  the  blood 
may  issue  from  them,  so  that  there  may 
be  a  bloody  sweat."  The  Latin  poet, 
Lucan,  in  his  poem,  the  Pharsalia,  vividly 
describes  a  case  in  which  tlic  sweat  is  ruddy. 
Yet  Luke,  the  only  one  of  the  four  Evan- 
gelists who  mentions  the  circumstance 
now  before  us,  afiirms  not  that  the  sweat 
was  blood,  but  "  as  it  xvere  great  drops  of 
blood."  If  we  do  not  understand  actual 
drops  of  blood,  we  must,  at  all  events, 
conceive  them  as  heavy,  thick  drops, 
which,  mingled  and  colored  for  the  most 
part  with  jjorlions  of  blood,  looked  alto- 
gether like  drops  of  blood. 

45.  And  when  he  rose  from  prayer,  and  was  come  to 
his  disciples,  he  found  them  sleeping  lor  sorrow,  4fi. 
And  said  unto  them.  Why  sleep  ye?  rise  aud  'pray, 
lest  ye  enter  into  temptation.— ■■  Verse  40. 

Luke  is  the  only  Evangelist  who  men- 
tions the  cause  of  the  disciples  being 
asleep.     Sorrow,  it  is  true,  makes  men 


960 


LUKE, 


sleepless  sometimes,  but  when  it  is  very- 
great  it  may  so  weary  down  the  whole 
outer  and  inner  man  that  one,  as  it  were, 
sinks  into  a  condition  of  stupor.  The 
same  three  who  slept  at  the  Transfigura- 
tion were  the  three  who  slept  in  Geth- 
semane.  It  seems  as  if  the  air  of  that 
night  were  dense  with  fearful,  su]iernatural 
Influences,  weighing  them  down  with 
stupor.  In  those  circumstances  of  trouble 
and  affliction  which  oblige  us  to  pray,  we 
must  not  forget  even  the  wants  of  those 
who  are  intrusted  to  our  care. 

Wh'j  sleep  ye  f  Hdw  gentle  His  reproof! 
"  Is  this  a  time  to  sleep,  when  your  Master 
is  in  such  danger,  when  He  is  going  to  lay 
down  His  life,  and  when  all  the  powers 
of  hell  are  seeking  to  thwart  the  work  of 
human  redemption?"  Rise  from  your 
sleepy,  recumbent  posture.  Some  say  of 
this,  that  a  standing  po.-,ture  of  the  bod}'  is 
best  suited  for  overcoming  drowsiness  in 
prayer.  And  pray,  lest  ye  enter  into  tempta- 
tion. Christ  said  this,  because  He  knew 
what  sharp  trials  were  coming  upon  them. 
Prayer  was  their  only  safeguard  at  this 
awful  cri.sis.  How  often  shall  we  find, 
when  we  look  back  upon  our  past  lives,  that 
we  received  warnings  before  we  fell  into 
sin !  While  we  exert  our  own  energies 
against  the  evil  powers,  let  us  also  suppli- 
cate Divine  aid.  As  a  fragile  boat  would 
avoid  the  rocks  and  the  rifts,  so  should 
the  feeble  Christian  avoid  the  dangers  of 
trials  that  threaten  him. 

47.  IT  And  w'.iile  h?  yet  sp.a'.vO,  "beliold  n  multitude, 
and  lio  tuat  \v,u  caUe<l  Jud.n,  one  oi'  tiie  twelve,  wont 
before  them,  and  drfw  n  nir  unto  to  Jesui  to  kis.s  liim. 

■Matt.  xxvi.  47 ;  Murk  xiv.  4J ;  John  xviii.  3. 

Behold  a  multitude'.  They  came  in  force, 
probably  apprehensive  of  resistance  from 
the  disciples,  or  of  sojne  attein])t  of  rescue 
by  the  way.  (Mark  xiv.  47;  John  xviii. 
10;  Matt.  xxvi.  47.)  The  multitude  who 
apprehended  Jesus  were  of  the  following 
four  classes:  1.  The  hand  (John  xviii.  3), 
being  a  detachment  from  the  garrison  of 
five  hundred  Roman  soldiers  who,  in  the 
fortress  of  Antonia,  overlooking  the  tem- 
ple, kept  the  Jews  in  awe.  A  detachment 
was  ever  ready  to  be  sent  when  the  com- 
mander was  informed  that  a  disturber 
needed  to  be  taken  in  custodv.  So  that 
thus  mu(!h  Jesus  was  apprehended  by  the 
loan  of  a  Roman  body.    2.  The  captains  of 


the  temple  (Luke  xxii.  52),  who  came, 
doubtless,  attended  by  their  guard  or  police 
— men  who  kept  order  at  the  temple.  3. 
Several  of  the  Jewish  dignitaries  attended 
to  see  the  work  carefully  done,  namely: 
chief  priests,  zealous  Pharisees  and  elders. 
4.  Servants  of  these  dignitaries  (John 
xviii.  18),  both  private  and  official,  like 
Malchus.  Our  Lord  was  thus  arrested  by 
the  Jewish  authority,  partly  using  Roman 
instrumentality.  One  of  the  twelve.  With 
this  name,  as  with  a  branding  iron,  Judas 
is  designated  even  unto  the  end.  Went 
before  them,  in  order  to  point  out  to  the 
multitude  the  one  whom  they  were  to  ap- 
prehend, by  the  preconcerted  sign.  (See 
Matt.  xxvi.  48.) 

48.  But  Jesus  said  unto  him,  Judas,  betrayest  thou  the 
Sou  0('  uiau  vvitli  u  kiss? 

With  a  kiss — the  hallowed  token  of  friend- 
ship. "Must  the  Son  of  man  be  betrayed 
by  one  of  His  own  disciples,  as  if  He  had 
been  a  hard  Master,  or  deserved  ill  at  their 
hands?  Must  the  badge  of  friendship  be 
the  instrument  of  treachery?"  To  betray, 
is  bad  enough  ;  to  betray  the  /Sou  of  man,  is 
worse;  to  betray  Him  tvith  a  kiss,  is  worst 
of  all.  There  are  some  who  behave  to 
Jesus  now  that  He  is  in  heaven,  as  Judas 
did  when  He  was  upon  earth.  When  it 
seems  to  be  their  interest  to  appear  to  love 
Him,  they  put  on  the  mask  of  piety  ;  but 
when  they  can  gain  worldly  advantages 
by  betraying  His  servants,  they  will  do  it, 
and  yet  all  the  time  continue  to  observe 
the  forms  of  religion.  They  do  not  con- 
sider how  much  their  guilt  is  increased  by 
their  acts  of  apparent  devotion.  Satan 
employs  such  persons  to  do  his  darkest 
deeds.  To  bear  the  deceitful  caresses  of 
a  false  friend  requires  more  virtue  than 
to  endure  the  most  violent  attacks  of  an 
avowed  enemy. 

49.  When  they  which  were  about  him  saw  what 
would  lollow.  tliey  said  unto  him,  Lord,  shall  we  smite 
with  tlie  sword  ? 

Lord,  shall  we  smite  with  the  sword  ?    By 

the  approach  of  the  band,  and  the  insult 

of  Judas,  they  are  at  once  persuaded  that 

they  themselves  are  no   longer    a    step 

distant  from  the  dreaded    hour.      They 

believed    themselves    hitherto    to    have 

dreamed,  and  appear  now  all  at  once  to 

awake.      Looking    upon     the     weapons 

brought  with  them  out  of  the  paschal  hall, 


CHAPTER    XXII 


961 


they  addressed  this  question  to  the  Master, 
as  if  they  would  not  have  drawn  the 
sword  without  permission  from  Him  ;  but 
they  were  in  too  much  haste  and  heat  to 
wait  for  an  answer;  for  already  one  of 
them  has  followed  the  ill-considered 
question  with  a  hasty  act.  Christ  and  His 
cause  are  not  to  be  defended  by  force  of 
arms.  He  is  very  far  from  desiring  to  save 
His  own  life  by  exposing  that  of  others, 
since  He  came  to  shed  His  blood,  and  to 
die  for  all  mankind.  There  are  many 
persons  in  the  world  who,  like  Peter, 
consult  God,  and  yet  suffer  themselves  to 
be  hurried  away  by  their  passion  or  their 
false  zeal  before  they  know  His  will. 

50.  1  And  'one  of  them  smote  the  servant  of  the  high 
priest,  and  cutoff  liis  right  ear. 

Olatt.  x.xvi.  51 :  Mark  xiv.  47 :  John  xviii.  10. 

John  tells  us,  this  servant's  name 
was  Malehus,  the  Greek  and  Latin 
form  of  Malek,  signifying  king.  We  might 
have  conjectured  that  it  was  Peter  who 
committed  this  rash  deed,  but  we  are  not 
left  to  uncertainty  on  this  point.  (John 
xviii.  10.)  Perhaps,  as  the  other  Evangelists 
wrote  their  Gospels  during  the  lifetime  of 
that  Apostle,  they  were  afraid  of  exposing 
him  to  danger  by  revealing  his  name, 
whereas  John,  who  (it  is  supposed)  wrote 
his  account  after  Peter's  death,  had  no 
inducement  to  conceal  it.  Cut  off  his  right 
ear.  He  meant,  doubtless,  to  cut  off  his 
head  ;  but,  perhaps,  the  same  power  that 
healed  prevented  the  true  aim  of  the 
blow.  It  is  much  easier  to  fight  a  little 
for  Christ  than  to  endure  hardness  and  go 
to  prison  and  death  for  His  sake.  The 
zeal  of  Peter  was  very  short-lived.  His 
courage  soon  died  away.  The  fear  of  man 
overcame  him.  By-and-by  when  our 
Lord  was  led  away  prisoner.  He  was  led 
away  alone.  The  disciple  who  was  so 
ready  to  fight  and  smite  with  the  sword 
luid  actually  forsaken  his  Master  and  fled! 

51.  And  Jesus  answered  and  said,  Suffer  ye  thus  far. 
And  lie  touched  his  ear,  and  healed  him. 

iSuffcr  ye  thus  far.  Our  Lord  sees  how 
the  band  are  just  addressing  themselves 
to  take  Him  prisoner,  with  the  greater 
bitterness,  perchance,  because  blood  had 
already  flowed,  and  He  Himself  is  not 
minded  to  counterwork  their  designs.  He 
only  desires  that  they  would  leave  His 
hands  yet  a  moment  free,  that  He  might 


bestow  yet  one  more  benefit.  "  Leave  me 
still  free  for  the  moment,  that  with  my 
hand  I  may  touch  the  ear  of  the  wounded 
man."  (See  Matt.  xxvi.  50;  Mark  xiv. 
46.)  And  he  touched  his  car,  and  healed  him. 
Although  all  the  four  Evangelists  mention 
the  cutting  off"  of  the  servant's  ear,  yet 
Luke  alone  relates  how  it  was  healed.  It 
seems  this  miracle  was  the  last  the 
Saviour  performed.  In  one  respect  it  was 
the  greatest.  No  doubt  the  Lord's  power 
was  more  fully  displayed  when  the  dead 
were  raised,  but  His  grace  was  most 
gloriously  manifested  when  His  enemy  was 
healed.  Multitudes  had  often  surrounded 
Him,  entreating  Him  with  piteous  cries 
to  restore  their  blind  parents  to  sight,  and 
their  sick  children  to  health.  But  this 
multitude  came,  not  to  entreat,  but  to  assault. 
Yet  the  gracious  Saviour  healed  even 
one  of  this  wicked  company.  Jesus 
permits  evil,  in  order  only  to  bring  out  of 
it  a  greater  good.  He  teaches  us  to  return 
good  for  evil.  The  sight  of  this  miracle 
converted  none.  0,  how  insufficient  are 
all  outward  means  of  conversion  without 
the  Spirit's  inward  operation  ! 

52.  "Then  Jesus  said  unto  the  chief  priests,  and 
captains  of  tlie  temple,  and  the  elders  whicli  were  come 
to  him,  Be  ye  come  out  as  against  a  thief,  with  swords 
and  staves  ?— "Matt.  xxvi.  55 ;  Mark  xiv.  48. 

The  chief  priests.  Some  of  these  were 
in  Gethsemane,  in  order  to  convince 
themselves  of  the  fiict  of  the  arrest  of 
Jesus,  and,  in  case  of  need,  to  encourage 
their  servants  by  their  presence.  CajMins 
of  the  temple.  These  are  supposed  to  have 
been  the  leaders  of  the  priests  and  Levites, 
who  alternately  kept  guard  at  the  avenues 
of  the  temple.  Be  ye  come  out,  voluntarily, 
not  sent  out  by  authority,  like  the  poor 
soldiery.  These  dignitaries  were  the 
principal  and  guilty  movers.  As  against  a 
thief,  roith  swords  and  staves  ?  Eather,  as 
against  a  robber.  Stares,  literally,  wood,  i.  e., 
all  kinds  of  sticks  and  cudgels.  This  was 
the  manner  in  which  they  would  have 
sought  to  take  a  highwayman  of  desperate 
character,  and  armed  to  defend  his  life. 
They  knew  His  purity.  His  holiness.  His 
mysterious  power  of  rebuke.  Yet  they 
would  slay  Him  as  a  malefactor.  He  ex- 
presses His  indignation  at  this.  It  adds 
not  a  little  to  the  depth  of  our  Lord's  hu- 
miliation, that  He  consented  to  be  hunted 


963 


LUKE. 


dmvn  thus  by  wicked  men,  and  to  be  treat- 
ed as  if  He  had  been  the  worst  of  man- 
kind. The  best  of  persons  are  more  sen- 
sibly affected  by  the  ill  usage  which 
wounds  their  reputation  and  honor,  than 
they  are  by  any  other  kind  of  injustice. 
It  is  in  order  to  secure  us  from  that  excess 
to  which  tliis  sense  of  human  honoris  apt 
to  carry  us,  that  Christ  was  willing  to  be 
treated  as  a  thief — even  He  who  had  di- 
vested Himself  of  all,  and  who  was  now 
just  going  to  lay  down  His  life. 

53.  When  I  was  daily  with  you  in  the  temple,  ye 
stretched  fortli  no  hands  against  me :  »but  this  is  your 
hour,  and  the  power  of  darkness. — iJohn  xii.  :^7. 

Daily  with  you  in  the  temple — for  many 
days  before  the  Passover.  Ye  stretched 
forth  no  hands  against  me.  They  refrained 
from  violence,  not  through  want  of  an 
eager  desire  to  take  Jesus,  but  because  it 
was  not  permitted  them  of  God.  This 
utterance  must  have  reminded  them  of 
many  a  fruitless  plot  which  they  had 
meditated,  and  many  a  word  of  rebuke 
which  they  had  heard,  although  our  Lord, 
who  was  not  minded  to  eulogize  Himself, 
was  entirely  silent  as  to  the  miracles  which 
He  had  performed  before  their  eyes,  and 
as  to  the  triumphs  which  He  by  word  or 
deed  had  won  over  their  perplexity  and 
weakness.  But  this  is  your  hour,  and  the 
power  of  darkness.  (See  John  xii.  27.) 
"  How  hard  soever  it  may  seem  that  I 
should  be  thus  exposed,  I  submit,  for  so  it 
is  determined.  This  is  the  hour  alloxeed  you 
to  have  your  will  against  me ;  there  is  an 
hour  apjiointed  me  to  reckon  for  it."  Two 
parties  are  brought  in  here — the  wicked 
Jews,  who  were  about  to  deliver  our  Lord  to 
Pilate,  and  the  devil,  under  whose  instiga- 
tion they  were  acting.  It  was  the  brief 
"hour"  of  triumph  which  the  unbelieving 
Jews,  by  the  determinate  counsel  and  fore- 
knowledge of  God,  were  to  enjoy.  It  was 
the  little  season,  during  which  the  prince 
of  the  darkness  of  this  world  was  to  have 
"  power,"  and  to  all  appearance  to  prevail 
over  the  second  Adam,  as  he  had  pre- 
vailed over  the  first.  And  yet  neither 
wicked  men  nor  a  malicious  devil  could  go 
a  hair's  breadth  beyond  the  limit  appoint- 
ed by  God,  or  triumph  over  the  Son  of 
God  a  minute  beyond  the  time  decreed  by 
the  eternal  counsels.  They  knew  it  not, 
but  so  it  was.    Even  now,  our  Lord  would 


have  them  know  that  they  were  only  able 
to  take  Him  prisoner,  because  He  submit- 
ted, and  because  God  permitted  them  a 
little  season  of  "power."  Christ  deter- 
mines the  hour  of  His  death,  as  a  volun- 
tary victim,  who  offered  Himself,  not  out 
of  necessity,  but  out  of  choice  and  love. 
Such  is  the  blindness  of  sinners,  who 
think  they  reign  and  triumph  when  they 
accomplish  their  wicked  desires,  whereas 
they  are  only  the  instruments  of  the  devil, 
who  makes  them  serve  His  design,  as  the 
devil  is  himself  an  instnmaent  whom  God 
makes  subservient  to  His. 

54.  IF  jThen  they  took  him,  and  led  liim,  and  brought 
him  into  the  high  priest's  house.  ^And  Peter  followed 
afar  off.  55.  ^And  when  tliey  had  kindled  a  fire  in  the 
midst  of  the  hall,  and  were  set  down  together,  Peter  sat 
down  among  them. 

jMatt.  xxvi.  57.  'Matt.  xxvi.  58,  on  which  see  notes ; 
John  xviii.  15.  aMatt.  xxvi.  69;  Mark  xiv.  66;  John 
xviii.  17,  18. 

Into  the  high  priest's  house.  We  are  here 
to  understand  Caiaphas.  (Matt.  xxvi.  57.) 
uind  Peter  followed  afar  off.  By  this  he 
evinced  two  things :  1.  Real  attachment 
to  His  Master — a  desire  to  be  near  Him, 
and  to  witness  His  trial.  2.  Fear  respect- 
ing His  personal  safety.  He  therefore 
kejjt  so  far  off  as  to  be  out  of  danger,  and 
yet  so  near  as  that  he  might  witness 
the  transactions  respecting  his  Master. 
Perhaps  he  expected  to  be  lost  and  unob- 
served in  the  crowd.  Many,  in  this,  imi- 
tate Peter.  They  are  afraid  to  follow  the 
Saviour  closely.  They  fear  danger,  ridicule, 
or  persecution.  They  follovj  Him,  but  it  is 
at  a  great  distance,  so /a)- that  it  is  difficult 
to  discern  that  they  are  in  the  train,  and 
are  His  friends  at  all.  Religion  requires 
us  to  be  near  Christ.  We  may  measure 
our  piety  by  our  desire  to  be  near  Him, 
to  be  like  Him,  and  by  our  willingness  to 
follow  Him  always,  through  trials,  con- 
tempt, persecution  and  death. 

Kindled  a  fire.  It  is  well  known  that  the 
nights  in  Palestine,  especially  in  the  early 
year,  are  often  very  cold,  particularly  at 
Jerusalem,  from  its  great  elevation  above 
the  sea.  The  hall.  The  Greek  word  so 
rendered  is  more  frequently  translated 
"  palace."  Some  suppose  that  here  it 
means  "  an  open  court  enclosed  by  build- 
ings— a  court-yard  exposed  to  the  open 
air."  In  Rev.  ii.  2,  it  is  translated  "  court," 
and  can  there  bear  no  other  sense.  Peter 
sat  doivn  among  them.    While  the  servants 


CHAPTER   XXII. 


963 


■were  warming  themselves  in  the  open 
court,  Peter,  assuming  as  well  as  lie  could 
the  appearance  of  an  indifferent  observer, 
took  his  place  in  the  midst  of  them,  in 
order  to  be  able  to  be  cj'e  and  ear-witness, 
in  the  immediate  vicinity.  He  who  loves 
danger,  and  takes  no  care  to  avoid  the 
occasions  of  sin,  runs  the  hazard  of  per- 
ishing. It  is  infinitely  better  for  a  man 
humbly  to  retire,  acknowledging  his 
weakness,  and  having  recourse  to  Him 
who  is  the  strength  of  the  weak,  till  He 
vouchsafes  to  show  him  mercy,  than  will- 
fully to  persist  in  performing  a  presump- 
tuous promise,  by  endeavoi's  which  are 
still  more  presumptuous. 

56.  But  a  certain  maid  beheld  him  as  he  sat  by  the 
fire,  and  earnestly  looked  upon  him,  and  said,  This 
man  was  also  with  him.  .57.  And  he  denied  him,  say- 
ing, Woman,  I  know  him  not. 

As  he  sat  htj  the,  fire.  The  Greek  word 
here  rendered  "  fire  "  means,  literally,  "  the 
light."  It  is  evident  that  the  word  was 
used  intentionally  by  Luke,  in  order  to 
show  us  that  it  was  "  by  the  light  of  the 
fire"  that  Peter  was  recognized  and  charged 
with  being  a  disciple.  Had  he  kept  in  the 
background,  and  been  content  with  a 
darker  position,  he  might  have  escaped 
notice.  A  certain  maid earnestly  look- 
ed upon  him,  &c.  She  did  this  because  he 
w'as  a  stranger,  one  whom  she  had  not 
seen  before,  and  concluding  that,  at  this 
time  of  night,  there  were  no  neutrals  there, 
and  knowing  him  not  to  be  any  of  the 
retinue  of  the  high  priest,  she  judged  him 
to  be  one  of  the  retinue  of  this  Jesus,  or, 
perhaps,  she  had  some  time  or  other  looked 
about  in  the  temple,  and  seen  Jesus  there, 
and  Peter  with  Him,  and  remembered 
him,  hence  she  said,  this  man  was  also  with 
him.  Every  enemy  is  formidable  to  a  per- 
son not  supported  by  God.  An  occasion 
Avhich  we  entirely  disregard  is  sometimes 
very  fatal  to  our  virtue. 

And  he  denied,  &c.  The  very  unexpect- 
edness of  the  assault  demands  an  instanta- 
neous repulse,  and  already  Peter  rejoices 
that  he  can  preserve  the  guise  of  an  ex- 
ternal composure,  and  his  answer  is  quick, 
cold,  indefinite:  Woman,  I  know  him  not. 
The  love  of  life  and  the  fear  of  death  make 
men  forget  the  best  resolutions,  when  they 
have  not  been  formed  by  God,  and  are  not 
supported  by  our  humble  prayer. 


.W.  »>And  after  a  little  while  another  saw  him,  and 
said,  Thou  art  al.so  of  them.  And  Peter  said,  Man,  I  am 
not,— ''Matt.  xxvi.  71 ;  Mark  xiv.  (iy:  John  xviii.  '2.5. 

The  first  cock-crowing,  which  Mark, 
xiv.  G8,  alone  mentions,  immediately  after 
the  first  denial,  is  not  even_  noticed  by 
Peter.  He  appears,  meanwhile,  to  have 
succeeded  in  assuming  so  indifferent  a  de- 
meanor that  he  at  first  is  not  further  dis- 
turbed. The  disquiet  of  his  conscience^ 
however,  now  impels  him  toward  the  door 
(Matt.  xxvi.  71);  unluckily  he  finds  this 
shut.  He  does  not  venture  to  seek  to  have 
it  opened,  that  he  may  not  elicit  any  un- 
favorable conjectures,  and  is  therefore 
obliged  to  return  to  his  former  place.  This 
very  disquiet  again  excites  suspicion. 
Another  is  masculine,  referring  probably  to 
some  male  attendant  to  whom  the  maid 
had  communicated  her  suspicions,  and 
who  charged  Peter  directly  with  having 
belonged  to  the  company  of  Jesus.  Man; 
I  am  not.  One  sin  hardens  the.  heart,  and 
disposes  it  for  the  commission  of  another. 
God  permits  Peter  to  fall  more  than  once, 
that  he  may  have  no  room  to  excuse 
his  sin  as  proceeding  from  surprise,  and 
that  he  may  seek  the  cause  thereof  in  his 
own  presumption. 

59.  cAnd  about  the  space  of  one  hour  after,  another 
confidently  aflirnud.  saying,  Of  a  truth  this  fellow  also 
was  with  liiin,  lor  he  is  a  (ialilean. 

cMatt.  xxvi.  73 :  Mark  xiv.  70 ;  John  xviii.  26. 

Another  confidently  affirmed,  &c.  Peter 
had  now  returned  into  the  hall,  and  as  he 
was  discovered,  by  his  peculiar  manner  of 
speaking,  to  have  come  from  that  part  of 
Israel  called  Galilee,  and  as  it  was  well 
known  that  most  of  Christ's  disciples  were 
Galileans,  it  was  immediately  supposed 
that  he  was  one  of  them.  We  know  from 
Jewish  authorities  that  the  rough  provin- 
cial accent  of  the  Galileans  W'as  very  dis- 
tinguishable from  that  of  the  metropolis. 
The  space  of  one  hour  was  allowed  Peter 
to  recover  himself;  and  he  made  no  use 
of  it:  in  vain  God  gives  men  time  for  re- 
pentance, if  He  do  not  give  them  likewise 
a  penitent  heart. 

60.  And  Peter  said,  Man,  I  know  not  what  thou  say- 
est.  And  immediately,  while  he  yet  spake,  the  cock 
crewT. 

On  this  occasion  Peter  not  only  denied 
his  Lord,  but  he  began  to  curse  and  to 
swear.  (Matt.  xxvi.  74.)  He  was  now  ir- 
ritated beyond  endurance.  He  could  no 
longer  resist  the  evidence  that  he  was 


964 


LUKE, 


known.  It  had  been  repeatedly  charged 
on  him.  His  language  had  betrayed  him, 
and  there  was  a  positive  witness  who  had 
seen  him.  He  felt  it  necessary,  therefore, 
to  be  still  more  decided,  and  he  accordingly 
added  to  the  sin  of  denying  his  Lord,  the 
deep  aggravation  of  profane  cursing  and 
swearing,  affirming  what  he  must  have 
known  was  false,  that  he  knew  not  the 
man.  Immediately,  then,  the  cock  crew, 
that  is,  the  second  crowing,  or  not  far  from 
three  in  the  morning.  Let  us  not  be  weary 
of  considering  the  deplorable  depravity  of 
the  heart  of  man  when  left  to  himself. 
These  three  falls  are,  as  it  were,  three 
witnesses  of  human  weakness,  and  show 
plainly  that  none  but  God  knows  perfectly 
how  great  it  is. 

The  steps  by  which  Peter  fell,  or  the 
things  which  successively  contributed  to 
his  fall,  were  the  following:  1.  Self-confi- 
dence, arising  from  too  high  an  opinion 
of  himself.  2.  His  worldly  vieAvs  and  ex- 
pectations, and  his  aversion  to  the  cross  of 
Christ.  3.  His  unbelief,  as  to  the  warn- 
ings Christ  had  given  of  his  weakness  and 
danger.  4.  As  a  consequence  of  his  unbe- 
lief, he  fell  into  unwatchfulness,  and  ne- 
glected also  to  pray.  5.  Venturing  upon 
forbidden  ground,  by  going  in  among  the 
wicked  servants  of  the  high  priests.  6. 
Yielding  to  distrust,  dejection  and  coward- 
ice. The  aggravating  circumstances  of 
Peter's  sin  were  these  :  1.  The  character 
of  his  person,  a  disciple,  an  Apostle,  and 
one  who  had  been  specially  honored  by 
his  Master.  2.  The  i)erson  whom  he  de- 
nied— His  Master,  Saviour  and  Redeemer. 
3.  The  repetition  of  the  sin — denying 
Christ  first  with  a  lie,  then  with  an  oath 
and  next  with  a  curse.  4.  The  persons 
before  whom  the  denial  took  jslace — the 
chief  priest's  servants.  5.  The  time  of  the 
denial — a  few  hours  after  he  had  received 
the  holy  sacrament  from  Christ's  own 
hands.  6.  The  smallness  of  the  tempta- 
tion to  deny  his  Lord — a  damsel  only  at 
first  spake  to  him. 

Gl.  iAnd  the  Lord  turned,  and  looked  upon  Peter. 
And  Peter  remembered  the  word  of  the  Lord,  how  he 
had  .said  unto  him,  'Before  the  cock  crow,  thou  shalt 
deny  me  thrice.  62.  And  Peter  went  out,  and  wejit 
bitter! }-. 

ajvratt.  xxvi.  7.5 ;  Mark  xiv.  72.  oMatt.  xxvi.  74,  75,  on 
which  see  notes;  John  xiii.  38. 

Looked  upon  Peter.  Probably  our  Lord 
cast  this  glance  as  He  was  led  from  Annas 


to  Caiaphas.  Or,  at  this  third  denial,  the 
door  of  the  'apartment  where  Jesus  and 
Annas  were,  may  have  been  opened  upon 
the  court,  and  Peter  may  have  painfully 
found  himself  denying  and  swearing  under 
his  Lord's  glance.  That  glance,  doubtless, 
was  turned  full  upon  him  with  a  signifi- 
cance that  called  Peter  to  his  recollections. 
It  does  not  appear  that  Peter  came  into 
the  examination-room,  or  was  present 
with  his  Lord.  And  Peter  remembered  the 
word  of  the  Lord,  .  .  .  and  went  out,  and 
wept  bitterly.  By  a  tender  and  compassion- 
ate look — a  single  glance  of  His  eye — the 
injured  Saviour  brought  to  remembrance 
all  Peter's  promises.  His  own  predic- 
tions and  the  great  guilt  of  the  disciple. 
He  overwhelmed  him  with  the  remem- 
brance of  his  sin,  and  pierced  his  heart 
through  wdth  many  sorrows.  The  con- 
sciousness of  deep  and  awful  guilt  rushed 
over  Peter's  soul,  he  flew  from  the  palace, 
he  went  alone  in  the  darkness  of  the 
night,  and  wept  bitterly. 

63.  H  fAnd  the  men  that  held  Jesus  mocked  him,  and 
smote /um.  64.  And  when  they  had  blindfolded  him, 
they  struck  him  on  the  face,  and  asked  him,  saying. 
Prophesy,  who  is  it  that  smote  thee?  65.  And  many 
other  things  blasphemously  spake  they  against  him. 

fMatt.  x\vi.  67,  68 ;  Mark  xiv.  6.5. 

The  most  remarkable  night  that  has 
been  known  since  the  beginning  of  the 
world,  was  the  night  before  the  cruci- 
fixion of  the  Lord.  There  was  an  inge- 
nuity in  the  torments  inflicted  on  Jesus, 
worthy  of  Satan,  their  author.  (See  Matt, 
xxvi.  67,  68;  Mark  xiv.  65.)  Perhaps 
there  was  a  burst  of  applause  when  it  was 
first  proposed  to  blindfold  those  meek  and 
sorrowful  eyes,  and  no  doubt  a  profane 
laugh  was  heard,  as  each  blow  was  struck, 
and  the  question  asked,  tvho  is  it  that  smote 
thee  f  How  much  astonished  those  men 
would  have  been  had  Jesus  told  them  who 
had  smitten  Him !  They  little  thought  how 
well  He  knew  their  names,  but  they  will 
find  hereafter  that  He  did  know  who 
struck  Him  that  night.  Many  other  things 
blasphemously  spake  they  against  Him, 
though,  only  a  feiv  of  their  blasphemies 
are  recorded  as  a  specimen  of  the  rest. 
But  insults  could  not  degrade  the  Son  of 
God.  He  bore  all  their  taunts  with  Divine 
patience.  (1  Peter  iii.  23.)  He  regarded 
every  injury  as  a  drop  in  the  cup  His 
Father  had  given  Him  to  drink.   He  knew 


CHAPTER  XXII, 


965 


the  prophecies  that  had  been  made  con- 
cerning His  sufferings.  (Mi.  v.  1 ;  Isa.  1. 
6.)  Could  tre  receive  all  that  happened  to 
us  as  the  appointment  of  God,  we  should 
not  be  so  ea.sily  provoked  as  we  often  are. 
Yet  the  malice  of  our  enemies  could  never 
be  vented  against  us,  except  by  the  per- 
mission of  God. 

66.  1  fAnd  as  soon  as  it  was  day,  ''the  elders  of  the 
people  and  the  chief  priests  and  the  scribes  came 
together,  and  led  him  into  their  council,  saying, 

fMatt.  xxvii.  1.    ""Actj?  iv.  26:  xxii.  5. 

As  soon  as  it  was  day.  There  were  three 
stages  or  processes  of  proceedings  against 
Jesus :  1.  The  preliminary  examination, 
which  probably  took  place  wdiile  the  full 
Sanhedrim  was  assembling.  (Matt.  xxvi. 
57 ;  Mark  xiv.  63 ;  Luke  xxii.  5-1 ;  John 
xviii.  13,  19-24.)  2.  The  trial  before  the 
Sanhedrim.  (Matt.  xxvi.  59-68;  Mark 
xiv.  55-65.)  3.  The  subsequent  consultation 
as  to  the  best  method  of  effecting  the 
death  of  Jesus.  (Matt,  xxvii.  1 ;  ]Mark 
XV.  1.)  After  the  council  had  condemned 
Jesus  the  tirst  time,  they  seem  to  have 
separated,  and  met  again  early  in  the 
morning.  It  is  to  this  second  meeting  of 
the  council  the  words,  "  as  soon  as  it  was 
day,"  most  probabh'  refer.  The  sun  rose 
at  that  season  of  the  year,  in  Judea,  not 
far  from  five  o'clock.  According  to  the 
Talmud,  capital  cases  were  prohibited 
from  being  heard  in  the  night,  as  was  also 
the  institution  of  an  examination,  pro- 
nouncing a  sentence  and  carrying  it  into 
execution,  on  one  and  the  same  day. 
These  rules  were  flagrantly  violated  in 
this  case.  The  elders  of  the  people  and  the 
chief  priests  and  the  scribes — the  classes  of 
w"hich  the  Sanhedrim  w^as composed,  which 
consisted  of  seventy  persons,  of  whom  the 
high  priest  was  the  chief.  There  were 
other  members  of  this  great  co'incil,  such 
as  Nicodemus  and  Joseph  of  Arimatliea. 

67.  "Art  thou  the  Christ  ?  tell  us.  And  he  said  unto 
them.  If  I  tell  you,  ye  will  not  believe.  tW.  And  if  I 
also  ask  you,  ye  will  not  answer  me,  nor  let  7)ic  go. 

'Matt.  xxvi.  63  ;  Mark  xiv.  61. 

Art  thou  the  Christ  f  As  Jesus  had 
already  acknowledged  Himself  to.be  the 
Son  of  God,  there  was  no  necessity  for 
repeating  this  question.  The  resource 
Avhich  the  Sanhedrim  adopted  was  one 
which  our  own  rules  of  evidence  would 
declare  most  infamous,  and  which  was 
also  wholly  adverse  to  the  first  principles 
of  Mosaic  jurisprudence,  and  the  like  of 


which  occurs  in  no  circumstance  of 
Hebrew  history.  It  was  that  of  putting 
the  prisoner  upon  His  oath  to  answer 
questions  framed  for  His  own  crimination. 
(See  Matt.  xxvi.  63.)  When  Jesus  was 
asked,  Art  iliou  the  Christ  f  he  showed  by 
His  answer  that  He  would  have  proved 
His  claim  had  His  Judges  been  willing  to 
listen.  If  I  also  ask  i/ou,&c.  They  would 
not  reply  fairly  to  any  questions  which 
He  might  pro[)Ose,  and  by  which  His 
innocence  might  be  proved,  and  His  true 
character  and  mission  vindicated.  On 
former  occasions  He  had  asked  them 
various  questions  by  which  He  had  shown 
He  w^as  the  Christ,  and  that  the  Christ 
was  the  Son  of  God.  This  is  the  great 
truth  that  Jesus  sealed  with  Hisown  blood. 
By  confessing  it,  men  are  saved.  "  "Wiiosoever 
shall  confess,"  &c.  (John  iv.  15.)  By 
denying  this  truth,  men  are  lost.  "  Who  is 
a  liar,"  &c,     (John  iv.  22.) 

69.  tHereafter  shall  the  Son  of  man  sit  on  the  right 
hand  of  the  power  of  God. 

kMatt.  xxvi.  64,  on  which  see  notes;  Mark  xiv.  62; 
Heb.  i.  3  and  viii.  1. 

Hereafter  ....  Son  of  man  ....  right 
hand  ....  God.  There  is  a  plain  refer- 
ence in  the.se  words  to  the  prophecy  of 
Daniel.  (Dan.  vii.  9-14.)  Ouv  Lord 
evidently  implies  that  He  was  the  person 
to  whom  that  prophecy  pointed  ;  and  that, 
although  condemned  by  the  Jews,  He 
would  shortly  be  exalted  to  the  highest 
position  of  dignity  in  heaven.  The  Jews 
saw  this  at  once,  and  proceeded  to  put  the 
question  of  the  next  verse. 

70.  Then  said  they  all.  Art  thou  then  the  Son  of  God  ? 
And  he  said  unto  them,  'Ye  say  that  I  am. 

'Matt.  xxvi.  64,  on  which  see  notes  ;  Mark  xiv-.  G2. 

Art  thou  then  tlie  Son  of  Godf  Our  Lord 
in  the  preceding  verse  had  called  Himself 
the  "  Son  of  man."  His  enemies  in  this 
question,  ask  Him  if  He  is  the  "  Son  of 
God."  They  did  so  because  His  solemn 
saying  about  sitting  at  God's  right  hand 
showed  them  that  He  claimed  to  be  the 
Messiah,  and  very  God.  Ye  say  that  I 
am,  which  is  a  form  of  assenting  or 
affirming,  and  equivalent  to  saying, 
"  Ye  say  rightly  that  I  am."  The  same  in 
sense  is  given  by  Mark  xiv.  62,  ''  I  am." 
Seldom  in  the  course  of  His  ministry  did 
our  Lord  announce  Himself  as  the  ]\Ies- 
siah.  But  here,  in  the  great  and  trying 
moment,  when  questioned  by  the  repre- 


LUKE. 


sentatives  of  the  Jewish  nation,  "  Art  thou 
the  Son  of  God?"  He  returned  the 
solemn  reply,  "Ye  say  that  I  am"— a 
Hebraistic  form  of  affirmation.  The  in- 
carnation and  resurrection  of  the  Son  of 
God  being  the  fundamental  mysteries  of 
the  Christian  religion,  which  were  to 
make  so  many  martyrs,  it  was  necessary 
that  Jesus  Christ,  as  the  head  of  them, 
should  be  Himself  a  martyr  for  those 
truths.  He  knew  very  well  that  they 
would  cost  Him  His  life,  but  He  knew 
likewise  that  life  is  a  debt  which  all  men 
owe  to  the  truth,  and  that  to  sacrifice  it  to 
God  is  not  to  lose  it. 

71.  mAnd  they  said,  What  need  we  any  further  wit- 
ness ?  for  we  ourselves  have  heard  of  his  own  mouth. 
mMatt.  xxvi.  65 ;  Mark  xiv.  63. 


How  different  is  the  joy  of  these  men, 
upon  hearing  the  truth  out  of  the  mouth 
of  Christ,  from  that  of  His  true  disciples ! 
These  find  therein  the  words  of  eternal 
life,  but  those  convert  it  into  words  of 
death,  both  for  Christ  and  themselves,  by 
the  abuse  they  make  of  it. 

The  bold  confession  of  our  Master  upon 
this  occasion  is  intended  to  be  an  example 
to  all  His  believing  peojile.  Like  Him, 
we  must  not  shrink  from  speaking  out 
when  occasion  requires  our  testimony. 
The  fear  of  man  and  the  presence  of  a 
multitude  must  not  make  us  hold  our 
l^eace.  (Job  xxxi.  34.)  A  confessing 
Master  loves  bold,  uncompromising  and 
confessing  disciples. 


1.  What  feast  drew  nigh  ?  2.  Wlio  sought  how  they  might  kill  Jesus  ?  3.  Who  entered  into  Judas  ?  4.  Wliat 
did  Judas  do  ?  5.  Where  did  Christ  send  Peter  and  John  ?  6.  For  what  purpose  ?  7.  What  directions  did  He 
give  them?  8.  What  did  our  Lord  say  to  His  Apostles  in  eating  the  passover  with  them?  9.  How  was  the 
Lord's  Supper  instituted?  10.  What  strife  arose  among  the  Apostles?  ]1  What  did  Jesus  say  to  them?  12. 
What  did  He  say  to  Simon  ?  13.  What  took  place  at  tlie  mount  of  Olives?  14.  How  did  Peter  deny  Christ  ?  15. 
How  and  why  did  he  repent  ?    16.  How  did  the  men  that  held  Jesus  treat  Him.  ? 


CHAPTER  XXIII. 

1  Jesus  is  accused  be/ore  Pilate,  and  sent  to  Herod.  8 
Herod  mockcth  him.  1?  Hi  rod.  mid  Pilule  are  made 
friends.  13  Barabbas  ix  desired  nf  the  i>eiiiile.  and  is 
loosed  by  Pilate,  and  Jexus  in  given  to  be  crucified.  27 
He  telle'th  the  women,  that  lament  him,  the  destruction 
of  Jerusalem:  'M  prayeth  for  hus  enemies,  'id  Two  evil 
doers  are  crucified  with  him.  46  His  death.  50  His 
burial. 

AND  Hhe  whole  multitude  of  them  arose,  and  led 
him  unto  Pilate. 
"Matt,  xxvii.  2,  on  which  see  notes;  Mark  xv.  1; 
John  xviii.  28. 

The  whole  multitude.  Not  of  the  jieople, 
who  were  not  as  yet  turned  against  Jesus, 
but  of  the  parties  mentioned  in  verse  66 
of  the  last  chapter,  namely,  the  ruling 
clas.ses.  Unto  Pilate.  Pilate  was  at  this 
time  the  governor  or  procurator  appointed 
by  the  Romans  over  Judea.  He  was  placed 
in  this  ofiice  by  Tiberius,  then  emperor 
of  Rome.  The  governor  commonly  resided 
at  Ccmrea,  but  he  came  up  to  Jerusalem 
usually  at  the  great  feasts,  when  most  of 
the  Jews  were  assembled,  to  administer 
justice,  and  to  suppress  tumults  if  any 
should  arise. 


2.  And  they  began  to  accuse  him,  saying,  We  found 
this  b/fMoif  perverting  the  nation,  and  'forbidding  to 
give  tribute  to  Cesar,  saying  athat  he  himself  is.Christ  a 
king. 

bActs  xvii.  7.  «See  Matt.  xvii.  27  and  xxii.  21,  on 
which  see  notes ;  Mark  xii.  17.    ajohn  xix.  12. 

We  found — a  judicial  expression,  intima- 
ting that  they  had  brought  Christ,  as  one 
con  victed  of  guilt  after  diligent  examination. 
Felloiu,  is  not  exjiressed  in  the  original ; 
but  it  is  rightly  inserted,  being  understood 
in  what  is  expressed.  Perverting  the  nation, 
&c.,  &c.  They  charged  him  with  the  polit- 
ical ofiense  of  forbidding  the  people  to  pay 
tribute  to  Caesar  (the  very  trap  into  which 
they  had  vainly  tried  to  draw  Him)  and 
making  Himself  a  king,  a  claim  Avhich  they 
alone  had  desired  Him  to  make  in  a  form 
hostile*  to  the  emperor.  This  charge,  if 
proved,  would  have  exposed  Him  to  in- 
evitable death,  for  never  were  persecutions 
for  treason  more  severe  than  under  the 
reign  of  Tiberius. 

.3.  "-And  Pilate  asked  him,  saying.  Art  thou  the  King 
of  the  Jews?  And  he  answered  him  and  said.  Thou 
sayest  it.  4.  Then  said  Pilate  to  the  chief  priests  and  to 
the  people,  fl  find  no  fault  in  this  man.    5.  And  they 


CHAPTER  XXIII. 


967 


were  the  more  fierce,  saying,  He  stlrreth  up  the  people, 
teaching  throughout  all  Jewry,  sbeginnlng  from  Galilee 
to  this  place.  6.  When  Pilate  lieuni  of  Galilee,  he  lusked 
whether  the  man  were  a  Galilean.  7.  And  as  soon  as 
he  knew  that  lie  belonged  unto  llerod'.s  jurisdiction,  he 
sent  him  to  ""Herod,  who  himself  also  was  at  Jerusalem 
at  that  time. 

eMatt.  xxvii.  11 ;  I  Tim.  vi.  13.  '1  Peter  ii.  22.  sActe 
X.  37.    kljuke  iii.  1. 

Pilate,  not  unacquainted  with  the  pre- 
vailing Messianic  hope,  formulated  his 
question  very  precisely,  and  sought  to  find 
out  whether  Jesus  was  really  the  promised 
and  long-sighed-for  King  of  Israel.  To 
this  question  our  Lord  could  not  possibly 
answer  otherwise  than,  without  delay  and 
without  the  least  equivocalness,  with  yes. 
Thou  sayest  it.  (See  note  on  xxii.  70.) 
Christ  is  still  willing  to  be  called  the  King 
of  this  people,  though  they  are  so  disloyal 
and  ungrateful  to  Him  as  to  clamor  for 
His  death. 

How  Pilate  came  to  the  conclusion  that 
a  claim  to  be  a  king  is  no  fault  in  this  man, 
we  learn  from  John  xviii.  36,  37,  where  it 
is  shown  that  Jesus  satisfied  Pilate  that 
His  kingdom  was  no  way  dangerous  to  the 
imperial  power.  He  was  king  in  the  realm 
of  truth,  where  Cresar  was  no  rival.  It  is 
something,  indeed,  for  a  judge  not  to  sup- 
press and  stifle  the  knowledge  which  he 
has  of  innocence,  but  he  becomes  the  more 
guilty  upon  this  account,  if  he  abandons 
the  defense  of  it,  and  delivers  it  up  to  its 
enemies. 

Were  the  more  fierce — grew  more  desperate, 
more  violent,  more  urgent.  Since  now 
they  see  that  their  last  charge  of  the 
assumption  of  royal  dignity  finds  no  ac- 
ceptance with  the  judge,  they  come  with 
so  much  the  stronger  emphasis  back  to 
the  first — namely,  that  He  is  perverting 
the  people ;  and  told  Pilate  that  this  man 
had  set  the  whole  country  in  an  uproar 
from  Judea  even  unto  Galilee. 

Heard  of  Galilee,  &c.  As  they  exiiected, 
Pilate  caught  at  the  name  of  Galilee,  which 
had  lately  supplied  more  than  one  dan- 
gerous demagogue ;  and  having  ascertain- 
ed that  Jesus  belonged  to  the  territory  of 
Herod  (see  chap.  iii.  1),  he  concluded  to 
get  rid  of  this  troublesome  aifair  by  send- 
ing the  accused  to  the  tetrarch,  whose 
immediate  subject  He  was,  and  whom  he 
might  suppose  better  qualified  than  him- 
self to  judge  in  this  case  ;  nor  did  it  escape 
him  that  he  would  be  thus  enabled  to 
show  a  gratifying  mark  of  attention  to 


Herod,  with  whom  he  had  lately  been  on 
ill  terms.  How  many  Christians  are  there 
who,  like  Pilate,  make  Christ  subservient 
to  their  temporal  afiTairs  and  designs ! 

8.  ^  And  when  Herod  saw  Jesus,  he  was  exceeding 
glad ,  for  'he  was  desirous  to  see  him  of  a  long  season, 
Jbecause  he  had  heard  many  things  of  him,  and  he 
hoped  to  have  seen  some  miracle  done  by  him. 

'Luke  Lx.  9.   JMatt.  xiv.  1 ;  Mark  vi.  14. 

The  exi)ressions  in  this  verse  are  very 
remarkable.  They  bring  before  us  the 
fearful  histijry  of  Herod's  sins,  and  throw 
light  on  the  power  of  conscience.  Herod 
had  not  forgotten  John  the  Baptist  and 
his  testimony.  Moreover,  he  had  proba- 
bly heard  much  about  our  Lord  from  his 
steward  Chuza,  whose  wife  Joanna  was 
one  of  our  Lord's  disciples.  (Luke  viii.  3.) 
He  had  long  desired  to  see  Him,  in  the 
hope  of  witnessing  the  performance  of 
some  wonder  bj'  one  so  renowned  for  His 
miracles.  Many  people  of  the  world  learn 
the  truths  of  Christianity  with  a  joy 
arising  only  from  curiosity,  and  not  from 
any  desire  of  being  instructed  in  them  and 
of  putting  them  in  practice. 

9.  Then  he  questioned  with  him  in  many  words,  kbut 
he  answered  him  nothing.  10.  And  the  cliief  priests 
and  scribes  stood  and  vehemently  accused  him.  11. 
'And  Ilcrod  witli  liis  men  of  war  set  him  at  nought, 
and  nidckcd  ////»,  and  arrayed  him  in  a  gorgeous  robe, 
and  sent  him  again  to  Pilate. 

kPs.  xxxviii.  13, 14 ;  Isa.  liii.  7 ;  1  Peter  ii.  23.  'Isa. 
liU.  3. 

In  many  words.  It  was  an  extended  ex- 
amination, conducted  probably  before  the 
tetrarch's  courtiers,  with  many  a  cross- 
question  and  device  to  draw  out  the  won- 
der-worker. Ansivered  him  nothing.  It 
was  no  part  of  our  Lord's  calling  to  gratify 
an  idle  curiosity,  nor  could  any  object  be 
gained  by  declaring  His  doctrine  to  one  so 
utterly  worldly.  He  therefore  performed 
no  miracle,  and  was  silent  to  all  the  ques- 
tions put  to  Him.  A  respectful  silence  is 
an  instruction  for  some,  and  a  refuge 
against  others.  That  person  says  a  great 
deal  who  speaks  by  his  modesty,  humility 
and  patience. 

Vehemently  accused  him.  They  saw  very 
well  that  their  interest  required  them  to 
paint  Him  to  Herod  in  colors  as  black  as 
was  any  way  possible,  and  accuse  Him  ; 
therefore,  they  did  so,  with  visible  empha- 
sis (comp.  Acts  xviii.  28),  as  if  they  feared 
that  even  Herod  himself,  perchance,  might 
be  too  equitable  with  their  victim,  seizing, 
as  it  would  seem,  the  favorable  moment 
when  the  chagrin  of  Herod  disposed  him 


968 


LUKE 


to  listen.  An  affected  moderation  would 
have  rendered  those  accusers  less  suepect- 
cd,  their  accusations  more  probable  and 
their  envy  less  visible,  than  this  vehe- 
mence ;  but  envy  seldom  or  never  consults 
prudence. 

Sit  him  at  nought,  &c.  Herod  was  acute 
enough  to  see  that  Jesus  was  not  really 
open  to  any  capital  charge,  and  after  the 
odium  he  had  incurred  on  account  of 
John  the  Baptist,  he  was  not  willing  to 
add  the  death  of  Jesus  to  the  number  of 
his  crimes.  Yet,  being  exasjjerated  at  the 
dignified  passiveness  of  Jesus,  he,  with 
his  guards,  treated  Him.  as  though  He  was 
nobody,  a  nothing,  then  scoffed  at  Him, 
then  caused  Him  to  be  arraj'ed  in  a  gor- 
geous purple  robe  (doubtless  one  of  his 
own,  and  probably  the  same  robe  which 
was  afterward  used  by  the  soldiers  of 
Pilate),  in  derision  of  His  Messianic  dig- 
nity ;  then,  not  wishing  to  be  outdone  in  a 
complimentary  act  by  Pilate,  he  waived 
his  claim  of  jurisdiction  over  Jesus,  and 
sent  Him  back  to  the  Roman  governor,  at 
whose  tribunal  He  had  first  been  arraigned. 

12.  •[  And  the  same  day  nPilate  and  Herod  were 
made  friends  together :  for  before  they  were  at  enmity 
between  themselves,— m Acts  iv.  27. 

The  cause  of  the  enmity  between  these 
two  men  is  unknown.  Some  think  it  may 
have  been  the  massacre  of  the  Galileans. 
(Luke  xiii.  1.)  It  probably  grew  out  of  a 
conflict  in  regard  to  their  respective  juris- 
dictions. The  method  of  the  reconciliation 
seems  to  indicate  the  nature  of  the  pre- 
vious alienation.  The  courteous  act  of 
Pilate  in  sending  Jesus  to  be  tried  before 
Herod,  and  the  equally  courteous  return 
made  by  the  Galilean  prince  in  remanding 
Jesus  to  Pilate's  judgment  seat,  it  would 
appear,  furnished  the  occasion  for  the  re- 
newal of  friendship.  Both  these  men 
agreed  in  despising  Jesus,  and  insulting 
Him,  and  were  utterly  unbelieving  as  to 
His  claim  to  faith  and  respect.  The  cir- 
cumstance of  their  reconciliation  struck 
the  Apostles  very  much.  They  regarded 
it  as  a  fulfillment  of  part  of  the  second 
Psalm.  They  mentioned  in  prayer  to  God 
the  union  of  Pilate  and  Herod  and  the 
Jews  against  their  Master.  (Actsiv.  23-30.) 

13.  1  lAnd  Pilate,  when  he  had  called  together  the 
chief  priests  and  the  rulers  and  the  people,  l-l.  Said 
unto  them,  "Ye  have  brought  this  man  unto  me,  as  one 
that  perverteth  the  people ;  and  behold,  pl,  having  ex- 


amnied  him  before  you,  have  found  no  fault  in  this  man 
touching  those  things  whereof  ye  accuse  him :  15.  No 
nor  yet  Herod:  for  I  sent  you  to  him,  and  lo,  nothing 
worthy  of  death  is  done  unto  him. 

"Matt,  xxvii.  23,  on  which  see  notes;  Mark  xv  14- 
John  xviii.  38  and  xix.  4.    "Verses  1.2.    pVerse4. 

Pilate  was  doubtless  embarrassed  to  find 
the  case  turned  back  upon  his  hands. 
Called  together  the  chief  priests  and  the  rulers 
and  the  people.  It  was  not  enough  for  Pilate 
to  communicate  his  peculiar  views  merely 
to  the  sanhedrists.  He  therefore  convened 
the  people,  the  number  of  whom  had  con- 
siderably increased  during  the  sending  of 
our  Lord  back  and  forth,  and  who  took  a 
lively  interest  in  the  matter,  in  order  that 
the  declaration  of  our  Lord's  innocence 
might  be  as  public  and  unmistakable  as 
possible.  Have  found  no  fault.  We  ought 
to  notice  how  many  and  what  various 
persons  bear  testimony  to  the  innocence 
of  Jesus — Pilate,  Herod,  Pilate's  wife, 
Judas  Iscariot,  the  thief  on  the  cross,  and 
the  centurion  who  superintended  the  cru- 
cifixion. We  cannot  doubt  that  this  was 
specially  overruled  and  ordered  by  the 
providence  of  God.  Nothing  ivorthy  of  death. 
As  a  representative  man,  this  Gentile 
stands  before  the  Jew,  and  pronounces 
Jesus  innocent.  But  while  He  thus  con- 
fessed Him  innocent,  he  did  not  make 
himself  so.  He  shed  innocent  blood.  So 
the  Gentile  nations  pronounce  Jesus  in- 
nocent, yet  it  is  their  sin  that  ever  cruci- 
fies Him  afresh. 

16.  ql  will  therefore  chastise  him,  and  release  him. 
17.  rFor  of  necessity  he  must  release  one  unto  them  at 
the  least. 

qM'  tt.  xxvii.  2();  John  xix.  1.  rMatt.  xxvii.  15;  Mark 
XV.  0 ;  John  xviii.  39. 

Chastise.  It  was  the  Koman  custom  to 
scourge  those  who  were  about  to  be  cruci- 
fied, especially  slaves,  making  this  the  most 
ignominious  punishment.  The  scourge 
was  composed  of  ox  nerves,  extremely 
sharp,  interwoven  with  sheep  bones,  so  as 
to  lacerate  the  flesh.  The  victim  was  bound 
to  a  low  pillar,  in  order  that,  stooping  for- 
ward, he  might  curve  his  bare  back  to  re- 
ceive the  full,  fair  stroke. 

Of  necessity.  This  habit  of  releasing  a 
criminal  unto  the  people  at  the  feast  of  the 
Passover  was  one  of  such  invariable  prac- 
tice and  long  continuance,  that  it  became 
a  fixed  and  necessary  custom.  From  what 
the  custom  arose,  or  by  whom  it  was  in- 
troduced, is  not  known.  It  was  probably 
adopted  to  secure  popularity  among  the 


CHAPTER   XXIII. 


969 


Jews,  and  to  render  the  government  of 
the  liomiins  less  odious.  Any  Uttle  indul- 
gence granted  to  the  Jews  during  the 
heavy  oppression  of  the  Romans  Would 
serve  to  conciliate  their  favor,  and  to  keep 
the  nation  from  sedition.  It  might  happen 
often,  that  when  persons  were  arraigned 
before  the  Romans  on  charge  of  sedition, 
some  peculiar  favorite  of  the  people,  or 
some  leader,  might  be  among  the  number. 
It  is  evident  that  if  they  had  the  privilege 
of  recovering  such  a  person,  it  would  serve 
much  to  allay  their  feelings,  and  make 
tolerable  the  yoke  under  Avhich  they 
groaned. 

18.  And  'they  cried  out  all  at  once  saying,  'Away  with 
this  man,  and  release  unto  us  Barabbas :  lit.  Who  for 
a  certain  sedition  made  in  the  city,  and  for  murder, 
was  cast  into  prison.— 'Acts  iii.  14.    'Acts  xxi.  36. 

All  at  once,  literally,  the  whole  multitude 
together.  Away  with  tJiis  man,  literally,  aivay 
this  (fellow).  Barabbas  is  called  (INIatt. 
xxvii.  16)  "  a  notable  prisoner."  He  was 
distinguished  for  great  crimes.  He  was, 
perhaps,  a  leader  of  a  band  who  had  been 
guilty  of  sedition,  and  had  committed 
murder  in  an  insurrection.  As  he  and  his 
adherents  probably  lived  by  plunder,  he  is 
called  a  "  robber."  As  a  tierce  and  brave 
Jewish  patriot,  he  had  become  famous 
among  the  populace.  He  was,  perhaps, 
like  Robin  Hood  among  the  old  English, 
hateful  to  the  government,  but  popular 
with  the  masses. 

What  guilt  there  was  in  the  few  short 
words  of  the  people,  "Release  unto  us 
Barabbas  !"  They  preferred  a  robber  and 
a  murderer  to  Him  who  came  to  give  life 
unto  the  world  !  It  was  not  one  man  only 
who  made  this  wicked  choice,  bat  a  whole 
multitude  !  Shame !  The  world  prefers 
the  vilest  of  the  vile  before  Christ !  And 
yet  rejoice.  Christ's  death  is  the  only 
hope  for  the  vilest  of  men  !  Christ  dies, 
and  thus  only  is  any  Barabbas  set  free.  (1 
Tim.  1.  15;  Acts  iii.  13.)  Jesus  and  the 
guilty  sinner  exchange  places.  The 
sinner,  condemned  and  awaiting  his 
dreadful  death,  is  now  freely  released  by 
this  wonderful  substitution  of  Christ.  Not 
that  the  sinner  has  been  found  innocent, 
but  that  Christ  has  taken  his  place,  and  he 
is  set  free.  Yet  Barabbas  will,  after  all, 
die  eternally  if  he  believe  not  in  Jesus. 
Christ's  interposition  will  do  us  no  saving 


good,  if  we  see  not  in  Him  our  glorious 

and  Divine  substitute — on  whom  our  sins 

were  laid,  and  who  freely  died  for  us. 

20.  Pilate  therefore,  willing  to  release  Jesus,  spake 
again  to  them. 

See  on  Matt.  xxv.  11. 

The  word  rendered  u'iZZm(/exi)resses  the 
idea  of  will  combined  with  choice  or  2)ur- 
pose,  and  not  sim[)ly  one  of  mere  inclina- 
tion. Spake  again  to  them.  His  address 
probably  consisted  of  a  few  words,  and 
those  not  essentially  difierent  from  the 
ones  which  are  communicated  to  us  a 
little  before  and  a  little  later.  Pilate's 
desire  to  acquit  our  Lord  and  set  Hini 
free,  coupled  with  his  great  desire  to  please 
the  Jews  and  get  the  praise  of  man,  is  a 
striking  picture  of  the  slavery  to  which  a 
great  man,  without  j)rinciple,  may  be 
reduced. 

21.  But  they  cried,  saying,  Crucify  him,  crucify  him. 

For  the  first  time  the  terrible  cry  is  here 
heard,  which,  as"  the  secret  wish  and 
thought  of  the  chief  priests,  is  now  by 
these  placed  upon  the  people's  lips,  and 
with  fanatical  rage  raised  by  these. 
Ch'ucify  him.  The  cross  was  a  Roman 
mode  of  execution,  reserved  for  slaves 
and  the  vilest  of  the  race,  and  was  expres- 
sive of  the  strongest  contempt.  The 
halter,  among  us,  is  scarce  so  ignominious 
a  term  of  shameful  sufiering.  What  sad 
evidence  have  we  here  of  the  inconstancy 
of  the  friendship  of  the  world !  The  very 
same  persons  but  six  days  ago  cried  out, 
"  Hosannah  to  the  Son  of  David,"  who 
now  cry  out,  "  Crucify  Him,  crucify  Him." 

22.  And  he  said  unto  them  the  third  time.  Why,  what 
evil  hath  he  done?  I  have  found  no  cause  of  death  in 
him  :  "I  will  therefore  chastise  him,  and  let  hi7n  go. 

"Verse  16. 

What  evil  hath  he  done?  Luke  alone 
states  that  the  governor,  at  this  point  of 
the  trial,  raised,  for  the  third  time,  his 
voice  in  favor  of  our  Lord.  I  have  found 
no  cause  of  death  in  him.  INIiserable  tem- 
porizer !  If  he  had  found  no  fault  in 
Him,  why  permit  Him  to  be  thus  wantonly 
insulted,  thus  cruelly  tormented  ?  The 
fact  is,  for  we  see  it  through  every  feature 
and  lineament  of  Pilate's  character,  that 
he  would  have  been  the  friend  of  Christ 
if  he  could  have  been  at  no  sacrifice  of 
popularity  or  self-interest ;  he  would  have 
liberated  Him,  for  His  conscience  told 
him  that  he  ought  to  do  so,  but  he  feared 


970 


LUKE, 


the  people,  and  therefore  hoped,  by  taking 
a  middle  course,  to  satisfy  his  conscience, 
to  please  the  people,  and  to  save  Jesus. 
It  should  be  remembered  that  it  was  not 
open  animosity,  not  undisguised  and 
reckless  hostility,  but  this  middle  course, 
this  temporizing  policy,  which  placed  the 
crown  of  thorns  upon  the  Saviour's  head. 
Chastise  him,  <kc.     (See  notes  on  verse  16.) 

03  A-iid  tliPV  were  instant  with  lond  voices,  req^uiring 
that  he  might  be  cruciHed.  And  the  voices  ot  them 
and  of  tlie  cliief  priests  prevailed.  24.  And  vpiiate 
*''ave  sentence  thi'.t  it  should  be  a.s  they  required,  ii. 
And  he  r  l.-ased  unto  them  him  that  for  sedition  and 
murder  was  cast  int<^ prison,  whom  they  had  desired, 
but  he  delivered  Jesus  to  their  will. 

'Matt,  xxvii.  20;  Mark  xv.  15;  John  xix.  16.  *Or 
assented. 

Instcmt— urgent.  The  rabble,  and  the 
chief  priests,  by  whom  they  were  excited, 
joined  in  the  infuriated  cry. 

Pilate  at  length  yielded  to  their  impor- 
tunity. The  clamor  of  the  people  and 
chief  priests  overruled  him  to  act  contrary 
to  his  reason  and  conscience.  He  had 
not  courage  to  stem  so  strong  a  stream, 
but  gave  sentence  as  they  required.  Here  was 
judgment  turned airaij  backward,  and  justice 
standing  afar  off,  for  fear  of  popular  fury. 
Barabbas  would  thus  be  hardened  in 
wickedness,  and  do  the  more  mischief, 
yet  him  he  released,  but  he  delivered  Jesus 
to  their  vAll,  i.  e.,  to  the  will  of  the  Jews. 
He  who  loves  anything  more  than  truth, 
will  abandon  it  sooner  or  later.  Christ  is 
delivered  up  to  the  will  of  man,  that  man 
may  deliver  himself  up  to  the  will  of 
Christ  through  His  grace. 

26  "And  as  they  led  him  away,  they  laid  hold  upoti 
one  Simon,  a  Cvrenian,  coming  out  of  the  country,  and 
on  him  they  laid  the  cross,  that  he  might  bear  it  after 

"Matt,  xxvii.  32,  on  which  see  notes ;  Mark  xv.  21 ;  see 
John  xix.  V. 

Led  him  away  to  the  cross.  The  places 
of  execution  were  always  outside  the 
walls  of  towns.  At  Jerusalem  it  was 
upon  a  swell  of  ground  called  Golgotha— 
the  place  of  a  skull— some  say  on  account 
of  the  skulls  of  dead  criminals  that  lay 
there,  forgetting  that  the  Jews  never 
suflered  either  the  bodies  or  bones  even 
of  criminals  to  remain  unburied.  They 
laid  hold  upon  one  Simon,  a  Cyrenian,  coming 
out  of  the  country.  Cyrene  was  a  city  of 
Libya,  in  Africa,  lying  west  of  Egypt,  in 
which,  though  consisting  mostly  of  Greeks, 
a  Jewish  colony  was  located.  Having 
much  intercourse  with  Jerusalem,  they 
maintained  a  regular  synagogue  at  that 


city.  Simon  appears  at  this  time  to  have 
been  a  resident,  at  any  rate,  temporarily, 
eitherof  Jerusalem  or  its  adjacent  country, 
inasmuch  as  it  is  from  the  country  he  is 
coming  when  he  is  so  sadly  met  by  the 
procession  of  our  Lord's  executioners. 
And  on  him  they  laid  the  cross,  that  he  might 
bear  it  after  Jesus.  It  was  a  part  of  the 
usual  punishment  of  those  who  were  cru- 
cified, that  they  should  bear  their  own 
cross  to  the  place  of  execution.  It  was 
accordingly  laid  first  on  Jesus.  Weak, 
however,  and  exhausted  by  suffering  and 
watchfulness.  He  probably  sank  under 
the  heavy  burden,  and  on  him  they  laid  the 
cross,  that  he  miglit  bear  it  after  Jesus,  either 
entirely  in  Christ's  room,  or  sharing  a  part 
of  its  weight. 

It  is  a  great  favor  to  be  chosen  of  God 
to  accompany  an  afflicted  soul,  and  to  keep 
it  from  sinking  under  the  burden  of  its 
cross.  Jesus,  though  now  in  heaven,  can 
never  forget  that  hour  on  earth  in  which  He 
bore  His  cross,  and  never  does  He  see  a 
weak  and  fainting  sufferer,  upon  whom 
fresh  trials  are  accumulating,  without 
calling  to  mind  that  heavy  cross,  the  toil- 
some journey  up  Mount  Calvary,  or  with- 
out stretching  forth  a  hand  to  help  and 
succor  him.  To  bear  the  cross  of  Jesus, 
and  to  share  His  reproach,  is  reckoned  in 
heaven  more  honorable  than  to  govern 
kingdoms,  or  to  discover  worlds. 

"  We  tread  the  path  our  Master  trod. 
We  bear  the  cross  He  bore  ; 
And  every  thorn  that  wounils  our  feet, 
His  temples  pierced  before. 

"  O,  patient,  spotless  Lamb ! 
My  heart  in  jiatience  keep 
To  bear  the  cross  so  easy  made, 
By  wounding  Thee  so  deep." 

27.  1[  And  there  followed  him  a  great  company  of 
l^eople,  and  of  women,  which  also  bewailed  and  la- 
mented him. 

A  great  company  of  people — a  great  crowd, 
as  might  be  expected,  followed  the  sad 
procession,  many  of  them  the  same  per- 
sons who,  a  few  days  before,  had  made 
themselves  hoarse  in  shouting  hosannas 
as  Jesus  entered,  in  Messianic  triumph, 
the  gate  of  the  city  opposite  to  that  which 
He  was  now  leaving  as  a  prisoner  con- 
demned to  die.  Doubtless  there  were  in 
the  company  also  disciples  and  friends  of 
Christ,  and  persons  who  were  moved  to 
pity  by  the  sight  of  an  innocent  person 
suffering.  And  of  wornen.  The  most  of 
these  were  probably  drawn  together  from 


CHAPTER  XXIII. 


971 


motives  of  cariosity,  but  among  them  we 
know  to  have  been  those  noble  women 
who  followed  Him  from  Galilee,  and  who 
were  first  to  visit  His  sepulchre  on  the 
■morning  of  His  resurrection.  Which  also 
be^ralled  and  lamented  him.  They  wept 
deeply  for  the  sorrowful  fate  of  the  Just 
One.  It  has  been  remarked  that  no 
woman  is  mentioned  as  speaking  against 
our  Lord  in  His  life,  or  having  a  share  in 
His  death.  On  the  contrary,  He  was 
anointed  by  a  woman  for  His  burial — 
women  were  the  last  at  His  grave  and  the 
first  at  His  resurrection — to  a  woman  He 
first  appeared  when  He  rose  again — women 
ministered  to  His  wants — women  bewailed 
and  lamented  Him — a  heathen  woman 
interceded  for  His  life  with  her  husband, 
Pilate — and,  above  all,  of  a  woman  He 
was  born. 

28.  But  Jesus  turning  unto  them  said,  Daughters  of 
Jerusalem,  weep  not  lor  me,  but  weep  for  yourselves, 
and  for  your  children. 

As  He  had  now  been  relieved,  at  least 
in  part,  from  the  weight  of  the  cross  by 
Simon,  He  was  enabled  to  turn  partially 
around  as  He  walked  along,  so  as  to  ad- 
dress these  women.  Daughters  of  Jerusa- 
lem— a  Hebraism  for  persons  born  and 
living  in  Jerusalem,  or  who  resorted  to  it 
as  the  capital  of  their  country.  Weep  not 
for  me.  Our  Lord  does  not  overlook  the 
fact  that  the  compassion  of  these  women 
had  not  the  three  condemned,  in  equal 
measure,  but  Himself  personally,  as  its 
object,  therefore  He  does  not  say,  "  weep 
not  for  us."  A  mere  natural  sympathy, 
awakened  even  over  the  narrative  of  the 
Saviour's  crucifixion,  though  serving  to 
attract  attention  to  the  solemn  subject, 
and  to  be  the  entrance  to  deeper  views, 
has  in  itself  no  saving  power.  But  v.wep 
for  yourselves,  and  for  your  children.  The 
Saviour  does  not  condemn  their  tears  for 
Him,  bxit  warns  them  that  they  have  not 
more  than  enough  for  their  own  fate  and 
that  of  their  children,  alluding,  in  the  lat- 
ter, to  the  imprecation  of  the  Jews.  (Matt. 
xxVii.  25.)  Many  of  the  women  to  whom 
our  Lord  here  spoke  might  easily  have  been 
living  forty  years  after,  when  Titus  took 
Jerusalem,  to  see  and  experience  the  inde- 
scribable horrors  of  the  siege,  but  it  must 
have  been  mostly  the  generation  of  their 
children  who  sufiered  the  destruction  itself. 


29.  ^For,  behold  the  days  are  coming,  in  the  which 

they  shall  say.  Blessed  a^e  the  barren,  and  the  wombs 
that  never  bare,  and  the  paps  which  never  gave  suck. 
»M.att.  xxiv.  IS);  Luke  xxi. 23. 

These  days  mean  primarily  the  period 
of  the  last  wars  between  the  Jews  and 
the  Komans,  and  in  particular  the  siege 
of  Jerusalem,  but  in  all  sucli  predictions 
of  judgments  to  come  a  more  fearful 
doom  lies  far  in  the  future,  when  all  God's 
enemies  and  those  of  His  Son  shall  be 
arraigned  at  His  bar,  and  receive  the 
award  of  their  impenitence  and  unbelief 
in  the  righteous  retributions  of  eternity. 
They  shall  say.  Here  is  a  significant 
change  from  the  second  person  to  the  third, 
from  7je  to  tliey.  Perhaps  the  they  refers  to 
children,  perhaps  impersonally  to  the 
"wicked  in  the  day  of  Jerusalem's  destruc- 
tion. Blessed  are  the  barren,  &c.  In  those 
"  days,"  viz. :  when,  at  the  destruction  of 
Jerusalem,  all  hope  of  deliverance  would 
be  cut  off,  tho.^e  would  be  regarded  fortu- 
nate who  had  never  borne  children.  Al- 
though we  have  not  any  reason  to  fear 
the  very  evils  which  were  to  happen  at 
the  siege  of  Jerusalem,  yet  those  calami- 
ties prefigure  those  of  the  lost,  who  shall 
seek  death  without  being  able  to  find  it, 
and  shall  suflTer  an  eternal  confusion. 
Nothing  but  repentance  and  faith  can  pre- 
vent these  miseries. 

30.  yTlien  .shall  they  begin  to  say  to  the  mountains, 
Fall  on  us,  and  to  the  hills.  Cover  us. 

Jlsa.  ii.  19 ;  Hos.  x.  8 ;  Rev.  vi.  16  and  ix.  G. 

At  the  time  I'eferred  to,  a  sudden,  even 
though  a  terrible  death,  would  be  regarded 
as  a  benefit.  (Comp.  Hos.  ix.  14,  x.  8  ; 
Eev.  vi.  16.)  Here  again,  while  immediate 
reference  is  had  to  the  destruction  of  Je- 
rusalem, yet,  in  a  higher  sense,  the  great 
day  of  God's  wrath  at  the  final  judgment 
is  referred  to,  and  the  expressions,  though 
figurative,  signify  the  intense  misery  and 
distress,  and  the  desperate  helplessness 
of  all  on  whom  that  wrath  shall  fiill.  If 
now  we  will  say  to  Jesus,  "  Pardon  us," 
we  shall  never  say  to  the  mountains, 
"Fall  onus." 

31.  'For  if  they  do  these  things  in  a  green  tree,  what 
shall  be  done  in  the  dry  ? 

'Prov.  xi.  31 ;  Jer.  xxv.  29 ;  Ezek.  xx.  47  and  xxi.  3, 
4  ;  1  Peter  iv.  17. 

What  is  the  meaning  of  these  words? 
In  the  prophecy  of  Ezekiel,  xx.  47,  there 
is  a  little  parable,  in  which  the  Jewish 
nation  is  compared  to  a  forest,  and  the 


973 


LUKE, 


anger  of  God  to  a  fire,  A  fire  quickly  de- 
stroys dry  trees,  but  green  trees  less  easily. 
Dry  trees  represent  the  vAcked,  who  are 
prepared  for  destruction,  gre^in  trees  the 
righteous.  God  gives  this  explanation  of 
Ezekiel's  parable:  "Say  to  the  land  of 
Israel,  Behold,  I  am  against  thee,  and  will 
draw  forth  my  sword  out  of  his  sheath, 
and  will  cut  otf  from  thee  the  righteous  and 
the  wicked."  (Ezek.  xxi.  3.)  When  Jesus, 
therefore,  spoke  of  a  green  tree,  he  meant 
Himself;  and  when  He  spoke  of  a  dry  tree, 
His  enemies.  This  seems  to  be  the  expla- 
nation of  His  words.  *'  If  they  (that  is,  the 
Romans)  treat  me  who  am  innocent  so 
cruelly,  what  will  be  done  to  the  guilty?" 

32.  aAnd  there  were  also  two  others,  malefactors,  led 
with  him  to  be  put  to  death, 
alsa.  liiL  12;  Matt,  xxvii.  38,  on  which  see  notes. 

Pilate  did  not  reside  in  Jerusalem.  When 
he  came  there  on  the  great  feasts,  or  at 
other  times,  it  was,  in  part,  to  hold  courts 
for  the  trial  of  criminals.  These  robbers 
had  probably  been  condemned  at  that 
time,  and  to  show  greater  contempt  for 
Jesus,  He  was  crucified  with  men  of  that 
abandoned  character,  and  on  a  cross  which 
should  have  been  occujned  by  their  com- 
Jianion  and  leader,  Barabbas.  Their  names 
were  joined  with  that  of  Jesus  in  the  his- 
tory of  the  executions  of  that  day.  Thus 
the  prophecy  spoken  by  Isaiah  was  fulfilled, 
"He  was  numbered  with  the  transgres- 
sors." (Isa.  liii.  12.)  Shame  was  one  of 
the  ingredients  in  His  bitter  cup.  Shame 
is  the  consec^uence  of  sin,  and  He  who 
bare  our  sins  bare  also  our  shame. 

.S3.  And  i>when  they  were  come  to  the  place  which  is 
called  *Calvary ,  there  they  crucified  him,  and  the  male- 
factors, one  on  the  right  hand,  and  the  other  on  the 
left. 

bMatt.  xxvii.  33,  on  which  see  notes;  Mark  xv.  22; 
John  xix.  17.    *Or,  the  place  of  a  skull. 

The  place  which  is  called  Calvary.  All  the 
four  Gospel  writers  speak  of  it  as  "a  place." 
Not  one  of  them  calls  it  a  "  mount."  It  is 
usually  supposed  to  have  been  on  the 
north-west  of  Jerusalem,  without  the  walls 
of  the  city,  but  at  a  short  distance.  Jesus 
was  put  to  death  out  of  the  city,  because 
capital  punishments  were  not  allowed 
within  the  walls.  (See  Num.  xv.  35 ;  1 
Kings  xxi.  13.)  There  they  crucified  him. 
The  cross  was  composed  of  two  pieces  of 
wood,  one  of  which  was  placed  upright  in 
the  earth,  and  the  other  crossed  it.  The 
upright  part  was  commonly  so  high  that 


the  feet  of  the  person  crucified  were  two 
or  three  feet  from  the  ground.  On  the 
middle  of  that  upright  part  there  was  a 
projection,  or  seat,  on  which  the  person 
crucified  sat,  or,  as  it  were,  rode.  This  was 
necessary,  as  the  hands  were  not  alone 
strong  enough  to  bear  the  weight  of  the 
body,  as  the  body  was  left  exposed  often 
many  days,  and  not  unfrequently  suffered 
to  remain  till  the  flesh  had  been  devoured 
by  vultures,  or  putrified  in  the  sun.  The 
feet  were  fastened  to  this  upright  piece, 
either  by  nailing  them  with  large  spikes, 
driven  through  the  tender  part,  or  by  being 
lashed  by  cords.  To  the  cross-piece  at  the 
top,  the  hands,  being  extended,  were  also 
fastened,  either  by  spikes  or  by  cords,  or 
perhaps  in  some  cases  by  both.  Our  Lord 
was  nailed  both  by  the  hands  and  feet,  as 
the  prophets  had  foretold  (Ps.  xxxii.  16; 
Zech.  xii.  10;  John  xx.  25,  27,  &c. ;  Rev.  i. 
7),  a  method  more  exquisitely  painful  at 
first,  though  tending  to  shorten  the  torture. 
He  was  fiistened  to  the  cross  as  it  lay  upon 
the  ground,  and  the  shock,  when  it  was 
dropped  with  a  sudden  jerk  into  the  hole 
or  socket  prepared  to  receive  it,  must  have 
been  terrible.  Death  did  not  ensue,  usually, 
for  many  hours  after  the  criminal  was 
affixed  to  the  cross.  And  the  malefactors, 
one  on  the  right  hand,  and  the  other  on  the 
left.  (See  notes  on  verse  32.)  Christ,  in 
submitting  to  the  punishment  of  slaves, 
joins  the  greatest  of  ignominies  with  the 
most  violent  of  all  pains,  that  nothing  may 
be  wanting  to  the  example  of  patience  and 
humility  which  He  intends  to  give  us  in 
His  death,  and  to  the  remedy  which  He 
prepares  thereby  for  the  cure  of  all  our 
wounds. 

34.  T  Then  said  Jesus,  Father,  cforgive  them ;  <ifor 
they  know  not  what  they  do.  And  ^they  parted  his 
raiment,  and  cast  lots. 

<^Matt.  V.  44:  Acts  vii.  60;  1  Cor.  iv.  12.  ^Acts  iii.  17. 
cMatt.  xxvii.  35 ;  Mark  xv.  24 ;  John  xlx.  23. 

Christ  had  often  preached  the  doctrine 
of  forgiving  enemies,  and  praying  for  them. 
He  practices  it  here  Himself  in  a  most  ex- 
emplary manner.  Observe,  1.  The  time— 
then,  this  prayer  was  probably  uttered  di- 
rectly after  His  suspension  on  the  cross. 
As  soon  as  the  blood  of  the  Great  Sacrifice 
began  to  flow,  the  Great  High  Priest  began 
to  intercede.  2.  The  character  in  which 
He  prayed — Father — it  was  as  Son  He  both 


CHAPTER   XXIII. 


973 


atoned  and  interceded  with  the  Father. 
3.  The  mercy  prayed  for,  forgiveness. 
Forgive — for  the  sacrifice  which  makes  for- 
giveness possible  is  now  being  made.  4. 
The  persons  for  whom  this  prayer  was 
•oflered.  Forgive  them,  for  they  know  not 
what  they  do.  The  persons  for  wliom  the 
prayer  was  offered  were  those  who  were 
ignorant  of  the  real  nature  of  the  act  they 
were  performing.  This  was  undoubtedly 
true  of  the  Roman  soldiers.  How  far  the 
rulers  and  priests,  the  real  murderers  of 
our  Lord,  were  included  in  the  terms  of 
this  prayer,  we  cannot  say.  Our  Lord  does 
not  mention  the  ignorance  of  those  He 
prays  for,  as  a  plea  for  pardon,  but  as  a 
description  of  their  state.  On  the  one 
hand,  we  must  beware  of  supposing  that 
ignorance  is  not  blameworthy,  and  that 
ignorant  persons  deserve  to  be  forgiven 
their  sins.  At  this  rate  ignorance  would 
be  a  desirable  thing.  All  spiritual  igno- 
rance is  more  or  less  culpable.  It  is  part 
of  man's  sin  that  he  does  not  know  better 
than  he  does.  His  not  knowing  God  is 
only  i^art  of  his  guilt.  Ignorance,  to  be  an 
excuse,  or  to  diminish  the  intensity  of  a 
crime,  must  be  sincere  and  unavoidabl6, 
and  it  must  be  the  ignorance  of  a  will  that 
would  have  done  right  had  it  known  the 
truth.  That  those  who  aided  in  bringing 
our  Lord  to  the  cross  were  guilty,  is  evi- 
dent, not  only  from  the  fact  that  Peter,  in 
his  sermon  (Acts  ii.  23),  declared,  "  Him  ye 
have  taken,  and  by  wicked  haivis  have  cru- 
cified and  slain;"  but  also  from  the  fact 
that  three  thousand  were  "pricked  in 
their  hearts,"  and  said :  "  Men  and  breth- 
ren, what  shall  we  do?"  In  this  prayer 
of  Jesus,  He  "made  intercession  for  the 
transgressors,"  as  had  been  foretold  of 
Him,  and  afforded  a  grand  example  of 
magnanimity  to  all  His  followers  who 
might  suffer  for  righteousness  sake.  Not 
that  the  Gospel  requires  of  us  an  insensi- 
bility of  wrongs  and  injuries,  or  that  we 
deliver  up  our  rights  and  properties  to  the 
lusts  of  every  one  that  will  invade  them ; 
but  it  forbids  us  to  revenge  injuries,  and 
requires  us  meekly  to  receive  evil,  and 
readily  to  return  good.  And  they  pa  rted  h  is 
raiment,  and  cast  lots.  The  literal  fulfillment 
of  the  twenty-second  Psalm,  in  this  verse 
and  the  following  one,  ought  to  be  care- 


fully observed.  (Ps.  xxii.  17,  18.)  Jesus 
gave  up  to  His  executioners  these  gar- 
ments, made  by  the  hands  of  men ;  but 
He  left  us  garments  far  more  precious  than 
these — even  His  righteousness  and  grace 
to  cover  the  nakedness  of  our  hearts. 

35.  And  nUe people  stood  beholding.  And  tlieifrulers 
also,  with  them,  derided  him,  saying,  He  saved  others  ; 
let  him  save  himself,  if  he  he  Christ,  the  chosen  of  God. 

'Ps.  xxii.  17;  Zech.  .\ii.  lu.  sMatt.  xxvii.  39,  on  whicb 
see  notes ;  Mark  xv.  29. 

The  impious  throng  mocked  the  dying 
Saviour.  It  would  appear  that  the  people 
joined  in  this  with  the  riders.  He  saved 
others,  let  him  save  himself.  Instead  of  ad- 
dressing the  Son  of  God  Himself,  they 
spoke  to  each  other.  It  is  more  trying  to 
hear  our  enemies  speak  against  us  to 
others,  than  to  hear  them  address  the  same 
reproaches  to  ourselves.  There  is  more 
contemi)t  shown  in  such  a  way  of  attack 
than  in  a  direct  assault.  It  does  not  seem 
probable  that  they  meant  to  admit  that 
He  had  actually  saved  others,  but  only 
that  He  pretended  to  save  them  from  death 
by  miracles,  or  that  He  claimed  to  be  the 
Messiah,  and  thus  affirmed  that  He  could 
save  them.  This  is,  therefore,  cutting 
irony. 

30.  Antl  the  soldiers  also  mocked  him,  coming  to  him, 
and  ottering  him  vinegar,  37.  And  saying,  If  thou  be 
the  King  ot  the  Jews,  save  thyself. 

Luke  is  the  only  one  "who  communicates 
to  us  the  fact  that  the  soldiers  also  took 
part  in  the  mocking,  which  the  examjjle 
of  the  chief  priests  had  excited.  The 
soldiers,  rather  from  the  natural  inclina- 
tion of  persons  of  their  profession  to  join 
in  any  popular  excitement  and  clamor, 
than  from  deep  feelings  of  hatred,  like 
that  which  rankled  in  the  bosom  of  the 
priests  and  rulers,  left  their  jirevious  com- 
posed demeanor,  and  approached  Jesus, 
pretending  to  share  with  Him  their  stim- 
ulating drink.  Vinegar.  This  w^as  posca, 
a  mixture  of  vinegar  and  water,  a  common 
drink  for  the  Roman  soldiers,  not  the 
medicated  drink  of  wine  and  myrrh  which 
was  given  to  intoxicate  and  benumb,  and 
which  Jesus  refused,  because  He  would 
die  undisturbed  and  unclouded  in  His 
mind.  The  soldiers  also  appropriated  to 
themselves  the  words  of  the  chief  priests 
quite  as  eagerly  and  willingly  as  they  had 
previously  done  the  garments  of  the  con- 
demned, exclaiming,  not  without  bitter- 


974 


LUKE. 


ness  toward  despised  Judaism,  If  thou  be 
the  King  of  the  Jews,  &c. 

38.  i>And  a  superscription  also  was  written  over  him 
in  letters  of  Greek,  and  Latin,  and  Hebrew :  lillb  iS) 
THE  KING  OF  THE  JEWS. 

tMatt.  xxvii.  a7  ;  Mark  xv.  26 :  John  xix.  19. 

It  was  usual  for  the  Romans  to  put  a 
"  title  "  or  inscription  at  the  top  of  the 
cross,  to  denote  the  offense  of  the  crucified 
person;  a  custom  observed  also  by  the 
Turks,  in  their  analagous  punishment  of 
impalement.  In  the  provinces,  these 
inscriptions  were  in  different  languages, 
so  that  all  might  be  able  to  under- 
stand for  what  offense  the  criminal  was 
executed.  The  title  set  upon  our  Lord's 
cross  was  in  Greek,  the  language  most 
generally  spoken  in  the  eastern  parts 
of  the  Roman  empire ;  in  Latin,  the  lan- 
guage of  the  Romans,  and  in  the  vernacu- 
lar "  Hebrew,"  or  rather  Chaldo-Syriac,  the 
language  of  Judea.  John  says  (xix.  19) 
that  Pilate  wrote  the  title  and  put  it  upon 
the  cross.  Probably  Pilate  wrote  it,  or 
caused  it  to  be  written,  and  directed  the 
soldiers  to  set  it  up.  The  difference  in  the 
accounts  the  Evangelists  give  of  this  title 
(Matt,  xxvii.  37;  Mark  xv.  26;  John  xix. 
19)  may  be  easily  removed.  It  is  not  at 
all  improbable  that  the  inscription  varied  in 
the  languages  in  which  it  was  written.  One 
Evangelist  may  have  translated  it  from 
the  Hebrew,  another  from  the  Greek,  a 
third  from  the  Latin  and  a  fourth  have 
translated  one  of  the  inscriptions  a  little 
differently  from  another.  Besides,  the 
Evangelists  all  agree  in  the  main  point  of 
the  inscription,  viz.:  That  He  was  the 
King  of  the  Jews. 

39.  H  'And  one  of  the  malefactors  which  were  hanged, 
railed  on  him,  saying.  If  thou  be  Christ,  save  thyself, 
and  us.— 'Matt,  xxvii.  44;  Mark  xv.  32. 

Malefactors.  Thieves,  robbers,  or  high- 
waymen. Railed  on  him.  Matthew  and 
Mark  say  both  the  thieves  railed.  It  seems 
probable  that  if  the  penitent  thief  had 
railed  at  Jesus,  he  would  have  confessed 
tltat  sin  when  he  rebuked  his  companion 
for  the  same.  It  is  j^robable  that  they 
use  the  plural  number  in  the  general  waj'^ 
that  people  sometimes  use  it,  when  de- 
scribing a  transaction.  For  example,  it  is 
said  (Heb.  xi.  33), "  they  stopped  the  mouths 
of  lions,"  when,  in  fact,  it  was  but  one, 
namely,  Daniel,  who  did  so,  and  "  they 
were  sawn  asunder,"  when,  in  all  likeli- 


hood, the  allusion  is  but  to  one,  namely, 
Isaiah.  (See  on  Matt,  xxvii.  41,  42,  43.) 
Jf  thou  be  Christ.  This  was  not  a  prayer, 
it  was  a  reproach. 

40.  But  the  other  answering  rebuked  him,  saying,  Dost 
not  thou  fear  God,  seeing  thou  art  in  the  same  condem- 
nation? 41.  jAnd  we  indeed  justly  ;  for  we  receive  the 
due  reward  of  our  deeds :  but  this  man  hath  done  noth- 
ing amiss. 

iiev.  xxvi.  40  ;  Josh.  vii.  9,  20;  Ezra  ix.  13. 

The  other  answering  rebuked  him.  W.ho 
this  malefactor  was,  and  what  first  struck 
his  conscience  and  moved  him  to  repent, 
we  are  not  told.  Perhaps  it  was  witness- 
ing the  patient  sufferings  of  Christ.  Dost 
not  thou  fear  God?  The  pronoun  is  em- 
phatic in  the  original,  and  gives  this  shade 
of  sense  :  dost  not  even  thou,  i.  e.,  have  you 
no  fear  of  Divine  justice,  that  at  this  awful 
moment,  when,  as  a  justly-condemned 
criminal,  you  are  about  to  be  ushered  into 
God's  presence,  you  can  afford  to  unite 
with  this  mob  in  taunting  one  whom  we 
both  know  to  be  innocent  ?  In  the  same 
condemnation,  i.  e.,  condemned  alike  with 
Him  at  whom  you  are  railing.  Community 
of  suffering  might  well  have  inspired  for- 
bearance and  pity.  We  indeed  justly,  so 
that  the  criminals  are  truly  railing  at  the 
innocent.  We  receive  the  due  reward  of  our 
deeds.  He  acknowledged  that  they  had 
been  so  great  sinners,  that  even  crucifixion 
was  not  too  severe  a  punishment.  Nothing 
amiss — nothing  censurable,  evil.  The  mild 
expression  denotes  innocence  the  more 
strongly.  This  testimony  of  the  malefac- 
tor presupposes  a  knowledge  of  the  past 
history  of  Jesus.  The  rebuke  with  which 
the  penitent  malefactor  rebukes  his  fel- 
low, sounds  not  at  all  like  the  remon- 
strance of  one — would  have  fitted  ill,  in 
that  shape  at  least,  to  the  lips  of  one — who 
had  just  before  been  joining  in  the  blas- 
phemies, which  all  of  a  sudden  he  con- 
demns. 

42.  And  he  said  unto  Jesus,  Lord,  remember  me, 
when  thou  comest  into  thy  kingdom. 

There  is  abundant  proof  that  this  thief's 
repentance  was  genuine.  (See  on  verse 
41.)  He  used  for  the  honor  of  Christ  his 
heart  and  tongue,  the  only  faculties  at 
liberty.  His  prayer  was  that  of  a  believer. 
Lord.  He  acknowledges  Jesus  to  be  the 
King  Messiah.  He  was  concerned  about 
eternal  salvation.  Remember  me.  Here 
was  humility.    He  did  not  say,  "  Let  me 


CHAPTER   XXIII, 


975 


sit  on  thy  right  hand,  or  on  thy  left,  in 
thy  kingdom."  When  thou  comest  into  thy 
kingdom — the  sentiment  is,  when  thou 
comest  to  abide  in  thy  kingdom.  What  a 
wondrous  faith  proclaimed  itself  in  these 
words.  To  believe  that  He,  whose  only 
token  of  royalty  was  the  crown  of  thorns, 
that  still  clingi<  to  His  bleeding  brows,  was 
a  king  and  had  a  kingdom— that  He,  on 
whose  eyes  the  mists  of  death  were  al- 
ready hanging,  was  indeed  the  Prince 
of  life,  wielding  in  those  pierced  hands, 
nailed  so  helplessly  to  the  cross,  the  keys 
of  death  and  of  hell,  that  He  could  shut 
and  none  could  open,  could  open  and  none 
could  .shut,  that  it  could  profit  something 
in  that  mysterious  world  whither  they  were 
both  hastening  to  be  remembered  by  this 
crucified  man — that  was  a  faith  indeed.  It 
was  itself  one  of  the  miracles  of  the  cruci- 
fixion. 

43.  And  Jesus  said  unto  him.  Verily  I  say  unto  thee, 
To-day  shall  thou  be  with  me  in  paradise. 

Jesus  said  unto  him.  Over  against  all  the 
voices  of  blasphemy  Jesus  had  thus  far 
observed  steadfast  silence,  but  such  a  pe- 
titioner He  permits  not  to  wait  a  moment 
for  an  answer.  He  does  not  upbraid  Him 
with  his  past  thefts  and  other  vices.  He 
accepts  his  repentance  and  faith,  though 
at  the  eleventh  hour.  To-day — this  day 
Perhaps  the  thief  had  feared  that  he 
should  have  to  languish  slowly  away, 
hanging  one  or  several  days  on  tlae  cross, 
as  was  not  unusual  before  death  ensued. 
Shalt  thou,  guilty  as  thou  art,  vile  and  de- 
based as  thou  hast  been,  being  renewed 
by  grace  and  made  meet,  be  imth  me;  in- 
stead of  being  merely  remembered,  thou 
shalt  be  uiih  me — perfect  fellowship  and 
communion  is  promised.  In  paradise — a 
word  whose  whole  sweetness  in  such  a 
mouth,  for  such  ears,  could  only  be  ex- 
perienced if  one  had  himself  hung  there 
with  the  Saviour  upon  the  cross.  The 
word  paradise  is  a  strictly  Oriental  one, 
signify  ing  a  park,  or  pleasure-ground.  The 
word  here  denotes  the  state  of  faithful 
souls  between  death  and  the  resurrection, 
when,  like  Adam  in  Eden,  they  are  ad- 
mitted to  immediate  communion  with 
God  in  Christ  and  to  a  participation  of  the 
true  tree  of  life.  Not  that  we  should  reject 
the  idea  of  some  locality  where  the  bless- 


ed union  of  the  thief  with  his  Lord  would 
take  place.  But  this  is  not  the  main  ele- 
ment in  the  promise  of  our  Lord  to  him ; 
it  is  simply,  to-day  shalt  thou  be  irith  me 
(which  expression,  of  course,  implies  some 
l)lace  in  the  world  of  spirits)  in  paradise,  i. 
e.,  m  a  state  of  ineffable  bliss. 

From  this  answer  of  our  Lord  we  learn, 
1.  That  the  soul  does  not  die  with  the 
body,  and  may  and  does  live  when  sepa- 
rate from  it.  2.  That  no  i)uriflcation  of 
any  kind  after  death  is  needed  for  the 
person  that  dies  a  penitent  believer.  3. 
That  as  soon  as  believers  die  thev  are 
"  with  Christ."  (See  Phil.  i.  23.)  4.'That 
whilst  there  is  life  there  is  hope.  It  was 
like  the  Son  of  God  to  close  His  life  upon 
earth  by  an  act  of  especial  mercy — the  sal- 
vation of  a  notorious  sinner.  It  has  been 
well  observed  that  one  such  instance  is 
recorded,  that  none  may  despair,  and  hut 
one,  tJiat  none  may  presume.  Certainly 
the  impenitent  thief  is  a  striking  proof 
that  pain,  suffering  and  the  approach  of 
death,  are  not  sufficient,  without  grace,  to 
convert  a  soul.  Let  no  one  abuse  God's 
goodness,  which  is  intended  to  lead  to  re- 
pentance. 

44.  liArtd  it  wa.s  about  the  sixth  hour,  and  there  was  a 
darkness  over  all  the  *earth  until  the  ninth  hour.  45. 
And  the  sun  was  darkened,  and  the  'vail  of  tlie  temple 
was  rent  in  the  midst. 

kMatt.  xxvii.  45:  Mark  xv.  3-3.  *0r,  land.  'Matt, 
xxvii.  51 ;  Mark  xv.  38. 

About  the  sixth  hour,  that  is,  our  twelve 
o'clock.  The  Jews  divided  their  days  into 
twelve  hours,  beginning  to  count  at  sun- 
rise. There  was  a  darkness  over  all  the  earth 
— over  all  the  land,  as  it  is  translated  in 
Matt,  xxvii.  45.  Not  the  globe  (for  it 
was  night  at  the  antipodes),  nor,  perhaps, 
was  even  all  Palestine  covered,  but  the 
vicinity  and  adjacent  country.  Nor  was 
it  an  eclipse,  since  the  Passover  was  at 
full  moon.  As  the  darkness  was  not  uni- 
versal but  local,  so  it  was  not  astronomical 
but  atmospheric.  Until  the  ninth  hour,  i.  e., 
three  o'clock.  Tlt^  sun  vjos  darkened.  It 
left  the  world  in  darkness  while  He  who 
was  the  Light  of  the  world  was  about  to 
expire.  The  darkness  here,  and  in  the 
preceding  verse,  was  not  what  is  some- 
times called  the  sympathy  of  nature  over 
the  scene,  for  that  is  too  poetical  for  the 
plain  reality  of  the  facts  before  us.  But  it 
was  a  token  of  Divine  displeasure,  calcu- 


976 


LUKE, 


lated  to  dismay  the  hearts  of  those  wicked 
men,  and  awaken  in  them  some  misgiving 
as  to  the  being  they  were  crucifying.  How 
much  thicker  was  the  darkness  which 
covered  the  hearts  of  the  Jews  !  And  Ihe 
vail  of  ihe  temple  was  rent  in  the  midst.  This 
was  doubtless  the  vail,  curiously  wrought, 
which  separated  the  holy  from  the  most 
holy  place,  in  which  the  Divine  presence 
was  supposed  to  dwell,  thus  dividing  the 
temple  into  two  apartments.  (Ex.  xxvi. 
31-33.)  This  vail  or  curtain  was  some 
sixty  feet  long,  and  it  was  impossible  for 
it  to  be  thus  rent,  as  some  have  imagined, 
by  the  force  of  the  earthquake.  This 
miracle  must  have  been  as  striking  and 
terrible  to  the  priests  who  ministered  in 
the  temple  as  the  darkness  was  to  the  in- 
habitants ot  Palestine.  It  signified  the 
opening  of  the  way  into  the  holiest  by 
Christ's  death — the  passing  away  of  the 
Jewish  dispensation — and  the  revelation 
of  the  Gospel  way  of  salvation  to  all 
mankind.  God  speaks  even  yet  by  inani- 
mate creatures  to  the  obdurate  people 
who  refuse  to  hear  His  Son.  He  makes 
use  of  everything  to  awaken  the  sinner, 
but  the  sinner,  by  his  obduracy,  renders 
everything  ineft'ectual  when  God  works 
not  an  internal  and  invisible  miracle  upon 
his  heart.  How  is  it  that  they  do  not 
now  at  least  know  that  it  is  the  Sun  of 
their  souls,  whose  light  and  life  they  have 
extinguished  and  put  out,  and  that  His 
death  rends  the  vail  of  types  and  shadows, 
discovers  the  truth,  and  opens  heaven? 
But  the  time  is  not  yet  come. 

46.  f  And  when  Jesus  had  cried  with  a  loud  voice,  he 
said,  niFather,  into  thy  hands  1  commend  my  spirit : 
Hand  havingsaid  thus,  he  gave  up  the  ghost. 

mPs.  xxxi.  5;  1  Peter  ii.  "^3.  "Matt,  xxvii.  50;  Mark 
XV.  37 ;  John  xix.  30. 

Cried  tvith  a  loud  voice.  This  shows  that 
there  was  something  jieculiar  and  uncom- 
mon about  our  Lord's  death.  A  dying 
man's  voice  is  generally  not  "  loud,"  but 
feeble.  This  was  the  expiring  cry  of 
nature.  Inasmuch  as  the  agony  of  the 
cross  extorted  from  Jesus  no  cry  of  pain, 
and  His  only  complaint  had  been  His  ap- 
parent desertion  of  God,  may  we  not 
attribute,  in  part,  at  least,  this  last  cry  to 
His  anguish  of  spirit,  which  was  so  great 
as  to  hasten  His  death  much  beyond 
what  was  usual?  There  are  seven  sen- 
tences recorded  as  spoken  by  Him  while 


on  the  cross.  Three  were  uttered  before 
the  darkness  overspread  the  land,  and/our 
near  its  conclusion.  The  first  three  con- 
cerned others,  not  Himself.  (See  verses 
34,  43 ;  John  xix.  26,  27  ;  Mark  xxvii.  46 ; 
John  xix.  28,  30.)  The  last  sentence 
spoken  oy  Christ  while  on  the  cross  was, 
Father,  into  thy  hands  I  commend  my  spirit. 
These  are  the  words  of  David,  in  the 
thirty-first  Psalm.  (Ps.  xxxi.  5.)  Father. 
As  soon  as  Christ  was  nailed  to  the  cross 
He  called  upon  His  Father,  and  now, 
when  He  was  just  expiring.  He  again  said 
"Father."  (SeePs.lxxxix.  26.)  Commend. 
The  original  word  thus  rendered  would  be 
better  translated  "commit."  My  spii'it. 
Our  Lord  possessed  a  true  body  and 
reasonable  soul,  united  in  close  and  mys- 
terious union  with  His  Divine  nature,  yet 
each  so  distinct  that  acts  and  emotions 
could  be  predicated  of  the  one  which  be- 
longed not  to  the  other.  This  soul  He 
committed  into  the  hands  of  His  Father. 
These  words  of  Jesus  are  full  of  faith  and 
comfort,  fit  to  be  the  last  breathings  of 
every  gracious  soul  in  this  world.  Dying 
believers  are  both  warranted  and  encour- 
aged by  Christ's  example  believingly  to 
commit  their  precious  souls  into  the 
hands  of  God  as  a  gracious  Father.  (See 
Gal.  iii.  26  ;  John  i.  12 ;  Acts  vii.  59  ;  Rom. 
viii.  15 ;  2  Tim.  1.  12.)  Jesus  trusted  in 
God.  Even  His  enemies  said,  when  they 
scofied  at  Him,  "  He  trusted  in  God." 
Worldly  i^eople  cannot  trust  Him,  for  they 
do  not  knoiv  Him.  They  cannot  trust  Him 
to  guide  them  one  step  which  they  do  not 
see,  nor  to  give  them  one  blessing  which  they 
do  not  already  hold  in  their  hands.  This  is 
not  to  trust  Him.  But  the  children  of 
God  can  trust  Him  while  they  live  with 
their  earthly  concerns,  and,  when  they 
come  to  die,  with  their  immortal  spirits. 
Martin  Luther,  the  great  Reformer,  was 
remarkable  for  his  trust  in  God.  Three 
hours  a  day  he  set  apart  for  calling  upon 
his  Father,  and  he  received  the  most 
wonderful  answers  to  his  prayers.  When 
he  was  dying,  he  was  often  heard  to  say, 
"  Father,  into  thy  hands  I  commend  my 
spirit."  These  were  almost  his  last  words. 
He  added,  "  God  so  loved  the  world  that 
He  gave  His  only  begotten  Son,  that  who- 
soever believeth  in  Him  should  not  perish." 


CHAPTER   XXIII. 


977 


And  having  said  this,  he  gave  up  the  ghost. 
The  proper  meaniug  is,  resigned  His 
spirit,  or  expired.  It  is  evident  that  the 
Lord  Jesus  did  not  die  because  He  was 
obliged,  but  because  He  chose  volun- 
tarily and  of  His  own  free  will  to 
submit  to  death.  Finding  Himself  in 
deepest  dependence,  He  yet  exhibited  and 
used  His  true  freedom.  (John  x.  18.)  His 
death  was  "  His  own  act."  He  "  offered 
Himself  without  spot  to  God."  None  of 
the  Evangelists  say  that  Jesus  died, 
although  that  expression  is  ever  after  used 
of  His  death,  when  stated  as  one  great 
fact. 

47.  "Now  when  the  centurion  saw  what  was  done,  he 
glorified  God,  saying.  Certainly  this  was  a  righteous 
man. 

oMatt.  xxvii.  54,  on  which  see  notes ;  Mark  xv.  39. 

The  centurion — a  captain  of  a  hundred 
men.  He  was  doubtless  the  commander 
of  the  quaternion  of  soldiers  who  watched 
Jesus'  death.  Saw  what  was  done — saw  the 
supernatural  darkness,  the  trembling  of 
the  earth,  the  rending  of  the  rock.s,  and 
the  opening  of  the  tombs,  and  heard  the 
Saviour's  dying  words.  He  glorified  God. 
He  had  never  seen  such  amazing  instancies 
of  Divine  power,  and,  therefore,  took  occa- 
sion to  adore  God  as  the  Almighty.  Cer- 
tainly this  was  a  righteous  man.  The  centu- 
rion knew  that  Christ  was  executed  for 
claiming  to  be  the  Son  of  God.  Christ  was 
righteous,  in  that  His  claim,  for  which  He 
was  executed,  was  sustained  by  God,  by 
the  supernatural  phenom.ena.  The  utter- 
ance of  the  centurion  is  less  the  expression 
of  an  exactly  defined  conception  of  the 
understanding,  than  the  outgush  of  a 
deeply-moved  sensibility,  and  it  is  as  un- 
reasonable to  deny  the  echo  of  superstition 
as  the  voice  of  sincere  faith  in  his  manly 
words.  Christ  had  a  testimony  of  His  in- 
nocency  and  righteousness  given  by  all 
sorts  of  persons.  Pilate  and  Herod  pro- 
nounced Him  innocent;  Pilate's  wife  pro- 
claimed Him  a  righteous  person;  Judas, 
the  traitor,  declared  it  was  innocent  blood ; 
the  thief  on  the  cross  affirmed  He  had 
done  nothing  censurable ;  and  the  centu- 
rion owned  Him  to  be  a  righteous  man, 
yea,  the  Son  of  God. 

48.  And  all  the  people  that  came  together  to  that, 
sight,  beholding  the  things  which  were  done,  smote 
their  breasts,  and  returned. 

At  the  time  of  the  Passover,  there  were 

*12 


from  two  to  three  millions  of  Jews,  gath- 
ered from  all  lands  of  the  earth,  in  the 
capital,  a  multitude  almost  as  great  as  that 
which  had  come  out  of  Egypt,  and  of  these 
it  may  be  supposed  that  there  was  no 
stranger  among  them  that  had  not  heard 
of  Jesus  of  Nazareth.  (See  Luke  xxiv.  18.) 
So  far  as  the  hills  and  plains  around  Cal- 
vary gave  room  for  it,  all  were  covered 
with  beholders,  who  now,  however,  were 
found  in  a  wholly  different  mood  from 
that  which  is  described,  verse  35.  As  the 
centurion  glorified  God  by  his  confession, 
so  did  these  beholders  accuse  themselves 
as  sharers  in  the  guilt  of  the  death  of  Jesus, 
and  as  objects  of  the  holy  displeasure  of 
God. 

49.  pAnd  all  his  acquaintance,  and  the  women  that 
followed  him  from  Ualilee,  stood  afar  off,  beholding 
these  things. 

pPs.  xxxviii.  11;  Matt,  xxvil.  5.5;  Mark  xv.  40;  see 
John  xix.  25. 

These  women  (as  we  are  informed,  Mark 
XV.  41 ;  Luke  viii,  2,  3)  ministered  unto 
Jesus  of  their  substance  while  He  was  in 
Galilee.  They  had  now  come  to  Jerusa- 
lem for  the  same  purpose.  Stood  afar  off. 
They  were,  probably,  not  suffered  to  come 
near  the  cross,  because  it  was  surrounded 
by  soldiers.  Beholding  these  things,  i.  e.,  the 
convulsions  of  nature  and  otlier  wonders 
which  attended  the  crucifixion  of  Jesus. 
These  women  stood  the  ground  more 
firmly  than  the  disciples  of  Christ.  They 
witnessed,  with  intense  feelings.  His  suf- 
ferings, frgm  some  convenient  place,  as 
near  as  they  could  approach.  Christ  has 
often  curious  and  inquisitive  spectators  of 
His  mysteries,  who  are  only  present  in 
body,  but  love  and  fidelity  were  the  things 
which  kept  these  pious  women  there,  as 
they  were  those  which  caused  them  at 
first  to  follow  Jesus.  His  grace  drew  them 
to  Him ;  His  grace  detained  them. 

50.  II  qAnd  behold,  there,  was  a  man  named  Joseph,  a 
counselor,  (UK? /i^ifw.s  a  good  man,  and  a  just:  51.  The 
same  had  not  consented  to  the  counsel  and  deed  of 
them  :  he  vas  of  Arimathea,  a  city  of  the  Jews  ;  'who 
also  himself  waited  for  the  kingdom  of  God. 

iMatt.  xxvii.  57,  on  which  see  notes ;  Mark  xv.  42; 
John  xix.  38.    'Mark  xv.  43;  Luke  ii.  25,  38. 

Joseph,  a  counselor,  probably,  a  member 
of  the  Sanhedrim.  Good  man,  and  a  just. 
Good  is  here  used  of  one  who  is  kind, 
benevolent,  compassionate,  just,  of  one 
who  is  a  strict  observer  of  the  law.  Had 
not  consented,  &c.  He  had  not  agreed  with 
his  colleagues  in  conspiring  to  bring  about 


978 


LUKE. 


the  death  of  Jesus,  but  he  seems  to  have 
lacked  the  courage  to  protest  against  their 
judgment.  OfArimathca.  This  was  prob- 
ably Ramathaim  Tophim,  lying  a  few  miles 
west  of  Jerusalem.  Waited  for  the  kingdom 
of  God.  Waited  for,  or  expected  the  coming 
of  the  Messiah.  But  this  expression  means 
more  than  an  indefinite  expectation  that 
the  Messiah  icoxdd  come,  for  all  the  Jews 
expected  that.  It  implies  that  he  believed 
Jesus  to  be  the  Messiah,  and  that  he  had 
waited  for  Him  to  build  up  the  kingdom 
of  God,  that  he  was  a  disciple  of  Jesus,  but 
secretly,  for  fear  of  the  Jews.  He  was  a 
believer  in  Christ,  but  a  timid  one,  not 
willing  at  first  to  acknowledge  his  faith. 
But  God  called  him  to  a  public  profession 
of  attachment,  and  gave  him  grace  to 
evince  it.  So  men  often  delay  a  profession 
of  attachment  to  Christ.  They  cherish  a 
secret  love,  they  indulge  a  hope  in  the 
mercy  of  God,  but  they  conceal  it  for  fear 
of  man.  Whereas  God  requires  that  the 
attachment  should  be  made  known.  Those 
who  love  the  Saviour  have  no  right  to  hide 
their  light  under  a  bushel.  They  are 
bound  to  profess  Him  before  men.  This 
is  the  command  of  God,  and  this  is  the 
way  of  peace. 

52.  This  mmi  went  unto  Pilate,  and  begged  the  body 
of  Jesus,  h'-i.  'And  he  took  it  down,  and  wrapped  it  in 
linen,  and  laid  it  in  a  sepulchre  that  was  hewn  in  stone, 
wherein  nevir  man  belore  was  laid. 

sMatt.  .\xvii.  59,  on  which  see  notes;  Mark  xv.  46. 

No  one  had  a  right  to  remove  the  body 
but  the  magistrate.  God  had  raised  up 
this  distinguished  counselor,  and  secret 
disciple  for  a  special  and  most  important 
vocation.  The  disciples  of  Jesus  had  fled, 
and  if  they  had  not,  they  had  no  influence 
with  Pilate.  Unless  there  had  been  a 
special  application  to  Pilate  in  behalf  of 
Jesus,  His  body  would  have  been  buried 
that  ni(jht  in  the  common  grave  with  the 
malefactors,  for  it  was  a  law  of  the  Jews 
that  the  body  of  an  executed  man  should 
not  remain  on  the  cross  on  the  Sabbath. 
It  needed  no  small  measure  of  courage  to 
do  this.  Jesus  had  just  been  condemned, 
mocked,  spit  on,  crucified — the  death  of  a 
slave,  or  the  most  guilty  wretch.  To  show 
attachment  for  Him  noiv  was  proof  of  sin- 
cere affection.  Begged  the  body  of  Jesus. 
This  shows  that  Joseph  believed  our  Lord 
to  be  dead.  As  Joseph  was  a  "  rich  man," 
he  could  afford  an  honorable  tomb.    It  is 


a  hopeful  sign  when  men's  faith  grows  in 
time  of  danger.  Who  shall  despise  the 
bruised  reed,  or  the  smoking  flax,  or  the 
day  of  small  things?  Many  a  timid  fol- 
lower of  Jesus,  if  he  be  sincere,  is  in  time 
strengthened  by  God's  grace  for  the  front 
rank  of  the  battle,  and  the  most  fearful 
onset  of  the  enemy.  And  he  took  it  down, 
and  wrapped  it  in  linen — a  large  square 
shroud  or  sheet.  The  head  was  wrapped 
separately  in  a  napkin  of  this  material. 
Laid  it  in  a  sepulchre  that  was  hewn  in  stone. 
We  must  figure  to  ourselves  a  large  room 
cut  horizontally  into  the  solid  rock  for  a 
vault.  In  this  room  we  enter,  from  the  open 
air,  by  a  large  door.  On  entering  yo\i 
would  see  small,  long  cells,  or  niches,  cut 
into  the  solid,  adamantine  sides,  as  deposi- 
tories of  the  corpses;  or  from  this  first 
main  room  you  may  enter  one  or  several 
smaller  apartments,  in  whose  walls  the 
niches  for  corpses  are  cut.  A  person  could 
enter  into  the  first  main  vault,  and  then 
into  either  of  the  smaller  apartments. 
Wherein  never  man  before  was  laid.  Prob- 
ably Joseph  had  the  new  vault  made  for 
his  own  family.  It  was  so  ordered,  in  the 
providence  of  God,  that  Jesus  was  laid  in 
a  tomb  where  never  man  before  was  laid, 
that  there  might  be  no  suspicion  about 
His  identity  when  He  rose,  that  it  might 
not  be  alleged  that  another  person  had 
risen.  Besides,  by  being  buried  here  an 
important  prophecy  was  remarkably  ful- 
filled,    (Isa.  liii.  9.) 

54.  And  that  day  was  'the  preparation,  and  the  sab- 
bath drew  on.— 'Matt,  xxvii.  62. 

As  Saturday  was  the  Jewish  Sabbath,  so 
Friday,  the  day  of  the  crucifixion,  was 
the  day  of  preparation.  The  preparation 
of  the  Jews  began  strictly  at  three  o'clock 
in  the  afternoon,  but  the  name  preparation 
was  properly  applied  to  the  whole  day. 
The  sabbath  drew  on,  i.  e.,  the  evening  was 
approaching,  at  which  time  the  Jewish 
Sabbath  commenced. 

55.  And  the  women  also,  "which  came  with  him  from 
Galilee,  followed  after,  and  vbeheld  the  sepulchre,  and 
how  his  bodv  was  laid.  56.  And  they  returned,  and 
ifprepared  spices  and  ointments,  and  rested  the  sabbath 
day,  ^according  to  the  commandment. 

"Luke  viii.  2.  ^Mark  xv.  47.  "Mark  xvi.  1.  lExod. 
XX.  10;  see  on  Matt,  xxvii.  61 ;  xxviii.  1. 

Which  came  with  him  from  Galilee.  (See 
chap.  viii.  2.)  Beheld  the  sepulchre,  &c. 
The  affection  of  these  pious  females  never 
forsook  them  in  all  the  trials  and  suffer- 


CHAPTER   XXIV. 


979 


ings  of  their  Lord.  With  true  love  they 
followed  Him  to  the  cross  ;  they  came  as 
near  to  Him  as  tliey  were  permitted  to 
come,  in  His  last  moments;  they  followed 
.  Him  when  taken  down  and  laid  in  the 
tomb.  The  strong,  the  mighty,  the  youth- 
ful had  fled,  but  female  lo\'e  never  forsook 
Him,  even  in  His  deepest  humiliation. 
This  is  the  nature  of  true  love.  In  scent-s 
of  poverty,  want,  affliction  and  death,  it 
shows  its  genuineness.  That  which  lives 
there  is  genuine.  That  which  turns  away 
from  such  scenes  is  spurious.  Let  it  be 
noted  that  these  friends  of  our  Lord,  who 
could  not  possibly  be  mistaken  as  to  His 
identity,  were  witnesses  to  the  fact  of  His 
burial,  and  actually  saw  His  body  laid  in 
the  grave.  They  saw  the  linen  in  which 
He  was  wrapped,  and  could  therefore  tes- 
tify two  days  after,  that  the  very  same 
linen  was  found  wrapped  together  in  the 
empty  tomb.  And  they  returned,  and  pre- 
pared spices  and  ointments.  As  but  a  short 
time  remained  until  sunset,  they  must 
have  hasted  home  with  great  diligence  to 
the  purchase  and  preparation  of  those 
ointments  and  spices.  AVhat  they  lacked, 
however,  they  procured  when  the  Jewish 


Sabbath  had  ended,  which  was  at  sunset 
preceding  the  morning  of  the  resurrection. 
Spices  and  ointments.  The  former  refers 
to  myrrh,  aloes  and  other  preventives  of 
})utrefaction,  and  odorous  perfumes,  the 
latter  to  the  ointments  and  oils  with  wliich 
bodies  were  anointed.  And  rested  on  the 
sabbath  day  according  to  the  commandment. 
(See  Exod.  xx.  10.)  Eager  as  they  were  to 
perform  the  lastoffices  of  love  to  their  Lord, 
yet  these  pious  women  would  not  trans- 
gress the  commandment.  How  blessed 
was  the  result !  How  unblessed  would 
have  been  the  impatient  yielding  to  their 
own  inclination!  Had  they  presented 
themselves  sooner  at  the  grave,  they 
would  have  been  grieved  by  the  presence 
or  molested  by  the  rudeness  of  the  Roman 
soldiers,  while  their  purpose  could  not 
possibly  have  been  effected.  By  waiting 
till  the  Sabbath  was  past,  they  found  the 
guard  dispersed,  and  their  Lord  already 
risen.  They  unbound  those  limbs  alive 
which  they  had  come  to  weep  over  and 
anoint  in  death.  Let  us  bury  and  serve 
Jesus  in  the  poor,  since  He  has  left  them 
in  His  place,  and  has  in  them  continual 
wants  and  necessities  to  be  supplied. 


1.  Bywhom  was  Jesns  led  unto  Pilate  ?  2.  Vfhat  was  their  accusation  ?  3.  Wliy  were  they  "  the  more  fierce  ?" 
4,  To  whom  did  Pilate  send  Jesus  ?  5.  How  did  Herod  receive  Him  ?  6.  Did  he  send  Him  back  again  to  Pilate  ? 
7.  What  course  did  Pilate  pursue  ?  8.  Who  was  made  to  carry  the  Saviour's  cross  ?  9.  What  did  Jesus  say  to 
the  women  that  followed  Him  ?  10.  Who  were  led  with  Jesus  to  be  put  to  death  ?  11.  What  prayer  did  Christ 
offer  on  the  cross?  12.  How  did  His  enemies  treat  Him  ?  13.  What  supernatural  events  occurred.  14.  What  is 
said  of  the  centurion  ?  15.  What  of  Joseph  of  Arimathea  ?  16.  What  is  said  of  the  women  approaching  the  sep- 
jjlchre  with  a  view  to  embalming  our  Lord's  body  ? 


CHAPTER  XXIV. 

1  ChrisPs  resurrection  is  dedi  I  red  by  tivo  angels  to  the 
women  that  conie  to  the.  sepuU-hre.  9  These  report  it  to 
others.  13  Christ  himself  appearelh  to  the  two  disci- 
ples that  loent  to  Emmaics :  3(>  afterwards  he  Ojjpeareth 
to  the  apostles,  and  reproveth  their  unbelii:f:  47  givcth 
them  a  charge :  49  promises  the  Holy  Ghost :  51  and 
so  ascendeth  into  lieai^en. 

In  the  histories  of  the  resurrection,  as 
given  by  the  Evangelists,  we  may  discern 
a  Divine,  ovei-ruling  plan,  giving  a  unity 
to  the  whole.  This  symmetry  of  plan  could 
not  have  been  fabricated  by  them;  for 


each,  with  evident  unconsciousness,  fur- 
nishes his  share  without  knowing  what 
the  other  contributes,  so  that  the  whole  is 
made  up  of  unintentional  parts.  Luke  is 
less  detailed  and  exact  than  the  other  his-  • 
torians,  so  that  he  must  rather  be  comple- 
mented from  them,  than  they  from  him. 
But,  on  the  other  hand,  he  furnishes  us 
new  contributions  to  the  knowledge  of  the 
risen  and  glorified  Lord,  the  contents  and 


980 


LUKE 


tendency  of  which  are  in  the  most  beauti- 
ful agreement  with  the  broad  humanistic 
character  of  his  Gospel,  as  will  appear 
from  an  examination  of  the  individual 
accounts.     (See  note  at  close  of  John  xx.) 

Now  aupon  the  first  rfnj/  of  the  week,  very  early  in 
the  morning,  thev  came  unto  the  sepulchre, 
i>bringing  the  spices  which  they  had  prepared,  and  cer- 
tain others  witli  them. 

»Matt.  xxviii.   1,  on  which  see  notes;  Markxvi.  1; 
John  XX.  1.    bLuke  xxiii.  56. 

Upon  the  first  day  of  the  iveek.  This  gram- 
matically answers  to  the  word  sabbath  day 
in  verse  56  of  the  preceding  chaj^ter.  The 
Jewish  Sabbath  was  our  Saturday.  The 
first  day  of  the  week  was  our  Sunday. 
Hence,  this  day  of  the  week  was  called 
the  Lord's  day.  (Rev.  i.  9.)  It  is  there- 
fore recognized  by  inspiration  as  the  sacred 
day  in  the  Christian  week.  The  day  of 
the  Saviour's  sepulchral  repose  was  the 
last  of  Jewish  Sabbaths.  The  first  day  of 
the  week  has  from  that  time  to  this  suc- 
ceeded to  the  honors  of  the  fourth  com- 
mandment. Very  early  in  the  morning.  The 
visit  of  the  women  to  the  sepulchre  may 
have  covered  hours,  extending  from  the 
first  start  from  home  until  they  left  the 
sepulchre.  They  came  unto  the  sepidchre. 
The  account  is  immediately  connected 
with  chap,  xxiii.  56;  and  the  women  of 
whom  Luke  here  makes  mention  can  be 
no  oti:  ~rs  than  those  of  whom  he  said 
(verse  55),  that  they  had  come  with  Jesus 
from  Galilee.  This  early  visit  of  those 
holy  women  to  the  sepulchre  is  a  strong 
proof  of  their  love  and  affection.  It  has 
been  said  of  woman : 

"  Not  she  with  trait'rous  kiss  her  Master  stung, 
Not  she  denied  Ilim  with  unfaithful  tongue : 
She,  when  Apostles  tied,  could  danger  brave, 
Zast  at  His  cross,  and  earliest  at  His  grave !  " 

A  woman  was  the  first  to  eat  the  forbid- 
den fruit.  It  was  merciful  in  God  to  per- 
mit her  to  be  the  first  to  visit  the  sacred 
tomb.  Bringing  the  spices  ivhich  they  had 
prepared.  (See  verse  56  of  preceding  chap- 
ter.) The  spices  brought  were  aromatics, 
substances  used  in  embalming.  The  pro- 
cess of  embalming  and  applying  sjuces  to 
dead  bodies  was  usually  repeated  for 
■  several  days  together,  in  order  that  the 
aromatic  and  antiseptic  compounds  might 
have  their  full  effect.  (See  Gen.  1.  3.)  And 
certain  others  vith  them.  (See  verse  10.)  The 
diligence  and  earnestness  of  a  soul  which 
seeks  God  is  represented  in  these  holy 


women.  The  good  works  which  we  would 
ofl'er  God  ought  to  be  preceded  by  two 
conditions :  we  must  prepare  ourselves  to 
perform  them  with  holy  dispositions,  and 
we  must  set  about  them  without  delay. 
(See  on  Acts  xvi.  13.) 

2.  cAnd  they  found  the  stone  rolled  away  from  the 
sepulchre. 

cMatt.  xxviii.  2,  on  which  see  notes ;  Mark  xvi.  4. 

Rolled  away.  The  stone  was  lying  in  the 
hollow,  cut  deep  into  the  rock,  so  as  to 
form  the  door ;  and  must  accordingly  be 
rolled  forth  from  this  recess  outward. 
How  often  there  seems  to  be  a  great  stone 
in  the  way  of  pious  undertakings !  How 
apt  are  Christians  to  be  discouraged,  and 
to  say,  "Who  shall  roll  it  away?"  Let 
their  answer  be,  "  God."  When  he  designs 
that  a  work  should  be  performed,  He  re- 
moves every  obstacle. 

3.  <iAnd  they  entered  in,  and  found  not  the  body  of 
the  Lord  Jesus. 

*Mark  xvi.  5 ;  verse  23 ;  see  on  Matt,  xxvii.  2-6. 

The  Lord  Jems.  This  is  the  first  time  in 
the  New  Testament  that  our  Saviour  is  so 
termed.  The  Lord — Christ — Jesus — are 
names  He  frequently  has  had.  Here,  after 
His  resurrection  as  a  conqueror,  Luke 
calls  Him  "  the  Lord  Jesus."  God  some- 
times tries  those  who  seek  Him,  when 
they  think  to  find  Him,  in  the  exercises 
of  piety.  By  whose  hands  had  the  body 
of  Christ  been  taken  away  ?  Not  surely  by 
the  priests  and  scribes  and  other  enemies 
of  our  Lord!  If  they  had  had  His  body 
to  show  in  disproof  of  His  resurrection, 
they  Avould  gladly  have  shown  it.  Not  by 
the  Apostles  and  other  disciples  of  our 
Lord.  They  were  far  too  much  frightened 
and  dispirited  to  attempt  such  an  action, 
and  the  more  so  when  they  had  nothing 
to  gain  by  it.  One  explanation,  and  only 
one,  can  meet  the  circumstances  of  the 
case,  and  that  exi:)lanation  is  the  one  sup- 
plied by  the  angels  in  verse  6 :  "He  is 
risen." 

4.  And  it  came  to  pass,  as  thev  were  much  perplexed 
thereabout,  ^behold,  two  men  stood  by  them  in  shining 
garments  :—<'John  xx.  12;  Acts  i.  10. 

They  could  not  tell  what  to  make  of  the 
facts  before  them — the  stone  being  rolled 
away — the  empty  sepulchre — the  linen 
clothes  lying  by  themselves — the  body 
gone.  Tivo  men.  The  angels  are  designa- 
ted according  to  that  form  of  manifestation 
which  they  had  in  the  view  of  the  women. 
Stood  by  them.    We  learn  from  Mark  (xvi. 


CHAPTER   XXIV. 


981 


9),  that  on  their  first  entrance  the  women 
saw  but  one  angel,  and  he  sitting,  at  which 
they  were  terrified.     Luke  adds,  that,  a 
moment  after,  two  angels  stood  before  them 
(the  one  being  joined  by  a  second,  to  con- 
firm the  truth  by  two  witnesses),  so  that 
the  words  (verse  o)  were  uttered  standing, 
the  first  angel,  doubtless,  having  risen  and 
being  speaker  for  both.     Thus,  all  these 
Evangelists  are  reconciled  in  regard  to  the 
number  and  positions  of  the  angels.     In 
shining  garments,  i.  e.,  in  garments  of  daz- 
zling   brightness.      Celestial    beings    are 
usually  represented  as  clothed  in  white. 
(Acts  i.  10;  Dan.  vii.  9;  Rev.  iii.  4,5,  iv.  4, 
vii.  13, 14.)    It  is  asked  sometimes.  Whence 
did  Jesus  obtain  His  resurrection  clothes? 
We  might,  with  the  same  wisdom,  ask. 
Whence  did  these  angels  obtain  their  robes 
of  white  ?    Who  manufactures  the  angels' 
harps,  or  Gabriel's  trump?    The  absence 
of  Jesus  Christ  ought  always  to  give  us 
some  perplexity,  and  to  make  us  fear  lest 
this  has  happened  through  our  own  fault. 
God  never  leaves  those  souls  in  trouble 
long  whom  He  exercises  by  withdrawing 
Himself  from  them. 

5.  And  as  they  were  aft-aid,  and  bowed  down  their 
faces  to  the  earth,  they  said  unto  them,  Why  seek  ye 
the  Uvins  among  the  dead? 

The  cause  of  their  fear  was,  doubtless, 
the  appearance  of  the  angels ;  or  the  word 
afraid  may  be  taken  in  a  wider  sense  and 
means  agitated  or  troubled.  Boivcd  doicn 
their  faces  to  the  earth.  These  words  ex- 
press a  respectful  and  reverential  declining 
their  heads  and  looking  downward,  that 
they  may  not  appear  to  gaze,  which  is 
well  known  to  have  been  forbidden  to  the 
Jews  upon  the  sight  of  a  celestial  vision. 
(Ex.  xix.  21 ;  Judg.  xiii.  20.)  They  said. 
One  of  these  was  speaker,  rJ'.hough  the 
act  is  naturally  and  properly  inferred  to 
both.  Why  seek  ye  the  living,  or  Him  that 
liveth,  among  the  dead  ?  It  appeared  to 
them  an  act  of  folly  to  look  for  the  Lord 
of  Life  in  the  abode  of  Death.  They  felt 
that  His  followers  ought  to  have  known 
that  He  was  risen.  We  never  seek  Jesus 
Christ  without  benefit  and  comfort,  when 
we  seek  Him  sincerely  and  with  our  whole 
heart. 

6.  He  is  not  here,  but  is  risen :  fremember  how  he 
spake  unto  you  when  he  was  yet  in  Galilee,  7.  Saying, 
The  Son  of  man  must  be  delivered  into  Ihe  hands  ot 
sinful  men,  and  be  crucified,  and  the  third  day  rise 


agam.  8.  rAnd  they  remembered  his  words,  9.  tAnd 
returned  ft-om  the  sepulclire,  and  told  all  these  things 
unto  the  eleven,  and  to  all  the  rest. 

fMatt.  xvi.  1:1  and  .wii.  2;i;  Mark  viii.  31  and  Lx.  31 ; 
Luke  ix.  •£!.  ?Johu  ii.  2i  i^Matt.  xxviii.  8 ;  Mark  xvi. 
10. 

He  is  not  here — in  the  sepulchre— 6m^  is 
risen,  and  has  come  forth  from  the  tomb. 
While  the  angels  must  be  astonished  at 
the  dullness  and  forgctfulness  of  human 
creatures,  they  do  not  exult  over  them 
with  pride,  or  upbraid  them  with  harsh- 
ness.   They  instruct  in  a  gentle  and  con- 
descending manner.    Let  us  try  to  teach 
like  them  when  we  meet  with  those  who 
are  more  ignorant  than  ourselves.  Eemem- 
ber  how  he  spake  unto  you.     (Comp.  ix.  22, 
xviii.  32 ;  Matt.  xvi.  21,  xvii.  22,  23.)     The 
angels    referred    them    to  Christ's    own 
words.    Had  they  duly  observed  and  be- 
lieved the  prediction  of  the  resurrection, 
they  would  easily  have  believed  it  when 
it  came  to  pass,  and  therefore  they  would 
not  have  been  so  surprised  and  agitated  as 
they  seemed  to  be.   The  belief  of  mysteries 
is    founded    chiefly  upon    the  word    of 
Christ.     When  he  teas  yet  in  Galilee.     This 
expression  shows,  no  less  than  many  other 
similar  ones,  that  the  greater  jxirt  of  our 
Lord's  discourses  and  sermons  were  de- 
livered in  Galilee. 

Saying,  &c.  From  this  passage  it  would 
seem  that  our  Lord  had,  even  before  leav- 
ing Galilee,  assured  these  women  that  He 
was  to  be  crucified  and  rise  again.  Perhaps 
they  had  assigned  it  a  symbolic  meaning 
and  forgotten  it;  and  noAV  it  is  brought 
fresh  by  the  angelic  words  to  their  mem- 
ories and  they  realize  its  fulfillment.  The 
dullness  of  memory  is  a  common  spiritual 
disease  among  believers,  and  is  one  among 
many  proofs  of  our  fallen  and  corrupt 
condition.  Even  after  men  have  been 
renewed  by  the  'boly  Ghost,  their  readi- 
ness to  forget  the  promises  and  precepts 
of  the  Gospel  is  continually  bringing  them 
into  trouble.  Must  be  delivered.  The  Greek 
words  here  mean,  "  It  is  necessary  that  He 
should  be  delivered,"  necessary  for  the 
fulfillment  of  prophecies  and  types,  neces- 
sary for  the  redemption  of  sinners.  Strange 
necessity  of  the  humiliations  and  suffer- 
ings of  Christ !  How  can  sinners  then 
pretend  to  be  exempted  from  suflTering ! 
Sinful  men.  L"'"nless  reference  is  here  made 
to  the  Gentiles  (xviii.  32),  it  is  probable 


LUKE. 


thiit  the  angel  added  this  epithet  sinful  as 
his  own  expression  of  the  character  of  all 
who  had  any  agency  in  the  crucifixion 
of  Jesus.  (See  Acts  ii.  23.)  The  third  day 
rise  again.     (See  notes  on  verse  3.) 

Remembered,  &.c.  (See  notes  on  verse  7.) 
They  had  heard  Christ's  words,  but  made 
no  use  of  them.  Now  after  many  days 
they  call  tliem  to  mind.  We  need  recol- 
lection much  more  than  information.  A 
reasonable  remembrance  of  the  words  of 
Jesus  will  help  us  to  a  right  understanding 
of  His  providence. 

Told  all  these  things.  Obediently  to  the 
express  command  of  the  angel,  which 
Matthew  and  Mark  state.  And  to  all  the 
rest  of  the  disciples  who  were  with  the 
Apostles.  These  women  were  the  first 
preachers  of  the  resurrection  of  Christ. 

10.  It  was  Mary  Magdalene,  and  iJoanna,  and  Mary 
the-  mother  of  James,  and  other  irmnni  that  u-erc  with 
tliem,  which  told  these  things  unto  the  apostles.  11. 
kAnd  their  words  seemed  to  them  as  idle  tales,  and 
they  believed  them  not. 

■Luke  viii.  3.    ^Mark  x vi.  11 ;  verse  S5. 

Respecting  the  women  here  named,  see 
notes  on  chap.  viii.  2,  3.  Some  think  it 
was  from  Joanna  Luke  derived  his  infor- 
mation of  those  circumstances,  which  he 
alone  records.  She  is  not  mentioned  ex- 
cei)t  by  Luke  here,  and  in  chap.  viii.  3, 
whence  we  may  conjecture  she  was  hioicn 
to  him.  Other  women.  These  were  proba- 
bly the  same  spoken  of  in  a  former  place, 
who  ministered  to  our  Lord.  (Chap.  viii. 
3.) 

Idle  tales,  i.  e.,  words  of  no  value.  They 
had  not  forgotten,  nor  did  they  truly  dis- 
believe their  Lord's  predictions.  But  in 
their  dejection  of  mind  they  had  lost  the 
realizing  power  and  could  not  grasp  the 
fact.  Besides,  if  our  Lord  is  to  rise  again. 
He  ought  to  come  in  the  glory  of  His 
kingdom,  appearing  peAaps  in  the  skies, 
(ilark  ix.  10-31.)  Hence  they  afterward 
ask  Jesus,  "  Wilt  thou  at  this  time  restore 
again  the  kingdom  to  Israel?"  (Acts  i.  6.) 
It  is  quite  unexpected,  therefore,  that  His 
resurrection  shall  steal  upon  them,  and  be 
first  announced  to  them  by  women.  There 
must,  they  think,  be  some  mistake,  some 
hallucination  of  mind,  some  imposition 
practiced  upon  these  simple,  confiding 
women,  and  it  will  not  do  to  sufier  our 
hopes  to  be  prematurely  raised,  and  then 
dashed  to  the  ground,  leaving  us  in  deeper 


despondency  than  before.  Their  distrust 
in  the  report  that  Jesus  had  risen  is  to  be 
attributed  to  its  incredible  nature,  and  not 
to  any  doubt  on  their  part  of  the  veracity 
of  these  women.  How  can  we  wonder  at 
the  unbelief  of  these  disciples,  when  we 
see,  after  eighteen  centuries  of  additional 
proof  that  Christ  has  risen  from  the  dead, 
a  general  want  of  faith  in  that  great  event ! 
Had  the  resurrection  been  a  fable  invented 
by  those  Apostles,  would  they  have  made 
themselves  so  little  the  heroes  of  the 
history  ? 

12.  'Then  arose  Peter,  and  ran  unto  the  sepulchre,  and 
stooping  down,  he  beheld  the  linen  clothes  laid  by 
themselves,  and  departed,  wonderi ng  In  himself  at  that 
which  was  come  to  pass.— 'John  x.x.  3,  6. 

This  was  in  consequence  of  the  strange 
tidings  of  Mary  of  Magdala,  who  was  the 
first  to  bring  the  report  of  the  absence  of 
the  body  from  the  sepulchre.  (John  xx.  2.) 
And  stooping  doicn;  so  as  to  look  in  the 
sepulchre.  Beheld  the  linen  clothes  laid  by 
themselves.  That  the  clothes  and  napkin 
were  carefully  folded  and  deposited,  indi- 
cated that  there  had  been  no  violence  or 
pillage,  in  which  case  everything  would 
have  been  in  confusion.  The  whole  was 
as  if  a  sleeper  had  risen  from  his  couch, 
arranged  the  clothes,  and  departed.  Wo)i- 
dering  in  himself,  &c.  It  is  the  opinion  of 
those  who  are  best  judges,  that  these 
words  would  be  better  rendered  "departed 
to  his  own  house  wondering."  The  unbe- 
lief of  the  Apostles  is  one  of  the  strongest 
evidences  that  Jesus  rose  from  the  dead. 
If  the  disciples  and  Apostles  who  were  at 
first  so  backward  to  believe  in  Christ's  res- 
urrection, were  at  last  so  thoroughly  per- 
suaded of  its  truth  that  they  preached  it 
everywhere,  and  with  every  risk  and  loss, 
Oirist  must  have  risen  indeed.  The  wonder 
of  that  great  event  infinitely  surpasses  the 
hopes  and  understandings  of  men. 

13.  T  mAnd,  behold,  two  of  them  went  that  same  day 
to  a  village  called  Emmaus,  which  was  from  Jerusalem 
about  threescore  furlongs.— mMark  xvi.  12. 

The  resurrection  had  taken  place  al- 
ready, but  the  disciples  had  refused  to 
credit  it.  The  Sun  of  Righteousness,  which 
seemed  to  have  set  forever,  had  again 
risen,  with  healing  on  his  wings,  but  the 
disciples,  not  without  grave  fault  of  their 
own,  are  walking  on  in  darkness  still,  in  a 
darkness  which  in  some  sort  they  have 
made  for  themselves.    Toward  the  close 


CHAPTER   XXIV. 


983 


of  the  joyful  day  which  saw  the  Lord 
arise,  two  of  them  were  walking  together, 
oppressed  with  sorrow.  Cleopas  was  one 
of  them.  (Verse  18.)  He  is  not  the  same 
with  Clopas  (John  xix.  25),  but— Cleopat- 
rus.  The  name  of  the  other  disciple  is  not 
given.  Some  have  supposed  he  was  Na- 
thanael ;  others,  Simon ;  others,  Luke  him- 
self; others,  Peter.  Perfect  certainty  in 
the  case  is  not  only  impossible,  but  un- 
necessary. That  it  could  not  have  been 
one  of  the  Apostles  is  evident  from  the 
ftict  that  we  are  told  that  when  these  two 
disciples  returned  to  Jerusalem,  "they 
found  the  eleven  gathered  together."  He 
was  one  of  the  wider  circle  of  disciples 
who  were  now  together  at  Jerusalem. 
We7it  that  same  day.  They  had  heard  be- 
fore they  left  some  reports  of  what  had 
taken  place  in  the  morning ;  that  the  tomb 
had  been  found  open  and  emjity,  and  that 
the  women  had  seen  "a  vision  of  angels," 
who  said  that  Jesus  was  alive ;  but  they 
seem  to  have  attached  no  special  impor- 
tance to  these  reports.  They  were  sor- 
rowful for  their  Lord's  death  and  perplex- 
ed by  the  disappearance  of  Plis  body,  while 
they  more  than  all  deplored  the  frustra- 
tion of  their  hopes  that  He  would  "  have 
delivered  Israel "  from  the  Romans.  To 
a  village,  &c.  The  village  of  Emmaus, 
north  of  Jerusalem,  and  mentioned  by 
Josephus,  to  which  they  were  journeying, 
ought  not  to  be  confounded,  as  it  often  has 
been,  with  another  Emmaus  in  the  plain 
of  Judea,  and  not  "  threescore  furlongs,"  or 
something  more  than  seven  miles  from 
Jerusalem,  but  not  less  than  twenty  from 
the  capital  city.  All  modern  attempts  to 
discover  the  site  of  this  village  have  been 
unsuccessful. 

14.  And  they  talked  together  of  all  these  things  which 
had  happened. 

Their  great  theme  of  conversation  was 
the  death  of  Jesus  and  the  circumstances 
which  attended  and  followed  that  event. 
If  the  faith  of  these  two  disciples  was 
somewhat  weakened,  yet  they  were  at  least 
filled  with  the  remembrance  of  Christ's 
mysteries ;  and  for  persons  to  love  to  talk 
of  holy  things  is  one  means  to  raise  and 
revive  their  hope. 

15.  And  It  came  to  pass,  that,  while  they  communed 
together,  and  reasoned,  nJesns  himself  drew  near,  and 
went  with  them.— nMatt.  xviii.  20 ;  verse  36. 


Communed  together  is  the  same  word  in 
the  original  translated  in  verse  14,  talked 
together.  Reasoned — compared  opposite 
views  (as  the  Greek  word  implies)  in  re- 
gard to  the  late  events.  Jesus  himself  dreiv 
near,  and  v>ent  ivith  them.  As  He  appears  to 
have  been  going  the  same  way.  He  must 
have  overtaken  them  and  proceeded  in 
company  with  them.  The  way  to  have 
Christ's  presence  and  company  with  us,  is 
to  be  conversing  of  Christ  and  the  things 
of  Christ.  Conference  on  spiritual  sub- 
jects is  a  most  important  means  of  grace. 
(See  Mai.  iii.  16,  17 ;  Heb.  x.  24 ;  1  Thes. 
v.  11 ;  Matt.  xii.  34.) 

16.  But  "their  eyes  were  holden  that  they  should  not 
know  him.— "John  x.\.  14  and  xxi.  4. 

By  the  power  which  He  had  of  appear- 
ing at  will  under  various  forms  to  human 
senses,  our  Lord  at  first  concealed  Him- 
self from  their  knowledge,  but  finally 
resumed  His  well-known  appearance  to 
their  vision.  (See  2  Kings  vi.  17-20.)  We 
are  dependent  upon  God  for  the  use  and 
exercise  of  our  faculties  and  members.  He 
has  His  secret  and  wise  designs  when  He 
sometimes  hidesHimselffrom  those  whom 
He  loves  most.  We  may  have  Jesus 
Christ  with  us,  and  not  know  Him.  We 
may  walk  along  with  Him  in  His  ways 
and  yet  not  see  clearly  into  His  conduct. 

1".  And  he  said  unto  them.  What  manner  of  commu- 
nications ai-e  these  that  ye  have  one  to  another,  as  ye 
walk,  and  are  sad  ? 

The  two  disciples  were  evidently  in 
earnest'  debate,  not  unduly  striving  nor 
contending,  but  still  regarding  from  differ- 
ent points  of  view  and,  each  urging  upon 
the  other  his  own  interpretation  of  that 
stupendous  event,  of  which  they  had  just 
been  the  witnesses.  What  Jesus  already 
knew  He  wished  to  hear  from  their  own 
mouth,  and  began,  therefore,  with  a  ques- 
tion of  the  kind  Avith  which  shortly  before 
He  had  introduced  His  revelation  of  Him- 
self to  Mary.  In  interrupting  their  con- 
versation He  wished  to  induce  them  to 
grant  Him  a  participation  in  their  sadness. 
When  we  are  conversing  together,  if  the 
Lord  were  to  draw  near  and  inquire  about 
the  topics  of  our  conversation,  should  we 
be  always  willing  to  reply  ?  (Matt.  xii.  34.) 
Worldly  people  never  take  pleasure  in  con- 
versing about  their  souls,  or  Christ,  or 
heaven.  They  delight  in  talking  of  the 
trifling  vanities  of  time. 


984 


LUKE, 


18.  And  the  one  of  them,  rwhose  name  was  Cleopas, 
answering,  saiil  unto  him,  Art  thou  only  a  stranger  in 
Jerusalem,  and  hast  not  known  the  things  which  are 
come  to  pass  there  in  these  days?— PJohn  xix.  '25. 

Ckvpas.  (See  notes  on  verse  13.)  Art 
thou  only  a  stranger  in  Jerusalem  f  The 
Greek  words  so  rendered  are  somewhat 
peculiar.  On  the  whole,  it  will  be  best  to 
render  them  thus :  "  Dost  thou  lodge  alone  at 
Jerusalem  f"  "' Dwellest  thou  in  solitude 
there,  apart  from  the  busy  concourse  of 
men,  and  thus  so  withdraw  from  acquain- 
tance with  all  which  is  passing  in  the  city, 
that  no  tidings  have  reached  thee  of  the 
mighty  and  marvelous  events  which  with- 
in the  last  few  days  have  occurred  ?"  The 
whole  verse  is  an  important  evidence  of 
the  publicity  and  notoriety  of  our  Lord 
Jesus  Christ's  crucifixion.  How  many 
Christians  are  such  strangers  in  the  Church 
that  Christ  and  His  mysteries  are  almost 
unknown  to  them,  after  so  many  ages  of 
predictions,  miracles  and  instructions ! 

19.  And  he  said  unto  them.  What  things  ?  And  they 
said  unto  him.  Concerning  Jesus  of  Nazareth,  qwhich 
was  a  prophet  'mighty  in  deed  and  word  before  God 
and  all  the  people:  20.  'And  how  the  chief  priests  and 
our  rulers  delivered  him  to  be  condemned  to  death,  and 
have  crucified  him. 

qMatt.  xxi.  11 ;  Luke  vii.  16 ;  John  iii.  2,  iv.  19  and  vi. 
14 ;  Acts  ii.  22.  'Acts  vii.  22.  "Luke  xxili.  1 ;  Acts  xiii. 
27,  28. 

What  things?  He  who  asks  a  question 
does  not  affirm  that  He  does  not  know  the 
answer.  Our  Lord  here,  as  w^ell  as  at  a 
later  part  of  His  history,  draws  out  from 
the  disciples  their  opinions,  feelings  and 
w'ishes.  Concerning  Jesus  of  Nazareth.  The 
official  name  Christ  they  do  not  now  take 
upon  their  lips,  but  respecting  the  name 
Jesus  of  Nazareth,  they  presuppose  that  it 
is  sufficiently  familiar  to  every  one,  in  and 
out  of  Jerusalem.  Which  was  a  prophet 
mighty  in  deed  and  word  before  God  and  all 
the  people.  Grieved  though  the  disciples 
were  that  they  had  lost  their  Lord,  yet 
they  had  noi  renounced  Him.  They  looked 
upon  Him  still,  not  as  a  deceiver,  but  a 
prophet  mighty  in  deed  and  word.  Before 
God  and  all  the  people  must  mean,  "  By  the 
testimony  both  of  God  and  the  Jewish 
nation."  (See  Acts  ii.  22;  John  xii.  17.) 
This  was  a  brief  confession  of  unbroken 
faith  in  the  genuine  character  of  the  Cru- 
cified One.  And  how  the  chief  priests,  &c. 
The  disciples  were  not  afraid  to  declare 
that  in  respect  to  Jesus,  an  irreconcilable 
difference  of  opinion  existed  between  them 
and  the  chiefs  of  the  people. 


21.  But  we  trusted  'that  it  had  been  ho  which  should 
have  redeemed  Israel :  and  Ijesides  all  this,  to-day  is  the 
third  day  since  these  things  were  done. 

'Luke  i.  68  and  ii.  38 ;  Acts  i.  6. 

Trusted  that  it  had  been  he,  &c.  As  if 
Cleopas,  speaking  also  for  his  companion, 
had  said,  "We  w^ere  full  of  hope,  that  this 
had  been  the  Messiah  so  long  expected  by 
us,  but  this  being  the  third  day  since  He 
died,  we  fear  we  shall  find  ourselves  mis- 
taken." By  the  word  redeemed  is  not 
meant  merely  spiritual  deliverance,  or  re- 
demption from  all  the  moral  evils,  which 
mar  the  happiness  of  men,  and  turn  away 
the  soul  from  the  true  worship  of  God,  but 
also  deliverance  from  the  Roman  yoke. 
And  besides  all  this,  in  addition  to  that  cruel 
death  inflicted  on  Him  by  our  rulers,  and 
sufficiently  explaining  the  sadness  which 
Thou  hast  noted  in  us,  to-day  is  the  third 
day,  &c.  "  "We  might  have  had  some 
glimpse  of  hope  up  to  this  present  time, 
seeing  that  while  He  was  alive  He  more 
than  once  uttered  mysterious  words  not 
merely  about  His  own  death,  words  which 
we  have  found  only  too  true,  but  also 
about  a  triumj^hant  reversal  of  that  doom 
of  death,  mysterious  words  about  what 
should  happen  on  the  third  day  after  His 
death,  but  this  day  has  arrived,  and  is  un- 
marked by  any  change."  Alas!  what  is 
the  spirit  of  man  without  the  Spirit  of 
God !  It  hopes  for  everything  when  there 
is  the  least  foundation  imaginable;  and  it 
despairs  of  everything  in  the  time  of  the 
greatest  hope.  True  faith  waits  for  God's 
proper  time,  without  any  concern  or 
anxiety.  Christian  hope  is  such  only  by 
patience  and  perseverance. 

22.  Yea,  and  "certain  women  also  of  our  company, 
made  us  astonished,  which  were  early  at  the  sepulchre : 
23.  And  when  they  found  not  his  body,  they  came,  say- 
ing, that  they  had  also  seen  a  vision  of  angels,  which 
.said  that  he  was  alive.  24.  And  fcertain  of  them  which 
were  with  us  went  to  the  sepulchre,  and  found  if.  even 
so  as  the  women  had  said:  hut  him  they  .saw  not. 

"Matt,  xxviii.  8;  Markxvi.  10;  verses 9, 10;  Johnxx. 
18.    >  Verse  12. 

Yea,  and  certain  toomen,  &c.,  literally  and 
better,  but  moreover  certain  ivomen,  &c.  The 
hesitating,  doubting  disciples  will  not 
speak  confidently  of  this  that  it  was  a  mere 
subjective  imagination  of  these  women,  as 
little  pledge  themselves  to  its  objective 
reality.  They  speak  of  it  therefore  as  o 
vision  of  angels,  leaving  this  matter  unde- 
cided. And  certain  of  them,  &c.  They  go  on 
to  tell  of  the  visit  of  Peter  and  John  to  the 
sepulchre.     But,  having  thus  stated  all 


CHAPTER    XXIV. 


985 


which  gave  them  warrant  for  hope,  they 
yet  leave  oflf  with  the  mournful,  despond- 
ing words — hut  him  they  smu  not.  (John 
XX.  3-10.)  This  incredulity  of  the  disci- 
ples is  mysterious ;  it  makes  a  part  of  the 
econotny  of  the  Divine  dispensations,  and 
is  instrumental  in  promoting  the  faith  of 
all  people.  This  they  regarded  as  a 
sufficient  excuse  for  their  believing  them- 
selves obliged  to  bid  farewell  to  all  hope. 
God  frequently  permits  faults  in  others  for 
our  instruction,  and  the  falls  of  the  most 
perfect  are  useful  in  supporting  the  most 
weak. 

2,').  Then  he  said  unto  them,  lO  fools,  and  slow  of 
heart  to  believe  all  thai  the  prophets  have  spoken  !  26. 
rOught  not  Christ  to  have  sulTered  these  things,  and  to 
enter  into  his  Klorj-  ? 

^Marli  vii.  18  and  viii.  17,  18;  Heb.  v.  11, 12.  yVerse 
40;  Acts  xvii.  3;  1  Peter  i.  11. 

Fools.  The  Greek  word  so  rendered,  means 
"wanting  in  thought,  understanding  and 
consideration,"  and  does  not  imply  any 
contempt.  And  slow  of  heart  to  believe,  &c. 
Not  hard  of  heart,  but  sloio,  i.  e.,  sluggishly 
disposed.  The  disciples  believed  many 
things  which  the  proj^hets  had  spoken, 
but  they  did  not  believe  all;  they  had  be- 
lieved as  much  as  fell  in  with  their  pre- 
conceived notions,  prejudices  and  opinions, 
which  is  so  often  the  way  with  us  all. 
Man's  word,  and  woman's  word,  and  angels' 
words,  they  had  paid  more  or  less  heed  to 
all  these,  but  God's  Word,  that  word 
which  liveth  and  abideth  forever,  they 
had  not  built  and  established  themselves 
on  it.  Ought  not  Christ  to  have  suffered,  &c. 
"  Do  you  not  find  that  the  person  described 
by  the  prophets  in  the  Old  Testament  to 
be  the  Messiah,  was  to  pass  to  His  glory 
through  blood?  "Why,  then,  is  your  hope 
so  feeble  in  the  person  who  suffered  three 
days  ago,  when  His  death  so  well  agrees 
with  the  predictions  of  the  prophets,  who 
foretold  that  the  Messiah  should  be  cut 
off,  but  not  for  Himself,  and  be  smitten 
for  the  iniquities  of  His  people  ?"  A7id  to 
enter  into  his  glory — by  ascension.  Some- 
times the  great  wisdom  and  grace  of  God 
make  the  diffidence  of  His  people  an  occa- 
sion of  further  clearing  up  of  the  choicest 
truths  to  them.  Let  it  be  noted,  1.  That 
with  respect  to  God's  purpose,  and  with 
relation  to  man's  guilt,  the  death  of  Christ 
was  necessary  and  indispensable.  2.  That 
His  resurrection  and  exaltation  were  as 


necessary  as  His  suffering,  3.  That  there 
was  a  meritorious  connection  between 
Christ's  sufferings  and  His  glory ;  His  ex- 
altation was  merited  by  His  suH'ering.  He 
7cas  to  drvik  of  the  brook  in  the  ivaj,  and  then 
He  was  to  lift  vp  His  head.  Chri.-tians  must 
expect  suH'ering  in  their  way  to  heaven. 
This  was  the  way  of  the  Head,  and  it  mu^t 
be  that  of  the  members. 

27.  'And  beprinningiat  Moses,  and  •'all  the  prophets, 
he  expounded  unto  them  In  all  the  Scriptures  the 
thinRs  concerning  himself. 

'Verse  45.  »Gen.  iii.  15,  xxii.  18,  xxvi.  4  and  xli.x.  10  : 
Num.  xxi.  9;  Ueut.  xviii.  15.  i>Ps.  xvi.  10.  xxii.  and 
cxxxii.  11 ;  Isa.  vii.  14,  ix.  6,  xl.  10,  11,  1.  6  and  lili. ;  Jer. 
xxiii.  5  and  xxxiii.  14, 15  ;  Ezek.  xxxiv.  23  and  jixxvii. 
2.5;  IJan.  ix.  24;  Mi.  vii.  20;  Mai.  iil.  1  and  iv-2;  See 
John  i.  45. 

This  verse  gives  testimony  to  the  Divine 
authority  and  Christian  interpretation  of 
the  Old  Testament  Scriptures.  The  denial 
of  reference  to  Christ's  death  and  glory  in 
the  Old  Testament  is  a  denial  of  Christ's 
own  teaching.  How  delightful  it  must 
have  been  to  hear  the  Lord  explain  in  iill 
the  Scrii^tures  the  things  concerning  Him- 
self! But  has  He  not  promised  His  Holy 
Spirit  to  enlighten  us  when  we  search  His 
holy  Word  ?  There  are  things  concerning 
Himself  in  aZ?  the  Scriptures.  In  the  be- 
ginning of  the  Bible  we  find  Him  revealed 
as  the  Seed  of  the  woman,  and  in  the  last 
chapter  of  the  Old  Testament  we  behold 
Him  as  the  Sun  of  Righteousness,  and  in 
every  intervening  page  we  may  discover 
Him  as  a  suffering  Lamb,  or  as  a  con- 
quering Lion,  as  a  tender  shoot,  or  a  strong 
branch, 'as  a  servant,  or  a  king,  as  a  child, 
or  the  Ancient  of  Days,  now  made  low  as 
a  worm  and  now  declared  to  be  the  mighty 
God,  the  great  Creator,  the  glorious  Je- 
hovah. 

2-S.  And  they  drew  nigh  unto  the  village  whither  they 
went :  and  =he  made  a.s  though  he  would  have  gone 
further. 

<;Gen.  xxxii.  26  and  xlii.  7;  Mark  vi.  48,  on  which  see 
notes. 

He  made  as  though  he  vjould  have  gone  fur- 
ther, literally,  he  was  making  as  though,  ^kc. 
There  was  no  dissimulation  here.  He 
simply  passed  on  as  though  He  was  intend- 
ing to  go  farther.  This  He  would  have 
done  if  they  had  not  detained  Him  with 
loving  violence.  In  the  nature  of  the 
thing  it  is  proper  and  natural  by  an  olTer 
to  give  an  occasion  to  another  to  do  good 
actions,  and  in  case  it  succeeds  not,  then 
to  do  what  was  intended  not.  And  so  the 
offer  was  conditional. 


986 


LUKE 


29.  But  <ithey  constrained  him,  saying,  Abide  with  us: 
lor  it  is  toward  evening,  and  the  day  is  far  spent.  And 
he  went  in  to  tarry  with  them. 

iGen.  xix.  :i;  Acts  xvi.  15. 

Entreating  with  the  utmost  urgency, 
they  invited  Him  in,  and  pointed  Him  to 
the  sun  hurrying  to  its  setting,  in  the  liv- 
ing feeling  that  their  spiritual  light  also 
would  set  if  He  should  leave  their  com- 
pany. They  wished  to  remind  Him  that 
He  "could  not  possibly  continue  His  jour- 
ney in  the  night  (comp.  Gen.  xix.  2,3; 
Judg.  xix.  9),  and  desired  that  He  should 
therefore  turn  in  with  them,  since  proba- 
bly one  of  them  possessed  a  dwelling  at 
Emmaus,  where  a  simple  supper  was 
awaiting  them.  The  love  of  truth  and  the 
influence  of  charitable  instructions,  cause 
charity  to  grow  and  increase  in  the  heart. 
We  must  use  holy  violence  toward  Christ 
in  prayer,  that  our  im])erfections  may  not 
constrain  Him  to  forsake  us.  (Gen.  xxxii. 
26.)  We  have  great  reason  to  redouble 
our  importunities,  when  w^e  see  the  Sun 
of  Righteousness  begin  to  decline  and  the 
light  of  faith  to  grow  dim  in  ourselves,  in 
our  brethren,  or  in  the  Church,  and  more 
e.si^ecially  when  the  day  of  life  is  likewise 
far  spent. 

30.  And  it  came  to  pass,  as  he  sat  at  meat  with  them, 
ehe  tooli  bread,  and  blessed  U,  and  brake,  and  gave  to 
them.— f Matt.  xiv.  19. 

The  Lord,  on  the  ground  of  a  tacitly  ac- 
knowledged superiority,  acted  as  master 
of  the  house  at  the  table  of  His  host. 
Blessed  it.  The  words  to  bless,  mean  only 
to  give  thanks,  sometimes  to  pray  for  a 
blessing,  that  is,  to  pray  for  the  Divine 
favor  and  friendship,  to  pray  that  what  we 
do  may  meet  God's  approbation.  In  seek- 
ing a  blessing  on  our  food  it  means  to 
pray  that  it  may  be  made  nourishing  to 
our  bodies,  that  we  may  have  proper  grati- 
tude to  God,  the  Giver,  for  providing  tor 
our  w^ants,  and  that  we  may  remember  the 
Creator  while  we  partake  the  bounties  of 
His  providence.  Our  Saviour  aluxiys  sought 
a  blessing  on  His  food.  From  His  ob- 
serving this  practice,  we  may  be  sure  that 
it  is  wise,  and  useful,  and  necessary.  And 
brake.  The  loaves  of  bread  among  the 
Jews  were  made  thin  and  brittle,  and  were 
therefore  broken  and  not  cut.  As  Christ 
was  known  to  the  disciples  "  in  breaking 
of  bread  "  (verse  35),  this  seems  to  imply 
that  there  was  something  in  the  act  of 


breaking  bread  by  which  they  recognized 

at  last  with  whom  they  had  to  do. 

31.  And  their  eyes  were  opened,  and  they  knew  him  ; 
and  he  vanished  out  ot  their  sight. 

Their  eyes  were  opened.  These  words, 
going  before  they  knew  him,  and  put  evi- 
dently as  the  condition  of  their  knowing, 
imply  that  it  was  not  a  mere  natural  con- 
clusion which  they  drew  from  something 
w^hich  they  saw  Him  do,  but  a  supernatu- 
ral enlightenment,  a  ceasing  of  the  condi- 
tion indicated  at  verse  16.  He  vanished  out 
of  their  sigld.  There  was  a  sudden  vanishing 
of  the  Lord,  a  becoming  invisible  in  an 
extraordinary  way.  This  and  other  ex- 
pressions concerning  our  Lord's  risen  body 
show  plainly  that  it  was  a  body  in  some 
wonderful  way  different  from  the  common 
body  of  man.  It  was  a  real  material  body, 
and  true  flesh  and  blood.  But  it  was  a 
body  callable  of  moving,  appearing  and 
disapi^earing  after  a  manner  that  we  can- 
not explain.  We  may  fairly  suppose  that 
it  was  a  pattern  of  what  our  own  bodies 
will  be  after  they  are  raised  again.  They 
will  be  true  bodies,  material  and  real,  but 
bodies  endowed  with  capacities  of  which 
now  we  know  nothing.  What  must  the 
mourners  have  felt  when  they  discovered 
that  the  wonderful  stranger  w'as  their  own 
beloved  Saviour!  In  the  next  world  God 
can  open  our  eyes,  and  enable  us  to  know 
saints  we  have  never  seen,  and  to  recog- 
nize friends  we  have  long  lost. 

32.  And  they  said  one  to  another,  Did  not  our  heart 
burn  within  us,  while  he  talked  with  us  by  the  way, 
and  while  he  opened  to  us  the  Scriptures  ? 

They  felt  the  power  of  His  words.  Christ 
not  only  put  light  into  their  heads,  but 
heat  also  into  their  hearts,  which  burned  all 
the  while  He  communed  with  them.  Oh, 
what  an  efficacious  power  is  there  in  the 
words  of  Jesus,  when  set  home  upon  the 
hearts  of  men  by  His  Spirit.  (See  Ps. 
xxxix.  3;  Jer.  xx.  9.)  We  do  not  always 
perceive  immediately  the  good  effects  pro- 
duced in  us  by  the  word  of  God  and  by 
sermons,  but  we  find  them  afterward. 
Jesus  now  converses  with  us  by  the  way, 
and  He  opens  to  us  the  Scriptures.  This 
He  does  in  three  ways:  1.  By  His  dispen- 
sations. As  the  Word  explains  Providence, 
so  Providence  illustrates  the  AVord  2.  By 
the  labors  of  His  servants.  He  replenishes 
His  ministers,  that  they  may  dispense  to 


CHAPTER    XXIV. 


987 


others;  He  gives  them  the  tongue  of  the 
learned  that  they  should  know  how  to 
.speak  a  word  in  season  to  him  that  is 
weary.  3.  By  the  agency  of  His  Holy 
Sjjirit.  "  He  shall  lead  you  into  all  truth." 
Means  do  not  render  His  iniluence  need- 
less, revelation  itself  does  not.  The  dial 
tells  us  the  time,  but  the  sun  must  shine 
upon  it.  The  compass  enables  the  mariner 
to  steer,  but  not  if  it  be  placed  in  the  dark. 

33.  And  tlioy  rose  up  the  samo  hour,  and  returnod  to 
Jeriis;ilrm,  f;ind  ibmul  the  I'h'Vfn  jjathcrcd  ti];,'rtluT, 
and  theiu  tliLit  were  Willi  Iheiu.  :il.  Saying,  The  Lurd 
is  risen  iinleed,  and  ^'hatli  appeared  to  tsinion.  So.  And 
tliey  told  wliat  things  were  done  in  the  way,  and  how 
he  was  known  of  tbeni  in  breaking  of  bread. 

f  John  XX.  19,  26.    gl  Cor.  xv.  5. 

These  two  disciples  could  not  remain  at 
home  after  the  joyful  event  that  had  hap- 
2)ened.  Convinced  of  the  truth  of  Christ's 
resurrection,  notwithstanding  their  fatigue, 
and  the  darkness  of  the  night,  and  the 
roughness  of  the  road,  they  started  to  Je- 
rusalem, a  distance  of  seven  or  eight  miles, 
leaving  all  their  private  aflfairs,  in  order  to 
comfort  their  brethren  with  tlieglad  tidings 
of  a  Saviour  risen,  thus  teaching  us  that 
all  secular  affairs,  all  private  and  particular 
business,  must  give  j^lace  to  the  glory  of 
God,  and  the  comfort  and  salvation  of 
souls.  Found  the  eleven  gathered  together.  If 
Thomas  was  there,  he  must  have  gone  out 
immediately  after  the  two  disciples  came 
ui.  Only  by  supposing  this,  can  we  recon- 
cile this  account  with  that  which  John 
gives  of  Christ's  appearing  when  Tliomas 
was  not  present.  Probably  Thomas  was 
absent,  hence  only  ten  were  present.  As 
Paul  calls  the  comimny  of  the  Apostles  the 
twelve  (1  Cor.  xv.  5),  though  Judas,  the 
twelfth  person,  was  dead,  so  Luke  here 
calls  them  the  eleven,  though  Thomas,  the 
eleventh  person,  was  absent,  as  appears 
from  John  xx.  24.  Saying,  to  the  two  dis- 
ciples who  had  just  returned  from  Emmaus, 
The  Lord  is  risen  indeed,  in  very  deed, 
really,  truly.  Thus  the  eleven,  and  they 
tluit  were  with  them,  were  able  to  answer 
good  tidings  with  good.  The  great  flood- 
tide  of  joy  was  every  moment  rising  higher 
and  higlier.  Told  u-hat  things  were  done  in 
the  ivay,  narrated  at  length  all  that  Jesus 
said  and  did  after  He  joined  Himself  to 
their  company  by  the  way.  Was  knon-n 
of  them  in  breaking  of  bread.  (See  on  verse 
35.) 


36.  H  h  And  aa  they  thus  spake,  JesiLs  himself  .stood  in 
the  midst  of  them,  and  saitli  unto  them,  I'eace  be  uuto 
you.— I'Mark  xvi.  U  ;  John  -xx.  19 ;  1  Cor.  xv.  5. 

Jesas  himself  stood  in  tJte  midst  of  them. 
Tliis,  as  appears  from  John  xx.  19,  "  when 
the  doors  were  shut  ....  for  fear  of  the 
Jews."  Whether  our  Lord  passed  through 
the  doors  miraculously,  without  opening 
them,  or  whether  He  opened  them  miracu- 
lously, as  the  angel  did  when  he  brought 
Peter  out  of  prison,  we  cannot  tell.  (Acts 
xii.  10).  In  either  case,  there  was  a  mir- 
acle. In  any  case,  the  appearance  was  sud- 
den and  instantaneous.  And  saith  unto 
them.  It  is  His  voice — can  they  doubt  tlieir 
own  hearing?  Peace  be  unto  you.  Though 
this  was  the  wonted  salutation  of  peace,  it 
had  from  those  lips  and  in  this  moment  an 
infinitely  higher  significance,  which  invol- 
untarily reminded  the  disciples  of  the  fare- 
well benediition.  (Johnxiv.27).  The/art 
of  Christ's  resurrection  was  to  be  the  basis 
of  their  peace.  Jesus,  as  the  good  Shep- 
herd, seeks  His  sheep  in  all  places,  to  com- 
fort them,  to  strcsigthen  their  faith,  and  to 
show  them,  by  His  visible  presence,  that 
He  knows  the  means  to  render  Himself 
present  to  them  in  their  wants,  and  when- 
ever they  are  assembled  together  in  His 
name,  and  according  to  His  word. 

37.  But  tliey  were  terrified  and  affriglited,  and  suj)- 
posed  that  they  had  seen  "a  spirit.— 'Marli  vi.  49. 

Terrified  and  affrighted.  Even  the  man- 
ner of  Christ's  entrance  must  have  con- 
tributed to  this,  and  however  much  they 
had  begun  to  be  prepared  by  all  the  events 
of  the  day  for  this  meeting,  yet  this  sur- 
prise must  have  come  upon  them  the  more 
strongly  as  the  message  of  the  angels  had 
directed  them  to  Galilee,  and  they,  there- 
fore, could  by  no  means  reckon  on  an  ap- 
pearance of  the  Master  in  the  midst  of 
them  this  very  evening,  at  Jerusalem.  In 
their  hearts  now  prevails  a  mixtuie  of 
light  and  darkness.  And  supposed  that  they 
had  seen  a  spirit.  Having  in  some  de- 
gree discredited  most  of  the  previous  re- 
ports, so  now  they  distrusted  the  evidence 
of  their  own  sight,  and  supposed,  to  their 
alarm,  that  what  they  saw  was  a  ghost  or 
specter.  Terror  at  the  appearance  of  any 
supernatural  being,  or  any  inhabitant  of 
another  world,  seems  an  instinct  of  human 
nature,  and  is  a  strong  indirect  proof  of 


988 


LUKE, 


man's  utter  inability  to  meet  God  in  peace 
witliout  a  Mediator. 

38.  And  he  said  unto  tliem,  Why  are  ye  troubled  ?  And 
why  do  thoughts  arise  in  your  hearts  ? 

Jesus  tiastened  to  dispel  their  illusion. 
Why  are  ye  troubled  f  Here  is  the  begin- 
ning of  the  rebuke  of  their  unbelief.  The 
question  itself  implies  the  groundlessness 
of  their  alarm  and  trepidation.  Why  do 
thoughts,  i.  e.,  scruples  of  a  discouraging 
nature,  doubting  and  gainsaying  thoughts, 
arise — spring  up  and  grow  m  your  hearts. 
Here,  as  elsewhere,  our  Lord  shows  His 
knowledge  of  the  inward  man.  The  mind , 
of  manisstrangely  fruitful  in  such  thoughts 
as  are  contrary  to  faith.  In  all  extraord- 
inary visits  from  God,  it  is  good  to  be  some- 
what fearful  and  diffident,  but  not  to  such 
a  degree  as  to  be  troubled,  and  to  suffer  all 
sorts  of  thoughts  to  rise  in  our  hearts. 

39.  Behold  my  hands  and  my  feet,  that  it  is  I  myself: 
jhandle  me  and  see ;  for  a  spirit  hath  not  flesh  and  bones, 
as  ye  see  me  have.— JJohn  xx.  20,  27. 

In  order  to  convince  them  not  only  of 
the  reality,  but  also  of  the  identity  of  His 
appe-arance,  as  well  as  of  His  triumph  over 
death,  Jesus  would  have  them  feel  His 
hands  and  feet ;  nay,  Himself,  His  body, 
and,  moreover,  especially  the  exposed 
places  which  bore  the  traces  of  the  wounds 
of  the  cross.  There  was  a  direct  appeal  to 
two  senses,  touch  and  sight.  How  touch- 
ing it  must  have  been  to  see  the  Lord 
showing  His  own  wounded  hands  and  feet 
to  His  disciples,  and  inviting  them  to  touch 
His  sacred  person !  The  Apostles  enjoyed 
some  privileges  which  we  have  never 
known.  But  the  gracious  Saviour,  who  con- 
descended to  eat  with  His  disciples  after  He 
rose  from  the  dead,  has  promised  to  admit 
all  His  people  to  intimate  communion  with 
Himself  Not  one  being  who  loved  Him  on 
earth  will  be  refused  admittance  to  His  pres- 
ence in  glory.  There  they  shall  see  Him  as 
He  is.  There  is  a  spiriiuaZ  exhibition  of  Him- 
self, in  which  Jesus  says,  "Behold  my 
hands  and  my  feet."  They  are  to  be  seen : 
1.  In  the  Scripture  of  Truth,  in  its  types, 
prophecies,  history,  doctrine.  2.  In  the 
ministry  of  the  Gospel,  which  is  called 
"  the  preaching  of  the  cross."  3.  In  the 
teachings  of  the  Holy  Ghost,  who  takes  of 
the  things  of  Christ,  and  shows  them  to 
lis,  so  that  we  see  the  Son,  and  believe  on 
Him;  and,  4.  In  the  ordinance  of  the  Lord's 


Supper,  where,  by  emblems  and  memorials 
the  most  simple  and  significant,  before  our 
eyes,  Jesus  Christ  is  evidently  set  forth 
crucified  among  us.  And  what  should  the 
sight  remind  us  of?  Beholding  His  hands 
and  feet,  we  should  think  of  the  evil  of 
sin,  that  required  His  suffering  and  death 
to  put  it  away — and  of  the  justice  of  God, 
that  spared  not  His  own  Son  when  He  be- 
came a  surety  for  us — and  the  grace  of  our 
Lord  Jesus  Christ,  in  His  kindness  toward 
us. 

A  spirit  hath  not  Jlesh  and  bones,  as  ye  see 
me  have.  Our  Lord  here  speaks  of  "  a 
spirit,"  and  the  qualities  of  "  a  spirit,"  in 
such  a  manner  that  it  is  impossible  to  deny 
the  existence  of  incorporeal  beings.  It  is 
an  interesting  and  by  no  means  unprofit- 
able question  with  what  bodj'  our  Lord 
came  forth  from  the  tomb,  and  appeared 
during  the  forty  days  He  passed  on  earth 
after  the  resurrection,  whether  with  the 
glorified  one  with  which  He  ascended  to 
heaven,  or  with  the  body  unchanged  from 
what  it  was  previous  to  His  death,  the 
change  to'  its  glorified  condition  taking 
place  at  His  ascension  from  Mount  Olivet. 
We  incline  to  the  belief  that  the  latter  of 
these  suppositions  is  the  true  one.  But 
whilst  we  thus  express  a  conviction  that 
our  Lord's  body  had  not  yet  been  changed 
to  its  full  glorified  condition,  we  will  not 
deny  that  His  general  appearance  must 
have  been  much  altered  from  what  it  was 
before  His  passion.  He  was  no  longer  the 
man  of  sorrows  and  acquainted  with  grief. 
His  work  of  toil  and  suffering  had  ended. 
His  mien  was  now  that  of  a  king  and  con- 
queror. There  was  doubtless  in  His  whole 
appearance  and  movements  a  calm  dignity 
and  majesty  which  awed  His  disciples,  re- 
pressed undue  familiarity,  and  checked 
vain  curiosity,  while,  at  the  same  time, 
His  asjject  of  tenderness  and  love  filled 
their  hearts  with  peace,  joy,  and  praise. 
Inasmuch,  moreover,  as  our  Lord's  body, 
in  its  risen  nature,  possessed  the  power  of 
invisibility  at  will,  also  a  superiority  to 
the  control  of  gravitation,  to  the  need  of 
food,  clothing,  and  other  bodily  necessities, 
as  well  as  the  power  of  resuming  traces, 
constituent  parts,  or  substantive  properties 
of  its  former  self,  such  as  tvounds,  limbs, 
flesh  and  hones,  must  it  not  have  been,  that 


C  II  A  P  T  E  R  X  X I V  . 


989 


His  body,  though  the  same  in  substance, 

was  endowed  with  some  new  properties 

and  powers? 

40.  And  wlion  he  had  thus  spoken,  he  showed  them 
his  hands  and  his  feet. 

Christ  retains  the  scars  of  His  wounds, 

1.  To  encourage  us  to  sutler  for  Him,  by 
showing  us  how  much  he  loves  sufferings. 

2.  For  tlie  comfort  and  consolation  of  His 
people.  3.  For  the  confusion  of  the  lost. 
4.  To  afford  us  a  sanctuary  or  refuge  in  our 
temptations  and  troubles.  5.  To  show  us 
fountains  of  grace  continuallj^  open  to  us 
in  our  wants.  As  Jesus  showed  His  wounds 
here  to  His  disciples,  to  enforce  His  in- 
structions to  them,  so  He  showed  them  to 
His  Father  to  enforce  His  intercessions 
with  Him.  He  appears  in  heaven  as  a 
lamb  that  had  been  slain.  (Rev.  v.  0.)  His 
blood  speaks.   (Heb.  xii.  24;  Zech.  xiii.  6,  7.) 

41.  And  while  they  yet  believed  not  kfor  joy,  and 
wondered,  he  said  unto  them,  'Have  ye  here  any  meat? 

keen,  xlv.  26.    iJohn  xxi.  5. 

Believed  not  for  joy.  First  they  believed 
not  from  the  strangeness  of  the  matter, 
next  they  believed  not  because  the  fact 
in  their  eyes  was  too  terrible  for  them  to 
be  willing  to  believe,  and  noAV  they  believe 
not  from  joy.  Perhaps  Jacob  was  in  a 
similar  frame  of  mind.  (Gen.  xlv.  26.) 
Have  ye  any  meat?  "Anything  eatable,  any 
food."  Now  that  matters  have  come  so 
far,  our  Lord  rests  not  until  He  has  com- 
pletely accomi)lished  His  work  on  His 
disciples.  The  slowness  and  backwardness 
of  the  disciples  show  that  they  did  not 
believe  lightly  and  rashly.  Everything 
liere  seems  to  oppose  the  belief  of  the 
resurrection — amazement,  fear,  a  prepos- 
sessed imagination,  joy  and  admiration ; 
the  evidence  alone  of  the  proofs  here  given 
bears  down  all  before  it,  and  establishes 
the  belief  of  this  truth. 

42.  And  they  gave  him  a  piece  of  a  broiled  fish,  and 
of  an  honej-comb.  43.  mAnd  he  took  it,  and  did  eat  be- 
fore them.— mActs  x.  41. 

Broiled  Jish,  and  of  an  honeycomb.  Some 
think,  a  kind  of  cake,  or  bread,  in  use 
among  them.  Eating  might  consist  with, 
though  it  were  not  needful  to,  that 
kind  of  life  to  which  Christ  was  risen.  It 
is  evident  from  the  appeal  of  our  Loi'd  to 
the  senses  of  the  Apostles,  that  no  greater 
certainty  can  in  this  world  be  had  of  any- 
thing than  the  testimony  of  our  eyes,  ears, 
and  other  senses,  and  that  it  is  unreason- 


able in  the  highest  degree  to  require  men 
to  believe  in  direct  opposition  to  them. 
The  honeycomb  was  a  frequent  food  with 
the  ancients,  nearly  akin  to  that  of  John 
the  P>ai)tist.  The  honey  of  bees  is 
frequently  found  in  Palestine,  in  clefts  of 
the  rock,  and  in  hollow  trees.  The  viands 
here  named  constituted,  i)erhaps,  the  re- 
mains of  the  already  ended  supper  of  the 
disciples.  Peter  lays  great  stress  on  the 
fact  that  the  disciples  had  eaten  with  Jesus. 
(Acts  X.  41.) 

44.  And  he  said  unto  them,  "These  ai-e  the  words 
which  I  spake  unto  you,  while  I  was  yet  with  you,  that 
all  things  must  be  fullilkd,  which  were  written  In  the 
law  of  Sloses,  and  in  the  prophets,  and  in  the  psalms, 
concerning  me. 

"Matt.  xvi.  21,  xvii.22andxx.18;  MarkviiLSl;  Luke 
ix.  22  and  xviii.  31 ;  verse  6. 

Our  Lord  holds  here,  before  He  parts 
from  His  disciples,  a  grand  retrospective 
review  of  His  now  almost  accomplished 
earthly  career.  He  refers  them  to  the 
words  He  had  so  often  spoken  to  them, 
saying  that  the  predictions  about  Him 
must  be  accomplished.  All  things  must  be 
fulfilled,  whether  concerning  His  suffer- 
ings, or  His  kingdom — the  hardest,  and  the 
heaviest,  even  the  vinegar — He  could  not 
die  till  He  had  that,  because  He  could  not 
till  then  say.  It  is  finished.  Must  be  fulfilled. 
God  had  joined  together  the  things  in  the 
prediction,  and  they  could  not  be  put 
asunder  in  the  event.  The  three  chief 
portions  of  the  Old  Testament  were  named 
by  Christ,  to  indicate  that  He  i:)ointed  to 
the  Scripture  in  its  unity.  The  law  of  Moses, 
that  is,  the  Pentateuch,  or  the  five  books 
written  by  Moses ;  the  prophets,  embracing 
not  only  the  books  which  are  purely  pro- 
phetical, but  those  historical  books  that 
were  written  by  prophetical  men ;  the 
Psalms,  embracing  the  other  writings, 
which  they  called  the  Hagiographa.  In 
these  various  ways  did  God,  of  old,  reveal 
His  will,  but  all  proceeded  from  one  and 
the  self-same  Spirit,  who,  by  them,  gave 
notice  of  the  coming  and  kingdom  of  the 
Messiah,  for  to  Him  bare  all  the  praphets 
witness.  Let  us  be  careful  to  seek  Jesus 
Christ  in  the  Old  Testament,  as  well  as  in 
the  New.  He  is  in  all  parts  thereof,  and 
in  all  He  frames  the  heart  of  a  Christian. 
The  Prophets  exercise  our  faith,  the 
Psalms  nourish  our  hoj^es,  and  the  Law 
tries  and  makes  known  our  love. 


990 


LUKE. 


45.  Then  t^pened  he  their  understanding,  that  they 
might  understand  the  Scriptures,— o Acts  xvi.  14. 

It  is  one  thing  to  open  the  Scriptures 
themselves,  and  another  to  open  the  disci- 
ples' understandings  to  perceive  them. 
Christ  did  the  latter,  imparting  to  them  a 
direct.  Divine  illumination,  by  which  they 
obtained  a  clear  insight  of  the  spirituality 
of  the  Messianic  kingdom,  as  revealed  in 
the  Old  Testament;  probably,  also,  by 
giving  them  now  the  first-fruits  of  the 
spirit  of  prophecy,  which  fell  more  plenti- 
fully on  them  at  the  day  of  Pentecost. 
The  understanding  of  the  true  sense  of 
the  Scriptures  comes  only  from  Jesus 
Christ.  It  is  the  fruit  of  humility,  prayer, 
true  spiritual  poverty,  and  of  fidelity  in 
bringing  the  mind  into  subjection  to  the 
yoke  of  faith. 

46.  And  said  unto  them,  pThus  it  is  written,  and  thus 
it  behooved  Christ  to  suffer,  and  to  rise  from  the  dead 
the  tliird  day :  47.  And  that  repentance  and  ^remission 
of  sins  should  be  preached  in  his  name  ramong  all  na- 
tions, beginning  at  Jerusalem. 

pVerse  26 ;  Ps.  xxii. ;  Isa. !.  G  and  liii.  2,  &c. ;  Acts  xvii.  3. 
<)Dan.  ix.  24 ;  Acts  xiii.  38,  4G;  1  John  ii.  12.  rGen.  xii.  3 ; 
Ps.  xxii.  27;  Isa.  xlix.  6,  22:  Jer.  xxxi.  »1 ;  Hos.  ii.  23; 
Mi.  Jv.  2;  Mai.  i.  U. 

Thtis  refers  to  the  death  and  resurrec- 
tion of  Christ.  It  behooved  Christ  to  suffer, 
and  to  rise  from  the  dead  the  third  day.  This 
was  done  to  fulfill  the  prophecies  concern- 
ing Himself.  (Isa.  liii.  1-3 ;  Ps.  ii.  2 ;  Ixix. 
21;  Isa.  1.  5-7;  Hi.  14;  Dan.  ix.  26;  Isa. 
liii.  4-6, 10;  Ps.  xvi.  10, 11 ;  Isa.  Hi.  13,  liii. 
8, 10, 12 ;  Matt.  xii.  40.)  It  behooved  Him 
"to  suffer  and  rise  from  the  dead:"  1.  In 
the  execution  of  His  Prophetic  office,  as  a 
Teacher  come  from  God,  that  He  might 
confirm  and  show  the  certain  truth  and 
the  deep  importance  of  His  doctrine,  and 
manifest  Himself  to  be  the  "faithful  and 
true  witness."  2.  In  the  execution  of  Ilis 
Sacerdotal  office,  as  the  High  Priest  of  our 
profession.  He  suffered,  to  learn  to  sym- 
pathize with  us  in  our  sufferings  (Heb.  v. 
2,  iv.  15,  16,  ii.  17,  18) ;  to  atone  for  our 
sins  by  offering  Himself  a  sacrifice.  (Heb. 
V.  1 ;  comp.  vi.  20,  ii.  17,  vii.  27,  ix.  11, 
12,  24,  27,  28,  x.  5-14 ;  Isa.  liii.  5,  6,  10 ;  2 
Cor.  V.  21 ;  Eom.  iii.  24;  iv.  25.)  He  rose, 
that  He  might  be  able  to  succor  us  in  our 
temptations;  that  He  might  give  us  full 
proof  that  the  sacrifice  He  had  offered  for 
our  sins  was  accepted,  and  lay  a  founda- 
tion for  our  confidence  in  Him,  that  He 
might  ascend,  and  "appear  in  the  pres- 
ence of  God  "  as  our  Advocate  and  Inter- 


cessor. (John  xvi.  7 ;  Heb.  i.  3 ;  iv.  14 ; 
ix.  12;  Acts  ii.  32,  33.)  3.  Of  His  Regal 
office,  as  the  King  and  Governor  of  His 
people.  (Rom.  xiv.  9  ;  Phil.  ii.  5-9 ;  John 
X.  10-18;  Acts  XX.  28;  1  Cor.  vi.  20;  1 
Peter  i.  18,  19 ;  Heb.  xiii.  20 ;  1  Peter  ii. 
25 ;  X.  12,  13 ;  John  x.  27,  28.)  4.  Christ 
suffered  and  rose  as  our  Pattern  and  Fore- 
runner. (Rom.  viii.  17 ;  2  Tim.  ii.  11,  12 ;  1 
Peter  ii.  21,  iii.  14-18,  iv.  12-16 ;  1  Cor. 
XV.  20;  John  xiv.  1-3;  Rom.  vi.  3,  4;  Col. 
ii.  13,  iii.  1  ;  Eph.  ii.  1.) 

That  repentance  and  remission  of  sijis 
should  be  preached.  Repentance  which  the 
disciples  preached  during  Christ's  life 
(Mark  vi.  12),  was  preached  by  them  in 
all  their  sermons  after  His  death,  resur- 
rection and  ascension.  (Acts  ii,  38 ;  iii. 
19  ;  xvii.  30.)  The  original  word  rendered 
repentance  means  afte-r-consideration  or 
reflection.  Repentance  begins  in  looking 
back,  or  reflecting,  with  attention  and  care 
upon  our  past  conduct,  as  our  actions,  sins 
of  omission  and  commission,  our  words, 
tempers,  desires,  motives,  ends,  thoughts ; 
comparing  them  with  the  will  of  God  as 
signified  in  His  Word  in  general,  and  His 
law  in  particular,  and  considering  the 
obligation  laid  on  us  to  obey  Him  from 
duty,  gratitude  and  interest.  A  change  of 
mind,  arising  from  the  former.  This 
change  takes  place  in  the  understanding, 
the  eyes  of  which  are  opened  to  see  our- 
selves as  we  are  (Titus  iii.  2) ;  in  the  con- 
science (Acts  ii.  37 ;  xvi.  30 ;  Matt.  xi.  28  ; 
Heb.  ix.  14) ;  in  the  affections,  including 
shame  and  sorrow  for  past  sin,  hatred  to 
and  fear  of  sin,  and  desire  for  and  delight 
in  holiness  (2  Cor.  vii.  10,  11) ;  in  the  uill, 
as  to  its  choice,  leading  us  to  prefer  holiness 
to  siuj  God  to  the  world,  the  soul  to  the 
body  ;  as  to  its  intention,  inducing  us  now 
to  propose  God's  glory  as  our  end  in  every- 
thing ;  as  to  its  determination,  being  resolv- 
ed and  fixedfor  Godand  eternal  life ;  in  the 
life.  (Luke  iii.  8.)  Remission  of  sins  was 
preached  continually  to  all  the  penitent  by 
Christ.  (Luke  vii.  47,  48,  xv.,  xviii.  13,  i4, 
xix.  9),  and  by  the  Apostles  (Acts  ii.  38,  iii. 
19,  V.  31,  X.  43,  xiii.  38.)  It  implies  and  is 
followed  by  acquittance  from  guilt,  condem- 
nation and  wrath,  acceptance  with  God,  His 
favor,  adoption  into  His  fiimily,  regenera- 
tion, sanctification,  atitle  to  and  fitness  for 


CHAPTER   XXIV. 


991 


His  kingdom.  (See  1  John  i.9,Prov.xxviii. 
13;  Isa.  i.  16-18.)  His  name.  In  Christ's 
name  as  a  prophet.  (Deut.  xviii.  15 ;  Acts 
iii.  22  ;  Ezek.  xviii.  21,  31,  32  ;  Rom.  i.  10  ; 
Acts  X.  43,  xiii.  38 ;  Rom.  iii.  24,  25.)  On 
His  authority  and  in  imitation  of  His  ex- 
ample— in  His  name  as  a  king  (Jolin  viii. 
21) — in  His  name  as  a  sufcrhig  man  (Isa. 
liii.  5,  6 ;  John  xii.  32) ;  in  His  name  as 
the  incarnate  God,  and  as  the  final  jndge. 
(Acts  xvii.  31 ;  2  Thes.  i.  7-10.)  Among  all 
nations — all  have  sinned,  need  repentance 
(Rom.  iii.  23 ;  Acts  xvii.  30),  and  all  being 
!j;uilty,  need  remission  of  sins.  (See  2 
Cor.  V.  15.)  Beginning  at  Jerusalem.  The 
Gospel  was  to  be  begun  to  be  preached  at 
Jerusalem,  1.  Because  Christ  was  first 
promised  to  the  Jews,  and  therefore  must 
first  be  offered  to  them.  (Rom.  ix.  4,  5.) 
2.  The  foundation  of  the  Gospel  must  be 
laid  at  that  place  where  it  was  first 
ai.tacked.  3.  Their  day  of  gi'ace  was  likely 
to  be  the  shortest.  4.  It  was  foretold  that 
the  Gospel  should  go  forth  from  thence. 
(Isa.  ii.  3,  4  ;  Mi.  iv.  2 ;  Ps.  ex.  2  ;  Isa. 
xxviii.  16;  xl.  5-9.)  The  Apostles  were  to 
begin  at  Jerusalem,  to  furnish  a  striking 
example  of  the  riches  and  freeness  of  the 
grace  of  Christ,  in  the  ofier  of  it  to  the 
vilest  of  sinners.  "  Let  them  that  struck 
the  rock  drink  first  of  its  refreshing 
streams,  and  let  them  that  drew  my  blood 
be  first  welcome  to  its  healing  virtue."  If 
the  murderers  of  Christ  were  not  excepted 
from  the  offers  of  mercy,  who  need 
despair  ? 

48.  And  sye  are  witnesses  of  these  things. 
sJohn  XV.  27 :  Acts  i.  8, 22,  ii.  32  and  Iii.  15. 

To  be  "  witnesses  chosen  before  of  God" 
of  the  doings  and  sayings  of  Jesus  was  the 
very  essence  and  object  of  the  Apostolic 
office.  (Acts  X.  41,  i.  8,  22,  xxvi.  16.)  Peter, 
at  a  later  date,  said :  "  We  have  not  follow- 
ed cunningly  devised  fables,  ....  but  were 
eye  icitnesses."  To  the  same  effect  is  the 
testimony  of  John,  near  the  close  of  the 
first  century.     (1  John  i.  1.) 

49.  T[  'And,  behold,  I  send  the  promise  of  the  Father 
upon  j'ou  :  but  tarry  ve  in  the  city  of  Jerusalem,  until 
ye  be  endued  with  power  from  on  high. 

'Isa.  xliv.  3 ;  Joel  ii.  28;  John  xiv.  16(  26,  xv.  26,  xvi. 
7:  Actsi.  4andii.  1,  &c. 

And,  behold.  A  new  point  is  here  pre- 
sented parallel  with  Acts  i.  4,  5;  John  xiv. 
16,  26,  XV.  26.    /  send.    Christ  represents 


Himself  as  acting  conjointly  with  the 
Father  in  sending  the  Spirit.  The  promise 
of  tlie  Fatlier.  The  Holy  Spirit  is  here  re- 
ferred to,  whom  Christ  had  repeatedly 
before  His  death  promised.  He  calls  the 
Spirit  the  promise  of  the  Fatlier,  not  because 
the  Spirit  was  promised  to  Him,  nor 
merely  inasmuch  as  God  has  ])romised  the 
bestowment  of  the  gifts  of  the  Spnrit  by 
prophetic  oracles,  but  with  retrospective 
reference  to  utterances  like  John  xiv.  16, 
&c.,  and  to  the  symbolical  act,  John  xx. 
22.  Upon  you.  The  language  implies  ef- 
fusion. Tarry  ye  in  the  city  of  Jerusalem. 
This  must  have  been  uttered  after  the 
return  to  Jerusalem  from  the  visit  to  Gali- 
lee, (Matt,  xxviii.  16-20;  John  xxi.  1-24.) 
This  command  was  repeated  just  before 
His  ascension.  (Acts  i.  4.)  Ye  be  endued, 
clothed  with  power  as  with  a  garment ; 
from  on  high,  from  heaven,  from  the  abode 
of  the  Father,  who  had  promised  through 
His  Son  the  gift  of  the  Spirit.  Comfort- 
able promise  this,  for  who  could  believe 
that  a  God  died  and  rose  again,  who  could 
hope  for  the  remission  of  his  sins,  who 
could  love  repentance  and  the  cross,  with- 
out the  Holy  Spirit!  Retirement  and  re- 
pose were  by  Christ  judged  necessary  for 
the  Apostles  and  disciples,  in  order  to  their 
receiving  the  Holy  Ghost  who  is  the 
strength  of  the  weak ;  and  can  we  judge 
otherwise  of  ourselves? 

50.  1[  And  he  led  them  out  "as  far  as  to  Bethany :  and 
he  lifted  up  his  hands,  and  blessed  them.— "Acts  i.  12. 

Either  during  or  after  this  conversation, 
Jesus  led  them  out — over  the  very  ground 
He  had  traversed  with  them  six  weeks 
before,  when  He  entered  the  city  to  suffer, 
as  far  as  Bethany,  or  rather  over  the  brow 
of  the  Mount  of  Olives,  Avhere  it  descends 
to  Bethany,  which  village  was  about  two 
miles  from  Jerusalem.  When  Jesus  thus 
went  forth  at  their  head,  as  leader  and 
chief,  toward  the  village  which  was  so 
much  endeared  to  Him,  it  was  for  the  last 
time,  and  all  His  troubles  were  over.  He 
lifted,  up  his  hands,  eind  blessed  them.  This 
circumstance  is  full  of  meaning.  The  bless- 
ing was  significant.  It  showed  the  spirit 
in  which  our  Lord  parted  from  His  Church 
on  earth,  and  was  an  earnest  of  what  He 
would  do  for  them  in  heaven.  It  typifies 
His  full  assumption  of  His  priestly  office, 


992 


LUKE. 


and  gives  assurance  of  what  He  will  yet 
do  when  He  comes  again. 

51.  :sAnd  it  came  to  pass,  while  he  blessed  them,  he 
was  parted  Irom  them,  and  carried  up  into  heaven. 

i2  Tim.  ii.  11 ;  Marie  xvi.  19 ;  John  xx.  17 ;  Acts  i.  9 ; 
Eph.  iv.  8. 

There  are  other  accounts  of  the  ascen- 
sion of  Jesus  in  ]\Iurk  xvi.  19,  20 ;  Acts  i. 
9-12,  on  which  see  notes. 

He  was  parted  from  them,  and  carried  up 
into  heaven.  As  He  blessed  them  He  began 
to  ascend.  And  as  He  ascended,  the  cloud 
gathering  beneath  His  feet  at  once  bore 
Him  upward,  and  closed  Him  from  their 
sight.  The  Apostles  beheld  Him  as  He 
ascended,  and  continued  to  watch  till  they 
could  see  Him  no  more.  Two  angels, 
clothed  in  white  apparel,  remained  below 
to  comfort  them.  They  did  this  with  the 
promise :  "  This  same  Jesus,  which  is  taken 
up  from  you  into  heaven,  shall  so  come  in 
like  manner  as  ye  have  seen  Him  go  into 
heaven."  See  Zech.  xiv.  4;  Eev.  i.  7,  in 
which  we  see  that  the  words  of  the  Prophet 
and  Apostle  agree  with  those  of  the  angels. 
Whither  did  the  person  of  Jesus  ascend? 
Into  heaven.  But  where  is  heaven?  We 
know  not  its  locality  in  the  immensity  of 
the  universe.  Astronomers,  indeed,  tell 
us  that  there  is  a  center  of  our  solar  system, 
and  that  is  the  sun.  But  the  sun  is  a 
member  of  a  larger  system,  which  has  its 
center  or  sun.  And  this  is  a  member  of  a 
still  grander  system  revolving  around  its 
center.  At  last  there  is  a  center  of  the 
whole  universe.  At  that  center  resides 
the  great  Mover  of  the  whole.  There, 
doubtless,  is  the  central  residence  of  God. 
To  that  center,  perhaps,  Jesus  departed. 
At  any  rate,  heaven  is  away  from  this 
earth,  and  away  from  this  earth  is  up. 
Wherever  heaven  is,  therefore,  it  is  up. 
The  language  of  Scripture,  the  language 
of  humanity,  the  language  of  our  child- 
hood, herein  is  true,  and  strictly  in  accord- 
ance with  the  highest  science.  Let  us 
think  of  Jesus  where  He  now  is,  and  let 
us  inquire  what  is  our  duty  with  regard  to 
Him.  "  Seeing,  then,  that  we  have  a  great 
high  priest,  that  is  passed  into  the  heavens, 
Jesus  the  Son  of  God,  let  us  hold  fast  our 
profession."  We  need  not  be  afraid  to 
own  Him,  for  He  is  able  to  take  care  of  us, 
however  we  may  be  exposed.  We  need 
not  be  ashamed  to  avow  Him,  for  He  has 


everything  to  induce  us  to  glory  in  Him, 
Let  us  follow  Christ  in  our  thoughts  and 
affections.  Why  seek  we  the  living  among 
the  dead?  He  is  not  here.  He  is  in  heaven ; 
and  where  our  treasure  is,  there  should  our 
hearts  be  also.  Let  us  as  Christians  rejoice 
in  the  expectation  of  being  forever  with 
our  Lord.  "  Which  hope  we  have  as  an 
anchor  of  the  soul,  both  sure  and  stead- 
fast, and  which  entereth  into  that  within 
the  vail,  whither  the  forerunner  is  for  us 
entered,  even  Jesus."  The  anchor  that 
holds  the  ship  is  cast  out  of  it,  and  our 
hope  must  go  out  of  ourselves.  The  anchor 
lays  hold  of  something  invisible,  and  our 
hope  enters  heaven.  Yet  it  would  find 
nothing  as  the  ground  of  its  grasp  there  if 
He  was  not  there — but  He  is  there,  and 
there  for  us,  and  His  being  there  insures 
our  arrival.  He  is  the  forerunner  of  the 
whole  comj^any. 

52.  yAnd  they  worshipped  him,  and  returned  to  Je- 
rusalem with  great  joy:  53.  And  were  continually  ^in 
the  temple,  praising  and  blessing  God.    Ameu. 

jMatt.  xxviii.  9, 17.    ^Acts  ii.  46  and  v.  42. 

How  did  the  Apostles  feel  now  that  they 
had  lost  their  Lord?  They  worshiped  him. 
Religious  worship  is  here  intended.  It 
was  not  merely  reverence  to  a  present 
superior,  but  the  adoration  of  an  absent 
Suj^reme.  (See  Acts  i.  24,  vii.  59,  60,  ix. 
10-17.)  They  worshiped  Him  as  God,  the 
eternal  Son  of  God,  being  so  declared  by 
the  resurrection  from  the  dead,  and  by 
His  ascension  into  heaven  before  their 
eyes,  from  whence  He  will  come  to  judge 
both  the  quick  and  the  dead.  And  returned 
to  Jerusalem  with  great  joy.  Though  still  in 
the  midst  of  their  enemies  they  rejoiced  ; 
though  dein-ived  of  the  personal  presence 
of  their  Lord,  they  rejoiced;  though  they 
knew  that  in  the  world  they  would  have 
much  tribulation,  they  rejoiced.  And  why  ? 
Because  they  believed  the  promises.  They 
knew  that  Jesus  was  gone  to  the  Father 
to  make  intercession  for  them,  and  that 
He  would  return  again  to  make  *them 
blessed  forever.  (See  1  Peter  iii.  22.)  The 
Apostle  John,  in  the  last  page  of  the 
Bible,  and  almost  the  last  verse,  has 
recorded  this  prayer:  "Even  so,  come 
Lord  Jesus."  Do  we  partake  in  the  joy 
of  these  holy  Apostles  ?  Jesus  loves  all 
who  love  Him,  whether  they  be  the 
greatest  of  His  Apostles,  or  the  weakest 


CHAPTER   XXIV. 


993 


of  His  lambs.  "  He  ever  liveth  to  make 
intercession  (not  for  Apostles  only,  but) 
for  all  who  come  unto  God  by  Him." 
When  He  comes  again  He  will  say  to  all 
such,  "  Come,  ye  blessed  of  my  Father." 
And  iverc  contlnualhj  in  the  temple,  &c.  They 
repaired  to  the  temple  continually  (i  e.,  at 
all  fit  times),  in  preference  to  any  other 
place,  since  there  the  Jews  were  accus- 
tomed to  pray  and  return  thanks  to  God, 
especially  on  momentous  occasions.  Christ, 
who  obliged  His  disciples  to  prepare  them- 
selves for  the  coming  of  the  Holy  Ghost 
by  the  exercise  of  praise,  thanksgiving 
and  prayer,  thus  teaches  us  how  we 
ought  to  pi-epare  ourselves  for  the  same. 
Churches  are  the  House  of  God.  There 
He  loves  to  receive  our  homage,  to  shed 
forth  His  Spirit,  and  to  communicate  Him- 


self to  His  creatures.  "The  Lord  loveth 
the  gates  of  Zion  more  than  all  the  dwel- 
lings of  Jacob."  (Ps.  Ixxxvii.  2.)  Amen 
is  a  Hebrew  word  which,  when  prelixed 
to  an  assertion,  signilies  assuredly,  certaihhj, 
or,  emi)hatically,  so  it  is;  but  when  it  con- 
cludes a  prayer,  so  be  it,  or  so  let  it  he,  is  its 
manifest  im^jort.  In  the  former  case  it  is 
assertive,  or  assures  of  a  truth,  or  a  fact, 
and  is  an  asseveration,  and  is  properly 
translated  indeed.  (John  iil.  .3.)  In  the  lat- 
ter case  it  is  2)etitionary,  and,  as  it  were, 
epitomizes  all  the  requests  with  which  it 
stands  connected.  (Num.  v.  22 ;  Rev.  xxii. 
20.)  The  promises  of  God  are  Amen,  be- 
cause they  are  made  sure  and  certain  in 
Christ.  (2  Cor.  i.  20.)  Amen  is  one  of  the 
titles  of  our  blessed  Saviour  (Rev.  iii.  14) 
as  He  is  the  faithful  and  true  witness. 


1.  What  took  place  on  the  first  day  of  the  week  ?  2.  What  did  the  two  men  in  shining  garments  say  to  the 
women  in  the  sexnilclire  ?  3.  To  whom  did  the  women  tell  what  they  had  heard  and  seen  ?  4.  What  did  Peter 
do?  5.  What  occurred  as  two  of  the  disciples  went  to  Enimaus?  C.  What  did  Christ  reply  to  Cleopas?  7. 
What  took  place  as  Christ  and  the  disciples  sat  at  meat  ?  8.  What  did  the  disciples  then  do  ?  9.  How  did  Jesus 
appear  to  the  disciples?  10.  \Vhat  did  He  say  to  them  after  He  had  opened  tlieir  understanding  ?  11.  To  what 
Diace  did  He  lead  them  ?    12.  How  did  He  ascend  to  heaveu  ?    13.  What  did  the  disciples  theu  do  ? 


»13 


Popular   Expositor 


OP 


The  Gospels  and  Acts. 


FOR 


Pulpit,  Sunday-School,  and  Family. 


ACTS. 


ALFEED    NEVIN,    L.  B.,   D.D. 


ZIEGLER  &  McCURDY, 

Philadelphia,   Pa.  ;  Cincinnati,   O.  ;  St.  Louis,  Mo.  ; 
Springfield,  Mass. 


Entered  according  to  Act  of  Congress,  in  the  year  1872,  by 
ZIEGLER    &    McCURDY, 
In  the  OflBce  of  the  Lilirarian  of  Congress,  at  Washington,  D.  C. 


PREFACE 
TO  THE  ACTS  OF  THE  APOSTLES. 


The  fifth  historical  book  of  the  New  Testament,  bearing  this  title,  obtained  it  at  a 
very  early  period,  though  sometimes  the  epithet  holy  was  prefixed  to  Apostles,  and 
sometimes  also  it  was  reckoned  among  the  Gospels,  and  called  the  Gospel  of  the  Holy 
Ghost,  or  the  Gospel  of  the  Resurrection.  The  common  designation,  however,  has  chiefly 
been  that  which  is  still  in  use.  Whether  this  title  proceeded  from  the  author  himself 
is  doubtful,  but  it  is  certainly  very  ancient,  and  occurs  in  the  earliest  notices  of  this 
book.  The  work  ia  so  called  in  the  Muratorian  Canon,  and  by  Clemens  Alexandrinus 
and  Tertullian. 

IMPORTANT   PECULIARITY   OP  THE   BOOK. 

The  Acts  of  the  Apostles  is  distinguished  from  the  other  books  of  the  New  Testa- 
ment by  this  important  peculiarity,  that  it  comes  much  in  contact  with  many  well- 
known  facts  of  the  ancient  world,  and  thus  admits  of  many  illustrations  from  external 
sources  of  information.  The  Epistles  treat  chiefly  of  Christian  doctrine  and  practice, 
and  for  the  most  part  can  only  be  explained  and  illustrated  by  internal  criticism  and 
mutual  comparison.  The  scene  of  the  Gospel  narratives,  on  the  other  hand,  is  almost 
wholly  confined  to  the  narrow  limits  of  Palestine,  and  profane  history  can  tlierefore 
afford  very  little  assistance  in  their  study.  But  the  Acts  of  the  Apostles  touches  at 
every  point  on  the  history  of  the  world.  Countries  and  cities  renowned  in  ancient 
times  were  visited  by  Paul  and  his  companions,  and  persons  who  played  an  important 
part  in  the  history  of  the  world  have  also  their  places  in  the  history  of  the  Church. 
The  book  of  Acts  also  contains,  as  already  hinted,  materials,  more  particularly  in  its 
later  portion,  of  immense  value  for  establishing  the  authenticity  and  genuineness  of 
the  New  Testament  writings.  It  has  been  by  means  of  a  minute  and  careful  compari- 
son of  the  accounts  in  these  with  the  allusions  in  Paul's  epistles,  that  a  most  convinc- 
ing, and,  we  may  say,  an  irrefragable  argument  has  been  formed  in  proof  of  the  his- 
torical verity  of  both,  by  Paley  in  his  Horx  Paulina;,  a  work  which  will  ever  remain  a 
monument  of  his  fine  discrimination,  practical  sagacity  and  solid  judgment. 

AUTHORSHIP. 

Respecting  the  authorship  of  this  book  there  can  be  no  ground  for  doubt  or  hesita- 
tion. It  is,  unquestionably,  the  production  of  the  same  writer  by  whom  the  third  of 
the  four  Gospels  was  composed,  as  is  evident  from  the  introductory  sentences  of  both. 
(Comp.  Luke  i.  1-4,  with  Acts  i.  1.)  That  this  writer  was  Luke  may  be  very  satisfactorily 
proved  in  both  cases.  With  regard  to  the  book  now  under  notice,  tradition  is  firm 
and  constant  in  ascribing  it  to  Luke.  From  the  book  itself,  also,  it  appears  that  the 
author  accompanied  Paul  to  Rome  when  he  went  to  that  citv  as  a  prisoner  (xxviii.) 

(  997  3 


998  PREFACE  TO  THE  ACTS  OF  THE  APOSTLES. 

Now,  we  know  from  two  epistles  written  by  Paul  at  that  time,  that  Luke  was  with  him 
at  Rome  (Col.  iv.  14  ;  Phil.  24),  which  itvvors  the  supposition  that  he  was  the  writer 
of  the  narrative  of  the  Apostle's  journey  to  that  city.  The  resemblance  of  style  in 
this  book  to  that  of  the  third  Gospel,  also  favors  the  opinion  that  Luke  was  its  author. 
(For  the  history  of  Luke,  see  Preface  to  his  Gospel.) 

GENUINENESS. 

The  genuineness  of  the  Acts  of  the  Ai:)ostles  has  ever  been  recognized  in  the  Church. 
It  is  mentioned  by  Eusebius  among  the  ojioxoyovfiEva.  It  is  first  directly  quoted  in  the 
epistle  of  the  churches  of  Lyons  and  Vienne  to  those  of  Asia  and  Phrygia  (A.  D.  177)  ; 
then  repeatedly  and  expressly  by  Irenseus,  Clement  of  Alexandria,  Tertullian,  and  so 
onward.  The  only  parties  in  primitive  times  by  whom  this  book  Avas  rejected  were 
certain  heretics,  such  as  the  Ebionites,  the  Marcionites,  the  Severians,  and  the  Mani- 
cheans,  whose  objections  were  entirely  of  a  dogmatical,  not  of  a  historical  nature ; 
indeed,  they  can  hardly  be  said  to  have  questioned  the  authenticity  of  the  book,  they 
l-ather  cast  it  aside  because  it  did  not  favor  their  peculiar  views. 

TIME  AND.  PLACE  AT    WHICH     THE   BOOK   WAS   WRITTEN. 

These  we  are  left  to  gather  entirely  from  indirect  notices.  It  seems  probable 
that  the  place  of  writing  was  Rome,  and  the  time  about  two  years  from  the  date  of 
Paul's  arrival  there,  as  related  in  chap,  xxviii.  Had  any  considerable  alteration  in 
the  Apostle's  circumstances  taken  place  before  the  publication,  there  can  be  no  reason 
why  it  should  not  have  been  noticed.  And  on  other  accounts  also  this  time  was  by 
far  the  most  likely  for  the  publication  of  the  book.  The  arrival  in  Rome  was  an  im- 
portant period  in  the  Apostle's  life :  the  quiet  which  succeeded  it  seemed  to  promise 
no  immediate  determination  of  his  cause.  A  large  amount  of  historic  material  had 
been  collected  in  Judea,  and  during  the  various  missionary  journej's;  or,  taking  another 
and  not  less  probable  view,  Nero  was  beginning  to  undergo  that  change  for  the  worse 
which  disgraced  the  latter  portion  of  his  reign  ;  none  could  tell  how  soon  the  whole 
outward  repose  of  Roman  society  might  be  shaken,  and  the  tacit  toleration  which  the 
Christians  enjoyed  be  exchanged  for  bitter  persecution.  If  such  terrors  were  immi- 
nent, there  would  surely  be  in  the  Roman  Church  prophets  and  teachers  who  might 
tell  them  of  the  storm  which  was  gathering,  and  warn  them  that  the  records  lying 
ready  for  publication  must  be  given  to  the  faithful  before  its  outbreak  or  event.  Such 
(J  priori  considerations  would,  it  is  true,  weigh  but  little  against  presumptive  evidence 
furnished  by  the  book  itself;  but  arrayed,  as  they  are,  in  aid  of  such  evidence,  they 
carry  some  weight,  when  we  find  that  the  time  naturally  and  fairly  indicated  in  the 
book  itself  for  its  publication  is  that  one  of  all  others  w'hen  we  should  conceive  that 
publication  most  likely.  This  would  give  us  for  the  publication  the  year  63  A.  D., 
according  to  the  most  probable  assignment  of  the  date  of  the  arrival  of  Paul  at  Rome. 

DESIGN   WITH    WHICH   IT   WAS   WRITTEN. 

The  book  commences  with  an  inscription  to  one  Theophilus,  who  was  probably  a 
man  of  birth  and  station.  (See  on  Luke  i.  3.)  But  its  design  nmst  not  be  supposed  to 
l)e  limited  to  the  edification  of  Theophilus,  whose  name  is  prefixed  only,  as  was  cus- 
tomary then  as  noAV,  by  way  of  dedication.  The  readers  were  evidently  intended  to 
be  members  of  the  Cliristian  Church,  whether  Jews  or  Gentiles,  for  its  contents  are 
such  as  are  of  the  utmost  consequence  to  the  whole  Church. 

The  "  Acts  of  the  Apostles,"  says  a  distinguished  Biblical  scholar,  "is  not  to  be  so 
viewed,  as  if  what  we  had  chiefly  to  look  for  here  were  a  historical  account  of  the  life 
and  labors  of  our  Lord's  Apostles  after  He  had  left  them.  Were  that  all,  every  one 
must  be  struck  with  the  extremely  defective  nature  of  the  work,  and  must  also  feel 
that  in  its  object  it  occupies  a  much  lower  position  than  the  Gospel  of  which  it  pur- 
ports to  be  the  continuation."  But  by  the  sacred  hi.storian  himself,  the  two  are  most 
closely  connected  together:  "The  former  treatise  have  I  made,  O  Theophilus,  of  all 


PREFACE  TO  THE  ACTS  OF  THE  APOSTLES.  999 

that  Jesus  began  both  to  do  and  teach."  It  was  but  the  beginning  of  His  mediatorial 
ajreney  tliat  the  historical  account  in  the  Gospel  had  embraced,  though  it  reaches  from 
His  birth  to  His  resurrection — now,  in  this  second  account,  he  ju-oceeds  to  exhibit  the 
continued  operation  of  that  agency,  and  the  results  it  accomplished  among  men.  Jesus 
still  is  the  great  subject  of  the  Evangelist's  delineations — the  real  spring  of  the  move- 
ments he  describes ;  only  Jesus  withdrawn  within  the  veil,  and  from  the  sanctuary 
alcove  operating  by  the  grace  of  His  S])irit  upon  the  souls  of  men,  and  actually  setting 
up  the  kin;,'dom,  which  it  was  the  purpose  of  His  mission  to  establish  in  the  world. 
Hence,  Jesus,  as  the  already  exalted  King  of  Zion,  appears,  on  all  suitable  occasions, 
as  the  ruler  and  judge  of  supreme  resort,  the  Apostles  are  but  His  representatives  and 
instruments  of  working.  It  is  He  who  appoints  the  twelfth  witness,  that  takes  the 
place  of  the  fallen  Apostle  (i.  24)  ;  He  who,  having  received  the  promise  from  the 
Father,  sends  down  the  Holy  Spirit  with  power  (ii.  33) ;  He  who  comes  near  to  turn 
the  people  from  their  iniquities  and  add  them  to  the  membership  of  His  Church  (ii. 
47,  iii.  26)  ;  He  who  works  miracles  from  time  to  time  by  the  hand  of  the  Apostles, 
who  sends  Peter  to  open  the  door  of  fiiith  to  the  Gentiles,  who  instructs  Philip  to  go 
and  meet  the  Ethiopian,  who  arrests  Saul  in  his  career  of  persecution  and  makes  him 
a  chosen  vessel  to  the  Gentiles  ;  in  short,  who  continually  appears  presiding  over  the 
affairs  of  His  Church,  directing  His  servants  in  their  course,  protecting  them  from  the 
hands  of  their  enemies,  and  in  the  midst  of  much  that  was  adverse,  still  giving  effect 
to  their  ministrations,  and  causing  the  truth  of  the  Gospel  to  grow  and  bear  fruit. 

We  have  therefore  in  this  book,  not  merely  a  narrative  of  facts^  which  fell  out  at 
the  beginning  of  the  Christian  Church,  in  connection  more  especially  with  the  apos- 
tolic agency  of  Peter  and  Paul,  but  we  have,  first  of  all  and  in  all,  the  ever-present 
controlling  administrative  agency  of  the  Lord  Jesus  Christ  Himself,  shedding  forth 
the  ]>owers  of  His  risen  life,  and  giving  shape  and  form  to  His  spiritual  and  everlast- 
ing kingdom.  If  this  leading  idea  is  kept  in  view,  it  will  present  the  book  of  Acts  to 
the  mind  as  in  scope  and  aim  perfectly  akin  to  the  Gospels,  and  will  also  supply  a 
connecting  thread  to  bind  together  into  a  consistent  wliole  the  apparently  isolated 
and  somewhat  occasional  notices  it  contains.  Nor,  if  contemplated  in  the  light  now 
suggested,  will  it  appear  accidental  that  the  history  should  terminate  with  Paul's 
work  at  Rome,  as  it  commences  with  the  work  of  the  Twelve  in  Jerusalem,  for  the  com- 
mission of  Christ  to  His  ambassadors  was,  that  they  should  preach  the  Gospel  among 
all  nations,  beginning  at  Jerusalem,  and  in  Rome,  the  center  and  capital  of  the  heathi-a 
world,  the  different  nations  might  be  said  to  have  their  representation.  The  truth  cf 
the  Gospel,  when  once  fairly  planted  there,  might  well  be  regarded  as  in  the  act  of 
tJ.king  possession  of  the  world.  It  is  probable,  however,  that  other  and  more  personal 
reasons  conspired  to  induce  the  Evangelist  to  conclude  his  narrative  when  it  reached 
the  period  of  Paul's  imprisonment  at  Rome.  That  period  formed  a  sort  of  terminating 
point,  as  well  as  a  long  jiause  in  the  Apostle's  labors,  and  we  can  easily  suppose  that 
with  the  materials  collected  of  the  past,  and  amid  the  uncertainties  of  the  future,  the 
Evangelist  might  deem  it  proper  to  bring  his  account  to  a  close. 


The  style  of  Luke  in  the  Acts  is,  like  his  style  in  his  Gospel,  much  purer  than  that 
of  most  other  books  of  the  New  Testament.  The  Hebraisms  which  occasionally  occur 
are  almost  exclusively  to  be  found  in  the  speeches  of  others  which  he  has  reported. 
These  speeches  are  indeed,  for  the  most  part,  to  be  regarded  rather  as  summaries  than 
as  full  reports  of  what  the  speaker  uttered  ;  but  as  these  summaries  are  given  in  the 
speaker's  own  words,  the  api^earance  of  Hebraisms  in  them  is  as  easily  accounted  for 
as  if  the  addresses  had  been  reported  in  full.  His  mode  of  narrating  events  is  clear, 
dignified  and  lively,  and,  as  INIichaelis  observes,  he  "has  well  suj)ported  the  character 
of  each  i>erson  whom  he  has  introduced  as  delivering  a  public  harangue,  and  has  very 


1000  PREFACE  TO  THE  ACTS  OF  THE  APOSTLES. 

faitlifully  and  happily  preserved  the  manner  of  speaking  which  was  peculiar  to  each 
of  his  orators." 

ARRAN'GEMENT   OF   THE   ACTS. 

The  work  is  divided  into  two  distinct  parts:  the  first  part,  embracing  the  first  twelve 
chapters,  contains  an  account  of  the  progress  of  Christianity  among  the  Jews,  and  of 
its  extension  to  the  Gentiles ;  and  the  second  part,  embracing  the  remaining  sixteen 
chapters,  contains  an  account  of  the  missionary  journeys  of  Paul.  These  two  parts, 
again,  admit  of  various  subdivisions.  Thus  the  first  part  may  be  divided  into  four 
subdivisions — the  history  of  the  Qhurch  before  Pentecost,  the  progress  of  the  Church 
in  Jerusalem,  its  progress  in  Judea  and  Samaria,  and  its  extension  to  the  Gentiles. 
The  second  part  also  admits  of  a  four-fold  subdivision,  namely,  the  three  missionary 
journeys  of  Paul,  each  of  them  beginning  at  Antioch  and  terminating  at  Jerusalem, 
and  the  account  of  his  imprisonment.  According  to  this  plan,  the  Acts  of  the  Apos- 
tles admits  of  the  following  arrangement: 

PART  I.      PROGRESS  OF  THE  GOSPEL  IN  JUDEA,  AND  ITS  EXTENSION  TO  THE  GENTILES. 

1.  History  of  the  Church  before  Pentecost,            ....  i. 

2.  Progress  of  the  Gospel  in  Jerusalem,            .....  ii.-vii. 

3.  Progress  of  the  Cxospel  in  Judea  and  Samaria,              .            .            .  viii.,  ix. 

4.  Extension  of  the  Gospel  to  the  Gentiles,                 ....  x.-xii. 

PART  II.      THE  MISSIONARY  LABORS  OF  THE  APOSTLE  PAUL. 

1.  Paul's  first  missionary  journey,            .....  xiii.-xv.  35. 

2.  Paul's  second  missionary  journey,            ....  xv.  36-xviii.  22. 

3.  Paul's  third  missionary  journey,          .....  xviii.  23-xxi.  16. 

4.  Paul's  imprisonment,          ......  xxi.  17-xxviii. 

CHKONOLOGY. 

The  Acts  of  the  Apostles  evidently  proceeds  in  a  chronological  order,  but  it  is  ex- 
tremely difiicult  to  fix  the  precise  dates  of  the  difi"erent  events  recorded.  We  give, 
for  the  sake  of  reference,  a  table  containing  a  list  of  the  Roman  emperors,  and  of  the 
governors  of  Judea,  along  wath  the  chief  events  mentioned  in  the  Acts,  chronicled 
under  the  years  in  which  these  events  most  probably  occurred : 


PREFACE  TO  THE  ACTS  OF  THE  APOSTLES. 
TABLE. 


1001 


EMPEKORS. 


a?.  Tiberius. 

.■M.  ... 

»5. 

3C,. 

37.  Caligula. 

.IS. 

3;». 

40. 

41.  Claudius. 

42. 

43. 

44.  ... 

45.  ... 

46.  ... 
47. 

48.  ... 

49.  ... 

50.  ... 


52. 
53. 

54.  Nero. 

55. 

5G. 

S7. 
58. 
59.  Nero. 

60. 

61. 
62. 
63. 


JEWISH  GOVERNORS. 


Pontius  Pilate. 


Herod  Agrippa  I. 

Cuspius  Fadus. 
Tiberius  Alexander. 

Ventidius  Cummanus. 

Felix. 


PRINCIPAL  EVENTS 
IN  THE  ACTS. 


The  ascension  ?  miracle  of  Pentecost- 
Acts  i.  ii. 

During  tljcso  years,  tlie  events  recorded 
1  Acts  iii.— vi.  7  jjruliahly  occurred. 

Martyrddiu  of  Stoplieii;  evangelistic 
labors  in  Samaria— Acts  vi.  8— viii. 

Conversion  of  Pan!?— Acts  ix.  1-19. 


Paul's  first  visit  to  Jerusalem  ;  he  retires 
to  Tarsus— Acts  ix.  23-31. 

The  missionary  labors  of  Peter ;  conver- 
sion of  Cornelius ;  the  church  at  Antioch; 
I'aiil  at  Aiitiiich— Acts  ix.  32— xi. 

Deatli  of  Herod;  Paul's  second  visit  to 
Jerusalem— Act.s  xii. 

Paul's  first  missionary  journey— Acts  xiii. 
xiv. 

During  these  years,  Paul  appears  to  have 
been  at  Antioch,  whore  he  abode  long 
time  witli  the  disciples— Acts  xiv.  28. 

Council  of  Jerusalem ;  Paul's  third  visit. 
Commencement  of  his  second  mission- 
ary journey— Acts  XV.— xvi.  .5. 

Paul  in  Macedonia  and  Achaia— Acts  xvi. 
6— xviii.  1. 

Paul  at  Corinth— Acts  xviii.  1-17. 

Paul's  fourth  visit  to  Jerusalem.  Paul's 
third  missionary  journey,  commencing 
at  Pentecost  54 ;  he  resides  in  Ephesus 
for  nearly  three  vears— Acts  xviii.  18— 
xix.  20. 

Paul  leaves  Ephesus  at  Pentecost,  and 
winters  in  Corinth— Acts  xix.  21— xx.  3. 

Paul's  journey  to  Jerusalem,  which  he 
reaches  at  Pentecost;  his  arrest  and 
imprisonment— Acts  xx.  4— xxiv.  26. 

Paul  a  ijrLsoner  in  Caesarea— Acts  xxiv. 
26,27. 

Paul's  defense  before  Agrippa;  in  the 
autumn  he  .sails  for  Rome,  and  winters 
at  Malta— Acts  xxv.— x.xviii.  10. 

Paul's  arrival  at  Rome  in  the  spring- 
Acts  xxviiL  11-29. 

Paul  a  prisoner  at  Rome — Acts  xxviii. 
30. 

Close  of  Paul's  two  years'  imprisonment 

—  Acts  xxviii.  30,  31. 


ANALYSIS  OF  THE  ACTS  OF  THE  APOSTLES. 


PART  I. 

From  the  ascension  of  our  Lord  to  the  admission  of  the  Gentiles  into  the  Church : 

1.  Before  the  Day  op  Pentecost. 

Introduction:  Promise  of  the  Spirit:  Ascension,  etc.  (i.  1-14). 
Matthias  cliosen  in  tlie  place  of  Judas  (15-26), 

2.  On  the  Day  of  Pentecost. 

Descent  of  the   Spirit:  Tongues:  Witnesses  (ii.  1-13). 
First  preaching  of  Peter,  effects  of  his  discourse  (14-41}. 


1002  PREFACE  TO  THE  ACTS  OF  THE  APOSTLES. 

3.  After  the  Day  of  Pentecost. 

At  Jerusalem:  Union,  &c.,  of  the  first  converts  (ii.  42-47). 

A  lame  man  restored  (iii.  1-11). 

Second  x^reaching  of  Peter  (12-26). 

Peter  and  John  in  prison :  Peter's  address  to  the  Sanhedrim  (iv.  1-22). 

Prayer  of  the  Church:  its  Unanimity  and  Benevolence  (23-27). 

Ananias  and  Sapphira  (v.  1-11). 

Miracles  wrought  by  the  Apostles  (12-16). 

They  are  imprisoned  and  delivered  (17-20). 

Before  the  Sanhedrim,  &c.,  Gamaliel's  counsel,  &c.  (21-42). 

Deacons:  Church  increases :  Stephen  accused  (vi.  1-15). 

Stephen's  apology  or  defense:  his  martyrdom  (vii.  1-60). 

Persecution  of  the  Church:  of  Saul  (viii.  1-4). 

At  Samaria,  Philip  the  deacon  preaches  there  (5-8). 

Of  Simon  the  sorcerer:  Peter  and  John  go  to  Samaria  (9-17). 

Peter  rebukes  Simon  (18-24). 

At  other  places :  Philip  the  Ethiopian  officer:  (25  to  40). 

Conversion  of  Saul  (ix.  1-19). 

He  preaches  at  Damascus :   first  visit  to  Jerusalem :    sent  to  Tarsus :  the 

Church  has  rest  (20-31). 
Miracle  wrought  by  Peter  at  Lydda:  at  Joppa  (32-43). 


The  admission  of  the  Gentiles  into  the  Church : 

An  angel  appears  to  Cornelius :  Peter's  vision  (x.  1-16). 

Peter  visits  Cornelius:  his  discourse:  Coi-nelius  baptized  (x.  17-48). 

Peter  blamed  :  he  defends  his  condect  (xi.  1-18). 

Difi"usion  of  the  Gospel :  Barnabas  and  Saul  at  Antioch :  of  Agabus :  Paul's  sec- 
ond visit  to  Jerusalem  (19-30), 

Herod  Agrippa  persecutes  the  Church:  Peter's  deliverance  (xii.  1-19). 

Death  of  Herod:  Church  increases:  Saul  and  Barnabas  go  home  from  Jerusa- 
lem to  Antioch  (20-25). 


First  apostolical  journey  of  Paul  among  the  Gentiles : 

Designation  of  Saul  and  Barnabas:  Seleucia:  Cyprus:  of  Elymas  the  sorcerer: 

Perga  in  Pamphylia  (xiii.  1-13). 
Antioch  in  Pisidia :  Paul's  discourse :  proceedings  there  (14-51). 
Iconium:  Lystra:  Derbe:  proceedings:  A  cripple  healed  (v.  51,  52,  xiv.  1-10). 
Paul  and  Barnabas  reputed  gods  (11-18). 
Derbe:  the  Churches  revisited:  Pisidia:  Pamphylia:  Perga:   Attalia:  Antioch 

(19-28). 
Paul's  third  visit  to  Jerusalem:  the  Council  (xv.  1-11). 
Account  of  the  Gentiles:  speech  of  James:  the  Decree,  etc  (12-35). 

paet  IV. 
The  second  apostolical  journey  of  Paul  among  the  Gentiles : 

Contention  of  Paul  and  Barnabas :  Paul  and  Silas  go  through  Syria  and  Cilicia 

(xv.  36-41.) 
Derbe  :    Lystra :    Timothy    circumcised  :    Phrygia  :    Galatia :    Mysia  :    Troas 

(xvi.  1-8). 
Samothrace:  Neapolis:  Philiiipi,  conversion  of  Lydia  (9-15). 


PREFACE  TO  THE  ACTS  OF  THE  APOSTLES.  1003 

APythone.sri  dispossessed:  Paul  and  Silas  im[)nsoned,  the  jailor,  &c.  (16-40). 

Amphipolis:  Apollouia:  Thessalonica  Berea  (xvii.  1-14). 

Athens  (15-34). 

Corinth  ;  of  Aquila:  Crispus;  Gallio  (xviii.  1-17). 

Syria:  Ephesus:  Ctesarea:  fourth  visit  to  Jerusalem :  Antioch  (18-22). 


The  third  apostolical  journey  of  Paul  among  the  Gentiles : 
Galatia  :  Phrygia ;  of  A])ollos  (xviii.  23-28). 
Paul  two  years  at  Ephesus:  disputes  with  the  Jews  (xix.  1-12). 
Exorcists:  Paul's  stay  at  Ei)hesus  (23-41). 
Macedonia:  Greece:  Troas:   of  Eutichus  (xx.  1-12). 
Assos:    Mitylene:  Chios:  Samos :  Trogyllium:  Miletus:  Paul's  discourse  to 

the  elders  of  Ephesus  (13-38). 
Coos :  Ehodes :  Putura :  Syria :  Tyre :  Ptolemais :   Caesarea :   of  Agabus  (xxi, 

1-14). 
Paul's  fifth  visit  to  Jerusalem  (15-26). 
Persecuted :  rescued :  permitted  to  speak  (27-40.) 
His  defense  before  the  populace  (xxii.  1-21). 
Claims  the  imvilege  of  a  Roman  (22-29). 
His  speech  before  the  council :  dissension  (v.  30,  xxiii.  1-10). 
Paul  encouraged:  conspiracy  against  him  (11-22). 
Lysias  sends  him  to  Cfesarea  (23-35). 

Accused  by  Tertullus  before  Felix :  his  defense  (xxiv.  1-21). 
Felix  postpones  the  matter,  trembles  at  Paul's  discourse  (22-27). 
Paul  before  Festus:  appeals  to  Caesar  (xxv.  1-12). 
Meeting  of  Agrippa  and  Festus  (13-27). 
Paul's  defense  before  them,  &c.  (xxvi.  1-32). 

PAET  vi. 

Paul's  voyage  to  Rome : 

Voyage  to  Crete:  Paul's  counsel  rejected:  tempest  (xxvii.  1-20). 

Paul  foretells  the  shipwreck,  &c. :  Malta  (21-44). 

At  Malta:  various  miracles  (xxviii.  1-10). 

Voyage  to  Rome:  arrival  there  (11-16). 

Paul  preaches  to  the  Jews:  upbraids  them  (17-29). 

Preaches  during  two  years  to  all  who  come  to  hear  (30,  31). 


THE  ACTS  OF  THE  APOSTLES. 


The  title,  "The  Acts  of  the  Apostles,"  would  be  readily  suggested  by  the  general 
contents  of  the  work,  viz.:  the  development  and  diffusion  of  the  Christian  Church, 
which  were  effected  by  the  Apostles,  particularly  by  Peter,  the  Apostle  of  the  Circum- 
cision, and  by  Paul,  the  Apostle  of  the  Gentiles.  Whether  this  title  proceeded  from 
the  author  himself  is  doubtful,  but  it  is  certainly  very  ancient,  and  occurs  in  the  earliest 
notices  of  this  book. 


CHAPTER  I. 

I  Christ,  preparing  Ai.v  apostles  to  the  beholding  of  his 
ascension,  (latherclh  them  together  into  the  mount 
Olivet,  commandeth  them  to  expect  in  Jerusalem  the 
sending  down  of  the  Holy  Ghost,  promisrth  after  a  few 
days  to  send  him :  by  virtue  whereof  they  should  be 
■witnesses  unto  him,  even  to  the  utmost  parts  of  the  earth. 
9  After  his  ascension  they -are  xvarned  by  two  angels  to 
depart,  and  to  set  their  mirids  upon  his  second  corning.  12 
They  accordingly  return,  and,  giving  themselves  to 
prayer,  choose  Matthias  Apostle  in  the  place  of  Judas, 

THE  former  treatise  "have  I  made,  O  Theophilus,  of 
all  that  Jesus  began  both  to  do  and  teach, 
sLuke  i.  1-4,  &c. 

Treatise,  or  narrative.  The  former  treatise 
referred  to,  is  the  Gospel  of  Luke,  which 
had  been  previously  written,  and  of  which 
the  present  book  is  the  sequel  or  continu- 
ation. The  authority  of  each  of  these 
books  confirms  the  other.  Let  not  new 
sermons  and  new  books  make  us  forget 
old  ones.  Have  I  made,  or  more  definitely, 
did  make,  at  a  particular  time,  well  known 
to  the  person  here  immediately  addressed. 
0  Theophilus.  A  person  of  distinction,  to 
whom  Luke  inscribed  also  his  former  pro- 
duction. The  word  means  "  lover  of  God," 
whence  some  have  fancied  that  it  is  to  be 
taken  as  a  general  name  for  any  or  every 
lover  of  God.  But  there  seems  no  foun- 
dation for  this  opinion,  as  the  circumstance 
and  style  of  address  point  to  a  particular 
person  of  honorable  station,  with  whom 
Luke  was  acquainted.     (See  on  Luke  i.  3. 


1005 


Who  Theophilus  was,  however,  is  a  matter 
of  little  importance,  the  substance  of  the 
book  that  is  dedicated  to  him  is  what  is 
vital  and  momentous.  Of  all,  &c.  This 
statement  divides  the  work  of  Christ  into 
two  great  branches:  the  one  embracing 
His  work  on  earth,  the  other  His  subsequent 
work /ro?n  heaven,  the  one  in  His  own  per- 
son, the  other  by  His  Spirit,  the  one  com- 
plete when  He  ascended  on  high,  the 
other  to  continue  till  His  second  ai:)pear- 
ing.  The  expression  "of  all,"  means  com- 
pendiously. It  often  signifies,  indefinitely, 
a  large  portion  or  number.  (Acts  xiii.  10; 
1  Tim.  i.  16 ;  James  i.  2 ;  Matt.  ii.  3 ;  Rom.  xi. 
2G.)  Began.  Christ's  ministry  here  was 
the  beginning  of  a  work  which  earth  had 
never  witnessed  before,  something  abso- 
lutely neiv.  His  ivorks  were  original,  He 
did  them  in  His  own  name,  and  by  His 
own  might  as  God.  His  teaching  was 
original,  He  derived  not  His  doctrines  from 
others,  or  from  any  source  out  of  Himself. 
To  do — by  miracles  and  holy  deeds  ;  to 
teach — by  discourses. 

2.  Until  Hhe  day  in  which  he  was  taken  up,  after  that 
he  tliroush  the  Holy  Ghost  had  given  commandments 
<^iinto  the  apostles  whom  he  had  chosen. 

I'Luke  xxiv.  51 ;  verse  9 ;  1  Tim.  iii.  16.  cjiatt.  xxviii. 
19 ;  Mark  xvi.  15-19. 

The  day  refers  to  the  day  of  ascension. 


1006 


ACTS 


Taken  up,  or,  as  some  express  it,  "  taken 
back."  This  expression  shows  the  famil- 
iarity of  the  subject  to  tlie  writer  and  liis 
correspondent.  The  Rhemish  version  has 
it,  he  VMS  asswnpted,  that  is,  into  heaven  by 
God  the  Father.  Through  the  Holy  Ghost. 
Tliis  may  either  refer  to  our  Lord's  choos- 
ing the  Apostles,  or  to  His  giving  them 
commandments  after  His  resurrection ; 
but  the  latter  seems  to  be  intended.  (See 
on  Luke  xxiv.  44-49;  John  xx.  19-23.) 
Jesus  was  endued  abundantly  with  the 
influence  of  the  Spirit,  and  acted  always 
in  conformity  with  His  dictates.  (See  x. 
38;  Luke  iv.  1  ;  John  iii.  34,  &c.)  This 
subjection  was  one  of  the  laws  of  His  de- 
pendent nature,  one  of  the  conditions  of 
His  mediatorial  office.  The  Apostles  are 
here  mentioned  as  a  well-detined  and 
well-known  body  of  men,  whose  vocation 
and  mission  had  already  been  recorded  by 
this  writer  (Luke  vi.  12-16),  though  their 
names  are  afterward  repeated  for  a  special 
reason.  (See  below,  on  verse  13.)  He  had 
chosen.  (LuKe  vi.  13;  John  vi.  70.)  Judas 
is  treated  separately  in  verses  16,  17. 

3.  To  whom  also  he  shewed  himself  alive  after  his 
passion  by  many  dinfallible  proofs,  being  seen  of  them 
forty  flays,  and  speaking  of  the  things  pertaining  to  the 
kingdom  of  God.— ^Luke  xxiv.  15  :  John  xx.  21. 

Passion,  or,  suffering, which  was  once  the 
meaning  of  the  former  word.  Infallible 
proofs.  As  Christ  is  the  great  miracle,  so 
in  Him  the  resurrection  is  the  central 
miracle  apparent  to  man,  and  it  was  im- 
portant, therefore,  that  this  miracle  should 
be  sustained  by  indubitable  signs.  Christ 
seems  to  have  made  ten  distinct  appearan- 
ces of  Himself  to  His  disciples  after  His 
resurrection  from  the  dead.  The  first  was 
to  Mary  Magdalene,  recorded  in  Mark  xvi. 
and  John  xx.;  the  second  was  to  Cleopas 
and  another  of  the  disciples  on  the  way  to 
Emmaus  (Mark  xvi.  12 ;  Luke  xxiv.  13- 
32) ;  the  third  was  to  Simon  Peter  (Luke 
xxiv.  33-35 ;  1  Cor.  xv.  5) ;  the  fourth 
was  in  the  evening  of  the  same  day 
to  the  eleven,  in  the  absence  of  Thomas, 
and  at  Jerusalem  (Luke  xxiv.  36-43; 
John  XX.  19-25) ;  the  fifth,  when,  "  eight 
days  afterward,"  He  appeared  to  the 
eleven  at  Jerusalem,  Thomas  being  pres- 
ent (Mark  xvi.  14;  John  xx.  26-29;  1 
Cor.  XV.  6) ;  the  sixth,  when  he  appear- 
ed to  all,  or  part  of,  tlie  women  who 
had  first  visited  the  sepulchre,  and  sent  a 


command  by  them  to  the  disciples  to  de- 
part unto  Galilee  (Matt,  xxviii.  1-lt)) ;  the 
seventh,  when  He  appeared  unto  the 
Apostles,  and  probably  to  the  whole  body 
of  disciples,  on  a  certain  mountain  in 
Galilee  (1  Cor.  xv.  6);  the  eighth  He 
appeared  to  certaiji  of  the  disciples  while 
fishing  on  the  lake  of  Galilee  (John  xxi. 
1-24) ;  the  ninth  when  He  appeared  to 
James,  "the  Lord's  brother,"  in  Galilee 
(1  Cor.  XV.  7) ;  the  tenth,  on  the  morning 
of  His  ascension,  when  He  appeared  to 
the  Apostles  assembled  in  Jerusalem 
(Luke  xxiv.  43-51.  Acts  i.  4-8). 

Our  Lord  showed  Himself  after  His  re- 
surrection to  none  but  His  disciples.  They 
were  the  most  fit  persons  to  judge  of  the 
truth  of  this  event,  as  they  had  been  inti- 
mately acquainted  with  Him,  knew  ex- 
actly His  stature,  voice  and  manner;  and, 
consequently  could  not  but  know  whether 
He  who  appeared  to  them,  and  conversed 
frequently,  and  ate  with  them,  was  not 
the  very  Person  whom  the  Jews  and  Ro- 
mans had  put  to  death,  for  asserting  that 
He  was  the  Son  of  God,  and  the  King  of 
Israel.  Nor  could  the  disciples  have  any 
other  motive  than  the  love  of  the  truth  to 
make  them  persevere  in  publishing  Christ's 
resurrection,  in  the  situation  and  circum- 
stances in  which  they  afterward  found 
themselves,  and  of  which  He  had  fully 
forewarned  them.  Their  conduct,  there- 
fore, demonstrates  their  full  conviction  of 
the  truth  of  the  fact  which  they  published 
to  the  world,  and  for  the  love  of  which 
they  hazarded  their  lives,  and  in  defense 
of  which,  the  greater  part,  if  not  all  of 
them,  shed  their  blood. 

The  things  pertaining  to  the  kingdom  of 
God  constituted  the  grand  subject  of 
Christ's  ministry.  The  discoveries  of 
science,  the  speculations  of  philosophy, 
the  politics  of  nations — such  subjects  as 
these  which  agitated  the  outward  world, 
were  not  touched  upon  in  His  loftiest  con- 
verse with  His  disciples.  Things  of  a 
higher  type,  things  that  underlie  and 
regulate  the  univei'se,  things,  compared 
with  which  the  greatest  realities  of  earth 
are  but  as  passing  shadows,  things  that 
restore  polluted  spirits  to  holiness,  dis- 
ordered spirits  to  liarmony,  apostate  spirits 
to  God — were  the  things  of  His  ministry. 


CHAPTER  I, 


1007 


4.  And,  being  assembled  toRether  with  tlwiyi,  com- 
manded 'them  that  they  should  not  depart  Ironi  Jeru- 
salem, but  wait  lor  tlie  promise  of  the  Father,  wliich, 
saifh  lie,  ye  nhave  heard  of  me. 

fLuke  xxiv  -IB.    gJohn  xlv.  15,  16 

Bring  assembled,  on  the  day  of  the  As- 
cension, and  either  at  Mount  OUvet  or 
Jerusalem,  from  which  we  read,  "  Jesus 
led  them  out  as  far  as  Bethany."  (Luke 
xxiv.  50.)  Commanded,  &c.  This  last 
commandment  of  our  Lord  to  the  Apostles 
involved  great  self-denial  on  their  part, 
for  they  would  naturally  feel  disposed  to 
withdraw  from  Jerusalem,  and  thus  retire 
from  the  i^resence  of  men  whom  they 
dreaded,  as  well  as  escape,  in  a  certain 
measure,  their  own  painful  recollections 
of  the  sufferings  of  Jesus,  and  of  their 
previous  unfaithfulness  and  fainthearted- 
ness. But  it  was  the  will  of  God  that  on 
the  spot  in  which  enmity  against  His 
Anointed  had  assumed  the  most  awful 
form,  the  suiDcrior  power  of  grace  might 
be  revealed.  (See  Isa.  ii.  1-3.)  Wait,  in 
holy  thought,  earnest  prayer,  and  rapt 
devotion.  Such  a  state  of  expectancy  is 
essential  to  a  j^atient  continuance  in  well- 
doing. In  every  spiritual  gift  the  Lord 
would  have  us  to  meet  His  faithfulness 
with  our  faith.  The  promise  of  the  Father 
the  fulfillment,  realization  of  the  promise 
concerning  the  Holy  Spirit.  (Comp.  Gal. 
iii.  14.)  This  gift  is  said  to  be  the  promise 
of  the  Father,  because  it  was  foretold  in 
the  Old  Testament  that  He  would  bestow 
it.  (See  ii.  16 ;  Joel  iii.  1  ;  Zech.  ii.  10.)  It 
is  unbelief,  and  not  humility,  to  distrust 
the  promise  of  the  Father — to  wait  with- 
out expectancy  for  the  coming  of  the 
Spirit.  Without  exjiectation  there  will  be 
no  truth — no  reality,  no  fervency,  no  pre- 
vailing power  in  prayer.  Prayer  is  not 
the  mere  instinctive  utterance  of  desire, 
it  is  the  utterance  of  desire  for  things 
known  to  be  agreeable  to  God,  ;.nd  there- 
fore expected.  The  indwelling  presence 
of  the  Spirit  is  the  life  of  the  soul — the 
plentiful  outpouring  of  the  Spirit  is  the 
life  of  the  Church.  Have  heard  of  me,  as 
recorded  in  Luke  xxiv.  49.  (See  John  xv. 
26,  xvi.  13.) 

5.  For  John  htruly  baptized  with  water,  but  ye  shall 
be  baptized  with  the  Holy  "C^host  not  many  dJij-s  hence. 
bMatt.  iii.  11.    'Chap.  ii.  4,  x.  45,  xi.  15. 

There  appears  to  be  a  reference  to  the 
testimony  of  the  Baptist  himself.  (Matt. 
iii.  11 ;  Luke  iii.  16,  on  wdiich  see  notes.) 


With  water.  Notice,  the  element  is  applied 
to  the  person,  not  the  person  to  the  ele- 
ment. Shall  be  baptized,  by  me,  leith  the 
Holy  Ghost,  the  gifts  and  graces  of  the 
Holy  Ghost.  To  the  Apostles,  and  to  the 
one  hundred  and  twenty  assembled  at  the 
Pentecost,  the  extraordinary  gifts  were 
imparted,  chiefly  to  enable  them  by  their 
inspired  preaching  and  writings  in  the 
Gospels  (John  xiv.  26,  xvi.  13  ;  1  Thes.  ii. 
13),  with  their  deeds  and  miracles  to 
spread  the  Christian  faith  throughout  the 
world.  This  was  the  common  baptism  of 
the  Church,  for  it  was  for  the  use  of  the 
Church  that  the  gifts  of  the  Spirit  were  so 
largely  conferred  on  the  disciples.  Not 
many  days  hence — only  ten  days.  Yet 
though  the  days  were  "  not  many,"  why 
so  many  ?  Why  not  the  immediate  char- 
isma? The  reasons  may  be  .several:  1. 
Their  hearts  must  be  yet  further  trained 
in  order  to  be  fitted  to  become  recipients 
of  so  wonderful  an  outpouring  of  the 
Spirit.  Errors  (like  their  questions  in 
verse  6)  must  be  corrected,  trials  like  the 
last  departure  of  their  Lord  must  be  en- 
dured, hours  of  earnest  supplication  (verse 
14)  must  be  passed  in  order  that  their 
wills  may  be  brought  into  harmony  with 
the  Divine  will.  2.  The  final  departure 
of  the  Son  was  a  requisite  condition  before 
the  advent  of  the  Spirit.  3.  As  it  was  at 
the  Passover  that  the  crucifixion  was  to 
take  place,  so  the  founding  of  the  new 
Church  must  in  the  Divine  order  be  placed 
at  the  Pentecost.  An  epochal  event  must 
have  its  epochal  day. 

6  When  thev  therefore  were  come  together,  they 
asked  of  him.'sayint;.  Lord,  wilt  Jthou  at  this  time  re- 
store kagain  the  kingdom  to  Israel  ? 

JMatt.  xxiv.  3,  4.    kisa.  1  2G  ;  Dan.  vii.  27. 

When  they  therefore,  &c.  This  seems  to 
be  the  same  meeting  to  which  the  historian 
refers  in  verse  4.  The  old  leaven  of  Jew- 
ish prejudices,  and  carnal  ideas  of  the 
Messiah's  reign,  still  fermented  in  the 
minds  of  the  disciples,  notv/ithstanding 
His  explanation  of  the  nature  of  the  dis- 
pensation He  was  about  to  introduce. 
(Verse  3.)  To  this  must  be  attributed  the 
question.  Lord,  wilt  thou,  &c.  The  question 
seems  to  have  taken  for  granted  that  the 
kingdom  would  be  restored  in  some  forni 
or  other.  (See  Isa.  i.  26,  ix.  7;  Jer.  xxiii. 
6,  xxxiii.  15,  17;  Dan.  vii.  13,  14;  Hos.  iii. 


1008 


ACTS. 


4,  5;  Amos  ix.  10;  Zech.  ix.  10.)  What 
they  wanted  to  know  was,  would  the  res- 
toration take  place  at  this  timef  "  Is  the 
time  now  come,  when  Thou  wilt  deliver 
Thy  people  from  the  oppression  of  a  for- 
eign yoke,  and  give  them  the  empire  of 
the  world?" 

7.  And  lie  said  unto  them,  It  'is  not  for  you  to  know 
the  times  or  the  seasons,  whicli  the  Father  hath  put  In 
his  own  i)ower  — 'Matt.  xxiv.  36;  1  Thes.  v.  1,  2 

Seasons,  occasions.  It  is  one  thing  to 
know  the  general  period  of  an  event,  an- 
other to  know  the  precise  time  of  its  oc- 
currence. Fut,  fixed,  or  arranged,  in  his 
own  poicer,  i.  e.,  in  the  sovereign  exercise 
of  it.  (Comp.  Matt.  xxi.  23.)  The  implied 
inference  is,  that  He  may  be  expected  to 
reserve  the  knowledge  of  such  decisions  to 
Himself.  As  the  question  of  the  disciples 
relates  merely  to  the  time  when  Christ 
would  establish  His  kingdom.  His  answer, 
as  here  given,  He  confines  to  the  same 
point.  Few  errors  within  the  limits  of 
Christianity  have  been  more  dangerous  or 
disgraceful  in  efiect  either  upon  the  credit 
of  the  Bible,  or  upon  the  mind  of  the  in- 
dividuals, than  theattemptingby  prophetic 
calculations  to  fix  the  precise  date  of  any 
future  event. 

God  conceals  futurity  from  His  people, 
1.  That  they  may  not  be  diverted  from 
their  proj^er  Avork  and  business,  the  work 
they  have  to  do  from  day  to  day.  2.  That 
they  may  not  be  disquieted.  Let  us  labor 
to  trust  in  Him,  who  has  all  the  times  and 
seasons  which  concern  us,  and  His  people, 
and  the  world,  in  His  own  power.  (Deut. 
xxxii.  4  ;  Isa.  xxx.  IS.)  Let  us  submit  to 
Him  in  a  meek  and  quiet  spirit.  Since  we 
cannot  know  His  times  and  seasons,  let  us 
labor  to  know  our  own.  (John  vii.  6;  Eccl. 
ix.  12;  Luke  xix.  41,  42.)  And  since  we 
cannot  look  far  into  future  time,  let  us 
look  more  into  eternity,  over  and  beyond 
all  time.  For  it  is  only  future  time  God 
has  shut  up  from  us,  while  He  leaves  eter- 
nity open  to  us. 

8.  But  ye  shall  receive  power,  after  that  the  Holy 
Ghost  is  come  upon  you  ;  and  ye  nshall  be  witnesses 
unto  me  both  in  Jerusalem,  and  in  all  Judea,  and  In 
Samaria,  and  unto  the  uttermost  part  of  the  earth. 

nLuke  xxiv.  47-19  ;  Matt,  xxviii.  19. 

Power — miraculous  energy  to  work  mir- 
acles, to  teach  infallibly,  and  otherwise 
to  enable  them  to  do  the  work  of  the  minis- 
try for  which  lie  had  ordained  them. 
Sliall  be  vAt7iesses,  &c.     Here  the  office  and 


mission  of  the  Apostles  are  declared. 
Their  otRce  is  that  of  witness :  "  they 
were  not  to  be  prophets  of  the  future,  but 
witnesses  of  the  past."  Their  mission  was 
to  witness  for  Christ  in  Jerusalem,  &c.  We 
see  here  the  actual  course  which  the  Gos- 
pel took :  first  it  was  preached  in  Jerusa- 
lem, and  after  the  dispersion,  by  reason  of 
the  persecution  which  followed  the  mar- 
tyrdom of  Stephen,  in  Judea  and  Samaria, 
and  afterward  by  Peter  to  Cornelius,  the 
first  Gentile  convert,  and  by  Paul  in  Asia 
and  Europe.  Uttermost  part,  or,  extreme 
point  of  the  earth.  This  and  other  kindred 
jihrases  are  employed  in  the  Old  Testa- 
ment, to  signify  all  nations,  not  excepting 
the  remotest.  (See  Ps.  ii.  8,  xix.  4 .  Isa. 
xlviii.  20 ;  Zech.  ix.  10.)  The  mission  here 
given  was  not,  in  its  completeness,  execut- 
ed by  the  Apostles ;  it  continues  to  be  the 
mission  of  the  Church,  until  the  whole 
world  shall  be  converted,  and  do  homage 
to  Christ  as  its  Lord  and  King.  A  Church 
is  only  so  far  a  vAtnessing  Church,  as  it  is 
baptized  Avith  the  Holy  Ghost.  Witnesses 
shall  testify  while  the  world  stands,  of  the 
love  of  God  in  Christ,  of  redemption 
through  His  blood,  and  of  the  forgiveness 
of  sins  according  to  the  riches  of  His 
grace. 

9.  And  when  he  had  spoken  these  things,  while  they 
beheld,  he  was  taken  up ;  and  a  cloud  received  him 
out  of  their  sight. 

Spoken  these  things,  and  still  others  (Luke 
xxiv.  51).  While  they  beheld,  &c.  The  de- 
scription is  divided  into  two  parts :  at  first, 
the  Lord  is  raised  in  a  visible  manner,  the 
eyes  of  the  Apostles  could  follow  Him  for 
a  time  as  He  Avent  up  ;  then  a  cloud  (pro- 
bably a  bright  cloud — Matt.  xvii.  5)  coming 
down,  received  and  removed  Him  from 
the  sight  of  the  disciples.  He  was  taken 
up.  It  Avas  not  some  shadowy  form  of 
Him,  some  apparition,  some  spectral  out- 
line of  Him,that  they  saw  ascend  heaven- 
Avard,  it  was  He  Himself,  their  veritable 
Friend,  Redeemer,  Lord — He  Avhom  they 
had  followed  three  years,  Avith  whom  they 
had  often  mingled  in  closest  fellowshii), 
Avhom  they  had  seen  die  upon  the  cross, 
and  Avhose  living  Avords  were  noAV  vi- 
brating upon  their  ear  and  heart. 

If  Christ  Jesus  has  thus  borne  with  Him 
our  nature  into  the  inmost  sanctuary  of 
heaven,  if  He  has  not  hesitated  to  wear 


C HATTER  I 


1009 


the  form  that  Adam  wore,  in  that  Holy 
<if  Holies  -vV'hcre  angels  tremble  as  they 
gaze,  what  onght  to  be  our  feelings,  as  wc 
reflect  upon  this  astonishing  transit?  IIow 
ought  we  to  be  animated,  as  we  remember 
that  a  body,  spiritual,  indeed,  but  yet 
tangible  and  visible — a  nature  immacu- 
late, indeed,  but  yet  human  and  ours — has 
been  uplifted  by  the  energy  of  indwelling 
Godhead,  and  set  in  the  center  of  the 
Paradise  of  God  ?  If  this  fact  be  believed, 
it  is  impossible  it  cannot  leave  us  as  it 
found  us.  To  know  it,  and  believe  it,  is  to 
awake  to  emotions  that  annihilate  earth, 
and  open  heaven  already  to  the  exulting 
soul !     (Corap.  Luke  ix.  52-56.) 

As  to  Himself,  Jesus,  in  ascending,  re- 
turned to  the  place  whence  Pie  came,  and 
assumed  the  glnry  which  He  had  laid 
aside,  or  rather  obscured.  As  He  ascend- 
ed with  a  body,  heaven  is  proved  to  be  a 
place  as  well  as  a  state.  As  to  His  enemies, 
He  showed  that  He  had  "  triumphed  over 
them,"  and  "received  gifts  for  men  :  yea 
for  the  rebellious  also,  that  the  Lord  God 
might  dwell  among  them."  As  to  His 
people,  He  ascended  as  the  High  Priest  of 
their  profession,  to  finish  by  intercession 
for  them  what  He  had  done  by  sacrifice — 
as  their  Head  and  Representative — that 
because  He  lives,  they  may  live  also — as 
their  Protector  and  Governor — as  "Head 
overall  things  unto  His  body  the  Church," 
make  all  things  work  together  for  their 
good. 

10.  And  while  they  looked  steadfastly  toward  heaven 
as  be  went  up,  behold,  two  "U'en  stood  by  tlieni  in 
white  apparel.  11.  Which  also  said.  Ye  nieii  rof  Gall- 
lee,  why  stand  ye  gazing  up  Into  heaven?  this  same 
Jesus,  whieh  is  taken  up  from  you  into  heaven,  shall 
'ISO  eonie  in  like  manner  as  ye  liave  seen  him  go  into 
lieaven. 

'John  XX.  12.  pChap.  ii.  7,  xlil.  31.  qJohn  xiv.  3;  1 
Thes.  iv.  16. 

Looked  steadfastly ,  continued  to  gaze  long 
after  the  cloud  had  concealed  Him.  It 
was  a  look  of  astonishment  and  grief  for 
the  sudden  loss  of  all  that  was  dear  to 
them,  it  was  a  look  of  eager  desire  to  be 
again  gratified  with  a  sight  of  their  Mas- 
ter. So  too,  the  servants  of  Jesus,  in  an 
especial  manner,  should  fix  their  eyes  and 
hearts  on  Him,  in  all  their  purposes  and 
acts,  in  their  struggles  and  their  sorrows, 
then  will  the  glance  of  Jesus  meet  their 
own,  for  while  He  dwelleth  on  high,  He 
humbleth  lihnself  to  behold  the  things 


that  are  below.  (Ps.  cxiii.  5,  G.)  Tiro  men. 
That  these  were  angels,  appears,  1.  From 
the  suddenness  of  their  api)earance,  for  no 
one  had  seen  them  approach.  2.  Their 
white,  shining  ai)X)arel,  which  was  a  vis- 
ible representation  of  celestial  purity  and 
holiness.  3.  The  tidings  which  they 
brought  to  the  dis(;iples,  being  a  message 
sent  from  heaven  to  the  earth.  Why  stand 
ye,  &c.  "  As  if  your  now  glorified  Head 
were  gone  from  you  never  to  return  :  He 
is  coming  again,  not  another,  but  tJds  same 
Jesus,  and  as  ye  have  seen  Jam  go,  in  like  man- 
ner shall  he  come — as  personally,  as  visibly,  as 
gloriously :  and  let  the  joyful  expectation 
of  this  coming  swallow  up  the  sorrow  of 
that  departure." 

Among  other  reasons  why  Jesus  should 
thus  return,  are  the  following :  "  The 
great  transactions  of  redemption  have  been 
public,  open,  often  grand.  The  apostasy 
was  public,  in  the  face  of  angels  and  the 
universe.  Sin  has  been  open,  public, 
high-handed.  Misery  has  been  public, 
and  has  rolled  its  deep  and  turbid  waves 
in  the  face  of  the  universe.  Death  has 
been  public,  all  worlds  have  seen  the  race 
cut  down  and  moulder.  The  death  of 
Jesus  was  public,  the  angels  saw  it,  the 
heavens  were  clothed  with  mourning,  the 
earth  shook,  and  the  dead  arose.  The 
angels  have  desired  to  look  into  these 
things  (1  Peter  i.  12),  and  have  felt  an  in- 
tense solicitude  about  men.  Jesus  was  pub- 
licly whipped,  cursed,  crucified,  and  it  is 
proi^er  that  He  should  publicly  triumph, 
that  all  heaven  rejoicing,  and  all  hell  at 
length  humbled,  should  see  His  public  vic- 
tory. Hence,  He  will  come  in  the  clouds 
(emblem  of  sublimity),  with  angels,  with 
fire,  and  will  raise  the  dead,  and  exhibit 
to  all  the  universe  the  amazing  close  of 

the    scene    of   redemption The.se 

verses  present  the  most  grand  and  won- 
derful events  this  world  has  ever  known 

consolation  for  the  Christian 

ceaseless  alarm  to  the  sinner."  (Matt.  xvi. 
27  ;  2  Cor.  v.  10  ;  Phil.  iii.  20  ;  Col.  iii.  3,  4 ; 
Titus  ii.  3  ;  Matt,  xxiii.  40,  xxvi.  4  ;  Mark 
xiii.  26  ;  Rev.  i.  7  ;  Dan.  vii.  13.)  The  at- 
tention and  the  hope  of  Christians  are 
now  directed  to  the  second  appearance  of 
their  Saviour.  The  ancient  Church  looked 
for  His  coming  in  the  flesh,  we,  according 


1010 


A  C  T  S 


to  His  promise,  look  for  His  coming  in 
glory.  "Lift  up  your  heads  with  joy,  be- 
lievers, for  the  day  of  your  redemption 
draweth  nigh."  "  Beliold,  he  cometli  with 
clouds,  and  every  eye  shall  see  him." 
Happy  are  they,  and  only  they,  who  can 
say,  with  holy  and  earnest  desire,  "  Even 
60,  come  Lord  Jesus." 

12.  Then  rreturned  they  unto  Jerusalem  from  the 
mount  called  Olivet,  which  is  i'rom  Jerusalem  a  sab- 
bath day's  journey.— 'Ijuke  xxlv.  52. 

The  mount  called  Olivet;  the  same  as  is 
elsewhere  called  "the  mount  of  Olives." 
(Matt.  xxi.  1,  xxiv.  3.)  It  was  a  high  ridge 
east  of  Jerusalem  and  parallel  to  the  city. 
It  was  formerly  planted  with  olive  trees. 
From  this  mount  Jesus  ascended  to  heaven. 
Which  is  from  Jerusalem  a  sabbath  day\s 
journey.  A  Sabbath  day's  journey  among 
the  Jews,  was  about  a  mile.  The  expres- 
sion here  used  is  not,  however,  to  be  so 
strictly  understood  as  to  mean  a  definite 
number  of  paces,  neither  more  nor  less ; 
but,  a  short  distance,  such  as,  according  to 
Jewish  custom,  it  was  not  considered 
wrong  to  go  on  the  Sabbath  to  attend 
worship  at  a  synagogue.  Different  parts 
of  mount  Olivet  were,  of  course,  more  or 
less  distant  from  Jerusalem.  On  one  side, 
the  foot  of  the  mountain  was  but  five  fur- 
longs distant;  while  Bethany,  which  lay 
on  the  opposite  side,  was  fifteen  furlongs. 
(See  John  xi.  18.) 

13.  And  when  they  wore  come  in,  they  went  up  into 
an  upper  room,  where  abode  both  speter,  and  James, 
and  John,  and  Andrew,  Philip,  and  Thomas,  Barthol- 
omew, and  Matthew,  James  the  xon  of  Alpheus,  and 
Simon  Zelotes,  and  Judas  the  brother  of  James. 

eLulco  vi.  13-16. 

Come  in,  that  is,  into  the  city.  An  tipper 
room,  &c.  Probably  the  idea  is,  not  that 
Peter  and  the  other  Apostles  made  this 
house  their  home,  but  that  they  habitually 
resorted  to  it,  and  were  generally  there. 
They  would  naturally  wish  to  be  frequently 
together,  and  to  be  often  occupied  in  social 
prayer.  The  circumstances  of  the  primitive 
believers  were  such,  that,  not  being  able 
to  have  an  edifice  specially  dedicated  to 
the  purposes  of  the  new  religion,  they 
were  obliged  to  assemble  in  a  private 
house.  All  advantages,  with  respect  to 
time  and  place,  and  other  circumstances, 
for  the  better  performance  of  holy  duties, 
ought  to  be  made  use  of  and  improved  by 
us.  This  "upper  room"  was  most  raised 
towari  heaven    most  remote  from  noi^^e 


and  company,  and  worldly  distractions. 
Tiie  Spirit  of  God  descends  upon,  and  rest.s 
with  such  as  have  raised  affections  above 
the  world,  and  are  nearest  to  heaven,  not 
upon  such  as  are  buried  alive  in  worldly 
business.  (For  sketch  of  Peter  and  the 
other  Apostles,  see  Appendix  A.) 

14.  These  all  continued  witli  one  accord  in  praver  and 
supplication,  Willi  llie  twumen,  and  Mary  the  mother 
ot  Jesus,  and  with  his  lin'tliieu. 

tLiUke  xxiii.  49,  5.3,  xxiv.  10. 

These,  whose  names  have  just  been 
enumerated.  Continued— -during  the  ten 
days  to  the  feast  of  Pentecost.  This  word 
signifies,  to  go  on,  in  performing  or  en- 
during anything,  courageously,  and  with 
a  certain  invincible  fixedness  and  resolu- 
tion of  mind.  With  one  accord,  or,  ivilli  one 
mind.  The  term  characterizes  the  entire 
harmony  of  their  views  and  feelings. 
(Comp.  Rom.  xv.  6.)  Prayer  and  supjylica- 
tion  for  the  promised  baptism  of  the  Spirit. 
"  Prayer  "  is  the  more  general  term,  in- 
cluding all  sorts  of  uttered  or  mental  wor- 
ship, whether  of  simply  thanks  or  petition. 
"  Supplication  "  is  simply  the  ardent  ex- 
pression of  our  wants.  With  the  women, 
Their  names  are  not  given.  Among  tliem 
may  have  been  those  who  followed  Christ 
from  Galilee,  (See  Luke  xxiii.  55,  xxiv. 
10.)  Perhaps  some  of  the  wives  of  the 
Apostles  were  here,  for  some  of  them 
were  married.  (Matt.  viii.  14  ;  1  Cor.  ix. 
5.)  Christianity  has  raised  woman  to  her 
present  position  in  the  civilized  world, 
and  woman  has  ever  proved  the  most 
ardent  and  loyal  in  her  love  to  the  system 
that  has  made  her  what  she  is. 

Mary  the  mother  of  Jesus.  This  is  the  last 
time  her  name  is  mentioned  in  the  holy 
book,  and  she  is  not  mentioned  with  any 
idolatrous  homage,  but  spoken  of  simply 
as  one  of  the  disciples  of  Christ.  What 
became  of  her  afterward  is  not  known. 
One  old  tradition  says  she  died  early  in 
Jerusalem,  and  another  says  she  accom- 
panied John  to  Ephesus,  and  lived  to  an 
advanced  age.  With  his  brethren.  Or  his 
brothers.  Who  were  they?  They  were 
probably  those  who  had  accompanied  the 
mother  of  Jesus  on  different  occasions,  as 
recorded  in  the  Gospels.  (See  John  ii. 
12  ;  Matt.  xii.  46-50;  Mark  iii.  31-35  ;  Luke 
viii.  19-21. 

If  we  would  have  a  plentiful  outjjouriiig 


o 
f 

< 

o 

>• 

O 

> 


ciiAPTi:rv  I. 


1011 


of  ^thc  Spirit,  we  must,  like  tlie  disciidos, 
be  found  in  earnest  and  united  prayer. 
Prayer  is  the  spontaneous  olfsijring  of  ex- 
I>ectation  and  desire.  It  is  hope's  utter- 
ance before  God.  Prayer  for  the  presence 
of  the  Hoi}''  Spirit  is  the  first  and  most 
prominent  characteristic  of  the  regenera- 
ted soul,  of  the  awakened  or  awakening 
Church.  Secret  prayer  is  the  life  of  tiie 
individual,  social  prayer  of  the  commu- 
nity, congregational  prayer  of  the  Church. 
In  order  to  receive  an  outpouring  of  the 
Spirit,  we  must,  also,  often  meet  together 
with  one  accord  in  one  place.  The  Lord 
loves  to  see  His  family  dwelling  together 
in  unity,  near  and  dear  to  Himself,  and  to 
one  another.  He  is  doubtless  to  be  found 
wherever  there  is  an  humble  and  believ- 
ing heart,  but  nowhere  surely  is  such 
manifested  love  as  in  the  bosom  of  His 
loving  family,  met  together  to  wait  for  the 
I)romise  of  their  Fatlier. 

15.  11  And  in  those  days  Peter  stood  up  in  the  midst  of 
the  disciples,  and  said,"  (the  number  of  the  names  to- 
gether were  about  an  hundred  and  twentj',) 

Those  (lays.  The  ten  days  between  the 
Ascension  and  the  Pentecost.  Peier  stood 
tip.  He  was  the  senior  in  age,  had  mani- 
fested true  repentance  after  his  fall,  and 
chiefly  was  designed  to  the  Apostleship 
of  the  circumcision.  (Gal.  ii.  8.)  He  there- 
fore takes  the  lead,  when  the  preaching 
was  to  the  Jews.  (See  chap.  ii.  3.)  He 
was,  in  one  sense,  "  the  mouth  of  the  Apos- 
tles," but  he  had  no  authority  over  them. 
He  does  not  here  take  upon  himself  the 
right  to  fill  up  the  vacancy  in  the  Apostolic 
office,  but  brings  the  matter  before  the 
brethren.  And  it  is  not  the  Apostles  only, 
but  the  whole  assembly,  who  agree  to  the 
proposal  of  Peter,  and  set  apart  two  as  fit 
candidates  for  the  Apostolic  office.  Names, 
is  a  Scriptural  and  classical  Greek  and 
Roman  word  for  persons.  (Rev.  iii.  4.) 
An  hundred  and  tavntij.  These  were  the 
eleven  Apostles,  and  the  seventy-two  dis- 
ciples. The  other  thirty-seven  were  prob- 
ably (verse  21)  those  "who  had  been  with 
Jesus  from  the  beginning." 

16,  Men  ami  brethren,  this  scripture  must  needs  have 
been  fulfilled,  which  "the  Holy  Ghost  by  the  mouth  of 
David  spake  before  concerning  Juda.s,  which  was  guide 
»to  them  that  took  Jesus. 

iPs.a,  xli.  9;  John  xiii.  18.  'JIatt.  xxvi.  47;  John 
xviii.  J. 

3rnst  needs  have  been,  or  it  was  neces.sary 
that  it  should  ho.  fulfilled,  as  it  has  been  ia 


the  death  of  Judas.  Punishment  must 
needs  follow  crime.  Which  the  Ilobj  Ghost, 
&.C.  While  David  prophesied  of  the  calam- 
ties  which  should  befall  his  persecutors, 
it  was  revealed  to  him  by  the  Holy  Spirit 
that  the  enemies  and  murderers  of  the  Mes- 
siah should  inherit  tliose  curses  in  all  their 
terror,  and  yet  be  more  miserable  than  the 
persons  on  whom  they  were  more  imme- 
diately to  fall.  (See  on  John  xiii.  IS.)  This 
fact  is  asserted  in  these  words,  as  what  was 
revealed  by  the  same  Spirit  to  Pe'.er. 
Which  teas  guide,  &c.  Referring  undoubt- 
edly to  the  course  which  the  betrayer  took 
in  the  garden  of  Gethsemane.  (John  xviii. 
2-23.)  Peter  speaksof  thegrievous  sin  and 
horrible  death  of  Judas  with  the  greatest 
earnestness  and  candor,  but  also  with  de- 
vout sorrow  and  gentleness. 

17.  For  he  ''wa.s  numbered  with  us,  and  had  obtained 
part  of  this  ministry.— "Luke  vi.  16. 

As  if  he  had  said,  "  He  helped  with  us 
to  make  that  significant  and  sacred  num- 
ber, twelve,  which  is  now  broken  and 
must  be  restored.  "Obtained part,"  &c.  The 
clause  might  be  more  exactly  rendered, 
shared  the  allotment  of  this  ministry,  i.  e.,  the 
Apo.stleship,  to  which  the  same  word  is 
applied  by  Paul  (Rom.  xi.  13),  "  O  Lord  ! 
how  possible,  and  yet  how  sad  is  it  to 
preach  to  others,  and  to  become  castaways 
ourselves!  to  prophesy  in  Thy  name,  and 
yet  to  perish  in  Thy  wrath  !  to  cast  devils 
out  of  others,  and  yet  to  be  cast-out  devils 
ourselves!  to  have  our  ministry  blessed  to 
others'  comfort  and  salvation,  and  at  the 
same  time  to  minister  to  our  own  condem- 
nation." 

IS.  Now  'this  man  piirchased  a  field  with  the  reward 
yof  iniquity,  and  fallini;  lif:ullong,  he  burst  asunder  in 
the  midst,  and  all  his  bowels  gushed  out.  li».  And  it 
wius  known  unto  all  the  dwellers  at  Jerusalem,  inso- 
much as  that  field  is  called  in  their  proper  tongue, 
Aceldama,  that  is  to  say,  the  field  of  blood. 

^Matt.  xxvii.  5-10.    rl  Peter  ii.  15. 

Purchased  a  field,  &c.  Matthew  eays 
(xxvii.  6,  7)  that  the  chief  priests  bought 
with  the  silver  pieces  for  which  Jesus  was 
betrayed,  the  potters'  field,  to  bury  strang- 
ers in.  The  apparent  discrepancy  in  the 
accounts  can  soon  be  reconciled.  It  was 
natural  that  in  process  of  time  Judas 
should  be  virtually  identified  with  the 
chief  priests,  to  whom  he  had  sold  him- 
self to  do  iniquity,  and  that  he  might  be 
regarded  as  in  effect  doing  what  they  did 
with  the  money  that  accrued  to  liim  for 


1012 


ACTS, 


his  share  in  the  for.l  transactions  between 
them.  In  other  i)arts  of  Scripture  yve  find 
similar  iclentil5cations  (see  Matt.  viii.  5 
comp.  with  Lnlcovii.3;  Marie  x. 35  corap. 
vilh  ]Matt.  XX.  20;  also  Acts  vii.  16),  and  it 
vas  the  more  natural  here,  as  in  the 
Tsalms  ;  applied  by  Peter  to  Judas  there 
was  by  anticipation  the  same  sort  of  iden- 
tilication  of  the  traitor  and  his  unbelieving 
countrymen.  Falling  headlong,  &c.  The 
revolting  details  recorded  are  perfectly 
consistent  with  facts.  In  our  own  day, 
where  executions  are  effected  with  com- 
parative skill,  criminals  of  large  stature 
and  bulk  have,  on  the  removal  of  the  drop, 
suffered  precisely  what  is  here  recorded 
of  Judas;  the  internal  viscera  being  sud- 
denly shattered  and  ejected  with  great 
violence  ....  without  any  external  trace 
of  injury  but  in  the  immediate  region  of 
the  passage. 

Knoun  unto  all — a  bold  appeal  to  public 
notoriety,  indicating  the  full  confidence  of 
the  writer  in  the  p)ublic  truth  of  the  nar- 
rative. Proper  tongue — the  Syro-Chaldaic. 
Aceldama  ....  field  of  blood,  so  called  as 
bought  with  the  price  of  Jesus'  blood. 
The  field  now  shown  as  Aceldama,  or, 
propei'ly,  Ilakal-Dema,  lies  on  the  slope 
of  the  hills  beyond  the  valley  of  liinnom, 
south  of  Mount  Zion.  Richardson  affirms 
that  bodies  were  thrown  into  the  charnel- 
house  which  occupies  a  portion  of  it,  as 
late  as  1818,  but  Dr.  Robinson  alleges  that 
it  has  the  ai)pearance  of  having  been  for  a 
much  longer  time  abandoned. 

20.  For  it  is  written  in  the  book  of  Psalms,  Let  ^his 
habitation  he  desolate,  and  let  no  man  dwell  therein  : 
ami  "Iii.s  bislioprick  let  another  take. 

•Ps.  Ixix.  '£>.    "Ps.  cix.  8. 

It  is  vriiten  in  the  book  of  Psalms,  &c.  "Let 
none  be  surprised,  or  stumble  at  it,  that 
tills  should  be  the  exit  of  one  of  the  Twelve 
for  David  had  foretold  not  only  his  sin 
(which  Christ  had  noticed,  John  xiii.  18, 
from  Psa.  xli.  9),  but  also  his  punishment. 
( P.«.a.  Ixix.  25.)  Habitation,  properly,  a  shep- 
lierd's  hut,  with  the  enclosed  cattle-yard, 
and  also  generally  a  habitation  of  any  kind. 
From  the  rustic  hut,  says  Valckendcr,  the 
word  was  transferred  to  other  habitations. 
Desolate.  This  is  the  lot  of  all  things  which 
the  ungodly  possess  in  the  world.  Henry 
says,  "Perhaps  Judas  had  some  habitation 
of  his  own  at  Jerusalem,  wliich.ujion  this, 


everybody  was  afraid  to  live  in,  and  so  it 
became  desolate  (people  detesting  the  very 
place  where  the  suicide  lived  and  died)." 
And  his  bishoprick,  &c.  This  passage  is 
from  Ps.  cix.  8,  in  the  wordsof  the  Seventy. 
That  Psalm  sets  forth  the  wickedness  and 
desert  of  those  who  persecute  the  people 
of  God,  and  hence,  as  Judas  had  exempli- 
fied so  fully  this  idea,  he  too  must  be  di- 
vested of  his  oflice,  and  its  honors  be  trans- 
ferred to  another.  "Bishopric,"  though  in 
itself  correct,  because  a  mere  corruption 
of  the  Greek  word,  suggests  foreign  ideas 
by  its  modern  usage  and  associations.  The 
marginal  translation  in  our  Bible  {charge 
or  office)  is  not  only  free  from  this  objec- 
tion, but  much  nearer  to  the  meaning  of 
the  Greek  and  Hebrew  words,  which  both 
denote  official  visitation  and  inspection. 

21.  Wherefore  of  these  men  cwhicli  have  companied 
with  us  all  the  time  that  ttie  Lord  Jesus  went  in  and 
out  among  us,  22.  Beginning  from  the  baptism  of  John, 
unto  that  same  day  that  he  was  taken  up  from  us.  must; 
one  be  ordained  to  be  a  witness  with  us  of  his  resurrec- 
tion.—''Luke  X.  1,  2;  John  xv.  27. 

Wherefore.  As  it  is  essential  that  the 
vacancy  occasioned  by  the  apostasy  of 
Judas  should  be  supplied,  and  the  number 
Twelve  be  restored.  Companied  vfith,  be- 
longed to  our  company.  All  the  time,  &c. 
During  the  time  that  the  Lord  Jesus  Avas 
occupied  among  us  in  the  duties  of  His 
office.  From  the  baptism  of  John,  by  whom 
our  Lord  was  not  only  Himself  baptized, 
btit  first  officially  announced  and  introdu- 
ced to  His  own  disciples.  That  same  day, 
the  day  of  the  Ascension.  (See  on  verses 
2,9.)  Must  one  be  ordained.  The  Greek  word 
means  simply  to  become,  or  more  emphat- 
ically, to  bemade.  Only  such  an  one  as  had 
"companied  with  them  all  the  time,"  &c., 
could  be  an  authentic  witness  of  Christ's 
resurrection,  by  which  we  are  to  understand 
the  doctrine,  and  miracles  of  Jesus,  as  well 
as  His  rising  from  the  tomb,  because  the 
article  of  the  resurrection  includes  many 
other  articles  of  faith  in  it,  for  if  He  rose 
from  the  grave  He  was  buried,  if  He  was 
buried  He  died,  if  He  died  He  was  born. 
"He  who  believes  the  resurrection  of 
Christ,"  says  Bengel,  "  believes  all  which 
preceded  and  followed."  Christ's  resurrec- 
tion is  called  by  Atigustine,  "the  peculiar 
faith  of  Christians,"  by  Tertullian,  "the 
model  of  our  hope,  the  key  to  our  tombs," 
by  Calvin,  "the  chief  head  in  the  Gospel." 


CIIArTER   I, 


1013 


23.  And  they  appolnter;  two,  Josoph  cailod  'iBarsabas, 
tvlio  \v:is  suruanu'd  Juslu.s,  und  Mattliiius. 
"iCiiap.  XV.  22. 

Appointed  tuo,  or  placed  two,  i.  e.,  Ijefore 
them,  in  llieir  midst.  (See  v.  27,  vi.  6.) 
Joseph  called  Bari^abas,  most  probably  son 
of  Sabiis.  Though  the  lot  to  supply  the 
vacant  office  fell  not  upon  him,  it  is  more 
than  i^robable  that  he  continued  still  to  be 
much  with  the  Apostles,  und  to  lend  his  aid 
toward  the  establishment  of  Christianity 
in  his  native  land.  His  name,  however,  is 
not  again  mentioned,  and  the  traditions 
given  by  Eusebius,  that  he  was  one  of  the 
seventy  disciples,  and  also  that  having 
drunk  some  deadly  poison  he  sustained  no 
harm,  however  probable,  cannotbe  deemed 
certain.  Mattldas.  The  name  signifies, 
"gift  of  Jehovah."  No  other  particulars 
of  his  history  are  certainly  known,  than 
those  here  given.  Various  traditions  de- 
scribe him  as  preaching  in  Ethiopia,  or  in 
Colchis,  and  being  there  martyred,  or,  ac- 
cording to  yet  another  account,  as  preach- 
ing in  Judea  and  being  stoned  by  the 
Jews. 

24.  And  they  prayed,  and  said,  Thou,  Lord,  which 
•  knowest  the  hearts  of  all  7nrn,  shew  whollicr  of  these 
two  tliou  bast  cliosen,  2.").  That  he  may  take  part  of 
this  ministry  and  apostleshjp,  from  which  Judas  by 
transgression  fell,  that  he  might  go  to  his  own  place. 

«Jer.  xvii.  10;  Kev.  ii.  23. 

Thou,  Lord.  As  Jesus  had  personally 
appointed  the  other  Apostles,  many  ex- 
positors have  argued,  that  this  prayer  was 
immediately  addressed  to  Ilim,  and  the 
language  favors  the  supposition.  (See  on 
verse  2.)  This  praj^er  implies,  1.  A  recog- 
nition of  Divine  omniscience  :  Thou  which 
knowest,  &c.  A  deep  impression  of  the 
Lord's  acquaintance  with  all  hearts  is  es- 
sential to  sincere  and  -earnest  devotion. 
(See  John  ii.  24,  xxv.  21,  17;  Rev.  ii.  23.) 
2.  A  desire  to  have  their  choice  regulated 
by  the  Divine — Shew  whether,  &c.,  as  if  they 
had  said,  "Thy  choice  shall  be  ours,  we 
desire  only  to  vote  for  him  whom  Thou 
hast  ordained  for  the  office.  Thy  will  be 
done."  This  is  the  spirit  of  all  true  prayer. 
Their  prayer  to  Him  attests  their  faith  in 
His  Godhead.  (2  Cor.  xii.  8,  9.)  That  he 
may  take  part,  or  lot,  some  read  place.  "Min- 
istry and  ajmstlcship,"  as  an  eminent  com- 
mentator observes,  "  is  not  a  mere  hendia- 
dys  meaning  apostolical  ministry,  but  a 
generic  and  specific  term  combined,  the 
one  denoting  service  in  general,  the  other 


a  particular  office.  Fell,  literally,  went  aside. 
His  own  place.  A  euphemistic  or  softened 
e^fprcssion  of  the  awful  future  of  the  trai- 
tor, implying  not  only  destined  habitation 
but  congenial  element.  Judas  had  fallcu 
from  what  was  not  his  place  to  go  to  the 
2)lace  which  belongs  to  final  apostates,  hell. 
Every  person  in  this  world  of  i)rol)atioa 
has  Ji is  oien  place  in  the  world  of  retribu- 
tion, a  pjlace  made  }tis  own,  by  his  own  con- 
duct and  character. 

2f..  And  they  gave  forth  their  lots,  and  the  lot  fell 
upon  Matthias ;  and  he  was  numbered  with  the  eleven 

apostles. 

Gave  forth  their  lots,  perhaps  gave  them 
to  those  W'hose  business  it  was  to  collect 
them.  We  know  notthe  particular  method. 
The  account  of  Groiius  seems  x^robable, 
that  they  put  their  lots  into  two  urns,  one 
of  which  contained  the  names  of  Joseph 
and  ]Matthias,  and  the  other  a  blank  and 
the  word  Apostle.  In  drawing  these  out, 
the  blank  came  up  with  the  name  of 
Joseph,  and  the  lot  on  which  was  written 
the  word  Apostle  came  up  with  the  name 
of  Matthias.  The  A]iostles  and  the  assem- 
bly of  beHevers  did  not  proceed  to  cast 
lots  until  they  had  themselves  decided  con- 
scientiously in  accordance  with  their  per- 
sonal knowledge,  as  far  as  any  human  de- 
cision could  avail.  Matthias.  (See  on  verse 
23.)  Was  numbered,  was  recognized  as  one 
of  their  order,  and  had  the  character  of  an 
Apostle  thenceforth  accorded  to  him.  The 
honor  God  had  conferred  on  inciuiries  by 
lots,  might  influence  the  disciples  to  adopt 
this  method  on  this  singular  occasion. 
(Coinp.  Josh.  vii.  1-4,  15;  1  Sam.  x.  20,  21 ; 
1  Chron.  xxiv.  5,  7;  Luke  i.  9.) 

"While  the  Lord  remained  with  the 
Apostles,"  sayfi  Bengel,  "they  employed  no 
lots,  neither  did  they  subsecpiently  employ 
them  after  the  coming  of  the  Holy  Ghost 
(chap.  X.  19,  xvi.  6,  &c.),  but  in  this 
single  intermediate  period  and  in  this 
peculiar  afitiir,  they  very  fitly  adopted  the 
lot."  In  this  age  of  the  world,  we  are  so 
differently  situated  from  those  who,  in  tlse 
old  dispensation  cast  lots  in  order  to  ac- 
quire a  knowledge  of  God's  will  on  im- 
portant and  doubtful  matter.s,  that  a  resort 
to  lots  for  deciding  an  important  question 
can  scarcel}'  ever,  if  indeed  ever,  be  judi- 
cious. A  careful  study  of  the  Holy  Scrip- 
tures, an  examination  of  all  the  circuin- 


1014 


ACTS, 


stances  connected  with  any  particular  case, 
with  prayer  to  God  and  consultation  -with 
judicious  and  pious  friends,  will  thoroughly 
furnish  the  man  of  God  for  every  good 
work,  and  will  almost  invariably  lead  to  a 


right  result.  Beyond  question,  to  cast  lots 
upon  trivial  occasions,  and  solemnly  to 
appeal  to  God's  determination  in  ludicrous 
matters,  is  profanely  to  take  the  name  of 
God  in  vain. 


1.  What  is  the  "  former  treatise  "  referred  to  7  2.  How  did  Jesus  show  Himself  after  His  resurrection?  3. 
What  did  Ke  command  His  Apostles  ?  4.  Wliat  baptism  were  they  to  receive  ?  5.  What  did  they  aslv  Christ? 
6.  What  was  His  reply?  7.  What  great  event  tlien  occurred?  8.  State  the  particulars  of  the  ascension.  9. 
Where  did  the  witnesses  of  the  ascension  then  go?  ILi.  What  did  they  do  in  Jerusalem.?  11.  What  is  said  of 
Peter  ?    12.  Why  was  Matthias  chosen  to  the  Apostleship  ?    13.  How  was  he  chosen  ? 


CHAPTER  II. 

I  The  apo.'tles.  filled  ii'ith  the  Holy  Ghn!;t,aiHl  spenlclng 
tliver.i  hini;/nt{firs,  an'  iidmircd  by  sonir.  tttul  drridcd  tii/ 
othtrs.  14  li'/iuiii  J'rtrr  disproiniiy,  iiirl  sh' u-inij  that 
the  apontlrx  spitkf  by  the  power  of  tlir  ILiiy  (iho.it.  tliut 
JesiLi  iciix  rixiii  from  the  dead,  ascendi  d  into  lir((vcii, 
find  }jiinnd  d'lWii  the  same  Holy  (r/iost,  and  was  t/ie 
Jl/' :<</'i^'.  (f  iiuiiiknoumto  them  to  be  approved  of  God 
by  hi.i  iiiirii'-lfs,  wonders,  and  signs,  and  not  crucified 
•Witiiuu'  hix  di  Irrininate  counsel  and  forfknfialcdi.ie :  37 
he  bajjtivii/i  a  (irrnt  n\inihn-  t/iat  yrre  i-unv,'rt<  il.  41 
Who  afterward  deroiitly  and  cfiaritcdil!/  canvrrse  lo- 
pether  :  the  apostles  n'orkiny  many  miracles,  and  God 
daily  increasing  his  church, 

AND  when  the  day  of  Pentecost  »was  fully  come 
the3'  bwere  all  with  one  accord  io  one  place. 
•Lev.  xxiii.  15.    iJChap.  1.  14. 

Daij  of  Pentecost.  Ten  days  after  the 
Ascension,  the  time  arrived  which  had 
lieen  appointed  for  the  outpouring  of  the 
Holy  Spirit.  The  fiftieth  day  after  the 
f^econd  day  of  the  passover  (the  IGth), 
came  the  feast  of  Pentecost,  called  also  the 
feast  of  weeks  (('.  e.,  seven  clear  weeks  from 
the  16th  Abib).  This  was  properly  the 
feast  of  the  completed  harvest  of  the 
ground.  Loaves  made  of  the  new  meal 
and  grain  were  offered  as  first-fruits.  (Lev. 
xxiii.  17.)  Many  burnt  ofterings  were 
now  presented.  (Lev.  xxiii.  18-20.)  This 
feast  brought  to  Jerusalem  a  greater  con- 
course of  Jews  and  proselytes  from  all 
parts  of  the  Avorld  than  any  other  of  the 
three  great  festivals.  Hence  the  season 
was  as  well  chosen  for  the  first  proclama- 
tion of  our  Lord's  resurrection  and  ascen- 
sion, as  its  occasion  and  its  rites  Avere  sym- 
bolical of  the  first-fruits  of  the  spiritual 
harvest,  which  were  offered  to  God  as  the 
result  of  Peter's  preaching.  Was  fully  come, 
i.  e.,  when   the  appointed  and  therefore 


necessary  interval  had  quite  elapsed.  All 
■with  one  accord.  The  same  one  accord  as  in 
i.  14,  of  the  same  body  enumerated  in  i. 
15,  namely,  the  about  one  hundred  and 
ttccnty  names  re])resentative  of  the  New 
Testament  Church.  They  were  of  one 
mind.  They  were  one  in  faith,  in  hope, 
and  in  spiritual  sentiment,  waiting  in 
patience  and  perseverance  the  accomplish- 
ment of  the  promise  which  the  Saviour  of 
their  love  had  bestowed.  A  spirit  of  unity 
among  the  disciples  of  Christ  is  greatly  to 
be  desired — unity  founded  upon  attach- 
ment to  the  exalted  power  of  the  Redeem- 
er, and  guided  by  the  hopes  which  the 
word  of  His  promise  has  taught  them  to 
entertain.  When  such  a  spirit  prevails, 
the  Divine  blessing  may  be  expected  to  be 
received  in  the  most  plentiful  abundance. 
(See  on  A-erse  4 ;  also  chap.  i.  13,  14.)  In 
onej)lace,  probably  the  upper  room  men- 
tioned chap.  i.  13. 

2.  And  suddenly  there  came  a  sound  from  heaven  as 
of  a  rushing  mighty  wind,  and  it  filled  call  the  house 
where  they  were  sitting.— ^Chap.  iv.  31. 

Suddenly.  The  atmosphere  does  not  pass 
at  once  from  the  serene  to  the  tempest- 
uous, but  it  was  thus  now,  for  the  moment 
before  a  profound  quiet  reigned  around 
them.  The  suddenness  indicates  the  su- 
pernatural. A  sound  from  heaven,  &c.  This 
was  intended  to  solemnize  the  disciples  of 
Christ,  to  awaken  them  to  the  greatest 
spiritual  earnestness,  and  to  make  the  cre- 
scent of  the  Holy  Ghost,  in  His  miracu- 
lous presence,  an  event  ever  to  be  remem- 


CHAPTER     II. 


1015 


bered  as  of  llie  most  impressive  o.nd  salu- 
tary nature.  It  did  uot  sweep  horizontally 
through  the  room,  but  came  directly  down, 
v/ith  a  startling  roar.  It  indicated  that 
.  the  Spirit  of  the  Lord  proceeded  from 
heaven,  whither  Jesus  had  so  lately  as- 
cended. It  was  an  emblem  of  the  ^jurit's 
influence,  and  of  his  irresistible  power. 
In  the  Scriptures  the  Spirit's  influences  are 
frequently  represented  by  the  wind.  (Ezek. 
xxxvii.  9  ;  John  iii.  8.)  We  hear  the  sound 
of  the  wind  as  it  sighs  along  the  valley,  or 
howls  through  the  forest,  or  roars  round 
the  summit  of  the  hill.  We  trace  its  effect 
as  it  waves  the  grass  blade,  or  lays  pros- 
trate the  giant  oak,  as  it  ruffles  the  smooth 
lake,  or  lashes  the  ocean  to  a  storm,  but  it 
is  itself  unseen,  and  we  are  ignorant  alike 
of  its  origin  and  of  its  destiny,  and  of  the 
laws  and  limits  of  its  course.  So  the  Spirit 
is  real  though  invisible,  and  produces  as 
equally  effective  and  manifest  a  change 
upon  the  souls  of  men,  as  the  wind  does 
upon  the  face  of  nature.  Filled  all  tlie  house 
— the  whole  house  was  filled  by  the  Di- 
vine reverberation.  The  presence  of  the 
Spirit  will  be  equal  to  the  requirements 
of  the  whole  Church,  His  aids  will  be  dis- 
pensed to  meet  and  supply  the  spiritual 
wants  of  every  member  of  Christ's  body. 
Wherever  there  is  faith  in  His  Divine 
Person,  and  prayerful  dependence  upon 
His  influences,  these  influences  for  the 
glory  of  the  Redeemer's  intercession,  will 
be  bestowed  for  promoting  all  the  pur- 
poses of  vital  godliness. 

3.  And  there  .appearpd  unto  them  cloven  tongues  like 
as  of  fire,  aud  it  sat  upon  each  of  them. 

Unto  (Item,  i.  e.,  the  believing  recipients 
of  the  power  from  on  high.  Cloven  tongues, 
that  is,  undivided  at  the  root,  but  flaring 
into  several  points  at  the  extremity.  By 
this  terminal  division  was  beautifully  sym- 
bolized the  variety  of  dialect  spoken  by 
each  tongue.  Like  as  of  fire,  the  tongues 
were  not  fire,  but  like  fire.  This  was  to 
intimate,  that  in  the  languages  which  the 
Apostles  were  now  enabled  to  spieak,  they 
should  communicate  to  the  world  that 
heavenly  doctrine,  which,  like  fire,  both 
illuminates  and  purifies,  or  rather  to  sig- 
nify, that  their  tongues,  touched  as  with  a 
live  coal  from  the  altar,  should  utter  strains 
of  glowing    eloquence,  not  fashioned,  it 


might  be,  according  to  the  rules  observed 
by  the  orators  of  Greece  and  Rome,  but 
cajmble  of  i)roducing  far  nobler  effects, 
eloquence,  whi(;h  would  terrify  the  bold- 
est, and  alarm  the  most  careless  sinner, 
M'hich  would  hunil^le  the  proud,  comfort 
the  dejected,  inspire  the  timid  with  invin- 
cible courage,  and,  with  an  energy  un- 
known to  philosophy,  kindle  the  living 
fire  of  devotion  in  the  coldest  and  most 
unfeeling  heart. 

Uach  of  them,  i.  e.,  of  those  assembled 
upon  this  occasion.  There  is  nothing  to 
restrict  or  qualify  the  wide  expression 
used  in  verse  1,  or  to  limit  what  is  here 
said  to  the  twelve  Apostles.  The  whole 
assembly  was  collectively  a  representation 
of  the  body  of  believers,  now  about  to  be 
reorganized  upon  a  Christian  basis,  and 
perpetuated  as  the  Christian  Church.  Sat 
upon.  Blessed  be  God  for  the  promise  of 
the  same  Holy  Spirit  to  abide  with  all  be- 
lievers, though  not  in  His  miraculous 
gifts,  yet  in  His  sanctifying  operations, 
and  saving  graces  to  the  end  of  the  world. 
(1  Peter  iv.  14.)  We  are  not  to  suppose 
that  this  was  the  first  time  that  the  Divine 
Spirit  visited  this  world.  He  never  came 
in  such  a  demonstration  of  ])Ower  and 
plenitude  of  influence  as  now. 

4.  And  thej-  were  all  ^filled  with  the  Holy  Ghost,  and 
began  no  speak  with  other  tongues,  as  the  Spirit  gave 
them  utterance. 

dChap.  1.  5.    cMark  xvi.  17,  x.  46. 

All  the  disciples  were  filled  with  the 
presence  of  the  Spirit.  Such  gifts,  and  in 
such  measure,  were  bestowed  on  them 
severally,  as  were  conducive  to  the  glory 
of  the  Redeemer,  and  for  the  immediate 
advancement  of  the  best  interests  of 
Divine  truth.  With  other  tongues,  i.  e.,  than 
their  native  tongtie.  The  miraculous  va- 
riety was  not  in  the  ears  of  the  hearers, 
but  on  the  lips  of  the  speakers.  (Chap. 
X.  46,  xix.  6 ;  Mark  xvi.  17  ;  1  Cor.  xii.  10.) 
The  miracle  consisted  especially  in  giving 
— without  study,  or  any  of  the  ordinary 
means  of  acquiring  the  knowledge  of 
speech — the  first  disciples  the  power  of 
preaching  the  Gospel  in  a  great  variety  of 
languages.  (1  Cor.  xiv.  22.)  The  acquisi- 
tion of  a  foreign  language  requires  close 
application  and  frequent  practice.  It  is 
difficult  to  become  acquainted  with  the 
signification  of  the  great  variety  of  sounda 


i016 


ACTS. 


which  are  used  in  any  country,  so  as  to  be 
able  to  understand  them  as  soon  as  they 
are  pronounced.  Still  more  difficult  is  it 
to  attain  the  power  of  speaking  a  foreign 
language  fluently  and  accurately,  or  to  be- 
come so  familiar  with  its  words,  as  instantly 
to  call  them  up,  to  express  the  ideas,  which 
arise  in  the  mind.  Besides,  the  sounds  of 
a  foreign  language  are,  in  some  histances, 
HO  different  from  those  to  which  we  have 
been  accustomed,  that  we  feel  ourselves  at 
a  loss  to  pronounce  them,  and  that,  unless 
we  begin  to  learn  in  an  early  period  of 
life,  when  our  organs  are  flexible,  we  can 
hardly  ever  speak  in  such  a  manner  as  to 
please  the  ear  of  a  native.  These  remarks 
serve  to  show  the  astonishing  nature  of 
the  polyglottal  miracle  which  was  per- 
formed on  the  day  of  Pentecost.  .4s  the 
Spirit  gave,  &c.  The  Holy  Spirit  presided 
in  that  assembly.  He  who  conferred  the 
miraculous  gift,  also  gave  it  direction,  and 
as  the  Spirit  gave  the  power  of  utterance 
to  the  disciples,  so  did  they  proclaim  the 
truths  of  everlasting  hfe.  No  man  should 
dare  to  speak  for  Christ,  without  the  Spirit 
of  Christ.  Better  be  dumb  t  ban  speak  the 
thoughts  of  a  soul  unrenewed  by  the  Spirit. 
A  divinely  filled  soul  must  break  forth  in 
divine  language. 

5.  Anci  thei-ewere  dweUing  at  Jerusalem  Jews,  de- 
vout moil,  out  of  every  nation  under  heaven. 

Besides  the  Jews  settled  at  Jerusalem, 
there  were,  by  the  peculiar  providence  of 
God,  no  small  number  of  foreigners  dwell- 
ing there  at  the  time,  out  of  every  nation 
under  heaven.  They  had  come  up  for  the 
feast  of  Pentecost,  or  for  the  Passover,  a 
little  time  before,  since  which  many  per- 
haps had  remained.  They  were,  however, 
almost  entirely  men  who  had  sought  Je- 
hovah's sanctuary  as  proselytes,  or  from 
motives  of  piety.  For  the  sound  must  go 
forth  into  all  lands  under  heaven,  that 
heaven  was  opened  to  all  men,  and  that  a 
new  Sun  of  grace  had  risen  on  the  earth. 
A  devout  spirit  is  precious  in  the  eyes  of 
God.  It  [)rompts  to  willing  and  continued 
obedience  when  God  leads,  and  is  reward- 
ed with  still  more  precious  gifts  of  grace. 
(Matt.  xiii.  12.) 

fi.  Now  when  this  was  noised  abroad,  the  multitude 
came  tos;ptlier,  and  were  confounded,  because  that 
every  man  lieard  them  speak  in  his  own  language. 

Was  noised  abroad,  or,  occurred,  i.  e.,  the 


sound  of  the  descending  Spirit.  The  par- 
ticipial clause  here  may  involve  the  idea 
of  cause  as  well  as  time,  and  we  may  un- 
derstand, therefore,  that  the  sound  in 
question  was  avidible  beyond  the  house 
where  the  discij^les  were  assembled,  that 
it  arrested  the  attention  of  those  abroad, 
and  led  them  to  seek  out  the  scene  of 
wonder.  Confounded,  confused  or  per- 
plexed. Language,  or  dialect.  Dialect,  a 
kindred  form  to  dialogue,  originally  means 
discourse  or  conversation,  then  mode  of 
speech,  style,  or  diction,  then  diversity  of 
language,  whether  national  or  provincial. 
Own  is  emphatic,  not  merely  in  language 
which  he  understood,  but  in  his  own  par- 
ticular, peculiar  tongue.  (See  on  venses 
4,  11-) 

7.  And  they  were  all  amazed  and  marvelled,  saying 
one  to  another.  Behold,  are  not  all  these  which  speak 
^Galileans  ?— ^Chap.  i.  11. 

Gcdileans.  Persons  who  know  no  other 
dialect,  save  that  of  their  own  country. 
Persons  wholly  uneducated,  and  conse- 
cpiently  naturally  ignorant  of  those  lan- 
guages which  thej'^  now  speak  so  fluently. 
Had  the  different  speakers  belonged  to 
so  many  different  countries,  the  wonder 
would  have  been  diminished  or  removed. 
This  was  the  name  thus  early  given  to 
the  "  sect." 

S.  And  how  hear  we  every  man  in  our  own  tongue, 
wherein  we  were  born  ?  9.  Parthiani?,  and  Medes,  and 
Elarnites,  and  the  dwellers  in  Mesopotamia,  and  in 
Judea.  and  Cappadocia,  in  Pontus  and  Asia.  10.  Phry- 
gia.  and  Pamphylia,  in  Egypt,  and  in  the  parts  of 
Libya  about  Cyrene.  and  strangers  of  Rome,  Jews  and 
proselytes,  11.  C'reres  and  Arabians,  we  do  hear  them 
speak  "in  our  tongues  'the  wonderful  works  of  God. 

■1  Cor.  xii.  10,  28. 

In  our  own  to7igue.  (See  on  verses  4,  6.) 
This  list  of  fifteen  countries  from  which 
people  were  present,  is,  upon  the  whole, 
systematically  arranged,  proceeding  from 
the  north-east  to  the  west,  then  turning  to 
the  south,  and  concluding  with  the  west. 
Parthia  was  on  the  north-east  of  jMedia  and 
Hyrcania,  and  north  of  Asia,  surrounded 
entirely  by  mountains.  Media  bordered 
north,  on  the  Caspian  Sea,  west  on  Arme- 
nia, east  on  Hyrcania,  and  south  on  Persia. 
Elarnites,  i.  e.,  the  inhabitants  of  Ehjmals 
or  Elam,  which  was  east  of  the  Tigris, 
north  of  Susiana  (annexed  to  it  in  Dan. 
viii.  2),  and  south  of  Media,  of  which  Pto- 
lemy makes  it  a  part.  Dwellers,  inhabitants. 
Judea — which  differed  in  dialect  from  Gali- 
lee.   (Verse  7.)     Thus  also  a  miracle  was 


CHAPTER   II 


1017 


given  to  the  native  Jews.  Cappadocia, 
Pontus,  provinces  of  Asia  Minor.  Pontus 
bordered  on  the  south  of  tl\e  Euxine,  or 
Black  Sea ;  Cuppadocia  was  south  of  Pon- 
tus. Asia.  Asia  strictly  so  called.  (See 
on  vi.  9.)  Pla'i/gia,  and  Pamphylia,  provin- 
ces of  Asia  Minor,  the  latter  lying  south 
of  the  former,  and  on  the  Mediterranean 
coast.  Egypt.  The  writer  now  glances  to 
Africa,  of  which  Egypt  was  a  distinguished 
part.  Libya  was  an  extensive  region  on 
the  west  of  Egypt.  One  of  its  principal 
cities  was  Cyrene  (now  Grenna),  of  the 
population  of  whicli  at  that  time  the  Jews 
constituted  a  fourth  part.  Strangers  of  (or 
from)  Rome.  Jews,  those  born  such,  natu- 
ral descendants  of  Abraham  and  Israel. 
Proselytes,  converts  from  the  heathen. 
Cretes  and  Arabians.  The  names,  here 
added,  do  not  violate  the  order  previously 
followed,  but  complete  the  circle,  as  it 
were,  by  passing  from  the  extreme  west 
(Italy)  to»the  extreme  south  (Arabia),  be- 
tween which  two  extremes  the  important 
island  Crete  (now  Candia)  lies  in  a  direct 
line. 

Hoio  hear  we,  &c.  This  extraordinary 
fact  could  be  nothing  else  than  a  real  mira- 
cle. In  reference  to  the  full  substantiation 
of  the  truth  of  this  miracle,  observe,  1.  It 
was  predicted.  "In  my  name  they  shall 
speak  with  new  tongues."  (Mark  xvi.  17.) 
2.  The  character  and  the  pursuits  of  the 
men  were  well  known  ;  it  was  well  known 
they  were  poor  fishermen  of  Galilee.  3. 
Their  judges.  If  they  had  spoken  in  one 
language  only,  the  others  might  not  have 
detected  it,  but  every  man,  whether  Crete 
or  Arabian,  heard  them  speak  in  the  dialect 
of  their  own  country.  4.  The  place.  They 
did  not  go  to  a  distance  to  tell  their  tale: 
tiiey  began  when  the  Jews  were  around 
them,  who  were  their  bitter  enemies.  5. 
The  season — when  large  multitudes  were 
present.  6.  The  boldness  of  Peter  in  accu- 
sing and  denouncing  the  Jews.  (Verse 
23.)  Would  he,  who  had  denied  his  Lord 
and  Master  through  fear,  now  have  dared 
to  have  charged  them  with  having  "killed 
the  Prince  of  Life,"  unless  God  had  ful- 
filled His  promise,  "It  is  not  ye  that  speak, 
but  the  Spirit  of  your  Father  which  speak- 
ethinyou?"  And  unless  this  had  been 
tru3.  would  the  result  have  been  what  it 


was?  (Verses  37,  41.)  The  absence  of 
this  miracle  in  the  Church,  in  the  work 
of  evangelizing  the  world,  must  now  be 
supplied  by  human  learning.  And  we 
ought  to  be  very  thankful  to  God  that  His 
word  has  been  translated  into  so  many 
tongues.  But  the  time  is  coming  when  all 
the  inhabitants  of  the  earth  shall  read  "in 
their  own  tongues  the  wonderful  works 
of  God." 

12.  And  they  were  all  amazed,  and  were  in  doubt, 
saying  one  to  another,  J  What  iiuauieUi  this  ?  13.  Others 
mocking  said.  These  men  are  lull  of  new  wiue. 

JChaiJ.  xvii.  20. 

The  efifect  upon  the  multitude  was  two- 
fold. Some  were  impressed,  and  became 
inquirers.  They  ivere  amazed,  &c.  Others 
mocking  said,  &c.  Some  suppose  that  these 
scoffers  belonged  to  the  hierarchical  party 
of  the  Jews — the  enemies  of  Christ.  Others 
think  that  they  were  natives  of  Judea, 
who,  not  understanding  that  the  disciples 
spoke  in  foreign  languages,  imagined  that 
they  only  uttered  incoherent  words.  It  is 
probable  that  there  was  something  in  the 
excited  manner  in  which  the  disciples 
acted,  and  in  their  ejaculations  of  praise 
in  foreign  languages,  whicli  would  appear 
to  those  who  were  unsusceptible  of  receiv- 
ing the  supernatural  impression,  as  fanati- 
cism. (Comp.  1  Cor.  xiv.  23.)  New  wine 
might  be  more  exactly  rendered  sweet  wine, 
as  the  Greek  word  properly  denotes  sweet- 
ness, and  although  sometimes  applied  in 
classic  Greek  to  the  fresh  grape-juice,  be- 
fore fermentation,  is  also  used  of  those 
fermented  wines,  in  which  the  sweetness 
was  retained  by  a  peculiar  process,  and 
some  of  which  were  unusually  strong.  The 
opposition  of  infidels  to  the  Gospel  pro- 
ceeds, not  from  want  of  evidence,  but  from 
want  of  candor,  a  temper  of  mind  upon 
which  arguments  and  demonstrations  are 
thrown  away.  A  mind  full  of  prejudice,  a 
heart  attached  to  the  world  and  its  plea- 
sures, will  always  find  something  to  object 
to  a  religion  which  teaches  the  purest 
morality,  and  requires,  from  those  who 
embrace  it,  the  sacrifice  of  their  corrupt 
propensities,  and  unhallowed  gratifica- 
tions. Even  scoffiing,  however,  though  it 
is  one  of  the  most  mournful  evidences  of 
a  Satanic  opposition  to  the  kingdom  of 
Christ  should  not  be  allowed  to  arouse  the 
indignation  of  the  religious  teacher  so  that 


1018 


ACTS 


ho  casts  the  scoffer  altogether  from  liis 
path.     Rather  should  he  pity  him. 

U.  1!  But  Peter,  standing  np  with  the  eleven,  lifted  up 
his  voice,  and  s.Hid  unto  tiieni,  Ye  men  of  Jndea,  and 
all  ye  that  dwell  at  .leiu^aleni,  l)e  this  known  unto  you, 
nnd  hearken  to  my  wcirds:  1.3.  For  these  arenotdrunk- 
en,  as  ye  suppose,  seeing;  kit  is  liul  the  third  hour  of  the 
day.  hi.  Bnt  this  is  that  which  was  'spoken  by  the 
proplict  ,I(iel :  17.  And  it  shall  oome  to  pass  in  the  last 
days,  .saiili  God,  I  will  pour  ont  mof  my  Spirit  upon  all 
flesh  :  and  your  suns  and  your  daughters  .shall  prophe.sy 
and  your  young  men  shall  see  visions,  and  your  old 
men  shall  dream  dreams  :  18.  And  on  my  servants  and 
on  my  handmaidens  I  will  pour  out  in  those  days  of  my 
Spirit,  and  they  nsluill  prophesy  :  19.  And  I  will  shew 
wonders  in  heaven  ahove,  and  signs  in  the  earth  be- 
neath, blood,  and  Are,  and  vapour  of  smoke.  20.  The 
osun  shall  be  turned  into  darkne.ss,  and  the  moon  into 
blood,  before  that  great  and  notable  day  of  the  Lord 
come:  21.  And  it  sliall  come  to  iiass.  that  whosoever 
shall  call  on  the  name  of  the  Lord  .-:hall  be  saved. 

H  Thes.  V.  7.  'Joel  ii.  2S-;i2.  mlsa.  .vliv.  3:  Ezek.  xxyvi. 
27.  nChap.  xxi.  4, !),  10 ;  1  Cor.  xii.  10.  oMark  xiii.  2J ;  2 
Peter  iii.  7, 10.  plxxxv.  6 ;  Rom.  x.  13 ;  1  Cor.  i.  2 :  Heb. 
iv.  16. 

Standing  up,  perhaps  in  the  place  before 
the  house.  With  the  eleven.  They  probably 
spoke  by  turns,  but  Peter  began  the  dis- 
course. 3fen  of  Judea,  &c.  He  begins  by 
simply  naming  the  people  he  is  addressing, 
just  as  any  other  speaker,  Jew  or  Gentile, 
might  have  done  in  every-day  life.  Be 
this  known,  &c.  He  bespeaks  attention 
with  a  skill  and  grace  not  unlike  that  with 
which  Brutus,  in  Shakespeare,  attemi^ts  to 
justify  the  death  of  Ca?sar.  "  Hear  me  for 
my  cause,  and  be  silent  that  you  may 
hear." 

Theae  are  not  drunken,  <fcc.  Their  radiant 
looks,  their  stately  liearing,  show  that  they 
are  more  like  seraphs  than  drunkards. 
Mark  the  holy  courage  of  Peter,  in  de- 
fending the  innocence  of  the  Apostles,  and 
confuting  the  base  and  baseless  calumny 
which  was  now  cast  upon  himself  and 
them.  The  third  hour  of  the  day,  according 
to  the  Jewish  computation  of  time,  was 
our  nine  o'clock  in  the  morning,  and  the 
improbability  of  so  many  persons,  of  plain 
character  and  industrious  habits,  plunging 
into  so  early  a  debauch,  and  staggering 
into  public  view  in  a  state  of  disorderly 
excitement  at  such  an  hour,  was  so  great, 
that  the  force  of  the  Apostle's  appeal  is 
felt  and  admitted  by  all  classes  of  readers. 

This  is  that,  &c.  The  Apostle,  having  in 
ver.se  15  presented  the  negative  part  of  the 
defense,  now  follows  with  the  positive,  fur- 
nishing the  explanation  of  the  phenome- 
non. The  passage  is  quoted  with  substan- 
tial faithfulness,  from  Joel  ii.  28-32.  It  is 
plain  that  Peter  did  not  intend  that  the 
completion  of  that  prophecy  was  confined 
to  that  point  of  time,  for  in  verse  39  he 


tells  them  that  were  now  awakened,  and 
cried,  "Men  and  brethren,  what  shall  we 
do?"  that  they  muyt  "repent  and  be  bap- 
tized, and  they  should  receive  the  gift  of 
the  Holy  Ghost."  For,  say  she,  "  the  pro- 
mise "  (that  promise  most  aiJi^arently  that 
he  had  reference  to  before,)  "  is  unto  you, 
and  lo  your  children,"  &c.  So  that  all  that 
was  intended  in  that  prophecy  is  not  ful- 
filled, till  God  has  done  calling. 

The  last  days— the  times  of  the  Gospel, 
or  the  days  of  the  Messiah,  called  "  the 
last  days,"  because  the  dispensation   of 
God's   kingdom  among  men,  which  the 
Gospel  sets  up,  is  the  last  disi^ensation.   I 
will  pour  out,  &c.,  i.  e.,  there  shall  be  a  mo.st 
plentiful  effusion  of  the  Holy  Spirit,  upon 
all  flesh,  upon  Jews  and  Gentiles,  and  upon 
all  sorts  of  persons  without  distinction  of 
age,  sex  or  state,  old  and  young,  sons  and 
daughters,  bond  and   free.     To  prophesy, 
has  here  its  usual  sense,  to  speak  by  in- 
spiration, or  under  a  special  Divine  influ- 
ence.    "  If  any  distinction,"  says    Dr.  J. 
A.  Alexander,  "  was  intended  to  be  made 
between  the  parallel  expressions  dreams 
and  visions,  the   latter  may  denote   day- 
dreams, waking  visions,  and  the  former 
visions  seen  in  sleep,  or  dreams  properly 
so  called.    As  we  do  not  read  of  any  such 
efi'ects  at  Pentecost,  the  terms  of  the  pre- 
diction must  have  been  understood  by  the 
Apostles  as  figures  or  types  of  extraordi- 
nary spiritual  influence,  and  not  as  the 
precise  forms  in  which  the  promise  waste 
be  fulfilled."    Servants  ....  handmaidens 
— without  distinction  of  rank  ;  no  condi- 
tion, however  ignoble,  would  exclude  any 
one  from  the  promise.    And  I  will  shew 
wonders  in  heaven  above,  &c.     Here  is  pre- 
sented the  other  side  of  the  subject.    The 
primary  reference  is  to  the  calamities  which 
God  inflicted  on  the  Jews  in  connection 
with  the  overthrow  of  Jerusalem,  and  of 
the  destruction  of  the  Jewish  state  and 
nation.      (See   on    Matt.   xxiv.    29,  with 
which  the  language  here  coincides  almost 
verbally.) 

Blood  ....  fire  ....  smoke  denote 
calamitous  times  in  general,  political, 
civil,  social  and  domestic.  Yet  here,  too, 
we  are  to  recognize  the  wider  scope  of  the 
prophecy.  The  destruction  of  the  Jews  is 
held  forth  by  the  Apostle,  as  a  type  of 


C  II  APT  Ell   II 


1015 


the  destruction  which  is  to  coino  ni)oii 
every  rejecter  of  the  Gospel.  The  nun,  &.c. 
Its  Hght  shall  be  withdrawn,  the  heavens 
shall  become  black.  A  day  is  at  hand 
which  will  be  one  of  thick  gloom,  of  sad- 
ness and  Avoe.  (Ezek.  xxxii.  7;  Isa.  xiii. 
10;  Amos  v.  18,  20.)  The  moon  shall  give 
forth  signs  of  distress.  It  shall  exhibit 
an  appearance  like  blood.  Men  shall  see 
there  an  image  of  the  carnage  and  misery 
■which  are  to  be  witnessed  on  earth. 

That  great  and  notable  day,  &.(i.  The  de- 
struction of  Jerusalem  by  Titus,  Avas,  in- 
deed a  notable  day — a  day  of  judgment  to 
the  Jewish  people,  but  there  is  another 
and  more  nokible  day  of  the  Lord,  which 
lies  at  the  end  of  "  these  last  days  " — the 
day  of  universal  judgment.  Whosoever 
shall  call,  &c.  In  wrath  God  remembers 
mercy.  (liab.  iii.  2;  Mai.  iii.  7.)  How 
great  is  His  goodness !  He  has  made  the 
way  of  salvation  easy  ;  it  consists  in  call- 
ing on  the  name  of  the  Lord.  (Comp. 
Acts  xvi.  31  ;  Eom.  x.  13-15.)  Although 
contrition  of  heart  and  godly  sorrow  on 
account  of  our  sins  are  indispensable, 
nevertheless,  strictly  speaking,  it  is  faith, 
or  the  calling  on  the  name  of  the.  Lord, 
by  and  through  which  we  are  justified  and 
saved.  (Rom.  v.  1  ;  Eph.  ii.  8.)  Faith  is, 
pre-eminently,  the  condition  which  isjire- 
scribed,  as  well  when  we  are  converted,  as 
when  we  finish  our  course. 

22.  Ye  men  of  Israel,  hear  these  words,  Jesus  of 
Nuzareth,  a  man  approved  of  Cxud  among  you  by 
qmiracl&s  and  wonders  and  signs,  wiiich  Crod  did  by 
liim  in  the  midst  of  you,  as,  ye  ryoursrlves  also  know": 
2;?.  Him,  hPinc:  '■delivered  by  the  determinate  counsel 
and  liirekiiiiwii-ilge  of  God,  ye  'have  taken,  and  "by 
wicked  liunil-t  li;ive  crucilied  and  slain:  21.  W'hom 
vGod  hath  raised  up,  having  loosed  the  pains  of  death  : 
because  it  was  not  possible  "that  he  should  be  holden 
of  it. 

qJohn  xiv.  10,  11;  Heb.  ii.  4.  rJohn  xv.  2-1.  "Luke 
xxii.  22,  xxfv.  -14,  chap.  iii.  IS.  'chap.  v.  30.  "Matt. 
xxvii.  1.  '^liuke  xxiv.  1,  chap.  xiii.  .30,  34:  1  Cor.  vi. 
14;  Eph.  1.  20.  "Col.  U.  12;  1  Thes.  i.  10;  Keb.  xiii.  20; 
1  Peter  L  21. 

Ye  men  of  hrael — the  orator  at  this  point 
seems  to  collect  his  strength  and  begin 
anew.  He  addresses  them  by  their  no- 
blest title  of  Israel,  as  if  to  show  that  it  is 
from  no  want  of  love  or  respect  that  he 
lays  upon  them  firmly  the  charge  of  being 
the  slayers  of  Jesus.  Jesus  of  Nazareth, 
originally  used  in  the  way  of  reproach, 
but  afterward  came  to  be  used  simply  as 
a  distinctive  term.  Approved  of  God, 
rather,  "  authenticated,"  "  proved,"  or, 
"  demonstrated    to  be   from    God."      By 


miracJe^  &c.  This  is  not  a  low  view  of 
our  Lurd's  miracles,  as  has  been  alleged, 
nor  inconsistent  with  John  ii.  11,  but  is  in 
strict  accordance  with  His  i)rogress  from 
humiliation  to  glory,  and  with  His  own 
words  in  John  v.  Ii).  This  view  of  Christ 
is  here  dwelt  on  to  exhibit  to  the  Jews  the 
whole  course  of  Jesus  of  Nazareth  as  the 
ordinance  and  doing  uf  the  Cod  of  Israel. 

Ilim,  being  delinred,  etc.  Mark  the  bold- 
ness of  Peter !  However  timid  before,  the 
di.scii)les  no  sooner  received  the  Spirit, 
than  they  began  to  speak  the  "Word  with- 
out fear.  He  who,  but  a  little  while  be- 
fore, had  trembled  in  the  presence  of  a 
servant  maid,  could  not  but  tell  thousands 
to  their  face,  that  Jesus  whom  they  cruci- 
fied with  wicked  hands,  is  now  Lord  and 
Christ.  Determinate  counsel  and  foreknow- 
ledge—God'^ fixed  plan  and  perfect  fore- 
sight of  all  the  steps  involved  in  it.  Ye 
have  iaJccn,  &.c.  The  volitions  of  free 
agents,  the  evil  as  well  as  the  good,  are 
constantly  represented  as  falling  under 
the  counsels  and  conduct  of  Heaven. 
Never  did  men  act  more  freely  nor  more 
wickedly  than  the  Jews,  in  the  crucifixion 
of  Christ,  yet  in  that  whole  business  they 
did  no  other  than  what  "  God's  hand  and 
counsel  determined  before  to  be  done." 
(Chap.  iv.  28.)  The  delivery  of  Christ 
into  their  hands  to  be  crucified,  as  per- 
formed by  Judas,  was  a  wicked  act,  yet 
was  He  "  delivered  by"  (or  according  to) 
'•  the  determinate  counsel  and  foreknow- 
ledge of  God."  That  this  subject  is  deep 
and  difficult,  in  the  present  state,  is  ad- 
mitted, and  wicked  men  may  abuse  it  to 
their  own  destruction,  but  the  thing  itself 
is  no  less  true  and  useful,  if  considered  in 
the  fear  of  God.  There  is  a  link,  as  some 
have  expressed  it,  that  unites  the  pur- 
poses of  God  and  the  free  actions  of  men, 
which  is  above  our  comprehension,  but  to 
deny  the  fact  is  to  disown  an  all-pervad- 
ing providence ;  which  is  little  less  than 
to  di.sown  a  God.  Peter,  it  should  be  ob- 
served, here  unites  "the  determinate 
counsel  and  foreknowledge  o/  God "  to- 
gether, and  seems  to  have  had  no  idea  of 
admitting  the  one  without  the  other.  It 
is  also  worthy  of  notice,  that,  in  his  man- 
ner of  introducing  the  subject,  it  appears 
to  have  no  tendency  whatever  to  excuse 


1020 


ACTS. 


them  from  .cuilt,  by  tlirowing  the  blame 
on  the  Almighty:  on  the  contrary,  it  is 
brought  in  for  the  purpose  of  conviction, 
and  actually  answered  this  end,  in  those 
to  whiim  it  was  addressed.  (See  verse  37.) 
The  decrees  of  God  seem  to  be  distinguish- 
able into  efficient  and  permissive.  With  re- 
spect to  moral  good,  God  is  the  proper  and 
efficient  cause  of  it.  AVith  respect  to  moral 
evil,  God  permits  it,  and  His  decree  to 
permit  sin  does  not  in  the  least  excuse  the 
sinner,  or  warrant  him  to  ascribe  it  to 
God,  instead  of  himself.  (See  on  chajo. 
iv.  28.)  Raided  up.  not  into  existence,  as 
in  chap.  iii.  22,  but  from  the  dead.  V\Mth 
their  treatment  of  the  Saviour  is  contrast- 
ed that  of  God  Himself.  "When  God  gave 
Plim  up,  the}'  took  Him,  but  when  they 
crucified  Him,  God  raised  Him. 

Having  loosed  the  pains  of  death.  "  Loos- 
ing pains"  is  an  unusual  combination, 
"  perhaps  arising  from  the  use  of  thu 
second  Greek  word  in  the  Septuagint, 
to  represent  a  Hebrew  one,  which  has  the 
double  sense  of  cord  and  sorrow.  (Comi). 
Isa.  xiii.  8  with  Psa.  xviii.  5.)  Thus  the 
two  Greek  nouns  may  have  become  asso- 
ciated, and  their  corresponding  verbs 
convertible.  The  very  combination  here 
used  appears  also  in  the  Septuagint  ver- 
sion of  Psa.  xxxix.  2.  It  is  the  less  un- 
natural because  the  verb  to  loose  has  a 
figurative  sense  (relax)  no  less  appropriate 
to  pains  than  its  proper  sense  (untie)  to 
cords.  The  Greek  noun  strictly,  means 
the  pains  of  parturition,  which  are  often 
used  as  figures  of  intense,  but  temporarj' 
suffering.  (See  Isa.  xxvi.  17;  John  xvi. 
21,  &c.)  Because  it  was  not  possible,  &c.  1. 
It  was  naturally  impossible,  on  account  of 
that  Divine  power  which  was  inherent  in 
His  i^erson  as  God.  2,  It  was  legally  im- 
possible, because  Divine  justice  being  fully 
satisfied  by  His  sufferings,  required  that 
He  should  be  raised  to  life,  as  when  a  debt 
is  paid,  the  prisoner  is  discharged,  and  the 
prison  door  opened. 

25.  For  David  speaketh  scojicernin?  him,  I  foresaw 
the  Lord  always  before  my  face,  tor  he  is  on  mv  right 
hand,  tliat  I  should  not  be  moved  ;  2(i.  Therefore  did 
my  heart  rejoice,  and  my  tongue  was  glad :  moreover 
also  my  flesh  shall  rest  in  hope :  27.  Because  thou  wilt 
not  leave  my  soul  in  hell,  neither  wilt  thou  suffer 
thine  Holy  One  to  see  corruption.  28.  Thou  hast  made 
known  tome  the  ways  of  life;  thou  shalt  make  me 
full  of  joy  with  thy  countenance.— ^Ps.  xvi.  8-11. 

David  speaketh.     (See  Ps.  xvi.  1-8.)     He 


does  not  tell  them  anything  as  to  the  Di- 
vine authority  of  David's  utterances  :  this 
would  have  been  unnecessary.  He  as- 
sumes that  the  document  refers  to  the 
resurrection  of  Jesus  whom  they  had  cru- 
cified. He  is  described  as  "  having  the 
Lord  always  before  his  face,"  "  always  on 
his  right  hand,"  as  the  "Holy  One  of 
God,"  who  speaks  with  an  exultant  assur- 
ance of  His  own  resurrection.  Therefore, 
on  account  of  this  assurance  of  Divine 
protection,  did  my  heart  rejoice,  &c.  My 
flesh  shall  rest,  &c.  "My  body  shall  go 
down  to  the  grave  in  a  joyful  hope  of 
resurrection."  Because,  here  is  the  ground 
of  the  confidence  exjjressed. 

Hell,  in  its  old  and  wide  sense  of  the 
unseen  world  (/fades),  the  world  of  spirits, 
the  state  of  the  soul  separated  from  the 
body,  without  any  reference  to  happiness 
or  misery.  The  essential  meaning  is,  thou 
wilt  not  leave  my  soul  and  body  separate. 
To  see  corruption.  God  would  bring  back 
his  soul  from  the  invisible  state,  and  re- 
unite it  to  His  body,  before  it  was  corrupted. 
TIlc  v:ays  of  life.  God  would  restore  Hiin 
to  life,  after  having  been  put  to  death  and 
laid  ill  the  grave.  Full  of  joy,  &c.  The 
Redeemer  was  assured  that  He  would  not 
only  escape  the  power  of  death,  but  ascend 
to  dwell  in  the  immediate  presence  of  God 
on  high.  It  was  for  the  "joy  set  before 
Him,  that  He  endured  the  cross,  despis- 
ing the  shame,  and  is  set  down  at  the 
right  hand  of  the  throne  of  God."  (Heb. 
xii.  2.) 

29.  Men  onrZ  brethren,  let  me  freely  speak  unto  you 
of  the  patriarch  David,  that  he  is  both  dead  and  buried, 
and  his  sepulclirc  is  with  us  unto  tliis  day.  m.  Tliere- 
liire  being  ^a  pniplict.  and  kiiowiiig  tliat  (\<id  had  sworn 
awith  an  oath  I'll!  him,  that  of  the  fruit  oi'  his  loins,  ac- 
cording to  the  ilesh,  he  would  raise  up  Clirlst  to  sit  ou 
his  throne;  31.  lie  seeing  this  "^before  spake  of  the  res- 
urrection of  Christ,  that  his  soul  was  not  left  in  hell, 
neither  his  flesh  did  see  corruption.  32.  This  "iJesus 
hath  God  raised  up,  whereof  ewe  all  are  witnesses. 

«2Sam.  xxiii.  2.  '^2  Sam.  vii.  12,  13;  Ps.  cxxxii.  11. 
bHeb.  vi.  17.  ^i  peter  i.  11,  12.  ^Verse  24;  Lulie  xxiv. 
48. 

These  verses  contain  the  proof  that 
David,  in  the  words  quoted  (verses  25-28), 
was  announcing  prophetically  the  resur- 
rection of  Christ.  Let  me,  allow  me.  Freely 
speak.  The  Jews  esteemed  David  highly, 
and  he  had  something  not  altogether  fa- 
vorable to  say  of  him  that  the  glory  of 
Christ  might  be  enhanced.  Patriarch.  This 
name  is  higher  in  dignity  than  that  of  a 
king.    His  sepulchre.    And  that  with  the 


CHAPTER   II 


1021 


very  body  of  David,  in  cnrruptiDii.  He 
speaks  gently.  With  us.  Thenionunients, 
places,  institutions,  manners,  families  and 
adages  of  the  Israelites,  marvelonsly  ac- 
corded with  the  Old  Testament  Scripture. 
So  too  the  New  Testament  books  accord 
with  the  subsequent  state  of  events. 
.  A  prophet.  Plence  the  16th  Psalm  is ;)ro- 
phetic.  Sworn  iviih  an  oatli.  God  hud  prom- 
ised in  the  most  solemn  manner,  using  the 
form  of  an  oath  in  order  to  express  ab- 
solute certainty,  and  to  prevent  any  doubt 
in  the  mind  of  David  and  of  other  pious 
men.  (Ps.  cxxxii.  11 ;  comp.  verse  2;  see 
also  Heb.  vi.  16.)  Frtiit  of  his  loins.  Scrip- 
ture speaks  of  projiagation  with  wonderful 
correctness  and  delicacy.  A  periphrasis 
for.  Ids  seed.  His.  David's.  Sit  on  his 
throne.  David,  as  king,  occupied  the  throne 
of  the  nation  of  Israel,  the  national  people 
of  God.  The  Messiah,  who  was  to  descend 
from  him,  was  in  like  manner  to  be  King 
of  the  Lord's  people,  namely.  His  spiritual 
people,  of  whom  the  the  nation  of  the 
Hebrews  was  only  an  emblem.  He  seeing, 
&c.  Seeing  by  prophetic  vision.  Peter 
thus  reasons  :  David  did  notsjieak  of  him- 
self as  the  ftict  shows.  Therefoj-e  he  spake 
of  Christ — the  Messiah,  who  should  rise 
from  the  dead.  Thai  his  soul,  &c.  Not 
cojitent  with  saying  simply  that  he  spake 
of  the  INIessiah's  resurrection,  Peter  rej^cats 
the  very  words  of  the  prophecy  in  ques- 
tion, applying  them  to  Christ,  of  whom 
alone  it  was  predicted,  and  of  which  alone 
it  is  historically  true.  (See  on  verse 
27.)  This  Jesus,  &c.  Not  only  had  the 
Lord's  body  remained  untouched  by  cor- 
ruption, but  Jesus  had  gone  to  the  place 
of  the  dead,  without  having  remained 
there.  Witnesses,  not  merely  of  this  resur- 
rection, but  of  far  moi-e.  (See  1  Cor.  xv. 
15;  also  on  Luke  xxiv.  48.)  We  all.  I  with 
the  eleven — those  who  have  stood  forth, 
but  without  excluding  all  the  other  disci- 
ples. 

33.  fThereforo  being  hy  the  right  hand  of  God  exalted, 
and  having  ereceived  of  the  Father  the  promise  of  tlie 
Holy  Ghost,  he  hath  shed  I'orth  hthis,  which  ye  now  see 
and  hear.  34.  For  David  is  not  ascended  into  the 
heavens,  but  he  saith  himself.  The  Lord  'said  unto  my 
Lord,  Sit  thou  on  my  right  hand,  35.  Until  I  make  thy 
foes  thy  footstool.  38.  Therefore  let  all  the  house  jof 
Israel  know  assuredly,  that^God  hath  made  that  same 
Jesus,  whom  ye  have  crucified,  both  'Lord  and 
n^Christ 

fChap.  V.  31;  Phil.  ii.  9.  eJohn  xvi.  7,  13,  chap.  i.  4. 
^chap.  X.  4.5;  Eph.  iv.8.  iPs.  ex.  1 ;  Matt,  xxii.24.  jZecli. 
xiii.  1.    kChap.  v.  31.    iJohn  iii.  35.    ^Ps.  ii.  2,  (t-S. 


The  last  point  of  the  Apostle's  argument 
in  proof  of  the  Messiahship  of  Jesus,  were 
the  extraordinary  si)iritual  ])henomcna 
which  they  now  beheld  in  the  disciples 
of  Jesus — their  miraculous  utterances,  and 
their  wonderful  deportment.  This  was 
the  only  exi)lanation  of  the  i)henomena 
which  astonished  all.  Therefore  being,  &c. 
Jesus  of  Nazareth,  whom  they  had  cruci- 
fied, had  not  only  risen  from  the  dead,  but. 
had  u.scended  into  heaven,  and  wa.s  at  the 
right  hand  of  God,  the  Lord  of  David,  and 
the  Lord  of  all,  and  according  to  His  ])ro- 
mise,  had  now  sent  down  the  Holy  Spirit, 
filling  the  souls  of  His  disciples  with  won- 
drous sentiments,  and  endowing  them 
with  miraculous  speech.  AVhat  they  now 
saw^  and  heard  was  a  proof  that  He  had 
ascended  to  heaven,  and  His  ascension  to 
heaven  was  a  proof  of  His  Messiahship. 
For  Datnd,  &c.  The  Apostle  appeals  to 
the  prophecy  as  a  confirmation  of  his  tes- 
timony. "  David,  confessedly,  did  not  as- 
cend to  heaven,  like  Elijah,  nevertheless, 
he  says:  "The  Lord  said,"  &c.  (Ps.  ex. 
1.)  Peter,  to  whom,  doubtless,  the  ques- 
tion proposed  by  Je.sus,  in  Matt.  xxii.  42, 
had  occurred,  assumes  that  the  word  of 
God,  in  Avhich  a  seat  at  His  right  hand  is 
promised  to  the  Messiah,  refers  to  Je.sus. 
Sit  thou,  on  mg  right  hand.  This,  shows  the 
felicity  of  Christ  in  heaven  (Ps.  xvi.  11, 
xxi.  6) — Ilis  glorious  majesty  (Heb.  i.  3, 
viii.  1) — the  fullness  of  His  power  (Matt. 
xxvi.  64,  xxviii.  18 ;  Ps.  xx  6,  Ixxxix, 
13) — His  authority  in  judgment  (Eom. 
xiv.  9.) 

Vntil  I  make,  &.c.  An  expression  derived 
from  the  ancient  custom  toward  the  van- 
quished. (Josh.  X.  24;  Ps.  Ix.  1.)  The 
dominion  here,  which  Christ  received, 
belonged  to  Him  as  Mediator,  and  it  is  to 
cease,  therefore,  when  the  objects  of  His 
kingdom  as  Mediator  are  accomplished. 
(Comp.  1  Cor.  xv.  23-28.)  This  was  the 
doctrinal  part  of  Peter's  sermon — it  treat- 
ed of  the  person,  life,  miracles,  death,  re- 
surrection and  ascension  of  the  Lord 
Jesus,  in  a  very  close  and  convincing  man- 
ner. His  warm  application  of  the  whole 
now  follows.  Tlierefore  let  all  tlte  house  of 
Israel,  &c.  That  is,  God  the  Father  has 
ordained  and  ajipointed  this  Jc^us  whom 
ye  have  crucified,  to  be  the  Head  and  Sa- 


1022 


ACTS, 


viour  of  His  Cluircli,  He  being  the  true 
and  promised  INIessiuli. 

2"hat  same  Je^-as both  Lord  and 

Christ.  AV hat  a  fact  is  this!  Wonderful 
in  itself,  and  especially  wonderful  in  its 
bearing  on  the  men  to  whom  it  was  now 
proclaimed,  and  wonderful  also  for  Peter 
to  declare  to  such  an  audience.  What 
sublime  intrepidity  and  invincible  courage 
does  he.  as  a  poor  iisherman,  display  in 
doing  so,  before  assembled  thousands  of 
his  nation!  How  very  pungent  also  was 
he  in  applying  what  he  said  to  his  hear- 
ers !  He  did  not  rest  in  generals,  but  said 
plainly,  This  is  the  same  Jesus  whom  by 
wicked  hands  ye  have  slain.  (Verse  23.) 
An  old  writer  observes,  *'  Had  not  the  ap- 
plication been  so  close,  it  is  probable  the 
success  of  the  sermon  had  not  been  so 
considerable.  Thence  learn,  That  the 
success  and  efficacy  of  the  AVord  preached 
depends  upon  a  particular  and  warm  ap- 
plication of  it  to  every  man's  conscience, 
generals  will  not  affect.  See  an  instance 
of  it  in  what  follows." 

37.  IF  Xow  when  thpy  heard  this,  they  were  pricked 
"in  their  heart,  and  said  unto  Peterand  to  the  rest  of  the 
apostles,  Men  anti  bretliren,  what  "shaU  we  do? 

lEzeli.  vii.  IG ;  Zech.  xii.  10.    "Chap.  ix.  6,  xvi.  30. 

Mark  the  effect  produced  by  Peter's 
discourse.  It  awakened  compunctions, 
and  an  eager  inquiry.  Their  hearts  were 
pierced  as  with  a  sharp  instrument.  In 
how  different  a  light  did  the  conduct  of 
the  Jews  appear  to  them,  when  the  evi- 
dence of  the  Messiahship  of  Jesus  flashed 
conviction  on  their  minds  !  What  a  crime 
they  had  committed !  The  annals  of  hu- 
man guilt  could  not  furnish  another  of 
equal  atrocity.  How  dreadful  was  the 
punishment  which  they  had  reason  to 
expect!  Now  they  remember  their  own 
imprecation,  "  His  blood  be  on  us,  and  on 
our  children ;"  and  they  trembled  lest  its 
weight  should  press  them  down  to  the 
lowest  hell.  Alarmed  and  perplexed,  tor- 
tured with  a  consciousness  of  guilt,  and 
dreading  the  just  vengeance  of  heaven, 
from  which  they  knew  not  how  to  escape, 
they  say  to  Peter  and  the  rest  of  the 
Apostles,  "INIen  and  brethren,  what  shall 
we  do?"  They  were  anxious  to  hear  of 
these  ambassadors  of  Jesus,  whether  there 
was  any  hope  of  pardon  for  so  great  a 
crime,  any  means  of  protection  from  the 


wrath  which   was  ready  to   overwhelm 
them. 

3S.  Then  Peter  said  unto  them,  pRepent,  and  be  bap- 
tized every  one  of  you  in  tlie  name  of  Jesus  Clirist  tor 
the  remission  of  sins,  and  ye  sliall  receive  tlie  gil't  of 
the  Holy  Ghost,— I'Luke  xxiv.  -17  ;  chap.  iii.  I'J. 

Peter  said,  in  the  name  of  his  brethren. 
Repent.  The  word  denotes  change  of  mind, 
and  here  includes  the  reception  of  the 
Gospel,  as  the  proper  issue  of  that  revolu- 
tion of  mind  which  they  were  then  under- 
going. The  change  of  mind  required  was 
to  be  attested  by  an  outward  act — repent 
and  be  baptized.  In  the  name  of  Jesus  Christ 
is  not  the  formula  by  which  they  were  to 
be  baptized,  and  therefore  different  from 
the  one  prescribed  by  Christ  Himself 
(Matt,  xxviii.  19),  but  a  description  of  the 
rite  as  Christian,  and  not  merely  Jewish, 
much  less  heathen  baptism,  or  an  un- 
meaning form,  connected  with  no  religious 
creed  whatever.  In  Hie  name  of  Jesus 
Christ,  i.  e.,  by  His  authority,  acknowledg- 
ing His  claims,  su^bscribing  to  His  doc- 
trines, engaging  in  His  service,  and  rely- 
ing on  His  merits.  For  the  ,remission  of 
sins — the  pardon  of  sins,  as  the  visible 
seal  of  that  remission.  And  ye  shall  receive, 
(kc.  They  needed  not  only  Divine  par- 
don, but  Divine  influence;  not  only  the 
remission  of  sins,  but  the  gift  of  the  Holy 
Ghost.  They  would  require  this  Spirit 
after  the  remission  to  remove  gradually 
the  sad  effects  of  sin  from  their  nature,  to 
guide  them  rightly  in  their  future  course, 
strengthening  them  evermore  to  resist  the 
wrong  and  pursue  the  right.  In  order  to 
be  saved  we  must  be  sanctified,  as  well  as 
justified.  The  Divine  pardon  and  the  Di- 
vine Spirit,  are  essential  to  the  salvation 
of  our  fallen  world. 

39.  For  tlie  promise  lis  unto  you,  and  to  your  chil- 
dren, and  no  all  that  are  alar  ofi",  even  as>  many  as  the 
Loid  our  Giod  shall  call. 

qJoel  ii.  28.    rEph.  ii.  13, 17. 

For  the  promise,  the  promise  of  the  gift 
of  the  Holy  Spirit,  mentioned  in  the  pre- 
ceding verse,  and  announced  with  so 
much  particularity  by  the  Prophet  Joel 
(verse  17,  &c).  Unto  you,  Israelites,  bad  as 
you  are,  in  having  persecuted,  derided 
and  crucified  Jesus — the  promise  is  to  you. 
And  to  your  children.  It  is  not  easy  to  con- 
ceive in  what  other  light  the  audience 
could  understand  these  words,  than  that 
the  promise  of  salvation  through  Christ 
was  made,  not  to  those  alone  who  believ- 


CHAPTER    II. 


1023 


ed,  but  to  their  seed ;  tluit  their  famiUes 
were  to  be  admitted  to  the  privileges  of 
the  new  dispensation  as  well  as  them- 
selves, and  that  baptism  was  to  both  a 
sign  and  seal  of  their  interest  in  the  cove- 
nant. They  would  naturally  judge  this  to 
be  the  meaning  of  the  declaration,  espe- 
cially as  it  was  expressed  in  the  same 
terms  which  had  been  used  at  the  institu- 
tiott  of  circumcision.  (See  Gen.  xvii.  7, 
10.)  And  to  all  that  are  afar  off,  not  only 
Jews  who  were  scattered  in  different 
countries,  but  to  Gentiles  also,  to  men  on 
every  zone  of  the  globe.  However  distant 
the  heart  may  be  from  God,  it  can  never- 
theless hear  His  voice.  God  is  still  will- 
ing to  call  men  unto  Himself,  and  He  has 
still  room  for  all  who  come  to  Him. 
(Luke  xiv.  21.)  Even  as  many  as  the  Lord 
our  God  shall  call,  which  calling,  when  ef- 
fectual, includes  regeneration. 

40.  And  with  many  other  words  did  he  testify  and 
exhort,  saying,  Save  j'ourselves  from  this  untoward 
generation. 

Many  other.  One  must  be  urgent  until 
the  result  is  effected.  Testify.  This  refers 
to  what  goes  before.  Exhort.  This, 
to  what  follows.  Save  yourselves,  or,  rather, 
he  saved.  Salvation  begins  in  conversion. 
(Eph.  ii.  6.)  This  untoward  generation. 
This  character  is  descriptive  of  the  per- 
vcrseness  with  which  the  unbelieving 
Jews  opposed  all  the  methods  of  Divine 
grace.  (See  Matt.  xi.  IG,  &c ;  Luke  vii.  31,  &c. 
and  notes.)  Ko  result  is  produced  by  the 
operations  of  the  Holy  Ghost  as  long  as 
the  soul  resigns  itself  to  the  corrupting  in- 
fluences of  society ;  Christians  are  required 
to  shine  as  lights  in  the  midst  of  a  crook- 
ed and  perverse  nation,  and  to  sever  every  _ 
tie  that  attaches  them  to  a  sinful  world. 

41.  H  Tlien  they  that  gladly  received  his  word  were 
baptized :  and  the  same  da.v  there  were  added  unto 
tlicin  about  three  thousand  souls. 

Peter  having  spoken  to  his  hearers  of 
"the  remission  of  sins"  (verse  38),  it  is 
here  added,  they  gladly  received  Ids  word. 
(See  Ps.  xxxii.  1.)  Our  Saviour  joins 
these  two  together,  "Be  of  good  comfort, 
thy  sins  are  forgiven  thee."  (See  also  Isa. 
Ixi.  1.)  Think  with  what  joy  the  long-im- 
prisoned debtor,  drowned  in  debt,  receives 
a  full  discharge,  and  his  liberty,  or  a  con- 
demned malefactor  the  news  of  his  par- 
don, and  this  will  somewhat  resemble, 
but  yet   fall  far  !!^hort  of  the  joy  which 


faith  brings  by  bringing  Christ  to  the  soul, 
and  so  forgiveness  of  sins  in  Him.  Were 
baptizid.  As  it  is  highly  improbable  that 
there  should  have  been  none  of  John's 
disciples  in  this  large  company,  we  may 
fairly  infer  that  Christ's  baptism  was  not 
precisely  the  same  institution  with  John's, 
and  that  from  this  time,  at  least,  John's 
disciples  were  baptized,  when  they  were 
admitted  into  the  Christian  Church,  ac- 
cording to  the  form  appointed  by  our 
Lord  after  His  resurrection.  (Matt,  xxviii. 
19.) 

The  same  day  evidently  qualifies  baptized 
as  well  as  added,  because  it  was  by  bap- 
tism that  the  additions  were  effected. 
The  conversion  of  these  three  thousand 
with  these  words,  was  a  greater  work 
than  the  feeding  of  four  thousand  or  five 
thousand  with  a  few  loaves.  They  Avho 
are  joined  to  Christ,  are  added  to  the  dis- 
ciples of  Christ,  When  we  take  God  for 
our  God,  we  must  take  His  people  to  be 
ours.  "  This  -was  the  true  model  of  a  revi- 
val of  religion,  and  a  perpetual  demonstra- 
tion, that  such  scenes  as  have  characteriz- 
ed our  own  age  and  nation  especially,  are 
strictly  in  accordance  with  the  spirit  of 
the  New  Testament." 

42.  And  'they  continued  steadfastly  in  the  apostles' 
doctrine  and  fellowsliip,  and  in  breaking  of  bread,  anil 
in  prayers.— U  Cor.  xi.  2;  Heb.  x.  ij. 

They  continued.  The  conversion  of  this 
great  multitude  was  sudden,  yet  their  pro- 
fession was  not  transient  or  wavering. 
Observe,  1.  Primitive  Christians  looked 
upon  soundness  in  the  faith  as  of  great  im- 
portance. They  were  strangers  to  that 
spirit  of  indifference  to  truth  which  loves 
to  represent  its  doctrines  as  mere  matters 
of  speculation,  and  insinuates  that  "it 
matters  not  what  a  man  believes,  if  his 
practice  be  but  good."  2.  The  fellowship 
which  they  maintained  with  one  another 
arose  out  of  a  union  of  sentiments  in 
Apostolical  doctrines.  They  were  full  of 
charity,  but  their  charity  was  not  of  that 
kind  which  led  them  to  have  fellowship 
with  men  of  all  i:)rinciples.  3.  They  not 
only  listened  to  Christ's  instructions  as 
their  Prophet,  and  relied  upon  His  atone- 
ment as  their  Priest,  but  cheerfully  com- 
plied with  His  institutions  as  their  King. 
It  is  true,  indeed,  that  the  phrase  "break- 
ing of  bread"  docs  not  necessarily  mean 


1024 


ACTS. 


the  Lord's  Supper,  bnt  being  here  intro- 
duced among  the  religious  duties  of  the 
primitive  (Jliurch,  it  must  be  regarded  as 
signifying  tliat  institution,  the  whole 
being  denominated  from  a  part.  4.  They 
were  men  that  dwelt  much  with  God  in 
prayer.  Having  obtained  mercy  them- 
selves, they  joined  in  supplicating  the  Di- 
vine throne  for  the  salvation  of  others. 

43.  Anri  fear  came  upon  every  soul :  and  many  twon- 
ders  and  signs  were  done  by  the  apostles. 

tilark  xvi.  17. 

Fear  came  upon  every  soul.  Religious  awe 
settled  upon  those  who  heard  of  the  events 
just  related,  viz.:  the  descent  of  the  Spirit, 
the  miracle  of  tongues,  the  conversion  of 
such  a  multitude.  They  felt  that  God  was 
present,  manifesting  His  great  jwwer,  and 
they  may  also  temporarily  have  had  a 
presentiment  of  that  "  wrath  to  come," 
which  was  to  overtake  the  obstinate  ene- 
mies of  God.  This  feeling  of  dread  was 
deepened  by  many  miracles  which  were 
Avrought  by  the  Apostles  as  instruments, 
while  the  power  was  God's."  We  are  not, 
however,  to  understand  their  "wonders 
and  signs"  as  having  been  restricted  to 
that  particular  day. 

44.  And  all  that  believed  were  toffether,  and  "had  all 
things  common  ;  4o.  And  sold  their  possessioixs  and 
goods,  and  'parted  them  to  all  men,  as  every  man  had 
need.  ,  , 

"Chap.  iv.  32,  34.  ^Isa.  Iviii.  7 ;  2  Cor.  rx.  1,  9  ;  1  John 
iii.  17. 

All  that  believed,  those  believing,  the  be- 
lievers. This  is  one  of  the  names  given 
in  the  history  to  those  who  followed 
Christ  and  were  professors  of  the  new 
religion.  The  phrase  is  elliptical  for  those 
who  believed  in  Jesus  as  the  true  Messiah. 
Were  together.  Not  locally,  probably,  for 
no  house  could  contain  the  multitude,  but 
spiritually.  They  were  one  in  spirit,  they 
were  together  in  soul.  AVhat  one  felt,  ail 
felt.  They  wept  with  those  that  wept, 
they  rejoiced  with  those  that  rejoiced. 
Leighton  says :  "  The  public  ministry  will 
profit  little  anywhere,  where  a  people,  or 
some  part  of  them,  are  not  thus  one,  and 
do  not  live  together  as  of  one  mind,  and 
use  diligently  all  due  means  of  edifying 
one  another  in  their  holy  faith."  How 
much  of  the  primitive  Christians'  praise 
and  profit  is  involved  in  the  word.  They 
were  together  witli  one  accord,  vith  07ie  mind : 
and  so  they  grow  :  tlie  Lord  added  to  the 
Church.     (Acts  ii.  1,44,  47.) 


And  had  all  things  common.  It  appears, 
from  the  story  of  Ananias  and  Sapphira, 
that  the  disciples  were  under  no  obliga- 
tion, or  wei'e  bound  by  no  positive  law,  to 
dispose  of  their  property  for  the  benefit 
of  the  Church,  and  that  after  it  was  sold, 
they  could  retain  the  whole,  or  any  part 
of  the  price,  provided  that  they  did  not, 
like  those  unhappy  persons,  practice  dis- 
simulation and  deceit :  and  it  is  further 
evident  from  the  passage  before  us,  that 
although  in  many  instances  they  laid  down 
the  price  at  the  feet  of  the  Apostles,  en- 
trusting them  with  the  distribution,  yet 
they  sometimes  reserved  it  in  their  own 
hands,  and  gave  it  to  the  indigent,  accord- 
ing to  their  own  ideas  of  their  need.  These 
considerations  seem  to  prove  that  there 
was  not,  as  some  have  supposed,  an  actual 
community  of  goods  in  the  primitive 
Church,  but  that,  in  consequence  of  the 
fervent  charity  which  united  the  hearts 
and  interests  of  the  disciples,  "  no  man," 
as  Luke  informs  us  in  the  fourth  chapter, 
"  said  that  aught  of  the  things  which  he 
possessed  was  his  own,"  or  appropriated 
them  solely  to  his  own  use,  but  readily 
parted  with  them  for  the  supply  of  others. 
TJicy  parted  them  to  all  men,  as  every  man 
had  need.  All  things  were  common,  be- 
cause they  were  at  the  service  of  every 
man  who  wanted  them.  There  is  no  evi- 
dence that  the  conduct  of  the  Church  of 
Jerusalem  was  followed  by  any  other 
Church,  even  in  the  Apostolic  age,  but  so 
far  as  it  is  an  example  of  generous  love, 
triumphing  over  the  selfish  affections,  and 
exciting  men  to  seek  the  welfare  of  others 
as  well  as  their  own,  it  is  worthy  to  be 
imitated  to  the  end  of  the  Avorld.  (See  on 
chap.  iv.  32.) 

4B.  And  they,  continuing  daily  with  one  accord  in  the 
temple,  and  breaking  bread  Irom  house  to  house,  did 
eat  their  meat  with  gladness  and  singleness  ofheart. 

Daily  with  one  accord,  &c. — observing  the 
hours  of  Jewish  worship.  "  However  un- 
like itself,"  says  the  Rev.  John  Howe,  "  the 
Church  of  God  is  grown  in  a  long  tract  of 
time,  the  Spirit  of  God  is  not  grown  un- 
like itself,  and  therefore  when  it  comes  to 
be  poured  forth  as  it  hath  been,  it  will 
still  act  as  it  hath  done,  uniformly  and 
agreeably  to  itself,  and  make  them,  that 
now  arc  many  parties,  divided  and  shat- 


CHAPTER   II. 


1025 


tercJ,  broken  this  way  and  that,  all  one 
entire  i)iefc."     (Col.  ii.  1,  2.) 

A)id  breaking  bread  from  Jiouse  to  house. 
The  best  authoiities  are  in  favor  of  ex- 
l)laining  the  words  "from  house  to  house" 
ta  mean,  "in  the  house,"  or  "at  home," 
as  distinguished  from  the  foregoing  i)hrase, 
"  in  the  temple."  Allusion  may  here  be 
had  to  the  charitable  meals  which  the  c;ir- 
cumstances  of  many  of  these  early  Christ- 
ians may  have  made  necessary,  they  were 
received,  i)erha])s,  in  companies  at  various 
houses.  Such  meals  would  partake,  too, 
A'ery  much  of  a  religious  character,  and, 
as  to  the  feelings  which  would  prevail, 
and  the  acts  of  thanksgiving  and  praise 
which  would  be  connected  with  them, 
would  doubtless  well  correspond  to  the 
language  in  tlie  latter  part  of  this  verse 
and  the  beginziingof  the  next— they  M'ould 
be  received  with  gladness  and  singleness 
of  heart,  and  with  praise  to  God.  (See  on 
next  verse.)  The  phrase  singleness  of  heart 
denotes  that  they  were  characterized  by 
simplicity  of  spirit.  There  was  no  pride, 
no  ostentation,  no  self-seeking,  no  hypoc- 
risy amongst  them,  but  all  were  exquisite- 
ly child-like  in  spirit. 

47.  Praisinp;  G01I,  and  having  ^favour'witli  all  the  peo- 
ple. Anil  .vtliL'  Lord  added  to  the  church  daily  such  as 
should  be  savod. 

'Luke  ii.  52  ;  Rom.  xiv.  18.    yChap.  v.  14,  xi.  24. 

Praising  God.  God  permits  none  to  ex- 
ceed Him  in  liberality ;  the  more  heartily 
we  praise  and  thank  Him,  the  more  abun- 
dantly does  He  bestow  grace  and  comfort 
upon  us.  No  one  can  more  fully  enjoy  the 
temporal  gifts  of  God  than  a  true  Chris- 
tian, for  he  rejoices  at  the  same  time  in 
God,  and  tastes  and  sees  that  the  Lord  is 
good.  And  having,  &c.  Though  looking 
only  to  God,  they  had  favor  vnih  all  the  peo- 
ple, just  as  their  Lord  had  while  still  a 
child  (Luke  ii.  52.)  A  lovely  i^icture  of 
the  infant  community  !  Their  faith  the 
peox^le  might  not  approve,  but  their  vir- 


tues they  could  not  refu.se  to  commend. 
When  Ciiristianity,  in  the  conduct  of  its 
genuine  friends,  jmts  on  the  lovely  aspect 
of  meekness,  gentleness,  and  goodness,  the 
hearts  of  its  enemies  bear  an  unequivocal 
testimony  in  its  favor,  and  sometimes 
their  lips  unwittingly  pronounce  its  eulo- 
gium. 

And  the  Lord,  now  called  upon  by  the  l)e- 
lieving  as  their  Saviour,  added,  "  kept  add- 
ing," i.  c,  to  the  visible  community  of 
believers,  or  to  the  assembly  of  the  follow- 
ers of  Christ.  "  The  word  Church  (in  the 
Greek)  properly  means  those  Avho  are 
called  Old,  and  is  applied  to  Christians  as 
being  called  out,  or  separated  from  the 
world."  Such  as  should  be  saved.  The 
Church  was  a  growing  society.  It  received 
daily  accessions.  The  original  should 
rather  be  rendered,  the  saved.  This  is  an 
additional  description  of  those  called 
believers  in  verse  44.  ]\Ien  are  said  to  be 
saved  in  reference  not  only  to  the  final 
consummation,  but  to  the  inception  of  the 
saving  work.  Of  every  penitent  believing 
sinner,  we  may  say,  with  equal  truth,  that 
be  will  certainly  be  saved,  and  that  he  has 
l)een  saved  already.  AVe  here  learn,  1. 
That  the  work  of  a  thorough  and  saving 
conversion,  is  God's  work.  Hence  it  is 
said,  "  the  Lord  added,"  &c.  2.  That  though 
the  Spirit  of  God  be  the  author  and  efh- 
cient  cause,  yet  the  preaching  of  the  Gos- 
pel, and  an  exemplary  walk  and  conver- 
sation, are  subordinate  helps  and  instru- 
mental means  conducing  thereto. 

Let  it  not  be  supposed,  that  as  this  occa- 
sion was  peculiar,  the  power  exerted  was 
unusual,  and  ought  not  to  be  looked  for 
again.  "  The  Lord's  hand  is  not  shortened 
that  it  cannot  save."  "  The  residue  of  the 
Spirit  is  with  Him,"  and  the  same  effects 
are  still  produced  in  the  conversion  of 
every  sinner.  The  Gospel  is  "mighty 
through  God  "  to  subdue  all  opposition. 


1.  Explain  the  word  "  Pentecost."  2.  What  is  said  about  a  rushing  mighty  wind  ?  3.  What  about  "  cloven 
tongues?"  4.  What  is  said  of  those  who  were  assembled  together?  5.  Why  were  the  multitude  confounded  ? 
6.  What  did  they  say?  7.  What  was  Peter's  reply?  S.  Explain  verse  23.  0.  What  wa.s  the  effect  of  Peter's 
sermon  on  the  multitude?  10.  What  did  he  tell  them  to  do?  11.  What  is  said  of  those  "  that  gladly  received 
his  word?"  12.  What  did  "all  that  bei'eved"  do  with  their  possessions?  13.  What  is  said  of  additions  to 
the  Church  7 
*15 


102G 


ACTS 


CHAPTER  III. 

1  Pcler prrachlnp  to  tlicpeopW.  that  came  to  ^ee  a  lame  man 
restorrd  to  hi.i  jut,  lU  pruffsseth  Vie  care  not  to  have 
been  xcrouftht  Ini  /li.i  or  John's  own  power,  or  holiiiexs, 
InU  by  God,  unil  Aw  Son  Jexux.  and  through  faith  i.nhi.i 
name;  li  withal  nprrhending  them  jor  crucifying 
Jesus.  17  Which  because  they  did  it  throug/i  is/no- 
ranee,  and  that  thereby  were  fulfilled  God's  d<  ten  in- 
nate counsft,  and  the  Scriptures;  19  he  exhorteth 
t/iein  bi/  repentance  and  faith  to  seek  remission  Of  their 
sitis,  and  salvation  in  the  sowte  Jesus. 

NOW  Peter  iind  John  went  up  together  into  the  lem- 
pleat  "the  lioui-  of  prayer,  being  the  ninth  hour. 
»Ps.  iv  1.7;  Uan.  vi.  10. 

We  find  Peter  and  John  very  frequently 
together  in  the  Scripture.  They  seem  to 
have  been  more  dissimilar  than  any  other 
two  of  the  Apostles,  yet  their  very  unlike- 
ness,  perhaps,  was  one  of  the  causes  of 
their  friendship.  Weiit  up,  &c.  Their 
friendship  was  religious,  it  took  them  to 
the  house  of  God  in  company.  Those 
connections  are  the  most  valuable,  in 
which  the  Bible  is  a  witness  between  us, 
in  which  another  world  is  not  forgotten. 
The  temple.  Public  devotion  has  claims 
upon  us.  It  is  a  commanded  duty,  and  a 
profitable  one.  The  worship  of  the  sanc- 
tuary enlivens  our  feeling,  endears  us  to 
each  other,  and  keeps  the  distinctions  of 
life  from  becoming  excessive.  Tl(e  ninth 
hour.  The  Jews  had  three  stated  hours 
of  prayer;  the  morning  sacrifice  at  the 
third  hour,  or  nine  in  the  morning,  the 
sixth  hour,  at  noon  (chap.  x.  9),  and  the 
evening  sacrifice  at  the  ninth  hour,  or 
three  in  the  afternoon.  (Ex.  xxix.  39 ; 
Num.  xxviii.  3, 4.)  Christians  did  not  alter 
the  times  of  prayer. 

2.  And  a  certain  man,  lame  from  his  mother's  womb 
was  carried,  whom  tliey  laid  daily  at  the  gate  ''of  the 
temple  wliieh  is  called  Beautil'ul.  to  ask  alms  of  thein 
that  entered  into  the  temple;  3.  Who,  seeing  Peter 
and  Jolin  about  to  go  into  the  temple,  asked  an  alms. 

''John  in.  a. 

Lame  from  his  mother's  womb.  For  upward 
of  forty  years  he  had  lived  a  cripple.  (See 
chap.  iv.  22.)  His  lameness  was  not  the 
result  of  accident  or  disease,  or  some  in- 
firmity that  had  come  upon  him  after  a 
period  of  physical  perfection,  but  was  a 
constitutional  defect,  he  was  born  a  crip- 
ple. Consequently  the  cure  was  the  harder, 
and  the  person  cured  the  more  credible 
a  witness.  What  a  vale  of  tears  in  this 
earth  !  To  what  a  variety  of  evils  are  the 
human  race  exposed !  And  what  are  they 
all,  but  a  commentary  on  sin  as  the  text ! 
For  sin 

"Brought  death  into  the  world,  and  al!  our  woe." 


We  cannot  be  too  thankful  for  our  ex- 
emption and  preservation  from  physical 
suffering  or  deformity.  Such  an  instance 
of  misery  as  this,  is  presented  to  try  our 
disposition.  Was  carried,  literally,  used  to 
liave  himself  carried.  Called  Beautiful.  This 
gate  was  the  great  eastern  gate  of  the  tem- 
ple enclosure.  It  was  erected  by  Herod 
(lie  Great.  It  was  above  fifteen  yards 
high,  and  about  eight  yards  wide,  being 
formed  of  Corinthian  brass,  with  the  most 
exquisite  workmanship.  According  to  Jo- 
sephus,  it  w^as  suj^erior  in  size  and  decora- 
tion to  all  the  other  gates.  To  ask  alms, 
&c.  This  poor  wretch  was  not  only  de- 
formed, but  poor,  and  helpless,  so  that  his 
only  expedient  was  begging.  Where  could 
he  expect  aid,  if  not  from  those  going  into 
the  temple.  Piety  without  benevolence  is 
hypocrisy.     (Job  xxix.  11-13.) 

4.  And  Peter,  fastening  his  eyes  upon  him,  with  John, 
said,  Look  on  us.  5.  And  he  gave  heed  unto  them,  ex- 
pecting to  receive  something  of  them. 

Look  on  ns.  Their  object  appears  to  have 
been  to  gain  his  attention  more  fully  to 
their  w'ords,  so  that,  as  they  said,  "In  the 
name  of  Jesus  Christ,"  &c.  (verse  6),  he 
might  understand  to  whom  he  was  in- 
debted for  the  benefit  conferred  upon  him. 
He  gave  heed  unto  them,  expecting,  &c.  It 
was  a  constant  custom  for  all  who  entered 
the  temple,  to  carry  money  with  them  for 
the  treasury,  or  poor,  or  both.  The  crip- 
ple, wondering  at  the  unusual  character 
of  this  address,  of  course  looked  on  them 
intently  and  expectantly,  although  only 
under  the  idea  that,  as  he  desired,  some- 
thing in  the  way  of  alms  should  be  given 
him  by  them.  (1  John  iv.  20.)  With  what 
diligence  and  attention  we  listen,  when  we 
have  reason  to  expect  temporal  aid !  It  is 
already  a  great  blessing,  when  a  pastor,  by 
the  power  of  the  Spirit,  has  awakened  an 
expectation  in  his  hearers  that  they  will 
"receive  something,"  they  are  then  no  long- 
er dead,  for  their  hearts  begin  to  feel  and 
to  hunger.  But  let  them  not  wait  in  vain. 
Alas!  how  often  it  may  occur,  that  poor, 
awakened  and  hungry  souls,  look  on  their 
teacher,  hoping  to  receive  something,  and  are 
sent  empty  away !  Here  note,  1.  The  great 
mercv  of  God  that  was  mingled  with  this 


CIIAPTKIl   III 


1027 


poor  man's  affliction,  though  he  was  lame, 
he  was  not  bhnd.  2.  That  what  the  crip- 
ple could  do,  he  must  and  did  do,  toward 
his  own  healing.  He  could  not  move  a 
foot,  but  he  could  fix  his  eye.  We  are 
spiritual  cripples,  laboring  under  a  moral 
impotency,  being  witJiout  strength.  (Rom. 
V.  0.)  But  God  expects  the  exercise  of 
our  faculties,  and  the  use  of  our  endeavors 
in  order  to  our  recovery,  help  healing 
(Phil.  ii.  12.) 

6.  Then  Peter  said,  Silver  ami  gold  have  I  none,  but 
Biicli  as  I  have  prive  I  thee:  In  clliename  of  Je-sus 
Christ  of  Nazareth,  rise  up  and  wallc. 

<:Chap.  iv.  10. 

Silver  and  gold,  &c.  So  poor  were  the 
Apostles,  that  thej"  had  nothing  to  give, 
either  to  the  sacred  treasury,  or  to  the  dis- 
tressed. This,  it  should  be  observed,  was 
after  the  possessions  were  sold  (ii.45),and 
shows  plainly  how  fai*  the  Apostles  were 
from  enriching  themselves  by  the  riches 
"laid  at  their  feet."  (Chap.  iv.  35.)  Cer- 
tainly it  was  from  conviction  that  such 
men  preached  the  resurrection  of  Jesus. 
But  such  as  I  have,  ttc.  As  if  he  had  said, 
"  Money  I  have  none,  I  am  poor  in  this 
world ;  but  such  as  I  have — the  power  that 
God  has  given  me  to  help  others — I  will 
employ  on  your  behalf."  A  man  like 
Peter  may  be  without  money,  and  yet  have 
God  with  him,  and  in  him,  to  work  His 
will.  In  the  name,  &c.,  i.  e.,  by  His  author- 
ity. Thus  spake  the  servant  and  Apostle 
of  Him  who,  in  a  similar  case,  had  said, 
"I  will,  be  thou  opened."  (Mark  vii.  34; 
see  also  Luke  v.  24.)  Of  Jesus  Christ.  Since 
the  first  enunciation  of  the  great  proposi- 
tion (chap.  ii.  36,  38),  "Jesus  is  Christ," 
this  is  now  become  the  comprehensive 
holy  name  of  their  Lord  and  God,  whom 
they  confess,  and  in  whose  name  they  do 
all  that  they  do,  and  freely  give  to  every 
one  all  that  they  have.  Of  Nazareth,  in 
Greek,  the  Nazarene.  (See  on  ii.  22.)  Rise 
up  and  walk.  It  is  difficult  to  decide, 
whether  the  Apostle  meant  to  say,  As  an 
Apostle  of  Jesus  Christ,  and  relying  on 
His  power,  I  say  unto  thee,  Arise  and  walk, 
or,  I  say  unto  thee,  Arise  and  walk,  placing 
thy  confidence  for  ability  to  do  so  in  Jesus 
Christ  of  Nazareth.  Perhaps  both  views 
should  be  combined. 

7.  And  he  took  him  by  the  riprht  hand,  and  lifted  hhn 
up :  and  immediately  his  feet  and  ankle  bones  received 
strength. 


And  he  took,  t'cc.  Precisely  what  his  Lord 
had  done  to  his  own  mother-in-law.  ( ^lark 
i.  31.)  The  seeking  soul  must  be  sustained 
not  only  by  our  words,  but  also  by  our 
acts,  even  as  if  we  took  it  by  the  hand, 
and  assisted  it  to  walk.  And  lifted  him  up, 
&c.  How  much  more  wonderful  than  the 
change  produced  in  this  lame  man's  con- 
dition, is  that  change  which  God  efi'ccts  in 
the  heart!  But  who  gives  heed  to  it?  His 
feet  (or  soles)  and  ankle  bones,  &c. — the 
technical  language  of  a  physician.  (Col. 
iv.  14.)  The  suddenness  of  the  cure  was 
ihe  jjruuf  of  the  miracle:  his  walking  and 
leajjing  were  the  evidences  of  it.  Observe 
the  simple  and  yet  authoritative  manner 
in  Avhich  the  miracle  is  performed.  No 
solemn  preijarations  are  made,  no  mystic 
ceremonies  are  used,  which  might  work 
upon  the  imagination  of  the  patient,  and 
excite  his  reverence  and  admiration  of  the 
persons  of  the  Apostles.  By  a  few  words, 
pronounced  in  a  serious  unaffected  man- 
ner, the  effect  is  produced. 

8.  And  he,  leaping  ^up,  stood  and  walked,  and  enter- 
ed witli  them  into  tlie  temple,  walking,  and  leaping, 
and  praising  Ciod.— Jlsa,  xxxv.  6. 

The  poor  cripple  who  had  never  used 
his  limbs  for  forty  years  (iv.  22),  and  who 
did  not  seek  their  restoration  leaped  up, 
stood,  &c.  This  effect  upon  the  man  Idm- 
self,  shows  the  indubitableness  of  the  mir- 
acle. Though  the  cure  was  well  nigh  in- 
stantaneous, yet  there  is  a  great  gradation 
observed.  First,  the  strengthening  of  the 
feet  and  ankle  bones,  at  which  moment 
the  spark  of  faith  was  kindled,  then  the 
leaping  up,  then  the  standing,  then  the 
walking,  then  the  entering  the  temple. 
The  man's  frame  bounded  with  new  energy, 
his  soul  was  flooded  with  divine  joy  and 
jiraise,  and  his  limbs  were  agile  and  blithe, 
exjiressing  these  emotions.  Entered  w-ith 
them,  &c.  How  natural  now  to  accompany 
the  Apostles  into  the  temple!  Praising 
God,  heartily,  earne.stly,  for  giving  this 
soundness  in  the  name  of  Jesus  of  Naza- 
reth. By  the  wonderful  goodness  of  God 
toward  this  poor  cripple,  his  miseries  and 
calamities,  his  lameness  and  poverty,  are 
overruled  for  his  best  good,  namely  for 
bringing  liim  to  the  knowledge  of  Jesus 
Christ,  and  salvation  by  Him.  ]\Iercies 
are  then  perfected  when  they  are  sancti- 
fied. 


1023 


ACTS. 


9.  And  all  the  people  saw  him  walking,  and  prateiiig 
Gol :  10.  Ami  thcv  knew  tliat  it  was  he  wbicli  sat  lor 
alms  at  theBcautilulgateoi  the-  temple :  and  they  were 
fil'."xl  with  w.jiuier  and  amazemeut  at  that  which 
LaJ  happened  unco  him. 

And  they  knetr,  &e.  This  effect  upon  the 
people  also  shows  the  indubitableness  of 
the  miracle.  Here  was  the  broad  seal  of 
lieaven  on  the  divine  mission  of  the 
Apostles.  This  patient  resid  ed  in  the  very 
midst  of  this  people.  He  was  well  known, 
for  his  forty  years'  affliction,  and  his  pov- 
erty. Multitudes  had  seen  him:  many 
had  relieved  him,  and  many  had  handled 
Iiim.  (Verse  2).  And  his  cure  had  been 
effected  not  in  an  obscure  corner,  but  at 
the  entrance  into  the  temple,  and  in  day- 
light, when  there  was  a  concourse  of  peo- 
j)le.  Could  anything  have  been  more  open 
to  detection,  had  there  been  any  impos- 
ture? Clearly,  then,  the  rejection  of  the 
Gospel  by  unbelievers  cannot  arise  from 
an  intellectual,  but  a  moral  cause.  They 
do  not  want  evidence,  but  disposition. 

11.  And  as  the  lame  man  wliich  -n'as  healed  held 
Pater  ami  John,  all  the  people  ran  together  nnto  tliem 
i:i  the  porch  fthat  is  called  SoloraonV,  greatly  wonder- 
ing.—ejohu  X.  23;  chap.  v.  1-. 

Held  Peter  and  John.  Did  he  imagine 
their  influence  was  confined  to  their  bodily 
jiresence  ?  and  that  if  he  let  them  go  his 
lameness  would  return  ?  Or  did  he  wish 
thus  to  point  out  his  benefactors  to  the 
multitude?  Doubtless  it  was  still  more 
tiie  expression  of  his  attachment.  So  it  is 
in  our  spiritual  cures.  It  is  natural  and 
light  to  feel  a  regard  for  those  who  have 
been  the  means  of  our  recovery,  and  to 
keep  hold  of  them.  But  let  us  remember 
we  may  hold  them  too  closely.  And  we 
do  so,  if  we  suffer  them  to  draw  us  away 
from  the  God  of  all  grace.  (1  Cor.  iii.  4-7.) 
A II  the  people  ran,  &c.  Some,  only  to  grat- 
ify  their  curiosity  with  the  sight  of  men 
that  had  such  power;  others,  with  a  desire 
to  hear  them  preach,  concluding  that  their 
doctrine  must  needs  be  of  Divine  origin, 
v/hich  thus  had  a  Divine  ratification.    In 

the  j)orch *S'ofo)«0)i's,  the  long  portico 

'or  colonnade  on  the  east  side  of  th^e  tem- 
ple. This  noble  structure,  was  supported 
by  a  wall  four  hundred  cubits  high,  con- 
sisting of  stones  of  an  almost  incredible 
size.     (See  on  John  x.  23.) 

12.  1  And  when  Peter  saw  «,  he  answered  unto  the 
people,  Ye  men  of  Israol,  why  marvel  ye  at  t!d.-^?  or 
wliy  look  ye  so  earnestly  on  us.  as  thou?li  by  our  own 
•  power  or  holiness  we  liad  made  this  man  to  walk  ? 

'2  Cor.  ni.  5. 


Sav;  it — (he  concourse  of  the  people,  and 
their  iramonseamazement.  W liy marvel  yc, 
&c.  He  does  not  intend  to  express  censure 
because  of  their  astonishment,  for  that 
was  natural,  but  because  of  their  ascribing 
the  deed  to  them,  as  the  primal  authors. 
Here  we  see,  and  must  admire,  the  true 
humility  Avhich  the  Gospel  imparts  to  men. 
May  not  the  Apostles  take  a  little  credit 
to  themselves  for  this  miracle?  It  will 
not  materially  damage  their  Master,  while 
it  may  dignify  them,  and  fix  their  author- 
ity as  His  ministers.  But,  however  anxious 
they  once  had  been  to  be  advanced  in 
Christ's  kingdom,  they  had  learned  by  this 
time  not  to  seek  their  own  things,  but  the 
things  which  are  Jesus  Christ's.  "  Not 
unto  us,  O  Lord,  not  unto  us,  but  unto  Thy 
name  give  glory!"  (Ps.  cxv.  1.)  Such  is 
the  confession  of  all- true  servants  of  God. 

13.  The  God  ?of  Abraham  and  of  Isaac,  and  of  Jacob, 
the  God  of  our  I'lhtiiers,  hath  glorified  'liis  son  Jesus; 
whom  ye  delivered  up,  and  denied  Jiiim  in  tliepresence 
of  Pila"te,  when  lie  ifwius  determined  to  let  liim  go.  14. 
But  ye  denied  the  Holy  'One  and  the™Just,  anddesired 
a  murderer  to  be  granted  unto  you  ; 

EMatt.  xxii.  32.  tCliap.  v.  30,  31.  ijoh'i  xvii.  1  ;  Eph. 
i.  20,  22;  Phil.  ii.  9,  11 :  Heb.  ii.  9  ;  Rev.  i.  5.  IS.  JJohn 
.\ix.  15.  kMatt.  xxvii.  17-25;  Luke  xxiii.  16-23.  iPs.  xvl. 
10 ;  Luke  i.  35.    "Chap.  vii.  62,  xxii.  14. 

"When  the  circumstances  are  considered, 
with  what  wonderful  boldness  does  Peter 
proclaim  the  truth !  (See  on  ii.  23.)  The 
charge  he  prefers  is  of  a  very  aggravated 
nature.  They  stood  in  a  close  covenant 
relationship  to  God,  who  had  set  them 
apart,  and,  amid  many  national  vicissi- 
tudes, had  kept  them  apart,  for  a  very 
special  purpose,  viz.:  that  they  might 
cherish  and  preserve  in  the  world  such 
lights  and  manifestations  of  the  Messiah 
as  God  was  pleased  to  dispense  before  His 
advent,  and  then,  when  He  came,  that 
they  might  be  prepared  to  bid  Him  wel- 
come to  the  world — to  erect  His  standard, 
guard  His  interests,  and  share  His  tri- 
umphs. He  has  come,  was  Peter's  startling 
announcement,  and  gone  away  again.  He 
has  come — your  long  looked  for  Prince — 
to  His  covenanted  people,  and  you  have 
betrayed  Him,  and  denied  and  killedHim. 
Yet  He  is  not  dead,  for  God  hath  raised 
Him  up — nor  is  He  dishonored,  for  God 
hath  glorified  Him,  and  given  Him  a  name 
that  is  above  every  name,  by  the  power 
of  which  has  this  man  been  made  whole, 
whom  ye  both  see  and  know.  In  the  pres- 
ence of  Pilate,  &c,    Pilate,  admonished  by 


CHAPTER   III 


1029 


his  wife's  warning  dream,  and  convinced 
of  Chrit^t's  innocence,  wrought  with  you  to 
save  His  hfe.  All  in  vain,  you  insisted 
tliat  He  should  die. 

15.  And  killed  the  "Prinoo  of  liTe,  whom  Go<l  hath 
r.iisod  uirDin  tlm  dead,  whereof  iJwe  a,re  witnesses. 

"John  i.  4:  1  John  v.  11.  "Matt,  xxviil.  '^-o;  Eph.  i. 
20.    tChap.  ii.  Jii 

Killed  the  Prince  or  author  of  life.  Tlie 
word  is  classically  applied  to  military 
leaders,  or  one  who  is  first  in  anything 
(comp.  Heb.  ii.  10,  xii.  2).  "  You  have 
quenched  the  light  of  I.'^rael,  you  crowned 
your  King  with  thorns,  and  for  a  throne 
you  set  Him  upon  a  cross."  Tiie  contrast 
between  their  killing  such  a  person,  while 
they  interceded  for  the  pardon  of  a  mur- 
derer, a  destroyer  of  life,  has  peculiar 
energy.  Whom  God  hath  raised,  &c.  They 
are  made  aware  that  in  the  whole  of  this 
matter  they  have  been  fighting  against 
God.  They  pretended  to  be  actuated  in 
what  they  did  by  jealousy  for  God's  honor, 
and  appealed  to  Him  as  judge.  And  He 
did  appear  upon  the  stage,  but  not  upon 
their  side.  They  killed  the  Prince  of  Life 
— God  quickened  Him;  they  laid  Him  in 
the  grave — God  lifted  Him  to  the  skies. 
Whereof  we  are  untnesses.  (See  on  chap.  ii. 
32.) 

16.  And  his  name,  through  faith  in  his  name,  hath 
made  this  man  strong,  whom  ye  see  and  know  :  yea, 
the  faith  whicli  is  by  him  hath  given  him  this  perfect 
Boundueas  in  the  presence  of  you  alL 

His  name,  by  means  (or  on  account)  of 
faith  in  that  ?iame  liath  made,  6zc.  'ir/to)/! 
ye  see  entirely  restored  now  to  bodily 
vigor,  and  know  as  a  person  who  was  for- 
merly infirm,  helpless.  Yea,  &c.  This 
second  clause  of  the  verse  repeats  essen- 
tially the  idea  of  the  first,  in  order  to.  af- 
firm more  emphatically  that  it  was  not 
their  own  power,  but  the  power  of  Christ 
which  had  j^orformed  the  miracle.  The 
faith  tvhich  is  by  (or  through)  iiiin.  Christ 
is  thus  represented  as  the  autlior  or  pro- 
curing cause,  as  well  as  the  end  or  object 
of  the  faith  in  question.  Jn  the  presence  of 
you  all,  and  hence  they  must  acknowledge 
.that  no  other  means  had  been  used  to  ef- 
fect the  miracle.     . 

17.  And  now.  brethren,  I  wot  that  fhrouijh  ig^norance 
qye  did  it,  as  did  also  .vour  rulers,  IS.  Butthusi-rtliintrs, 
which  God  before  had  shewed  by  the  month  of  all  liis 
prophets,  that  Christ  should  siift'er,  he  hath  so  ful- 
filled. 

iLuke  xxiii.  34:  John  xvi.  3  ;  1  Cor.  ii.  8.  'Luke  xxiv.  i 
4-1 ;  ciiap.  XX vi.  22,  2;j. 

I  fvot — old  English  for  "  I  know,"  from  I 


tlie  Anglo-Saxon  ivitan,  to  see,  lo  know, 
from  which  comes  our  word  "  vit."     That 
through   ignorance,   &.c.     Docs   Peter   here 
state  the  ignorance  of  the  Jews  as  an  ex- 
cuse for  their  crinrxe,  or  merely  as  account- 
ing for  it?    Undoubtedly  it  does  account 
for  it.     (1  Cor.  ii.  8.)     Are  the  Jews  thea 
guiltless  because  they  moved  in  the  dark? 
Does    their    ignorance    annihilate    their 
crime?    Not  at  all.    It  only   alters  tlie 
name  of  it.    It  shifts  the  burden  of  guilt 
from    one    part    of    the    transaction    to 
another,  but  it  leaves  the  burden  there. 
That  they  did  not  know  the  Lord  of  Glory 
was  their  sin — a  greater  sin  than  crucify- 
ing Him.     He  did  not  come  from  heaven 
witliout  sufficient  credentials,  nor  did  He 
put  forth  His  claims  without  giving  ample 
proof  that  they  were  just.     From  Moses 
and  the  Prophets,  from  John  the  Baptist, 
from  His  own  mighty  works,  from  His 
Father's  testimony,  given  from  the  "  ex- 
cellent glory  " — from  every  quarter  a  de- 
cisive testimony  was  borne  to  the  Mes- 
siahship  of  Christ,  and  they  who  resisted 
His  claims  were  without  excuse.     Hence 
we  are  not  to  regard  Peter's  statement  as 
a  plea  in  justification  of  their  conduct,  but 
as  an  explanation  of  God's.    Because  they 
had  proceeded  in  ignorance  when  they 
crucified  Christ,  God  was  pleased  to  ope:j 
the  door  of  mercy  to  them,  and  gave  them 
an  opportunity  of  making  a  quick  escape 
from  hell.    Thus  the  17th  verse  is  to  be 
sustained  on  to  the  19th  verse  ;  along  with 
the  18th  verse  it  forms  a  ground  on  which 
Peter  calls  them  to  repentance.     "We  learn 
here  that  ignorance  does  not  exempt  us 
from  the  punishment  of  sins  committed 
through  it,  nor  does  it  entitle  us  to  pardon. 
At  the  same  tune  it  forms  a  ground  uj)on 
which  God  is  frequently  pleased  to  shov/ 
mercy.     (John  xv.  22,  24;  1  Tim.  i.  13.) 
lie  hath  so  fulfilled.    This  verse,  as  connect- 
ed with  the  preceding  one,  may  be  taken 
in  this  sense,  "You  fulfilled  the  Scrip- 
tures, and  did  not  know  it.     God  was  ful- 
filling the  Scripture,  when  you  were  grati- 
fying your  own  passions."     (See  on  chap, 
iv.  28.) 


19.  Repent  ye  ftherePore.  and  he  'converted,  that 
your  sins  may  be  "blotted  out,  vviicn  the  times  of  re- 
freshing 'shall  come  from  the  presence  of  the  Lord. 

"Chap,  ii  as.  tisa.  i.  lC-20.  Joel  ii.  13.  "Isa.  xliii.  25w 
'Jer.  xxxi.  23-25 ;  Zeph.  iii.  14-20.  Ilev.  xxi.  4. 


1030 


ACTS. 


Repent he  converted,    Tlicse   two 

forms  of  expression  may  have  substan- 
tially the  same  meaning,  namely,  that  of 
forsaking  the  Avrong  course  which  the 
A])ostIe's  hearers  had  pursued  in  reference 
to  the  Lord  Jesus,  and  of  turning  to  a 
right  mode  of  viewing  Ilim  and  conduct- 
ing toward  Him,  that  is,  acknowledging 
Him  as  the  jNIessiah,  and  becoming  His 
obedient  followers.  The  first  denotes  the 
inner  change  of  mind,  the  second  the  out- 
ward change  of  life.  "What  is  required 
here  includes  faith  as  a  constituent  part 
of  the  act  to  be  performed.  Blotted  out. 
Instead  of  remission,  we  have  here  the 
stronger  figure  of  abstersion  or  oblitera- 
tion. The  Greek  verb  is  applied  by  Xeno- 
phon  to  the  erasure  of  a  name  from  a 
catalogue  or  roll.  It  may  here  denote  the 
cancelling  of  charges  against  any  one,  and 
thus  amounts  to  the  same  thing  with  the 
remission  of  sins.  (Chap.  ii.  38.)  The 
metaphor  of  blotting  out  occurs  several 
times  elsewhere  {.e  g.  Ps.  li.  9;  cix.  1-i; 
ysa.  xliii.  25 ;  Jer.  xviii.  23 ;  Col.  ii.  14.) 
When,  more  properly,  in  order  that  the 
times  of  n freshing  may  come,  i.  c.,  to  you 
personally,  that  you  may  have  part  in  the 
blessings  of  the  Messiah's  kingdom,  for 
which  men  can  be  prepared  only  by  re- 
pentance and  the  pardon  of  their  sins. 
From  the  2)resence  of  the  Lord.  Since  the 
blessings  in  question  (a  Hebrew  idiom) 
are  laid  up  where  He  is  (see  ii.  28),  and 
must  be  received  thence.  The  word  ren- 
dered "  Lord,"  which  may  refer  to  Christ 
or  God  (see  on  i.  24),  applies  to  the  latter 
here,  since  it  prepares  the  way  for  the 
subject  of  the  next  verb. 

20.  And  he  "shall  send  Jesus  Christ,  which  before 
was  preached  unto  you  :— "Chap.  i.  11 ;  Heb.  i.x.  2S. 

And  he  shall  send,  rather,  and  that  he  may 
send  fortli,  viz.:  from  heaven  (see  verse 
21.)  Which  before  was  preached  unto  you, 
before  appointed  or  prepared  for  you,  i.  e., 
from  eternity.  (See  1  Peter  i.  20.)  Nearly 
all  critics,  says  an  eminent  commentator, 
understand  this  passage  as  referring  to  the 
return  of  Christ  at  the  end  of  the  world. 
The  similarity  of  the  language  to  that  of 
other  passages  which  announce  that  event 
demands  this  interpretation.  The  Apostle 
enforces  his  exhortation  to  repent  by  an 
appeal  to  the  final  coming  of  Christ,  not 


because  ha  v/ould  represent  it  as  near  in 
point  of  time,  but  because  that  event  was 
always  near  to  tlie  feelings  and  consciousness 
of  the  first  believers.     (2  Peter  iii.  12.) 

21.  Whom  the  Iieaven  must  receive  until  the  times 
^of  restitution  of  all  tbinj^s,  which  God  hath  spoken  yby 
the  mouth  of  all  his  holy  prophets  Biuce  the  world  be- 
gan.—^^Matt.  xvii.  11.    jLiuke  i.  70. 

Wliom  the  heaven  must  receive.  It  was  a 
common  opinion  among  the  Jews,  that 
the  Messiah  would  continue  on  earth. 
(See  John  xii.  24.)  Peter  here  anticipates 
such  an  objection.  The  word  receive  has 
here  the  additional  idea  of  retaining  or 
holding.  The  Messiah  is  represented  by 
him  as  having  been,  according  to  Divine 
appointment,  taken  up  into  heaven,  where 
He  is  by  the  same  appointment  to  remain 
until  a  certain  period  fixed  by  the  Divine 
counsels.  Until  the  times  of  the  restitution, 
&,c.  Christ,  in  heaven,  as  the  monarch  of 
the  creation,  the  representative  of  humani- 
ty, the  object  cf  universal  wonder  and 
worship,  will  reign  there,  but  for  a  certain 
time  only,  Until  the  times  of  the  restitution,  or 
restoration  of  all  tilings,  i.  e.,  to  a  state  of 
primeval,  order,  purity  and  happiness, 
such  as  will  exist  for  those  who  have  part 
in  the  kingdom  of  Christ,  at  Ilis  second 
coming.  By  the  mouth  of  all  Jds  holy  pi'i'o- 
phets.  All  the  prophets  were  holy,  all 
entered  heaven  (Liike  xiii.  28).  They  who 
are  rejected  as  Avorkers  of  iniquity,  were 
not  prophets,  even  though  they  prophe- 
sied. (Matt.  vii.  22;  comp.  John  xi.  51.) 
Balaajii  was  a  prophet,  indeed,  not  in 
Israel,  however,  but  only  in  relation  to 
Ealak.  Since  the  ivorld  began,  or,  from  the 
beginning  of  time.  (See  on  Luke  i.  70  ; 
Jude  14,  15 ;  Job  xix.  25,  26 ;  Ps.  1.  3,  4, 
xcvi.  13,  xcviii.  9;  Joel  iii.  13. 

22.  For  Moses  ti'uly  said  unto  the  fathers,  A  'prophet 
shall  tlie  Ijord  vuur  God  raise  up  unto  you  of  your 
hn'thrrii,  like  unto  nie,  him  shall  ye  hear  in  all  things 
wliat.soever  lie  shall  s:iy  unto  you.  2:J.  And  it  shall 
come  to  pass,  tintt  every  soul,  which  will  not  hear  that 
prophet,  shall  be  destroyed  from  among  the  people. 

"IJeut.  xviii.  15-19. 

Moses  truly  said.  See  Deut.  xviii.  15-22, 
which  contains  one  of  the  clearest  pro- 
phecies ever  delivered  of  Messiah,  who  is 
set  forth  as  a  supreme  legislator,  law-giver 

and  judge.    A  j)rop}iet like  unto  me. 

Moses  was  a  prophet,  a  peculiar  prophet, 
a  pre-eminent  prophet.  He  introduced 
and  established  the  whole  of  the  Jewish 
dispensation  with  miracles,  wonders  and 
signs.    He  was  a  mediator  between  God 


CHAPTER    III. 


1031 


and  the  people.  Other  prophets  received 
Divine  eomitmniciitions  through  variuus 
■mediums,  but  he  received  everytliing 
from  God  immediately.  But  "  if  the  Law 
was  given  by  Moses,  grace  and  truth  came 
by  Jesus  Christ."  "The  only  begotten 
Son,  who  is  in  the  bosom  of  the  Father, 
he  hath  declared  him."  Yea,  in  all  things 
Ho  has  the  pre-eminence.  (See  Heb.  iii. 
2~rt ;  Deut.  xxxiv.  10.)  Moses  was  faithful 
as  a  servant,  but  Christ  as  a  Son  over  His 
own  liouse.  The  commission  of  Moses 
was  confined  to  one  nation,  Christ  is  not 
only  the  glory  of  His  people  Israel,  but  a 
light  to  lighten  the  Gentiles — the  light  of 
the  world.  Him  shall  ye  hear — not  merely 
Avith  our  outward  ear,  but  also  believing 
His  instructions,  and  cordially  submitting 
to  them.  In  all  things.  Some  dislike  the 
mysterious  parts  of  Christianity,  some 
the  humiliating,  some  the  practical,  but 
the  only  inquiry  of  a  true  disciple  is, 
"Lord,  what  wilt  thou  have  me  to  do?" 
It  is  here  supposed  that  some  will  not  liear 
this  prophet.  This  is  a  sad  intimation  ;  and 
we  might  wonder  at  the  fact.  But  the 
depravity  of  human  nature  will  account 
fur  it,  and  all  history  confirms  it.  Mark 
the  impartiality  of  the  sentence,  every  soul. 
The  refusers  may  be  many,  and  they  may 
differ  from  each  other,  each  turning  to  his 
own  way,  but  none  shall  escape  the  })enal- 
ty.  Shall  be  destroyed,  &c.  Not  annihilated! 
this  would  be  a  privilege.  They  shall 
seek  death,  but  they  shall  not  find  it. 
The  penalty  is  not  the  loss  of  their  being, 
but  of  their  liappiness,  and  of  their  hope, 
the  destruction  of  body  and  soul  in  hell 
forever ! 

34.  Yea,  and  all  the  prophets  from  Samuel,  and  those 
that  follow  after,  as  many  as  have  spoken,  liave  like- 
wise foretold  of  these  days. 


Moses  and  all  the  succeeding  prophets. 
beginning  witli  Samuel,  have  all  uttered 
jn-edictions  respecting  these  times.  It  is 
clear  why  Peter  particularly  mentions 
Samuel  after  Mo^es,  for  between  Moses 
and  Samuel  there  was  but  little  prophesy- 
ing (1  Sam.  iii.  1),  and  he  was  the  first 
after  Moses  who  wrote  his  i)roi)hecy. 

a').  Ye«arethe  children  of  the  prophets,  and  of  the 
covenant  which  God  made  with  our  fattiors.sayiu;;  un- 
to Abraham,  And  'in  ttiy  seed  shall  all  the  kindreds o( 
the  earth  be  blessed.  'M.  Unto  'you  lir.st.  Cod,  having 
raised  up  his  Son  Jesus,  sent  liim  to  bless  you,  iu 
turning  away  ^every  one  of  you  from  lils  iniquities. 

»Kom.  ix.  4.  Kien.  xxii.  18.  <^Matt.  x.  5;  Luke  xxiv, 
47.    ilsa.  lix.  20;  Matt.  i.  21 ;  Titua  li.  11-14. 

The  Apostle  applies  the  whole  to  hi.s 
own  age  and  to  the  people  before  him, 
and  presents  two  aspects  of  the  case  :  first, 
the  promise  of  the  blessing  (made  to 
Abraham,  Gen.  xii.  3,  xviii.  18,  xxii.  18), 
to  Isaac  (Gen.  xxvi.  4),  to  Jacob  (Gen. 
xxviii.  14),  belongs,  as  he  declares,  to  his 
hearers,  but,  secondly,  on  the  condition 
that  they  be  turned  away  from  their 
iniquities.  Unto  yoa  first.  According  to 
the  glorious  sclieme  of  divine  and  %sover- 
eign  mercy,  the  Gospel  was  everywhere 
first  addressed  to  the  Jews.  To  bless  you, 
literally,  blessing  you,  in  the  very  act  of 
executing thiscommission.  Jn turning avjay, 
ike.  Learn,  1,  ThatitisChrist's  proper  work 
to  turn  sinners  from  their  iniquities.  O 
that  we  would  all  subserve  Christ  in  that 
great  work !  He  is  the  i^rincipal  agent,  let 
us  be  subordinate  instruments,  by  prac- 
ticing lioliness  ourselves,  and  promoting 
holiness  in  otliers.  Learn,  2,  That  to  be 
turned  by  Clirist  from  our  iniquities,  is  the 
greatest  blessing  that  we  can  realize  from 
Him,  because  it  is  a  spiritual  blessing,  a 
fundamental  blessing,  a  comprehensive 
blessing,  an  endearing  blessing,  an  ever- 
lasting blessing. 


1.  For  what  purpose  did  Peter  and  John  go  up  to  the  temple  ?  2.  What  is  said  about  a  certain  man  at  the 
gateof  the  temple?  3.  What  was  the  effect  of  the  miracle  wrought  ?  4.  What  did  Peter  say  ?  5.  Explain  verse 
17.  C.  What  is  repentance  ?  7.  What  is  meant  by  the  "  times  of  refreshing,"  ttc.  ?  8.  What  did  Moses  say  unto 
the  fathers?  9.  Why  were  those  Peter  addressed  called  "  children  of  the  covenant?"  10.  To  whom  was  Jesus 
Bent  first?    11.  For  what  purpose  was  He  sent  ? 


1032 


ACTS, 


CHAPTER  IV. 

1  The  rulers  of  the  Jews  offended  ivith  liter's  sermon, 
4  (Uiouffh  thuasaads  of  t/ie  people  ivrre  converted  that 
heard  the  word,)  imirrmon  him  and  John.  5  After, 
upon  examination  I'eter  boldly  avouchiny  the  lame 
man  to  be  healed  by  the  name  of  Jesus,  and  that  by  the 
same  J<-!sui  only  we  munt  be  et-ernoUy  saved,  13  they 
cmnmand  /limuiid  Juhn  to  preach  no  more  in  that 
name,  adding  ul.io  tlireatening,  23  whereupon  the 
church  Jlei  til  to  jirayrr.  31.  And  God,  by  moving  the 
place  where  tluy  were  assembled,  testified  that  he  lieard 
tlieir  i^raycr :  confirming  the.  church  with  the  gift  of  the 
Moly  Ghost,  and  wUh  mutual  love  and  charity. 

AND  as  thev  spake  unto  the  people,  the  priests,  and 
the»captain  of  the  tfuip'.e,  and  the  ^Sadducees, 
came  upon  them,  2.  Beint;  Kri('ved  tliat  they  taught  the 
people,  and  preached  throush  Jesus  the  resurrection 
from  the  dead.  3.  And  they  laid  hands  on  them,  and 
put  them  in  hold  unto  the  next  day :  for  it  was  now 
even-tide.  4.  Howbeit,  many  "^of  them  which  heard 
the  word  believed,  and  the  number  of  the  men  was 
about  five  thousand. 
"Xiuke  xxii.  4.    tMatt.  xxii.  23.    'xxiii.  8,  xxviii.  24. 

Peter  and  John  went  on  in  their  work. 
What  they  said  concerned  all,  and  they 
spake  it  openly  and  publicly.  The  priests, 
i.  e.,  the  officiating  priests,  as  soon  as  they 
were  released  from  their  duties.  Captain 
of  the  temple.  The  prefect  of  those  priests 
and  Levites  who  kept  guard  in  the  tem- 
ple. The  Sadducees,  whose  whole  system 
was  now  in  danger,  by  the  preaching  of 
the  resurrection  from  the  dead,  for  they  be- 
lieved not  in  the  immortality  of  the  soul, 
nor  in  any  future  world.  Came  ripon  them. 
The  Cross  always  attends  the  true  Gospel. 
Grieved — vexed  or  tired  out.  Through 
Jesus,  &c.,  that  is,  declared  and  proved 
that  the  dead  must  rise  again,  since  it  was 
an  incontrovertible  truth  that  Jesus  had 
risen  from  the  dead.  In  hold — detention 
or  imprisonment.  Even-tide — late  in  the 
evening,  and  therefore  not  a  proper 
time  to  have  them  examined.  Howbeit — • 
notwithstanding  the  persecutions,  the 
Divine  cause  advanced.  Though  the 
clouds  gather  and  thicken  into  black- 
ness, the  sun  rises.  The  tides  flow, 
though  the  force  of  the  mightiest  tempest 
bears  against  them,  and  God's  truth  moves 
on  to  universal  empire,  though  earth  and 
hell  combine  against  it.  The  number  of  the 
men  was,  literally,  became,  i.  e.,  in  conse- 
q'.ience  of  the  present  addition.  (See  i. 
15,  ii.  41.)  About  five  thousand,  without 
enumerating  females  and  children. 

5.  H  And  it  came  to  pass  on  the  morrow,  that  their 
rulei-s,  and  elders,  and  scribes,  6.  And  Annas,  dtlie 
liiRh  priest,  and  Caiapha-s,  and  John,  and  Alexander, 
and  as  many  as  were  of  the  kindred  of  the  high  priest, 
were  gathered  together  at  Jerusalem. 

ijohn  xviii.  13. 


Their  rulers — the  great  council  of  the 
Sanhedrim.  Elders,  and  scribes,  express 
particular  classes  represented  in  that  body 

Annas Caiaphas.     (See  on  Luke  iii. 

2.)  John,  and  Alexander.  No  particular 
account  has  reached  us  of  these  men. 
They  had,  probably,  held  some  official 
stations,  and  were  still  men  of  note,  and 
members  of  the  Sanhedrim.  Kindred  of 
the  high  priest — sustained  a  family  relation 

to  Annas  and  Caiajahas.     Gathered 

Jerusalem.  This  seems  to  imply,  that  all 
the  members  of  the  Sanhedrim  were  not 
residing,  or  at  least  not  actually  present 
in  Jerusalem. 

7.  And  when  they  had  set  them  in  the  midst,  they 
asked.  By  ewhat  power,  or  by  what  name,  have  ye 
done  this  ?— 'Matt.  xxi.  23. 

Our  Apostles  were  put,  probably,  in  the 
very  same  place  in  which  Jesus  had  stood 
not  long  before.  By  tvhat  2J0wer,  &c.  They 
do  not  ask  first,  whether  this  manifest 
sign  had  actually  taken  place,  for  it  was 
obvious  to  all  who  dwelt  at  Jerusalem. 
Bg  what  name,  spoken  as  a  word  of  power. 
Have  ye  done  this  f  Thus  they  made  as 
little  as  possible  of  the  miracle,  thinking 
that  they  should  be  able  to  mystify,  and 
perhaps  blacken,  the  evident  fact  of  their 
high  magisterial  inquiry,  and  to  put  down 
the  poor  Galileans  with  their  contemptu- 
ous ye  ! 

8.  Then  Peter,  filled  fwith  the  Holy  Ghost,  said  unto 
them  :  Ye  rulers  of  the  pedple,  and  elders  of  Israel ;  9. 
If  we  this  day  be  examined  of  the  good  deed  done  to  the 
impotent  man,  by  what  means  he  is  made  whole;  10. 
Be  it  known  unto  you  all,  and  to  all  the  peoi^le  of 
Israel,  that  fby  the  name  of  Jesus  Christ  of  Nazareth, 
whom  ye  crucified,  whom  God  raised  from  the  dead, 
even  by  him  doth  this  man  stand  here  before  you  whole. 

fyii.  ao.    dii.  6,  IS. 

Peter  and  John  were  not  to  be  intimi- 
dated, though  placed  at  the  bar  for  trial. 
(See  on  ii.  23.)  Filled  with  the  Holy  GJiost, 
i.  e.,  specially,  for  the  occasion.  (See  on 
Mark  xiii.  11.)  Rulers  of  the  people  and 
elders  of  Israel  may  be  taken  as  equivalent 
descriptions  of  the  whole  body,  since  the 
rulers  of  the  chosen  people,  under  the 
patriarchal  system  were  not  elective  but 
hereditary  magistrates.  Be  it  known,  &c. 
There  was  no  evasion  in  this  answer,  no 
reluctance  to  bring  out  the  truth,  no  at- 
tempt to  palliate  it,  although  Peter  knew 
that  it  was  in  the  highest  degree  offensive 
to  his  audience.     Tr/to?«  ye  crucified,  ibiiom 


CHAPTER    IV 


1033 


God  raised ....  the  copulii  {and,  or  hut)  is 
omitted,  to  make  the  contrast  more  strik- 
ing. "  By  tliat  same  man,  with  whose 
innocent  blood  your  liands  are  yet  stained, 
has  this  incontrovertible  miracle  been  per- 
formed." This  vian — Jiike  at  once  a  monu- 
mental proof  and  a  firm  confessor,  the 
lame-born  stands  with  his  benefactors  in 
the  semi-circle  of  the  court.  Stand — and 
so  his  legs  speak  though  his  tongue  be 
silent. 

n.  This  is  the  stone  tiwhich  was  set  at  nouKlit  of  you 
builders,  which  is  bcCDiiu'  tlie  head  of  the  corner.  1-. 
Neitlier  is  tliere  salvation  in  unyolher:  for 'there  is  none 
other  jnanie  under  heuven  given  umong  men,  whereby 
we  must  be  saved. 

I'Ps.  cxviii.  22:  Isa.  xxviii.  16;  Matt.  xxi.  42.  "x.  43; 
1  Tim.  u.  5,  6.    JPs.  xlv.  17. 

This  is  the  stone,  &c.  This  application  of 
Ps.  cxviii.  22,  already  made  by  our  Lord 
Himself  (I\Iatt.  xxi.  42,  on  which  see 
notes),  is  here  rei)eated  with  peculiar  pro- 
priety after  the  deed  of  rejection  had  been 
consummated,  and  the  rejected  One  had 
by  His  exaltation  to  the  right  hand  of  the 
Majesty  on  high,  become  the  head  of  tlie 
corner.  It  is  to  the  head  of  the  corner  the 
whole  building  owes  its  strength,  its  union, 
and  its  beauty.  Neither  is  there,  &c.  Here 
is,  1.  A  positive  assertion  that  there  is  no 
salvation  but  by  Christ,  or,  that  besides, 
or  without  Him,  there  is  no  possibility  of 
salvation,  either  for  Jew  or  Gentile,  both 
those  under  the  Old  Testament  had,  and 
we  under  the  New  Testament  have,  one 
and  the  same  common  Saviour.  2.  The 
ground  and  reason  of  this  confident  asser- 
tion, that  there  is  no  salvation  but  by 
Christ,  namely,  because  there  is  no  other 
name,  &c.,  that  is  no  other  person  designed 
or  appointed  by  God,  to  be  the  author  of 
redemption  to,  and  procurer  of  salvation 
for,  a  lost  and  miserable  world,  but  only 
Christ.  Let  us  take  good  heed,  then,  that 
we  do  not  reject  or  set  Him  at  naught,  for 
in  rejecting  Christ,  we  reject  the  wisdom, 
authority,  love,  yea,  the  salvation  of  God. 

13.  K  Now  when  they  saw  the  boldness  of  Peter  and 
John,  and  perceived  tliat  tliey  were  ^unlearned  and 
ignorant  men,  they  marvelled,  and  they  took  know- 
ledge of  them,  that  they  had  been  with  Jesus.  14.  And 
beholding  the  man  which  was  healed  standing  with 
them,  they  could  say  nothing  'against  it.  15.  But  when 
they  had  commanded  them  to  go  aside  out  of  the  coun- 
cil, they  conferred  among  themselves,  Ifi.  Saying, 
mWhat  shall  we  do  to  these  rnea  ?  for  that  indeed  a  no- 
taljle  miracle  hath  been  done  by  them  i*-  manifest  to  all 
them  that  dwell  in  Jerusalem  ;  and  we  cannot  deny  it. 
17.  But  that  it  sjiread  no  farther  among  the  people",  let 
us  strictly  threaten  them,  that  "they  speak  henceforth 
to  no  man  in  this  name.  IS.  And  they  called  them, 
and  commanded  them  not  to  speak  at  all  nor  teach  in 
the  name  of  Jesus. 


kMatt.  xl.  2.5 ;  1  Cor.  i.  27.    'xi.x.  30.    "John  xl.  47.    "v. 
40. 

The  boldness  of  Peter  and  John.  Whence 
did  this  noble,  self-denying,  and  h(;roic 
spirit  (jiiginate  ?  They  had  seen  the  moral 
glory  of  their  Saviour's  character,  and  felt 
tlie  constraining  influence  of  His  grace 
and  love.  Rather,  therefore,  would  they 
now  willingly  undergo  disgrace,  and  tor- 
ture, and  death,  than  deny  the  Lord  that 
bought  them  with  His  blood,  or  bring  dis- 
honor on  the  worthy  name  by  which  they 
were  called.  Unlearned  and  ignorant.  This, 
for  three  centuries,  was  the  objection 
against  the  profes.sors  of  Christianity,  yet 
it  is  a  great  confirmation  of  the  Christian 
faith,  and  shows,  as  Justin  Martyr  well  ob- 
serves, that  it  was  not  of  human,  but  Di- 
vine origin,  and  that  being  with  Jesus 
was  sufficient  to  make  the  ignorant  and 
unlearned  wise.  They  took  hiouicdge,  &c. 
Observe,  1.  Some  have  been  with  Jesus, 
in  His  Word,  in  His  house,  at  His  table, 
in  the  closet,  in  the  field.  2.  It  is  expect- 
ed that  they  who  are  with  Jesus  should 
resemble  Him.  3.  Conformity  to  Christ 
will  not  be  overlooked.  God,  angel-s, 
Ministers,  fellow-Christians,  the  world 
will  take  knowledge  of  it. 

Tliey  could  say  nothing,  &c.  So  great  was 
the  momentary  efiicacy  of  the  truth,  and, 
such  was  the  effect  of  the  yet  remaining 
consciousness  and  susceptibility  of  con- 
science of  the  council,  that  they  were 
sj:>eechless,  and  were  compelled  to  collect 
their  thoughts  ere  they  could  venture  to 
use  threats  against  the  truth.     Commanded 

out.    The  Apostles  were  directed  to 

withdraw  while  their  judges  should  hold 
consultation.  What  shall  we  do  to  these 
men?  Insteadof  saying  to  these  men.  What 
must  we  do  to  be  saved?  they  say  o/them. 
How  shall  we  stoj)  their  mouths?  For  that 
indeed  a  notable  miracle,  &c.  Why,  then, 
should  the  rulers  wish  to  deny  it,  but  that 
they  hated  the  light,  and  would  not  come 
to  the  light  lest  their  deeds  should  be  re- 
ji  roved?  That  it  spread  no  farther.  It  refers 
not  to  the  miracle,  nor  to  its  notoriety,  but 
to  the  Christian  doctrine,  the  unexpressed 
consequence  of  the  miracle.  JM  us  strictly 
threaten  them,  &c.  What  a  humiliating 
position  for  the  great  council  of  the  nation 
to  be  placed  in  !     AVhat  a  tight!     Seventy 


1034 


ACTS 


at  least  of  a  nation's  magnates  and  magis- 
trates confounded  by  two  poor  men  whom 
they  considered  iUiterate  and  ignorant. 
The  restriction  imposed  only  to  the  act  of 
preaching  the  name  of  Jesus.  The  world  can 
endure  preaching  and  good  works,  but 
will  not  tolerate  the  name  of  Jesns,  the 
preaching  of  the  crucified  One,  or  the  doc- 
trine that  He  alone  can  save  the  soul. 

19.  But  Peter  and  John  answered  and  said  unto  them, 
Wlietlier  it  be  right  in  tliesisl'tot'God  to  "liearlvBii  unto 
you  more  tlian  unto  Uod,  judge  ye.  2^1.  For  pwe  cannot 
but  speak  Die  things  which  qwe  have  seen  and  heard. 
21.  So  when  they  had  further  tlireatened  them,  they 
let  them  go,  finding  nothing  how  they  might  puiiisli 
them,  because  rot' the  people  ;  for  all  »wh  glorified  Uod 
for  that  which  was  done.  22.  For  the  man  was  above 
forty  years  old,  on  whom  this  miracle  of  healing  was 
shewed. 

ov.  29.  pJer.  XX.  9.  qxxii.  15 ;  1  John  i.  13.  'Matt.  xxi. 
2C  ;  chap.  v.  26. 

And  John.  Now  John  also  enters  more 
prominently  on  the  scene,  for  their  open 
confession  has  this  effect,  that  ive  two  will 
not  keep  silence  about  Jesus.     Whether  it 

he  right to  hearken  to  you  more  than 

God,  judge  ye,  &c.    There  is  here  a 

wonderful  union  of  sober,  respectful  ap- 
peal to  the  better  reason  of  their  judges, 
and  calm,  deep,  determination  to  abide  the 
consequences  of  a  constrained  testimony, 
which  betokens  a  power  above  their  own 
resting  upon  them,  according  to  promise. 
We  here  perceive  the  limits  of  the  obe- 
dience which  we  owe  to  our  superiors  in 
Church  and  State.  In  those  cases  which 
are  agreeable  to  the  laws  of  heaven,  made 
known  by  the  light  of  nature,  and  by  rev- 
elation, or  which,  at  least,  are  not  incon- 
sistent with  those  laws,  we  are  bound ;  but 
in  every  other  case  we  are  free.  God  has 
a  prior  claim  to  our  obedience,  which  no 
human  interference,  no  relation  Avhich 
may  be  formed  between  us  and  others,  no 
promise  or  contract,  can  invalidate. 

For  we  cannot  but  speak,  &c.  We  cannot 
in  accordance  with  truth  and  duty.  These 
"things"  we  have  "seen  and  heard,"  and, 
therefore,  are  fully  assured  of  ourselves, 
and  things  which  we  only  have  seen  and 
heard:  and,  therefore,  if  we  do  not  publish 
them,  who  will?  who  can?  Further  threat- 
ened, i.  €.,  with  threats  superadded  to  the 
inhibition  of  verse  18.  Because  of  the  peo- 
ple, who  looked  upon  the  miracle  with 
admiration,  and  glorified  God  for  working 
it  by  the  Apostles'  hands.  Above  forty  years 
old.  The  length  of  time  during  which  he 
had  been  crippled  is  not  mentioned  to  en- 


hance the  miracle  itself,  as  if  a  case  of 
sliorter  standing  might  have  been  more 
easily  restored,  but  to  show  the  notoriety, 
both  of  his  previous  condition  and  of  the 
sudden  change  which  had  been  wrought, 
I^recluding  all  possibility  of  error  or  de- 
ception, and  accounting  for  the  popular 
effect  described  in  the  preceding  verse.  It 
is  as  easy  with  God  to  convert  a  sinner  of 
forty  or  fourscore,  as  one  of  ten  years  old. 
But  he  who  now  refuses  to  obey  the  call 
of  God,  has  neither  reason  nor  revelation 
to  support  himself  in  the  hope  that  he 
shall  yet  in  a  future  time,  accept  the  sal- 
vation which  he  rejects  in  the  present. 

2.'?.  H  And  being  Ipt  go,  they  went  «to  their  own  com- 

Eany,  ivnd  reported  all  that  the  chief  priests  and  elders 
ad  said  unto  them.— ^ii.  44-46. 

Their  ovm  company — the  community  of 
believers,  the  Church  in  general.  Among 
believers  the  Apostles  felt  themselves  at 
home,  as  contrasted  with  being  among  the 
rulers  in  the  Sanhedrim.  To  them  they 
related  all  that  the  chief  priests  and  rulers 
had  said  to  them.  "  Not  for  their  own 
glory,"  says  Chrysostom,  "did  they  tell  the 
tale,  but  what  they  disj^layed  were  the 
proofs  therein  exhibited  of  the  grace  of 
Christ.  All  that  their  adversaries  had 
said,  this  they  told:  their  own  part,  it  is 
likely,  they  omitted."  This  Avas  a  most 
important  crisis  for  the  infant  Church. 
The  highest  civil  and  religious  authority 
in  the  nation  had  decided  against  it.  But, 
weak  and  defenseless  in  itself,  it  does  not 
despond;  on  the  contrary  it  betakes  itself 
to  God  in  prayer,  and  filled  with  a  holy 
boldness,  it  defies  all  the  powers  of  the 
world  combined  to  overthrow  the  cause 
of  Christ. 

24.  And  when  they  heard  that,  they  lifted  up  their 
voice  to  God  with  one  accord,  ami  said.  Lord,  'thou  art 
God,  whicli  hast  made  heavi-n,  and  earth,  and  the  sea, 
and  all  that  in  them  is.  2").  W'ho  by  the  mouth  of  thy 
servant  David  hast  said.  Why  "did  the  heathen  rage, 
and  the  people  imagine  vain  things?  26.  The  kings  of 
the  earth  stood  up,  and  the  rulers  were  gathered  to- 
gether again.st  the  Lord,  and  against  his  Christ.  27.  For 
of  a  truth,  against  thy  holy  child  Jesus,  whom  thou 
liast  anointed,  both  'Herod,  and  Pontius  Pilate,  with, 
the  Gentiles,  and  the  people  of  Israel,  were  gathered 
together ;  2S.  For  »to  do  whatsoever  thy  hand  and  ihy 
counsel  determined  'before  to  be  done.  29.  And  now, 
Lonl.  behold  their  threatenings:  and  grant  unto  thy 
servants,  that  with  all  jboldntos  thej'  may  speak  thy 
word,  30.  By  stretching  forth  thine  hand  to  heal ;  and 
that  zsigns  and  wonders  may  be  done  by  the  name  of 
thy  holy  child  Jesus. 

'?  Kiiigs  xix.  15.  "Ps.  ii.  1,  2.  'Luke  xxiii.  1-8,  Ac. 
wiii.  18.  'Prov  xxi.  30;  Isa.  xlvi.  10,  liii.  lo.  rVerse  13, 
31,  xiv.  8,  xxviii.  31 ;  Eph.  vi.  19.    »ii.  43,  v.  12. 

They  lifted  up  their  voice  to  God  unth  one 
accord.  Prayer  is  enjoined  on  us  in  our 
distresses.    "  Call  upon  me  in  the  day  of 


CHAPTER    IV. 


1035 


trouble."  "  Is  any  afflicted,  let  him  pray." 
Observe  the  substance  of  their  prayer.  It 
was  very  seasonable,  very  suitable,  and 
very  short,  as  all  Bible  prayers  are.  It 
was  also  very  exemplary,  though  they  had 
been  so  evil  entreated,  yet  they  felt  no 
disposition  for  revenge.  (See  on  verse  30.) 
Then  we  see  the  success  of  the  prayer,  and 
God  hath  never  said  to  the  seed  of  Jacob, 
Seek  ye  me  in  vain!  The  sign  of  the  ac- 
ceptance of  t]ie  \)\ace  seems  strange — "The 
place  was  shaken."  (Verse  31.)  This 
seemed  much  more  likely  to  produce  dread 
than  engender  hope.  But  God  would  so 
teach  us,  that  He  is  "greatly  to  be  feared 
in  the  assembly  of  His  saints,"  that  He 
will  be  sanctified  of  all  them  that  come 
nigh  to  Him,  and  that  there  was  some- 
thing awful  in  the  dispensation  of  His 
mercy  and  grace. 

Thou  art  God,  &c.  Thy  rule  is  universal, 
and  Thy  power  unlimited,  for  Thou  hast 
made  the  heaven  and  its  glories,  the  earth 
and  the  sea,  and  their  endlessly  varied  and 
numerous  inhabitants,  and  hast  them 
under  Thy  direction  and  control.  TT7io  by 
the  mouth,  &c.  Here  the  Apostles  declare 
that  God  Himself  spake  by  David,  and  it 
is  confessed  by  the  Jews,  that  the  ancient 
rabbins  interpret  this  Psalm  of  the  Mes- 
siah. Why,  &c.  The  sense  is.this.  Why 
do  they,  the  peoples,  kings  and  princes  of 
the  earth,  rebel  against  the  Messiah,  why 
endeavor  to  shake  off  His  rule  ?  The  for 
(verse  27)  implies  an  acknowledgment  of 
the  truth  of  God  in  the  fulfillment  of  the 
prophecy  :  TJiou  art  the  God  wJdch  hast,  (kc. 
For  these  events  have  happened  accord- 
ingly.   Herod Pilate Gentiles 

Israel.     All  these  four  forces  are 

pictured  as  gathered  together  at  the  cruci- 
fixion as  the  image  of  the  persecuting 
powers  still  in  operation. 

For  to  do,  or  rather,  in  order  to  do,  though 
not  with  that  conscious  intention  on  their 
part.  Thy  hand,  or  Thy  power.  Thy  counsel, 
Thy  purpose.  The  phrase  denotes  the 
providential  ordering  of  God.  Determined, 
&c.  The  sentiment  is  the  same  as  is  con- 
veyed in  ii.  23  and  iii.  18,  on  which  see 
notes.  All  the  hostility  which  was  shown 
against  Jesus,  and  the  successful  efforts  to 
compass  His  death,  were  the  means  by 
which  this  arrangement  was  fulfilled.  The 


actors  in  this  dreadful  tragedy  had  no  de- 
sign to  fulfill  ]n-ophecy  ;  they  only  acted 
out  the  will  of  their  own  hearts,  and  were 
unspeakably  guilty,  as  being  wholly  vol- 
untary in  their  determinations  and  their 
conduct.  God  permitted  them  thus  to 
proceed,  interposing  no  insupeiable  obsta- 
cles. Here  is  a  chain  thrown  across  a 
river  ;  we  can  see  the  two  ojiposite  end.s, 
but  not  the  union  in  the  midst;  but  were 
the  chain  raised,  or  the  water  lowered,  we 
could  see  the  connection  as  well  as  the  ex- 
tremities. All  our  knowledge  of  the  affair 
begins  and  ends  here — God's  foreknowl- 
edge and  man's  free  agency  harmonize 
really,  but  inexplicably. 

Now,  Lord,  behold  their  threalcnings,  &c. 
Recognizing  in  the  threatenings  of  the 
Sanhedrim  a  declaration  of  war  by  the 
combined  powers  of  the  world  against 
their  infant  cause,  they  seek  not  enthusi- 
astically to  hide  from  themselves  its  criti- 
cal position,  but  calmly  ask  the  Lord  of 
heaven  and  earth  to  "look  upon  their 
threatenings."  That  vAth  all  boldness  they 
may  speak  thy  word.  Rising  above  self, 
they  ask  only  fearless  courage  to  testify 
for  their  Master,  and  Divine  attestation  to 
their  testimony  by  miracles  of  healing, 
&c.,  in  His  Name. 

31.  ir  Anct  when  they  had  prayed,  "the  place  was 
shaken  where  they  were  assembled  together;  and  they 
were  all  iilled  with  the  Holy  Ghost,  and  ^they  spake 
the  word  of  God  with  boldness. 

»il.  2, 4,  xvi.  1:0.    b Verse  29. 

The  place  icas  shaken — probably  "  the 
house  where  they  were  sitting,"  (see  on 
ii.  2),  of  which  scene  this  was  a  partial 
repetition,  on  a  smaller  scale  and  in  a 
narrower  circle,  but  with  precisely  the 
same  spiritual  and  an  analogous  sensible 
effect.  The  sign  here  given  of  God's  pres- 
ence was  fitmiliur  to  the  saints  of  the  Old 
Testament.  (Ex.  xix.  18  ;  Ps.  Ixviii.  8,  see 
on  verse  24.)  And  they  were  all  filled — with 
a  fresh  and  renewed  outpouring.  Word 
of  God  xdth  boldness  (see  on  ii.  22,  23.) 
Prayer-strengthened  and  Spirit-inspired, 
these  men  now  speak  words  of  faith  and 
firmness  which  no  human  power  can  dis- 
turb. They  are  soon  to  feel  the  full  trial 
of  their  dauntless  spirit. 

32.  And  the  multitude  of  them  that  believed  were  of 
one  "-heart  and  of  one  soul:  neither  said  any  of  thrm 
that  ausht  of  the  things  which  he  possessed  was  his 
own,  but  ''thev  had  all  things  common. 

cRom.  XV.  5",  6 ;  2  Cor.  xiii.  U  ;  Phil.  ii.  2 ;  1  Peter  ui.  8. 
aii.  U. 


1036 


ACTS. 


The  expression  of  one  ficart  and  of  one  soul 
denotes  the  most  intimate  and  endearing 
friendship.  There  was  among  them  no 
difference  of  sentiment,  a  remarlcable  fact, 
considering  their  number.  (Comp.  notes 
on  ii.  44-46.)  "  Where  faith  reigns,  it  con- 
ciliates men's  minds  so  that  all  will  the 
same  thing.  For  hence  comes  discord, 
because  we  are  not  ruled  by  this  Divine 
spirit  of  Christ." — Calvin.  Ne'dher  said  any 
of  them,  &c.  (See  on  ii.  44-46.)  The  lan- 
guage used  concerning  the  liberal  com- 
munication of  all  the  property  of  the  more 
affluent,  with  thoir  jwor  brethren,  who 
were  thus  exempted  from  all  want,  and  of 
their  confidence  in  the  disinterested  faith- 
fulness of  the  Ajjostles,  is  suited,  as  by  a 
specimen,  to  show  what  Christianity  would 
effect,  in  meliorating  the  condition  of  man- 
kind, if  universally  and  cordially  embraced. 
(See  1  Cor.  xvi.  2,  3.) 

33.  And  with  great  power  "'gave  the  apostles  witness 
fof  the  rfsurrection  of  the  Lord  Jesus:  and  great  grace 
Fwas  iipi>ii  them  all.  34.  Neither  wa-s  there  any  among 
them  that  lacked  :  for  as  many  as  were  possessors  of 
lands  or  houses  sold  them,  and  brought  the  prices  of 
the  things  that  were  sold,  35.  And  iilairt  ^ftcni  down  at 
the  apostles'  feet:  and  i distribution  was  made  unto 
every  man  according  as  he  had  need. 

=i.  8.  Tjuke  i.  48,  49 ;  chap.  i.  22.  I'John  i.  16.  tVerse 
37,  V.  2.    'ii.  45,  vi.  1. 

Gave  the  apostles  ^dtness.  Their  testifying 
to  Christ's  resurrection,  may  be  under- 
stood as  comprehending  the  whole  work 
of  preaching  Christ  and  making  known 
the  new  religion.  This  they  did  vith  great 
power,  not  merely  force  of  argument  or 
eloquence,  but  in  the  exercise  of  that  ex- 
traordinary spiritual  power,  with  which 
they  were  invested  for  this  very  purpose, 
and  by  which  they  were  enabled,  both  to 
testify  of  Christ,  and  to  confirm  their  tes- 
timony by  the  evidence  of  signs  or  mira- 
cles. And  great  grace,  &c.  The  special 
favor  of  God  manifested  to  them,  and  the 
powerful  effects  of  His  sanctifying  grace, 
in  forming  them  to  be  such  holy,  lovely, 
and  happy  characters,  seem  to  be  specially 
intended.  Neither  .  ,  .  any  .  .  .  lacked.  No 
one  among  them  was  allowed  by  his 
brethren  to  be  in  want.     For  as  many,  &c. 


Those  who  owned  property  parted  with 
their  possessions,  to  obtain  ready  money 
forgiving  immediate  relief  to  the  destitute. 
Apostles'  feet.  The  Apostles  probably  sat 
upon  a  raised  seat,  on  the  step  of  which, 
at  their  feet,  the  money  was  laid.  The 
whole  work  of  relieving  the  necessitous, 
although  sustained  by  private  contribu- 
tion, was  considered  not  a  personal  affair, 
but  a  public  or  ecclesiastical  proceeding, 
and  was  therefore,  as  here  appears,  im- 
plicitly subjected  to  the  Apostolical  con- 
trol and  management.  This  is  aLso  evident 
from  the  fact  that  the  statement  of  the 
]>lacing  of  the  prices  at  the  Apostles'  feet,  is 
immediately  followed  by  the  act  of  distri- 
bution, as  well  as  from  the  narrative  con- 
tained in  the  sixth  chapter,  where  the 
whole  proceeding  presupjjoses  such  auth- 
ority in  the  Apostles. 

36.  And  Joses.  who  by  the  apostles  was  surnamed 
Barnabas,  (which  is,  being  interpreted,  The  son  of  con- 
solation.) a  Levite,  and  of  the  country  of  Cyprus,  37. 
Having  land,  sold  it.  and  brought  the  money,  and  laid 
ii  at  the  apostles'  feet. 

And  Joses,  &c.  This  is  specified  merely 
as  an  eminent  examjile  of  that  spirit  of 
generous  sacrifice  which  pervaded  all. 
Surnamed  Barnabas,  after  his  conversion  to 
Christianity.  Son  of  consolation — perhaps 
more  properly  son  of  ■prophecy  or  preaching. 
Chap.  xiii.  1,  he  is  called  a  prophet.  The 
ei)ithet  was  probably  a  testimony  from  the 
Apostles  to  his  sacred  eloquence.  A  Lcriie, 
and  therefore  one  of  those  whose  temporal 
interest  Christianity  seemed  now  particu- 
larly to  oppose,  as  it  threatened  the  de- 
struction of  the  Jewish  economy.  Cyprus, 
one  of  the  largest  islands  of  the  Mediter- 
ranean, distant  from  the  Syrian  coast  one 
hundred  miles,  from  Cilicia  about  sixty. 
Historians  inform  us  that  it  was  the  resi- 
dence of  many  Jews.  The  future  notices 
by  Luke  of  Barnabas  remarkably  coincide 
with  his  character  briefly  given  here.  He 
appears  an  able  minister,  full  of  kindness, 
and  seemingly  strongly  disposed  to  labor 
in. Cyprus.     (Chap.  xiii.  2,  xv.  39.) 


1.  What  was  the  effect  of  Peter's  sermon  ?  2.  What  did  Peter  say  to  the  rulers,  elders,  scribes,  &c.,  who  were 
gathered  at  Jerusalem?  3.  Explain  the  phrase— "  filled  with  the  Holy  Ghost?"  4.  WHiat  is  meant  by  "  they 
took  knowledge  of  them,  that  the.v  had  been  with  Jesus?"  5.  Wtiat  command  was  given  to  Peter  and  John  ? 
6.  What  was  their  answer?  7.  When  they  were  released,  where  did  they  go?  8.  What  was  the  effect  of  their 
report  upon  "  their  own  company?"  9.  What  occurred  when  the  Church  betook  itself  to  prayer?  10.  Explain 
"  great  grace  was  upon  them  all."  11.  What  is  said  of  the  love  and  charity  of  the  disciples  ?  12.  What  did  Barna- 
tas  do? 


C  II  APT  Ell  V. 


103: 


CHAPTER  V. 

I  Affrr  that  An:miax  anii  S/ipptiira  his  rrifr  fnr  tlirir 
hniiorrisjj  nt  liti  rx  r-  UmI.c  hadj'allrii  doivii  iliail,  12 
nnd  t/iitt  titr  n  st  u/  tin-  iipasflrx  had  VT'iiifihl  matij/ 
7nir(trlrt!,  14  to  tlic  ii>cr(  asi- <,/ thf  fdil/i  :  \1  tin-  npiixtli'.i 
are  ariain  imjirisom  d,  111  hut  drlivcred  by  an  anpel 
biddiiitl  t/ii III.  to  prcarli  upinli/  to  all ;  21  when,  after 
their  t.wJiin;/  ncrordiiuilj/  in  the  teiiijile,  2il  and  be- 
fore the  CDunril,  'i'-i  they  lire  in  doiifiir  to  be,  killed, 
throiii/h  the  irdeirr  m'  <!iiinn!iil,  i(  {treat  eounseUor 
anum'i!  the  J:  le.i,  thrij  he  krjit  (ilii'r,  .|0  aiid  are  but 
lieateii :  for  ir/iie/i  t/iey  f/lorify  (fod,  and  cease  no  day 
from  preaching. 

I)UT  a  certain  man  nampd  Ananias,  with  Sapphira 
y    liis  wile,  sold  a  possession, 

Ananias  —  *"  God's  cloud,"  or,  "God's 
grace."  (1  Chron.  iii.  21).  Sapphira  (see 
Job  xxviii.  6,  16),  "the  beautiful."  A  cer- 
tain man,  &c.  Ananias  is  introduced  as  a 
contrast  to  Barnabas,  (iv.  3G,  37.)  It  is 
probable  that  he  was  one  of  the  richer 
members  of  the  Church,  as  he  had  landed 
proi)erty  to  dispose  of.  (VerseS).  Itaffords 
a  humiliating  view  of  humanity,  that  in  a 
comparatively  small  and  select  society  of 
persons  of  such  pure,  benevolent  and  high- 
minded  principles,  there  were  found  two 
individuals,  apparently  exhibiting  the 
same  traits  of  character,  while  they  were 
secretly  slaves  of  the  most  sordid  passions 
and  the  most  detestable  hypocrisy.  Where 
there  is  light,  there  will  also  be  a  shadow. 
If  Ananias  and  his  wife  had  not  com- 
plied with  the  common  practice,  and  sold 
their  possessions,  their  character  might 
have  been  suspected.  "  No  wickedness  is 
more  capital,"  says  Cicero,  "  than  that  of 
those  who,  when  most  deceiving,  thus 
pass  themselves  off  for  good." 

2.  And  kppt  back  part  of  the  price,  his  wife  also  be- 
ing privy  to  it.  ami  "brought  a  certain  part,  and  laid  it 
at  the  apostles'  feet.— "iv.  34  37. 

The  apostles'  feet.  (See  on  iv.  37.)  By 
the  sale  of  their  land,  and  the  bringing  in 
of  the  money,  they  in  fact  professed  to 
give  the  v:ho!e  price  as  a  gift  of  brotherly 
love  to  the  common  stock  ;  but  their  aim 
was  to  get  for  themselves  the  credit  of 
holy  love  and  zeal  by  one  portion  of  the 
price,  whereas  they  had  selfisldy  kept 
back  the  other  portion  for  tliemselves. 
They  wished  to  serve  two  masters,  but  to 
appear  to  serve  only  One.  (See  1  Tim.  vi. 
10.)  What  a  crime  was  theirs  !  1.  It  was 
an  insult  to  the  Holy  Ghost.  2.  It  was 
committed  deliberately  (verse  4).  3.  It 
was  preconcerted  by  a  wedded  pair.  It 
was  a  deception  practiced  on  the  Church. 


Achan,  Judas,  Demas,  are,  with  this  An- 
anias and  Sapphira,  among  the  many 
examples  which  history  furnishes  of  the 
wickedness  of  avarice. 

3.  But  ret  or  said,  Ananias,  why  hath  Satan 'filled 
tliiiii'  lioart  In  lii'  toUlic  Holy  Ghost,  and  to  keep<back 
j/art  of  the  price  of  tlie  laud '.' 

I'l.uke  xxii.  3.  iYerse  U.  i-Num.  xxx.  2 ;  Deut.  xxiii. 
21 ;  Keel.  V.  4. 

The  human  heart  is  itself  sufTiciently 
wicked  to  contrive  and  i)erpotrate  very 
aggravated  crimes,  but  some  sins  are  so 
heinous  in  their  nature,  and  are  marked 
with  such  characters  of  audacity  and  pro- 
fligacy, that  they  seem  to  have  been  sug- 
gested by  a  sx)irit  more  completely  de- 
praved even  than  man — the  "spirit  who 
works  in  the  children  of  disobedience." 
Wliy  hath  Satan,  &c.,  that  is.  Why  hast 
thou  x)ermitted  Satan?  or  why  hast  thou 
not  resisted  his  temptations?  All  that 
Satan  can  do  is  to  tempt,  not  to  constrain 
men  to  sin.  (James  iv.  7;  1  Peter  v.  9.) 
Filled  thine  heart.  The  Hebrews  thus  ex- 
press a  person's  being  emboldened  (im- 
pelled, invited)  to  a  thing.  (Esth.  vii.  5; 
Eccl.  viii.  11.)  To  lie  to  the  Holy  Ghost.  It 
is  mentioned  as  an  aggi-avating  circum- 
stance, that  they  lied  to  the  Holy  Ghost, 
whose  eye  could  see  clearly  through  every 
disguise. 

4.  Whiles  it  remained,  was  it  not  thine  own  ?and  after 
it  was  sold,  was  it  not  in  thine  own  power?  why  hast 
thou  conceived  this  thing  in  thine  heart?  thou  hast 
not  lied  unto  men,  but  f  unto  God.— f  Ps.  cxxxix.  4. 

Whiles,  an  antiquated  form  of  while  or 
whilst.  It  remained,  &c.  From  this  it  ap- 
pears that  there  was  no  law  in  the  Church, 
no  Apostolic  injunction,  which  bound  be- 
lievers to  sell  their  lands,  and  to  place 
their  money  in  a  common  fund.  It  was 
not  a  matter  of  law,  but  of  love.  (See  on 
ii.  44,45,  40.)  Why  hast  thou  conceived,  &c. 
Though  Satan  is  said  to  have  filled  his 
heart  to  do  it  (verse  3),  yet  he  is  said  to 
have  conceived  it  in  his  own  heart,  which 
shows  that  we  cannot  extenuate  our  sins, 
by  laying  the  fault  of  them  on  the  devil, 
the  evil  thing,  whatever  it  is,  that  is  said 
or  done,  the  sinner  has  conceived  in  his 
own  heart.  But  unto  God.  This  verse  is 
of  weighty  doctrinal  import,  as  proving 
the  Deity  and  personality  of  the  Holy 
Spirit.  The  "Holy  Ghost"  (verse  3),  is 
here  called  "  God."    It  is  impossible  to  lie 


1038 


ACTS, 


_  to  a  mere  qualitj'.  Bcngel  says,  "  This  is 
'  the  meaning:  Ananias  lied  to  God  and 
His  Spirit,  not  to  men  and  Peter.  Dare  if 
thou  canst,  O  Socinian,  to  say,  he  lied  not 
to  the  Holy  Ghost  and  to  Peter,  but  to 
God." 

5.  And  Ananias  hearing  these  words  efell  down,  and 
gave  up  tliegliost :  and  great  iifear  came  on  all  them 
that  heard  these  tilings. 

sVerses  10,  11.    i-Ps.  Ixiv.  9. 

The  suddenness  of  his  death  is  not  to  be 
attributed  to  the  violent  agitation  of  his 
mind,  as  instant  dissolution  has  been 
known  to  be  the  effect  of  paroxysms  of 
joy  and  peace.  The  stroke  was  inflicted 
by  the  hand  of  God,  who  was  pleased  to 
give  this  example  of  His  holiness  and  se- 
verity. Them  that  heard — not  merely  upon 
those  who  saw.    So  in  verse  11. 

6.  And  the  young  men  arose,  wound  ihim  up,  and 
carried  libn  out,  and  buried  /i;«j.— 'Johu  iix.  40. 

The  young  men.  They  were  probably 
the  younger  men  in  the  assembly,  in  dis- 
tinction from  the  older.  Buried  him.  This 
was  done  three  hours  after  he  died.  (See 
verse  7.)  To  us,  who  live  in  a  country 
where  humanity  has  established  the  cus- 
tom of  waiting  several  days,  in  order  both 
to  ascertain  the  reality  of  dissolution,  and 
prepare  the  minds  of  surviving  relatives 
for  the  painful  task  of  committing  their 
friend  to  kindred  dust,  this  transaction  in 
the  primitive  Church  seems  to  have  been 
despatched  with  unnatural  and  almost  in- 
decent rapidity.  But  in  warmer  climates, 
in  consequence  of  decomposition  begin- 
ning much  sooner  than  here,  the  practice 
of  early  interments  is  quite  common. 
Seldom  more  than  a  day  elapses,  till  a 
dead  person  is  deposited  in  the  grave  ; 
and  in  the  hottest  season  of  the  year,  or 
during  the  prevalence  of  an  epidemic  dis- 
order, it  is  by  no  means  an  unusual  sight 
to  see  the  funeral  procession  of  people  who 
were  in  life  and  walking  abroad  a  few 
hours  before.  The  simple  preparations 
for  a  funeral  in  the  East  render  this  easy  ; 
for  there  no  coflins  are  required,  no  suit 
of  mourning,  no  elaborate  dressing  of  the 
corpse ;  the  usual  way  is  to  inter  it  in  the 
dress  which  the  person  wore  at  death,  and 
to  carry  it  on  a  bier  or  plain  wooden  board, 
to  the  place  of  burial.  So  that  mean  and 
humble  as  was  the  manner  in  which  Ana- 
nias and  Sapjihira  were  taken  to  the  grave, 


'  it  scarcely,  if  at  all,  differs  from  the  com- 
mon style  of  funeral  processions  in  tlie 
East  at  the  present  day. 

7.  And  It  was  about  the  space  of  three  hours  after, 
when  his  wile,  not  knowing  what  was  done,  came  in. 
8.  And  Peter  answered  unto  her,  Tell  me  whether  ye 
sold  the  land  for  so  much  ?  And  she  said,  Yea,  lor  so 
much.  y.  Then  Peter  said  unto  her,  How  is  it  that  ye 
have  agreed  jtogether  to  tenipt  the  (Spirit  of  the  Lord  ? 
behold,  the  feet  of  them  which  have  buried  thy  hus- 
band are  at  the  door,  and  shall  carry  thee  out.  10. 
Then  kfell  she  down  straightway  at  his  feet,  and  yield- 
ed up  the  ghost :  and  the  young  men  came  in,  and  Ibund 
her  dead,  and,  carrying  her  lorth,  buried  her  by  ftrr 
husband.  11.  And  'great  fear  came  upon  all  the  church, 
and  upon  as  many  as  heard  these  things. 

JPs  1.  18  ;  verse  3.    ''Verse  5.    'Chap.  li.  43. 

Sapphira  was  privy  to  the  fraud,  but 
■\vas  ignorant  of  her  husband's  doom.  Still 
she  was  steady  to  her  purpose.  How  she 
could  have  remained  ignorant  of  such  a 
striking  event  for  three  hours  after  its 
occurrence,  appears  indeed  strange,  but 
circumstances  we  know  not  might  have 
been  the  occasion  of  it.  Perhaps  no  one 
had  the  courage  to  inform  her  of  the 
dreadful  fate  of  her  husband.  Tell  me 
irhether,  &c.  Happy  would  it  have  been 
for  this  woman  if  this  question  had  stag- 
gered her  ill-founded  courage,  and  had 
led  her,  with  unfeigned  repentance,  to 
acknowledge  her  wickedness.  Yea,  for  so 
much.  Here  is  an  acknowledgrnent  of  her 
husband's  criminal  act,  and  of  her  own 
guilty  i->articipation  in  the  deed. 

Ilmv  is  it,  &c.  It  is  plain  that  this  pre- 
concert or  conspiracy  was  viewed  by  the 
Apostle  as  a  serious  aggravation  of  the  sin 
committed,  not  only  because  each  was 
bound  to  hinder  or  dissuade,  instead  of 
helping  and  encouraging  the  other,  but 
because  this  previous  agreement  .'showed 
the  sill  to  be  deliberate  and  presumptuous. 
Tempt.  So  to  act,  as  to  seem  to  doubt  of 
the  omnipotence,  omniscience,  veracitj-, 
or  any  other  of  the  attributes  of  God.  It 
has  well  been  said,  that  there  is  an 
iniquitous  perversion  of  the  marriage  ties  : 
1.  When  the  marriage  is  simply  a  com- 
munity of  goods,  a  business  transaction 
designed  to  consolidate  wealth,  in.stead  of 
being  a  union  of  hearts  in  the  Lord.  2. 
When  the  union  is  effected  for  the  pur- 
pose of  serving  the  flesh,  the  world  and 
the  devil,  instead  of  being  influenced  by 
the  holy  principle  :  "  As  for  me  and  my 
house,  we  will  serve  the  Lord."  (Josh, 
xxiv.  15.)  3.  When  married  life  is  thus 
converted  into  a  downward  path,  conduct- 


CHAPTER    V 


1039 


ing  both  parties  to  hell,  whether  it  be  a 
hell  on  earth  (domestic  strife)  or  eternal 
perdition,  Avhereas  they  shonld  have  been 
partners  in  every  holy  joy,  and  shonld 
have  aided  each  other  in  their  common 
efforts  to  obtain  everlasting  blessedness  in 
heaven." 

Behold,  the  fret  of  them  vhich  have  buried, 
&c.  Melancholy  union  in  death,  as  there 
was  guilty  partnership  in  life!  Others  of 
the  early  Church  fell  martyrs  to  the  cause 
of  truth,  and  their  names  were  honored, 
but  Ananias  and  Sapphira  died  victims  to 
their  own  base  passions  and  hypocrisy, 
and  are  enrolled  forever  with  the  company 
of  Judas,  the  fruitier.  Shcdl  carry  thee  out. 
This,  spoken  before  her  death,  decisively 
l^roves  that  death  to  have  been  not  a  result 
merely  of  her  detection,  but  a  judicial  in- 
fliction. Great  fear,  &c.  This  effect  on  the 
Christian  community  itself  Avas  the  chief 
design  of  so  startling  a  judgment,  which 
had  its  counterpart,  as  the  sin  itself  had, 
in  Achan  (Josh,  vii.),  while  the  time — at 
the  commencement  of  a  new  career — was 
similar. 

12.  And  by  the  hands  of  Uie  apostles  were  "many 
signs  and  wonders  \vr()U;j)it  anions  the  people :  (aad 
they  were  all  witli  one  accord  in  Solomon's  porch  :  IS. 
And  "of  tlie  rest  durst  no  man  join  himself  to  them: 
but  "the  people  magnilied  them.  U.  And  believers 
were  tlie  more  added  to  the  Lord,  multitudes  rhoth  of 
men  and  women  ;)  15.  Insomuch  that  they  brought 
forth  the  sick  ointo  the  streets,  and  laid  thrm  on  beds 
and  couches,  that  at  least  the  shadow  of  Peter  passing 
by  might  overshadow  some  of  them.  10.  There  came 
also  a  multitude  out  of  the  cities  round  about  unto  Jeru- 
salem, bringing  '■sick  folks,  and  them  which  were  vexed 
with  unclean  spirits:  and  'they  wei-e  healed  every  one. 

™i\'.  .30;  Kom.  XV.  19;  Heb.  li.  4.  njohnxii.  42.  "iv.  21. 
pii.  47.  qor,  in  every  street.  'Mark.  xvi.  17, 18 ;  John  xiv. 
12.    "James  v.  IG. 

And  by  tlie  hands  of  the  apostles,  &o.  This 
verse  should  be  read  with  the  15th,  to 
which  it  properly  belongs.  Many  sig7is, 
&c.  Miracles  of  mercy,  many  in  number, 
of  different  kinds,  and  often  repeated, 
succeeded  the  judgment  which  had  fallen 
upon  Ananias  and  Sapphira.  And  they 
were  all,  &c. — the  whole  body  of  disciples. 
Solomon^s  porch.  (See  on  iii.  11 ;  John  x. 
23.)  And  of  the  rest,  i.  e.,  those,  perhaps, 
who  were  not  converts,  but  thought  and 
spoke  well  of  them.  Durst  no  man,  &c. 
Such  an  awe  had  the  miracles  of  the 
Apostles,  and,  perhaps,  particularly,  the 
fate  of  Ananias  and  Sapphira  jjroduced 
in  them,  that  they  did  not  care  to  mingle 
with  the  Christian  company,  at  least  in 
public.  The  people  magnified  them.  The 
rulers,   doubtless,  affected    to    hold    the 


Apostles  and  other  Christians  in  contempt, 
but  the  people  in  general  regarded  them 
with  veneration,  and  spoke  highly  of  them. 
A7id  bclieecrs,  &c.  AVhilst  those  (verse  13) 
who  merely  admired  the  disciples,  ven- 
tured not  to  unite  with  them,  many  who 
were  truly  converted,  were  added  to  their 
number.  The  salutary  fear  of  hypocrisy 
did  not  cause  any  temi)orary  pause  in  the 
diffusion  of  the  Gospel ;  on  the  contrary, 
nuiltitudes  impressed  with  its  truth,  were 
converted.  It  was  a  season  of  sifting : 
the  Gospel  repelled  some  and  attracted 
others. 

Insomuch  that.  What  is  now  stated,  the 
bringing  vast  numbers  to  be  healed,  was 
the  consequence  of  all  that  is  narrated  in 
the  last  three  verses,  namely,  the  miracu- 
lous deeds,  the  awe  and  love  of  the  people, 
and  the  increased  number  of  believers. 
The  words  beds  and  couches  denote  the 
softer  couches  of  the  rich,  and  the  meaner 
cribs  of  the  poor.  Tliat  at  least  the  shadow 
of  Peter,  &c.  The  crowd  was  so  great  and 
so  incessant,  that  many  could  do  nothing 
more  than  place  themselves,  or  their  af- 
flicted friends,  under  the  shadow  of  the 
Apostles,  and  especially  of  Peter,  as  the 
most  conspicuous  and  active,  as  he  came  by 
or  along.  We  need  find  no  stumbling- 
block  in  the  fact  of  the  shadow  of  the 
Apostles  having  been  the  medium  of 
working  miracles.  Cannot  the  Almighty 
work  with  any  instruments,  or  with  none, 
as  pleases  Him?  And  what  is  a  hand  or  a 
voice,  more  than  a  shadow,  except  that 
the  analogy  of  the  ordinary  instrument  is 
a  greater  help  to  faith  in  the  recipient? 
Where  faith,  as  apparently  liere,  did  not 
need  this  helji,  the  less  likely  medium 
was  adopted.  But  what  a  fertile  harvest 
of  superstition  and  imposture  has  been 
made  to  spring  out  of  this  example  1 
There  came  also  a  multitude,  &c.  The  cause 
advances  continually  farther  and  wider. 
Unclean  spirits.  (Comjj.  xix.  12  ;  see  also 
Appendix.) 

17.  t  Then  the  high  priest  rose  up.  and  all  they  that 
were  with  him,  (which  is  the  sect  of  the  tsadducees,) 
and  were  filled  with  "indignation.  18.  And  laid  their 
hands  on  the  apostles,  and  put  them  in  the  common 
vprison.  19.  But  the  angel  of  the  Lord  by  night  open- 
ed the  prison  doors,  and  brought  them  forth,  and  said, 
20.  Cio,  stand  and  speak  in  the  temple  to  the  people  all 
"the  words  ^of  this  life.  21.  And  wlien  they  heard  ?/ia?, 
they  entered  into  the  temple  early  in  the  morning,  and 
taught.  But  ythe  high  priest  came,  and  they  that  were 
with  liim.  and  called  the  council  together,  and  nil  the 
senateof  the  children  of  Israel,  and  sent  to  the  prison 
to  have  them  brought.    22.  But  when  the  officers  came, 


1040 


ACTS, 


and  found  them  not  in  the  prison,  thej- returned,  and 
told,  23.  Saving,  Tla-  prison  truly  found  we  shut  with 
ail  safetv,  aiid  the  keepers  standing  without  before  the 
doors :  but  when  we  had  opened,  we  found  no  mau 
within.  24.  ?J^ow  when  the  high  priest  and  nhe  captain 
of  the  temple  and  the  chief  pru-sts  heard  these  things, 
they  doubted  of  tbein  wlnnviinto  tins  wnuld  gnnv.  2o. 
Then  came  one  and  told  ili.'m,  saying,  P.eliolii,  the 
men  whom  ve  put  in  prison  are  standing  in  the  temple, 
and  teaching  tiie  people.  2(i.  Then  went  the  captain 
with  the  officers,  and  brought  them  without  violence: 
for  "they  feared  the  people,  le.st  they  should  have  been 
stoned.  27.  And  when  they  had  brought  them,  they 
set  ^/iCTrt  before  the  council:  and  the  high  priest  asked 
them,  2.S,  Saving,  Did  not  we  I'straitly  command  you 
thatve  should"  not  teach  in  this  name?  and,  behold, 
ye  have  filled  Jerusalem  with  your  doctrine,  and  in- 
tend to  bring  this  man's  blood  cupon  us. 

'iv.  1,2.  "or,  envy.  ^xii.  5-7,  xvi.  23-27.  '"Ex.  xxiv. 
3.  iJohn  vi.  K),  (iS,  xvii.  8.  yiv.  .5,  G.  ^iv.  1.  aMatt.  xxi. 
26.  biv.  18.  cMatt.  xxvii.  25 ;  chap.  ii.  23,  36,  lii.  15,  vii. 
52. 

The  Idgh  priest — Caiaphas,  the  chief 
agent  in  the  crucifixion  of  their  blessed 
Master.  The  Sadducees  zealously  joined 
him  in  this  persecution.  Filled  vnth  indig- 
nation. This  new  attack  upon  the  Church, 
the  language  teaches,  was  not  only  pre- 
ceded, but  occasioned,  by  the  things  de- 
scribed in  verses  12-16.  Our  success  al- 
ways makes  the  fire  of  envy  burn  hotter 
in  the  brtast  of  our  enemies.  The  common 
(or  public)  prison.  It  being  too  late  in  the 
evening  to  bring  them  to  a  hearing.  The 
bonds  and  chains  by  which  men  are  con- 
fined for  Christ's  sake,  are  truly  honora- 
ble badges.  The  angel — an  angel,  rather. 
By  night — the  same  night.  Opened  the 
prison  doors.  Did  they  think  to  imprison 
celestial  light?  to  bury  immortal  life? 
Heaven  derides  their  attempts.  The  de- 
liverance of  the  Apostles  at  this  time  was 
similar  to  the  deliverance  of  Peter  on  a 
subsequent  occasion,  (xii.  7.)  It  evi- 
dently filled  their  enemies  with  perplexi- 
ty, and  themselves  Avith  boldness  and  con- 
fidence in  Christ.  Since  the  establishment 
of  the  Gospel,  God  will  have  us  live  more 
by  faith,  and  walk  less  by  sense,  and  there- 
fore we  must  not  now  (ordinarily)  see 
these  ministering  and  beneficent  spirits, 
but  although  their  visible  appearances  be 
ceased,  yet  their  invisible  operations  for 
the  heirs  of  salvation  shall  never  cease. 
(Heb.  i.  14.) 

Go,  stand  and  spteak,  &c.  The  order  of 
the  angel  was  that  they  should  stand  free 
and  undismayed,  and  preach  openly  to 
the  people.  The  words  of  this  life — "  this 
same  life,"  that  was  so  highly  predicated 
and  extolled  at  that  time,  that  no  one 
could  be  in  doubt  what  kind  of  life  it  was. 
The  phrase  must  necessarily  mean  the 
Gospel  of  Christ.     1.  This  is  a  supernatu- 


ral and  spiritual  life,  God  must  give  it.  2. 
A  mo.st  elevated  life — it  brings  us  into  an 
alliance  with  the  Father  and  the  Spirit  by 
Jesus  Christ.  3.  A  holy  life — it  is  given 
for  the  very  purpose  of  recovering  man 
from  sin  to  holiness.  4.  A  progressive 
life.  Grace  is  represented  as  at  first  a 
blade,  then  an  ear,  then  the  full  corn  ;  as  a 
little  leaven  leavening  the  lump.  5.  An 
eternal  life.  Through  all  the  periods  of 
an  endless  duration,  they  that  have  this 
life  shall  never  die.  The  words  of  the 
Gospel  are  called  the  words  of  life,  1,  Be- 
cause this  word  is  the  means  of  begetting 
this  life.  (James  i.  18;  John  xvii.  17.)  2. 
Because  it  improves  this  life.  (1  Peter  ii. 
2.)  3.  Because  it  carries  in  it  the  promise 
of  this  life.  (1  John  ii.  25;  chap.  v.  11, 
12.)  4.  Because  it  is  the  rule  of  that 
judgment  by  which  all  that  partake  there- 
in are  finally  adjudged  to  eternal  life, 
(Matt.  XXV.  46.)  Ministers  of  the  Gospel, 
as  they  can  have  opj^ortunity,  should 
Ijreach  the  words  of  this  life.  It  ought  to 
be  their  end,  to  help  souls  into  this  state 
of  life.  (2  Cor.  iii.  6;  1  Cor.  iv.  15;  Phil. 
10;  Eph.  iv.  11,  12,  13;  Matt,  xxviii.  19; 
f  Tim.  iv.  13;  Ezek.  xxxiii.  11;  Dan.  xii. 
3;  Isa.  xlix.  5 ;  2  Cor.  ii.  15,  16.) 

They  entered  into  the  temple,  &c.  How 
self-possessed !  the  indwelling  Spirit  rais- 
ing them  above  fear.  Called  ....  edl  the 
senate,  &c. — an  unusually  general  conven- 
tion, though  hastily  summoned.  It  was 
called  together,  not  solely  because  a  most 
solemn  question  under  the  old  Mosaic  law 
was  to  be  tried,  namely,  whether  the 
workers  of  certain  miracles  were  prophets 
of  God,  or  agents  of  Beelzebub,  but  also 
because  the  contest  was  now  with  the 
people,  who  were  largely  on  the  side  of 
the  Apostles,  endangering  the  predomi- 
nancy, as  was  feared,  of  the  ruling  Saddu- 
cean  powers.  And  found  them  not  in  the 
prison.  How  terribly  must  these  officers 
have  been  surprised !  All  things  indica- 
ted that  the  prisoners  were  safe  within, 
but  when  they  entered  the  dreary  pre- 
cincts there  was  not  a  man  to  be  found. 
The  angel  had  done  no  injury  to  the 
building,  no  violence  to  the  jailers.  The 
whole  appeared  just  as  it  had  on  the  pre- 
vious night. 

The  captain  of  the  temple.    (See  on  iv.  1.) 


CHAPTER   V, 


1041 


They  doubted,  Sec.    They  wore  filled  with 
iipprehension — thrown    into    the   utmost 
per])lexity.     The  words  do  not  so  much 
express  their  wonder  at  wliat  had  hap- 
pened, as  their  fear  at  what  would  be  the 
issue  of  the  whole — the  terrible  bearing 
U[)on   themselves.     Brought  than    irithoid 
violence.      The   officers  on    reaching    the 
temple,  found  the   multitude  gladly  re- 
ceiving the  doctrine  of  the  Apostles,  and 
they  were  afraid  to  show  any  hostility  to 
the  Apostles,  lest  the  people  should  stone 
them ;  we  may   therefore  conclude  that 
the  officers  entreated  them  to  accompany 
them  to  the  council,  and  that  they  yielded 
to  the  solicitation,  and  so  cheerfully  went 
with  them,  trusting  in  the  Lor<l  their  God. 
Did  not  we  straiUy  command  you,  &c.     (See 
iv.  17-21.)     They  ought  to  have  inquired 
first,  How  did  ye  escape?    But  as  if  no- 
thing had  happened,  they  asked  them, 
"  saying,"  &c.    The  same  shyness  of  Oj-ien 
allusion  to  the  names  of  facts  connected 
with  Jesus  and  the  spread  of  His  doctrine 
may  be  traced  in  the  words  "  this  name," 
and   "  iliis  man's   blood,"  and  is  a  strong 
Kiark  of  truth  and  circumstantiality.   The 
high  priest  will  not  name  Jesus;  Peter 
names  and   celebrates  Plim.     Behold,  ye 
hare  filled  Jerusalem  with  your  doctrine.    A 
stronger  testimony  than  this  to  the  zeal 
of  the  Apostles  and  to  the  growth  of  their 
cause  could  scarcely  have  been  given.    It 
was  given  by  the  most  intelligent  men  in 
Jerusalem — men  who  knew  the  prevailing 
feeling  and  the  general  character  of  the 
l)oi)ulation   well — men,   too,   who   would 
have  ignored  and  denied  the  fact  if  they 
could.    Circumstances    wrested    it    from 
their  reluctant  lips.    And  intend  to  bring 
this  man's  blood  upon  us.    To  "  bring  blood 
upon   the  head"   is  a  peculiar  Plebrew 
idiom,  meaning  to  make  one  answer  for 
the  murder  or  the  death  of  another.  There 
was  conscience   in   tjiis.     They  felt  that 
they  were  implicated  in  the  horrid  crime 
of  the  crucifixion  of  Christ,  and  that  which 
they  once  dared  in  the  fury  of  their  rage, 
when  they  cried  (Matt,  xxvii.  25),  "  Let 
His  blood  be  upon  us,"  they  now  depreca- 
ted as  the  direst  of  judgments. 

29. 1  Then  Peter  and  the  other  apostles  answered  and 
said.  We  bought  to  obey  God  rather  than  men. 
dlv.  19. 

We  ought  should  rather  be  ice  must,  ex- 

*16 


pressing  not  mere  obligation  but  ncH-es."-!- 
ty.  The  same  principle,  only  in  a  more 
positive  and  pointed  form,  as  in  iv.  19,  20, 
on  which  see  notes.  Besides  the  essential 
idea  of  obedience,  which  the  word  here 
translated  obey  involves,  it  suggests  that 
God  is  superior  to  man,  not  only  in  power, 
but  in  rightful  authority.  On  the  Athen- 
ians condemning  Socrates,  he  exclaimed, 
"  I  embrace  and  love  you,  but  I  will  obey 
God  rather  than  you,  and  if  you  would 
spare  my  life  on  condition  of  giving  u}> 
teaching  you,  I  would  rather  die  a  thou- 
.sand  times  than  acquiesce."  The  Apostles 
and  early  Christians  acted  on  the  princi- 
ple that  human  governments  forfeit  their 
claims  to  obedience  when  they  require 
what  God  has  plainly  forbidden,  or  forbid 
what  He  has  required.  They  claimed  the 
right  of  judging  for  themselves  what  was 
right  and  what  was  wrong,  in  reference  to 
their  religious  and  their  political  duties, 
and  they  regulated  their  conduct  by  that 
decision.  In  applying  this  principle,  it 
will  be  found  that  the  Apostles  in  every 
instance  abstained  from  all  forcible  resist- 
ance to  the  public  authorities.  They  re- 
fused utterly  to  obey  the  mandates  which 
required  (hem  to  violate  their  consciences, 
but  they  endured  quietly  the  penalties 
which  the  executors  of  the  law  enforced 
against  them.  They  evaded  the  pursuit  of 
their  oppressors  if  they  could  (2  Cor.  xi. 
32,  33),  secreted  themselves  from  arrest 
(xii.  19),  left  their  prisons  at  the  command 
of  God,  yet  when  violent  hands  were  laid 
upon  them,  and  they  were  dragged  before 
magistrates,  to  the  dungeon,  or  to  death, 
they  resisted  not  the  wrong,  but  "followed 
His  steps,  who,  when  He  suffered,  threat- 
ened not,  but  committed  Himself  to  Him 
that  judgeth  righteously.  (1  Peter  ii.  22,  . 
23.) 

30.  The  God  of  onr  fathers  raised  up  Jesns.  whom  ye 
slew  and  hanged 'cm  a  tree.  31.  Him  hath  God  exalt- 
ed fwith  his  rifTht  hand  to  br  a  fPrince  and  a  ''Saviour, 
for  to  give  repentance  to  Israel,  and  forgiveness  of  sins. 
32.  And  we  are  his  witnesses  'of  these  things  ;  and  xn  I'.s- 
also  the  JHoly  Ghost,  whom  God  hath  given,  to  tliem 
that  obey  him. 

fGal.  iii.  13 ;  1  Peter  ii.  2-».  rPhil.  ii.  9.  elsa.  ix.  6. 
kMatt.  i.  21.    "Luke  xxiv.  47-8.  Jii.  4. 

God  of  our  fathers.  By  this  solemn  ex- 
pression the  Apostles  assume  that  Jesus 
and  themselves  are  in  true  line  of  descent 
from  the  fathers  and  under  sanction  of 
their  God.    Raised  v.p — exalted  as  the  Sent 


1042 


ACTS, 


of  God.  The  idea  of  the  resurrection  is 
also  involved  in  that  of  the  exaltation. 
Hanged  on  a  tree.  The  cross  is  here  de- 
signedly so  called,  because,  according  to 
the  Jewish  law,  being  hanged  on  a  tree 
was  esteemed  an  accursed  death.  (Gal. 
iii.  13.)  What  superiority  to  the  fear  of 
man,  what  inflexible  fidelity  to  truth,  what 
more  than  human  heroism,  are  exhibited 
by  the  Apostles  as  they  stand  before  the 
most  august  assembly  of  the  land,  and 
charge  them  with  the  greatest  crime  ever 
perpetrated  under  heaven ! 

Him  hath  God  exalted — raised  up  to  hea- 
ven. With  his  right  hand,  by  the  exertion 
of  His  power,  and  to  His  right  hand,  i.  e., 
to  a  share  in  that  power,  and  in  the  dignity 
connected  with  it.  A  Prince  and  a  Saviour, 
not  "to  be  a  Prince  and  a  Saviour,"  but  the 
words  are  the  j^redicate  of  Him  as  a  Prince 
and  a  Saviour.  The  one  word  expres.ses 
that  Roiialtij  which  all  Israel  looked  for  in 
Messiah,  the  other  His  Saving  character 
■which  they  had  utterlj^  lost  sight  of. 
Each  of  these  features  in  our  Lord's  work 
enters  into  the  other,  and  both  make  one 
glorious  whole,  (iii.  15;  Heb.  ii.  10.)  That 
it  was  spiritual  salvation  that  was  here 
spoken  of,  is  evident  from  the  remainder 
of  the  verse.  To  give  repentance — the  grace 
of  repentance,  i.  e.,  power  and  disposition 
to  repent.  Forgiveness — removal  of  all  ob- 
ligation to  punishment.  There  is  not  a 
meritorious  connection  between  repen- 
tance and  forgiveness,  but  there  is,  1,  a 
connection  of  propriety,  for  it  would  not 
accord  with  the  wisdoui  of  God  to  forgive 
one  incapable  of  enjoying  or  serving  Him, 
and,  2,  a  connection  of  certainty — they 
are  indissolubly  united  —  no  one  ever 
really  enjoyed  forgiveness  without  re- 
pentance, and  no  one  ever  truly  exercised 
repentance  without  forgiveness.  To  Israel. 
The  express  mention  of  Israel,  as  the  ob- 
ject of  this  favor,  is  not  intended  to  re- 
strict it  to  the  Jews,  but  either  to  intimate 
the  priority  of  the  offer  made  to  them,  or, 
which  is  more  probable,  to  assure  the 
contemporary  Jews,  who  had  been  impli- 
cated in  the  murder  of  their  own  ]\Tessiah, 
that  even  this  most  aggravated  sin  was 
not  beyond  the  reach  of  the  Divine  forgive- 
ness, if  repented  of,  to  bestow  both  which 
gifts,  i.  e.,  repentance  as  the  means,  and 


forgiveness  as  the  end,  was  the  very  pur- 
pose for  which  Christ  had  been  exalted  as 
a  Prince  and  Saviour. 

Witnesses  of  these  things — the  death  and 
exaltation  of  Christ.  Also  the  Holy  Ghost — 
the  Apostles  as  competent  human  wit- 
nesses to  facts,  and  the  Holy  Ghost  as 
attesting  them  by  undeniable  miracles. 
(See  on  ii.  4.)  Whom  God  hath  given  to 
(hem  that  obey  him.  There  is  no  true  obe- 
dience without  faith,  or  true  faith  without 
obedience.  "  How  rich  in  doctrine,"  says 
the  Hev.  Dr.  C/iaZwCT's,  "are  the  two  con- 
tiguous verses,  31  and  32,  both  as  respects 
the  Second  and  Third  Persons  of  the  Trin- 
ity !  Let  me  not  divide  Christ,  nor  put 
asunder  the  things  which  God  hath  joined. 
It  is  the  office  of  the  Prince  and  the  Sa- 
viour exalted  at  His  right  hand  to  give 
both  repentance  and  the  remission  of  sins. 
Let  me  equally  desire  both,  let  me  pray 
for  both,  and  O  may  I  work  mightily  by 
strength  conferred  upon  me  from  on  high, 
so  as  to  perfect  my  repentance  and  perfect 
my  holiness.  And  how  relevant  to  this 
jarocess  is  this  weighty  sentence — that  the 
Holy  Ghost  is  given  to  those  who  obey 
Him.  By  the  blessed  alternation  of  per- 
formance and  jirayer,  give  me,  O  Lord,  to 
experience  that  in  serving  faithfully^  I  am 
supplied  plentifully  and  fruitfully  with 
grace  from  Thine  upper  sanctuary.  Let 
our  righteousness  spring  up  from  earth, 
and  Thy  grace  look  down  upon  us  from 
heaven." 

3.'?.  f  Wlion  tliey  heard  that,  tlipy  kwpre  cut  to  ttie 
heart,  aud  took  counsel  to  slay  them.— livil.  a. 

Tliej'^  were  sufficiently  enraged  to  con- 
ceive the  thought  of  putting  these  men  to 
death.  When  the  truth  is  not  voluntarily 
received,  let  it  cut  to  the  heart;  that,  too, 
is  a  victory.  It  is  an  evidence  of  the  power- 
lessness  of  the  enemies  of  truth,  that  they 
silence  those  who  confess  it,  not  by  addu- 
cing arguments,  but  by  apjilying  a  gag, 
and  by  attempts  to  slay  them. 

34.  Thpn  stood  there  up  one  in  the  council,  a  Phari- 
see, named  iGamaliel,  a  doctor  of  the  law.  had  in  repu- 
tion  amons;  all  the  people,  and  commanded  to  put  the 
aijostles  forth  a  little  space.— 'xxii.  3. 

As  they  were  about  to  vote  the  death  of 
the  Apostles,  they  were  checked  by  Gama- 
liel, who  counseled  that  the  Apostles  retire 
a  short  time,  so  that  he  might  with  the 
more   propriety  give   his    advice   to   the 


CHAPTER   V. 


1043 


rulers.  Gamaliel  was  renowned  as  one 
of  the  great  doctors  of  the  law,  and  still 
more  as  the  preceptor  of  Paul.  (xxii.  o.) 
He  is  identitied  with  the  celebi-ated  Jew- 
ish doctor  Gamaliel,  who  is  known  by  the 
title  of  "  the  yilory  of  the  law,"  and  was  the 
first  to  whom  the  title  "  Rabban,"  "our 
master,"  was  given.  This  Gamaliel  was 
son  of  Rabbi  feimeon,  and  grandson  of 
the  celebrated  Hillel.  He  was  president  of 
the  Sanhedrim  underTiberius,  Caligula  and 
Claudius,  and  is  reported  to  have  died 
eighteen  years  before  the  destruction  of 
Jerusalem.  He  was  succeeded  in  the 
presidency  of  the  Sanhedrim  by  his  son 
Simeon,  who  perished  in  the  siege. 

S5.  And  naid  unto  them.  Ye  men  of  Israel,  take  heed 
to  yourselves  what  ye  intend  to  do  as  touehing  tliese 
men.  3b.  For  belbre  these  days  rose  up  Tiieiuhis, 
boasting  himself  to  be  somebody,  to  whom  a  number 
of  men,  about  four  hundred, joined  themselves:  who 
was  slain,  and  all,  as  many  a-s  "obej'ed  him,  were  scat- 
tered, and  brought  to  nouglit.  37.  After  this  man  rose 
up  Judas  of  CTalilee  in  the  Jays  of  the  taxing,  and  drew 
away  much  people  after  him;  he  "also  perished,  and 
uU.  Mv  It  its  muLiy  ;us  obeyed  liim,  were  (fispersed.  ;w. 
And  now  I  say  unto  you,  Itelrain  from  tliese  men,  and 
let  them  alone:  Plbr  if  this  counsel  or  this  work  be  of 
men,  it  will  come  to  nought:  aa.  But  if  qit  be  of  God,  ye 
cannot  overthrow  it,  lest  haply  ye  be  found  even  to 
light  fagainst  God. 

''Or,  believed.  "Luke  xiii.  1,  2.  PProv.  xxi.  30;  Isa. 
viii.  10;  Matt.  .\.v.  13.  qJob  xxxiv.  29;  1  Cor.  i.  25.  fix. 
c,  xiiii.  9. 

Observe  the  sage  counsel  given,  in  the 
several  parts  of  it.  1.  Take  heed  to  your- 
sclces  what  ye  intend,  &c.— implying  that 
men  had  need  to  take  heed,  how  they  en- 
gage themselves  in  suj^pressing  or  destroy- 
ing any  sort  of  men,  whatsoever,  until 
they  have  a  clear  and  expressive  warrant 
from  heaven  for  their  execution.  2.  He 
assured  them  that  it  was  an  age  of  pre- 
tenders, specifying  Theudas  and  Judas 
of  Galilee,  who  had  risen  up  not  long  be- 
fore— in  the  memory  of  some  of  them,  and 
who  had  ended  by  breaking  out  into  open 
revolt  and  being  destroyed  by  the  power 
of  Rome.  He  wished  the  Sanhedrim  to 
understand,  that  if  the  cause  of  the  Apos- 
tles was  undivine  and  merely  human,  it 
would  perish  just  like  this  Theudas  and 
Judas.  3.  He  suggested  that  the  thing 
might  be  indeed  from  God,  and  if  so,  to 
overthrow  it  would  be  impossible,  to  resist 
it  would  incur  the  guilt  of  fighting  against 
God.  The  argument  is  designed  to  show 
that  his  hearers  on  their  own  principles, 
were  bound  to  take  the  course  he  recom- 
mended. They  jirofessed  to  regard  the 
new  religion  as  an  undivine  thing.  Thej' 
need  not,  therefore,  go  to  the  trouble  of 


opposing  it,  on  their  own  view  of  it,  it 
would  soon  die.  But  if  it  be  of  God,  &c. 
Here  is  another  part  of  the  argument — if 
the  movement  was  of  God,  opposition 
would  be  futile  and  impious.  Tlie  if  im- 
ports a  suspicion,  some  doubt  and  appre- 
hension of  the  thing  as  not  improbable.  Ye 
cannot,  &c.  Here  is  a  recognition  of  the 
solemnity  and  fixedness  of  the  Divine 
purpose.  Attempts  to  crush  the  cause  of 
God  are  as  futile  as  attempts  to  roll  b;u;k 
the  tides  of  ocean,  or  reverse  tlie  course 
of  ]ilanets — worse  than  futile,  it  is  fighting 
against  God— a  mad  and  impious  batthng 
against  the  Infinite. 

40.  And  to  him  they  agreed :  and  when  they  had 
called  the  apostles,  and  "beaten  them,  tliev  commanded 
that  they  should  not  si)eak  in  the  name  of  Jesus,  and 
let  them  go.  -II.  11  And  they  dei)arted  from  the  pres- 
ence of  the  council,  rejuicins;  "that  thev  were  counted 
worthy  to  suffer  shame  lor  bis  name.  42.  And  daily  «in 
the  temple,  and  in  every  house,  they  ceased  not  to  teach 
and  preach  Jesus  Christ. 

■Matt.  .X.  17.  liv.  IS.  "Matt.  v.  12;  2Cor.  xii.  10;  Phil, 
i.  29  ;  James  i.  2 ;  1  Peter  iv.  IS-IB. 

The  advice  of  Gamaliel  was  so  wise  and 
reasonable,  that  it  prevailed  with  the 
rulers  to  desist  from  their  former  inten- 
tion of  putting  the  Apostles  to  death.  They 
came  not  ofi"  without  blows,  however, 
though  without  bloodshed.  They  were 
scourged,  as  their  Master  was  before  them, 
which  was  both  a  painful  and  reproachful 
punishment.  (See  on  next  verse.)  Not 
speak  in  the  name  of  Jesus.  (See  on  iv.  18.) 
Worthy  to  suffer  shame.  By  a  beautiful 
paradox  they  feel  the  glory  of  the  disgrace. 
The  scourge  or  whip  usually  had  two 
lashes  knotted  with  bone  or  brazen  circles 
or  terminated  with  hooks,  and  was  signi- 
ficantly called  the  scorpion.  It  was  inflicted 
upon  the  bare  back,  apparently  of  the  en- 
tire twelve.  Paul  suflfered  this  five  times, 
Jesus  once.  For  his  name,  rather,  the  name, 
i.  e.,  for  the  glorification  of  the  name 
whose  confession  and  announcement  was 
always  their  highest  and  holiest  solicitude. 
Daily  in  the  temple,  &c. — every  day,  both  in 
the  temple  and  in  private.  Ceased  not  to 
teach,  &c. — in  defiance  of  the  prohibition 
which  blows  as  well  as  words  had  just  now 
enforced  on  them.  And  preach  Jesus  Christ. 
When  they  addressed  the  peoi)le,  they  did 
not  complain  of  their  enemies,  did  not  boast 
of  their  own  firmness,  did  not  defend  their 
character,  which  had  been  sullied  by  the 
scourge,  but  simply  preached  the  Gospel 
concerning  Jesus  Christ.    They  preached 


1044 


ACTS 


in  iDromiscuous  assemblies,  to  T\'hich  all 
resorted,  and  in  the  select  assemblies  of 
Christians  for  special  ordinances.  They 
visited  the  flimilies,  and  gave  particular 
instructions  to  them,  according  as  their 
case  required,  even  to  the  children  and 
servants.    And  the  subject  matter  of  their 


preaching  w;is  Jesus  Chrld,  not  themselves, 
making  it  their  business  to  advance  His 
interest.  It  ought  to  be  the  constant  busi- 
ness of  Gospel  ministers  to  preach  Christ, 
Christ,  and  Him  crucified,  Christ,  and  Him 
glorified,  nothing  beside  this,  but  what  is 
reducible  to  it. 


1.  What  is  said  of  Ananias  and  Sapphira?  2.  Explain  "  laid  it  at  the  Apostles' feet."  3.  What  did  Peter  say 
to  Ananias?  4.  Vi-'hat  occurred  to  himself  and  his  wife  ?  5.  What  was  the  effect  of  these  startling  judgments? 
fi.  What  is  said  of  the  Apostles?  7.  What  did  the  high  priest  and  Sadducees  do  to  the  Apostles?  8.  How  were 
they  released  from  prison  ?  9.  What  did  Peter  and  the  other  Apostle  answer  before  the  council  ?  10.  What 
effect  was  produced  by  their  reply  ?  11.  What  did  Gamaliel  say?  12.  Who  was  Gamaliel?  13.  What  was  the 
nature  of  his  argument  on  this  occasion  ?  14.  In  what  spirit  did  the  Apostles  depart  from  the  council  ?  15.  What 
are  they  said  to  have  done  daily  ? 


CHAPTER  VI. 

1  The  apostles,  desirous  to  have  the  poor  regarded  for 
their  bodily  sustenance,  as  also  careful  themselves  to 
dispense  the  word  of  God,  the  food  of  the  soul,  3  appoint 
the  oflice  of  deaconship  to  seven  chosen  men.  5  Of  whom 
Stephen,  a  man  full  of  faith,  and  of  the  Holy  Ghost,  is 
one.  12  Who  is  taken  of  those,  whom  he  confoutided  in 
disputing,  13  and  after  fasely  accused  of  blasphemy 
against  the  law  and  th^  temple. 

AND  in  those  days,  when  the  number  of  the  disciples 
was  naultipUed.  there  arose  a  murmuring  of  the 
Grecians  ^againist  the  Hebrews,  because  their  widows 
were  neglected  in  ^the  daily  ministration. 
"ix.  29,  xi.  20.    t'iv.  3-3. 

The  expression  those  days  probably  refers 
to  the  preceding  verse,  while  the  Apostles 
were  daily  engaged  in  the  temple  and  in 
private  houses  teaching  and  preaching  the 
Gospel,  and  when  the  disciples,  as  stated 
in  this  verse,  were  as  a  consequence  multi- 
plied. A  murmuring.  In  a  multitude  a 
cause  of  murmuring  easily  arises.  Grecians 
— foreign  Jews,  such  as  spoke  the  language 
of  Greece.  The  Hebreivs — those  Jews  born 
in  Palestine,  who  used  their  native  tongue, 
and  were  wont  to  look  down  on  the 
"Grecians"  as  an  inferior  class.  The 
ground  of  the  murmuring  was  the  neglect 
of  widows  in  the  daily  ministration.  It  was 
said,  perhaps,  by  some,  that  there  was 
something  like  fovoritism  in  the  distribu- 
tion of  the  charities  of  the  Church,  and 
that  the  widows  of  the  Hellenist  Chris- 
tians were  overlooked.  There  were  many 
poor  in  that  new  and  large  community, 
many  who  were  dependent,  perha^js,  al- 
most entirely,  for   their  support  on  the 


public  fiinds.  Widows  are  especially 
mentioned  here,  and  they,  as  a  rule,  in  all 
communities  are  the  most  abject,  and  the 
most  deserving  of  aid.  The  Bible  espe- 
cially commends  them  to  the  compassion 
of  the  benevolent.     (James  i.  27.) 

2.  Then  the  twelve  called  the  multitude  of  the  dis- 
ciples utito  them,  and  said.  It  cis  not  reason  that  we 
should  leave  the  word  of  God,  and  serve  tables. 

t-Ex.  xviii.  17-26. 

The  expression  serve  tables  is  of  the  same 
import  with  ministering  to  the  necessities 
of  the  poor.  Their  tables  were  to  be  sup- 
plied with  food  convenient  for  them,  such 
things  as  they  wanted,  were  to  be  provid- 
ed, and  it  would  be  neither  right  nor  be- 
coming, that  the  Apostles,  whose  spiritual 
work  was  now  becoming  too  absorbing, 
should  be  so  much  engaged  in  this  service, 
as  to  omit  the  more  important  duties  of 
their  office.  Jesus  Christ  had  sent  them 
to  preach  the  Gospel,  and  no  inferior  de- 
sign, however  useful  and  urgent;  should 
longer  interfere  with  the  great  object  of 
their  commission. 

3.  Wherefore,  brethren,  look  iye  out  among  you 
seven  men  of  fhonast  report,  full  of  the  Holy  Ghost 
and  wisdom,  whom  we  may  appoint  over  this  business. 

dDeut.  i.  13.    exvi.  2 ;  1  Tim.  iu.  7,  «,  10. 

Brethren,  not  brethren  in  the  ministry 
but  in  the  faith.  Look  ye  out,  &c.  The 
selection,  therefore,  was  made  by  the 
body  of  the  Church.  It  was  the  more 
necessary  that  they  should  be  consulted 
in  the  election,  because  there  had  been 


CIIArTEP.  VI. 


1045 


dissatisfaction  in  consequence  of  the  for- 
mer management  of  tlie  i)oor.  The  Apos- 
tles, however,  invested  the  persons  with 
the  office,  and  gave  tliem  autliority  to  dis- 
cjuirge  its  duties,  as  we  sec  froni  the  M'ords, 
whom  we  may  appoint  over  this  husineas. 
Seven.  Various  reasons  have  been  assigned 
wh}'^  seven  should  be  the  number  selected 
Some  suppose  that  this  number  was  arbi- 
trarily selected,  others  because  seven 
nations  are  supposed  to  have  been  repre- 
sented, others  because  this  was  the  sacred 
number  among  the  Jews,  others  that  there 
were  now  seven  thousand  believers,  and 
that  one  almoner  was  chosen  for  each 
thousand,  others  that  tlie  Church  of  Jeru- 
salem was  divided  into  seven  congrega- 
tions, &c.,  &c.  But  all  these  are  arbitrary 
suppositions.  The  qualitications  of  these 
men  as  here  stated,  are,  1.  MenqfJiomst 
report,  testified  to,  of  good  repute.  2.  Full 
of  the  Holy  Ghost — thorough  religious  men. 
3.  Full  of  vjLsdom,  that  is,  of  prudence.  It 
is  no  uniinjx)rtant  matter  to  dispense  the 
property  of  the  Church.  Even  in  a  pub- 
lic steward,  and  in  a  deacon  as  such,  there 
should  be  administrative  and  sanctifying 
gifts. 

4.  But  we  will  fgive  ourselves  continually  to  prayer, 
and  t(i  tlie  ministry  of  the  word. 

'1  Tim.  iv.  15. 

BiU,v)e,  we  on  our  part,  as  distinguished 
from  the  persons  thus  selected.  Prayer, 
not  personal  devotion  merely,  but  the 
business  of  conducting  public  worship,  as 
the  ministry  (or  dispensation)  of  the  ivord, 
evidently  means  the  work  of  preaching  or 
public  and  official  teaching.  Continuall ij — 
we  M'ill  have  no  leisure  but  for  these. 
Note,  1.  That  such  as  are  called  by  God 
to  the  work  of  the  ministry,  ought  to  give 
themselves  wholly  to  it.  2.  That  a  minis- 
ter's giving  himself  to  prayer,  is  as  great  a 
duty,  as  giving  himself  to  the  peaching  of 
the  word.  He  should  give  himself  to  the 
one  as  the  end,  to  the  other  as  the  mean  : 
it  is  God  that  sets  the  Word  on  work,  but 
it  is  prayer  that  sets  God  on  work. 

5.  H  And  the  saying  pleased  the  whole  multitude :  and 
they  chose  Stephen,  a  man  full  pof  faith  and  of  the 
Holy  Ghost,  and  I'Philip,  and  Prochorus,  and  Nicanor, 
and  Timon,  and  Parmenas,  and  iNicohis  a  proselyte  of 
of  AnMoch : 

Exi.  2-1.    bviii.  5,  26,  xxi.  8.    'Rev.  ii.  6,  15. 

The  whole  midtitude,  apparently  without 
exception,  or  dissent,  which  seems  to 
kIiow  the  absence  of  malignant  jealousy 


and  party-s])irit.  Stephen.  As  this  and 
tlie  following  names  are  all  Greek,  it  is 
likely  they  were  all  of  the  "Grecian" 
class,  which  would  effectually  restore 
mutual  confidence.  Fall  of  faith,  wliich  is 
the  root  of  all  Christian  virtues.  (See  on 
verse  8.)  And  of  the  Holy  Ghost.  All  that 
is  recorded  of  Stci)hen  shows  that  he  was 
a  man  of  distinguished  excellence,  and  a 
chosen  organ  of  Divine  thought  and  power. 
Of  Philip  (not  the  Apostle,  but  another 
person  of  the  same  name,)  we  read  again 
in  viii.  5, 40,  xxi.  8.  Of  the  other  five  here 
mentioned,  none  are  elsewhere  alluded  to 
in  Scripture,  one,  Kicolas,  is  mentioned  in 
ecclesiastical  tradition,  the  other  four  are 
totally  unknown.  A  prosehjte,  &c.,  that  is, 
a  Gentile  by  birth  who  had  embraced  the 
Jewish  religion,  and  submitted  to  the  rite 
of  circumcision  before  he  became  a  Chris- 
tian. 

6.  Whom  they  set  before  the  apostles  :  and  whenjthcy 
had  praved,  thev  kiaid  their  hands  on  them. 

Ji.  24.   "kix.  17,  xiii.  3  ;  1  Tim.  iv.  14,  v.  22 ;  2  Tim.  i.  6. 

Set,  placed,  caused  to  stand,  the  verb 
translated  apjwinted  in  i.  23.  In  both  cases 
it  denotes  the  presentation  of  the  persons 
found  to  i^ossess  the  prescribed  qualifica- 
tions. Election,  in  the  proper  sense,  is 
not  suggested  by  this  word,  but  explicitly 
recorded  in  the  context,  (verse  5.)  Prayed 
laid  their  hands — the  one  proclaim- 
ing that  all  official  gifts  flowed  from  the 
Church's  glorified  Head,  the  other  sym- 
bolizing the  communication  of  these  to 
the  chosen  office-bearers  through  tlie  re- 
cognized channels. 

7.  1!  And  'the  word  of  God  increased :  and  the  number 
of  the  disciples  multiplied  in  Jerusalem  greatly;  and  a 
great  company  of  tlie  priests  ™were  obedient  to  the 
taith. 

ilsa.  Iv.  11 ;  chap.  xii.  24,  xix.  20.    ^Ps.  cxxxii.  9, 16. 

"  A  happy  event  of  a  time  of  trial."  In- 
deed, the  triumph  of  the  Gospel,  without 
this,  would  in  some  respects  have  been 
incomplete.  Four  thousand  two  hundred 
and  eighty  priests  returned  fro;ii  captivity 
(Ezra  ii.  36-39),  and  probably  their  num- 
ber was  now  greatly  increased.  The  num- 
ber of  priests  was  very  great  at  Jerusalem. 
The  conversion  of  so  many  strikingly  dis- 
played the  power  of  the  Gospel,  when  we 
recollect  their  prejudices  against  it,  and 
the  disgrace,  losses,  and  dangers  attending 
their  confession  of  the  name  of  Jesus  as 
the  Messiah. 


1046 


ACTS, 


8.  "  AnflStenhen,  full  of  faiUi  and  power,  did  great 
woudL-ij  uud  miracles  among  the  people. 

Full  of  faith  and  power,  cheriahins  an  un- 
wavering conlidence  in  the  Lord  Jesus, 
and  signally  aided  by  Divine  power.  This 
is  the  first  instance  of  any,  not  an  Apostle, 
working  signs  and  Avonders.  He  who  is 
faithful  in  that  which  is  least  (the  office 
of  a  guardian  of  the  poor)  is  intrusted  by 
the  Lord  with  much  faith,  power,  mira- 
cles. 

9.  Then  there  arose  certain  of  the  synagogue,  which 
is  called  the  aynagognc  of  the  Libertines,  and  Uyrenians, 
and  Alexandrians,  and  of  them  of  Cilicia  and  of  Asia, 
disputing  with  Stephen.  10.  And  they  were  not  able  "to 
resist  the  wisdom  and  the  spirit  by  which  he  spake. 

"liUlce  xxi.  lo. 

The  synagogue  of  the  Libertines,  i.  e.,  liber- 
tini,  freed-men,  viz.:  Jews,  or  the  sons  of 
Jews,  who  having  been  slaves  at  Rome^ 
had  acquired  their  freedom,  and,  living 
now  at  Jerusalem,  maintained  a  separate 
synagogue  of  their  own.  The  Cyrenians 
take  their  name  from  the  place  they  lived 
in,  mentioned  in  ii.  10.  The  Alexandrians 
were  the  inhabitants  of  Alexandria,  a 
city  of  Egypt,  situated  on  the  Nile,  built 
by  Alexander  the  Great  in  the  fourth  cen- 
tury B.  C,  and  originally  peopled  by  col- 
onies of  Greeks  and  Jews.  Cilicia,  a  pro- 
vince of  A.sia  Minor,  bounded  on  the  south 
by  the  Mediterranean  Sea,  east  of  Syria, 
north  and  west  by  Cappadocia,  Lycaonia, 
Itauria,  and  Pamphylia.  The  opponents 
of  Stephen  seem  to  have  belonged  to  the 
congregations  of  five  different  synagogues. 
Disputing  may  imply  that  the  discussion 
which  they  sought,  and  which  at  first  was 
private,  became  generally  known  and  pub- 
lic. "The  most  zealous  controversialists 
and  most  skillful  disputants,  who  select 
religious  truth  as  their  topic, usually, "says 
one,"  have  the  least  religion  and  faith  of 
all."  They  were  not  able  to  resist,  &c.  He 
was  v;ise,  well  exercised  and  experienced 
in  Divine  things,  and,  as  appears  bj'  his 
defense,  in_  the  following  chapter,  well 
versed  in  the  Jewish  history.  And  the 
Spirit,  &c.,  that  is,  not  merely  ardor  of 
mind,  but  the  Holy  Spirit,  with  Avhom 
Stephen  was  filled.  (Verse  5.)  They  were 
obliged  either  to  yield  to  the  teachings,  or 
were  confounded  by  the  truth.  Here  was 
a  striking  fulfillment  of  Christ's  promise — 
"  I  will  give  you  a  mouth  and  wisdom," 
&c.     (Luke  xxi.  15,  on  which  see  notes.) 


'  U.  Then  they  suborned  omen,  which  said.  We  have 
he.ird  him  speak  bliuSj)hemons  words  against  Moses, 
and  as'airt.s/ God.  li  And  they  stirred  up  the  people, 
and  the  elders,  and  the  scribes,  and  came  upon  him, 
and  caught  him,  and  brought  him  to  the  council,  13. 
And  set  up  false  witnesses,  which  said.  This  man 
ceaseth  not  to  speak  blasphemous  wox'ds  against  this 
holy  place,  and  the  law  :  U.  For  pwe  have  heard  him 
sa.v  that  this  Jesus  of  Nazareth  shall  qdestroy  this  place, 
and  shall  change  the  rcustoms  which  Moses  delivered 
us.  15.  And  all  that  sat  in  the  council,  looking  stead- 
fastly on  liim,  saw  his  'face  as  It  had  been  the  face  of 
an  angel. 

"2  Kings  xxi.  10, 13 ;  Matt.  xxvi.  59,  60.  pxxv.  8.   iDan. 
ix.  26.    'or,  rites.    sEx.  xxxiv.  30,  35. 

Suborned — instigated, put  forward  by  collu- 
sion, to  do  so.  They  got  men  to  swear 
falsehood — to  perjure  themselves.  Blas- 
phemous words — impious,  abusive,  and  con- 
tumelious words.  Against  Moses — "  our 
great  legislator,"  and  against  God,  whose 
representative  he  was,  and  from  whom  all 
his  legislative  power  was  derived.  Nean- 
der  well  remarks  that  this  false  charge, 
coupled  with  the  character  of  Stephen's 
apologetic  speech,  shows  the  iral  character 
of  his  arguments  v:ith  his  opponents — that  he 
seems  to  have  been  the  first  who  plainly 
set  forth  the  transitory  nature  of  the  law 
and  temple,  as  compared  with  the  perma- 
nence of  the  latter  and  better  covenant, 
thus  being  in  a  remarkable  manner  the 
forerunner  of  Paul.  The  jjeople,  and  the 
elders,  and  the  scribes,  were  alarmed,  and 
hastening,  with  common  consent,  they 
aj)prehended  and  arraigned  him  before 
the  Sanhedrim,  which  had  authority  to 
take  cognizance  of  cases  of  blasphemy. 
False  ivitnesses,  which  said,  &c.  The  false- 
hood  of  their  witness  consisted,  as  in  the 
similar  case  of  our  Lord,  in  taking  Ste- 
phen's w^ords  out  of  their  context,  ai:d 
misrepresenting  what  perhaps  iu  so  many 
words  he  had  actually  said. 

All looking   steadfastly,    wishing 

and  hoping,  perhaps,  to  gaze  him  into  con- 
fusion and  tremor.  Face  .  .  .  angel.  "Was 
the  aspect  of  Stephen's  face  at  this  time, 
natural  or  su]iernatural  ?  He  might  have 
had  a  corporeal  loveliness.  We  know  he 
was  at  this  time  full  of  wisdom  and  faith. 
His  countenance  was  not  pallid  with  guilt, 
nor  distracted  by  care,  nor  troubled  with 
fear,  but  full  of  confidence,  serenity,  mild- 
ness and  joy.  Yet  there  was  something 
supernatural  here,  nor  is  it  strange  that 
there  should  have  been,  for  the  occasion 
was  worthy  a  Divine  interjjosition,  and 
that  was  an  age  of  miracles.  He  who  was 
accused  of  blaspheming  Closes  bears  the 


CHAPTER    YII 


1047 


radiance  (Iiat  aullienticated  Mo^cs  in  his 
own  face.  (Ex.  xxxv.  2'.)-o5.)  It  was  a 
faint  beam  from  that  rilory  of  which  ho 
spoke  in  vii.  2,  and  which  hiss  own  eyes 
beheld  in  vii.  55. 

Jesus  honors  tho.se  who  are  not  asham- 
ed, or  afraid  to  own,  serve,  and  sutler  for 
Ilim.  He  frequently  brings  their  enemies 
to  their  feet,  in  awe  and  reverence.    Often, 


in  their  last  hours,  has  He  thrown  a  radi- 
ance around  them  that  has  rendered  the 
dying  chamber  the  house  of  God  and  the 
gate  of  heaven,  and  induced  the  exclama- 
tion from  all  beholders :  "  Let  me  die  the 
death  oi  the  righteous,  and  let  my  last  end 
be  like  his." 

"  .Surp  the  last  end 
Olthe  Kood  iiuiii  is  peace.    How  calm  his  exit ! 
NiKht  di'ws  fall  not  more  calmly  on  the  ground, 
Kor  weary,  woru-out  winda  expire  so  soil." 


1.  What  are  we  to  understand  by  "  those  days?"  2.  What  "murmuring"  is  referred  to?  3.  What  did  the 
Twelve  then  do?  4.  Why  did  they  call  the  disciples  ?  5.  What  did  they  say  to  them?  6.  Describe  the  character 
of  men  that  were  to  be  selected  ?  7.  What  did  the  Apostles  say  they  would  do  ?  8.  Who  were  chosen  ?  9.  State 
who  they  were.  10.  What  did  the  Apostles  do  to  them?  11.  What  is  said  to  have  occurred  in  Jerusalem ?  12. 
What  is  said  ofStephen  ?  13.  Who  disputed  with  Stephen  7  14.  When  not  able  to  resist  his  address,  what  did 
hey  do  ?    15.  What  is  said  of  the  face  of  Stephen  ? 


CHAPTER  VII. 

1  Stephen,  permitted  to  answer  to  the  accusation  of  bias- 
pheiny,  2  sliewetfi  that  Aliraham  warsliippcd  God 
rightly,  and  how  God  clwse  tlie  juthers  '.JO  bej'ore  Hones 
was  born,  and  before  tlie  tabernacle  and  temple  were 
built:  31  tliat  Moses  himself  witnessed  of  CItrist :  44 
and  that  atl  outward  ceremonies  were  ordained  accord- 
ing to  Vie  heavenly  pattern,  to  last  but  for  a  t'me:  51 
rcprchcndiuij  tluir  rdx  lUi>n,and  murdering  of  Christ, 
the  Just  One,  ivhom  t.'ie  pruphets  foretold  should  come 
into  the  imrld.  51  Winn  xi)ic,iitliey  stone  him  to  death, 
ii'ho  cennmcndeth  his  so^il  to  Jesus,  and  humbly  pray eth 
for  them. 

HPhEN  said  the  high  priest,  Are  these  things  so  ? 


The  glorified  countenance  of  Stephen 
caused  a  pause  of  surprise  and  admiration 
which  the  high  priest,  Theophilus,  inter- 
rupts by  calling  on  the  accused  for  his 
defense. 

[As  to  the  nature  of  the  speech  (which 
extends  to  verse  53) — its  relation  to  the 
charges  brought  against  Stephen,  and  the 
objects  which  the  protomartyrhadin  view 
— see  the  paraphrase  and  remarks  at  the 
close  of  the  defense.] 

2.  And  he  said,  »Men,  brethren,  and  fathers,  hearken ; 
The  Clod  of  glory  apijeared  unto  our  father  Abraham, 
■when  he  was  in  Mesopotamia,  before  he  dwelt,  in  Char- 
ran,  3.  And  I'said  unto  him.  Get  thee  out  of  thy  coun- 
try, and  from  thy  kindred,  and  come  into  the  land 
which  I  shall  shew  thee.  4.  Then  came  he  out  of  the 
land  of  the  Chaldeans,  and  dwelt  in  Charran:  and 
from  thence,  when  his  fether  was  dead,  he  removed 
him  into  this  land,  wherein  ye  now  dwell.  5.  And  he 
gave  him  none  inheritance  in  it,  no,  not  so  much  as  to 
set  his  foot  on  :  yet  he  promised  ''that  he  would  give  it 
to  him  for  a  possession,  and  to  h.is  seed  after  him,  when 
as  yet  he  had  no  child.  6.  And  Cod  spake  on  this  wise. 
That  fhisseed  should  so.iourn  in  a  strange  land;  and 
that  they  should  bring  them  into  bond.age,  and  entreat 
them,  evil  f  four  hundred  years.    7.  And  the  nation  to 


whom  they  shall  be  In  bondage  will  I  judge,  said  Go  d 
and  afjer  that  shall  they  come  forth,  and  serve  nae  in 
this  place.  8.  And  i"  he  gave  him  the  covenant  of  cir- 
cumcision: and  so'^iira/iam  begat  Isaac,  and  circum- 
cised him  the  eightii  day :  and  Isaac  jfeeg^ai  Jacob ;  and 
Jacob  ^begat  the  twelve  patriarchs. 

»xxii.  1.  i^Gen.  xii.  1.  cGen.  xii.  .5.  i^Gen.  xiii.  15. 
eGen,  xiii.  IG.  'Ex.  xii.  40,  41.  sEx.  lii.  12.  hQen.  xvii. 
9-11.    'Gen.  xxi.  4.    JGeu.  xxv.  6.    ''Gen.  xxi.x.  32,  &c. 

The  God  of  glory.  This  is  not  to  be  con- 
sidered as  a  Hebraism  equivalent  to  "  glo- 
rious God,"  but  it  refers  to  the  "  glory  "  of 
the  Jews — the  glory  of  God,  w'hich,  as  a 
pillar  of  fire,  guided  them  in  the  wilder- 
ness, and  rested  upon  the  mercy-seat  in 
the  tabernacle  and  in  the  temple — called 
by  them  the  Shechinah.  Hence  Paul  men- 
tions "  the  glory  "  as  one  of  the  peculiar 
privileges  of  the  Jewish  nation.  (Rom. 
ix.  4.)  Mesopotamia.  Abraham  resided 
first  in  Ur  of  the  Chaldees  (Gen.  xi.  28), 
which  lay  probably  in  the  extreme  north 
of  Mesopotamia,  near  the  sources  of  the 
Tigris.  Charran  (Gen.  xi.  31),  was  also  in 
the  north  of  Mesopotamia,  but  south  of 
Ur.  It  was  the  later  Carrx  of  the  Greeks 
and  Romans,  where  Crassus  was  defeated 
and  slain  by  the  Parthians.  Its  position 
tallies  remarkably  with  the  sacred  narra- 
tive. The  ruins  have  been  identified  a 
few  miles  south  of  Urfa,  on  a  road  from 
the  north  to  the  southern  ford  of  the  Eu- 
phrates. Stephen's  meaning  evidently  is 
that  Abraham's  call  in  Charran  was  not 


1048 


ACTS, 


the  first  which  he  received  during?  liis  resi- 
dence in  Mesopotamia.  We  have  no  ac- 
count of  tliis  first  communication  to  the 
patriarch  in  the  Old  Testament,  but  it  is 
implied  distinctly  in  Gen.  xv.  7  and  Neh. 
ix.  7.  Philo  and  Josephus  relate  the  his- 
tory of  Abraham  in  accordance  with  the 
statement  here,  that  he  was  called  twice. 
Of  the  Chaldeans.  Whose  land  belonged 
to  Mesojiotamia.  When  his  father  teas  dead, 
he  removed,  &c.  Though  Abraham  was  in 
Cauiian  before  Terah's  death,  his  settle- 
ment in  it  as  the  land  of  promise  is  here 
said  to  be  after  it,  as  being  in  no  way  de- 
pendent on  the  family  movements,  but  a 
transaction  purely  between  Jehovah  and 
Abraham  himself. 

And  he  gave  him  none  inheritance  in  it,  no, 
not  so  much,  &c.  But  how  does  this  consist 
with  Abraham's  purchase  of  a  hereditary 
burial  place  (Gen.  xxiii.  20;  1.  13)?  We 
may  understand  the  words  to  mean  that 
He  had  not  yet  given  him,  or  still  more  ex- 
actly, did,  not  give  him,  i.  e.,  in  the  first  years 
of  his  residence,  the  smallest  portion  of 
the  land  of  Canaan.  This  is  all  that  was 
necessary  for  Stephen's  purpose,  which 
was  simply  to  show  what  changes  had  al- 
ready taken  place  in  the  condition  of  the 
chosen  people  since  the  calling  of  Abra- 
ham .  Yet  lie  promised,  &c. — it  was  promised 
to  him  only  as  a  future  jiossession.  Stephen 
now  mentions  Abraham's  seed,  and,  pre- 
supposing the  special  circumstance  that 
his  and  Sarah's  bodies  were  as  if  dead, 
gives  prominence  to  his  faith  in  the  future. 
Sojourn  in  a  strange  land.  (Comp.  Gen.  xv. 
13,  14.)  The  residence  of  the  Hebrews  in 
Egypt  is  here  referred  to  four  hundred 
years.  The  exact  number  of  years,  as  we 
elsewhere  learn,  was  four  hundred  and 
thirty.  (Ex.  xii.  40;  see  also  Gal.  iii.  17.) 
Stephen  avails  himself  of  a  privilege  which 
cannot  be  reasonably  denied  to  him,  and 
merely  mentions  a  round  number,  without 
taking  into  account  the  broken  number. 
But  the  question  is.  From  what  period  are 
these  years  to  be  reckoned?  Do  they 
refer  exclusively  to  the  sojourn  of  the  Is- 
raelites in  Egypt,  commencing  at  the  re- 
moval of  Jacob  into  that  country  ?  Or  do 
they  commence  from  the  call  of  Abraham, 
and  include  also  the  sojourn  in  Canaan  ? 
Certainly,  at  first  sight,  tlie  words  in  the 


Mosaic  narrative  would  seem  to  intimate 
that  this  was  the  period  of  Egyptian  bond- 
age, but  Paul  understands  it  differently. 
He  reckons  four  hundred  and  thirty  j'^ears 
as  extending  from  the  call  of  Abraham  to 
the  giving  of  the  law.  (Gal.  iii.  17.)  And 
there  are  interval  marks  in  the  Mosaic 
narrative  wliich  show  that  this  reckoning 
is  correct,  for  the  mother  of  Moses  was  the 
daughter  of  Levi  (Ex.  vi.  20),  which  would 
be  impossible  were  the  whole  period  of 
Egyptian  bondage  four  hundred  and  thirty 
years.  The  period  of  four  hundred  and 
thirty  years  appears  to  be  divided  into  two 
equal  parts,  the  one  being  the  sojourn  in 
Canaan,  and  the  other  being  the  sojourn  in 
Egypt. 

A  covenant  of  circumcision  may  be  either 
circumcision  itself,  as  a  covenanted  stipu- 
lated rite,  or  a  covenant  of  which  circum- 
cision was  the  sign  and  seal.  (See  Gen. 
xvii.  10,  11,  where  both  these  ideas  seem 
to  be  expressed,  and  compare  Gen.  ix.  12.) 
The  eighth  day.  Circumcision  was  fixed  to 
take  place  on  the  eighth  day.  (Lev.  xii. 
3.  "The  fact  that  Moses  fixed  the  eiglith 
daj',  which  ndglit  come  on  the  Sabbath," 
says  Stier,  "notwithstanding  the  adoption 
of  the  seventh  day  of  rest  even  among  the 
ten  commandments,  may  point  out  to  us 
that  God,  in  appointing  the  eighth  day, 
I^refigured  the  abolition,  or  rather  the  al- 
teration, of  the  Old  Testament  Sabbath." 

9.  And  the  patriarchs,  moved  with  'envy,  sold  Joseph 
into  Egypt:  but  ""Cxod  w;us  with  him,  10.  And  deliver- 
ed hini  out  of  all  his  afflictions,  tind  gave  hiiu  lavour 
and  wisdom  in  the  sight  of  Pharaoh  kingoi'Eyypt,  and 
he  nmade  him  governor  over  Egj'pt  and  all  his  house. 
11  Now  "there  came  a  dearth  over  all  the  land  of  Egypt 
and  Chanaan,  and  great  affliction:  and  our  lathers  ibund 
no  sustenance.  12.  But  pwhen  Jacob  heard  that  there 
w.os  corn  in  Egj-pt,  he  sent  our  fathers  first.  13.  And 
at  the  second  time  Joseph  iwas  made  known  to  his 
t)rethren ;  and  Joseph's  kindred  was  made  known  unto 
Pharaoh.  14.  Then  sent  Joseph,  and  called  his  lather 
Jacob  to /iiw,  and  all  rhis  kindred,  threescore  and  fif- 
teen souls.  15.  So  Jacob  went  down  into  Egypt,  and 
died,  he,  and  our  fathers,  16.  And  swere  carried  over 
into  S.vchem,  and  laid  in  the  sepulchj'u  that  Abrahani 
bought  for  a  sum  of  money  of  the  sons  of  Emmor  Uie 
father  of Sychem. 

K^en.  xx'xvii.  2S ;  Ps.  ev.  17.  mQen.  xxxix.  2,  21.  "Gen. 
xii.  10.  "Gen.  xii.  .54.  iCxen.  xlii.  1,  2.  iGen.  xlv.  1, 16. 
'Gen.  xlvi.  27  ;  Deut.  x.  22.    ejosh.  xxiv.  32. 

Moved  vAth  envy.  Stephen  shows  that 
the  Jews'  ancestors  were  already  stifi"- 
iiecked.  Sold  into  Egypt.  Eemoved  from 
them  him  who  was  soon  after  carried  into 
Egypt.  But  although  thnj  cast  him  ofi',  God 
was  with  him,  and  "gave  him  favor  in  the 
sightof  Pharaoh  by  his  wisdom."  (See  Gen. 
xl.  8,  xii.  16.)  Came  a  dearth,  &o.  Egypt  and 
Canaan  are  alike,  though  through  the  bless- 


CHAPTER   VII, 


1049 


ing  of  Josepli's  God  there  was  bread  in 
Egypt,  whilst  in  the  universul  groat  aftiic- 
tioii  the  children  of  Abraluim  found  no 
sustenance.  Joseph  was  made  knoum,  &c. 
(See  Gen.  xlv.  1-3,  16.)  Thvn  se.nl  Joseph, 
&c.  (See  Gen.  xlv.  17-21.)  Threescore  and 
Jifteen  soit/s.  The  Hebrew  text  reckons 
only  seventy  (Gen,  xlvi.  27 ;  Deut.  x.  22), 
but  the  Sei)tuagint  adds  five  sons  of  Eph- 
raini  and  Manasseh,  born  in  Egypt,  from  1 
Chron.  vii.,  which  make  seventy-live 
But  as  Stephen  speaks  only  of  those  that, 
went  down  with  Jacob,  without  perhaps 
including  the  patriarch  himself,  or  any 
wlio  were  in  Egvpt,  the  number  may  be 
thus  reclconed.  Tlie  eleven  brethren,  with 
Dinah  their  sister,  and  tifty-two  wlio  liad 
descended  from  tliem,  amount  to  sixty-four, 
to  which  add  tlie  eleven  wives  of  Jacob's 
sons,  and  the  whole  will  be  precisely  sev- 
enty-five. From  so  feeble  a  beginning  the 
Hebrews  soon  grew  to  a  mighty  nation. 
(See  verse  17.)  Stephen  would  suggest  to 
the  mind  that  contrast. 

And  were  carried  over  into  Sychem.  Sychera 
is  the  same  as  SiclLcm  (Gen.  xii.  G),  and 
Shechcm  (Gen.  xxxvii.  12),  in  the  Old  Tes- 
tament. It  was  a  city  among  the  moun- 
tains of  Epliraim,  in  the  valley  between 
Mount  Ebal  and  Mount  Gerizim.  The  re- 
mark of  Stephen  does  not  relate  to  the 
burial  of  Jacob,  but  to  that  of  the  fathers,  as 
distinguished  from  him ;  for,  i\s  we  learn 
from  Gen.  xlix.  29,  30, 1. 13,  xxiii.  19,  Jacob 
was  buried  in  Hebron,  not  in  Shechem.  In 
regard  to  the  patriarchs,  the  sons  of  Jacob, 
there  was  a  current  tradition  among  the 
Jews  that  their  bodies  were  conveyed  to 
Shechem,  and  there  buried,  with  the  ex- 
cejition  of  Joseph's  body,  which  was  pre- 
served in  Egypt,  and  was  carried  away  by 
the  children  of  Israel  when  they  left 
Egypt  for  Canaan.  (See  Gen.  1.  25,  26; 
Ex.  xiii.  19.)  The  Old  Testament  gives  us 
no  account  of  the  matter.  The  sepulchre 
that  Abraham  bowjht,  &c.  "  Two  accounts," 
says  Dr.  ^ dam  Clarke,  "seem  here  to  be 
confounded:  1.  The  purchase  made  by 
Abraham  of  the  cave  and  field  of  Ephron, 
which  was  in  the  field  of  Machpelah ;  this 
purchase  was  made  from  the  children  of 
Heth.  (Gen.  xxiii.  3,  10,  17.)  2.  The  pur- 
chase made  by  Jacob  from  the  sons  of 
Hamor  or  Emmor,  of  a  sepulchre  in  which 


the  bones  of  Joseph  were  laid;  this  was  in 
Sychem  or  Shechem.  (Gen.  xxxiii.  19; 
Josh.  xxiv.  32.)  The  wor<l  Abraham  there- 
fore, in  this  place,  is  certainly  a  mistake  ; 
and  the  word  Jacob,  which  some  have  sup- 
plied is  doubtless  more  proi)er.  Bishop 
I'earce  supposes  that  Luke  originally  wrote 
wJticli  lie  bouffht  for  a  sum  of  money,  i.  e., 
which  Jacob  bought,  who  is  the  last  person 
of  the  shujular  number,  spoken  of  in  the 
preceding  verse.  Those  who  saw  that  the 
word  bougld  had  no  nominative  case  joined 
to  it,  and  did  not  know  where  to  find  the 
proper  one,  seem  to  have  inserted  Abra- 
ham in  the  text  for  that  purpose,  without 
sulficiently  attending  to  the  different  cir- 
cumstances of  his  purchase,  from  that  of 
Jacob.  Some  ancient  manuscripts  of  the 
Acts  have  here,  instead  of  the  word  Abra- 
ham,  the  words  our  father,  which  may  refer 
to  Jacob. 

17.  IT  But  when  the  time  of  the  promise  drew  nigh, 
which  (iod  liiul  sworn  to  Abraham,  the  people 'grew 
and  iiuilliplifd  in  KL,'ypt,  18.  Till  another  king  arose, 
which  knew  nut  Juscpli.  19.  The  same  dealt  subtly 
with  our  kindred,  and  evil  entreated  our  lathers,  so 
"that  tlicy  cast  out  their  younj?  ciiildren,  to  the  end 
they  mitjht  nut  live.  'M.  In  wliich  time  Moses  >was 
burn,  and  was  »exceedi]i;-C  lair,  and  nourished  up  in  his 
latlirr's  house  thr<>e  nioullis  :  '21.  And  when  he  was 
cast  out,  I'liaraoh's  dausl.ter  took  hnn  up,  and  inour- 
ishi'd  him  Inr  liir  own  son.  '.'L'.  And  Mosrs  was  learned 
in  ai:  the  wi-^dom  of  the  Kijyptians,  and  .^was  mit;l,ty  in 
words  and  in  deeds.  Zi.  And  'when  he  was  lull  lorty 
years  old,  it  came  into  his  heart  to  visit  his  brethren  the 
children  of  Israel.  24.  And  seeing  one  of  tliim  suffer 
wrouK,  he  defended  him,  and  avenged  him  that  was  oi> 
pressed,  and  smote  the  Egyptian  :  i").  "For  hesuppos- 
ed  his  brethren  would  have  understood  how  that  God 
by  his  hand  would  deliver  them:  but  they  miderstood 
not.  2S.  And  the  ne.xt  day  he  shewed  himself  unto  them 
as  they  strove,  and  would  have  set  them  at  one  again, 
saying.  Sirs,  ye  are  brethren  ;  why  do  ye  wrong  one  to 
another?  27.  But  he  that  did  hi-i  neighbour  wrong 
tlirnsthim  away,  saying,  Who  made  thee  a  ruler  and 
ajudge  over  over  us?  28.  Wilt  thou  kill  me.  as  thtju 
didst  the  Egyptian  yesterday?  29.  Then  fled  Moses  at 
this  saying,  and  was  a  stranger  in  the  land  of  Madian, 
where  he  begat  two  sons.  30.  And  bwhen  forty  veara 
were  e.xpired,  there  appeared  to  him  in  the  wilderness 
of  mount  Sina  an  angel  of  the  Lord  in  a  flame  of  fire  in 
a  bush.  31.  When  Moses  saw  it,  he  wondered  at  the 
sight :  and  as  he  drew  near  to  behold  it,  the  voice  of  the 
Lord  came  unto  him,  32.  Sayina.  I  am  the  'God  of  thy 
fathers,  the  God  of  Abraham,  andthuCJod  oflsaac,  and 
the  tied  of  Jacob.  Then  Closes  tn-mblcd  and  durst  not 
behold.  33.  Then  said  tin-  L'rd  to  him.  Put  'kilT  thy 
shoes  from  thy  tt"et:  for  the  place  where  thfiu  staiides't 
is  holy  ground.  .34.  I  have  seen,  I  have  s^ccn  the  afliic- 
tion  of  my  people  which  is  in  Eg.vpt,  and  I  have  heard 
their  groaning,  and  am  come  down  to  deliver  them. 
And  now  come,  I  will  send  thee  into  Egvpt.  3i.  This 
Moses  whom  they  refused,  saying,  Who' made  thee  a 
ruler  and  a.jndge  ?  the  same  did  God  send  la  lie  a  ruler 
and  a  di>livrrcr,  by  the  hand  of  the  mangel  which  ap- 
jK'ared  t<i  him  in  (be  bush.  ,3f!.  He  brought  them  out, 
after 'that  he  had  shewed  wonders  and  signs  in  the 
land  of  Egypt,  and  in  the  Red  Sea,  and  in  the  wilder- 
ness, forty  pyears. 

'E.\;.  i.  7-9.  "E.x.  i.  22.  »Ex.  ii.  2,  *c.  ^Ex.  ii.  10.  .^Luke 
xxiv.  19.  'Ex.  ii.  11,  <fec.  »Or,  now.  bEx.  iii.  2.  <Sc. 
■^Matt.  xxii.  32:  Heb.  xi.  16.  -i.Tosh.  v.  \h;  Eccl.  v.  1. 
"•Ex.  xiv.  19;  Num.  xx.  16.  fEx.  vii.,  viii.,  ix.,  x.,  xi., 
xiv.    eEx.  xvi.  35. 

Exceeding  fair,  or  diiinely  beautiful,  which 
rendered  his  preservation  more  desirable  to 
his  parents,  and,  most  probably,  was  the 


lOoO 


ACTS, 


chief  motive  which  influenced  Pharaoh's 
daughter  in  securing  his  safety  and  future 
comfort.  Moses  was  learned,  &c.  The 
Egyptians  were  anciently  of  distinguished 
knowledge,  grandeur  and  wealth.  It  was 
a  remarkable  instance  of  self-denial  for  a 
man  of  literature,  with  everj^  flattering 
prospect  before  him,  to  retire  in  the  jirime 
of  life  from  the  court  of  Egypt,  and  to  live 
comfortably  as  a  shepherd  in  the  Arabian 
desert.  Mighty  in  tcorcls — judici(jus  and 
persuasive  in  his  discourse,  and  in  deeds — 
prudent  and  bold,  consequently  he  would 
make  a  conspicuous  figure,  both  in  the 
counsels  which  he  gave,  and  in  the  com- 
mands which  he  executed  in  that  polite 
and  justly-renowned  nation.  (Verses  23, 
24;  see  Ex.  ii.  11,  12.)  Put  off  thy  shoes,  &c. 
A  command  intimating  the  reverence  due 
to  the  place  where  Jehovah  deigns  to  ap- 
pear ;  the  desert  is,  then,  as  holy  as  the 
temple  at  Jerusalem.  Some  nations  to 
this  day  express  their  respect  for  a  supe- 
rior by  putting  ofl'  their  shoes  ere  thej^ 
enter  his  presence. 

37.  H  This  is  that  Moses,  which  saifl  ^unto  the  chil- 
dren of  Israel,  A  pmpliet  sliiill  the  Lord  yourGod  raise 
up  unto  you  of  ycvur  l)rHtliren,  Hike  unto  me  :  him 
jshall  ye  hear.  3S.  This  tjs  lj(>,  that  wah  in  the  church 
in  the  wiidcrnpss,  witli  the  angel  Hvhich  sjial^o  to  him 
»in  tlie  Mount  Sinai,  and  wi/h  our  I'atlicrs  ;  who  "re- 
ceive<l  "tlic  lively  oracles  to  give  unto  us  :  :;'.».  Ti  wliom 
our  fatlu^rs  W(julrt  not  obey,  liut  thrust  /lim  from  them, 
and  in  their  hearts  turned  back  again  into  Egypt :  4ii. 
Saying  I'unto  Aaron,  Make  us  gods  to  go  before  us :  for 
as  for  this  Mos&s,  which  brought  us  out  of  the  land  of 
Egypt,  we  wot  not  what  is  become  of  him.  41.  And 
they  made  a  calf  qin  those  days,  and  offered  sacrifice 
unto  the  idol,  and  rejoiced  in  the  works  of  their  own 
hands.  42.  Then  God  turned,  and  gave  them  up  to 
worship  the  shost  of  heaven :  as  it  is  written  tin  the 
book  of  the  prophets.  O  ye  house  of  Israel,  have  ye 
oifered  to  me  slain  beasts,  and  sacrifice,?,  by  Vie  space  of 
forty  years  in  the  wilderness  ?  4.3.  Yea,  ye  took  up 
the  tabernacles  of  Moloch,  and  the  star  of  your  god 
Remphan,  figures  which  ye  made  to  worship  them : 
and  I  will  carry  you  away  beyond  Babylon. 

tDeut.  xviii.  15, 18;  chap.  ill.  22.  'Or,  m  myself.  JMatt. 
xvii.  5;  Heb.  ii.  2.  "Isa.  Ixiti.  9:  Gal.  iii.  19.  mEx.  xix. 
3, 17.  "Deut.  V.  27,  31 :  John  i.  17.  oRom.  iii.  2.  pEx. 
xxxii.  1.  qDeut.  ix.  16:  Ps.  cvi.  9,  20.  "-Ps.  Ixxxi.  12. 
sDeut.  iv.  19 ;  2  Kings  xvii.  16 ;  Jer  xlx.  13.  'Amos  v. 
25,  26. 

Yer.se  37.  See  on  chap.  iii.  22.  In  the 
church — the  collective  body  of  God's  cho- 
sen people,  hence  used  to  denote  the 
whole  body  of  the  faithful  under  the  Gos- 
pel, or  particular  sections  of  them.    In  the 

wilderness  with  the   angel and  ^l■ith 

our  fathers — alike  near  to  the  angel  of  the 
Covenant,  from  whom  he  received  all  the 
institutions  of  the  ancient  economy,  and 
to  the  people,  to  whom  he  faithfully  re- 
ported the  living  oracles,  and  among  whom 
he  set  up  the  prescribed  institutions.  (See 
Ezek.  XX.  5-8,  24.)     To  go  before  us.    It 


seems  to  have  been  the  custom  of  the 
Oriental  nations  of  antiquity,  to  bear  the 
images  of  the  gods  before  the  people  in 
journeys  or  military  expeditions,  or  in 
going  out  to  battle,  since  thus,  they  im- 
agined, they  should  the  more  effectually 
ejijoy  their  guidance,  protection  and  sup- 
port. (Num.  X.  33;  Deut.  xxxi.  8,  15,  iv. 
3,  25,  iii.  21.) 

Made  a  calf.  Thinking  they  were  left  to 
make  their  own  laws  (Ex.  xxxiii.  1),  the 
Israelites,  after  an  Egyptian  fashion,  of 
symbolizing  their  divinities,  made  this 
symbol  of  the  true  God.  Under  the 
figure  of  Apis,  who  was  a  bullock,  the 
Egyptians  worshiped  Osfr/s,  who  formerly 
was  an  Egyptian  king,  and  was  supposed 
to  liave  invented  or  introduced  agriculture, 
horticulture,  &c.  That  the  ox,  which 
among  the  ancients  was  a  symbol  of  agri- 
cultural labor,  was  to  the  Egyptians  a 
symbol  of  Osiris,  we  learn  from  Plutarch. 

Turned.  Because  "our  fathers"  (verse 
39)  turned  hack.  Gave  them  up.  Often, 
from  the  time  of  their  making  the  calf,  to 
the  time  of  Amos,  and  afterward,  as  the 
I^eople's  perversity  continually  increased. 
(Rom.  i.  24.)  The  host  of  heaven,  i.  e.,  the 
sun,  moon  and  stars.  The  oldest  form  of 
idolatry,  more  plausible  than  the  others. 
Took  up  tJie  tabernacle  of  Moloch,  i.  e.,  to 
carrjj^  it  with  them  in  their  marches,  or  in 
religious  processions.  Moloch  was  an  idol 
of  the  Ammonites.  This  tabernacle  was 
intended,  no  doubt,  to  resemble  the  one 
consecrated  to  Jehovah.  The  star  of  your 
God  Remphan,  rather,  Rephan.  Rephan  is 
the  translation  in  the  Septuagint  of  the 
Hebrew  Chiun.  He  is  generally  supposed 
to  be  the  same  as  Saturn.  According  to 
Kircher,  Rephan  is  a  Coptic  word,  and 
answers  to  the  planet  Saturn,  and  Chiun 
is  the  Arabic  term  for  the  same  planet, 
and  as  the  translators  were  Egyptian  Jews, 
they  gave  to  the  Hebrew  word  its  Coptic 
equivalent.  Beyond  Babylon — into  coun- 
tries more  distant  than  those  inhabited 
by  \he  captives  who  were  carried  froni 
Damascus.  This  is  the  most  natural  re- 
conciliation of  the  ciifi'erence  between 
Stephen's  words  and  the  original  in  Amos, 
where  Ave  have  beyond  Damascus,  unless 
the  reading  liere  has  been  accidentally 
changed. 


CHAPTER    VII 


1051 


44.  H  Our  (iitliprs  had  tlip  tubeniacle  of  witness  in  the 
wildorDess,  :is  he  luui  aiJixjiiUi'fi.ispeaking  uiiiij  Jloses, 
thiit  vhesliould  iiKiko  it  iiccDi-Uing  to  tlu' laMliiun  tlmt 
lie  huli  seen.  l-'i.  Whicli  "also  our  tathiTS  'that  came 
uHiT.  hroiiGiht  ill  with  .Ii-.sus  inlollie  possession  of  tlie 
(jeiitiles.  vvhoiii  Mioii  ihavf  out  before  tlie  lace  of  our 
fatlier.-i,  unto  tlie  days  (j1  David  :  4i;.  Wla)  found  favor 
"belbre  God,  and  <lesired  "to  liud  a  tabernacle  lor  tlie 
Ood  of  Jaeol).  17.  But  Solonion  I'imilt  him  an  house. 
48.  llowheif.-tlu'JIost  lliuli  dwelletli  not  in  temples 
nunie  with  hands,  iLssaitli  the  ))r(jpli(>t,  IW.  ] leaven  •>i.i 
niv  throne,  and  e:irlh  is  my  lootslool  ;  what  house  will 
ye  build  me?  saitli  tlie  J.ord  ;  (,r  what /.v  the  place  of 
iny  rcwt?  50.  Hath  not  my  hand  made  all  these  things  ? 
51.  Ye  fstitt-uecked,  anil  iiuirirciimeised  in  heart  and 
ears,  ye  do  always  resist  the  llfjly  (ilmst:  as  your  fath- 
ers did,  so  d"  ye.  5U.  Which  lol'  thf  jiropliets  have  not 
your  lathers  persecuted  ?  And  tln'V  have  slain  tliein 
which  shewn!  before  of  the  comiiis  of  the  iijust  ( )ne,  of 
whom  ye  have  been  now  the  lietrayers  and  tiiurderers. 
5;{.  Who  have  reci^ived  the  law  by  'the  disposition  of 
augels,  f  ad  have  nut  kept  it. 

"Or,  loho  spake.  'Kx.  xxv.  40,  xxvi.  ,30;  Heb.  viii.  .5. 
"Josh.  iii.  14.  'Or,  hai'iiifl  rrceivrd.  yNeh.  ix.  24 ;  Ps.  xllv 
2,  Ixxviii.  .5o.  ^1  Sam.  .\vi.  1.  "l  Cbron.  xxii.  7.  '1  Kings 
vi.  1,  ifcc,  viii.  20.  il  Kings  viii.  27  ;  chap.  xvii.  24.  <ilsa. 
l.xvi.  1,  2.  "Kx.  .xxxii.  !(;  Isa.  xlviii.  4.  fLev.  xxvi.  41  ; 
Jer.  ix.  20 ;  llom.  ii.  2S,  29.  f2  Chron.  xxx vi.  16 ;  1  Thes.  ii. 
15.   ""Chap.  iii.  14.    "Gal.  iii.  19. 

Tabernacle  of  witness.    So  called  because 
it  was  the  tent  where  God  gave  witness 
of  Himself,  on  which  the  glory  of  God 
the  Shechinah,  rested.    But  Solomon  built 
]dm  an  house.    David  was  not  permitted  to 
build  the  temple,  because  he  was  a  man 
of   war,  and  the  temple    was    to  be  the 
abode  of  peace.    Houbcii.    This  building  a 
liou.se  mustnot  be  misinterpreted,asthough 
the  presence  of  the  highest  were  limited  to 
Ihe  temple !     The  pa.ssage  quoted  in  verses 
40,  50,  is  taken  almost  verbatim  from  the 
Septuagint.     Ye   stiff-necJced,   unwilling  to 
f^ubinit  to  God,  self-willed,  perverse.     Un- 
(ircumciscd  in   heart   and   ears — a    Jewish 
form  of  expre.ssion,  meaning  utterly  indis- 
posed to  obey,  and  even  to  hear,  the  commands 
of  God.     Circumcision  was  regarded  as  a 
sign  of  moral  purity  and  consecration  to 
God.     Resist,  literally,  fall  against,  imply- 
ing active  as  well  as  passive  opposition  to 
the  Holy  Ghost,  as  the  Divine  author  of 
all    revelation,    whether  history   or  pro- 
phecy, doctrine  or  prece^Dt,  law  or  Gospel. 
Ye  do  always  is  addressed  to  the  whole 
race  of  Israel,  past  and  present,  as  a  col- 
lective or  ideal  person,  as  explained  in  the 
remainder  of  the  .sentence.     Which  of  tlie 
prophets,  &c.     Deadly  hostility  to  the  mes- 
sengers of  God,  whose  high  office  it  was 
to  tell  of  "  the  Righteous  One"— thatwell- 
known  prophetic  title  of  Messiah  (Isa.  liii. 
11  ;  Jer.  xxiii.  6,  &c.),  and  this  consumma- 
ted by  the  betrayal  and  murder  of  the 
Messiah    Himself,   on  the  part  of  those 
now  sitting  in  judgment  on  the  speaker, 
are  the  still  darker  features  of  the  national 


character  dejiicted  in  these  withering 
words.  Wlio  hare  received  tlie  Uni:,<kc.  This 
may  refer  to  the  law  being  communicated 
by  the  ministration  of  angels.  In  the 
Psalms  we  are  informed  that  the  angels 
were  present  at  ^iiuii  ( Ps.  Ixviii.  17.)  Paul 
expressly  says  that  the  law  was  ordained 
of  angels  (Gal.  iii.  19.)  And  it  is  men- 
tioned in  the  Epistle  to  the  Hebrews  as 
"  the  word  spoken  by  angels."  (Heb.  ii. 
2.)  The  same  opinion  was  among  the 
traditions  of  the  Jews. 

The  following  brief  paraphrase  of  Steph- 
en's defense,  prepared  by  a  competent 
hand,  obviates  the  necessity  of  any  ex- 
tended exegetical  remarks,  and  represents, 
we  think,  with  much  accuracy,  the  S])irit, 
scope  and  point  of  Stephen's  argument. 

"  You  charge  me  with  disparaging  the 
local  character  of  our  religion.  You  say 
that  I  speak  of  this  temple  as  destined  to 
an  overthrow  predicted  by  my  Master.  Let 
ine  remind  you,  then,  how  far,  and  how 
far  only,  the  faith  of  our  fathers  is  bound 
up  with  local  conditions.  The  original 
home  and  cradle  of  our  race  was  not  Pal- 
estine, but  Mesopotamia,  in  the  far  East, 
on  the  other  side  of  'the  great  river, 
the  river  Euphrates.  It  was  there  that 
the  voice  of  God  was  first  heard  calling  to 
fallen  man.  The  God  of  glory  appeared 
unto  our  father  Abraham,  when  he  was  in 
Mesopotamia,  before  he  even  dwelt  in 
Haran  ;  before  even  that  first  migration 
which  landed  him  not  in  Canaan  but  in  a 
temporary  resting-place.  Hence  in  due 
season  He  removed  him  by  the  same  Di- 
vine call,  into  this  land  in  which  ye 
now  dwell.  But  how  did  he  enter  it?  As 
an  owner?  Asa  conqueror?  As  a  sover- 
eign? Nay,  he  possessed  not  in  it  land 
enough  to  set  his  foot  on,  and  yet  the 
promises  were  all  his  even  then;  and  the 
Divine  favor  and  protection  ;  and  the  Di- 
vine communion  and  friendship.  Judge 
ye,  therefore,  how  far  God's  bles.sing  is 
local!  Judge  ye,  even  in  this  fir.st  and 
greatest  example,  how  far  God  is  a  re- 
specter either  of  place  or  forms !  And 
that  independence  of  place  which  was 
first  exemplified  in  Abraham,  was  indica- 
ted no  less  in  the  prediction  of  his  chil- 
dren's fortunes.  In  a  strange  land  should 
they   sojourn   for   centuries,  and  yet  be 


1052 


ACTS, 


God's  people  and  God's  chosen  still.  See 
how  that  prophecy  was  fulfilled ;  by  what 
sins,  through  what  sufferings  of  man:  by 
what  providences  and  what  interpositions 
on  the  part  of  God.  Behold  the  young  broth- 
er sold  as  a  slave  by  foes  of  his  own  house- 
hold ;  see  him  carried  into  a  remote  and 
unfriendly  land;  him  the  best  and  noblest 
of  the  sons  of  Israel;  see  him  cast  out  of 
his  father's  home  as  one  despised  and  for- 
saken, and  yet,  through  vicissitudes  as 
strange  as  they  were  sudden,  i-aised  to  the 
pinnacle  of  greatness,  while  his  fother's 
sons  bowed  clown  to  him.  Does  the 
thought  occur  to  you,  that  in  the  varying 
fortunes  of  Joseph  may  have  been  prefig- 
ured the  sufiering  and  glory  of  a  later  and 
a  mightier  One?  May  not  your  own 
hands  be  red  with  the  blood  of  a  brother 
after  the  flesh,  who  is  also  after  the  spirit 
of  your  Lord  and  your  Judge  ? 

"  Trace  then  yet  ouAvard  the  course  of 
the  national  history  and  see  the  whole 
family  of  Israel  seeking  refuge  out  of 
Canaan;  see  generation  after  generation 
toiling  on  in  Egyptian  bondage,  excluded 
from  the  land  of  promise,  yet  losing  there- 
by no  one  mark  «f  their  ancestral  privi- 
lege; still  recognized,  in  heaven  if  not 
upon  earth,  as  God's  people,  beloved  for 
the  father's  sake.  And  yet,  all  this  time, 
nothing  was  theirs  in  Canaan  but  a  bury- 
ing-place,  and  century  after  century  was 
wheeling  its  slow  course  over  their  exile. 
;Mark,  then,  how  the  national  fortunes 
were  sunk  to  their  lowest  level ;  the  very 
permission  to  live  sought  in  vain  for  their 
sons  from  their  oppressors ;  when  at  last 
he  arose,  guarded  by  God's  special  provi- 
dence from  a  threatened  similar  fate, 
who  was  to  be  first  the  deliverer  from 
bondage,  and  then  (under  God)  the  found- 
er of  a  new  dispensation. 

"And  observe  when  he  came,  late  in 
time  and  mature  in  age ;  came  with 
thoughts  and  words  of  kindness,  seeking  to 
reconcile  or  avenge  his  brethren  ;  how  he 
was  received  and  dealt  with.  AVho  made 
thee  (it  was  said  to  him)  a  ruler  and  a 
judge  over  us?  If  he  whom  ye  so  much 
reverence  was  once  thus  despised  and  re- 
jected of  his  countrymen,  may  it  not  per- 
haps have  been  so  with  One  whom  God 
sent  to  supersede  him?    Can  you  urge  as 


an  argument  against  the  mission  of  Jesus, 
that  general  reproach  and  rejection,  which 
would  have  been  equally  fatal  to  the 
authority  of  Moses  ?  For  forty  years  he 
was  in  exile — a  double  exile ;  not  from 
Canaan  only,  but  from  Egypt  also.  At 
last  his  call  came,  came  once  more,  not  in 
the  land  of  promise,  but  in  the  wilderness; 
came,  too,  on  the  ground,  not  of  a  new, 
but  an  old  relationship ;  not  as  to  the 
founder  of  a  new  religion,  but  as  to  the 
inheritor  of  a  patriarchal  covenant.  For- 
get not  Abraham  in  Closes  !  Never  allow 
j-ourselves  to  date  from  Sinai  a  possession 
which  was  yours  from  Mesopotamia  and 
from  Haran  !  In  your  zeal  for  a  Levitical 
law,  lose  not  sight  of  a  patriarchal  pro- 
mise! The  God  who  appeared  to  Moses 
in  the  burning  bush  of  Horeb,  was  already 
the  God  of  his  fathers,  the  God  of  Abra- 
ham, and  the  God  of  Isaac,  and  the  God 
of  Jacob ! 

"This  Moses,  whom  your  ancestors  re- 
fused, the  same  did  God  send  to  be  their 
ruler  and  their  deliverer.  He  brought 
them  out.  And  do  I  disparage  his  high 
mission  by  declaring  that  he  was  neither 
the  first  nor  the  last  of  God's  messengers  ; 
that  his  dispensation  came  in  but  by  the 
way,  between  the  patriarchal  and  the 
]\Iessianic?  Listen  to  his  own  words:  A  pro- 
phet (he  said)  shall  the  Lord  your  God 
raise  up  unto  you  of  your  brethren,  like 
unto  me;  Him  shall  ye  hear.  He  Him- 
self pointed  the  eye  of  fliith  onward  to 
One  who  should  come ;  like  himself,  as  to 
the  human  nature;  yet  greater  than  him- 
self, in  proportion  as  the  forerunner  is  less 
than  the  foreannounced,  the  servant  of 
one  nation  than  the  Lord  of  all.  I  then 
am  but  echoing  the  voice  of  Moses,  when 
I  declare  that  the  customs  which  he  de- 
livered were  not  designed  to  be  indestruc- 
tible or  final. 

"  This  is  that  Moses ;  and  how  did  you 
receive  him  ?  He  was  with  the  Church  in 
the  wilderness ;  with  him  was  the  angel 
of  the  Divine  Presence ;  to  him  were  de- 
livered those  living  oracles  by  which  God 
communicated  with  His  people ;  how  did 
you  treat  him?  Again  and  again  you 
thrust  him  from  you,  and  in  your  hearts 
turned  back  again  into  Egypt.  Little  did 
you  think  then  of  that  pleasant  land  which 


CHAPTER   VII 


1053 


you  would  now  make  the  whole  of  your 
inheritance  and  of  your  ho2)c ;  yea,  in  the 
very  wilderness  you  committed  idolatry, 
and  drew  down  upon  you,  before  you  en- 
tered Canaan,  the  threat  of  a  second  exile, 
of  a  national  dis2)er.si()n, 

"  You  charge  me  with  blasphemy  against 
the  temple.     What  have  I  said  of  it  ?    I 
have  said,  it  may  be  that  the  temple  was 
no  more_  God's  first  or  God's  last  dwelling- 
place  below,  than  the  dispensation  of  Mo- 
ses was  either  God's  earliest  or  God's  lat- 
est revelation.    I  have  said  that  before 
the  temple  was  a  tabernacle — a  tabernacle 
foshioned  under  Divine  direction,  and  ex- 
hibiting in  solemn  type  realities  which  have 
their  place  in  heaven.  That  was  the  center 
of  the  Divine  Presence  with  Israel  at  the 
time  when  Joshua  conquered,  and  through 
all  the  generations  from  Joshua  to  David. 
Does  that  consist  with  the  idolatry  of  this 
temple,  as  though  without  it  God's  pres- 
ence would  be  impossible?    Nay ;    have 
not  your  own  i:)rophets  declared  that  no 
temple  made  with  hands  can  contain  or 
enclose  God?  that  heaven  is  His  throne, 
and  earth  is  His  footstool,  and  the  very 
house  which  you  build  for  Him  already 
His  handiwork?      But  with  what  hope 
can  I  urge  upon  you  suggestions  of  reason 
or  arguments  of  revelation  ?  There  is  in  you 
a  tradition  of  resistance  to  the  Divine  and 
the  Spiriti;al.    Ye  do  always  resist  the 
Holy  Ghost:  as  your  fathers  did,  so  do  ye. 
As  they  did  to  the  servants,  so  ye  have 
done  to  the  Master ;  they  slew  the  heralds 
of  the  Just  One,  and  ye  have  been  now 
His  betrayers  and  murderers.     0  blessed 
and  privileged — knew  ye  but- your  hajipi- 
ness — above  all  nations !  possessors  of  a 
law,  in  the  promulgation  of  which,  on 
Mount  Sinai,  the  very  principalities  and 
powers  in  heavenly  places  exercised  a  sol- 
emn and  terrific  office !  and  yet  not  keep- 
ing it-rtrifling   ever  with   God's   day  of 
visitation,  until  at  last  your  house  is  left 
unto  you  desolate !" 

It  is,  as  will  be  observed,  the  main  de- 
sign of  Stephen's  discourse,  as  far  as  it 
proceeds,  to  combine  both  a  vindication 
of  himself,  and  also  a  sharp  rebuke  of  his 
hearers,  with  explanatory  statements  of 
the  history  of  the  people  of  Israel.  His 
speech,  however,  is  evidently  an  unfinish- 


ed production.  He  was  interrupted  be- 
fore He  came  to  the  conclusion.  He  had, 
we  may  well  suppose,  much  more  to  say 
in  relation  to  Jesus  as  the  Messiah,  and 
would  have  said  it,  if  he  had  been  permit- 
ted, but  as  Jlenry  remarks,  "  they  were 
wicked  and  unreasonable  men  with  whom 
he  had  to  do,  that  could  no  more  hear 
thaji  speak  reason." 

51.  When  they  hean!  these  Jthings,  thev  were  cut  to  the 
heiirt,  and  they  gnashud  oa  liim  with  their  teeth. 
JChap.  V.  33. 

Out  to  the  heart,  literally,  sawn  asunder,  in 
allusion  to  the  cruel  mode  of  cutting 
criminals  to  death.  This  expresses,  in  the 
strongest  manner,  the  eflect  of  Stephen's 
speech  on  his  accusers  and  judges.  His 
accusations  inflicted  a  wound  on  their 
pride,  the  pain  of  which  goaded  them  on 
to  madness.  (See  on  chap.  v.  23.)  Such 
was  the  violence  of  their  resentment,  that 
they  could  not  preserve  even  an  external 
decorum  toward  him  by  whom  the  truth 
had  been  proclaimed,  but  gnashed  on  hhn 
with  their  teeth,  like  beasts  of  prey,  ready  to 
tear  and  devour  him. 

55.  But  he,  kheins  full  of  the  Holy  Ghost,  looked  up 
steacl!astly  into  lieaveii,  and  saw  the  glory  of  God,  and 
Jesus  standinjf  on  the  right  hand  of  God, 

liChap.  vi.  5. 

Full  of  the  Holy  Ghost.  The  fact  that 
this  is  again  mentioned  (see  chap.  vi.  5), 
intimates  that  Stephen  had  in  that  trying 
moment  a  special  visitation  of  Divine 
strength  and  comfort.  Looked  up  stead- 
fastly into  heaven,  not  attracted  by  the 
vision,  which  appears  to  have  been  vouch- 
safed afterward,  while  he  was  looking  up. 
The  action  carries  its  own  comment.  It  was 
an  appeal  from  the  injustice  of  earth  to  the 
eternal  justice  of  heaven,  from  merciless 
men  to  a  compassionate  God.  In  Christian 
heroism  man  goes  out  of  himself  to  a  higher 
power ;  but  strength  is  in  his  weakness,  he 
trusts  in  another,  an  almighty  power,  and 
thus  confesses  that  he  can  do  nothing. 
Stephen  looks  steadfastly  up  into  heaven, 
commits  his  case  there,  and  becomes 
mighty  through  God.  O  let  us  learn,  that 
when  we- sink  we  rise,  when  we  are  thus 
nothing,  we  possess  all  in  God.  Saw  the 
glory  of  God.  God  Himself  is  invisible. 
"  No  man  hath  seen  Him,"  and  it  is  physi- 
cally impossible  that  any  man  should  see 
Him,  because  eyes  of  flesh  are  capable  of 
perceiving  only  material  objects.      The 


1054 


ACTS, 


glory  of  God  must  therefore  signify  some 
symbol  of  His  presence,  perhaps  a  bright- 
ness surpassing  that  of  the  sun,  which 
pointed  out  the  place  where  He  reveals 
Himself  to  angels  and  saints,  who  con- 
template with  admiration  His  infinite 
perfections,  and,  at  the  .uncreated  source 
itself,  imbibe  the  delicious  draught  of  im- 
mortality and  joy.  Such  a  vieAV  of  heaven 
revives  the  spirits  of  a  dying  saint,  and  he 
would  willingly  pass  through  a  sea  of 
blood  to  participate  of  its  bliss.  And  .Te- 
stis standing,  &c.  Mark  says  (xvi.  19)  that 
our  Lord,  after  His  ascension,  "  sat  on  the 
right  hand  of  God."  If  we  bear  in  mind 
that  it  is  not  the  posture,  but  the  state, 
which,  in  both  cases,  should  be  consider- 
ed, we  will  perceive  that  the  different 
representations  are  not  contradictory. 
Sitting  is  the  posture  of  a  sovereign,  or  a 
judge,  or  a  person  who  has  finished  his  la- 
bors, and  is  enjoying  ease ;  standing  is  the 
posture  of  a  man  who  waits  to  receive 
a  friend,  or  is  prepared  to  defend  him.  On 
the  present  occasion,  when  a  holy  man 
was  undergoing  a  dreadful  trial  of  his 
faith,  Jesus  rose,  if  we  may  speak  so,  from 
His  throne,  to  send  to  him  the  necessary 
succors  of  His  grace,  to  meet  and  welcome 
his  spirit  as  soon  as  it  should  escape  from 
its  persecutors,  and  to.  introduce  him  into 
the  presence  of  His  Father,  that  he  might 
receive  from  His  hand  the  recompense  of 
an  un&ding  crown.  To  Stephen  the  sight 
was  consoling.  It  sustained  his  courage 
amidst  the  terrors  of  a  violent  death,  and 
enabled  him  to  resign  his  mortal  life  in 
the  joyful  hope  of  a  better. 

56.  And  said,  Behold,  I  see  the  'heavens  opened,  and 
"the  Son  of  man  stanrtins;  on  the  right  hand  ofCiod. 
lEzek.  1.  1.    ""Dan.  vii.  13. 

Heavens  opened,  not  merely  open,  but  just 
opened,  i.  e.,  to  the  view  of  Stephen.  Tlie 
Son  of  man.  This  is  the  only  time  that 
our  Lord  is  by  human  lips  called  "  the 
Son  of  man"  after  His  ascension.  (Rev. 
i.  13,  xiv.  14,  are  not  instances.)  And  why 
here?  Stephen,  full  of  the  Holy  Ghost, 
speaking  now  not  of  himself  at  all  (verse 
55),  but  entirely  by  the  Spirit,  is  led  to 
repeat  the  very  words  in  which  Jesus 
Himself,  before  this  same  council,  had  fore- 
told His  glorification  (Matt.  xxvi.  64),  as- 
suring them  that  that  exaltation  of  the 
Son  of  man  whicli  they  should  hereafter 


witness  to  their  dismay,  was  already  be- 
gun and  actual.  It  is  only  through  Christ 
and  m  Him,  that  the  heavens  are  opened, 
whether  we  live  or  whether  we  die. 

57.  Then  they  cried  out  with  a  loud  voice,  and  stop- 
ped their  ears,  and  ran  upon  him  with  one  accord  ; 

Cried  out.  They  interrupted  him  with 
loud  shouts,  perhaps  that  the  charge  of 
blasphemy  brought  against  Him  was 
proved  by  his  own  words  (verse  56),  and 
that  he  should  be  stoned  to  death  (Acts 
xxii.  22).  They  stopped  their  ears,  to  pre- 
vent them  hearing  any  more  such  blas- 
phemy. And  ran  upjon  him,  &c.  They 
I'ushed  upon  him  with  one  accord:  the 
audience  was  worked  up  into  a  frenzy : 
the  Jewish  fanatics  then  present  seized 
upon  Stephen  ;  and  some  of  the  members 
of  the  Sanhedrim  perhaps  Joined  in  the 
outrage ;  for  when  passion  is  excited,  rea- 
son and  justice  are  gone. 

58.  And  cast  ^him  out  of  the  city,  and  stoned  him: 
and  tlie  witnesses  "laid  down  their  clothes  at  a  young 
man's  feet,  whose  name  was  pSaul. 

"Luke  iv.  29:  Heb.  xiil.  12,13.  "Chap.  vi.  13.  pChap. 
viii.  1,  3,  xxii.  20. 

Not  only  did  they  stop  their  truth-re- 
fusing ears,  as  if  to  shut  out  a  blasphemy, 
and  in  their  hatred  of  God,  rush  upon 
Stephen,  but  they  cast  him  out,  just  as  they 
had  thrust  out  from  them  the  Lord,  the 
prophets,  and  the  first  typical  deliverer. 
They  cast  him,  indeed,  like  a  criminal, 
outside  of  the  city,  the  holy  places  of  which 
they  professed  to  reverence,  and  stoned 
him.  •And  when  the  false  witnesses  were 
about  to  cast  the  first  stones,  and  were 
making  themselves  ready  to  execute  their 
dreadful  task,  a  young  man  took  care  of 
their  clothes,  with  cordial  acquiesence  in 
their  deed  {chap.  viii.  1,  xxvi.  10),  who 
himself  soon  after  stood  forth  as  an  active 
persecutor  of  Christ's  Church  (chap.  viii. 
3),  but  only  that  he  might  ere  long  be 
changed  into  the  greatest  of  the  Apostles 
of  the  Son  of  man.  Thus  does  the  world 
show  its  impotence  when  it  stones  the 
witnesses  for  the  truth!  "  The' faithful 
witnesses  of  Jesus  still  hear  the  cry  re- 
peated :  "  Out  of  the  city !"  We  cannot 
long  preach  Christ  in  any  city  without 
molestation ;  even  if  stones  are  not  always 
thrown  at  us,  the  filth  of  slander  is  heaped 
upon  us.  The  case  of  Saul  teaches  us,  ] . 
How  much  evil  may  remain  in  the  heart 
under  a  show  of  virtue.     Ho  ke3"it  the  ]<av. 


CHAPTER  VII. 


1055 


as  he  thought,  and  yet  he  neither  loved 
God  nor  his  neighbor.  2.  How  ciipuble 
the  conscience  is  of  being  perverted.  See 
a  man  so  scrupulous  as  to  pay  tithe,  no 
doubt  beyond  the  letter  of  the  law,  of 
anise,  mint  and  cummin,  but  as  to  "  the 
weightier  matters  of  the  law,"  a  cruel  im- 
placable murderer.  3.  How  truly  salva- 
tion is  of  grace.  The  wonder  of  Paul 
shows  this.  "  I  obtained  mercy  !"  he  ex- 
claims. We  may  bring  less  of  guilt  of 
some  kinds  than  Paul,  when  we  come  to 
the  mercy-seat  for  pardon  and  holiness, 
but  none  of  us  can  bring  more  of  merit. 
It  is  the  '■  ungodly"  whom  the  Lord  justi- 
fies, and  saved  as  ungodly  we  must  be,  or 
we  shall  not  be  saved  at  all. 

59.  And  they  stoned  Stephen,  calling  upon  God,  and 


saying,  Lurd  Jesus,  receivt!  imy  ttpirit! 
iPs.  xxxi.  5;  iiUKe  xxiii.  40. 

The  word  "  God"  is  printed  in  the  italic 
character,  whii-h  shows  that  it  is  a  sujiple- 
ment,  and  in  this  case  it  is  an  improper 
supplement;     The  context  requires  that  it 
should  be  read,   "  calling  upon  the  Lord 
Jesus,"  or  invoking,  andsaying,"Lord  Jesus 
receive  my  spirit."   Thus  he  acknowledged 
Christ  as  the  Saviour,  the  only  Saviour  of 
souls,  in  death.     He  paid,  indeed,  the  same 
adoration    to  the   Redeemer  wdiich    the 
Redeemer  Himself  offered  to  the  Father, 
when  He  said,  "  into  Thy  hands  I  com- 
mend my  spirit."     Shall  any,  then,  pre- 
sume to  insinuate  that  this  eminent  saint, 
"  being  full  of  the  Holy  Gho.st,"  could  die 
in  the  commission  of  idolatry  ?    But  this 
horrible  position  must  be  maintained,  if 
it  be  not  allowed  that  Jesus  Christ  is  God, 
equal  with  the  Father.    The  prayer  of 
Stephen  was  one  of  confidence.     How  little 
can  the  unassisted  reason  of  man  do  to- 
ward solving  the  problem  of  our  immor- 
tality !     Cicero  says,  "  I  know  not  how  it 
happens,  that  when  I  read,  I  assent,  but 
■when  I  have  laid  down  the  book,  all  that 
assent  vanishes.    "  It  is  time,"  says  Socra- 
tes to  his  judges,  "  for  us  to  depart,  that  I 
may  die,  and  you  may  live ;  to  which  of 
us  it  shall  be  better,  is  unknown  to  all  but 
God."     "I  am  going  to  take  a  leap  in  the 
dark,"  exclaimed  an  infidel  in  the  j^ros- 
pect  of  dissolution.     In  contrast  with  this 
hesitancy,  and  uncertainty,  and   gloom, 
look  at  the  assured  confidence  of  the  dy- 
ing Stephen.    There  open  up  before  him 


the  bright  visions  of  immortality.  No 
gloom  of  annihilation  shades  the  heaven- 
ly luster  which  beams  from  his  counte- 
nance. His  eye,  though  melting  under  the 
tortures  which  he  is  enduring,  is  yet  radi- 
ant with  the  rays  of  glory  which  fall  upon 
him  from  the  Eternal  Throne,  and  know- 
ing in  whom  he  had  believed,  and  being 
persuaded  that  He  was  possessed  of  power 
to  preserve  the  sacred  dei)Osit  about  to  be 
entrusted  to  Him,  he  exclaims  with  a  con- 
fidence for  which  the  despairing  sinner, 
in  his  last  hour,  would  give  worlds,  "  Lord 
Jesus,  receive  my  sjiirit !" 

fiO.  And  he  kneeled  down,  and  cried  with  a  loud 
voice.  Lord,  rluy  not  this  sin  to  their  charge!  And 
when  ho  hud  said  this,  he  foil  asleep. 

"•Matt.  V.  44  ;  Luke  xxiii.  W. 

Kneeled  down.    When  the  punishment 
of  lapidation,  or  stoning  was  inflicted,  it 
w^as  common  for  the  object  of  vengeance 
to  be  thrown  down,  and  then  buried  with 
stones.     Stephen  had  contrived  to  rise  so 
far  as  to  reach  his  knees,  and  in  this  atti- 
tude he  cried  iritJi  a  loud  voice,  &c.    In  the 
council,  amidst  the  gnashing  of  teeth,  there 
was  in  his  shining  face   the  triumph  of 
calmness.    In  committing  his  soul  to  the 
Saviour,  there  was  the  triumph   of  faiih. 
Here  was  the  triumph  of  charitij.    In  the 
spirit,  and  much  in  the  manner  of  his  dy- 
ing Lord,  he  entreated  that  the  fierce  and 
bloody  men  who  were  inflicting  upon  him 
the  greatest  injury  in  their  power,  might 
be  forgiven.    What  an  example  this  for 
the  Church  in  after  ages  !     How  illustrious 
a  display  of  Divine  grace !     And  what  a 
striking  display  of  the  grandeur  of  soul 
which  our  holy  religion  can  inspire !     The 
records  of  Roman  greatness  of  mind,  and 
of  Grecian  magnanimity  are  ransacked  in 
vain  for  another  such  example  as    this. 
Theirs  is  tumor,  this  is  grandeur ;  theirs 
is  heroism,  this  is  Christianity ;  they  died 
for  their  country ;  Jesus  for  his  enemies, 
they  implored  the  gods  for  themselves, 
Stephen  prayed  to  Him  who  is  "  God  over 
all  and  blessed  forever,"  in  behalf  of  his 
murderers  !      He  fell  asleej).    He  met  his 
dissolution  with  as  much  composure  as  if 
he  were  retiring  fi-om  the  fatigues  of  the 
day,  and  seeking  rest  and  refreshment  in 
repose  for  his  weary  body.     Notwithstand- 
ing the  outward  violence,  all  was  ])eaco 
within.     He  closed  his  eyes,  not  in  the 


lOoG 


ACTS 


darkness  of  non-existence,  but  to  awake, 
and  to  rise  again,  at  the  resurrection  of 
the  just,  with  new  vigor  of  nature,  and 
capacities  more  enlarged  and  improved, 
to  be  happy  with  his  glorified  body,  and 


perfected  soul,  in  the  enjoyment  of  God 
forever,  far  above  the  raging  of  every 
storm,  and  secure  from  the  scathing  of 
every  tempest — "  where  the  wicked  cease 
from  troubling,  and  the  weary  are  at  rest." 


1.  How  did  Stephen  answer  the  accusation  of  blasphemy  7  2.  Explain  the  words  "  God  of  glory."  3.  What 
impression  was  made  by  Stephen's  address  ?  4.  How  was  he  "  full  of  the  Holy  Ghost  ?"  5.  Where  did  he  look  ? 
6.  What  did  he  see  ?  7.  What  do  we  learn  fi-om  "  Jesus  standing  on  the  right  hand  of  God  ?"  8.  What  did  Ste- 
phen say?  9.  What  did  his  enemies  then  do  ?  10.  At  whose  feet  were  their  clothes  laid  ?  11.  What  was  Stephen 
doing  when  they  stoned  him?  12.  What  was  his  prayer?  13.  What  do  we  learn  from  his  prayer?  14.  Was 
Stephen  the  iirst  martyr  of  the  Christian  Church  ?    15.  Why  is  he  said  to  have  fallen  asleep  ? 


CHAPTER  VIII. 

1  By  occasion  of  the  persecution  in  Ji  rufsalrm,  the  chvrrh 
being  planted  in  Smnaria,  5  by  J'/iitiji  the  it(  aeon,  xolio 
preactied,  did  miracles,  and  bapiiztd  main/,  a/iiong 
the  rest  Simon  the  sorcerer,  a  great  seducer  of  the  peo- 
ple :  li  Peter  and  John,  came  to  conjirm  and  enlarge 
the  church:  wliere,  by  i>rayer  and  imposition  of  hands 
giving  the  Holy  Qlwst,  18  when  Simon  would  haoe 
bought  the  like  power  of  them,  20  Peter  sharply  reprov- 
ing /its  hypocrisy,  and  covetousness,  and  exhorting  him 
to  re2)entance,  together  with  John  preaching  the  word 
of  the  Lord,  return  to  Jerusalem.  2B  But  the  mif/il 
sendrth  Philip  to  teach,  and  baptise  the  Mhiopian 
eunuch, 

AND  "Saul  was  consenting  unto  his  death.  And  at 
tliat  time  there  Wi«  a  great  per.-jecutiou  against 
the  c'hurch  which  was  at  Jerusalem :  and  they  were  all 
scattered  >>abroad  throughout  the  regions  of  Judea  and 
Samaria,  except  the  apostles.  2.  And  devout  men  car- 
ried Stephen  to  his  burial,  and  made  great  lamentation 
over  him.  3.  As  for  Saul,  he  fmade  havock  of  the 
church,  entering  into  every  house,  and  haling  men  and 
women  committed  them  to  prison.  4.  Therefore  they 
that  were  scattered  abroad  went  every  where  preaching 
the  word, 
avit  58.    kxi.  19.    oxxvi.  10. 11 ;  Gal.  i.  13. 

Among  the  many  standing  there  whose 
hearts  rejoiced  in  what  had  been  done, 
was  Saul.  The  word  rendered  consenting, 
i.s  of  stronger  imi)ort  than  our  translation 
bears.  The  amount  of  the  expression  is, 
that  Saul  even  approved  of  the  deed.  A 
great  jjersecution  against  the  church,  &c.  It 
was  not  to  be  expected  that  they  should 
spare  the  flock,  who  had  already  in  many 
cases  attacked  the  shepherds.  The  first 
object  of  the  chief  priests  and  rulers  must 
be  to  restrain  the  Apostles.  This  had  been 
tried.  But  now  the  persecution  extended 
to  those  who  followed  them.  Looking 
onward  to  these  difficulties,  the  Lord  had 
given  a  general  direction,  "When  they 
persecute  you  in  this  city,  flee  into  an- 
other." (Matt.  X.  23.)  The  Apostles  them- 
selves could  not  at  present  do  so ;  it  was 


needful  for  them,  at  all  hazards,  to  remain 
at  Jerusalem;  the  affairs  of  the  Church  re- 
quired this.  But  others  were  at  liberty  to 
seek  safety  in  flight,  and  were  scattered 
abroad  througliout  all  the  regions  of  Judea  and 
Samaria.  But  the  persecution,  instead  of 
crushing  the  infant  Church,  tended  to 
strengthen  and  enlarge  it,  and  added  an- 
other to  the  numerous  instances  in  which 
"the  wrath  of  man"  is  made,  under  provi- 
dential direction,  to  minister  to  the  grace 
of  God.     (See  on  verse  4.) 

And  devout  men  carried  Stephen  to  his 
burial,  &c.  These  were  perhaps,  or  prob- 
ably, men  that  had  not  yet  avowed  their 
attachment  to  Christ  and  His  cause,  but 
now  came  forward  to  make  their  first  pro- 
fession. Great  lamentation.  This  was  one 
testimony  of  their  love  to  him,  and  of 
their  sense  of  his  value.  The  reason  why 
devout  men  performed  this  service  is,  that 
it  was  a  dangerous  service,  a  service  which 
none  but  devout  men  would  have  ventured 
to  perform.  Natural  affection  would  have 
been  intimidated. 

As  for  Saul,  &c.  The  kindly  feeling 
shown  toward  Stephen  no  doubt  exasper- 
ated the  persecutors  more  and  more,  and 
Saul  violently  devastated  and  spoiled 
God's  Church.  Haling,  rather,  dragging, 
bearing  oS  with  violence.  "  Haling"  is  an 
old  word  for  hauling  or  haiding.  And  tcomen. 
Women  in  all  ages  have  been  exempted 
from  the  insults  of  tyranny,  but  not  always 
freed  from  the  persecutor's  fury.     And 


C  II  APT  Ell    VIII. 


1057 


blessed  be  God  for  that  masculine  courage 
and  constancy  which  the  feebler  sex  have 
Kliown,  when  they  have  been  called  forlh 
to  bear  Iheir  testimony  for  Christ.  Out 
of  weakness  they  have  been  made  strong- 
With  what  wisdom  and  courage  have  they 
answered  their  examiners,  convicted  their 
accusers,  confuted  their  opposers,  kissing 
the  stake,  hugging  the  faggots,  embracing 
the  flame!  Thus  can  God  help  the  weak 
things  of  the  world  to  confound  the  strong, 
and  teach  the  foolish  to  confute  the  wase. 
Therefore  they  iliat  were  scattered  abrocil, 
&.?.  How  evident  it  is  that  the  "govern- 
mant"  is  U2ion  the  shoulder  of  Christ,  who 
riilos  also  in  the  midst  of  His  enemies ! 
(Ps.  ex.  2.)  He  can  confound  the  rage  and 
malice  of  man,  bring  strength  out  of  weak- 
ness, and  gaod  out  of  evil.  This  very  per- 
Bejution  of  the  Christians,  which  appeared 
to  the  eye  of  man  to  threaten  inevitable 
destruction  of  the  Church,  was  converted 
into  the  moans  of  invigorating  and  extend- 
ing it.  The  dispersed  Christians  preached 
the  Gospel ;  thus  the  stoi-m  which  burst 
forth  carried  the  seed  which  had  hitherto 
been  gathered  together  in  a  sinr/le  spot,  to 
many  different  regions,  and,  in  some  cases, 
to  a  considerable  distance.  And  that  seed 
germinated  and  produced  fruit.  "The 
enemy,"  says  one,  "  have  destroyed  God's 
witnesses  in  the  flamo"!,  and  the  sparks 
have  been  scattered  forth  in  all  lands,  ay, 
and  on  they  spread,  now  as  ever!  As 
Luther  sang  of  the  two  martyrs  at  Brus- 
sels: 

"  Their  ashes  never  can  be  washed  away ; 
In  overy  land  their  dust  shall  Iroel.v  play. 
Brj,)'.<,  pa,  ditjj,  grave,  they  all  ill  vain  employ 
To  liide  that  du.it  the  foe  would  fain  destroy. 
T;i05e  mart.vro.l  saints,  whose  testi.yin};  breath 
The  foe  hatii  sileiioed  in  t.ie  calm  oi  death, 
Tlioujii  d^'ia,  yet  s;)ea.'v  :  an  1  now  in  every  tongue 
Th'j  foe  mu  it  hear  the.r.jiyou  i  tr.uniph  sung, 
Ou  every  shore  and  every  race  auion^j !  " 

5.  Then  Ph'lip  ■'wsat  diwi  to  the  city  of  Samaria, 
and  prea^.ied  Christ  unto  them.  (i.  And  the  jjeople 
will)  one  aoc.ir.i  fsavi?  lieed  unto  those  things  winch 
Pailip  sjia'.J^,  'hearing  and  seeing  tlie  miracle-i  which 
he  did.  7.  For  -unclean  spirits,  crying  witli  loud  voice, 
came  out  of  m  v.w  that  w-ra  p  )Si  !i  ied  with  tlinn  :  and 
many  tal^en  with  hpalsies,  and  that  were  'lame,  were 
healed.    8.  And  there  was  preatjov  in  that  c'tj'. 

dvi.  ■>.  e2Chron.  x.x.x.  12.  fjohn  iv. '11.42.  pMarkxvi. 
17.    I'Mark  ii.  3-11 :  chap.  ik.  a!,  31.    'Matt.  -xi.  5« 

Philip— one  of  the  seven  chosen  in  the 
daily  distribution,  (vi.  6,  on  which  see 
notes;  xxi.  8.)  The  city,  &c. — a  city  in 
Samaria.  There  is  no  article  in  the  Greek. 
(See  on  verse  1.)  The  work  assigned  to 
Philip  in  Jerusalem  was  finished,  ns  the 
di-ipersion  put  an   end  to  the  primitive 


community  of  goods,  and  daily  distribu- 
tion. We  may  mark  the  providence  of 
God  in  sending  a  Hellenistic  Jew  to  a 
j)eople  who  from  national  antipathy  would 
have  been  unlikely  to  attend  to  a  imtive  of 
Jndea.  (See  on  verse  1.)  Preached  Christ. 
The  Christ  who,  less  than  nine  years  ago, 
had  preached  Himself  to  Shechem,  in 
Samaria.  There  may  have  been  hearers 
of  Philip  who  remembered  the  person  of  Je- 
sus Himself.  And  Philip  himself  had  doubt- 
less, heard  from  the  Apostles  the  parable 
of  tlie  (jood  Samaritan.  The  true  servants 
of  Christ  may  be  compelled  to  change 
their  place  of  abode,  but  they  do  not 
change  their  minds,  and  they  are  always 
engaged  in  fulfilling  the  duties  of  their  vo- 
cation, wdicrever  they  may  be. 

Tlie  people  with  one  accord  gave  heed,  &c. 
The  preaching  of  Philip  was  accompanied 
and  followed  by  no  small  measure  of 
signs  and  wonders,  by  which  the  Lord 
confirmed  His  word,  and  opened  the 
hearts  of  the  hearers,  so  that  first  by 
hearing,  and  then  by  rightly  seeing  these 
miracles,  they  were  constrained  to  give 
heed  to  that  which  was  spoken.  Unclean 
spirits.  (See  Appendix.)  Bcngcl  observes 
that  Luke  in  the  Acts  never  employs  the 
term  daimonia  in  speaking  of  those  pos- 
sessed, although  in  his  Gospel  he  employs 
it  oftener  than  any  other  Evangelist,  and 
from  this  he  infers  that  the  power  of  pos- 
session was  feebler  after  the  death  of 
Christ.  Taken  with  palsies,  literally,  jmra- 
hjzed.  Here,  too,  it  will  be  observed,  or- 
dinary diseases,  are  distinguished  from 
demoniacal  possession.  Great  joy  in  that 
city — over  the  change  wrought  on  it  by 
the  Gospel,  as  well  as  the  cures  which  at- 
tested its  Divine  character.  Joy  is  the 
proper  fruit  and  characteristic  of  Christian 
truth  (verse  .70  ;  chap.  xi.  23,  xvi.  34  ;  Rom. 
xiv.  17 ;  2  Cor.  i.  24).  "  There  was  never," 
says  Bacon,  "  found  in  any  age  of  the 
world,  cither  philosophy,  or  sect,  or  law, 
or  discipline,  which  did  so  highly  exalt 
the  public  good,  as  the  Christian  faith." 

9.  H  But  there  was  a  certain  man  called  Simon,  which 
beiOrelime  in  the  same  cay  usedJsorcery,  and  bewitch- 
ed the  people  ol  Samaria,  giving  out  tthat  himself  w;ts 
some  great  one:  10.  To  whom  >they  all  gave  l)eed, 
from  the  least  to  the  greatest,  s  tying,  This  man  is  the 
great  power  of  God.  11.  And  to  liira  they  had  regard, 
because  that  of  long  time  he  liad  bewitched  'nthem  with 
tiorceries.  12.  But  when  they  believed  "Philip  jireach- 
ing  t!ie  things  "concerning  the  kingdom  ot  God,  and  the 
name  of  Jesus  Christ,  tliey  were  baptized,  both  men 
and  women. 


) 


1058 


ACTS 


JChap.  xiil.  0;  Rev.  xitil.  15.  kChap.  v.  36:  2  Tim.  iii. 
2,  5.  i-J.  Cor.  xi.  13,  n>GaI.  iii.  1.  "Verse  37;  chap.  ii.  41. 
•i.  3. 

A  crrlainman  called — the  jirecise  form  of 
expression  used  in  verse  1.  Simon — cele- 
brated among  the  early  Christian  writers  as 
Simon  Ma(jus,  or  Magician.  The  term 
Magos  is  not  applied  to  Simon  by  Luke, 
but  the  word  rendered  used  sorcery,  and 
which  Luke  here  uses  in  the  bad  meaning 
{magizing),  is  the  same  word  in  a  verb 
form.  This  man,  for  some  time  resident 
in  the  city,  by  his  lying  and  infernal  jug- 
gleries (in  which  he  assuredly  did  not  cast 
out  many  devils,  or  heal  many  sick  per- 
sons), had  brought  into  a  state  of  stupid 
astonishment,  not  only  this  particular  city, 
but  the  whole  people  of  the  Samaritans. 
He  had  made  himself  out  to  be  an  ex- 
traordinary and  important  man — some  great 
one,  but  the  exact  nature  of  his  assumption 
is  purposely  not  told.  Old  people  and 
children,  the  rabble  as  well  as  persons  of 
higher  standing,  had  paid  regard  to  him, 
and  this  man  had  become  to  them  the 
same  thing  which  Philip  now  was,  but 
yet  in  a  difl'erent  way  ;  for  they  themselves, 
with  a  vague  conception  characteristic  of 
the  fanaticism  of  that  period,  had  styled 
him  the  2>oir,r  of  God — the  so-called  great 
personified  authority  of  the  Deity ;  but 
Philip  preached  to  them  Christ,  and  not 
himself,  in  his  words  and  works,  said  and 
done  in  the  power  of  God.  This  wretched 
man,  by  his  long-continued  course  of  fas- 
cinations had  drawn  to  him  this  large 
body  of  adherents,  only  to  see  all  his 
honors  taken  from  him  at  once  by  the 
Evangelist's  word !  Philip's  frequent,  im- 
portant and  beneficial  miracles  had  di- 
verted the  attention  of  the  people  from 
the  silly  babbler  and  cheat,  and  induced 
them  to  give  heed  to  the  messenger  of 
mercy.  And  now  the  word  that  preached 
of  the  right  nature  of  the  true  kingdom  of 
God,  and  its  foundation  on  the  one  only 
adorable  name  of  Jesus  Christ,  met  with 
such  a  response  of  faith,  that  the  greater 
number  of  inhabitants,  both  men  and  wo- 
men, were  actually  baptized. 

13.  Then  Simon  himself  believed  also:  and  when  he 
was  baptized,  he  continued  with  Philip,  and  wondered, 
beholding  the  pmiracles  and  signs  which  were  done. 

vSignti  and  great  iiiiraclcs. 

Simon's  belief,  of  course,  was  a  feigned 
faith.     Philip's   miracles  had  thrown  his 


wonders  into  the  shade,  and  the  credulous, 
sui^erstitious  multitude  had  left  him  for 
Philip.  His  popularity,  like  all  popularity, 
urged  him  to  go  with  the  populace.  Hence 
he  i>rofessed  to  believe,  and  was"  baptized. 
Philip  had  no  power  to  read  the  heart, 
otherwise  he  would  have  checked  the 
cheat  of  this  impostor.  Why  did  t  his  man 
join  the  followers  of  Philip?  Was  it  to 
hide  the  shame  of  his  own  desertion  and 
defeat?  or  was  it  from  a  wish  to  know  the 
power  of  Philip's  miraculous  performan- 
ces ?  or  was  it,  as  we  have  already  hinted, 
to  retain  his  popularity?  Perhaps  all 
these  considerations  had  their  influence 
upon  him.     (See  on  verse  21.) 

14.  T  Now  when  the  Apostles  which  were  at  Jerusar 
leni  heard  that  S:uiuiria  had  received  the  word  of  God, 
lliey  sent  unto  them  I'cter  and  John  :  lo.  Who,  when 
tlirv  were  (-(jnie  down,  prayed  for  them,  that  they 
niii,'ht  reci'ivo  tlie  iloly  Gliost:  16.  (For  as  qyet  lie  w:i3 
(alien  upon  none  ot'tlieni :  only  they  were  rbaptized  in 
the  nanieof  llie  Lord  Jesus:)  17.  Then  laid  'they  their 
hands  on  tlieni,  and  they  received  the  Holy  Ghost. 

qChap.  xix.  'Z.  'Chap.  ii.  38,  x.  48,  xix.  5,  6 ;  1  Cor.  i.  13. 
"Chap.  vi.  G ;  Heb.  vi.  2. 

"If,"  says  Henry,  "Peter  had  been, 
as  some  say  he  was,  the  prince  of 
the  Apostles,  he  would  have  sent  some 
of  them,  or,  if  he  had  seen  cause,  would 
have  gone  himself,  of  his  own  accord,  but, 
so  far  from  that,  he  submitted  to  go  as  a 
servant  to  the  body,  whither  they  sent 
him.  Two  Apostles  were  sent  to  encour- 
age Philip,  and  carry  on  the  good  work 
that  was  begun."  Who  when  they  were  come 
down,  &c.  The  design  of  their  mission 
was  to  assist  Philip  in  his  labors,  to  con- 
firm those  who  believed,  and,  in  particu- 
lar, to  impart  spiritual  gifts.  Philip,  it 
would  seem,  did  not  possess  the  power  of 
communicating  them,  which  appears  to 
have  been  exclusively  granted  to  the  Apos- 
tles, to  distinguish  them  as  the  immediate 
ambassadors  of  Christ,  and  the  first  min- 
isters in  His  kingdom.  As  yet  he  (the  Holy 
Ghost)  v!as  fallen  upon  none  of  them,  &c., 
that  is,  His  extraordinary  gifts  had  not 
yet  been  conferred  upon  the  Samaritans. 
They  had  already  received  His  regener-. 
ating  influences,  for  they  already  believed, 
and  faith  is  one  of  the  fruits  of  the  Spirit. 
Peter  and  John  therefore  prayed,  that  God 
would  bestow  upon  them  the  same  super- 
natural endowments,  which  had  been  so 
liberally  distributed  to  the  Jewish  converts, 
and  then  "laid  their  hands  on  them." 
This  solemn  rite  was  used  in  the  primitive 


V II A  r  T  l:  11  \- 1  r  I 


lOofl 


Churc-h,  both  in  setting  apart  a  i)erson  to  a 
spiritual  otlico,  and  in  i'ouveying  miracu- 
lous powers.  In  tlic  present  ease,  and  in 
all  otliers  of  the  same  nature,  it  was  merely 
11  sign,  with  which  the  thing  signified  was 
connected,  not  by  the  authority  of  the 
Apostles,  but  by  the  will  of  the  Spirit. 

18.  H  And  when  Simon  saw,  that  tlirougli  laying  on 
of  the  apostles'  lianUs  tlie  Holy  Ghost  \va.s  given,  lu; 
oirereil  lueai  'money,  11*.  Saying,  give  me  itiso  this 
power,  tliat  on  whomsoevi  r  1  lay  liands,  he  may  re- 
ceive the  Holy  Ghost.— '1  Tim.  vi.  5. 

Slinon  saw.     Simon  now  takes  no  share 
in  the  laying  on  of  hands.     He  stood  by, 
a  spectator,  and  saw.     Simon  the  j\lagus  is 
intently  g.izing  on  Simou  the  Apostle;  the 
very  emblem  of  error  and  sin  malignly 
eyeing  the  power  of  Christian  truth  and 
holiness,  incapable  of  understanding  its 
nature.     He  sees  a  work  performed  on  the 
j^oung  Samaritan  converts  that  raises  them 
above  themselves.     He  notes  how  beauti- 
ful and  miraculous  the   results.      These 
Apostles  he  sees  are  higher  than  the  dea- 
con; they  are  the  topmost  masters  of  the 
new  system,  the  possessors  of  the  original 
wonder-working  power,  alone  able  to  im- 
part that  power  to  others.     From  them, 
and  not  from  their  subordinate,  Philip, 
must  the  true  primal  secret  be  obtained. 
ITe  offered  them  money,  &c.     He  regarded 
the  capability  of  imparting  the  Holy  Spirit 
rtijhtbj,  as  somctlung  conferred,  as  a  derived 
power  (see  Matt.  x.  1),  hut  nro77gIif,  as  one 
to  be  obtained  by  an  external  method  with- 
out an  inward  disposition;  and,  since  in  ex- 
ternal commerce  everything  may  be  had 
for  gold,  he  wanted  to  buy  it.    The  spirit  of 
mercenariness  was  his  inspiration.     How 
terrible  is  covetousness !     It  is  declared  to 
be  "  idolatry,"  against  which,  as  one  of  the 
most  revolting  forms  of   depravity,  the 
most  awful  curses  and  heaviest  judgments 
are  denounced.     Fr(jm  Simon's  infamous 
attempt  to  bargain  for  the  power  of  con- 
ferring the  Holy  Spirit,  all  the  methods  of 
turning  the  concerns  of  religion  into  a  lu- 
crative trade,  are  called  Simony,  of  which 
there  have  been,  and  are,  a  great  variety 
of  species,  and  will  be,  so  long  as  men  con- 
tinue covetous  and  ambitious,  and  verily 
suppose  that  "gain  is  godliness."     It   is 
much  easier  to  expose  and  declaim  against 
such   impious   practices,  than  to  find  an 
("fiectual  remedy  for  them.     Alas,  Simon 
laagus  has  left  far  more  indisputable  suc- 


cessors tliaii  Simon  Peter  has  done,  espe- 
cially in  that  Church  which  grounds  its 
claims  on  succeeding  to  St.  Peter's  author- 
ity ;  but  not  in  that  Church  alone. 

20.  Rut  Peter  said  unto  liim.  Thy  money  perish  with 
thee,  because  "thou  liiust  thought  that  the  giit'oltjod 
may  he  jiureluused  with  money.  21.  Thou  liast  neitlur 
pari  »nc)i- lot  ill  this  mutter:  lor  Hhy  heart  is  not  right 
m  the  .sight  ol'  God. 

"2  Kings  v.  1.'),  Hi;  Matt.  x.  8.  >x.  4o,  xi.  17.  "Jos.  xxii. 
25.    »Po.  l.\.\viii.  3ti,  'ii ;  Kzak.  xiv.  i. 

Thy  money  jxrish,  &c.    These  words  are 
not  a  prayer,  or  a  wish,  they  amount  to  no- 
more  than  a  strong  expression  of  abhor- 
rence for  the  avarice  and  hyjiocrisy  which 
Simon  had  so  shamelessly  betmyed.     Tliou 
hast  thought — rather,  thoa  tlioayhtest.     The 
historic  force  of  the  tense  is  to  be  kept 
here :  the  Apostle  uses  it  as  looking  for- 
ward to  the  day  of  his  destruction.     The 
gift  of  God,  elsewhere  called  "  the  gift  of 
the  Holy  Ghost."     (See  ii.  38,  x.  45.)    The 
very  terms  imply  gratuity,  the  Greek  noun 
being  used  in  the  accusative  as  an  adverb 
corresponding  to  the   Latin  gratis.     (See 
Matt.  X.  8 ;  John  xv.  2-3 ;  Rom.  iii.  24 ;  2 
Cor.  xi.  7  ;  Gal.  ii.  21 ;  2  Thes.  iii.  8 ;  Kev. 
xxi.  G,  xxii.  17.)     The  sin  and  folly  of  the 
sorcerer's  offer    lay    not    merely    in  the 
thought  of  bribing   God,   but  in  that. of 
purchasing  what,   from  its  very   nature, 
could  be  only  a  free  gift.     Fart  ....  lot. 
The  two  words  are  apparently    synony- 
mous :  the  first  being  literal,  the  second 
figurative,  but  not  without  reference  per- 
haps to  the  inheritance  of  the  kingdom  of 
God,  the  incorruptible  inheritance.     (1  Peter 
i.  4.)     "  Christianity,  with  its  glorious  doc- 
trines,   promises    and    provisions,   is   no 
more  to  thee  than  if  it  had  never  been, 
and  all  the  past  portion  of  thy  existence 
is  a  blank,  so  far  as  the  realizing  thy  des- 
tiny is  concerned.     For  thy  heart  is  not  rigid, 
&c.    The  baptismal  water  had  been  ap- 
plied to  him  externally,  but  his  inward 
parts  were  still  unclean.     The  baptism  of 
the  Spirit  must  be  combined  with  the  bap- 
tism of  water,  else  the  latter  remains  in- 
complete, and  the  individual  is  no  true 
Christian.     The  heart  is  the  worst  part  of 
man  till  it  be  renewed,  and  then  it  is  the 
best.     Where  most  evil  lies,  there  we  must 
first  begin  to  be  good  :  all  will  be  good,  if 
the  heart,  which  is  the  seat,  the  sink  and 
seed-plot  of  all   evil,  be  made  good.    A 
heart    truly  right  Avith   God,  implies,  1. 
That  we  venerate  Him.     2.  That  wc  en- 


lUGO 


ACTS 


tirely  submit  ourselves  to  Him.  3.  That 
Ave  maiutuiu  a  sacred  intercourse  with 
Him. 

tl.  Repent  therefore  of  this  thy  wickedness,  and  pray 
God  :  ii  .vperliaps  tlie  tliougUt  oiiliiiie  lieart  may  be  lor- 
giveu  thee :  -J.  For  I  perui-ive  tliac  thou  art  iu  the  gall 
«ot bitterness,  and  in  tlie  bond  i'ofiniquity. 

jDan.  iv.  27:2Tiin.  il.  25.  'Jer.  iv.  18;  Heb.  xii.  lo. 
"Ps.  cxvi.  1« ;  Prov.  v.  22 ;  Isa.  xxviii.  22. 

Repent,  &iC.,\\iGTi\\\Y,  repent  from  thy  wick- 
edncss.  Fray  God.  This  shows  how  com- 
pletely the  Apostles  referred  the  forgive- 
ness of  sins  to,  and  left  it  iu,  the  sovereign 
power  of  God,  without  undertaking  it  in 
virtue  of  any  assumed  delegated  power  of 
absolution.  Jf  perhaps.  This  expression  of 
doubt  was  designed  to  impress  upon  Simon 
the  greatness  of  his  sin,  and  the  need  of 
alarm  on  his  jiart.  The  heart  and  the 
thouglits  arc  the  prime  and  principal  spring 
of  that  wickedness  that  ruins  souls  and 
turns  them  into  hell  forever.  (INIatt.  v. 
19;  Jer.  iv.  14;  Ps.  ix.  17.)  Gall  of  bitter- 
ness. Gall  here  .signifies  "  poison,"  as,  ac- 
cording to  the  opinion  of  the  ancients,  th^ 
poison  of  serpents  resided  in  their  gall. 
(Job.  XX.  14 ;  Eom.  iii.  13.)  The  expres- 
sion denotes  extreme  depravity — the  cor- 
rupting and  poisoning  influences  of  sin. 
The  bond  of  iniquity.  The  meaning  is,  that 
Simon  was  wholly  enchained  by  sin — con- 
firmed in  the  habit  of  sin.  It  is  in  Simon's 
corruption  of  heart,  that  we  find  an  ex- 
planation of  his  strange  and  sad  conduct. 
Had  he  been  free  from  this  most  false  in- 
terpreter of  all  law,  human  and  Divine, 
how  could  he  have  been  capable  of  so 
great  an  absurdity  (leaving  guilt  at  present 
out  of  the  question)  as  to  imagine  that  for 
money  he  could  i:)urchase  the  power  of 
conferring  the  gifts  of  the  Holy   Ghost  ? 

24.  Then  answered  Simon,  and  said.  Pray  t-ye  to  the 
Lord  lor  nie,  thHt  none  of  these  things  which  ye  have 
Bi)ol<en  come  upon  me. 

I'E.x.  viii.  8  ;  Num.  xxi.  7;  1  Kings  xiii.  G;  Job  xlii.  8; 
James  v.  IG. 

Pray  ye  to  the  Lord  for  me.  He  thus  re- 
fers back  to  the  Apostles,  their  summons 
to  him  to  individual  prayer,  and  does  it  so 
that  one  might  well  doubt  whether  he 
spoke  in  derision  or  in  truth,  if  it  were 
not  that  he  adds,  that  none  of  these  things, 
&c.  Simon  here  speaks  in  a  very  similar 
way  to  the  stubborn  Pharaoh  in  Ex.  viii. 
28,  ix.  28,  x.  17.  He  is  afraid  of  "  the  per- 
ishing," but  has  no  heart  for  repentance, 
and  for  the  second  time  places  man  be- 
tv/ecnhim  and  his  view  of  God,  which 


course  of  action  would  probably  seem 
peculiarly  natural  to  him,  and  would 
spring  from  the  old  fallacies  of  his  pre- 
vious system  of  deceit.  He  only  half  de- 
fiantly enunciates  something  which  sounds 
like  repentance,  but  is  not  repentance  And 
here  Luke  puts  an  end  to  the  lii^toiy. 

2-5.  And  thej',  when  they  had  testified  and  preached 
the  Word  of  the  Lord,  returned  to  Jei-usalem,  and 
preached  the  Gospel  iu  many  villages  or  the  Samari- 
tans. 

The  Apostles,  having  finished  the  busi- 
ness for  which  they  came,  returned  to  Je- 
rusalem, for  as  yet  they  were  not  to  dis- 
perse. In  many  villages,  &c.  Though  the 
congregations  were  inconsiderable,  their 
souls  were  precious,  and  hence  the  Apos- 
tles seized  the  opportunity  to  proclaim  tlie 
Gospel  to  them.  John  was  one  of  those, 
who  formerly  asked  leave  to  call  for  fire 
from  Heaven,  to  consume  certain  Samari- 
tans, but  his  Lord  had  now  taught  him 
better  things.  Tlie  true  torches  of  God, 
enkindled  by  the  fire  of  Divine  love,  af- 
ford both  light  and  warmth  wherever 
they  appear.  Even  when  we  are  travel- 
ing, the  fear  of  God  should  be  our  guide, 
and  the  love  of  our  neighbor,  be  our  com- 
panion.    (John  iv.  3-5.) 

2G.  HAnd  the  angel  of  the  Lord  .spake  unto  PJiilip, 
saying,  Arise,  and  go  toward  the  sontli  unto  the  way 
that  goeth  down  irom  Jerusalem  unto  'Gaza,  which  is 
desert.— "^^Josh.  xv.  47. 

The  angel  of  the  Lord. —  rather,  "an 
angel."  Saying,  Arise,  &c.  Philip  appears 
to  have  received  this  direction  in  Sa- 
maria (verse  13),  and  soon  after  the  depart- 
ure of  the  Apostles.  Toward  thesouth,be- 
cause  in  Samaria  he  was  so  far  to  the 
north  of  Jerusalem.  This  expression  points 
out,  not  the  direction  of  the  road  from 
Jerusalem  to  Gaza,  but  that  in  which 
Philip  was  to  travel,  in  order  to  find  the 
road.  Gaza  was  about  sixty  miles  south- 
west of  Jerusalem.  It  is  one  of  the  oldest 
cities  in  the  world,  being  mentioned  in 
Gen.  X.  19.  It  has  passed  through  various 
vici.ssitudes  of  conquest  and  recovered 
freedom.  It  was  an  important  city  in  the 
time  of  the  Crusaders,  and  was  finally 
taken  by  Saladin.  At  present  Gaza  is  a 
considerable  town,  with  a  populatian  of 
about  15,000,  known  by  the  name  Ghuz- 
zeh,  and  much  .frequented  by  merchants 
going  between  Syria  and  Egj'pt.  There 
were  several  roads  leading  from  Jerusalem 
to  Gaza.     The  words  vJiich  is  desert,  are  to 


CHAPTER    VIII 


1061 


be  consmcreJ  as  the  words  of  the  angel 
pointing  out  to  Philip  the  particuhir  road 
which  he  should  take — namely,  that 
wliich  Avas  then  known  hy  the  name  of 
the  desert  road,  or  which  led  through  the 
desert  of  Judea. 

27.  And  he  arose  and  went:  and,  behold,  a  man  of 
'EUiiopiii  an  'eunucii  of  greataiitliori'ly  luuK'r  Canduca 
gueen  ot'tlie  Ethiopians,  wiio  had  tlio  f'.iurKi;oiall  licr 
treasure,  and  had  oonie  fto  Jerusalem  for  to  worship; 
2&.  Was  retnrning,  and  sitting  in  hia  cuariot,  read 
Esaias  the  prophet. 

<iZeph.  iii.  10.    «Isa.  Ivi.  3-5.    '2  Chron.  vi.  32,  33. 

Two  countries  were  known  in  ancient 
times  by  the  name  of  Ethiopia — the  one 
lying  south-east  from  Jerusalem,  and  the 
other  situated  in  Africa,  beyond  Egypt 
and  Nubia.  In  the  last  of  these  countries, 
now  called  Abyssinia,  the  queens  were 
long  distinguished  by  the  name  of  Can- 
dace,  as  Pharaoh  was  a  common  name  for 
the  kings  of  Egypt.  To  this  country  the 
eunuch  belonged.  He  was  a  proselyte  to 
the  Jewish  religion,  and  is  therefore  not 
viewed  as  one  of  the  Gentiles.  It  is  plea- 
sant to  observe  how  far  the  knowledge  of 
God  had  aiready  spread,  preparatory  to 
ttie  publication  of  the  Gospel.  The  Jews 
were  dispersed  among  all  nations.  Eunuch 
— not  necessarily  one  mutilated.  In  the 
courts  of  Oriental  monarchs,  these  were 
generally  mutilated,  hence  eunuch  came 
to  mean  such.  ILid  come  to  Jerusalem  for 
to  v'orsliip,  which  ii  a  proof  that  he  was  a 
worshiper  of  the  Ood  of  Israel.  Was  re- 
turning, &.C.  He  hud  profited  by  the  re- 
ligious exercises  in  which  he  participated 
in  Jerusalem,  and  even  in  traveling,  he  i.i 
improving  his  lime.  A  copy  of  the  Scrip- 
tures lay  unr(^llcd  before  him,  and  he  was 
refreshing  his  memory  with  one  of  thot  e 
prophetic  songs  (see  on  verse  32),  which 
probably  had  been  chanted  at  the  recent 
festival,  and  ruminating  on  the  meaning 
of  ilv-i  mystic  page.  God  sees  his  simplici- 
ty and  earnestness,  and  provides  him  an 
instructor,  who  should  lead  him  into  the 
great  truths  of  the  Gospel ;  which,  with- 
out such  an  one,  he  could  not  have  under- 
stood. Many,  after  having  done  their 
duty,  as  they  call  it,  in  attending  a  place 
of  worship,  forget  the  errand  that  brought 
tliem  thither,  and  spend  their  time  on 
their  return,  rather  in  idle  conversation, 
thait  in  reading  or  conversing  about  the 
Word  of  God.     It  is  no  wonder  that  such 


should  be  always  learning,  and  neirerable 
to  come  to  the  knowledge  of  the  truth. 

29.  Then  ftlic  Siiirit  said  unto  Philip,  (io  Hear,  and 
join  tliysilllo  thisiiianot.  ;«i.  And  Piiilip  luii  thither 
to /i/i<i,  anil  hraiil  liliu  road  Uie  pro])li(  t  Ksaias,  and 
said,  I'UndiTslaiuU'st  thou  wliat  tliou  readest?  31.  And 
lie  said.  How  'eau  1  e.xeept  some  man  shoulil  jyuide 
me?  And  he  desired  Pliaip  tnat  he  would  come  up 
and  sit  with  him. 

sisa.  l.xv.  21:  IIos.  vi.  3.  i>Matt.  xiii.  23,  51;  Eph.  v. 
17.    'Kom.  X.  i\.    jPs.  xxv.  9. 

27(6  Spirit  of  verse  29,  and  the  onrjel  of 
ver.-;e  2G,  although  coincident,  are  not 
identical,  the  Spirit  being  the  Divine 
authority  or  power,  of  which  the  angel 
was  the  instrument  or  agent.  And  Philip 
ran  thither  to  him,  &c.  On  the  KUj)position 
that  Philip  had  never  met  the  Ethiopian 
eunuch  before,  his  conduct  bear.^  the  ap- 
pearance of  rude  and  forward  familiarity. 
But  such  is  the  .'simplicity  of  Eastern  man- 
ners, than  no  sooner  do  two  persons  meet, 
than,  although  they  are  entire  strangers 
to  each  other,  they  enter  into  free  conver- 
sation the  first  moment  of  their  interview 
— difference  of  f.iith  is  forgotten,  and  they 
talk  as  if  they  had  all  their  lifetime  been 
the  most  familiar  acquaintances.  Accord- 
ingly, the  question  of  Philip,  Undcrstandcst 
thou  what  thou  readest?  instead  of  being 
regarded  as  an  evidence  of  impertinent 
curiosity,  would  appear  in  the  eyes  of  the 
eunuch  no  greater  freedom  than  univer- 
sal custom  warranted  him  to  use.  Nor  is 
there  any  difilculty  in  conceiv.ing  how 
Philip,  walking  on  foot,  could  by  an  ef- 
fort of  running  keep  alongside  the  chariot 
of  the  stately  traveler.  The  carriage  of 
the  eunuch,  as  well  as  all  the  carriages  men- 
tioned in  the  Bible,  far  from  being  like 
the  light  and  nimble  coache.?  of  modern 
times,  which  soon  leave  the  pedestrian  at 
a  hopeless  distance,  was  a  clums-ily  built 
vehicle,  whose  ponderous  dimensions 
borne  along  on  a  rough  and  mi.'-erable 
road,  were  not  very  compatible  with  ex- 
peditious traveling.  Moreover,  in  the 
East,  when  persons  are  reading  privately 
in  a  book,  they  usually  go  on  reading 
aloud  with  a  kind  of  hinging  voice,  moving 
their  heads  and  bodies  in  time,  and  mak- 
ing a  monotonous  cadence  at  regular  inter- 
vals, thus  giving  emphasis,  although  not 
such  an  emphasis  as  would  please  an 
English  ear,  and  convey  a  knowledge  of 
the  sense.  From  this  practice,  we  can  be 
at  no  lo.ss  to  under.stand  how  it  was  that 
Philip  should  hetir  what  passage  in  Isaiah 


10fi2 


A  C  T  S 


the  Ethiopian  eumich  was  reading,  before 
he  was  invited  to  come  up  and  sit  in  the 
chariot.  How  can  I,  &c.,  literally,  Why  do 
ye  ask  me  for,  &c.  He  confesses  his  igno- 
rance. Except  some  man — he  who  has  the 
first  knowledge  of  Jesus,  can  understand 
the  prophets  without  a  human  guide.  How 
wonderful  the  modesty  and  humility  of  this 
distinguished  individual !  he  thankfully 
accepts  Philijj's  offer  to  instruct  and  teach 
him.  Such  as  are  modest  and  thoroughly 
humble  are  also  truly  docile  and  teacha- 
ble, willing  to  learn  knowledge,  although 
from  the  mouth  of  an  inferior.  He  desired 
Philip,  &c.  The  guest  in  the  chariot,  who 
had  been  so  courteously  invited,  soon  be- 
comes a  guide  to  the  true  home.  "  The 
Holy  Scriptures,"  says  Bengel,  "  interest 
and  delight  the  reader;  even  when  he 
only  partially  understands  them,  the  aro- 
ma of  spices  penetrates  the  envelope 
which  encloses  them." 

32.  The  place  of  theseripturewhichheread  wasitliis, 
He  was  Ifd  as  a  sheep  to  the  slaughter;  and  like  a 
lamb  dumb  beibre  his  shearer,  so  opened  he  not  his 
mouth:  3:i.  Inhis  hiriiiliation  his  judgment  was  taken 
away:  and  who  shall  declare  his  Keneration?  for  his 
lile  is  taken  Ironi  the  earth.— i^Isa.  liii.  7,  8. 

As  a  sheep  to  the  slaughter — from  Tsa.  liii. 
7,  a  chapter  so  descriptive  of  the  Messiah, 
that  almost  every  verse  is  quoted  or  allu- 
ded to  in  the  New  Testament.  (John  xii. 
38;  Mark  ix.  12;  Matt.  viii.  17;  Mark  xv. 
28.)  HerS  is  a  description  of  the  sufferings 
of  the  INIessiah,  which  He  endured  with 
meekness  and  resignation,  like  a  sheep 
quietly  following  the  person  who  leads  it 
to  death,  or  a  lamb  submitting  in  silence 
to  be  robbed  of  its  fleece,  and  a  declaration 
that  He  was  condemned  through  the  in- 
justice of  men,  and  by  violence  was  de- 
prived of  His  life.  In  his  humiliation  his 
judgment,  &c.,  that  is,  he  vias  unrighteoushj 
condemned  in  his  humble  condition,  while 
acting  faithfully  as  God's  servant,  He  was 
put  to  death  under  the  false  accusation  of 
blasphemy.  And  who  shall  declare  his  gene- 
ration?— that  is,  set  forth  the  wickedness 
of  His  contemporaries?  Of  the  various 
meanings  whic'h  have  been  attached  to  this 
chiuse,  iJiis  certainly  best  suits  the  con- 
text. "For" — as  a  proof  and  demonstra- 
tion of  this  indescribable  wickedness — 
"His  life  was  taken  from  the  earth,"  i.  e., 
He  was  put  to  death.  There  is  some  dif- 
ference between   the   quotation  in  these 


verses  and  the  original  passage  in  Isaiah, 
owing,  it  is  probable,  to  the  former  being 
taken  from  the  Greek  version  of  the  Old 
Testament. 

34.  And  the  eunuch  answered  Philip,  and  said  I  pray 
thee,  of  whom  speaketh  the  prophet  this  ?  Of  himself, 
or  of  some  other  man?  '.Vt.  Tneii  Piiilip  opened  his 
mouth,  and  began  'at  the  same  scr.pture,  ""and  preach- 
ed unto  him  Jesus.— 'Luke  x.'iiv.  27.    mChap.  xviii.  28. 

The  Ethiopian  officer  could  hardly  fail 
to  have  heard  at  Jerusalem  of  the  suffer- 
ings and  death  of  Jesus,  and  of  the  exist- 
ence of  a  continually  increasing  party  who 
acknowledged  Him  to  be  the  Messiah. 
But  his  question  to  Philip,  whether  the 
prophet  in  this  passage  meant  himself,  or 
some  other  man,  clearly  shows  that  he 
had  not  the  least  idea  of  any  connection 
between  the  prediction  and  those  facts. 
Of  u-hom  speaheth  tlie prophet  this,  &c.  This 
question  was  answered  by  Philip's  sermon 
on  Christ.  He  showed  to  his  new  com- 
panion the  glorious  burden  of  the  proph- 
ecy he  was  reading,  and  interpreted  in  the 
light  of  Christ's  wonderful  life.  Jie  prcacJi- 
uiito  him  Jesus — Jesus  as  the  Son  of  God 
and  the  Saviour  of  the  world.  His  sermon 
is  not  reported.  We  have  nothing  more 
than  his  text,  and  his  grand  theme — Jesus. 
By  the  blessing  of  God  upon  the  preached 
sermon,  saving  faith  wa«  effectually 
wrought  in  the  eunucli's  soul.  The  know- 
ledge of  the  Saviour  comprises  the  know- 
ledge of  the  whole  plan  of  salvation.  (1 
Cor.  ii.  2.) 

Sfi.  And  as  they  went  on  fhfir  way,  they  came  unto  a 
certain  water:  and  the  eunuch  said,  See.  Afr^  is  water, 
wliatdolh  "hinder  me  to  be  baptized?  37.  And  Philip 
said.  If  "thou  believest,  with  all  thine  heart,  thou  may- 
est.  And  he  answered  and  said,  I  pbelieve  that  Jesus 
Christ  is  the  Son  of  God. 

n.x.  47.  oMark  xvi.  16 ;  verse  12.  pjohu  xi.  27 ;  1  C!or. 
xii.  3 :  1  John  iv.  15. 

See,  here  is  ivater — more  simply,  "behold 
water!"  as  if  already,  his  mind  filled  with 
light  and  his  soul  set  free,  he  was  eagerly 
looking  out  for  the  first  water  by  which  he 
might  seal  his  recei^tion  of  the  truth,  de- 
clare his  conviction  of  the  Messiahship  of 
Jesus,  and  be  enrolled  among  His  visible 
disciples.  Baptism  was  indeed  suggested 
in  the  very  prophecy  the  eunuch  was 
reading:  "So  shall  He  (Messiah)  sprinkle 
many  nations,"  words  which  the  Ethio- 
pian, son  of  a  distant  nation,  might  feel 
rightly  to  include  himself.  "  Robinson," 
says  Dr.  Whedon,  "plausibly  decides  that 
this  was  'a  certain  irater,'  as  the  Greek 
signifies,  'standing  along  the  bottom  of   » 


CIlArTKR    VIT 


ior.3 


the;  adjacent  wady*  (or  valley,  namely,  of 
Tell  el-Ha.sy).  'This  water  is  on  the  most 
direct  route  from  Beit  Jibrin  to  Gaza,  on 
the  most  southern  road  from  Jerusalem, 
and  in  the  midst  of  the  country  now  desert, 
that  is,  without  villages  or  fixed  habita- 
tions. There  is  no  other  similar  water  on 
this  road.'  Undoubtedly  '  many  changes ' 
may  liave  occurred  in  the  earth,  rendering 
all  such  identifications  somewhat  uncer- 
tain ;  but  the  entire  presumption  is  that 
the  traveler  stands  on  the  very  spot  where 
Philip  and  the  eunuch  stood!" 

WJiat  doth  hinder,  &c.  There  is  a  becom- 
ing niodesty  in  his  manner  of  soliciting 
baptism.  He  does  not  demand  it  as  his 
right,  but  whilst  the  question  is  expressive 
of  earnest  desire,  he  leaves  the  Evangelist 
to  determine  whether  he  was  worthy  of  so 
high  a  privilege.  Philip  throws  no  obsta- 
cle in  the  way  of  his  desire.  Simon,  whose 
case  is  before  related,  had  not  believed 
with  all  his  heart,  and  had  "  no  part  nor 
lot  in  the  matter,"  though  the  rite  of  bap- 
tism had  been  solemnized.  If  the  Ethio- 
pian did  believe — so  believe  that  Jesus 
Christ  is  the  *S'on  of  God,  as  to  trust  in  Him 
for  all  that  the  soul  can  need,  or  God  sees 
fit  to  bestow — then  he  had  part  in  this 
salvation.  The  blood  of  Christ  should 
"wash  away  his  sins,"  as  water  cleanseth 
the  defilement  of  the  body;  nay,  there 
should  be  in  him  "a  well  of  water,  spring- 
ing up  into  everlasting  life" — he  should 
"  receive  the  gift  of  the  Holy  Ghost,"  to 
comfort,  and  strengthen,  and  purify  his 
mind. 

38.  And  he  commanded  the  chariot  to  stand  still: 
and  they  went  down  botli  into  the  water,  both  Philip 
and  the  eunuch,  :i:id  he  baptized  hitu.  33.  And  when 
tliey  were  come  up  out  of"  tlie  water,  the  Spirit  of  the 
•iLord  caught  away  Philip,  that  theeunuchsaw  him  no 
more,  and  he  went  on  his  way  Tejoicing. 

il  Kings  xviii,  12 :  £}zek.  iii.  12,  14,  qPs.  cxix.  14. 

Went  down  both  into  the  water rehenthey 

were  come  up  out  of  the  water.  These  words 
merely  imply  that  Philip  and  the  eunuch 
went  into  the  water  for  the  purpose  of 
baptism,  but  they  state  nothing  as  to  the 
mode  of  its  administration.  It  is  certain 
that  eis  does  sometimes  signify  into,  and 
eh  out  of,  but  it  is  equally  certain  that  at 
other  times  the  proper  translation  of  the 
one  is  to,  and  of  tlieother  is  from.  When 
Jesus  came  to  the  sepulchre  of  Lazarus 
(Johnix.  38),  we  know  he  did  not  enter 


into  it,  and  when  ships  came /rom  Tibe- 
rias (John  vi.  2o),  we  do  not  suppose  that 
they  sailed  out  of  the  midst  of  the  city, 
but  that  that  was  the  place  from  which 
their  voyage  counnenced.  Besides,  ad- 
mitting that  eis  here  means  more  than  to 
the  water's  edge,  the  stronger  sense  of  the 
words  rendered  "  into  the  water"  is  fully 
satisfied,  if  we  sujipose  that  Philip  and 
the  eunuch  stood  in  the  water,  which  in 
any  language  would  be  naturally  ex- 
pressed by  saying  Ihey  went  into  it.  The 
precise  mode  in  which  Philip  baptized 
the  eunuch  is  not  certain,  nor  is  it  of  any 
consequence. 

The  Spirit  of  the  Lord  caright  away,  &c. 
The  removal  was  miraculous,  al- 
though its  mode  and  nature  are  not  de- 
scribed. Similar  miraculou.s  removals  ap- 
pear to  have  happened  in  the  case  of 
Elijah.  (1  Kings  xviii.  12;  2 Kings  ii.  IG.) 
The  same  verb  occurs  in  the  description  of 
the  ecstacy  of  Paul.  (2  C'jr.  xii.  2,  4.) 
Saiv  him  no  more,  &c.  How  admirable, 
how  perfect  are  the  works  of  God  !  These 
two  persons  were  brought  together  by  the 
agency  of  an  angel,  and  now  they  are 
parted  asunder  by  a  miracle,  but  a  mir- 
acle of  wisdom  as  well  as  of  power.  For 
this  sudden  and  supernatural  removal  of 
the  preacher  was  a  powerful  confirmation 
of  the  doctrine  which  he  taught,  and  had 
an  obvious  tendency  to  impress  on  the 
mind  of  the  new  convert  this  important 
truth,  that  although  a  man  had  been  em- 
ployed as  the  instrument  of  his  conver- 
sion, yet  the  work  itself  was  truly  Divine, 
and  the  glory  of  it  due  to  God  alone. 

We  can  easily  conceive  that  this  man 
would  go  on  Jiis  rray  rejoicing.  We  can  un- 
derstand his  feeling.s,  and  enter  into  the 
state  of  his  mind.  We  know  that  he  was 
acquainted  with  the  Scriptures,  which  had 
brought  him  to  perceive  his  condition  in 
the  world,  as  the  creature  of  a  pure  and 
holy  God.  He  must  often  have  feltwithin 
himself  a  doubtful  and  anxious  apprehen- 
sion as  to  his  state  in  the  sight  of  that  God. 
The  Scripture  told  him  what  God  re- 
quired, but  he  knew  likewise  his  own 
heart  and  practice,  and  he  could  not  but 
see  in  how  many  things  he  had  offended, 
and  "come  short  of  the  glory  of  God."  Like 
a  mariner  on  a  stormy  sea,   in  a  sinking 


'X4 


ACTS. 


ves.sel,  he  would  be  full  of  doubts  and 
fears.  Now  came  certainty  instead  of 
doubt,  and  hope  instead  of  fear.  He  had 
found  an  anchor  for  his  soul,  and  fixed  it 
upon  Christ,  the  rock  of  ages.  He  had 
received  a  proof,  proof  not  to  be  disputed, 
of  God's  "good-will  toward  men,"  His 
love  and  pity  for  the  creatures  He  had 
made.  Nay,  he  had  received  for  himself 
a  token  of  that  love,  and  was  enrolled  as 
one  of  His  adopted  children.  So  he  went 
on  his  way  rejoicing.  A  wanderer  on  the 
earth,  he  had  been  I'^d  into  a  safe  and  cer- 
tain faith.  A  creature  ot  God,  he  had 
found  assurance  of  His  favor.  A  sinful 
being,  he  had  found  a  remedy  for  his  sin  ; 
a  dying  creature  he  had  found  "life  and 
immortality." 

It  would  not  be  all  joy  with  him,  as  he 
passed  onward  in  his  course.  He  would 
have,  like  other  men,  his  troubles,  like 
other  Christians,  he  would  have  his  trials, 
but  for  the  future  there  was  hope,  and  for 
the  present  there  was  joy :  "joy  and  peace 
in  believing.*' 

4a  But  Philip  was  found  at  Azotus:  and  passine; 
through,  he  preached  in  all  the  cities,  till  ho  catue  to 
Cesarea. 

Found  at  Azotus,  i.  e.,  was  next  heard  of 
there,  after  the  transaction  in  the  desert. 
This  place  was  the  ancient  Ashdod,  a  city 


of  the  Philistines,  near  the  sea-coast.     It 
was  about  thirty  miles  from  Gaza.     The 
ruins  consist  of  a  mound   covered  with 
broken    pottery,  and  of  a  few  i)ieces  of 
marble.    (See  Amos  i.  8.)     A  little  village 
not  far  off,  called  Eydud,  perpetuates  the 
ancient  name.     Cesurca,  probably  his  na- 
tive place  (xxi.  8,  9),  was  situated  on  the 
Mediterranean,  and  was  anciently  called 
Stratnice,    or  Strato's    Toner.     Herod  the 
Great,  who  bestowed   on  the  city  n::.uch 
laboi  and  expense  in  repairing  «nd  adorn- 
ing it,  and  in  constructing  a  haibor  for  it,, 
named  it  Cesarea,  in  honor  of  the  Roman 
emperor,    Augustus    Ca?sar.     A    map    of 
Palestine  will  show  that,  between  Azotus,, 
or  Ashdod,  and  Cesarea,  there  were  many 
considerable  towns,  in  which  Philip  would 
have  an  opportunity  to  preach  tho  Gospel. 
Cesarea  is  now  a  large  heap  of  ruins,  and 
its  stones  are  used  to  build  and  repair  the 
neighboring  towns  of  Syria,  whilst  the  old 
name  Kaisariyeh  still  lingers  to  mark  the 
spot  where  the  proud  metropolis  of  Roman 
Judea  stood,  and  to  teach  a  lesson  of  the 
vanity  of  earthly  greatness.     But  in  the 
Apostolic  age  Cesarea  was  at  the  height  of 
its  splendor — the  city  of  palaces,  the  seat 
of  Roman  government  and  law,  and  the 
rival  of  Jerusalem  as  the  capital  of  Judea. 


1.  What  Is  said  of  Saul  ?   2.  What  eCisct  was  produced  by  the  persecution  of  the  Church  at  Jerusalem  ?    3. 

What  kind  of  men  carried  Stcp'iicn  to  liis  burial?  4.  What  did  Saul  do?  5.  What  is  recorded  oi'  Philip?  6. 
What  u  said  of  Simon  ?  T.  To  wiiom  were  Peter  and  John  scut  ?  8.  What  did  they  do  ?  0.  What  did  Simon 
ask  of  Peter.  10.  What  w.is  Peter's  answer?  11.  What  did  Slrron  then  request  ?  12.  Where  was  Philip  directed 
to  go.  1.3.  Who  was  the  "  man  of  Ethiopia  "  reierred  to?  11.  What  ii  raid  of  him  ?  1>.  What  part  of  the  Scrip- 
ture wa;  ho  reading?  l*!.  Wiirt  did  Philip  proacii  unto  him?  17.  On  what  condition  was  he  baptized  ?  18.  How 
was  Philip  caught  away  7    19.  In  what  spirit  did  the  euuuch  go  on  his  way  ? 


CHAPTER  IX. 

1  fkiiil,  poi'np  toirnrd  Dmnafcu^,  4  h  atrirken  down  to 
to  tlieiarlh,  10  ii  railed  to  tin:  Apomifahip,  18  and  ii 
bnptizedliy  Ananiaa.  20  J{r.  pixarliclh  Vkri^l  buUUu. 
%i  The  Jcw.t  la.i/  icait  to  kilt  luni :  20  so  do  tlie  Uvecian-i, 
but  lie  cscapftfi  both.  31.  'I'/ie  church  havvifi  rest,  J'rt/r 
he.alHh  'E.neas  of  the  palsy ,  'Aj  and  rentoreth,  TaOUlia 
to  life. 

AND  Saul,  yet  "hrpathin;;  out  thrpateninirs  and 
sUuisfliter  against  the  disciples  of  the  Ijord.weiit 
unto  tliohigli  iirie?!t.  2  And  dfsTed  of  him  letter-,  to 
Pamasens  lo  the  synagoprui'S,  that,  if  he  lonnd  any 
of  th's  way,  whetlior  tliey  were  im'n  or  women,  Lo 
might  bring  them  bound  unto  Jerusalem. 


And,  rather.  But.  The  emphatic  yet  con- 
nects the  course  of  Saul,  as  here  set  forth, 
with  his  earlier  acts  (viii.  3),  and  is  in- 
tended to  denote  the  remarkable  fact  that 
up  to  this  moment  his  rage  against  the 
disciples  burnedas  fiercely  as  ever.  Breath- 
ing— not  breathing  out,  literal!}',  inhaling,  as 
though  threatenings  and  slaughter,  or  me- 
nace and  murder,  were  the  element  in 


CHAPTER    IX 


1065 


which  he  lived.  Can  any  man  l;e  con- 
ceived to  be  fartlier  from  Cliristianity  than 
Sunl  at  lliia  time  was?  IVw  liit/h  })rii:ttt — 
probably  Tlieoplii'us,  brotlier  and  succes- 
sor to  Jonathan,  ■vvlio  succeeded  Caia])lias. 
Letters,  of  authorization  :  written  by  tlie 
higli  priest  (in  tliis  case,  but  not  always, 
presidentof  the  Sanhedrim)  in  the  name  of 
Uie  ivholc  estate  of  tlie  (Idas.  (xxii.  5.)  The 
destruction  of  Chris;  ians  in  Jerusalem  was 
not  sulUcient  to  gratify  the  wrath  of  this 
persecutor.  He  must  go  to  Damascus,  the 
caj)ital  of  Syria,  the  great  highway  be- 
tween Eastern  and  Northern  Asia,  about 
a  hundred  and  thirty  miles  north-east  of 
Jerusalem,  the  most  ancient  city  perhaps 
in  the  world.  As  there  was  a  large  Jew- 
ish poi)ulation  in  Damascus,  there  would 
be  several  synagogues.  The  Christians 
had  not  as  yet  ceased  to  worship  there, 
and  the  rulers  of  the  synagogues  exercised 
an  oversight  over  the  religious  opinions 
of  their  members.  Tins  nay,  rather,  tJw 
way.  If  the  expression  Avas  coined  by 
the  enemies  of  the  disciples  of  Christ,  it 
must  have  been  a  term  of  re])roach,  in- 
tended to  rej^resent  them  as  being  a  sepa- 
rate faction  or  party  by  themselves.  But 
if,  as  is  more  likely,  the  name  was  taken 
by  Iheuiselves,  and  api)lied  to  them  also 
by  their  enemies,  then,  in  all  probability, 
it  was  intended  to  set  them  forth  as  walk- 
ing in  the  footsteps  of  Him  who  declares 
Himself  to  be  "The  way,  and  the  truth, 
and  the  life."  He  might  bring  them  hound, 
&c.  The  Romans  had  granted  the  Sanhe- 
drim the  i:)0wer  of  trial  and  condemna- 
tion in  all  religious  matters:  and  Aretas, 
king  of  Arabia,  then  ruling  in  Damascus, 
was  well  disposed  toward  the  Jews,  and 
some  think  a  Jewish  ])roselyte,  as  he  liad 
married  his  daughter  to  Herod  Antipas. 
The  disciples  of  the  Lord  were  now  like 
a  scattered  tlock  without  a  shepherd, 
and  Saul  was  like  a  beast  of  prey  ready  to 
devour  them;  they  were  like  defenseless 
sheep,  and  he  like  a  raging  wolf  seeking 
to  destroy  them;  they  were  like  lambs  led 
to  the  slaughter,  and  he  like  a  roaring 
lion  thirsting  for  their  blood. 

3  AikI  'as  lip.journoypfl,  lip  came  near  Damascus,  and 
BurUieniy  tiiere  sinned  round  ahoiit  liini  a  light  Crom 
joavv^n  :  4  And  ho  I'eU  to  the  earth,  and  heard  a  voice 
eayhig  nnto  him,  Saul,  Saul,  why  persecutest  thou  me  ? 

ti  Cur.  .XV.  8 ;  ■'Malt.  xxv.  40,  45.  I 

On  verse  3,  &.C.,  see  on  xxii.  G,  &c. 


He  journeyed.  Can  we  trace  the  jtroba- 
ble  route  of  this  young  hunter  of  heretics  ? 
TheJDurney  from  Jerusalem  was  jjrolxi- 
bly  made  on  the  Roman  road,  i.  e.,  that  of 
the  Itineraries,  by  Neaj)olis  (Sichem)  tmd 
Scythopolis,  crossing  the  Jordan  south  of 
the  lake  Tiberias — Gadara,  and  so  to 
Dama.scus.  Or  he  might  have  joined 
cither  the  Petra  road,  by  Jericho  and 
Heshbon,  and  so  by  Botsrah  to  Damas- 
cus, or  the  Egyptian  caravan-track,  which 
passes  to  the  north  of  the  lake  of  Tibe- 
rias, and  near  Cesarea  Philij)])i.  He  came 
near  to  Damascus — so  xxii.  G.  Tradition 
points  to  a  bridge  near  the  city  as  the 
.sjiot  referred  to.-  Events  which  are  the 
turning  points  in  one's  history,  so  imi)rint 
themselves  upon  the  meniori',  that  cir- 
cumstances the  most  trifling  in  themselves 
acquire  by  connection  with  them  some- 
thing of  their  importance,  and  are  recalled 
with  inexpressible  interest.  Suddenly. 
Already,  i)erhaps,  in  sight  of  Damascus, 
his  progress  was  arrested.  God  often  per- 
mits the  wicked  to  carry  on  their  designs 
till  they  are  on  the  eve  of  being  accom- 
plished, when  He  suddenly  interposes  to 
defeat  them,  in  judgment  or  in  mercy.  He 
either  overwhelms  the  buildci- under  the 
ruins  of  his  edifice,  or  makes  him  abandon 
his  impious  project,  and  consecrate  his 
time  and  talents  to  the  service  of  the 
sanctuary,  l^'iere  shined  round  about  him  a 
light  from  heaven.  The  light  was  instanta- 
neous, not  like  that  of  the  sun,  for  the  full 
splendor  of  which  we  are  prepared  by 
the  gradual  illumination  of  the  atmos- 
phere, as  he  approaches  the  horizon,  but 
like  the  lightning  which,  bunsting  from 
the  clouds  amidst  the  darkness  of  the 
night,  dazzles  and  confounds  us.  Its  bright- 
ness was  unusual,  as  Paul  himself  informs 
us  in  his  speech  to  Agrippa.  (Chap. 
XX vi.  13.)  It  must  have  been  different 
from  any  other  light  with  which  we  are 
acciuainted,  for  when  tlie  sun  is  in  the 
meridian,  and  shining  in  a  cloudless  sky, 
lightning  itself  would  scarcely  be  percepti- 
ble. It  was  a  signal  of  the  approach  of 
the  Son  of  God,  "Who  looketh  on  the 
sun,  and  it  shineth  not,  and  sealeth  up  the 
stars."  By  this  symbol— light— how  clearly 
do  we  perceive  the  first  step  which  the 
Almighty  takes  in  the  conversion  of  every 


1006 


ACTS. 


human  son!  wliicli  is  brought  out  of  the 
deadly  (huksu'.-is  of  sin,  and  the  gloom  of 
Satan's  kingdom.     (2  Cor.  iv.  6.) 

Saul  fell  to  the  earth,  overwhehned  with 
a  consciousness  of  the  greatness  of  the 
Saviour  who  appeared  to  him,  and  of  his 
own  guilt,  vileness  and  nothingness. 
Mark  here  the  second  step  in  a  true  and 
Scriptural  conversion,  a  lowly,  humbling, 
self-abasing  view  of  our  own  heart,  life 
and  conversation,  a  view  which  throws  all 
our  thoughts  of  self-righteousness  into  the 
very  dust,  which  lays  us  there  ourselves 
with  all  our  virtues,  and  all  our  amiable 
qualifications,  as  utterly  poor,  blind  and 
naked,  waiting  the  will  of  our  Divine 
Master. 

And  heard  a  voice,  &c.  There  was  not 
merely  an  impression  made  upon  Saul  as 
if  he  had  heard  audible  words,  but  he  actu- 
ally heard  them.  It  was  a  part  of  the 
miracle  that  those  who  accompanied  him 
heard  the  voice  of  the  speaker,  but  failed 
to  disting-iish  the  words  uttered.  Said, 
Saul!  Though  he  was  ignorant  of  Jesus, 
Jesus  knew  him — knew  his  name,  his 
purpose,  his  mission,  and  appeals  to  him. 
Why persecutcst  thou  me?  The  question  ap- 
peals to  Saul's  conscience,  and  is  designed 
to  awaken  in  him  a  sense  of  the  grievous 
Avrong  which  he  is  committing.  Paul 
strikes  in  Damascus — Christ  suffers  in 
heaven.  Observe  the  unutterable  tender- 
ness, sympathy  and  loving  kindness 
which  are  implied  in  the  manner  in 
which  the  Son  of  God  here  identifies 
Himself  with  His  own  persecuted,  de- 
spised and  suffering  people.  He  charges 
Saul  with  persecuting  Ilim  when  he  per- 
secuted them,  and  we  can  be  at  no  loss 
here  to  discern  the  doctrine  which  he 
elsewhere  informs  us  He  will  maintain  at 
the  final  judgment:  "  Inasmuch  as  ye  have 
doneitunto  one  of  the  leastof  my  servants, 
ye  have  done  it  unto  me."  (Matt.  xxv.  40, 
also,  45.  Why  persecutest  thou  me?" 
What  have  I  done  to  merit  this  at  thy 
liands  ?  What  have  my  people  done  to 
receive  such  treatment?  What  makes  my 
cause  so  odious  in  thy  siglit?  Why 
ehouldst  thou  have  done  all  this? — tJiou 
who  knowest  the  law,  and  the  prophets, 
and  the  psalms — thou  who  shnnhlxt  have 
kjiown   that  all   these    things  must    haxc 


been  fulfilled  which  you  are  now  resisting, 
and  thou,  who  shouldst  iiave  believed  that 
the  Son  of  man  ought  to  sufl'er  many 
things,  and  to  enter  into  His  kingdom, 
"  Why  persecutest  thou  me?"  I  who  have 
loved  thee  with  an  everlasting  love,  who 
have  laid  down  my  life  for  thy  sake,  who 
have  interceded  with  my  Father  that 
this  worse  than  barren  tig-tree  should  be 
let  alone  until  I  should  "draw  hina  with 
the  cords  of  a  man,  with  the  bonds  of 
love?" 

5  And  he  said.  Who  art  thou,  Lord  ?  And  the  Lord 
said.  1  am  Jesus,  wlioui  thou  persecutest :  it  is  hard  lor 
thee  to  kick  -^agaiust  the  pricks.— 'verse  39. 

That  Saul  saw,  as  well  as  Jicard  this  glo- 
rious speaker,  is  expressly  said  by  Ana- 
nias (verses  17,22, 14),  by  Barnabas  (ix.  27), 
and  by  himself  (xxiv.  16) ;  and  in  claim- 
ing apostleship,  he  explicitly  states  that 
he  had  "seen  the  Lord"  (1  Cor.  ix.  1, 15,  8), 
which  can  refer  only  to  this  scene.  Who 
art  thou.  Lord  ?  This  question  of  the  be- 
wildered persecutor  indicates  that  he  did 
not  immediately  recognize  Jesus,  although 
a  presentiment  respecting  the  nature  of 
Him  who  spoke,  may  have  at  once  follow- 
ed tiie  appeal  made  to  his  conscience.  / 
am  Jesus  tvhom  thou  persecutest. 

Never  did  information  mure  unexpected 
and  alarming  burst  upon  the  startled  ear. 
Jesus,  whom  the  Jews  had  crucified  as  the 
vilest  of  malefactors,  without  the  gates  of 
their  city  ;  Jesus,  whom  Saul  believed  to 
be  an  impostor,  and  whose  name  he  had 
never  mentioned  but  in  terms  of  execra- 
tion ;  Jesus,  whose  helpless  followers  he 
had,  on  all  occasions,  treated  with  the  ut- 
most indignity  and  cruelty ;  this  Jesus  now 
appeared  in  heavenly  glory.  It  is  Iiard/or 
thee,  &c.  This  is  a  proverbial  expression, 
denoting  that  the  design  of  a  person  will 
])rove  abortive,  and  will  terminate  in  his 
own  ruin.  It  is  an  allusion  to  a  fierce  un- 
governable animal,  which  kicks  at  short 
spikes  of  iron,  and  which  as  it  vents  its  im- 
potent rage,  destroys  itself.  "  It  is  hard 
for  thee  to  rush  upon  the  bosses  of  Jeho^ 
vah's  shield,  it  is  hard  f(n-  thee  to  fight 
against  Omnipotence,  it  is  hard  for  thee  to 
contend  with  God,  for  thou  shalt  not 
prosper,  and  it  is  hard  for  thee  to  seek  the 
injury  of  my  people,  for  thou  wilt  thereby 
merely  injure  thyself,  because  I  am  with 
then),  ami  they  shall  be  mine  in  that  day 


C  II  A  P  T  I-:  LI    1  X 


ii.i; 


wlien  I  make  up  my  jewels,  and  I  will 
S[)are  them  as  a  man  spareth  his  sun  that 
serveth  him,  and  he  that  toucheth  them 
shall  touch  the  apple  of  his  eye."  Self- 
ruin  is  the  inevitable  lot  of  those  who  per- 
secute the  Lord  Jesus  and  His  followers. 
(See  Deut.  xxxii.  15;  1  Sam.  ii.  29.) 

6  Anil  he  trembling  and  astonished,  siiirl,  Lord,  what 
'will  tliou  have  meto  do?  And  tlie  Lord  .«(«(  unto 
him.  Arise,  and  go  into  tlie  city,  and  it  sliall  be  told 
thee  what  thou  must  do.— 'xvi.  ;{0. 

The  effect  jiroduced  on  Saul  is  just  what 
might  have  been  expected.  Astonished — 
at  himself,  his  blindness,  guiltiness,  mad- 
ness and  cruelty,  at  the  long-sufiering  pa- 
tience that  bore  with  such  a  bloodtliirsty 
persecutor,  at  the  marvelous  goodness  and 
mercy  that  condescended  to  expostulate 
with  him,  notwithstanding  all  that  he  had 
done.  Treriibliiif/  also  at  the  same  time, 
because  he  knew  that  he  was  in  the  pre- 
sence of  the  Holy  On©,  of  Israel,  because 
he  felt  that  he  was  condemned  of  his  own 
conscience,  as  well  as  charged  with  perse- 
cuting the  Son  of  God,  and  lest  there 
should  be  no  forgiveness  for  one  like  him, 
yet,  notwithstanding  all  his  doubts  and 
fears,  and  terrible  perplexities,  he  lays 
himself  low  at  the  footof  the  cross,  asking 
the  question,  so  marvelous,  considering 
from  whom  it  came.  Lord,  what  wilt  thou 
have  me  to  do  f  This  inquiry  is,  1.  Personal 
in  its  aim — nic.  We  should  think  of  our- 
selves in  Divine  things,  and  bring  home 
every  truth  to  our  own  business  and 
bosoms.  2.  Practical — not  to  know,  to 
hear,  to  believe,  to  talk  of,  but  to  do.  Prac- 
tice is  essential  to  religion.  3.  Impartial 
it  its  desire.  The  true  convert  says  not  to 
Jesus,  if  the  service  be  honorable  or  prof- 
itable, that  is,  carrying  worldly  credit  or 
profit  in  it,  then  will  I  do  it:  no,  but  what- 
ever it  is,  if  it  be  Thine,  and  Thou  appoint 
motoit,  Here  am  I.  (Is.vi.8.)  Five  principles 
demand  and  more  than  justify  the  ab»'olute 
sui-render  of  ourselves  to  Christ :  1.  The 
righteousness  and  excellency  of  His  re- 
quirements. 2.  The  endearing  relations  in 
wliich  He  stands  to  His  people.  3.  H  is  great- 
ness. He  is  Lord  of  all.  4.  The  obligations 
He  has  laid  us  under  by  His  kindness.  5. 
His  engagement  to  reward  our  devoted- 
ness  to  Him.  The  recompense  must  be 
of  grace,  and  not  of  works;  but  it  is  real, 
lie  is  not  unrighteous  to  forget  our  work 


of  faith  and  labor  of  love.  Arise,  and  go, 
&.C.  Perhai)S,  in  the  present  state  of  his 
mind,  he  could  not  have  given  attention 
to  tlie  instruction  of  the  Saviour,  and  his 
situation  on  a  public  road,  and  in  the 
midst  of  his  unconverted  companions, 
was  unfavorable.  It  was  in  the  calm  and 
leisure  of  privacy,  that  he  was  to  be  pre- 
])ared  for  the  important  services  in  which 
Jesus  purposed  to  employ  him.  Audit 
shall  be  told  thee,  &c.  Not  by  me,  not  in  a 
voice  from  heaven,  not  by  some  angel 
nit-ssenger,  specially  sent  down  to  instruct 
and  enlighten  thee,  but  by  some  poor,  un- 
known, ignoble  disciple  oneof  "</((U  icay," 
which  thou  hadst  intended  to  persecute 
to  the  death,  one  who  has  himself  learnt 
by  the  appointed  means  of  grace,  and  by 
constant  application  at  the  throne  of 
grace,  all  that  he  shall  be  commissioned 
to  teach  thee.  Thus  does  God  destroy  the 
wisdom  of  the  wise,  and  bring  to  notiiing 
the  understanding  of  the  prudent,  that  no 
flesh  should  glory  in  His  presence,  but 
that  he  that  glorieth  may  glory  in  the 
Lord.  In  the  apolog}'  of  Paul  before  Agrip- 
pa  (xxvi.  16-18)  a  longer  address  is  given 
than  is  here  recorded  in  verses  5  and  6. 
(See  on  next  verse.) 

7.  And  the  men    which  journeyed  with  him  stood 
speecliless,  hearing  a  voice,  Kbut  seeing  uo  man. 
«Dan.  X.  7. 

Hearing  a  voice.  In  xxii.  9,  we  read: 
"  They  heard  not  the  voice  of  him  that 
spake,"  &c.  The  Greek  word  for  voice,  like 
our  word  utterance,  may  signify  either  the 
vocal  sound  or  the  articulate  words.  So  a 
man  partiall}'  deaf  would  be  said,  popu- 
larly but  truly,  to  hear  and  not  to  hear  the 
same  xdterance.  (Compare  John  xii.  29.) 
Seeing  no  man.  They  saw  not,  as  S«ul  did, 
the  speaker.  The  di-screpancy  in  the  two 
accounts  of  this  great  event  are  only 
seeming,  not  real — only  in  the  letter, noi'm 
spirit.  Those  only  will  stumble  at  the 
difference  in  the  forms  of  narration,  who 
from  enmity  to  the  truth  are  .striving  to 
create  or  magnify  discrepancies.  "The 
devout  and  intelligent  student  of  Scrip- 
ture," says  ^//ord,"will  see  in  such  exam- 
ples a  convincing  proof  of  the  simple 
truth  of  the  narrative — the  absence  of 
all  endeavors  to  pare  away  apparent  in- 
consistences or  revise  them  into  confor- 


10G8 


ACTS, 


niity— the  bona  fide  work  of  holy  truthful 
men,  bearing  each  his  testimony  of  things 
seen  and  heard  under  the  guidance,  not 
of  the  spirit  of  bondage,  but  of  that  spirit 
of  whom  it  is  said,  "where  the  Splril  of  the 
Lord  is  there  is  liberty."  The  diti'erence  be- 
tween these  men  and  Saul  marks  the  dif- 
ference between  mere  convictions  and 
true  conversions.  Many  liear  the  word  in 
a  general  way,  and  see  enough  to  make 
them  tremble,  but  then  it  is  only  truly  etiec- 
tual  when  it  is  addressed  to  us  as  the  voice 
of  One  that  speaks  to  us  from  heaven,  when 
it  disarms  us  of  our  enmity  to  Christ,  ex- 
cites in  us  the  desire  of  knowing  Him, 
and  makes  us  willing,  without  hesitation 
or  delay,  to  obey  His  commandments. 

8.  And  Saul  arose  from  the  eartli,  and  wlien  liis  eyes 
were  opened,  lie  saw  no  man  :  but  tney  led  liim  by  ibe 
hand,  and  brouj^at  hiia  into  Damascus. 

When  Saul's  eyes  were  opened,  he 
found  himself  blind.  The  blindness  is 
not  to  be  explained  on  natural  principles. 
It  was  supernatural  light  that  blinded 
him.  It  is  more  than  probable  that  this 
blindness  had  a  moral  purjxjse,  and  serv- 
ed not  only  to  intimate  to  Saul  the  blind- 
ness of  the  state  in  which  ho  had  been, 
but  also  to  impress  him  with  a  deeper 
sense  of  the  power  of  Jesus  as  the  protec- 
tor of  his  people,  and  to  turn  his  thoughts 
inward,  while  ho  was  rendered  less  liable 
to  distraction  by  external  objects.  But 
they  led  him  b'j  the  hand,  &c.  In  how  dif- 
ferent a  manner  did  S.iul  enter  Damascus 
from  that  which  he  had  planned !  He  is 
led,  humbled,  afHicted  and  blind,  the 
prisoner  of  Jesus  Christ,  whose  disciples 
he  intended  to  drag  to  prison.  Submis- 
sively he  moves  forward,  asking  no  ques- 
tions, starting  no  objections,  and  pleading 
no  difficulties.  He  did  not  shrink  from 
the  ridicule  he  knew  he  would  have  to  en- 
counter at  the  instance  of  his  old  associates, 
or  from  the  dangers  to  which  he  would  be 
exposed  at  the  hands  of  the  scribes  and 
Pharisees. 

9.  And  he  was  tliree  days  without  sight,  and  neither 
d.d  eat  nor  dr.nu.. 

The  anxiety  of  his  mind  and  the  an- 
guish of  his  heart  were  so  great  that  he 
had  no  appetite  for  food.  It  is  not  neces- 
sary to  suppose  that  three  entire  days  are 
here  meant.  According  to  the  Jewish 
mode  of  speaking,  they   may  have  been 


parts  of  two  days,  with  one  intervening 
whole  day.  But  what  three  days  must 
those  have  been !  Only  one  other  space 
of  three  days'  duration  can  be  mentioned 
of  equal  importance  in  the  history  of  the 
world.  "  While  his  sight  and  taste  were 
inactive,"  says  Bengel,  "  he  was  inwardly 
reunited  in  his  retirement  through  prayer. 
(Verse  11.)  The  lousiness  of  conversion 
is  worth  the  bestowal  of  whole  days,  when 
one  is  being  drawn  to  God." 

10.  f  And  there  was  a  certain  disciple  at  Damascus, 
named  '■Ananlivs,  and  to  Inm  said  the  Lord  in  a  vision, 
Ananias.  And  he  said.  Behold,  I  am  /le/c.  Lord.  11. 
And  the  Lord  said  unto  him,  Arise,  and  go  into  the 
street  widen  is  called  Straiglit,  and  inquire  in  the  house 
<ii'  Judas  lor  one  called  Saul  or'  Tarsus  :  lor  behold,  he 
prayeth  ;  V2.  And  hatli  seen  in  a  vision  a  man  named 
Ananias  coming  in,  and  putting  his  hand  on  him,  that 
he  migul  receive  his  sigut.— iij-xii.  12. 

Disciple,  i.  €.,  of  Christ,  a  believer,  a  con- 
verted Jew,  as  we  know  from  xxii.  Ana- 
nias. All  that  we  know  of  him  is  record- 
ed here,  and  in  the  chapter  just  referred 
to.  Not  Peter,  or  James,  or  John,  no 
great  and  eminent  Apostle  need  be  sent  for 
to  instruct  the  learned  and  highly-talent- 
ed Saul,  but  some  poor,  simple-hearted 
Christian,  of  whom  the  Divine  Word  has 
never  before  made  mention,  is  fully  suffi- 
cient in  God's  hand,  to  teach  this  most 
richly  endowed  of  all  the  early  converts. 
Ananias  may  have  taken  refuge  in  Damas- 
cus from  the  persecution  at  Jerusalem. 
(See  on  verse  3.)  In  a  vision.  A  real 
vision  of  the  Lord  Jesus,  not  an  angel,  for 
Ananias  calls  him  "  Lord,"  and  Christians 
"His  saints."  (Verses  13,  14.)  Behold,  I 
am  here.  This  answer  implies  that  the 
person  licars  and  waits  to  listen  further 
(Comp.  Gen.  xxii.  1,  7,  xxvii.  1 ;  1  Sam. 
iii.  8,  &c.)  He  felt  that  the  Lord  was 
with  him  in  reality. 

Siraiyld — a  name  which  the  street  in 
that  old  city  still  retains.  House  of  Judas. 
The  house  is  still  pointed  out  as  the  place 
where  Saul  lodged.  "  We  visited  tlie 
great  cathedral,"  says  Mr.  Tristam,  "  in  the 
street  which  is  called  '  Straight,'  and  sev- 
eral of  the  mosques.  The  great  mosque, 
once  the  Christian  cathedral,  and  in  yet 
earlier  ages  a  lieathen  temple,  is  a  noble 
structure,  though,  of  course,  without  the 
interest  or  the  .splendor  of  the  Mosque  of 
Omar.  We  looked  in  at  one  magniticent 
portal,  over  which  still  remains  engraven 
the  inscription  in  Greek,  '  Thv  kingdom, 


CIIAPTlOIi    IX 


lOliO 


0  Christ !  is  an  everlasting  kingdom,  and 
tliy  dominion  oadureth  tliroughout  all 
g(juerations.'  There  stand  the  words,  un- 
read by  the  Moslem.  "We  will  take  them 
as  a  silent  prophecy  that  the  day  is  com- 
ing when  this  dark  land  shall  be  Christ's 
once  more,  and  He  shall  reign  forever  and 
ever.  Even  so,  come.  Lord  Jesus."  Smd 
of  Tarsus,  afterward  called  Paul.  Tarsus 
was  the  capital  of  the  jirovince  of  Cilicia, 
lying  along  the  north-east  coast  of  the  iMedi- 
terranean.  It  was  situated  on  the  river 
Cydnus;  was  a  "large  and  populous  city," 
says  X.'nophon  (and  sec  chap.  xxi.  39), 
"  and  under  the  Romans  had  the  privilege 
of  self-government."  Foi;  behold,  he  prai/- 
c!h.  Saul,  as  a  strict  Pharisee,  had  often 
formally  performed  this  outward  exer- 
cise of  devotion,  but  now  ha  j^raycd.  The 
prayer  of  a  converted  heart,  the  prayer  of 
faith,  for  the  first  time  now  passed  his 
hps. 

Observe  the  reasons  assigned  for  the 
message  received:  1.  that  Saul  was  pray- 
ing, and,  2.  that  he  had  received — perhaps 
in  answer  to  his  prayer — a  vision  of  Ana- 
nias coming  and  2^>dting  Ills  hand  on  him, 
that  lie  might  receive  his  sight.  Saul's  jirayer 
reached  the  heart  of  Christ,  and  the  mis- 
sion of  Ananias  was  the  answer.  Con- 
scious, as  we  are,  of  the  Omniscience  of 
the  great  Jehovah,  perhaps  wc  are  never 
so  much  struck  by  it,  as  when  He  thus 
condescends  to  demonstrate  it  to  us  in  His 
dealings  with  ourselves,  or  our  fellow-sin- 
ners ;  calling  forth  one  man  by  name,  de- 
scribing the  identical  spot  where  another 
lodges.  How  acurately  does  it  mark  God's 
knowledge  of  all  our  movements,  of  the 
city,  the  street,  the  house  in  which  we 
dwell ;  how  certainly,  therefore,  of  all 
that  passes  there ! 

13  Then  Ananias  answered,  Liord,  I  liave  heard  by 
many  or'this  'man.  how  much  evil  lie  hath  done  to  thy 
saints  at  Jerusalem  :  IJ.  And  here  he  Jhatli  autliorlty 
from  the  chief  priests  to  bind  all  that  call  i^on  thy 
name.— 'V.  1.    jv.  21. 

I  have  heard,  &c.  Saul  had  been  a  dis- 
tinguished persecutor.  These  words  do 
not  seem  to  be  the  expression  of  reluc- 
tance, as  some  su})pose,  but  of  astonish- 
ment, as  if  he  had  said,  "  Is  it  possible  that 

1  should  be  sent  by  my  Lord  to  Saul  of 
Tarsus,  the  violent  opponent  of  the  Chris- 
tians -Saul,  who  was  coming  here  with 
power  and  authority  from  the  chief  priests 


to  persecute  the  disciples."  It  could  hardly 
fail  to  have  been  notified  to  the  Christians 
at  Damascus  by  their  brethren  at  Jerusa- 
lem, that  Saul  was  on  his  way  to  persecute 
them.  That  call  on  thg  name.  That  Jesus 
Christ  was  worshijicd  by  the  i:)rimiiive 
Christians,  is  a  fact  so  clearly  establi.-hed 
in  the  New  Testament,  that  nothing  but 
prejudice,  blinding  the  mental  eye,  can 
hinder  any  person  from  perceiving  it.  The 
truth  is,  that  this  woi-ship  was  so  gener..!, 
and  so  publicly  known,  that  it  is  used  as  a 
description  of  His  foil  )wers,  avIio  are  more 
than  once  denominated  those  "who  called 
upon  His  name,"  a  phrase  which  often 
occurs  in  the  Scripture  i,  and  sigaifi^.i  in- 
vocation or  prayer.  (See  1  Cor.  i.  2,  3 ;  2 
Tim.  ii.  22;  Acts  ii.  21,  xxii.  IG;  also  2  Cor. 
xii.  8;  1  Thes.  iii.  11,  12;  2  Thes.  ii.  16,  iii. 
IG.j 

15.  But  the  Lord  said  unto  Iiim,  Go  thy  way  :  for  'he 
is  acliosen  vessel  unto  nij,  t)  b.'ar  m  /  nun."  hj.orii 
""the  Gentiles,  and  "kings,  and  tlie  "children  of  Israel. 
lU.  For  I  will  show  him  how  great  things  he  must  suf- 
fer plbr  my  name's  sake. 

'Chap.  xiii.  2 :  Rom.  i.  1 :  1  Cor.  xv.  13 ;  Gal.  i.  Ij ;  Eph. 
iii.  7,  8.  ™Rom<-xl.  i;i;  Gal.  ii.  7.8.  nChap.  xxv.  2i,  <tec. 
"Chap,  xxviii.  17,  <S:c.  PChap.  xx.  Ti ;  2  Cor.  xi.  ZS'27  ;  2 
Tim.  i.  11,  12. 

Go  tliij  way,  &c.  Hero  is  another,  and 
the  main  argument,  with  which  the  mes- 
sage was  again  urged.  The  arg  iment  is, 
that  Saul  had  been  divinely  ordained  for 
great  work  and  great  trial.  Saul's  subse- 
quent history  realized  all  that  is  here 
stated.  Ho  bore  the  name  of  Christ  to  the 
Gentiles,  he  made  the  heathen  world  ring 
through  all  its  temples  with  the  doctrine 
of  the  cross.  Before  kings  and  rulers  he 
stood  expounding  its  meaning  and  enforc- 
ing its  claims,  (xxv.,  xxvi.,  xxvii.)  Great 
things  he  suffered,  too,  for  Christ's  name's 
salce.  The  whole  of  his  Apostolic  life  was 
a  life  of  martyrdom.  (2  Cor.  xi.  23-28.) 
Our  Lord,  it  should  be  observed,  sends  the 
messenger  to  tell  Saul,  not  what  great 
things  he  shall  do,  but  what  far  greater 
things  he  shall  suffer.  And  yet,  notwith- 
standing this  message,  Paul  accepted  and 
fulfilled  the  ministry  to  which  he  was 
called!  What  resistless  evidence,  then, 
have  we  here,  of  the  sincerity  and  unre- 
servedness  of  Paul's  consecration  of  him- 
self to  the  service  of  Him  wdiose  tender 
expostulation  had  reached  him  from  the 
cloud  of  light!  Suff'erings  are,  after  all, 
the  great  achievements  of  the  Christian. 
We  should  not,  then,  be  disappointed,  if 


1070 


ACTS. 


with  every  desire  to  do  great  things  for 
our  Divine  Master,  we  are  denied  the 
power  or  the  opportunity.  If,  as  has  been 
been  beautifully  said. 

They  also  serve  who  only  stand  and  wait," 

how  much  more  do  they  serve  who  are 
called  upon  to  endure  and  to  suffer!  Yes, 
in  the  chamber  of  sickness,  upon  the  bed 
of  pain,  we  may  as  greatly  glorify  our  Re- 
deemer, as  amid  the  trials  of  life. 

17.  And  Ananias  went  his  way,  and  entered  into  the 
house:  and  putting  <ihis  hands  on  liim,  said.  Brother 
Saul,  the  Lord,  even  Jesus,  that  appeared  unto  thee  in 
the  way  as  thou  earnest,  hath  sent  me,  that  thou 
mightest  receive  thy  sight,  and  "-be  filled  with  the  Holy 
Ghost.— iviii.  17.    'Chap.  ii.  4. 

Ananias  immediately  obeys,  and  pro- 
ceeds to  the  designated  house.  Putting 
his  hands  on  him,  as  the  Apostles  did  in 
Samaria,  but  with  a  solemn  declaration 
of  the  authority  by  which  he  did  it. 
Brother  Saul  does  not  refer  exclusively, 
nor  even  primarily  to  their  conmion  na- 
tionality as  Israelites,  but  to  the  connec- 
tion or  fellowship  now  existing  between 
them  for  Christ's  sake,  of  which  the  for- 
mer had  already  been  assured  by  the 
words  of  the  Lord.  Beware  of  all  those 
contracted  views  of  Christian  fellowship, 
Avhich  are  daily  dividing  the  seamless 
garment  of  our  Lord  into  the  veriest 
shreds  and  tatters,  learn  to  make  no  dis- 
tinction except  that  which  the  converted 
Paul  himself  made  in  after  days,  when  he 
said :  "  Grace  be  with  all  those  who  love 
the  Lord  Jesus  Christ  in  sincerity."  Let 
this  be  the  broad  platform  of  our  Christian 
fellowship  ;  let  every  minor  point,  whether 
of  doctrine  or  of  discipline,  be  merged  in 
this — in  every  lover  of  our  Redeemer  re- 
cognize a  friend,  to  the  feeblest  lamb  of 
His  fold  stretch  out  a  helping  hand,  to 
the  weakest  of  His  true  and  sincere 
followers  offer  a  sympathizing  heart. 
The  Lord,  even  Jesus.  This  clearly  shows 
in  what  sense  the  term  "Lord"  is  used  in 
this  book.  It  is  Jesus  that  is  meant,  as 
almost  invariably  in  the  Epistles  also. 
Ilath  sent  me,  this  was  his  connnission. 
The  design  of  his  commission  was  two- 
fold, outward  and  inward,  bodily  and 
spiritual.  The  physical  effect  was  to  be 
the  restoration  of  sight.  The  other  ef- 
fect was  that  he  might  he  filled  uilh  the  Holy 
Ghost,  a  stronger  expression  than  receive 
the  Holy  Ghost.     (Johnxx.  22;  vVcts.  viii.l5, 


xvii.  19;  comp.  ii.4,  iv.  8, 31,  vi.  3,  v.  7,  55.) 
It  is  therefore  the  more  worthy  of  remark 
that  the  instrumental  agency  employed 
was  the  imposition  of  the  hands  of  one 
whom  we  do  not  even  know  to  have  been 
a  deacon  or  Evangelist.  That  gift  was  so 
peculiarly  Divine  that  the  external  me- 
dium was  comparatively  unimportant. 

18.  And  immediately  there  fell  from  his  eyes  as  it  had 
been  scales ;  and  he  received  sight  Ibrthvvith,  and  arose, 
and  was  baptized.  19.  And  when  he  had  received  meat, 
lie  was  strengthened.  Then  was  Saul  certain  days  witb 
the  disciples  which  were  at  "Damascus. 

«xxvl.  20 ;  Gal.  i.  17. 

The  declaration  of  the  purpose  for  which 
Ananias  came  is  followed  by  the  record  of 
its  instantaneous  accomplishment,  which, 
with  the  express  Divine  command,  shuts 
out  the  idea  of  a  natural  cure.  He  arose — 
apparently  without  leaving  the  room. 
This  symbolized  His  resurrection  from  the 
dead :  he  was  a  new  man.  The  arch-bigot 
was  gone  forever,  and  the  Ai:)Ostle  was 
up  to  do  a  work  that  the  ages  would  bless, 
and  which  eternity  would  celebrate.  And 
was  baptized.  Thus  he  was  received  into 
the  communion  of  the  Church,  and  dedi- 
cated to  the  service  of  Christ.  He  received 
meat  (food)  anik  was  strengthened.  The  new 
feelings  that  had  flooded  his  soul  had 
taken  away  his  appetite ;  now  his  spirit 
was  calmed  by  a  new  faith,  his  appetite 
returned,  he  took  food  and  was  revived. 
Then  was  Saul  certain  days,  &c.  He  asso- 
ciated with  the  disciples  at  Damascus, 
went  to  their  meetings,  and  joined  in 
communion  with  them.  How  amazing^ 
the  change!  Such  are  the  aspects,  in 
which  Paul,  thus  far  in  this  chapter,  is 
presented  to  us.  First,  as  an  enemy  to  the 
cause  of  Christ,  then  as  conquered  by  the  re- 
velation of  Christ ;  and  then,  as  enlisted  in 
the  service  of  Christ.  What  a  change !  How 
great!  how  Divine!  how  influential!  It 
was  the  opening  of  a  jjerennial  fountain 
in  the  world's  desert,  the  kindling  of  a 
bright  and  quenchless  guiding  star  in  the 
world's  firmament. 

20.  And  straightway  he  preached  Christ  in  the  syna- 
gogues, that  he  is  the  Son  ol'  Ciod.  21.  But  all  that 
heard  him  twere  amazed,  and  said,  Is  not  this  he  uthat 
destroyed  them  which  called  on  this  name  in  Jerusa- 
lem, and  came  hither  for  that  intent,  that  he  might 
bring  them  bound  unto  the  chief  priests?  22.  But  Saul 
increased  the  more  in  strength,  ^imd  conibunded  the 
"Jews  which  dwelt  at  Damascus,  proving  that  this  is 
very  Christ. 

tGal.  i.  13,  23.  uChap.  viii.  3.  vPs.  Ixxxiv.  7.  "Chap. 
xviii.  28. 

Synagogues — Jewish  jjlace  of  worship. 
That  he  is  the  Son  of  God.     This  expression 


CHAPTER   IX. 


1071 


is  here  used,  as  in  John  xi.  27,  to  denote 
the  Messiah,  as  an  official  title.  Called  on 
this  name.  (See  on  verse  14.)  Tlie  word 
rendered  proving  is  taken  from  mechanics 
— proving  by  quotations  of  Scripture, 
skillfully  arranged,  and  compared  togeth- 
er, and  connected  with  each  other,  (xvii. 
1-4.)  Observe  1,  the  time  of  Paul's 
preaching — straighiwui/.  He  entered  at 
once  on  his  Master's  work,  not  consulting 
flesh  and  blood  about  the  difficulties  and 
dangers  that  might  attend  it,  but  i)erform- 
ing  his  duty  with  such  zeal  antl  immediate 
application,  as  bet'ame  a  person  of  his 
holy  character  and  profession.  2.  The 
effect  of  Paul's  preaching.  Some  of  his 
hearers  were  astonished  and  surprised 
that  so  bitter  and  jjersistent  a  persecutor 
had  become  a  powerful  preacher.  Others 
were  confounded,  being  unable  to  with- 
stand the  force  and  eloquence  of  his  argu- 
ment, by  which  he  proved  that  tliis  is  verij 
Christ — the  very  Messiah  predicted  by 
prophets  and  longed  for  by  Israel.  With 
such  a  theme  as  the  Divinity  of  Christ, 
and  all  the  life-giving  and  saving  doc- 
trines which  flow  from  it — such  as  the 
great  doctrine  of  the  atonement,  that 
Christ  died  for  our  sins  to  purchase  to 
Himself  a  peculiar  people,  zealous  of  good 
works ;  of  the  resurrection,  that  He  rose 
again  for  our  justification ;  of  the  interces- 
sion, that  He  ever  liveth  to  make  inter- 
cession for  us ;  of  His  coming  again,  that 
He  may  judge  the  world  and  save  His 
people — we  cannot  be  surprised  that  the 
Apostle  "increased  the  more  in  strength," 
&c.  If  we,  as  preachers,  desire  to  produce 
these  effects,  the  confounding  of  our  spir- 
itual adversaries,  the  increase  of  strength 
in  our  own  souls,  if  we,  as  hearers,  desire 
to  participate  in  them,  let  us  be  assured 
that  we  must  be  content  with  this  one 
subject,  and,  as  the  Reformers  of  old  were 
contemptuously  called,  by  the  learned 
Erasmus,  "men  of  one  book,"  because 
they  read  but  the  Bil>le,  so  we  must  be 
content  to  be  called  men  of  one  subject, 
and  to  preach  but  Jesus  Christ. 


23.  II  And  after  that  many  days  wprefnlflllPd.  the  Jews 
took  counsel  ito  kill  him.  24.  But  their  laying  await 
w;i*!  known  of'Saul.  And  they  watched  yttie  gates  day 
and  night  to  kill  him.  25.  Then  tlie  disciples  took  him 
hy  n'ght,  and  let  '^him  down  by  the  wall,  in  a  basket. 

ixxiii.  \i,  XXV.  ?,.  72  Cor.  xi.  2t),  &c.  :  P.s.  xxi.  n,  37, 
■••xxii.  23.    jjo.sh.  ii.  15. 


Many  days.  According  to  Paul's  state- 
ment, he  went  immediately  after  his  con- 
version to  Arabia,  and  returned  to  Damas- 
cus, and  it  was  not  until  three  years  after 
that  he  went  to  Jerusalem.  (Gal.  i.  1(>,  17.) 
By  "many  days,"  then,  are  here  meant 
these  three  years,  spent  partly  in  Arabia, 
and  partly  in  Damascus.  Took  counsel  to 
kill  him.  "The  Jews  again,"  says  Chrysos- 
tom,  "have  recourse  to  the  logic  of  force. 
They  no  longer  seek  for  suborned  men, 
and  false  accusers  and  false  witnesses." 
Gales.  As  the  only  outlets  from  the  city. 
Paul  must  have  been  very  closely  conceal- 
ed, as  there  can  be  no  doubt  that  the 
ethnarch  or  viceroy  of  Aretas,  then  master 
of  Damascus,  rendered  them  every  aid  to 
apprehend  him.  The  disrijjles  took  him  by 
7ii(/lit,  &c.  Here  remark  two  things.  1.  The 
escape  was  not  miraculous.  In  this  way 
the  Lord  has  often  delivered  His  servants, 
and  in  this  way  He  is  continually  able  to 
deliver  them.  But  He  never  needlessly 
multiplies  miracles.  In  this  instance  the 
deliverance  could  be  effected  by  human 
means,  they  were  therefore  properly  em- 
jiloyed,  and  Providence  only  rendered 
them  successful.  2.  We  are  not  to  sacri- 
fice our  lives  if  we  can  i^reserve  them  con- 
sistently with  a  good  conscience.  Our  Lord 
told  His  disciples  to  beware  of  men,  to  be 
wise  as  serpents,  as  well  as  harmless  as 
doves,  and  if  they  were  jiersecuted  in  one 
city  to  flee  to  another.  He  Himself  eluded 
apprehension  till  He  knew  His  hour  was 
come. 

20  HAnd  when  Saul  was  come  to  'Jerusalem,  he  as- 
sayed to  join  himsell'to  the  disciples:  hut  they  were  all 
p  raid  olliim,  and  believed  not  that  he  was  a  disciple. 
27  But  'Barnabas  took  him,  and  brought  Jiim  to  the 
apostles,  and  declared  unto  them  how  he  had  seen  the 
Lord  in  the  way,  and  that  he  had  spoken  to  him,  and 
how  he  had  preached  bolaly  rat  Damascus  in  the  name 
of  Jesus,  as  And  lie  was  with  them  coming  in  and 
going  out  at  Jerusalem.  20  And  he  spake  boldly  in  the 
name  of  the  Lord  Jesus,  and  disputed  against  the  (;re- 
cians:  but  they  ^went  about  to  .slay  him.  30  U'/iieh 
when  the  brethren  knew,  they  broug)it  him  down  to 
Cesarea,  and  sent  him  forth  to  Tarsus. 

■Kjal.  i.l8.  biv.  36.  inverse  20,  22.  Averse  23, 

Assayed  to  join  Jiimself,  &c.  The  disciples 
were  despised  and  persecuted.  Saul  had 
himself  once  hated  them,  and  endeavored 
to  exterminate  them  from  the  earth.  But 
now  the  world  is  not  worthy  of  them.  He 
ranks  them  above  princes  and  philoso- 
phers; in  them  is  all  his  delight.  Have 
we  the  same  mind  in  us?  Though  in  the 
course  of  duty,  unless  we  go  out  of  the 
world,  we  must  often  mingle  witli  otlieiv, 


]  072 


ACTS. 


yet  lire  Christians  those  with  whom  we  de- 
light to  associate  ?  But  they  were  all  afraid, 
<kc.  They  supposed  that  he  only  pretended 
to  be  a  disciple,  but  was  really  come  among 
them  as  a  spy  or  informer.  They  well 
knew  what  a  bitter  adversary  he  had  been 
and  had  not  heard  of  him  since  the  wolf 
had  been  turned  into  a  lamb.  If  there 
seems  something  strange  in  this,  let  it  be 
ob.served  that  Damascus  was  one  hundred 
and  fifty  miles  from  Jerusalem  ;  that  the 
modes  of  modern  communication  were  not 
then  known,  and  that  the  war  raging  be- 
tween Herod  Antinas,  and  Aretas,  must 
have  interrupted  the  intercourse  between 
the  two  capitals.  Neither  is  it  unlikely 
that  the  unbelieving  Jews  maliciously  and 
artfully  represented  him  as  acting  the  part 
of  a  deceiver.     (See  on  verse  28.) 

Barnabas  stood  high  among  the  dis- 
ciples at  Jerusalem,  (iv.  3G,  xi.  22,  on 
which  see  notes.)  It  is  very  probable 
that  Barnabas  and  Saul  may  have  been 
personally  known  to  each  other  in  youth. 
Cyprus  is  only  a  few  hours'  sail  from  Cil- 
icia.  The  schools  of  Tarsus  may  naturally 
have  attracted  one  who,  though  a  Levite, 
was  a  Hellenist,  and  there  the  friendshi]) 
may  have  begun,  which  lasted  through 
many  vicdssitudes,  till  it  was  rudely  iuter- 
rupted  in  the  dispute  at  Antioch.  (xv. 
39.)  The  Apostles,  viz. :  Peter  and  James. 
(Gal.  i.  19.)  The  other  Apostles  were 
probably  absent  from  Jerusalem  at  this 
time.  Declared  unto  them,  related  fully, 
since  they  may  have  heard  a  report  of 
their  occurrence,  but  had  received  no  de- 
finite information  concerning  it.  In  the 
name  o/Zfsus,  as  the  sphere  of  his  preaching. 

And  he  tvas  with  them,  &c.  He  was  fully 
admitted  to  their  friendship,  and  recog- 
nized as  a  true  Christian  brother.  He 
went  in  and  out,  had  free  intercourse  with 
them.  His  stay  here,  however,  on  this 
occasion,  was  only  fifteen  days.  (Gal.  i. 
18.)  We  may  here  see,  1.  That  those  dis- 
ciples were  careful  whom  they  admitted 
among  them.  They  were  only  such  as 
they  believed  to  be  disciples.  They  did  not 
desire,  for  the  sake  of  largeness,  a  church 
filled  with  indiscriminate  members,  and 
they  could  not  bear  them  that  were  evil. 
2.  It  is  possible  to  err  on  the  side  of  cau- 
f  i'vi.     We  mav  be  too  strict  as  well  as  too 


lax.  It  is  easy  to  carry  our  suspicions  too  far, 
especially  with  regard  to  those  against 
whom  we  have  entertained  any  prejudice, 
or  from  whom  we  have  received  any  injury 
or  oflense.  3.  We  may  depend  on  testi- 
mony concerning  character  in  the  absence 
of  personal  knowledge.  This,  indeed,  is 
not  always  infallible,  but  there  are  cases  in 
which  it  ought  to  be  admitted,  and  should 
be  deemed  sufficient  not  only  for  individ- 
uals, but  churches  to  act  upon,  in  receiv- 
ing others  to  their  countenance  and  their 
communion.  4.  The  introducing  of  a 
young  convert  to  the  fellowship  of  the 
saints  is  a  good  work,  and  should  be  en- 
couraged. .  Some  are  backward,  not  from 
a  want  of  inclination,  but  they  want  con- 
fidence and  help.  Many  are  kept  back 
when  they  ought  to  come  forward. 

Spake  boldly.  His  boldness  was  that  of 
the  strongest  conviction,  founded  on  irre- 
sistible evidence,  and  backed  by  his  own 
conscience.  Disputed.  He  did  not,  as  a 
fanatic  would,  pour  mere  declamation  on 
their  ears,  but  submitted  his  theses  for 
reasoning  and  discussion.  The  Grecians 
were  the  Hellenists,  or  foreign  Jews,  of 
whom  Saul  was  one  himself.  (See  on  vi. 
1.)  In  the  name  of  the  Lord  Jesus.  Notice 
the  subject  of  his  ministry.  As  a  man  of 
genius  and  learning,  he  could  have  taken 
to  them  many  subjects.  He  could  have 
discussed  the  beauties  of  their  classic 
literature,  charmed  them  with  sketches 
of  their  wonderful  history,  6r  dilated  on 
the  ethics  of  revelation.  Such  subjects 
would  have  been  acceptable  to  them,  but 
he  selected  a  subject  which  they  hated, 
which  he  once  hated,  but  which  now  pos- 
sessed him — "  the  Lord  Jesus."  This  be- 
came his  subject  forever  now,  he  viewed 
everything  through  it,  he  judged  the 
world  by  it.  But  they  went  about  to  slay 
him.  (See  on  verse  23.)  When  the  breth- 
ren knew  their  hostile  design,  Paul  depart- 
ed in  conformity  with  their  advice. 
Another  motive  concurred  with  this.  (See 
xxii.  17.)  Cesarca.  (See  on  viii.  40.)  Tar- 
sus, Saul's  native  city.  It  was  the  capital 
of  Cilicia,  on  the  river  Cydnus.  (See  on 
viii.  40.)  In  sending  Saul  away  from  Je- 
rusalem, the  disciples  not  only  consulted 
for  his  safety,  but  complied  with  the  Sa- 
vioi^r's  (lirc't  ion  i  n  Matt.  x.  23.  The  Apostle 


CHAPTER   IX 


1073 


tells  us  that  when  he  left  Jerusalem  on 
this  occasion,  he  came  into  the  regions  of 
Syria  and  Cilicia  (Gal.  i.  21),  which  seems 
to  imply  that  he  did  not  go  to  Cilicia  by 
Kea,  but  traveled  thither  through  Syria. 

31.  Then  'had  the  churches  rest  'throughout  nil  Jiidea 
and  Gu.liiee  uiid  S;iiu;iria,  iind  were  cediiied,  and  walk- 
ing ii.n  tlie  ie:ir  of  tlic  Ljrd,  and  iu  the  'com.'ort  oi'  the 
Holy  Ghost,  wereJmuItipUed. 

'Ztjch.  ix.  1  ;  chap.  viii.  1.  tPs.  xciv.  13.  fRom.  xiv. 
19.  i>Ps.  Ixxxvi.  11 ;  Col.  i.  10.  iJohn  xlv.  16,  ir.  JZech. 
viii.  20-i;. 

licst — from  both  the  persecution  by  Saul, 
and  the  per-secution  of  Saul.  But  concur- 
rently with  this,  it  is  supposed  that  the 
trouble  of  the  Jews  arising  from  the  pro- 
ject of  the  Emperor  Caligula  of  placing  his 
statue  for  worship  engrossed  all  their 
thought  and  arrested  the  persecution  of 
Christians,  The  trouble  of  her  foes  was 
the  peace  of  the  Church.  Thus  it  is  also 
with  ourselves.  Our  trials  may  be  varied 
and  numerous,  wave  may  follow  wave,  un- 
til we  are  almost  tempted  to  believe  that 
they  will  never  cease,  and  yet,  amidst  the 
darkness  of  the  storm,  our  God  is  prepar- 
ing for  us  the  light  and  placid  sunshine. 
Edified,  or,  built  up.  It  probably  refers  to 
both  external  and  internal  strength  and 
accession  of  grace.  Walking,  a  common 
Hebraism  to  denote  a  course  of  conduct. 
In  the  fear  of  the  Lord,  in  conformity  with 
that  state  of  mind,  dcnotive  of  rule  or  man- 
ner. The  word  rendered  comfort,  rather 
means  exhortation,  admonition,  encourage- 
ment. Multiplied.  Even  when  referring 
only  to  the  influence  of  the  Holy  Ghost, 
on  the  external  growth  of  the  Church, 
Luke  still  testifies  that  that  influence  was 
an  essential,  animating  and  moving  power 
in  the  life  of  the  Church. 

32.  II  And  it  camo  to  pass,  as  Peter  passed  throughout 
all  (juarlrra,  lie  came  down  also  to  the  saints  whic!i 
dweit  at  Lydda.  33.  And  there  he  found  a  certain  man 
named  Eneas,  which  had  kept  his  bed  eight  years,  and 
was  sick  of  the  palsy.  31.  And  Peter  said  unto  him, 
Eneivs,  Jesus  Chr!  't  maketh  ^thee  whole,  arise,  and 
make  thy  bod.  And  )  o  arose  immediately.  3>.  And 
all  tliat  dwelt  in  Lydda  and  'Saron  saw-  him,  and 
turned  "to  the  Lord. 

i'C:iap.  iii.  C,  IG,  iv.  10— iChron.  v.  16— n>Chap.  xi.  21  ;  2 
Cor.  iii.  16. 

This  and  the  following  miracle  form  the 
introduction  to  the  very  important  por- 
tion of  Peter's  histot-y  which  follows  in 
chap.  X.  Passed  throughout  all  quarters — 
not  now  fleeing  from  persecution,  but 
peacefully  visiting  the  churches.  Lydda, 
the  Lod  or  Ludd  of  the  Old  Testa- 
ment (Ezra  ii.  33),  was  about  a  day'" 
journey  from  Jerusalem.     It  was  at  this 


period  a  place  of  considerable  importance. 
Jostphus  observes  that  it  was  not  less 
than  a  city  in  size.  At  present  it  is  a  con- 
siderable village,  retaining  its  ancient 
name  Ludd.  The  probability  is  that  Eneas 
waj!  a  Christian,  for  it  is  said  that  Peter 
"  came  down  also  to  the  saints  which  dwelt 
iu  Lydda,"  and  in  general  faith  was  a  pre- 
requisite in  those  upon  whom  miracles  of 
healing  were  wrought.  Observe,  1,  the 
difficulty  of  the  cure  here  elfected.  The 
disease  was  palsy,  wlii(-h  had  taken  away 
the  use  of  the  man's  limbs,  and  confined 
him  to  bed  for  eight  years.  2.  The  man- 
ner of  the  cure.  He  does  not  even  name 
himself  as  the  instrumental  cause,  or  in- 
volve the  name  of  Christ  (as  in  iii.  6),  but 
expressly  represents  Him  as  the  efficient 
and  immediate  agent.  In  comparing  this 
with  the  manner  of  Christ's  miracles,  the 
difiTerent  characters  of  the  servant  and  the 
tSon,  the  creature  and  the  God,  are  every- 
where apparent.  3.  The  effects  of  the 
cure.  The  instantaneousness  of  the  cure 
shows  that  it  was  miraculous.  The  man 
at  once  arose,  proving  thus  that  the  cure  was 
perfect.  Make  thy  bed.  (See  on  John  v.  8.) 
And  all  that  dwelt,  &c.  The  miracle  seems 
to -have  been  wrought  publicly,  the  man 
was  well  known.  Saron,  Hebrew^,  Shareni, 
was  an  extensive  and  fruitful  plain,  ex- 
tending from  Carmel  to  the  vicinity  of 
Joppa.  It  was  proverbial  for  the  fragrance 
of  its  flowers.  This  miracle  was  the  occa- 
sion of  a  general  conversion  to  the  new 
religion  in  that  part  of  the  country.  It 
symbolizes  the  mission  of  Christianity, 
which  is  restorative.  Christ  came  to  seek 
and  to  save,  &c.  The  Gospel  is  the  poircr 
of  God  unto  salvation.  It  does  not  create 
new  faculties,  but,  under  the  Spirit's  bless- 
ing, restores.  It  implants  in  the  soul  a  new 
principle  of  life,  and  restores  it,  1,  to  God's 
knowledge;  2,  to  God's  fellowship;  3,  to 
God's  image. 

36.  Now  there  was  at  Joppa  a  certain  disciple  named 
Tabitha,  which  by  interpretation  is  culled  Dorca.s:  this 
woman  was  full  of  good  works  and  almsdeeds  which 
she  did.  37.  And  it  came  to  pass  in  tliose  da.vs,  that 
she  was  sick,  and  died  :  whom  when  they  had  washed, 
they  laid  her  in  T.n  upper  chamber.  38.  And  foras- 
much as  Lydda  wiis  nigh  to  Joppa,  and  the  disciples 
had  heard  that  Peter  was  there,  the.v  sent  unto  him 
two  men,  desiring  /iim  that  he  would  iiotpdelay  tocome 
to  them.  .39.  Then  Peter  arose  and  went  with  them. 
When  he  was  come,  they  brought  liim  into  Che  upper 
chamber:  and  all  the  widows  stood  liy  him  weeping, 
and  showing  the  coats  and  garments  which  Dorcas 
made,  while  qslie  was  with  them.  -10.  But  Peter  'put 
them  all  forth,  and qkneeled  down,  and  prayed:  and 
turning  /u'ot  to  the  body  .said,  'Tabitha,  ari.se.    And  she 


1074 


ACTS, 


opened  her  eyes  :  and  when  she  saw  Peter,  she  sat  up. 
41.  And  he  gave  her  Ms  tiand,  and  li/led  her  up;  and 
when  he  had  called  the  saints  and  widows,  he  'present- 
ed her  alive.  42.  And  it  was  known  throughout  all 
Joppa;  "and  many  believed  in  the  Lord.  4:i.  And  it 
came  to  pass,  that  he  tarried  many  days  in  Joppa  with 
one  8imon  a  tanner. 

»!  Tim.  ii.  10:  Titus  ii.  7,11.  vOt.  be  grieved.  qEccl. 
ix.  10.  'Matt.  ix.  2.).  sJIark  v.  41,  42 ;  John  xi.  43.  U 
Kings  xvii.  23.    "John  xii.  11. 

Joppa — the  modern  Jaffa,  on  the  Mecli- 
terranean,  a  very  ancient  city  of  the  Phil- 
istines, afterward  and  still  the  seaport  of 
Jerusalem,  from  which  it  lies  distant  forty- 
five  miles  to  the  north-west.  Tabitha. 
This  name,  in  Aramaic,  answers  to  Dorcas, 
in  Greek,  signifying  a  gazelle.  It  appears 
also  in  the  rabbinical  books  as  a  female 
name;  the  gazelle  being  in  the  East  a 
favorite  type  of  beauty.  (See  Song  of  Sol. 
ii.  9,  17,  iv.  5,  vii.  3.)  Liglitfoot  remarks, 
that  she  was  probably  a  Hellenist  {i.  e.,  a 
Grecian  Jewess),  and  thus  was  known  by 
both  names.  This  woman  iras  full  of  good 
works.  She  is  described  by  her  personal 
religion.  This  was  not  only  real,  but  emi- 
nent. She  was  not  like  multitudes  who.se 
life  is  filled  up  with  vanity  and  vice.  She 
was  full — not  of  pretenses,  and  of  words, 
but  of  good  deeds.  Her  religion  was  sub- 
stantial and  practical.  She  not  only  obeyed, 
but  abounded  in  obedience.  We  should 
constantly  make  progression  in  religion. 
AVe  should  be  anxious,  not  only  to  gain 
heaven  when  we  die,  but  to  glorify  God, 
and  serve  our  generation  while  we  live. 

She  was  sick,  and  died.  This  was  during 
the  period  in  which  Peter  abode  in  the 
vicinity.  Washed.  The  custom  of  wash- 
ing the  dead  was  common,  not  only  among 
the  Jews,  but  also  among  the  Greeks  and 
Romans.  Upper  chamber.  It  was  common 
to  deposit  dead  bodies  alone  in  some  se- 
questered chamber  of  the  house.  Religion 
does  not  exempt  us  from  the  common  ca- 
lamities of  life,  or  the  ravages  of  mortality. 
The  grave  is  "the  house  appointed  for  all 
living."  This  peculiar  consideration,  in- 
deed, attends  the  death  of  the  godly,  that 
they  are  disposed  of  infinitely  to  their  ad- 
vantage, and  in  this  view,  "if  we  love 
them  we  should  rejoice  because  they  go 
unto  the  Father."  But  this  very  consid- 
eration also  aggravates  our  grief  That 
which  prepares  them  for  the  enjoyment 
of  another  world,  qualifies  them  for  their 
passage  through  this,  and  in  proportion  to 
Iheir  miin  is  our  loss. 


Nigh  to  Joppa.  The  distance  between  the 
modern  village  of  Ludd  (the  ancient 
Lydda)  and  Jafla  is  only  about  nine  miles. 

Disciples sent tuo  men.     The 

Christian  love  of  all  for  the  departed  Ga- 
zelle, says  Dr.  Whedoii,  is  unanimous  in  the 
prayer  that  she  may  return  to  life.  There 
is  a  blessed  faith  in  the  existence  of  a 
truly  present  resurrection  power.  The 
chiefest  of  Apo.stles,  the  wonderful  first 
disciple  of  Jesus,  is  but  nine  miles  distant. 
Perhaps  he  can  restore  to  us  even  our  be- 
loved dead.  Would  not  delay.  They  do 
not  expressly  utter  the  request  for  a  mira- 
cle. Only  they  hope  he  will  not  delay ; 
just  as  if  the  soul  might  soon  go  too  far  to 
hear  and  return. 

And  all  the  widoirs,  &c.  These  were  the 
particular  objects  of  Tabitha's  beneficence. 
They  are  a  class  of  claimants  upon  kind- 
ness and  charity,  more  frequently  men- 
tioned in  the  Scriptures  than  any  other, 
unless  it  be  "  the  fatherless,"  who  are  com- 
monly noticed  along  with  them.  And, 
surely  none  have  greater  deinands  upon 
our  tenderness  and  compassion.  We  ought 
to  have  some  definite  plan  of  usefulness 
to  pursue.  But  we  should  not  bind  our- 
selves down  so  exclusively  to  any  one 
class  of  beneficiaries  as  to  be  unable  or  un- 
willing to  aid  other  claimants,  however 
deserving  or  pressing ;  nor  should  we  lay 
such  stress  upon  our  own  objects  of  char- 
ity as  to  think  slightly  or  meanly  of  those 
which  may  be  preferred  by  others.  Weep- 
ing, &c.  It  was  only  after  death  that  it 
became  known  what  a  treasure  she  had 
been  to  the  Church ;  the  odor  of  the  costly 
ointment  filled  the  house,  when  the  vessel 
in  which  it  lay  concealed,  was  broken. 
(John  xii.  3.)  Coats  and  garments.  These 
were  specimens  of  the  articles  of  clothing 
Dorcas  had  made  for  poor  widows.  She 
did  the  work  herself;  she  did  not,  as  is  cus- 
tomary with  many  in  these  days,  employ 
others  to  do  it  for  her,  and  feel  that  she 
had  done  her  duty  by  giving  a  subscrip- 
tion for  the  purpose,  she  used  her  own 
hands,  she  plied  the  needle  herself.  While 
she  was  with  them.  She  viewed  life  as  "the 
time  to  serve  the  Lord,"  and  her  "  mim. 
generation  by  the  will  of  God."  Some  are 
future  benefactors.  They  do  not  refuse, 
they  only  procrastinate.     This  is  unwise, 


CHAPTER    IX 


107.T 


for  in  the  meanwhile  both  the  benefucitor 
and  beneficiary  may  die.  (Prov.  iii.  27, 
28.)  Soma  are  benevolent  when  they 
leave  ns,  not  while  they  are  yd  vith  us. 
But  if  it  is  well  to  bequeath,  it  is  better  to 
achieve.  Dying  alms  are  commonly  sus- 
picious; they  arise  from  necessity  rather 
than  choice.  There  is  little  merit  in  dis- 
tributing what  we  can  hold  no  longer.  Let 
us,  therefore,  be  our  own  executors. 

Peter  put  them  all  forth,  after  the  example 
of  his  Master,  and  in  order  that  he  might 
be  undisturbed  in  his  prayers.  (See  2 
Kings  iv.  33 ;  also  Matt.  ix.  25.)  Prayed, 
namely,  to  Christ,  in  whose  name  the 
Apostles  performed  their  miracles.  (See 
verse  34,  iii.  6,  16,  iv.  10.)  "This  praj^er 
is  the  essential  feature  by  which  the  resur- 
rection of  Tabitha  is  distinguished  from 
that  of  the  daughter  of  Jairus.  Jesus, 
without  any  preceding  prayer,  took  the 
dead  child  by  the  hand,  and  recalled  her 
to  life,  but  Peter  tioes  not  do  so  until  he 
had  prayed  to  the  Lord  for  this  miracle." 
Peter's  words  were  not,  "  \  say  unto  thee. 
Arise,"  in  the  language  of  authority,  but 
simply,  Tabitha,  arise,  as  an  intimation 
that  Jesus  had  restored  her  life;  and  it 
should  also  be  remembered  that  there 
was  no  witness  to  the  transaction.  Peter 
speaks  as  olie  who  felt  assured  that  his 
prayer  had  prevailed.  (See  Matt.  xvii. 
20.)  A7idirhenshehadopenedItere)/es,&c.  The 
graphic  minuteness  of  detail  here  imparts 
to  the  narrative  an  air  of  charming  reality. 

And  he  gave  her  Jiis  hand — in  the  way  of 
welcome  or  congratulation.  (See  Mark  i. 
31.)  He  presented  her  alive.  Touching 
spectacle !  Peter  giving  and  they  receiving 
this  present !  "  There,  take  your  benefac- 
tress, and  dry  up  your  tears."  We  here 
see  that  kindness  was  the  principle  of  the 
miracle,  not  self-apnlause,  not  vain  glory. 
Then  Peter  would  have  claimed  her  as  an 
attendant,  and  required  her  to  follow  him 


as  a  standing  proof  of  his  supernatural 
powers,  but  he  resigns  her  to  those  who- 
stood  in  need  of  her  services.  It  is  ex- 
ceedingly cheering  when  a  pastor  can- 
publicly  diffuse  the  blessing  which  he 
has  sought  in  his  closet  on  his  knees,  and 
scatter  it  as  the  seed  of  new  and  more 
abundant  fruits.  Luke  mentions  the  grief 
of  the  widows  as  they  stood  around  the? 
corpse  of  Dorcas,  but  does  not  describe 
their  joy  when  she  was  restored  to  life — it 
could  not  be  described. 

Many  believed  in  the  Lord,  literally,  vpon 
the  Lord — Christ,  whose  Gospel  had  been 
so  signally  attested  as  true.  This  was  the 
moral  purpose  of  the  miracle,  and  it  was 
realized.  Tabitha  w'as  raised  more  for  the 
good  of  others  than  her  own,  for  her  being 
restored  to  natural  life  was  the  occasion 
of  raising  many  to  a  life  of  faith.  Peter 
remained  here  many  days,  because  the 
place  was  large,  and  the  people  evinced  a 
preparation  for  the  reception  of  the  Word. 
The  Apostle's  host  on  this  occasion  was  a 
namesake  of  his  own.  When  God  opens 
a  wide  door  for  a  minister  on  any  spot,  it 
becomes  his  duty  to  tarry  as  long  as  pos- 
sible, so  that  the  good  seed  may  take  root. 
The  occupation  of  Simon  was  that  of  a 
tanner.  That  Peter  made  his  abode  with 
this  individual,  whom  some  of  his  coun- 
trymen would  have  disesteemed  on  ac- 
count of  his  employment,  is  evidence  that 
he  thought  little  of  worldly  dignity  in 
connection  with  his  being  an  Apostle. 
His  Master  had  taught  him  by  instruction 
and  example,  that  true  greatness  is  best 
adorned  by  condescension.  (Matt,  xviii. 
4;  Mark  ix.  35.)  The  sphere  in  society, 
indeed,  to  which  Peter  had  been  accus- 
tomed, was  that  of  ordinary,  though  very 
respectable,  men,  and  he,  doubtless, 
would  not  think  of  any  special  difference, 
as  to  the  common  usages  of  life,  between 
himself  and  Simon  of  Joppa, 


1.  For  what  purpose  did  Saul  go  to  the  high  priest?  2.  What  occurred  as  he  came  near  Damascus  ?  3.  What 
.lid  tht- voice  say  unto  him  ?  i.  Whose  voice  \v  .is  it?  5.  W.iit  d.d  lie  reply?  B.  What  did  tlie  Lord  then  say 
to  him  ?  7.  What  is  next  said  of  Saul  ?  8.  What  d'.rection  d!d  the  Lord  give  to  Ananias?  9.  What  did  An;:- 
nias  answer  ?  10.  What  did  the  Lord  then  say  to  him  ?  U.  What  took  place  when  Anania-s  went  to  Saul  ?  12. 
What  effect  was  produced  hy  Saul's  preaching?  13.  Why  were  the  disciples  afraid  of  Saul  ?  14.  Who  brought 
him  to  the  Apostles?  15.  State  tlie  pirticulars  of  the  cure  of  Eneas  by  Peter.  Ifi.  What  was  the  character  of 
Dorcas?  17.  By  whom,  and  how,  was  she  restored  to  life?  18.  With  whom  did  Peter  spend  many  days  in 
Joppa  ? 


1076 


ACTS. 


CHAPTER  X. 

1  Chmelius.  a  devout  man,  5  beinp  commanded  by  an  an- 
gel, sendeth  for  Peter  :  1 1  w/io  tty  a  vision  15, 20  is  taught 
not  to  dfxpixe  the,  OcnlUt's.  31  As  he  preacheth  Christ  to 
Cbrnelius  and  his  company.  44  the  Holy  Ohostfalleth 
on  them,   4S  and  they  are  baptized. 

Thus  far,  in  the  progress  of  the  Gospel, 
efforts  for  the  conversion  of  men  to  Christ- 
ianity had  been  confined  to  Jews  and  cir- 
cumcised proselytes.  The  disciples  of 
Christ  had  not  yet  entered  fully  into  the 
spirit  of  the  Gospel,  so  far  as?  concerns  its 
extension  to  all  nations,  they  still  adhered 
very  much  to  Jewish  opinions  in  respect 
to  ceremonial  cleanness  and  the  impro- 
priety of  associating  with  people  of  other 
religions.  They  believed,  indeed,  as  the 
terms  of  their  Lord's  last  commission  to 
them  plainly  showed  (Matt,  xxviii.  19  ; 
Mark  xvi.  15),  that  the  Gospel  was  to  be 
everywhere  spread,  and  preached  to  all 
men.  Still  they  expected  that  peo])le  of 
other  nations  would  first  become  Jews, 
and  adopt  Jewish  rites,  and  then,  as  being 
Jews,  would  become  followers  of  the  Mes- 
siah. (See  28,  45,  xi.  2,  3,  18,  xv.  1,  5.) 
This  prejudice  would  have  operated  so  as 
finally  to  prevent  the  Gospel  being  preach- 
ed to  the  Gentiles,  had  not  God,  by  a  par- 
ticular interposition  of  His  mercy  and 
goodness,  convinced  Peter,  and  through 
him  all  the  other  Apostles,  that  He  had 
accepted  the  Gentiles  as  well  as  the  J  ews, 
and  would  put  no  difference  between  the 
one  and  the  other,  purifying  their  hearts 
by  faith,  and  giving  the  Gentiles  the  Holy 
Ghost,  as  He  had  before  given  Him  to  the 
Jews.  The  means  which  He  used  to  pro- 
duce this  conviction  in  the  minds  of  the 
Apostles,  are  detailed  at  length  in  this 
chapter,  in  which,  what  Abraham  is  to  the 
Jewish  saints,  Cornelius  is  seen  to  be  to  the 
Gentile  Christians — the  first  called  out 
miraculously  by  God — the  moral  father  of 
the  great  family. 

n^HERE  wa'J  a  certain  man  in  Cesarea,  called  Cor- 
l  nelius,  a  centurion  of  the  band  called  the  Italian 
band: 

A  certain  man.  Eneas  also,  who  like- 
wise had  a  Roman  name,  was  only  thus 
styled  in  ix.  33.  Cesriren—a  city  on  the 
coast  of  the  Mediterranean  between  Joppa 
and  Tyre,  about  seventy  miles  north-west 
of  Jerusalem.  It  is  sometimes  called 
Cesarea   Palestine,  to  distinguish  it  from 


Cesarea  Philippi.  Herod  the  Great  en- 
larged the  city,  and  gave  it  its  name  in 
honor  of  Augustus  Ctesar,  the  Roman  Em.- 
peror.  Its  inhabitants  were  chiefly  Greeks : 
it  contained  a  fine  harbor,  many  splendid 
temples,  palaces,  and  other  buildings.  It 
was  the  seat  of  the  Roman  governor,  and 
became  the  capital  of  Palestine  after  the 
overthrow  of  the  Holy  City.  It  was  one 
of  the  most  magnificent  cities  of  the  East- 
ern world.  After  the  destruction  of  Jeru- 
salem, when  Judea  became  a  Roman 
province,  Cesarea  was  the  chief  city  of 
Palestine  (Acts  xxiv.  27,  xxv.  1-13),  and 
was  often  visited  by  Paul  (Acts  ix.  30, 
xviii.  22,  xxi.  8).  It  was  here  that  he 
made  his  eloquent  defense  before  Felix, 
Festus  and  Agrippa  (Acts  xxiii.,  xxv., 
xxvi).,  and  here  he  suffered  two  years' 
imprisonment.  Philip  the  Evangelist  re- 
sided here  (Acts  xxi.  8). 

Cornelius,  a  familiar  but  honorable  name 
in  Latin,  being  that  of  a  distinguished 
Roman  family.'  A  centurion  was  strictly 
the  commander  of  a  hundred  men,  but 
the  title  was  applied  with  some  degree  of 
latitude  to  those  who  led  the  subdivisions 
of  a  legion.  The.  Italian  band,  so  called,  as 
distinguished  from  native  soldiers  quarter- 
ed at  Cesarea.  An  ancient  coin  makes 
express  mention  of  such  a  cohort  in  Syria. 
Many  of  these  soldiers  were  alive  when 
these  things  were  written,  and  could  tes- 
tify to  them.  Cornelius,  though  a  Gentile, 
though  a  soldier,  though  a  commissioned 
officer,  was  yet  a  pious,  charitable,  good 
man.  Alas  !  how  little  the  soldiers  of  our 
day,  in  general,  resemble  the  centurion ! 
In  all  nations,  places,  and  lawful  pursuits, 
God  has  a  number  of  persons  to  honor 
Him  in  the  world,  according  to  their  pre- 
sent measure  of  light  received  from  him. 
I  (See  on  verse  2.) 

2  A  "devout  man,  and  one  that  ^feared  God  with  all 
<^his  house,  which  gave  much  alms  to  Jthe  people,  ancl 
prayed  ^to  God  alway. 

»vili.  2,  xxii.  12.  bEccl.  vii.  18.  ''Gen.  xviii.  19.  Ps.  cL 
2-7,  xviii.  8.  ^Pa.  xli.  1.  "^Ps.  cxix.  2  ;    Prov.  ii.  3-5. 

Cornelius  was  one  of  those  Gentiles,  not 
uncommon  in  the  Apostolic  age,  who  had 
become  dissatisfied  with  the  religious  wor- 
ship of  his  ancestors,  and  was  attached  to 
the  purer  religion  of  the  Jews.  (See  on 
verse  4.)     He  worshiped  God,  the  know- 


CHAPTER    X. 


1077 


ledge  of  whom  he  probably  obtained  by 
residing  with  his  men  in   Jiidea.     Feared 
God  with  all  liis  house.     Here  is  a  union 
of  personal  and  relative  duty.    This  was  hke 
Joshua,  who  said,  "As  for   me   and   my 
house,  we  will  serve  the  Lord."     ]V]iich 
gave  much  alms  to  the  people.   The  reference 
is  to  tlie  Jewish  people.     (See  verse  22.) 
And  prayed  to  God  abvay.  Philip  the  Evan- 
gelist was  probably   already  in   Cesarea, 
preaching  the  Gospel  (Acts  viii.  44).     The 
narrative  supposes  that  Cornelius  was  not 
ignorant  of  the  facts  of  the  life  of  Jesus. 
(See  particularly  verses  3(5,  37.)     Hence  it 
is  not  improbable  that  the  great  subje(;t 
of  his  prayers  was  that  he  might  obtain 
more  religious  light,  and  especially  might 
be  led  to  the  truth  with  regard  to  Jesus 
Christ.     (See  on  3,  4.)     Here  is  an  union 
oipktyawd  morality,  or,  of  devotion  to  God 
and  charity  to  men.     And  their  union  forms 
the  consistent,  the  graceful,  the  respecta- 
ble character  of  the  real  Christian,  tho 
,  man  of  true  worth.     If  we  leave  either  of 
them  out  of  our  system,  even  though  we 
excel  in  the  other,  we  can  stand  trial  only 
in  one  point  of  view.  It  is  only  on  one  side 
our  character  is  fair,  on  the  other  it  will 
always  be  open  to  much  reproach.    And 
as  we  dishonor  ourselves,  so  we  do  great 
injustice  to  religion.    For,  by  dividing  its 
parts  from  one  another,  we  never  fail  to 
expose  it  to  the  censure  of  the   world  : 
And  perhaps,  by  this  sort  of  partial  and 
decided   so-called  goodness,  religion  has 
suffered  more  in  the  esteem  of  mankind 
than  by  open  profligacy.     The  unbeliever 
will  scoff  at  our  piely  when  he  sees  us 
negligent  of  moral  duties.     The  bigot  will 
decry  all  morality  when  he  sees  us  pre- 
tending to  be  a  follower  of  virtue,  though 
we  be  a  despiser  of  God.     Whereas  he 
who  fears  God,  and  is  at  the  same  time 
just  and  beneficent  to  men  exhibits  reli- 
gion to  the  world  with  full  propriety.      It 
shines  in  his  conduct  with  its  native  splen- 
dor, and  its  rays  throw  a  glory  round  him. 
3  He  saw  in  a  vision  evidently,  about  the  ninth  hour 
of  the  day,  an  angel  fof  God  coming  in  to  him,  and  say- 
ing unto  him,  Cornelius.— 'Heb.  i.  14. 

The  angel  appeared  to  him  about  the 
ninth  hour  (3  o  dock,' P.  M.),  or  the  third 
hour  of  prayer,  which  the  devout  pagan 
probably  observed  of  his  own  accord,  in 
company  with  the  Jews.     He  then  saw  in 


a  vision  (fliat  is,  by  an  internal  process,  of 
which  God  was  the  author,  but,  in  other 
respects,  distinctly,  not  by  a  deception  of 
the  senses)  an  angel  of  God,  who  entered 
the  chamber,  and  addressed  him  by  name. 
(See  Dan.  ix.  20,  23;  Luke  i.  ll,&c.)  Hours 
of  prayer  are  truly  hours  of  grace,  when 
the  angels  of  God  are  most  of  all  prompt 
in  coming. 

4.  And  when  he  looked  on  him,  he  was  afraid,  and 
said,  What  is  it.  Lord  ?  And  he  said  unto  hiin,Tliy 
prayers  anil  thine  alms  are  come  up  lor  a  memorial  fbe- 
Ibre  God.— ulsa.  xlv.  19. 

Afraid,  as  the  flesh  ever  is  in  the  pres- 
ence of  spiritual  beings.     Thy  prayers  and 
thine  alrm  are  come  tip  for  a  memorial  before 
God,  that  is,  "  they  have  as(;ended  to  hea- 
ven, like  the  smoke  of  the  sacrifices,  so 
that  they  remind  God  of  thee."     It  will  be 
observed  that  the  angel  places  the  "  pray- 
ers "  and  "  alms  "  in  a  different  order  to 
Luke,  in  verse  2.     There  the  outward  acts 
were  placed  before  the  inward,  according 
to  the  custom  of  men,  but  now  the  inward 
feelings  are  placed  first,  as  they  are  valued 
before  God.     Nothing  ascends  to  God  as  a 
sweet  savor,  except  that  which  came  from 
Him,  was  wrought  by  Him,  and  was  done 
for  His  sake.     (Phil.  ii.  13.)     The  accepta- 
ble sacrifices  of  the  New  Covenant  are,  1. 
The  prayer  of  faith.     2.  The  alms  of  love. 
What  Abram  wi^s,  in  respect  of  justifi- 
cation, before  he  heard  and  believed  what 
was  promised  him  concerning  the  Mes- 
siah, Cornelius  was  in  respect  of  salvation 
before  he  heard  and  believed  the  words 
by  which  he  was  to  be  saved.     Both  were 
the   subjecis  of   faith   according    to   their 
light.    Abram  believed  from  the  time  that 
he  left  Ur  of  the  Chaldees,  and  Cornelius 
could  not  hiwe  feared  God  without  believ- 
ing in  Him  ;  but  the  object  by  which  they 
were  justified  and  saved  was  not  from  the 
first  so  clearly  revealed  to  them  as  it  was 
afterward.     Hence,  what  is  said  of  Cor- 
nelius in  verses  2,  4,  is  easily  reconciled 
with  the  fact,  that  after  this  he  was  direct- 
ed to  send  for  Peter,  who  should  tell  him 
words  by  which  he  and  all  his  house  should 
BE  SAVED.     (Chap.  xi.  14.) 

5.  And  now  send  men  to  Joppa,  and  call  for  one  Si 
mon,  whose  surname  is  Peter,  (i.  HelodKeth  with  one 
Simon  I'a  tanner,  whose  house  is  by  the  sea-side:  he 
shall  tell  thee  'what  thou  oughtest  to  do. 

hix.  -13.    ixi.  14. 

Joppa.     (See  on  ix.  38.)     He  who  was 
to  speak  to  Cornelius  this  great  message, 


1078 


ACTS. 


is  exactly  specified  both  by  name  and 
surname,  his  city,  locality  and  house  be- 
ing mentioned,  but  yet  no  title  of  honor 
is  given  to  him.  The  fact  that  Peter  was 
sent  for  to  come  to  Cornelius,  and  not  just 
the  reverse,  is  likewise  suitable  to  the 
greatness  of  the  event;  it  forms,  as  Bcngd 
remarks,  the  beginning  of  the  Apostles' 
going  forth  to  preach  to  all  nations.  By 
the  sea-side.  The  ancients  had  their  tan- 
ners' houses  and  workshops  apart  from 
towns  (on  account  of  the  fetid  odor),  and 
near  rivers,  for  convenience  of  water 
necessary  in  preparing  skins.  He  shall  tell 
thee,  &c.  AVhat  an  honor  was  here  put 
upon  the  Gospel  ministry !  Cornelius  has 
now  an  angel  from  heaven  talking  to  him, 
yet  he  must  not  receive  the  Gospel  from 
him,  nor  be  told  by  him  what  he  ought  to 
do,  but  all  that  the  angel  has  to  say  is, 
"  Send  for  Peter,  and  he  shall  tell  thee." 
God  has  not  employed  as  the  messenger 
of  His  mercy,  superior  beings,  whose 
greatness  would  have  made  us  afraid,  and 
to  the  charms  of  whose  eloquence  the 
success  of  His  Word  might  have  been  as- 
cribed. "  He  hath  put  the  treasure  in 
earthen  vessels,  that  the  excellency  of  the 
power  may  be  of  God,  and  not  of  men." 
We  are  addressed  by  mortals  like  our- 
selves, to  whom  we  can  listen  without 
terror,  and  who,  being  sinful,  weak  and 
imperfectly  enlightened,  can  be  consider- 
ed only  as  instruments  of  the  Divine 
operations. 

7.  And  when  the  angel  which  spake  unto  Cornelius 
was  dcparteci,  he  called  tvo  oi'  his  lioiiseliold  .servaiUs, 
and  a  devout  soldier  oi"  them  that  waited  on  liiiii  con- 
tinually :  8.  And  when  he  had  declared  a,\\  these  IhrngA 
unto  them,  he  sent  them  to  Joppa. 

Was  departed — another  token  of  the  ob- 
jective reality  of  the  vision.  He  called. 
He  did  not  go  himself  for  Peter.  This  he 
would  have  readily  done,  but  he  Avas 
ordered  by  the  angel  to  send  (verse  5.) 
His  presence  was  proper  and  necessary  at 
home.  He  was  a  man  in  office,  and  in 
command.  He  had  a  weighty  trust  re- 
posed in  him :  and  we  are  to  abide  with 
God  in  our  callings.  Household  servants,  i.  e., 
two  of  his  domestics.  They  were  in  all 
probability  godly  servants.  (Verse  2.)  A 
godly  man  will  choose,  as  far  as  he  can, 
those  that  are  religious  to  attend  him. 
(Ps.  ci.  6,  7.)  Or,  he  will  be  likely  to 
render  them  such,  if  they  are  not  such 


when  he  engages  them.  The  devout  soldier 
had  the  same  religious  spirit  as  his  master ; 
he  also  had  renounced  idolatry,  and  was 
a  worshiper  of  the  true  God.  And  when 
lie  Jiad  declared  all  these  tilings,  &c.  Here 
we  have  not  a  harsh  injunction,  not  a  bare 
order,  couched  in  a  few  unexplained  terms, 
not  the  sealed  instructions,  the  orders  of 
a  tyrant,  who  is  to  be  implicitly  obeyed, 
and  is  afraid  to  trust.  Here  is  intercourse, 
openness.  How  happy,  when  in  such  re- 
lations in  life,  there  is  union  and  harmony, 
condescension,  kindness,  unreserve,  on 
the  one  side,  and  respect  and  obetlience, 
without  encroachment  on  the  other. 

9  ton  the  morrow,  as  they  went  on  their  journey, 
and  drew  nigh  unto  the  city,  Peter  went  Jup  upon  the 
Louse-top  to  pray,  about  the  sixth  hour: 

Jxi.  o,  itc. 

On  the  morrow — Starting  at  three  in  the 
afternoon,  they  completed  the  journey  of 
almost  thirty  miles  from  Cesarea  to  Joppa 
on  the  next  day  about  noon.  Thereby 
their  arrival  and  Peter's  noon-day  prayer 
would  coincide.  Upon  the  fiousc-top,  ther 
roof  which,  according  to  the  Oriental  man- 
ner, was  flat,  or  but  slightly  inclined.  It 
was  the  place  often  chosen  for  the  per- 
formance of  religious  duties.  The  situa- 
tion does  not  expose  one  necessarily  to 
public  view.  (See  2  Kings  xxiii.  12;  Jer. 
xix.  13,  xxxii.  15.)  Sixth  hour,  or  noon. 
This  was  one  of  the  stated  hours  of  i^rayer 
among  the  Jews.  Prayer  is  the  heavenly 
attendant  of  the  Christian  during  the 
whole  day.  (Ps.  Iv.  17.)  He  who  would 
.see  "  heaven  opened,"  must  pray. 

10  And  he  became  very  hungry,  and  would  have 
eaten  :  but  wffile  they  made  ready,  he  lell  into  a 
trance ; 

Peter  is  prepared,  in  mind  and  body,  for 
the  extraordinary  revelation  which  awaits 
him.  Would  liaue  eaten,  rather,  desired  to 
eat.  Wliile  they  made  ready;  while  his 
his  friends,  the  people  of  the  bouse,  were 
preparing  either  his  noon-day  meal,  or  in 
anticipation  of  it,  and  at  his  request.  He 
fell  into  a  trance,  in  Greek,  there  fell  on 
him  an  ecstacy,  a  p-e*^ernatural,  abnormal 
state  of  mind,  preparing  him  for  the  re- 
ception of  the  vision.  In  the  mode  of  in- 
struction wliit-h  God  employed  in  this  in- 
stance, He  adapted  Himself  to  the  pecu- 
liar circumstances  in  which  Peter  was 
placed.  "  The  divine  light  that  was  mak- 
ing its  way  to   his  spirit,  says  Neander. 


CHAPTER    X. 


1U79 


revealed  itself  in  the  mirror  of  sensible 
inuii^'us,  wiiich  proreeded  from  the  exist- 
ing state  of  his  bodily  frame." 

lU  And  s;i\v  kheaven  opened,  and  n  certain  vessel  de- 
Gceuding  unto  liini,  lu  it  IkuI  iH-eii  u  ^reut  slieet,  knit  ut 
the  luiir  corners,  and  let  down  to  the  eurtU  ; 

ItCliap.  vii.  oo;  Rev.  xix.  li. 

IL'.iocn  oprned  ( not  the  heavens,  us  Stephen, 
vii.  .5'}).  A  certain  vessel.  The  word  vessel 
is  here  used  ia  a  general  sense,  like  our 
word  ariicle,  or  implement.  A  more  particu- 
lar description  is  immediately  given.  A 
great  sheet,  &c. — a  large  square  piece  of 
cloth,  drawn  up  at  the  corners,*iind  thus 
capable  of  holding  what  might  be  placed 
in  it. 

12.  Wherein  were  all  manner  of  four-footed  beasts  of 
the  earlu,  iin<l  Wild  beo-sUs,  and  creeping  taiugs,  and 
fowlo  o.  tlie  air. 

All .....  .four-footed  beasts,  &c.,  i.  e.,  the 

clean  and  the  unclean  (ceremonially)  all 
mixed  together.  The  Apostles,  while  they 
thought  that  the  distinction  of'clean  and 
unclean  animals  and  meats  was  to  con- 
tinue, and  the  Gentile?  were  unclean,  had 
forgotten,  or  never  understood,  the  con- 
trary doL-'Liration  of  Christ,  in  Matt.  xv.  17, 
18.  Even  our  Lord's  command,  indeed, 
"Go,  teach  all  nations,"  &c.  (Matt,  xxviii. 
19),  they  had  misunderstood,  thinking  the 
command  applied  only  to  those  who  liad 
previously  eml)raced  the  Jewish  religion  ; 
for  whie'h  reason  they  had  hitherto  avoided 
the  society  of  Gentiles,  and  had  not  com- 
municated to  them  the  doctrines  of  Christ. 
We  see,  therefore,  how  necessn-tj  it  was, 
that  this  intention  of  God  should  be  mani- 
fested more  strongly  than  language  could 
do  it,  by  a  most  impressive  exhibition  of 
the  thing  itself,  which  could  not  be  mis- 
taken. At  the  same  time,  it  is  true,  that 
the  removal  of  the  distinction  of  meats 
need  not  have  seemed  strange  to  the  Apos- 
tles, since  we  find  from  the  rabbinical 
writings,  that  the  Jewish  masters  main- 
tained that  this  would  take  place  in  the 
time  of  the  Messiah. 

13.  And  there  came  a  voice  to  him,  Rise,  Peter,  kill, 
and  eat.  , 

Came  a  voice — a  voice  became  audible. 
Rise,  this  may  imply  that  he  was  on  his 
knees.  The  direction  to  prepare  food  for 
himself  from  that  collection  of  animals, 
was  intended  to  excite  in  his  mind  the 
thought  that  the  ceremonial,  or  religious 
distinction  between  clean  animals  and  un- 
clean, was  abolished.     (See  on  next  verse.) 


U.  But  Peter  said,  Not  bo,  Lord;  for  I  have  never 
eati^n  uuytliing  tliat  is  'common  or  unclean. 
'Lev.  xi.  ■.;,  (tc,  XX.  ij:  Deal.  xiv.  3,  &c. :  Kzek.  iv.  14. 

The  same  Peter  who,  on  a  previous  occa- 
sion would  not  consent  that  the  Lord 
should  wash  His  sinful  servant's  feet,  can- 
not even  now  believe  that  lie  is  able  to 
cleanse  that  whit'h  was  unclean  according 
to  Jewish  principles.  Common,  i.  e.,  not 
sanctilied  by  Divine  permission  to  eat  of 
it,  and  so  "unclean."  The  distinction  of 
meats  was  a  sacrament  of  national  distinc- 
tion, separation  and  consecration.  The 
devout  Jews  religiously  kept  the  precepts 
of  the  IMosaic  law  concerning  this  distinc- 
tion. (See  Dan.  i.  8,  12.)  Hence  the  course 
Peter  now  pursued  in  reference  to  a  com- 
mand, against  which  all  his  religious  no- 
tions as  a  Jew  revolted. 

15.  And  the  voice  spafcf  unto  him  a^ain  the  second 
time,  \Vii;it  God  luilU  "cleiUisfd,  tlial.  call  not  thou 
conimiin. 

'"Matt.  XV.  11;  verse  23;  Rom.  xiv.  11,  &c. ;  1  Cor.  x. 
25 ;  1  Tim.  iv.  4. 

The  prohibited  animals  were  not  un- 
clean from  any  natural  impurity,  but  in 
virtue  of  a  positive  institution,  in  conse- 
quence of  which  an  Israelite  could  not  use 
them  for  food,  without  contracting  defile- 
ment. They  were  cleansed  when  the  in- 
stitution was  revoked,  and  might  thence- 
forth be  eaten  without  any  other  scruple 
than  what  arose  from  a  regard  to  health, 
or  to  taste. 

Ifi.  This  wns  done  thrice:  and  the  vessel  was  received 
up  again  into  heaven. 

7'' his  icas  done  thrice,  for  the  same  reason 
that  the  dream  of  Pharaoh  was  doubled, 
"because  the  thing  was  establiLdied  by 
God,  and  God  would  shortly  bring  it  to 
pass." 

17.  Now  while  Peter  doubted  In  himself  what  this 
vision  whicn  he  ha>i  seen  should  mean,  bcliold.  the 
men  which  wore  sent  Irom  Coniolius  liad  niado  inqui- 
ry ";br  Simon's  house,  and  stood  beiorclln-  gate,  18. 
And  called,  and  asked  whether  tsimon.  wliicli  wassur- 
luimed  Peter,  were  lodged  there.  lii.  Wliile  Peter 
tliougliton  the  vision,  the  Spirit  osaid  unto  him,  Be- 
hold, three  men  seek  thee.  20.  Arise,  ptiierelore,  and 
get  tliee  down,  and  go  with  them,  doubting  nothing: 
lor  T  have  sent  them. 

"Chap.  ix.  43.    "Chap.  xi.  12.    pChap.  xv.  7. 

Eastern  houses  are  surrounded  with  a 
quadrangular  court,  and  the  entrance  be- 
ing by  a  small  but  well-secured  gate, 
which  is  at  a  considerable  distance  from 
apartments  occupied  by  the  family,  visi- 
tors have  often  to  stand  long  at  the  gate 
knocking  or  calling  aloud,  before  they 
obtain  admittance.  The  houses  of  the 
richer  class  cannot  boast  of  a  statelier  ap- 
proach, and  as  in  the  limited  establish- 


1080 


ACTS 


ment  of  Simon  the  tanner,  there  might  be 
no  servants,  and  that  artisan  himself,  to- 
gether with  his  family,  were  in  all  proba- 
bility enjoying  their  meridian  repose,  the 
messengers  of  Cornelius  had  to  exercise 
all  the  patience  which  an  application  fur 
access  into  a  house  in  the  East  generally 
requires.  Observe,  1.  How  Peter  medita- 
ted on  Avhat  he  had  seen  and  heard. 
Whatever  jxisses  from  God  to  man,  either 
by  the  eye  or  through  the  ear,  ought  to  be 
the  subject  of  our  deepest  meditation.  2. 
The  care  which  the  Holy  Spirit  took  to 
settle  satisfactorily  Peter's  doubts  and 
reasonings.  Here  we  see  both  the  Divini- 
ty and  the  Personality  of  the  Holy  Ghost. 
He  that  knows  the  thoughts  of  man's 
heart,  as  He  did  Peter's,  is  truly  and  really 
God,  and  He  that  commands  and  forbids, 
as  Peter  was  here  commanded  to  go  to 
Cornelius,  and  forbidden  to  doubt  of  the 
lawfulness  or  success  of  his  journey,  is 
really  a  Person. 

21.  Then  Peter  went  down  to  the  men  which  were 
sent  unto  him  Croin  Uoraelius,  and  said,  Beliold,  I  am 
he  whom  ye  seel<  :  what  is  the  cause  svlieie.ore  ye  are 
come?  22.  And  tliey  said,  CoriieliiH  qthe  centurion,  a 
just  man,  and  one  tliat  fearetli  God,  an.l  or  good  report 
■■among  all  the  nation  of  tlie  Jews,  was  warned  irom 
God  by  an  holv  angel,  to  send  Jor  thee  into  liis  liouse, 
and  to"  hear  words  oftliee.  2;5,  Then  called  he  them  in, 
and  lodged  thnn.  And  on  the  morrow  Peter  went  away 
with  them,  and  certain 'brethren  trom  Joppa  accom- 
panied him.  2t.  And  tlie  morrow  a  ter  tliey  entered 
itito  Cesarea.  And  Cornelius  waited  lor  them,  and  had 
called  together  iiis  kinsmen  and  near  iriends. 

qVerse  1,  &c.    --Chap.  xxii.  12;  Heb.  xi.  2.    sVerse45. 

Behold,  I  am  he  whom  ye  seek,  &c.  As 
Chrysoslom  observes,  Peter  shows  that  he 
had  no  thought  of  concealing  himself 
from  them,  by  first  making  himself  known 
and  then  inquring  why  they  sought  him. 
Cornelius  the  centurion,  a  just  man,  &c.  (See 
on  verses  2,  4.)  The  description  here 
given  by  the  messengers  of  Cornelius  of 
their  Master,  is  worthy  of  notice,  and  is 
highly  creditable  to  him  as  coming  from 
them  who  knew  him  b33t.  Instead  of 
"  devout,"  as  in  verse  2,  we  have  now 
"just,"  a  term  descriptive  precisely  of 
that  trait  of  character  with  which  the  de- 
pendents of  the  man  would  be  best  ac- 
acquainted  from  experience.  And  of  good 
1  cport,  &c.  This  statement  was  eminently 
judicious,  both  in  reference  to  themselves, 
who  were  pagans,  it  is  true,  but  doubtless 
were  favorably  inclined  to  the  Israelites, 
and  also  in  reference  to  Peter,  to  whom 
they  thus  intended  to  recommend  their 
master.     To  send  for — otherwise  Cornelius 


himself  would  not  have  hesitated  to  come. 
Hear  words  of  thee,  but  of  what  kind  they 
could  not  as  yet  tell.     TJteyi  called  he  them 
in,   &c.     They   were   wearied   with   their 
journey,  and  needed  refreshment,  and  it 
was  thought  expedient  that  they  should 
rest  that  night  with  Simon  the  tanner. 
Certain  hrctJiren  from  Joppa,  &c.     Some  of 
the  believers  who  dwelt  at  Joppa,  that 
they  might- witness  and  be  ready  to  attest 
the  whole  of  what  passed  on  this  unpre- 
cedented   occasion.     They    were    six    in 
number,  as  we  learn  from  chap.  xi.  12. 
And  the  morrow  after,  &c.     (See  on  verse 
9.)     And  Cornelius  waited  for  them.     He  had 
not  occupied  himself  in   other  business 
meanwhile,  but  wholly  devoted  himself 
to  this  matter,  and  duriug  this  whole  time 
was  being  prepared  for  it.     Called  together, 
not  merely  to  do  honor  to  his  visitor,  but 
for  their  own  instruction.     Jlis  kinsman, 
from  which  some  infer  that  Cesarea  was 
his  native  place,  or  at  least  that  he  had 
formed  intimate  connections  i:i  the  coun- 
try.    Near  friends.     This   bond    is    more 
comprehensive  than  kindred,  and  applies 
even  to  relationship  by  marriage,  neigh- 
borhood, &c.     Not  all  kinsmen  and  con- 
nections are  friends.     Ho  assembled  those 
who  he  thought  would  wish  to  be  j^resent. 
They  were  therefore  men  them  .elves  not 
unlike  Cornelius.    (Verse  2.)     How  often 
friendshij),  cultivated  with  the  good  or 
bad,  unexpectedly  results  either  in   our 
profit  or  injury!    The  desire  that  others 
should  share  in  our  spiritual  gifts,  is  the 
great  characteristic  of  love  and  friendship. 
"  We  impoverish  ourselves,"  says  Quesncl, 
"  when  we  share  our  earthly  goods  with 
others,  but  the  more  liberally  we  impart 
our  spiritual  riches  to  them  in  love,  the 
more  abundantly   wc  ourselves  become 
endowed  with  (hem." 

2').  If  And  as  Peter  w.-vs  coming  in.  Cornelius  met  him 
and  fell  down  at  his  f(>et.  and  wursliipiied /(i//i.  -y,.  But 
Pi'ter  took  him  up,  saying.  Stand  uip,  J  niyselTulso  am 
a  man.— 'Chap.  xiv.  14,  15;  Kev.  xix.  10,  xxii.  9. 

Cornelius  met  him,  at  Ihe  door,  or  in  the 
court  of  the  house.  The  first  interview 
appears  to  have  taken  place  there,  and 
then  the  centurion  and  the  Apostle  pro- 
ceeded to  the  room  where  the  company 
were  assembled.  (See  verse  27).  Athisfet, 
rather,  iipon  the  feet,  viz.,  of  Peter.  The 
word  here  rendered  worshipped,  denotes  a 
total   and  reverential  prostration  of  the 


CHAPTER   X, 


1081 


body  to  the  earth ;  a  mark  of  profound  re- 
6j)ert,  which  the  Jews  and  other  Orien- 
tals rendered,  not  to  kings  only,  but  also 
to  persons  of  high  dignity.  But  the  Ro- 
mans yielded  this  homage  to  the  Deity 
only,  and  therefore  Peter  declined  it,  by 
saying,  I  myself  also  am  a  man.  Yet  it  does 
not  follow  that  Cornelius  meant  to  have 
transferred  the  honor  due  to  the  Deity, 
to  Peter,  for  he  was  devout  and  fearing  God 
(verse  2),  and  Peter  had  just  been  repre- 
sented in  the  vision  as  a  man,  but,  struck 
with  reverential  awe  at  the  sight  of  a  Di- 
vine legate,  he  could  not  preserve  the  due 
distinction  between  the  honor  to  be  ren- 
dered to  the  ambassador  and  the  Prin- 
cipal. 

27.  And  as  ho  talke'l  with  him,  he  went  in,  and  found 
many  tliul  were  cuiue  togetlier. 

Talked  with  him — f.aniliarly.  He  went  in 
— into  the  inner  part  of  the  house.  Many 
— a  joyous  harvest. 

28.  And  he  said  unto  them,  Ye  know  how  that  it  is 
an  unlaw  111  tiling  ".or  a  man  that  is  a  Jew  to  keep 
company,  or  como  unto  one  oi'anotlier  nation,  hut  (Jod 
hath  shewed  mo  "that  I  should  not  call  any  man  com- 
mon or  unclean. 

"John  iv.  9.    >Chap,  xv.  8,  9  ;  Eph.  ill.  6. 

Ye,  know,  &c.  There  is  no  command  in 
the  Law  of  Mose^i,  forbidding  familiar  in- 
tercourse with  the  Gentiles,  but  this  was 
an  interdict  of  the  Jewi.  h  doctors,  who 
had  burdened  the  Mosaic  Law  with  many 
added  injunctions.  Josephus  says,  "  Those 
strangers  who  came  to  us  on  any  other 
account  but  that  of  religion,  he  (Moses) 
permitted  not  to  be  mixed  with  us  in  any 
familiarities."  Tacitus  says,  "  The  Jews 
entertained  among  one  another  obstinate 
hate,  ready  mercy  ;  toward  all  others  hos- 
tility and  hxtc."  TJiat  I  should  not  call  any 
man,  &c..  The  intent  of  the  vision  which 
had  appeared  to  Peter  was  now  distinctly 
perceived  by  him.  To  vi.-it  a  Gentile  was 
no  longer  to  be  regarded  as  an  act  of  im- 
piety. 

29.  Th"rp''or<»  came  T  unto  you  without  Kainsayine:, 
as  sour;  ai  I  w  »«  sent  tor.  I  ask,  there. ore,  lor  what  in- 
tent ye  have  sent  lor  me  ? 

Therefore — Peter  thought  it  necessary  to 
let  them  know  how  he  came  to  change 
his  mind  in  this  matter,  by  a  Divine  rev- 
elation, lest  he  should  be  upbraided  with 
want  of  stability.  For  what  intent — for 
what  reason.  Although  Peter  knew  the 
reason,  both  from  revelation  and  from  the 
mes-sengers  of  Cornelius,  yet  he  desires 
him  to  relate  it  for  the  benefit  of  the  com- 


pany, and  that  Cornelius  himself  might  be 
the  more  impressed  by  the  narration. 
Among  the  reasons  and  intents  under 
wliich  the  services  of  ministers,  in  matters 
which  relate  to  their  spiritual  interests, 
can  only  be  sought  by  any  people,  the  fol- 
lowing may  be  mentioned :  1.  In  general, 
a  regard  to  their  personal  salvation.  2. 
Instruction  in  the  truth.  It  must  be  their 
desire  to  "  hear  words  of  him."  3.  Faith- 
ful and  constant  ajiplication  and  enforce- 
ment of  truth.  4.  The  continuance  of  the 
oi-dinances  and  disci])line  of  the  Church 
of  Christ.  Those  who  send  for  ministers 
to  be  over  them  in  the  Lord,  should  main- 
tain a  teacha]:)le  spirit,  and  be  "  intent" 
upon  growth  and  advancement  in  know- 
ledge and  piety. 

30.  And  rornelius  said,  Fonr  days  afro  I  was  fasting 
tint:i  tiiis  hour,  ami  at  the  ninth  hour  I  pra.ved  in  my 
ho\ise,  and,  heliold.  a  man  stood  he  ore  me  »in  bright 
clothiug,— "Matt,  xxviii.  3;  Chap.  i.  10. 

Four  days  ago,  &c.  Thisjirobably  means, 
four  days  ago  nnto  this  hour  in  which  he 
was  then  speaking.  The  fast  commenced 
with  the  day  and  had  continued  unbroken 
until  the  ninth  hour  (corresponding  with 
our  three  o'clock,  P.  M.),  when  the  angel 
appeared.  This  view  agrees  with  the 
number  of  days  which  had  elapsed  since 
the  angel's  communication,  viz.:  four,  and 
allows  time  enough  for  the  abstinence  to 
justify  the  use  of  "fasting."  I  prayed  in  my 
house — house  being  put  for  household,  as 
is  ordinary.  An  old  writer  observes  : 
"  He  was  praying  in  his  family  in  his 
ordinary  cour-e,  and  there  he  had  the  be- 
nign appearance  of  that  kind  messenger 
from  heaven,  to  direct  him  to  the  way  by 
which  he  might  come  to  a  more  distinct 
knowledge  of  the  Mediator,  and  of  wor- 
shiping God  in  Christ.  According  to  the 
light  he  had,  and  the  sincerity  that  God 
had  given  him  in  proportion  thereunto, 
his  acceptance  above  was  declared  before. 
But  God  resolved  to  help  him,  in  the 
method  and  way  which  he  most  approved, 
unto  more  distinct  notices,  and  the.'^e  he 
is  directed  how  to  come  by,  even  at  the 
time  when  he  was  engaged  in  his  domes- 
tic performances  of  religion  in  his  house." 
(See  on  verse  2.)  Religious  fasting,  in 
order  to  the  greater  seriousness  and 
solemnity  of  praying,  was  used  by  devout 
l^eople  that  were  not  Jews,  as  at  Jonah, 
iii.  5.     In  bright  cloUdng.    Effulgent  dress, 


1082 


ACTS. 


probably  the  same  with  the  white  raiment 
of  the  two  men  upon  Ohvet.  (See  on 
chap.  i.  10.)  This  may  be  regarded  in 
both  cases  as  an  emanation  or  reflection 
of  the  Divine  glory,  with  which  these 
messengers  from  heaven  were  invested, 
and  as  a  proof  of  their  legation  and  a 
source  of  awe  to  the  beholders. 

31.  And  said,  Cornelius,  thy  'prayer  is  heard,  and 
thine  alm->  are  liad  in  remembrance  in  the  siyht  oi 
God.    'Verse  4,  &c. ;  Dan.  i.  12  ;  Heb.  vi.  10. 

See  on  verse  4. 

32.  Send  tlierefore  to  Joppa,  and  call  hither  Simon 
whose  surname  is  Peter:  he  is  lodged  in  the  house  of 
one  Simon  a  lanner.  by  the  sea-side;  who,  when  lie 
Cometh,  shall  speak  unto  thee. 

See  on  verses  5,  6. 

33.  Immediately  therefore  I  sent  to  thee  :  and  thou 
ha.st  wc-ll  done  that  thou  art  oume.  Now  Jthere^ore 
are  we  all  here  present  bei'ore  (Jod,  to  hear  all  things 
that  are  commanded  thee  ox  God.    jDeut.  v.  27. 

Thou  hast  well  done  A  formula  of  praise. 
He  praises  Peter  because  he  had  not  de- 
layed to  come.  Before  God,  i.  e.,  in  the 
presence  of  God.  He  who  so  wonderfully 
arranged  matters  as  to  call  us  together,  is 
present  with  us.  to  assist  you  in  speaking 
and  us  in  hearing.  Would  that  all  con- 
gregations had  a  consciousness  of  God's 
presence!  All  here  present,  &c.  Onr  pub- 
lic worship  would  prove  much  more  both 
comfortable  and  profitable,  if  our  hearts 
met  in  it  as  one,  so  that  we  could  use  this 
e.K{)ression  concerning  our  hearing  of  the 
Word.  All  things  thai  are  commanded,  &c. 
They  were  assembled,  not  as  a  matter  of 
custom,  not  for  a  mere  performance,  not 
for  entertainment,  but  to  learn.  They 
were  not  seekers  after  a  knowledge  of 
Peter's  private  speculations,  or  of  aught 
that  was  human  in  thought.  They  de- 
eired  information  concerning  the  Divine, 
will:  and  they  wanted  to  know  "all"  of 
it.  As  Peter  himself  was,  .so  all  the  min- 
isters of  Christ  are,  confined  within  their 
commission,  they  must  only  speak  what 
God  commands,  neither  are  hearers  bound 
to  receive  anything  else.  Woe  unto  us, 
if  when  God  sends  us  on  His  errand,  we 
tell  our  own  tale.  The  w(^d  is  the  coun- 
sel of  God,  and  it  is  the  counsel  of  God 
only,  and  the  whole  counsel  of  God  also, 
that  we  are  to  declare,  and  our  people  are 
to  hear. 

34.  T  Then  Peter  opened  hix  mouth,  and  said.  Of  a 
truth  I  perceive  that  God  'is  no  respecter  of  persons : 
3-1.  But  ill  ''every  nation  he  that  feareth  him,  and  work- 
eth  riE;hteonsness,  is  accepted  with  him. 

'Dcut.  X.  17:  cliap.  ii.  xix.  7:  Job  x.xxiv.  )9:  Rom.  il. 
11 :  Gal.  ii.  0;  1  Peter  i.  17.  "Rom.  ii.  13,  27,  iii.  22,  29,  x. 
12,  13 :  Eph.  ii.  13-18. 


Then  Peter  opened  his  mouth,  these  words 
(as  in  viii.  35)  inform  us,  with  great  solem- 
nity, that  the  following  address  contains 
important  truths.  The  address  itself,  con- 
sists of  three  parts:  1.  The  introduction, 
verses  34,  35,  stating  that  all  men,  without 
regard  to  national  distinctions,  may  alike 
be  received  into  the  kingdom  of  God,  pro- 
vided that  they  fear  Him,  and  do  that 
which  is  right.  2.  A  brief  exhibition  of 
the  life  and  work  of  Jesus,  extending  to 
the  judgment,  verses  36-42.  3.  The  assu- 
rance, supported  by  the  prophetic  word, 
that  through  Christ,  every  one  who  be- 
lieves in  Him,  shall  receive  remission  of 
sins,  verse  43.  Of  a  truth  I  perceive — in 
truth,  I  comprehend.  Truth  is  the  foun- 
dation, so  that  Peter's  knowledge  rests  on 
the  truth,  and,  indeed  is  truth.  No  re- 
specter of  persons,  i.  e.,  not  partial  in  the  way 
of  regarding  one  man  as  better  than  an- 
other, on  the  ground  of  national  descent. 
But  in  every  nation,  &c.  These  words 
have  often  been  quoted  to  prove  that  the 
works  of  heathens  are  pleasing  to  God,  as 
well  as  those  of  Christians,  but  they  are 
grossly  perverted.  Any  person  who  con- 
siders the  context,  will  see  that  they  do 
not  teach  that  men  of  every  nation  may 
work  righteousness,  but  that,  to  whatever 
nation  those  who  work  righteousness  be- 
long, they  are  accepted.  No  two  things 
can  be  more  different,  and  that  the  latter 
is  the  true  meaning  is  evident,  because 
the  Apostle  is  speaking  in  reference  to  the 
prejudices  of  the  Jews,  who  believed  that 
they  were  the  objects  of  the  Divine  fiivor, 
to  the  exclusion  of  every  other  people. 
This  he  now  discovered  to  be  an  error, 
for,  in  the  case  of  Cornelius,  God  had 
shown  that  if  there  were  any  righteous 
Gentiles,  they  also  were  acceptable  to 
Him.  But  Cornelius,  il  must  be  remem- 
bered, was  not  such  a  Gentile  as  Socrates, 
or  Cato,  or  Aristides,  but  one  who  knew 
the  true  God,  and  worshiped  Him.  (See 
on  ver.se  4.)  Besides,  as  Cornelius  was  di- 
rected by  a  vision  to  send  for  Peter,  who 
would  tell  him  "  what  he  ought  to  do " 
(verse  6),  it  cannot  be  supposed  that  the 
Apostle,  in  the  first  words  he  utters,  would 
declare  that  the  Gospel,  which  God  had 
interposed  in  a  miraculous  manner,  to 
make  know  not  the  centurion,  was  not 


CHAPTER    X. 


1083 


necessary  to  him,  because  there  were 
other  means,  by  which  the  Divine  favor 
might  be  obtained — in  other  words,  that 
the  great  end  of  rehgion  might  be  accom- 
phslied  without  his  instructions.  Before 
the  words  can  be  api>Hed  to  mere  hea- 
then, therefore,  it  must  be  proved  tliat  a 
person,  by  unassisted  reason,  may  acquire 
the  knowledge  of  the  true  God,  and,  with- 
out the  aid  of  supernatural  grace,  may 
perform  su(;h  works  as  the  unerring 
Judge,  "  by  whom  actions  are  weighed," 
will  accept.  "I  think  the  text  proves," 
says  Doddridge,  "  that  God  would  sooner 
send  an  angel  to  direct  pious  and  upright 
persons  to  the  knowledge  of  the  Gospel, 
than  suffer  them  to  perish  by  ignorance 
of  it.  But  so  far  from  intimating  that 
such  persons  may  be  found  among  those 
that  reject  Christianity it  deter- 
mines nothing  as  to  their  existence  in 
every  nation." 

36  The  wnrd  which  Oori  sent  unto  thfi  children  of 
Israel,  preaching  peace  'by  Jesus  Christ ;  (he  is  -^^LorU  ox' 
all:) 

i>Isa.  Ivii.  19:  Col.  i.  20.  ^ps.  xxiv.  7-10:  Matt,  xxviii. 
18 :  Rom.  xiv.  n :  1  Cor.  xv.  27 ;  Eph.  i.  20,  22 ;  1  Peter  iii. 
22;  Rev.  xvii.  14. 

Peace — salvation  in  general — the  glad 
tidings  of  the  Gospel.  Of  all — masculine, 
not  neuter :  Lord  of  all  men,  and  there- 
fore of  the  Gentiles  as  well  as  of  the  Jews. 
This  description  evidently  refers  not  to 
God,  but  to  Jesus  Christ,  the  last  ante- 
cedent :  He  is  the  Supreme  Head  and  King 
of  men. 

37.  That  word.  I 'ay,  ye  know,  which  was  published 
throuEchout  all  Judea,  and  began  from  Galilee,  a.ter  tlie 
baptism  whicli  John  preached: 

Know.  The  word  so  rendered,  does 
not  here  mean  full  and  accurate  know- 
ledge, but,  in  a  popular  way,  "  hear  and 
know,''  as  in  ii.  22,  v.  7,  ix.  13.  Philip  had 
preached  at  Cesarea.  (viii.  42.)  "  Tliat 
word" — the  report  concerning  Jesus  they 
had  heard. 

3S.  How  OJod  ano'nted  iiJesus  of  Nazareth  with  the 
Holv  Ghost  and  with  power,  who  •went  about  doin? 
good,  and  liealin?  all  that  were  oppressed  fof  the  devil : 
Bfor  (Tod  was  witli  him. 

-iLnk-o  iv.  18-  Heb.  i.  9.  «Matt.  xiii.  15.  n  John  iii.  8. 
gJohn  iii.  2. 

J>S7f.s  transfers  the  mind  from  the  Gos- 
pel history  to  the  personal  subject  of  it. 
Of  (or,  from)  Nazareth,  as  the  place  of  His 
residence.  (See  Matt.  ii.  23.)  Anointed, 
endowed  Him  with  extraordinary  spiritual 
gifts  for  the  performnnce  of  His  IMediator- 
ial  functions,  and  thus  con.sccrated  Him 


to  His  great  offices  as  the  Messiah.  (See 
on  i.  2,  and  on  iv.  2G.)  With  the  Ilobj  Ghost 
and  vith  power,  i.  e.,  with  the  power  of  the 
Holy  Ghost,  or  with  j)ower  as  a  ncces.sary 
consequence  of  this  endowment.  Who 
went  ahoul,  &c.  Jesus  did  good  l)y  His 
miracles,  His  ministry,  and  His  example. 
lUa  motives  in  doing  good  were  pure  and 
perfect.  Some  men  do  good  for  a  time, 
but  Jesus  persevered  in  doing  good.  (See 
Ptom.  V.  7,  8  ;  1  Peter  ii.  21.)  Three  things 
are  observable  in  the  ministry  of  our  Lord: 
1.  His  unwearied  diligence.  (John  iv.  34, 
ix.4.)  2.  His  self-denial.  ( Matt.  iv.  2;  John 
vi.  10.)  3.  His  love  for  perishing  sinners. 
In  order  to  copy  the  bright  and  beautiful 
example  of  Jesus,  we  must  have  the  mind 
which  was  in  him.  (Phil.  ii.  8.)  "We  can- 
not imitate  His  miracles.  The  attempt 
would  be  presumptuous.  But  let  us  fol- 
low Him  in  diligence  and  zeal,  in  pure 
benevolence,  and  in  disinterested  love. 
Let  us  go  about  as  we  may  have  opportu- 
nity, and  do  good  to  all.  We  should  visit 
the  sick,  relieve  the  needy,  instruct  the 
ignorant,  and  direct  peri^hing  sinners  to 
Christ.  Healing  all  those  that  irere  oppressed, 
&c.  His  triumph  over  this  form  of  Satanic 
agency  is  singled  out  as  the  highest  ex- 
hibition of  His  wonder-working  power. 
(See  Appendix.)  For  God  ?ms  ivith  Jiim. 
This  Nicodemus  also  perceived,  and 
honestly  acknowledged.  "No  man," 
said  he  (John  iii.  2),  "  can  do  these 
miracles  which  thou  doest,  except  God  be 
with  him." 

39.  And  ''wp  are  witnesses  of  all  th'ngs  which  he  did, 
botli  intlieland  of  the  Jews  and  in  J^TUsalem  :  whom 
they  slew  and  hanged  on  a  tree.— ^Luke  xxiv.  18. 

Witnesses.  You  know  the  report,  and  we 
are  witnesses  of  the  facts.  Whom  they 
sletv,  &c.  As  the  truth  of  the  resurrection 
must  depend  on  the  reality  of  the  death 
of  Christ,  it  was  necessary  that  this  i-hould 
be  stated,  and  shown  to  rest  on  the  most 
indubitable  evidence.  Peter  was  not 
ashamed  to  own  that  the  person  whom  he 
preached  as  the  IMessiah  suffered  an  igno- 
minious death.  The  shame  of  the  cross 
was  done  away  with  by  the  glory  of  the 
resurrection. 

40.  Him  God  raided  up  Uhe  third  day.  and  shewed 
him  openly;  41.  NotJto  all  the  pooole.  but  uuro  wit- 
nesses chosen  before  ^of  God,  »^?'oi  to  nc,  who  dd  eat 
and  drink  with  him  a'ter  he  rose  from  thf  drrd. 

■Matt,  xxviii.  1,  2.  ijohn  xiv.  22.  xx.  21.  'John  xv. 
16. 


10S4 


ACTS, 


Him  God  raised  up  the  third  day.  He  lay 
long  enough,  under  the  power  of  death,  to 
prove  that  He  was  dead,  and  not  too  long, 
lest  it  should  be  supposed  that  His  disci- 
l^les  had  time  sufficient  to  have  practiced 
some  deceit  or  imposture,  to  prevent 
which,  the  Jews  took  care  to  have  the 
tomb  well  guarded,  during  the  whole  time 
He  lay  there.  (See  on  chap.  ii.  27.)  Not 
to  all  the  people,  for  it  was  impossible  with- 
out raising  a  mob.  Those  who  knew  Him 
best  were  the  only  persons  perfectly  quali- 
fied to  judge,  and  become  witnesses.  If 
they,  without  any  secular  motive,  and  even 
contrary  to  every  one,  testified  that  He 
Avas  risen,  who  can  question  this  fact?  No 
fact  is  ever  attested  by  a  multitude;  wit- 
nesses are  always  selected.  The  witnesses 
were  not  so  by  chance,  but  cJiosen  before  of 
God.  Eat  and  drink.  (See  on  Luke  xxiv. 
41;  Johnxxi.  10.) 

42.  And  he  commanded  u-?  'to  preach  unto  thepeople, 

and  to  teslii'y  tliat  "'il  is  lie  wliicli  waj  ordained  oi'  Uoil 
to  li"  the  Jud?e  or' quick  and  dead. 

iM.itt.  xxviii.  10, -JJ.  nijouu  V.  22,  27;  cliap.  xvii.  31; 
2  Cor.  V.  10 ;  1  Peter  iv.  5. 

Commanded  us,  or  peremptorily  required 
us,  not  leaving  it  to  our  discretion,  but 
making  it  a  part  of  our  ofiicial  duty.  To 
preach,  i.  e.,  proclaim,  publicly  announce, 
as  heralds  did.  Testlfi/—be.\r  witness.  Or- 
dained of  God~hy  an  unchangeable  decree. 
Quick,  or,  living.  By  the  living  are  meant 
those  who  will  be  alive  when.  Jesus  comes 
to  judgment,  and  by  the  dead  those  who 
lived  previously  but  wall  then  be  dead.  In 
naming  Christ's  office  as  Judge,  the  climax 
of  Hi.r5  dignity  is  testified  to,  so  that  there 
may  bs  held  out  to  the  penitent,  faith  in 
the  atonement  through  Him.  This  im- 
portant truth  of  the  Christian  religion  the 
Apostle  Paul  also  explicitly  declared  to  the 
Athenians,  as  a  chief  reason  why  men 
should  repent  and  embrace  the  Gospel. 
(Chap.  xvii.  31.)  Oar  Lord  had  also  taught 
before  His  crucifixion,  that  the  final  judgT 
ment  of  men  was  to  be  a  part  of  His  official 
work  (John  v.  22,  27),  and  He  had,  accord- 
ing to  Peter's  declaration,  instructed  His 
Apostles  to  bring  forward  this  truth  in  its 
due  prominence. 

4S.  To  him  •■srive  all  the  prophets  witne-ss,  that  through 
his  n-.ime.  owhosoever  believeth  in  him  shall  receive 
remission  otsins. 

"Luke  xxiv.  27,  44  ,  John  v.  39.  cjohn  iii.  14-17 ;  Kom. 
X.  U. 

Forgiveness  through  this  exalted  One,  is  the 
closing  note  of  Peter's  beautifully  simple 


discourse.  To  him  give  all,  &c. — i.  e..  This 
is  the  burden  generally,  of  the  prophetic 
testimony.  It  was  fitter  thus  to  give  the 
spirit  of  their  testimony,  than  to  quote 
tliem  in  detail  on  such  an  occasion.  But 
let  this  Apostolic  statement  of  the  evan- 
gelical import  of  the  Old  Testament  writ- 
ings be  devoutly  weighed  by  those  who 
are  disposed  to  rationalize  away  this  ele- 
ment in  the  Old  Testament.  Whosoever 
believeth,  &c.  This  was  evidently  said  with 
reference  to  the  Gentile  audience  then 
before  him,  and  formed  a  noble  practical 
conclusion  to  the  whole  discourse.  (See 
Matt.  iii.  17,  xxvi.  28;  Heb.  ix.  22;  Acts 
v.  31.)  Let  not  the  peculiarities  of  the- 
preaching  of  the  A  postles,  as  set  forth  in 
verses  30-43,  be  overlooked.  1.  The  sub- 
stance of  its  testimony — the  life,  suffer- 
ings and  resurrection  of  Christ.  2.  The 
authority  by  which  it  is  supported — the 
command  of  Christ,  and  the  call  of  all  men 
unto  salvation.  3.  Its  object — the  salva- 
tion of  believers  through  the  peace  of 
Christ.  How  does  Jesus  Christ  bestow 
peace?  (Verse  30.)  1,  As  our  Prophet 
(verses  37-39),  2,  as  our  High  Priest  (verses 
39,  43),  and,  3,  as  our  King  (verses  40-42.) 

44.  H  While  Peter  yet  spake  these  words,  the  Holy 
Olios;  ilell  on  all  them  which  heard  the  word. 

pChap.  iv.  31. 

Here  is  the  issue  of  Peter's  sermon.  God 
owneil  Peter's  word.by  conferring  the  Holy 
Ghost  on  the  hearers,  even  while  he  was 
speaking.  This  descent  of  the  Sj)irit  was 
necessary,  in  order  to  his  admitting  Cor- 
nelius and  his  friends  into  the  Church, 
without  the  remonstrance  of  his  Jewish 
brethren  who  were  present.  They  were 
not  yet  j)repared  for  acknowledging  the 
Gentiles,  their  brethren,  without  circum- 
cision and  submission  to  Moses'  law.  It  is 
a  blessed  and  cheering  sight,  when  the  ser- 
vants of  God  can  perceive  that  the  word 
takes  hold  of  their  hearers,  and  that, 
through  it,  the  Holy  Spirit  powerfully  in- 
fluences their  hearts. 

45.  And  <ithev  of  the  circumcision  which  believed 
were  astonished,  as  many  as  came  with  Peter,  because 
that  o  1  the  Gentiles  also  was  poured  out  the  Rift  of  the 
Holy  Ohost:  4r,.  For  they  heard  them  rspeak  with 
tongues,  and  mairnif'y  God.  Then  answered  Peler.  47. 
Can  -anv  man  forbid  water,  that  these  slif)Uld  not  be 
baptized,  which  have  received  the  Holv  Ghost  as  well 
as  we  ?  48.  And  he  commanded  them  to  be  baptized  in 
the  name  of  the  Ijord.  Then  prayed  they  him  to  tarry 
certain  days.— iVer.  23.    rChap.  ii.  4.    'Chap,  viii  12. 

They  of  the  drcvmrisinn ir(Te  aston- 
ished.   The  Jews  had  long  ago  a  proverb 


C  H  A  P  T  E  R    X  . 


1085 


among  them,  "That  tlie  Holy  Spirit  never 
resis  on  u  heathen."  Thi.s  asioiiislirneid 
shows  that  notion  prevailed  even  in  tlie.se 
Cliristians,  whether  the  i)roverb  was  so 
old  or  not.  Gentiles,  literally,  the  natiuns, 
i.  e.,  all  besides  the  Jews.  We  should  never 
yield  to  a  feeling  of  dissatisfaction,  when 
God  bestows  His  gracious  gifts  on  others^ 
but  rather  rejoice  in  iheir  happiness,  and 
praise  the  ]>ord  for  it.  Spcdk  irith  tongues, 
<fe<'..  Various  and  foreign  languages.  This 
is  the  Fentecost  of  the  Gentiles.  What  is 
called  (chap.  ii.  11) '"  speaking  thevvonder- 
ful  (or  mighty)  works  of  God,"  is  here 
more  concisely  expressed,  magnifying  God, 
i.  c,  setting  forth  His  greatness.  Can  any 
man  forbid  water,  &c.  Peter  at  once  makes 
the  practical  application  :  If  these  men 
have  received  the  Holy  Ghost  as  well  as 
we,  that  is,  believers  belonging  to  Israel, 
who  then  can  refuse  the  water,so  that  they 
shall  not  be  baptized  ?  The  reason  here 
assigned  is,  that  they  who  had  received  the 
bai)tism  of  the  Spirit  must  certainly  be  fit 
for  that  of  water.  Why  should  the  sign 
be  withheld  from  those  who  were  pos- 
sessed of  the  thing  signified  ?  If  God  was 
willing  to  accept  them  as  converted  Gen- 
tiles, why  should  man  insist  upon  their 


coming  forward  as  converted  Jews?  He 
commanded  them  to  be  baptized.  Peter  did 
not  baj)tize  them  himself,  but  ordered 
others  to  jjerform  that  ceremony.  So  our 
Lord  did  not  Himself  baptize,  and  it  wa.s 
Paul's  usual  custom  to  em])lcy  others  to 
administer  baptism.  (See  J(jhn  iv.  2.  1 
Cor.  i.  14,  V.  17).  "As  none  of  these  ex- 
jiressions"  (says  an  able  commentator,  in 
reference  to  the  i)assages  just  i)oiiited  to) 
"  can  be  intended  to  detract  from  the  value 
and  importance  of  the  rite  in  question, 
they  may  be  best  explained  as  warning 
us  against  the  error  of  exalting  this  part  of 
the  Christian  system  to  a  dis{)roportionate 
im])ortance,  which  may  be  just  as  super- 
stitious as  the  eucharistical  corruptions  of 
Popery,  or  tlie  hierarchical  excesses  of  pre- 
lacy. Jn  the  name  of  the  Lord.  That  is,  aa 
disciples  of  the  Lord  Jesus,  acknowledging 
Him  as  their  Lord.  Baptism  in  Plis  name 
was  the  public  avowal  of  their  being  His 
disciples.  The  Church  should  never  re- 
fuse to  recognize  him  to  whom  God  lias 
given  the  certilicate  of  His  Spirit.  Tarry 
certain  days — remain.  And  as  we  are  in 
the  next  chapter  informed,  Peter  comjilied 
with  the  request :  he  remained  and  did  eat 
I  with  them.     (xi.  3.) 


1.  Who  was  Cornelius  ?  2.  What  was  his  character  ?  3.  What  did  he  see  ?  4.  What  did  the  angel  say  to  him  ? 
5.  Wliat  did  Cornelius  do?  C.  As  llie  messenjjer.i  drew  nexr  to  Joppa  where  was  Peter?  7.  Wliat  did  lie  see  in 
tlie  trance?  8.  What  did  ho  hear?  9.  Wiiat  was  the  meaning:  of  the  vision  ?  10.  What  did  the  Spirit  say  to 
Peter?  11.  State  the  interview  between  Pater  and  the  messengers.  12.  How  did  Cornelius  receive  Peter?  13. 
What  did  lie  say  to  liim  ?  1 1.  What  did  Peter  say  in  reply?  15.  What  great  event  took  place  "  while  Peter  yet 
fipake  these  words  7"    IC.  What  u  said  about  baptiiiia  7 


1086 


ACTS, 


CHAPTER  XI. 

1  PrtfT,  being  accused  for  going  in  to  the  Oentilex,  Smak- 
et/i  /lis  (itjince,  18  iv'hich  is  accepted.  19  The  gospel  be- 
ing spread  into  Plienicr,  and  Vi/prus,  and  Antioch, 
J!arna!xts  is  sent  to  runjinn  thein.  2()  2'he  disciples 
Ih-reare  first  called  Chrislians.  'U  Tliey  serui  relief 
to  the  Ijreihren  in  Judea  in  tiinc  of  famine.  » 

AND  iho  apostles  uiui  brethren,  that  were  in  Judea, 
he.ird  that  tlie  Geiilil&s  hud  also  received  the 
word  ot'  God.  2.  And  when  Peter  was  come  up  to 
Jerusale-ii.  they -"that  were  of  the  circumcision  con- 
tended with  hhu,  3.  Saying,  Thou  weutest  in  to  men 
uncircu:ncised,  and  didst  eat  with  them.  4.  But  Peter 
rehear-ied  the  matter  irom  the  beginning,  and  expound- 
ed/<  by  order  unto  them,  saying;  5.  I  was  in  the  city 
of  Joppa,  praying:  a:id  in  a  trance  I  caw  a  vision,  A 
cenain  ves-tel  desL-end,  as  it  had  been  a  great  sheet,  let 
down  .ro;n  heaven  by  lour  corners  ;  and  it  came  even 
tome:  K.  Upon  the  which  when  I  had  fastened  mine 
eyes,  I  c>niidJred,  and  saw  lour-footed  beivsts  of  the 
earth,  an  i  wild  beasts,  and  creeping  things,  and  fowls 
of  the  air.  7.  And  I  heard  a  voice  saying  unto  me. 
Arise,  Peter :  slay  and  eat.  8.  But  I  said.  Not  so.  Lord: 
for  nothing;  common  or  unclean  liath  at  any  time  en- 
tered into  my  mouth.  9.  Bat  the  voice  answered  me 
again  .rom  heaven,  What  God  hath  cleansed ;  that  call 
not  thou  common.  10.  And  this  was  done  three  times : 
and  all  were  drawn  up  again  into  heaven.  11.  And, 
behold,  immediately  there  were  three  men  already 
come  unto  the  home  wiiere  I  was,  sent  from  Cesarea 
unto  me.  II.  And  the  Spirit  thade  me  go  with  them, 
nothin<?  doubting.  Moreover,  thes3  six  brethren  ac- 
comp:inied  me  :  and  we  entered  into  tlie  man's  house  : 

13.  An  1  he  shewed  us  how  he  had  seen  an  angel  in  his 
hou-ie.  which  stood  and  s.iid  unto  him.  Send  men  to 
Jopp  I,  and  call  for  Simon,  whose  surname  is  Peter: 

14.  Who  shall  tell  thee  ^word-i,  whereby  thou  and  all 
tliv  house  sliall  be  saved.  r>.  And  as  I  began  to  .speak, 
the  Holy  Gliost  lell  on  them,  as  ''on  us  at  the  begin- 
ning. l(i.  Then  renuviibered  I  the  word  of  the  Jjord, 
how  that  he  siid,  J  ilin  'indi'i'd  b  iptizi-d  with  water; 
but  fye  shall  be  baptiz/'d  witli  the  Holy  Ghost.  17.  For- 
asmuch thi^na^God  -give  the-ii  the  like  gift  as /ii"  d/,/ 
unto  ii-i,  who  believed  on  the  Lord  Jesus  Christ,  what 
tiwas  I,  that  I  could  withstand  God?  18.  When  they 
heard  the=ie  things,  they  held  their  peace,  and  glorified 
Goil,  saying.  Then  hath  God  also  to  the  Gentiles  'grant- 
ed repentance  unto  life, 

'X.  a.  23:  Gil.  ii.  12;  chap.  .x.  9,  Ac.  ''Job.  i^x.  23. 
«Gal.  ii.  12.    'Luke  i.  3.    fx.  10.    ex.  15.    i>x.  19.    ix.  30. 

The  de.-icent  of  the  Holy  Spirit  on  the 
Gentiles  ut  Cesarea,  and  their  reception 
into  tlie  Church,  was  an  event  so  extraor- 
dinary that  the  tidings  of  it  would  soon 
reach  the  ears  of  the  other  "apostles  and 
bnthrcn,"  who  were  still  resident  in  Judea. 
Tlinj  that  vcre  of  the  circnmcision,  that  is, 
the  believing  Jews.  These  held  the  opin- 
ion common  to  the  Phu-isees,  that  it  was 
not  Lnvful  to  eat  with  Gentiles,  but  in  this 
they  had  no  countenance  from  the  law  of 
M  )ses.  Contend  d  vAth  him.  They  held 
liim  not  for  u  pope,  but  a  heretic.  What 
Avill  become  of  Moses,  the  law,  and  the 
temple  if  he,  the  most  eminent  of  the 
Apostles,  lowers  himself  to  the  level  of 
Saul  of  Tarsus,  and  allows  baptism  to  be, 
not  the  sequence,  but  the  substitute  of  cir- 
cumcision ! 

Thou  wcntest  in,  &c.  It  can  scarcely  be 
doubted  that  there  was  a  great  deal  of 
that  miserable,  narrow,  and  malign  feeling 
peculiar  to  intolerant  religioni.sts,  ex- 
pressed to  Peter  oy  this  occasion.     Peter 


rehearsed,  &c.     (From   4  to  IG;  see  on  x. 
10-18,  &c.)  Helistenedattentively  to  what 
was  spoken,  nor,  when  he  replied,  did  a 
wlusper  of  censure  escape  his  lips.     H& 
was  calm,  generous,  dignified,  and  said  that 
which  was  best  adapted  to  justify  himself 
and  conciliate  them.     His  account  differs 
a  little  in  form  from  the  facts  recorded  in 
the  preceding  chtq^ter,  but  the  difference 
being  simply  formal,  serves  to  show  his 
consciousness  of  accuracy.    Forasmuch  then 
as  God  gave  them  the  like  gift,  &c.     This  is 
the  logic  of  his  address.     He  regarded  the 
facts  as  showing  unmistakably  that  it  was 
God's  will  that  the  Gentiles  should  have 
the  Gospel,  and  that  therefore  it  would 
have  been  the  utmost  presum])tion  on  his 
part  to  have  attempted  to  withstand  that 
will.      When  therj  heard  these  tilings  they  Jield 
their  peace.     His  argument  was  conclusive 
and  satisfactory;  and  more  than  this,  for 
it  is  said  they  glorified  God,  "they  devoutly 
rejoiced  in  the  new  conviction  that  God 
had  also  to  the  Gentiles  granted  repentance 
unto  life."    In  consequence  of  Peter's  state- 
ment, "the  objectors  not  only  expressed 
themselves  satisfied,  so  that  1  hey  in  silence 
withdrew  their  rej^roaches,  but  they  glori- 
fied God,  because  that  God  had  also  to  the 
Gentiles  given  repentance  unto  life.    The 
inseparable  connection    between    repen- 
tance and  eternal  life  should  not  pass  un- 
noticed. Yet  repentance  is  no  recomj^ense 
to  God,  it  is  not  the  thing  that  shall  make 
Him  our  friend,  for  He  "grants,"  or  gives 
this   repentance.    But   it  is  necessary  to 
make  us  capable  of  relishing  the  pleasures 
of  His  friendship,  which  we  can  never  do 
if  we  do  not  turn  to  Him. 

19.  II  Now  they  Jwhich  were  scattered  abroad,  upon 
the  per -iecution  that  arose  about  Stephen,  travelled  as 
far  as  Phenice,  and  Cyprus,  and  Antioch,  preaching  the 
word  to  none  but  kunto  the  Jews  only.  20.  And  some 
o.'them  were  men  ot'C.vprus  and  Cyrene,  which,  when 
they  were  come  to  Antioch,  spake  iinto  the  'Grecians, 
preaching  the  Lord  Jesus.  21.  And  the  mhand  of  the 
Lord  W.T.S  with  them  :  and  a  great  number  believed, 
and  turned  "unto  the  Lord. 

JChap.  viii.  1.  ''Matt.  x.  6.  'Chap.  vi.  l,ix.  29.  n>Luke 
i.  66.    "Chap.  XV.  19 ;  1  Thes.  1.  9. 

Nou)  tJiey  which  were  scattered  abroad.  Luke 
here  resumes  his  account  of  the  Christians 
who  had  become  fugitives  in  consequence 
of  the  hostility  of  which  Stephen,  and,  im- 
mediately afterward,  the  Church  in  gen- 
eral, had  been  the  objects.  Phenice,  prop- 
erly the  strip  of  coa.st,  about  120  miles  . 


CHAPTER    XI 


10S7 


long,  extending  from  the  river  Eleutherus 
(near  Aradus),  to  a  little  south  of  Tyre, 
and  belonging  at  this  time  to  the  province 
of  Syria.  (See  xv.  3,  xxi.  2.)  Its  principal 
cities  were  Tripolis,  Byblos,  Sidon,  Tyre 
and  Berytos.  It  is  a  fertile  territory,  be- 
ginning with  the  ujdands  at  the  foot  of 
Lebanon,  and  .sloping  to  the  sea,  and  held 
a  distinguished  position  for  commerce 
from  the  very  earliest  times.  Cyprus  is  an 
island  near  the  north-east  angle  of  the 
Mediterranean  Sea,  next  to  Sicily  in  size, 
remarkable  for  its  richness  of  soil  and  the 
dissoluteness  of  its  inhabitants.  In  Chris- 
tian history  it  is  celebrated  as  the  birth- 
place of  Barnabas,  and  as  one  of  the  fields 
of  Paul's  memorable  labors. 

Aniioch.  Here  we  have  the  first  notice 
of  this  important  city.  Antioch  was  the 
capital  of  Syria,  and  the  residence  of  the 
Roman  governors  of  that  province.  It  was 
founded  by  Seleucns  Nicator,  and  named 
after  his  father,  Antiochus.  It  was  almost 
an  oriental  Rome,  in  which  all  the  forms 
of  the  civilized  life  of  the  empire  found  a 
representative.  Prenclnnr/  the  xcord  to 
none  hut  unto  the  Jews  only,  who  were  dis- 
persed in  all  those  parts,  and  had  syna- 
gogues of  their  own,  they  did  not  yet  un- 
derstand that  the  Gentiles  were  to  be 
fellow-heirs.  Men  of  Cyprus,  i.  e.,  Jews 
born  in  Cyprus.  (See  ii.  5-9.)  And  Cyrnie 
(See  xiii.  1,  ii.  10.)  These,  as  well  as  the 
Cyprians,  were  more  accustomed  to  asso- 
ciate with  Gentiles.  Grecians.  (See  on  vi. 
1.)  Preaching  the  Lord  Jesus — the  Gospel 
concerning  Jesus,  wherever  they  came. 
This  they  did,  even  though  they  were  not 
Apostles,  nor  held  any  other  office  in  the 
Church.  That  they  did  not  act  presump- 
tuously in  adopting  this  course,  was  de- 
monstrated by  the  blessed  results  stated 
in  the  next  verse.  TJie  hand  of  the  Lord 
was  u'ith  them.  The  hand  is  the  organ  or 
instrument  of  working  in  man ;  when  it 
is  attributed  to  God,  it  denotes  His  power 
and  help.  A  great  number  believed,  &c. — 
many  more  than  could  have  been  ex- 
pected, some  of  all  sorts.  They  were  con- 
vinced of  the  truth  of  the  Gospel,  em- 
braced it,  and  the  eff'ect  of  this  was,  that 
they  turned  away  from  all  their  former 
grounds  of  confidence,  to  trust  only  in  the 
righteousness  of  Christ — turned  from  their 


loose,  careless,  carnal  way  of  living,  to  a 
spiritual,  holy,  heavenly  life. 

22.  1  Then  tidings  of  thesp  things  came  unto  the  ears 
ol'tlie  Cluiruli  which  was  in  Jtru.siileni ;  and  lliey  sunt 
Ibrlli  ^lJiiriiabu.s,  tluil  he  sliouhl  ^d  lus  lar  as  Antioch, 
•j:i.  Wlio,  wlu'H  he  came,  iiiiil  iiail  seen  llieniace  oi  Goil 
was  I'Kiiul,  and  e.xhorlcd  iilicni  all,  tlial  with  inrpose 
rolMieart  they  would  cleave  unto  the  Lord.  21.  For  he 
was  a  Kood  man,  and  mil  loi  the  llolv  Ghosiandol" 
laith  ;  and  "much  people  was  added  uniotht;  Lord. 

"ix.  27.  i;!  John,  iv.— Mxiii.  ii,  xiv.  22.  »Ps.  xvii.  3, 
2  Cor.  i,  17.    "Prov.  xxiii.  10,  2ti. 

The  Church  luldch  was  in  Jerusalem,  jiart- 
ly  from  its  seniority,  partly  from  its  l(K-al 
situation,  and  partly  from  its  connection 
with  the  Apostles,  still  continued  to  be  the 
center  of  influence  to  the  Christian  world. 

Sent Barnabas asfaras  Antioch. 

(See  on  verse  19.)  It  is  here  implied 
that  on  the  way  to  Antioch  he  found 
Churches  to  visit.  It  was  in  the  first  in- 
instance,  no  doubt,  a  mission  of  inquiry, 
and  no  one  could  be  more  suitable  to  en- 
quire into  the  proceedings  of  those  Cy- 
l)rians  and  Cyrenians  than  one  who  was 
himself  a  "Grecian"  of  Cyprus  (iv.  'Mi,  and 
"a  son  of  consolation."  (See  on  iv.  oG,  and 
ix,  27.)  In  those  places  where  the  work 
of  God  prospers,  the  Church  should  .'-end 
ministerial  help,  to  promote  and  build  up 
that  work.  An  infant  Church  is  i)lacedin 
critical  circumstances.  Young  converts 
have  but  little  light;  they  are  weak  and 
feeble,  their  carnal  friends  and  relations 
oppose  them,  and  they  are  opposed  by  all 
the  powers  of  darkness. 

Had  seen  the  grace  of  God.  Grace  means 
Divine  influence,  and  is  so  called  because 
it  is  derived  from  the  free  and  unreserved 
communication  of  God.  As  grace  is  an 
internal  i)rinciple,  it  is,  of  course,  discern- 
ible only  in  its  effects.  Experience  is  valu- 
able ;  there  is  no  real  religion  wiihout  it, 
and  it  is  from  our  inward  dispositions  we 
must  chiefly  assure  our  minds  before  God  ; 
but  as  others  cannot  read  our  hearts, only 
our  lives,  therefore  in  our  lives  our  godli- 
ness must  appear.  Was  glad.  He  re- 
joiced, 1.  As  a  man  of  piety.  Piety  is,  so 
to  speak,  absorbed  in  the  promotion  of 
God's  glory,  and  whenever  a  man  is  con- 
verted, there  is  one  in  whom  He  is  glori- 
fied. 2.  As  a  man  of  benevolence.  He 
knew  that  the  body  is  nothing  as  compared 
to  the  soul,  and  that  every  .subject  of  di- 
vine grace  is  not  only  blessed  in  hiniself, 
but  he  is  made  a  blessing  to  others.    3.  As 


1088 


ACTS 


;i  minister,  wlio  regarded  salvation  as  the 
very  end  of  his  office,  the  design  of  his 
labors.  4.  His  pleasure  was  disinterested. 
Barnabas  could  rejoice,  though  lie  had  not 
been  the  means  of  producing  here  the  re- 
sults in  which  he  took  so  much  pleasure. 
Some,  alas,  cannot  rejoice  to  see  things 
done  by  others,  especially  if  they  do  not 
belong  to  their  own  communion,  if  they 
cannot  pronounce  the  shibboleth  of  their 
party.  Exhorted  them  all — young,  old,  those 
who  had  just  entered  a  religious  course, 
and  those  who  had  been  walking  in  it;  the 
weak  and  wavering  in  the  faith,  and  the 
strong  and  established.  None  mus'.  put 
off  his  armor  till  he  has  quitted  the  field. 
Purpose  of  heart,  i.  e.,  a  purpose  sincere, 
earnest.  Religion  is  a  poor  business  un- 
less the  heart  be  in  it ;  but  everything  will 
follow  the  heart.  They  leould  cleave  xinto 
the  Xo/'rf— adhere  to  Jesus — as  their  Teach- 
er, who  should  lead  them  into  all  truth;  as 
their  Saviour,  whose  V)lood  cleansed  them 
from  all  sin,  and  whose  righteousness 
justified  tliem  before  God,  and  gave  them 
access  with  confidence  ;  as  their  Helper,  in 
every  duty  and  conflict,  without  whom 
they  could  do  nothing,  and  through  whose 
strength  they  could  do  all  things  ;  as  their 
Comforter,  tlie  consolation  of  Israel ;  as 
their  Example,  whose  life  was  to  be  made 
manifest  in  their  mortal  bodies;  and  as 
their  Master,  who  had  every  claim  upon 
them,  having  bought  them  with  a  price, 
and  rescued  them  from  their  enemies,  and 
to  whom  as  their  rightful  Owner  they  had 
given  themselves,  body,  soul  and  spirit. 

Three  things  are  here  said  of  Barnabas 
in  a  way  of  commendation  :  1.  He  tras  a 
good  man.  The  life  of  this  great  and  good 
man,  as  related  in  other  parts  of  Scripture, 
abundantly  confirms  the  character  here 
given  him.  He  sold  his  possessions  for 
the  support  of  the  infant  cause  of  Christ, 
(iv.  3fi,  37,  ix.  27.)  As  he  loved  Jesus,  so 
he  loved  His  people.  He  appears  to  have 
possessed  much  of  the  tender  and  affect- 
ionate, being  called  "  a  son  of  consola- 
tion." Assiduous  in  discovering  and  en- 
couraging the  first  dawnings  of  God's 
work,  he  was  the  first  person  that  intro- 
duced Saul  into  the  company  of  the  dis- 
ciples. (See  on  next  verse.)  2.  He  was 
full    of   the  Holy  Ghost.     This  expression 


here  signifies  His  indwelling  and  ordinary 
operations,  or  what  is  elsewhere  called 
"  an  unction  from  the  Holy  One."  (See 
Gal.  V.  22,  23.)  The  word  full  is  not  here 
to  be  understood  in  an  unlimited  sense, 
but  in  a  comparative  sense,  and  denotes 
that  he  was  habitually  and  eminently 
under  the  Spirit's  influence.  3.  He  was 
full  of  faith.  This  term  appears,  in  this 
connection,  to  include,  at  least,  the  three 
following  ideas  :  Having  the  mind  occu- 
pied with  Divine  sentiment,  being  rooted 
and  grounded  in  the  truth  of  the  Gospel, 
and  daily  living  upon  it.  The  first  of 
these  ideas  distinguished  him  from  those 
characters  whose  miiids  are  void  of  prin- 
ciple, the  next,  from  such  as  arc  always 
hovering  upon  the  borders  of  skepticism, 
and  the  last,  from  those  who,  though  they 
have  no  manner  of  doubts  about  the  truth 
of  the  doctrines  of  the  Gospel,  yet  scarce- 
ly ever,  if  at  all,  feel  their  vital  influence 
upon  their  hearts  and  lives.  And  much 
people  nris  added  unto  the  Lord.  The  labors 
of  Barnabas  resulted  also  in  the  accession 
of  new  believers.  It  may  be  laid  down  as 
a  rule,  which  both  Scripture  and  experi- 
ence will  confirm,  that  eminent  spiritutdity 
in  a  minister  is  usually  attended  ivith  eminent 
usefulness.  We  do  not  say  their  usefulness 
depends  upon  their  spirituality,  as  an 
effect  depends  upon  its  cause,  nor  yet  that 
it  is  always  in  proportion  to  it.  God  is  a 
Sovereign,  and  frequently  sees  proper  to 
convince  them  of  it,  in  variously  bestowing 
His  blessing  on  the  means  of  grace.  But 
yet  He  is  not  wanting  in  giving  ecourage- 
ment  to  what  He  approves,  wherevei  it  is 
found.  Our  want  of  usefulness  is  often  to 
be  ascribed  to  our  want  of  spirituality, 
much  oftener  than  to  our  want  of  talents. 

25.  Then  "departed  Barnabas  to  Tarsus,  for  to  seek 
Saul:  2ii.  And  when  he  had  found  him,  he  brought 
him  unto  Antiocli.  And  it  came  to  pass,  that  a  whole 
year  they  assembled  themselves  with  the  Church,  and 
taught  imuch  people.  And  the  disciples  were  called 
Christians  first  in  Antioch. 

vChap.  ix.  27,  :V).    iMatt.  x.xviii.  19. 

To  seek  Saul,  &c.  Here  is  additional 
evidence  of  the  goodness  of  Barnabas,  As 
a  preacher  he  does  not  seem  to  have  been 
equal  to  the  Apostle  Paul,  yet  so  far  was 
he  from  caring  about  being  eclipsed  by 
Paul's  superior  abilities,  that  he  went  in 
search  of  him,  and  brought  him  to  Antioch, 
to  assist  him  in  the  work  of  the  Lord. 
How  worthy  this  example  of  imitation  ! 


UA.MASCUS. 


ANTIOCII    IN    SYRIA. 


CHAPTER  XI. 


1089 


If  this  spirit  was  more  common,  might  it 
not   be   hoped   that,   according   to   God's 
usual    manner    of  working,   more  people 
would  be  added  to  the  Lord  f    A  whole  year, 
viz. :  that  of  A.  D.  44.    The, Apostle  had 
spent  the  intervening  years,  from  A.  D.  39 
to    44,   in    Syria    and    Cilicia.     As.seinblcd 
ihemselvcs,  &c.,  i.  e.,  they  met  in  (and  with) 
tlie  Church,  for  worship  and  instruction. 
Taaglit  much  people,  or  more  exactly  a  siif- 
Jicient  a-owd,  implying  that  their  hearers 
were  not  only  numerous,  but  of  various 
classes  and  descriptions.    And  the  dhciples 
were  called,  &c.    Was  the  name  "Christ- 
ians "  given  by  human  or  Divine  author- 
ity ?    On  this  the  Scriptures  oiler  no  cer- 
tain information,   nor  can  anything    be 
affirmed  with  confidence.    It  is  not  at  all 
probable  an  appellation    so  inoflensive, 
and  even  so  honorable,  originated  with 
their  enemies,  they  would  have  invented 
one  that  was  more  opprobrious.    But  sup- 
posing it  to  have  been  assumed  first  by 
the  disciples  themselves,  we  can  scarcely 
sujipose  they  would  have  venttired  to  take 
a  step  so  important  as  that  of  assuming  an 
appellation  by  wliich  the  Church  was  to 
be  distinguished  in  all  ages,  without  Di- 
vine direction,  especially  at  a  time  when 
the  extraordinary  gifts  of  the  Spirit  were 
so  common,  and  in  a  church  where  pro- 
phets abounded.     (See  chap.  xiii.  1.)     ISTor 
is  it  easy  to    imagine    that    they  would 
assume  a  new    appellation    without    re- 
course to  the  prophets  for  that  direction, 
or  that,  supposing  it  to  have  had  no  other 
than  a  human  origin,  it  would  have  been 
so  soon  and  so  unanimously  adopted  by 
every  part  of  the  Christian  Church.     This 
opinion  receives  some  countenance  from 
the  Greek  word  here  rendered  "  called," 
which  is  not  in  any  other  instance  ap- 
plied to  the  giving  a  name  by  human 
authority.     In  its  genuine  import,  it  bears 
some  relation  to  an  oracle.     Names,  as 
they  are  calculated  to  give  just  or  false 
representations  of  the  nature  of  things, 
are  of   considerable  importance,  so  that 
the  affixing  one  to  discriminate  the  fol- 
lowers of  Christ  in  every  period  of  time 
seems  to  have  been  not  unworthy  of  Di- 
vine interposition. 

What  significance  is  there  in  the  fact 
that,  not  in  Jerusalem,  the  city  ot  the  Old 

*19 


Covenant,  the  city  of  the  people  who  were 
chosen  to  the  exclusion  of  all  others,  but 
in  a  heathen  city,  the  Eastern  centre  of 
Greek  fashion  and  Iloman  luxury,  and 
not  until  it  was  shown  that  the  New  Cove- 
nant was  inclusive  of  all  others — that  then 
and  there  God's  people  were  first  called 
Christians,  and  the  Church  received,  under 
an  overruling  Gorl,  its  true  and  honorable 
name  !  AV'hat  blessed  import  is  there  in 
this  name,  reminding  us,  as  it  does,  tliat 
those  who  worthily  wear  it,  have,  from 
a  mature  deliberation  and  an  unbiased 
mind,  embraced  the  religion  of  Clirist, 
received  His  doctrine,  believe  His  prom- 
ises, and  make  it  their  chief  and  habitual 
care  to  shape  their  lives  by  His  precepts 
and  example  !  What  sad  regrets,  too,  we 
may  add,  does  this  name  insi^ire,  as  it 
bears  us  back  from  the  present  divisions 
of  God's  people  to  the  happy  period  when 
the  Church  of  Christ  was  "  one  fold  under 
one  Shepherd,"  and  the  seamless  coat  of 
the  Eedeemer  was  of  one  entire  piece 
from  the  top  to  the  bottom  ! 

27.  f  And  in  these  days  came  jprophets  from  Jerusa- 
lem unto  Ainioch.  2S.  And  there  stood  up  one  of  them, 
named  ^Agabus,  and  signilied  by  the  Spirit  that  there 
should  be  groat  de;irth  througliout  all  the  world  :  which 
cametopii-ss  In  the  days  of  Claudius  Cesar.  29.  Tlien 
tlie  disciples,  every  man  according  to  his  ability,  de- 
termined to  send 'relief  unto  the  brethren  which  dwelt 
in  .ludea:  30.  Which  also  they  did,  and  ijsent  it  to  the 
elders  by  the  hands  of  Barnabas  and  Saul. 

.'•Chap.  ii.  17,  -xiii.  1 ;  Eph.  iv.  11.  ^Chap.  xxi.  10.  "Bom. 
XV.  26 ;  1  Cor.  xvi.  1 ;  2  Cor.  Lx.  1,  2. 

Came  prophets.  These  were  evidently 
endowed  by  the  Holy  Spirit,  with  the 
power  of  foretelling  future  events.  The 
scarcity,  predicted  by  Agabus,  was  to  ex-  . 
tend  throughout  all  the  vxjrld,  as  the  Iloman 
empire  was  ostentatiously  called.  The 
famine  might  be  very  general,  and  severe- 
ly felt  in  the  various  provinces  of  the  em- 
pire, though  some  places  might  be  less 
straitened  than  others.  Eusebius  says 
of  this  famine,  that  it  oppressed  almost 
the  whole  empire,  and  that  it  was  record- 
ed by  historians  most  averse  to  our  re- 
ligion ;  viz. :  by  Suetonius,  in  the  life  of 
Claudius,  who  says,  it  happened  "  through 
a  long  barrenness."     Josephus  says  that  it 

raged    so   much  in    Judea that 

many  perished  for  want  of  victuals  :  and 
Dion  Cassius,  that  it  was  a  very  great  fam- 
ine. In  the  days,  or,  reign,  of  Claudius 
Cesar.  Claudius  reigned  thirteen  years, 
from  the  year  41  to  54.     In  his  reign,  and 


1090 


AC  TS, 


therefore  -within  these  years  (probably  in 
the  j'ears  44  to  45),  this  famine  took  place. 
It  is  not  implied  that  this  prediction  of 
Agahus  was  made  before  Claudius  com- 
menced to  reign,  but  it  is  merely  an  inti- 
mation by  the  historian  when  the  famine 
occurred.  Every  man.  There  was  not  o)ie 
disciple  who  did  not  contribute  something. 
The  new  love  glowed  in  every  heart,  and 
found  its  expression  in  the  gift  of  every 
hand.  According  to  his  ability.  Not  accord- 
ing to  what  other  people  did,  or  what  other 
people  expected,  but  "  according  to  his 
ability."  Each  did  the  utmost  he  could. 
Determined  to  send  relief,  &c.  The  benefi- 
cence was  prompt.  They  did  not  postpone 
sending  the  relief,  or  adjourn  it  for  future 
consideration  :  the  thing  was  done  at  once. 
Sent  it  to  the  elders — an  office  well-known  to 
be  borrowed  from  the  synagogue,  after  the 
model  of  which,  and  not  at  all  of  the  tem- 
ple, the  Christian  Churches  were  constitu- 
ted by  the  Apostles.  By  the  hands  of  Bar- 
nabas and  Saul.  This  was  Saul's  second 
visit  to  Jerusalem  after  his  conversion. 
It  is  thus  evident  that  the  disciples  ar- 


ranged judiciously  for  the  distribution  of 
the  relief  they  sent,  in  a  most  effective  way. 
Here,  then,  we  have  a  beautiful  display 
of  that  philanthropy  which  the  ancient 
seers  beheld  as  the  light  of  coming  ages, 
and  which  has  ever  been  the  inspiration 
of  the  godly.    It  is 

"  That  bright  chain  of  love  which  God  hath  given, 
Reaching  I'rom  heart  to  heart,  and  thence  to  heaven." 

True  faith  always  manifests  its  power 
and  efficiency  by  works  of  love.  (Gal.  v.  6.) 
When  indications  of  the  approach  of  afflic- 
tions appear,  our  first  thoughts  and  efibrts 
should  not  be  solely  devoted  to  the  work 
of  adopting  precautionary  measures  in  our 
own  behalf,  but  should  also  refer  to  others, 
whose  situation  may  be  more  exposed 
than  our  own.  Cases  often  occur  like  that 
of  the  widow  of  Sarepta  (Luke  iv.  28  ;  1 
Kings  xvii.  9),  who  was  first  of  all  directed 
to  bestow  her  limited  store  on  the  prophet 
Elijah,  but  who  was  abundantly  afterward 
consoled  by  the  provision  which  was  inade 
for  her  and  her  son.  Such  will  be  the  ex- 
perience of  those  in  whose  hearts  faith  and 
love  abide. 


1.  WTio  contended  with  Peter  at  Jerusalem?  2.  Why?  3.  "What  did  Peter  say  ?  4.  What  effect  was  produced 
by  his  address  ?  5.  What  is  said  about  "those  which  were  scattered  abroad?"  6.  What  success  had  they  in 
preaching?  7.  Whom  did  the  church  in  Jerusalem  send  forth  to  Antioch  ?  S.  What  is  said  of  Barnabas  "when 
he  came,  and  had  seen  the  grace  of  God?"'  9.  What  was  the  character  of  Barnabas  ?  10.  Where  did  Barnaba.s 
then  go  ?  11.  How  long  did  he  and  Saul  Labor  at  Antioch  ?  12.  What  were  the  disciples  called  first  in  Antioch  ? 
13.  Who  came  from  Jerusalem  unto  Antioch  ?  14.  'Who  predicted  a  great  dearth  ?  15.  Did  it  come  to  pass  ?  16. 
What  did  the  disciples  determine  to  do  ?    17.  By  whose  hands  was  the  "  relief  "  sent  to  the  elders  ? 


CHAPTER  XII. 

1  King  Herod  pe.rse.cuteth  the  Christians,  kiUeth  James, 
and  imprisoneth  Peter ;  whom  an  angel  delivereth 
upon  the  prayers  of  the  church.  20  In  his  pride  taking 
to  himself  the  honour  due  to  Ood,  he  is  stricken  bi/  an 
angel,  and  dieth  m'lserably.  24  After  his  death,  the 
v:ord  of  Ood  prospereth. 

NOW  about  that  time,  Herod  the  king,  "stretched 
forth  his  hands,  to  vex  certain  of  the  church. 
K)r,  began. 

About  that  time,  i.  e.,  when  Barnabas  and 
Saul  went  to  Jerusalem,  as  has  just  been 
related.  This  Herod  was  the  grandson 
of  Herod  the  Great,  by  his  son  Aristobu- 
lus,  and  nephew  to  Herod  Antipas.  The 
royal  title  of  the  family  expired  with  the 


first  Herod,  but  was  restored  to  this  man, 
whom  the  Roman  emperor  constituted 
king  of  Juclca.  He  was  praised  by  the 
Jews  for  his  attachment  to  their  laws  and 
nation.  He  began  to  persecute,  by  vexing 
certain  of  the  Church,  perhaps  by  fines 
and  imprisonments,  but  a  nobler  sacrifice 
was  necessary  to  appease  his  rage,  and  to 
gratify  his  sanguinary  counselors. 

2.  And  he  killed  James  Hhe  brother  of  John  with  the 
sword.— iiMatt.  iv.  21,  xx.  23. 

James,  one  of  the  Apostles  whom  Jesus 
honored  v/ith  peculiar  intimacy.     (See  Ap- 


CHAPTER   XII 


1091 


pendix.)  He  is  here  called  the  brother  of 
John  to  distinguish  hiia  from  James  the 

son    of    Cleopas.      Killrd trith   the 

sword,  i.  e.,  belieuded  liim,  for  he  had  the 
power  of  life  and  death,  as  had  tlie  Roman 
procurators  before  him.  Our  Lord  pre- 
dicted (jNIark  x.  35-40)  that  the  sons  of 
Zel)edee  would  be  called  to  suffer  great 
afUiction  witli  Him.  This,  as  we  see,  was 
fulfilled  in  the  elder,  in  the  violent  death 
he  now  suffered. 

3.  And  becaiisp  lie  saw  it  pleased  >^the  Jews,  he  pro- 
ceeded fiirtlier  to  take  Peter  italso.  (Tben  were  the 
days  >of  unleavened  breiid.; 

«xxiv.  27.    iiJohu  xxi.  16.    cEx.  xii.  14,  15. 

Saiv  it  pleased  the  Jews.  To  obtain  popu- 
lar applause  was,  as  Josepliu^  tells  us,  one 
of  the  chief  motives  which  influenced  the 
conduct  of  Herod;  for  this  reason  he  sac- 
rificed the  life  of  James,  and  now  desired 
to  sacrifice  the  life  of  Peter.  It  was  pleas- 
ing to  the  Jews.  The  people  were  now 
hostile  to  the  Christians.  The  Pharisees, 
the  popular  fiiction,  had  declared  against 
them.  Perhaps  observing  the  numerous 
conversions  to  Christianity,  they  regarded 
the  Jewish  religion  as  in  danger,  and 
looked  upon  Christians  in  general  as  they 
did  on  Stephen,  as  blasphemers  of  Moses 
and  of  God.  Such  are  too  often  the  mo- 
tives that  influence  the  actions  of  ambi- 
tious men,  when  exalted  to  power;  they 
do  not  so  much  consider  what  is  right  and 
just,  as  what  may  render  them  popular 
and  pleasing.  Then  were  the  days  of  unleav- 
ened bread.  For  seven  days  at  the  feast  of 
the  Passover  the  Jews  had  to  eat  unleav- 
ened bread.  (Ex.  xii.  15.)  The  passover 
itself  was  partaken  on  the  first  day,  but 
the  feast  was  continued  six  days  longer, 
hence  it  is  called  "  the  feast  of  unleavened 
bread."     (Ex.  xii.  13.) 

4.  And  when  he  had  apprehended  him.  he  put  him  in 
prison,  and  delivered  him  to  ibiir  quaternions  of  sol- 
diers, to  keep  liini.  intondins  after  Easter  to  brins;  him 
forth  to  the  jieople.  [For  afler  EciAtcr  we  should  rather 
read,  "  after  the  Pivssover,"  i.  c,  after  the  whole  festi- 
val was  over.  Tlie  word  in  our  authorized  version  is 
an  ecclesiastal  terra  of  later  date,  and  ought  not  to  liave 
been  employed  here.]  5.  Peter  therefore  was  kept  in 
prison,  but  fpra.ver  was  made  without  ceasing  of  the 
church  vinto  God  ior  him.  (i.  And  when  Herod  would 
have  brought  him  forth,  the  same  nieht  Peter  was 
sleeping  between  two  soldiers,  hound  with  two  chains  ; 
and  the  keepers  before  tlie  door  kept  tlie  prison.  7.  And, 
behold,  the  angel  sof  the  Lord  came  upon  him,  and  a 
light  shined  in  the  prison:  and  he  smote  Peter  on  the 
side,  and  raised  him  up,  .sayini;.  Arise  up  qnickl.v.  And 
this  chains  fell  off  from  /u'.v  hands.  8.  And  the  angel 
said  unto  Iilm,  Otird  tliyself.  and  bind  on  thy  sandals: 
and  so  he  did.  And  he  saith  unto  him.  Cast  thy  gar- 
ment about  thee,  and  follow  me.  9.  And  he  went  out, 
and  followed  him,  and  wi.st  not  'that  it  was  true  which 
was  done  by  the  angel;  hut  thought  he  sawaJvision. 
10.  When  tliej"  wer?  iiast  the  first  and  the  second  ward, 


they  came  unto  the  iron  (mte  that  loadeth  unto  tlie  city, 
which  opened  to  them  of  his  own  accord,  and  they  went 
out  and  p.-isscd  on  tlirough  one  sired  ;  and  rmthwitli 
tlieani,'il  ilrjiarlcd  frcmi  him.  U.  And  wlu  n  I'.'lcrwas 
come  lo  liiiiisc'li',  lu>s;iid.  Mow  I  know  of  a  si.r.ty  that 
the  Lord  liatli  sent  kliis  aiiKcl.  and  hath  ideliviTi'd  nie 
out  of  the  hand  of  Herod,  Mulfiuiii  all  the  e.^pcctalii.n 
of  the  people  of  the  Jew.s.  12.  And  when  he  iiad  con- 
sidered tliK  thinsr,  he  came  to  the  house  ol  Mary  the 
mother  of  .Tohn,  whose  surname  was  Mark,  where 
many  mwere  KHlhiTcd  lo^jethiT  ))raving.  i:i.  And  jus 
Peler  knocked  at  llic  door  of  the  gale,  a  damsel  came 
"to  hearken,  named  Uhoda.  M.  And  when  she  knew 
Peter's  Voice,  she  opened  not  the  gale  (or  gladness,  but 
ran  in,  and  told  liow  I'eier  stood  belbre  the  gale.  l."). 
And  Uiey  said  unto  her,  Thou  art  mad.  But  she  con- 
stantly aflirmed  that  it  was  even  so.  Then  said  they. 
It  is  his  "angel.  Id.  Jint  Peier  <'enlinue(l  knocking:  and 
when  tliey  liud  opened  f/ir  f/</or,  anil  saw  him,  they 
Were  asioni-^lieii.  17.  iJut  he  tieek.ining  innto  them 
with  the  hanil.  to  holil  (heir  iieaee.qrleelared  unto  litem 
how  the  Lord  had  liroui^ht  liini  oul  oflhe  prison.  And 
he  s:nd.  Go,  shew  these  lhin(,'s  unto  James,  and  to  the 
brethren.  And  he  dep;u-ted,  and  went  into  another 
place.  18.  Now  tis  sotJii  as  It  was  day,  there  w;ls  no 
small  stir  among  the  soldiers,  what  was  become  of 
Peler.  19.  And  when  Herod  had  sought  for  him.  and 
found  him  ncjt,  he  examiiie(l  the  ki-i>pers,  and  com- 
manded that  /A(.i/  siioiild  he  put  to  death.  And  he  went 
down  from  Jndea  to  Cesarea,  and  l/urr  abode. 

f  Or,  instant  and  carntst  prayer  zvas  made ;  2  Cor.  i. 
11;  Eph.  vi.  IS,  19;  1  Thes.  v.  17:  Jame.s.  v.  lU.  sPs. 
xxxvii.  32,  33;  chap.  V.  19.  hChap.  xvi.  2«.  iPs.  c.vxvi. 
1.  JChap.  x.  3.  17.  i<2Chron.  xvi.  9;  Ps.  xxxiv  7;  Pan. 
iii.  2.S,  vi.  22;  Heb.  i.  14.  ip.s.  xxxiii.  18,  19.  xcvii.  10;  2 
Cor.  i.  10;  2  Peter  ii.  9.  m^rj-r^j^.^  nQr,  to  axle  ir/tr,  „jas 
there.    "Matt,  xviii.  10.    I'Chap.  xiii.  16.    qPs.  Ixvi.  Ifi. 

A  light  sliined.  The  angel  brings  to  tlie 
prisoner  no  lantern,  lamp  or  candle,  yet 
he  brings  a  ligJit,  the  beaming  of  his  own 
person.  Peter  sees  by  it  his  prison,  his 
chain.s,  his  cloak,  his  sandals,  and  his 
emancipator.  Chains  fell  from  his  hands. 
Literally,  tlie  chains.  What  human  lumd 
could  have  snapped  those  manacles,  and 
freed  him  without  the  knowledge  of  his 
guards?  Would  the  shock  of  an  earth- 
quake or  the  flash  of  lightning  have  done 
it,  without  injuring  him  or  the  soldiers? 
Gird  thyself,  and  bind  on  thy  sandals,  &c. 
Here  again  is  personal  intelligence.  The 
angel  did  for  Peter  what  he  could  not  do 
for  himself — break  his  fetters ;  but  does 
not  do  for  him  what  he  could  do  for  him- 
self— put  on  his  tunic  and  mantle.  Wist 
not  that  it  was  true,  actual,  as  distinguished 
from  a  dream  or  vision.  Peter's  uncerta  inty 
arose  from  the  extraordinary  nature  of 
the  interposition;  it  was  too  strange  to  be 
credited.  He  was  bewildered  by  the  .scene, 
unable  at  the  moment  to  comprehend  that 
what  he  saw  and  did  was  a  reality.  And 
forthwith  (suddenly)  the  angel  departed  from 
him.  Hitherto  it  seemed  to  Peter  as  if  lie 
were  dreaming.  But  now,  when  he  ^tood 
alone  in  the  midst  of  the  citj',  his  con- 
sciousness first  returned  fully  and  dis- 
tinctly, and  he  said,  "  Now  I  perceive  in 
truth — and  I  am  sure  that  I  do  not  deceive 
mvself— that  the  Lord  has  sent  His  angel 


1092 


AC  TS. 


and  delivered  me  from  the  power  of 
Herod  and  the  eager  expectation  of  the 
Jews,  which  shall  not  now  be  fulfilled." 
It  is  It  is  awjcl.  The  Jews  believed  tutelar}' 
angels  were  appointed  to  all  men ;  so  did 
the  Gentiles,  for  Cmsorinus  says.  "  The 
genius  is  a  god,  in  whose  protection  so  far 
as  each  one  is,  he  lives:  it  is  appointed  so 
assiduous  an  observer  of  us,  that  it  is  never 
absent  longer  than  an  instant,  but  ac- 
companies us  from  birth  to  the  last  day 
of  life."  (See  Matt,  xviii.  10.)  Beckoning 
unto  them.  His  motive  was  haste:  he  tells 
briefly  the  particulars  of  his  deliverance, 
and,  while  it  was  yet  night,  hastily  departs. 
Into  another  place.  "  I  see  in  these  words," 
says  Alford, "  a  minute  mark  of  truth  in 
our  narrative.  Under  the  circumstances, 
the  place  of  Peter's  retreat  would  very 
naturally  at  the  time  be  kept  secret.  It 
probably  was  unknown  to  the  person  from 
whom  the  narrative  came,  or  designedly 
left  indefinite."  Kow,  as  soon  as  it  vas  day, 
there  was  no  small  stir  among  the  soldierswhat 
was  become  of  Peter.  His  mysterious  de- 
liverance created  great  excitement  and 
confusion.  Fear  and  wonder  filled  them 
with  mental  tumult  "  is  soon  as  it  was 
day."  Day  would  reveal  the  enormity  of 
the  night,  and  the  revelation  would  pro- 
duce "  no  small  stir,"  &c.  Noiu  as  soon  as 
it  was  day,  &c.  It  may  easily  be  imagined 
that  the  soldiers  who  had  been  commanded 
to  guard  the  prisoner,  and  who  were  re- 
sponsible for  his  safe-keeping,  were  greatly 
embarrassed  when  it  was  day,  as  they 
knew  not  what  had  become  of  Peter.  And 
when  the  diligent  search  which  was  insti- 
tuted, led  to  no  results,  Herod  subjected 
the  guards  to  a  trial  befcre  a  military 
court,  and  directed  that  they  should  be 
executed.  From  Judca,  i.  e.,  from  the  in- 
land or  interior.  Herod  resided  usually  at 
Jerusaleiii,  and  went  now  to  Cesarea,  as 
Josephus  informs  us,  to  preside  at  the 
public  games  in  honor  of  the  Emperor 
Claudius. 

Observe,  1.  The  miraculous  deliverance. 
The  Romans  secured  their  prisoners  in  a 
singular  way.  A  quaternion,  or  four  sol- 
diers, were  appointed  to  mount  guard  over 
them,  and  four  such  quaternions  were 
considered  indispensable  to  watch  the 
cell,  and  the  approaches  to  it,  as  well  as 


to  afford  tlie  means  of  relieving  those 
Avhose  duty  it  was  to  be  in  immediate  at- 
tendance on  the  prisoners,  by  a  regular 
night  watch  of  three  hours  each.  Around 
the  right  arm  of  the  criminal  was  fastened 
a  pretty  long  chain,  while  the  other  end 
was  attached  to  the  left  of  a  soldier,  so 
that  a  guard  was  bound  to  the  prisoner, 
and  was  under  the  necessity  of  attending 
and  moving  with  him  in  every  change  of 
jilace,  and  almost  every  variety  of  posture. 
\Yhen  the  security  of  the  j^risoner  Avas  of 
more  than  ordinary  importance,  two  guards 
were  appointed,  one  on  each  side,  having  a 
chain  attached  to  both  hands;  and  it  was 
in  this  irksome  and  painful  manner  that 
Peter  was  fettered,  with  a  chain  both  on 
his  right  and  left  arm,  extending  to  two 
guards,  on  either  side,  on  the  occasion  of 
the  angelic  visitant  so  unexpectedly  re- 
leasing him  from  confinement.  So  strict 
was  the  discipline  to  which  soldiers  on 
guard  were  subjected,  that  if,  by  any 
means,  the  prisoner  who  was  chained  to 
them  was  permitted  to  escape,  their  negli- 
gence was  visited  with  capital  ptmish- 
ment,  and  hence  we  can  easily  imagine 
the  indescribable  state  of  confusion  and 
terror  into  which  the  guards  were  thrown 
the  next  morning,  when  they  found  that 
the  Apostle  had  disappeared.  No  clank- 
ing of  the  chains,  no  harsh  grating  of  the 
ponderous  doois,  no  sound  of  footsteps 
betrayed  the  motions  of  Peter,  as  he  fol- 
lowed his  supernatural  guide,  and,  accord- 
ingly, as  neither  a  clue  could  be  obtained 
of  the  prisoner's  retreat,  nor  an  account 
given  of  his  mode  of  escape,  except  that 
he  had  effected  it  while  they  slept,  Herod 
determined  to  carry  the  military  law  into 
execution,  by  commanding  those  who  had 
been  appointed  to  the  office  of  guarding 
Peter,  to  be  put  to  death. 

Observe,  2.  The  state  in  which  Peter  vjos 
found  when  his  deliverance  came — he  was 
sleeping.  What  an  instance  of  sublime 
composure  this!  Think  of  the  place  A 
prison — a  dark,  filthy  cell.  Think  of  his 
position.  Chained  to  two  soldiers — linked 
to  two  wretches  from  whom  his  nature  must 
have  recoiled  with  horror.  Think  of  those 
who  were  watching  him — sixteen  soldiers. 
Think  of  the  time.  It  was  the  night  when 
Herod  intended  to  bring  him  forth  and  jiut 


CHAPTER   XII, 


1093 


him  to  death.  Peter  must  have  been  aware 
of  his  danger.  He  knew  that  the  wretch 
who  was  "  vexing  tlie  Church,"  who  had 
just  killed  James,  and  who  imprisoned  him, 
intended  to  take  away  his  Hfe.  Yet  he 
sleeps,  sleeps  far  sweeter  and  safer  than  his 
bloody  })'ersecutor  could  sleep  that  night. 
His  sleeping  in  these  circumstances  sug- 
gests three  things :  First,  A  gracious  Provi- 
dence. Sleep  is  one  of  the  choicest  of  the 
temporal  gifts  of  God.  How  it  remvigor- 
ates  the  frame!  What  more  did  Peter 
want  than  sleep?  It  was  the  right  and 
needful  thing  for  the  season,  sleep  for  the 
night.  *'  He  giveth  His  beloved  sleej)." 
Secondl3%  An  approving  conscience.  A 
condemning  conscience  would  have  hept 
sleep  nwa3^  Peter  knew  that  he  was  en- 
gaged in  the  right  work.  Thirdly,  A  sense 
of  security.  He  had  no  fear  or  alarm 
about  the  future.  He  had  committed 
himself  to  the  care  of  heaven.  He  felt 
himself  safe  in  the  hands  of  his  IMaster. 
He  knew  that  Christ  had  said,  "  I  give 
unto  my  sheep  eternal  life."  What  need 
we  fear  when  this  is  done  ?  "  God  is  our 
refuge  and  strength,  a  very  present  help  in 
trouble." 

Observe,  3.  The  efficacy  of  united,  believ- 
ing and  persevering  prayer.  Whilst  Peter 
was  in  prison,  "  prayer  was  made  without 
ceasing  of  the  Church  unto  God  for  him." 
Prayer  is  the  refuge  and  solace  of  those 
who  are  in  any  trouble.  It  is,  indeed,  one 
of  the  designs  of  affliction  to  excite  us  to 
pray  more  frequently  and  earnestly.  And 
intercession  or  praying  for  others,  as  well 
as  for  ourselves,  is  a  duty.  Thus  our  Lord 
teaches  us,  when  we  pray,  to  say,  "  Our 
Father,"  and  "  give  us  day  by  day  onr  dailj' 
bread."  Thus  we  are  commanded  to  pray 
for  all  men — and  surely,  therefore,  for  the 
servants  of  Christ,  and  those  who  are 
suffering  according  to  the  will  of  God. 
The  Church  did  not  draw  up  a  petition 
and  present  it  to  God.  They  go  at  once, 
not  to  the  jailer,  but  the  judge,  not  to  the 
servant,  but  to  the  Lord  of  all.  Let  us 
imitate  their  example.  Let  us,  when  we 
wish  even  to  carry  an  enterprise  with  our 
fellow-creatures,  engage  the  Lord  on  our 
side,  and  follow  the  admonition  of  David, 
who  had  often  tried  the  measure  and  found 
it  successful :  '•  Commit  thy  way  unto  the 


Lord,  trust  also  hi  Him,  and  He  shall  bring 
it  to  pass."  Nor,  as  it  was  on  the  very 
night  preceding  the  day  tliat  Herod  would 
have  brought  Peter  forth  for  execution  that 
his  deliverance  was  effected,  let  us  de.-i)air 
if  the  Divine  interposition  in  our  behalf  is 
delayed,  as  it  was  in  the  case  of  the 
woman  of  Canaan,  who  cried  to  Jesus  so 
piteouslyon  behalf  of  her  daughter,  or 
of  Abraham,  when  Isaac  was  even  bound 
and  laid  on  the  altar,  and  the  knife  was 
uplifted. 

"Just  in  thp  last  flistrossing:  hour, 
Till'  Liji-d  ilispkiys  ili'liveriiit:  power; 
Tlic  iiioiiiii  <;l'  (luii),'cr  is  tlic  ))l;i<.-e 
Wlieru  we  shall  see  surprisiug  grace." 

Observe,  4,  The  instrummt  employed  in 
the  rescue:  "The  angel  of  the  Lord  came 
upon  him."  The  age  of  miracles  is  past. 
Angels  do  not  now  come  in  a  visible  man- 
ner, to  perform  services  to  the  saints  but 
their  agency  is  as  real  and  beneficent  as 
ever,  "  They  are  all  ministering  spirits, 
sent  forth  to  minister  for  them  who  shall 
be  heirs  of  salvation."  They  defend  the 
people  of  God  against  the  incursions  of 
their  spiritual  adversaries,  and  preserve 
them  from  dangers  which  are  often  un- 
perceived.  "  The  angel  of  the  Lord  en- 
campeth  round  about  them  that  fear  Him, 
and  delivereth  them."  These  glorious 
creatures  do  not  disdain  to  minister  to 
man,  who  was  made  a  little  lower  than 
they.  His  nature,  united  to  the  Son  of 
God,  reigns  above  all  principalities,  and 
powers  on  the  throne  of  the  universe,  and 
every  believer  can  call  the  Lord  of  angels 
his  friend  and  brother.  Perhaps,  those 
remarkable  events,  which  sometimes  oc- 
cur in  the  history  of  the  saints,  and  for 
which  it  is  difficult  to  assign  any  satisfac- 
tory cause,  those  wonderful  escapes,  those 
inexplicable  impressions  on  the  mind, 
those  unexpected  revolutions  in  their 
fsivor,  the  sudden  and  unlooked-for  pat- 
ronage of  the  wicked,  the  unaccountable 
failure  of  the  designs  of  their  enemies, 
the  surprising  accomplishment  of  their 
hopes,  when  the  ordinary  means  had  been 
tried  in  vain,  and  every  appearance  seem- 
ed to  justify  despair,  may  be  referred  to 
the  secret  operation  of  their  powerful  and 
vigilant  guardians. 

Observe,  5.,  Hoiv  strongly  Peter^s  bondage 
represents  the  case  of  man  by  nature.    A  cap- 


1094 


ACTS. 


tive  of  Satan— fast  bound  in  the  prison 
of  an  unconverted  state,  tied  down  to 
fearth  by  a  thousand  chains  of  sinful  pro- 
pensitief=,  and  watched  by  infernal  spirits ! 
What  but  the  sanie  power  which  released 
Peter  could  release  this  spiritual  prisoner? 
What  but  the  light  of  God's  Spirit  shining 
into  his  heart  could  dispel  the  moral 
darkness?  What  but  the  force  of  Om- 
nipotence could  burst  his  chains  of  sin? 
And  what  but  Almighty  Providence 
could  open  for  him  an  easy  passage 
through  the  midstof  opposing  difficult ies? 
All  that  God  did,  literally,  for  Peter,  He 
does,  spiritually,  for  those  whom  He  de- 
livers from  Satan's  bondage.  Do  we  feel 
that  we  are  in  this  pitiable  situation  ?  Are 
we  groaning  under  the  yoke  of  sin?  Then 
p.re  we  in  a  fair  way  of  being  rescued,  for 
whenever  a  person  renounces  all  depend- 
ence on  himself,  realizes  his  moral  help- 
lessness, and  cries,  through  Jesus,  for  de- 
liverance, the  Lord  will  assuredly  hear, 
and  answer  him.  And  if  we  have  any 
friend  in  this  captive  state,  who  is  yet  un- 
conscious of  his  danger,  let  us  do  as  the 
disciples  did— pray  fervently— and  the 
Lord  who  released  Peter,  in  answer  to 
prayer,  may  likewise  answer  ours. 

20.  II  And  Herod  was  highly  displeased  with  them  of 
Tvre  and  «idon :  but  lliey  oame  with  one  accord  to 
him  mill  liaviiig  made  Blastus  nhe  king's  chamber- 
lain, llieir  friend,  desired  peace,  because  their  tcountry 
was  nourished  by  the  king's  country. 

sThat  was  over  the  king's  bed-chamber.  'Ezek.  xxvii. 
17. 

According  to  the  statement  at  the  close 
of  the  last  verse,  Herod,  who  resided  usu- 
ally at  Jerusalem,  went  now  to  Cesarea. 
This  was  done,  as  Josephus  informs  us,  to 
preside  at  the  public  games  in  honor  of 
the  Emperor  Claudius.  Was  highly  dis- 
pleased, &c.  Herod  probably  showed  his 
displeasure,  the  cause  of  which  is  unknown, 
by  putting  restrictions  on  the  commerce 
of  Tyre  and  Sidon  (which  were  then  sub- 
ject to  the  Romans),  preventing  them 
from  obtaining  suj^plies  from  Judea,  and 
closing  his  ports  against  them.  Having 
made  Blastus,  &c.  Having  conciliated 
Blastus,  probably,  by  means  of  a  bribe. 
Blastus  is  a  Roman  name,  and  Herod 
being  long  resident  in  Rome,  it  is  not  im- 
probable that  he  would  have  a  Roman  as 
his  chief  steward.  Desired  peace,  &c.  Peace 
is  not  here  opposed  to  war,  but  to  alien- 
ation— reconciliation.     Phoenicia  being  a 


district  of  narrow  limits,  depended  upon 
the  adjoining  countries  for  its  supplies  of 
grain.  It  seems  from  the  days  of  Solomon 
to  have  been  specially  dependent  on  Pal- 
estine. (1  Kings  v.  11.)  Besides,  Judea  must 
have  been  one  of  the  principal  countries 
where  the  Phoenicians  disposed  of  their 
goods.  The  splendid  harbor  of  Cesarea 
also  must  have  been  most  cojivenient  for 
their  numerous  ships.  It  was  therefore 
their  policy  to  live  on  good  terms  with 
Herod  Agrippa,  as  it  was  in  his  power  to 
cripple  their  trade,  and  to  stint  them  in 
their  supplies  of  grain. 

21.  And  upon  a  set  day,  Herod,  arrayed  in  royal  ap- 
parel, sat  upon  his  tlirone,  and  made  an  oration 
unto  them.  22.  And  the  people  gave  a  sliout,  saving  It 
is  "the  voice  of  a  god,  and  not  of  a  man.  23.  And  im- 
mediately the  angel  of  the  Lord  smote  him,  because  he 
gave  not  God  the  glory:  and  he  was  eateu  of  worms, 
and  gave  up  the  ghost.— "Jude  Iti. 

The  Jewish  historian  says  that  Herod's 
robe  was  richly  wrought  with  silver, 
which,  reflecting  the  rays  of  the  rising 
sun  with  an  unusual  splendor,  gave  his 
flatterers  an  occasion  of  complimenting 
him  with  the  title  of  a  deity,  which  he 
did  not  reject,  as  he  ought  to  have  done, 
■with  abhorrence,  and  that  immediately  he 
was  seized  with  exquisite  racking  tortures 
in  his  bowels,  so  that  he  was  compelled, 
before  he  left  the  place,  to  own  his  folly 
in  admitting  such  compliments.  Five 
days  after,  he  expired  in  violent  agonies. 
The  angel  of  the  Lord  smote  him.  Angels 
are  friends  or  foes,  according  as  they  have 
the  friends  or  foes  of  God  before  them. 
Peter,  who  is  chained,  guarded,  and  con- 
demned to  death,  is  rescued.  Herod,  sit- 
ting on  his  throne,  surrounded  by  cour- 
tiers, and  worshiped  by  the  people,  is 
punished.  AVho  would  not,  in  both  cases, 
adore  the  ways  of  God  ? 

24.  T[  But  the  word  of  God  grew  ^and  multiplied. 

vCol.  i.  (). 

There  is  something  inconceivably  de- 
lightful and  sublime  in  these  "words,  con- 
sidering their  context.  The  enemies  of 
God  and  His  Son  shall  perish,  but  His 
Gospel  shall  grow  by  their  opposition,  and 
eternally  triumph.  The  Word  of  the 
Lord  is  incorruptible  seed;  no  one  can 
deprive  it  of  its  power  to  produce  fruit. 

2.5.  And  Barnabas  and  Saul  returned  from  Jerusalem, 
when  they  had  fulfilled  ?/ic;r  "ministry,  and  took  with 
them  John,  whose  surname  was  Mark. 

"or,  charge,  xi.  29,  30. 

Barnabas  and  Said,  who  were  previously 
mentioned  last  in  xi.  30.    The  connection 


C  II  AFTER    XIII 


1095 


between  that  verse  and  the  one  before  lis, 
makes  it  highly  probable,  if  not  entirely 
certain,  that  the  intervening  narrative 
records  events  which  took  pUu-e  during 
this  oiBcial  visit  to  Judea.  Returned  from 
Jerusalem,  i,  e.,  made  that  their  last  point 
of  departure.  Barnabas  and  Saul  is  still 
the  order  of  the  names,  and  so  continues, 


until  the  public  recognition  or  appearance 
of  the  latter  in  the  character  of  an  Apos- 
tle. John  was  a  relative  of  Barnabas,  as 
we  learn  from  Col.  iv.  lU,  and  this  relation- 
ship may  have  led  to  the  present  connec- 
tion. He  appears  next  in  the  history  as 
their  associate  in  missionary  labors, 
(xiii.  5.) 


1.  What  vexed  certain  of  the  church?  2.  Whom  did  Herod  kill?  3.  How?  4.  What  did  he  do  to  Peter ? 
5.  By  whom  was  prayer  made  for  Pctor  ?  6.  In  wliat  state  was  he  when  Herod  would  have  brouglit  him  forth  ? 
7.  Wiiat  is  said  of"  the  angel  of  the  Lord?"  S.  Describe  Peter's  release  from  prison.  9.  What  is  saiiloflihn  when 
he  "  was  come  to  himself?"  10.  "Where  did  he  then  go  to  ?  11.  State  how  he  gained  access  to  the  liouse  of  Mary  ? 
12.  What  did  he  say  to  those  gathered  there  ?  13.  When  Herod  could  not  find  Peter  what  did  he  do  to  the  keep- 
ers of  tiie  prison  ?  14.  What  is  said  of  the  inhabitants  of  TjTe  and  Sidou  ?  15.  Why  did  the  angel  of  the  Lord 
smite  Herod  ?    16.  What  is  said  of  the  Word  of  God  7 


CHAPTER  XIII. 

1  JPaiil  and  Barnahax  are  clioxen  to  po  to  the  Gentiles.  7 
0/ Sr^rpius  Fnulua,  and  Elymas  Vie  sorcerer.  14  I'aiil 
2Jreaclit:lh  at  Antiorh,  that  Jesu.i  is  ClirM.  42  The  Gen- 
tiles believe:  45  but  the  Jews  gainsay  and  blaspheme  : 
46  whereupon  they  turn  to  the  Gentiles.  48  As  many 
as  were  ordained  to  life  believed. 

The  first  seven  chapters  of  this  book 
might  be  entitled,  The  Church  among  the 
Jews;  the  next  five  (viii.-xii.)  The  Church 
in  transition  from  Jews  to  Gentiles,  and  the 
last  sixteen,  beginning  with  the  present 
chapter.   The  Church  among  the  Gentiles. 

Now  there  were  in  the  church  that  was  at  Antioch, 
certain  prophets  and  teachers;  as  Barnabiis,  and 
Simeon  that  was  called  Niger,  and  Lucius  of  Cyrene, 
and  Manaen,  "which  had  been  brought  up  with  Herod 
the  tetrarch,  and  Saul.— ''Or,  Herod's  foster-brother. 

The  mention  of  prophets  and  teachers 
presupposes  the  existence  of  a  flourishing 
Church  at  Antioch,  a  Church  composed 
probably  rather  of  Gentile  than  of  Jewish 
Christians.  Prophets — those  who  were 
gifted  with  inspiration,  and  delivered  Di- 
vine communications  to  the  Church.  Teach- 
ers— those  who  devoted  themselves  to  the 
work  of  instruction.  Barnabas  is  first 
named,  probably  because  the  eldest.  Sim- 
eon is  one  of  those  Jews  who  bore  a  Latin 
surname  in  addition  to  their  Hebrew  name, 
like  John,  whose  surname  is  Mark,  men- 
tioned in  xii.  25,  and  like  Saul  himself. 
Of  this  man  we  find  no  mention  elsewhere. 
The  name  Niger  is  of  Roman  origin,  signi- 
fying black,  and  was  probably  added  to  his 


original  name  by  some  Roman  acquain- 
tance. Lucius,  jjrobably  the  same  as  is 
mentioned  in  Rom.  xvi.  21,  was  a  native 
of  Cyrene,  that  African  city  abounding 
with  Jews,  and  which  sent  to  Jerusalem 
our  Saviour's  cross-bearer.  Manaen  is  a 
Hellenistic  form  of  the  Hebrew  Menahem. 
(2  Kings  XV.  14.)  Manaen  is  spoken  of  as 
the  foster-brother  of  Herod  the  tetrarch. 
This  was  Herod  Antipas,  the  tetrarch  of 
Galilee,  and  since  we  learn  from  Josephm 
that  this  Herod  and  his  brother  Archelaus 
were  children  of  the  same  mother,  and 
afterward  educated  at  Rome,  it  is  probable 
that  this  Christian  prophet  or  teacher  had 
spent  his  early  childhood  with  these 
princes,  who  were  now  both  banished  from 
Palestine  to  the  banks  of  the  Rhine.  Let 
us  not  pass  this  slightly  over.  What  dif- 
ferent courses  do  men  take  who  were  once 
in  the  same  condition!  Here  we  see 
Herod  and  Manaen,  brought  up  together 
in  the  same  house ;  the  one  becoming  a 
profligate,  a  persecutor,  the  actual  mur- 
derer of  James,  and  the  intentional  mur- 
derer of  Peter,  awfully  ending  his  course, 
being  smitten  of  an  angel  of  the  Lord,  and 
eaten  of  worms,  the  other  becoming  a  dis- 
ciple of  Jesus,  and  a  preacher  of  the  Gos- 
pel. So  diverse  were  the  characters  of 
these  two  individuals,  brought  up  together, 


1096 


ACTS, 


playing  in  the  same  room,  hearing  the 
same  voices,  and  surrounded  with  the  same 
examples,  during  the  most  impressible 
period  of  life ! 

2  As  thev  ministprpfi  to  the  Lord,  and  fasted,  the 
Holy  Ghost' SHid,  (-icpanite  I'lne  Barnabas  and  Saul  for 
tlie  work  >\vhcrennto  1  have  called  them. 

KJal.  i.  15.    ^1  Tim.  11.  7. 

As  they  ministered  to  the  Lord,  ^iC. — as  they 
were  engaged  in  religious  services,  partic- 
ularly prayer.  The  mention  of  fasting,  in 
this  connection,  seems  to  intimate  that  the 
occasion  was  one  of  peculiar  solemnity, 
probably  having  reference  to-  some  antici- 
pated efforts  for  spreading  the  Gospel. 
The  Holy  Ghost  said.  While  they  were 
thus  engaged,  perhaps  to  all  at  once  by 
audible  communication,  or  by  special  rev- 
elation to  some  one  among  them.  Separate, 
The  verb  contains  the  idea  both  of  selec- 
tion and  consecration.  Me,  for  me,  or  to 
me,  i.  e.,  for  the  Holy  Spirit.  The  Spirit 
makes  the  revelation,  selects  the  mission- 
aries, assigns  to  them  their  work.  The 
personality  of  the  agent  may  be  inferred 
from  such  acts.  The  command  in  this 
form  was  addressed  to  the  associates  of 
Barnabas  and  Saul,  but  the  latter  would 
hear  the  same  voice  pointing  out  to  them 
their  duty  and  directing  them  to  perform 
the  service  laid  upon  them.  Called  them, 
i.  e.,  Barnabas  and  Saul,  but  not  the  rest 
of  you.  This  work  was  not  to  supersede 
or  take  the  place  of  the  stated  ministry, 
but  to  be  superadded  to  it. 

3.  And  when  they  had  fa-sted  and  prayed,  and  laid 
their  hands  on  theni,  they  sent  them  away. 

The  immediate  consecration  and  dismis- 
sion of  the  two  men,  demonstrates  that 
their  associates  had  clearly  understood  the 
revelation  of  the  Spirit.  While  fasting  and 
praying,  they  laid  their  hands  on  both — 
solemnly  commended  them,  their  journey, 
and  its  great  object,  to  the  protection  and 
the  grace  of  God  (xiv.  26),  and  thus  sent 
them  forth. 

4.  So  they  being  sent  forth  by  the  Holy  Ghost,  de- 
parted unto  Seleucia;  and  from  thence  they  sailed  to 
Cyprus.  5.  And  when  they  were  at  Salaniis,  they 
preached  the  word  of  God  in  the  synas;ogues  of  the 
Jews :  and  they  had  also  John  to  their  minister. 

Departed,  rather,  leent  douyn  from  Antioch, 

which  was  inland,  to  Seleucia,  which  was 

near  the  coast.     Seleucia,  built  by  Seleu- 

cus  Nicator  about  B.  C.  300,  was  a  strong 

and  almost  impregnable  city  on  the  Oron- 

tes,  about  four  miles  from  its  mouth.    It 

was  the  port  of  Antioch,  and  was  about 


sixteen  miles  distant  from  it  by  land,  and 
about  forty  by  the  river,  on  account  of  its 
windings.  Thence  tliey  sailed  to  Cyprus. 
This  large  and  fertile  island,  situated  off 
Syria,  nearly  opposite  to  Seleucia,  is  about 
forty-eight  miles  distant  from  the  coast, 
and  may  be  seen  from  the  mouth  of  the 
Orontes.  It  is  about  130  miles  in  length, 
and  fifty  in  its  greatest  breadth.  In  an- 
cient times  it  was  remarkable  for  its  fruit- 
fulness,  being  celebrated  for  its  wine, 
wheat,  oil,  pomegranates,  figs  and  honey. 
In  the  time  of  the  Apostles  it  had  many 
considerable  cities,  of  which  Citium,  Sal- 
amis,  and  Paphos  were  the  principal.  If 
the  sentence  of  excommunication,  which 
had  been  published  against  those  who  con- 
fessed Jesus  to  be  the  Christ,  was  still  in 
force  (John  xi.  57),  it  is  evident  that  it  was 
little  noticed  at  a  distance  from  Jerusalem : 
for  the  Apostles  were  constantly  allowed 
to  preach  in  the  synagogues.  John  and 
Mark  accompanied  Paul  and  Barnabas,  to 
perform  such  services  by  their  direction, 
as  he  was  capable  of,  with  a  view,  no  doubt, 
of  his  being  employed  more  and  more  as  a 
preacher  of  the  Gospel. 

6.  And  when  they  had  gone  through  the  isle  unto 
Paph(js,  tliey  found  a  certain  sorcerer,  a  false  propliet, 
a  Jew,  whose  name  was  Bar-jesus :  7.  Wliich  weis  with 
the  deputy  of  the  country,  Sergius  Paulus,  a  prudent 
man,  who  callea  for  Barnabas  and  Saul,  and  doslred  to 
hear  the  word  of  God.  But  Elymas  the  sorcerer  (for  so 
is  his  name  by  interpretation)  >iwithstood  them,  seeking 
to  turn  away  the  deputy  from  the  faith.  9.  Then  Saul, 
(who  also  is  caJJ/'d  Paul,)  filled  with  the  Holy  Ghost, 
set  his  eyes  on  him.  10.  And  said,  O  full  of  all  subtilty 
and  all  mischief,  thou  child  of  the.dfivil,  tliou  enemy  of 
all  righteousness,  wilt  thou  not  cease  to  pervert  the 
right  ways  of  the  Lord?  11.  And  now,  behold,  the  hand 
of  the  Lord  is  upon  thee,  and  thou  shall  be  blind,  not 
seeing  the  sun  for  a  season.  And  immediately  there 
fell  on  him  a  mist  and  a  darkness;  and  he  went  abo\it 
seel<ing  some  to  lead  him  by  the  hand.  12.  Then  the 
deputy,  when  he  saw  what  was  done,  believed,  being 
aston!shedat  the  doctrine  of  the  Lord. 

<i2  Tim.  iii.  8. 

Unto  Paphos.  (See  on  verse  4.)  This 
place  was  situated  on  the  western  extrem- 
ity of  Cyprus,  and  was  famous  for  its 
luxury  and  licentiousness.  It  contained 
a  splendid  temple,  dedicated  to  Venus, 
whose  worship  was  of  the  most  dissolute 
character.  A  certain  sorcerer.  One  of  a 
numerous  class  of  impostors  who,  at  this 
time  of  general  unbelief,  were  encouraged 
even  by  cultivated  Romans,  (See  on  viii. 
9.)  A  false  prophet  {and)  a  Jeio,  or  a  Jeuish 
false  prophet,  as  the  last  word  in  Greek 
may  be  either  an  adjective  or  a  substan- 
tive. This  man  was,  therefore,  not  a 
heathen  sorcerer,  like  Simon  Magus,  but  a 
Jewish  renegade,  or  still  more  probably  a 


CHAPTER  XIII. 


1097 


professed  Jew,  but  falsely  claiming  inspir- 
ation. Tlw  deputy — Roman  dej^uty — of  tlie 
country,  the  island  of  Cyprus.  A  prudent 
man,  &c.  How  remarkably  does  the  ap- 
plication of  terms,  by  the  mouth  of  the 
Spirit  of  God,  differ  from  their  application 
by  the  mouth  of  the  world !  If  we  can 
conceive  an  instance  of  what  the  world 
would  term  the  height  of  imprudence,  we 
have  it  here.  A  Roman  governor  of  high 
rank,  condescending  to  send  for  the  teach- 
ers of  a  new  religion,  for  men  who  were 
preaching  certain  doctrines  promulged  by 
one  Jesus,  who  had  suffered  as  a  criminal 
under  the  Roman  governor  of  Judca,  and 
desiring  to  hear  from  them  the  word  of 
God !  The  strong  i)robability  that  if  he 
received  it,  he  would  lose  not  only  his 
office,  but  his  life,  the  certainty  that  if  he 
even  rejected  it,  he  would  seriously  injure 
his  character  among  his  Gentile  friends  by 
the  inquiry,  would  have  been  quite  suffi- 
cient to  stigmatize  him  in  the  ej'es  of  the 
world  as  a  most  imprudent  and  injudicious 
man.  Yet  the  Spirit  of  God  has  declared 
this  man  to  be  a  "  prudent  man."  And 
surely  the  term  is  most  appropriately  ajj- 
plied,  for  can  there  be  a  better  evidence 
of  prudence  than  passing  onward  as  we 
know  ourselves  to  be,  to  a  state  of  bound- 
less existence  beyond  the  grave,  seriously 
to  inquire,  whether  the  faith  which  we  pro- 
fess, the  religion  to  which  we  belong,  be 
indeed  the  word*  of  God,  and  sufficient 
to  carry  us  safely  into  the  eternal  man- 
sions? 

Elymas  the  sorcerer  [for  so  is  his  name  by 
interpretation),  or,  for  so  his  name  sie/nijies. 
These  two  appellations  refer  to  his  as- 
sumed character,  not  his  proper  name ; 
that  was  Bar-jesus,  son  of  Joshua.  Said, 
{who  is  also  called  Paul.)  The  historian 
from  this  period  distinguishes  the  Apostle 
by  the  latter  name.  Learned  men  have 
conjectured  that  this  change  was  made  by 
Saul  himself,  out  of  deference  to  Sergius 
Paulus,  who  was  perhaps  the  first  idola- 
trous Gentile,  or  at  least  the  first  person 
of  rank,  converted  by  his  instrumentality. 
It  was  customary  among  the  Romans  to 
assume  the  name  of  a  person  whom  they 
highly  esteemed.  We  have  an  exampjle 
of  this  in  Josephus,  who  adopted  the  name 
of  Flavins,  in  compliment  to  the  Emperor 


Vespasian,  of  whom  he  was  a  great  favor- 
ite. But  others  ascribe  the  change  to  the 
Apostle's  new  situation.  He  was  hitherto 
chiefiy  conversant  with  the  Jews  and  Sy- 
rians, to  whom  the  name  of  Saul  was  fa- 
miliar; but  coming,  and  indeed  remain- 
ing tlie  greater  part  of  his  future  life, 
among  the  Greeks  and  Romans,  they 
would  pronounce  his  name  Paul,  proper 
names  undergoing  a  partial  change  in  dif- 
ferent languages.  But  in  whatever  man- 
ner the  change  of  the  Apostle's  name  hap- 
pened, certain  it  is  that  ever  after  he  was 
known  among  the  Gentiles  by  the  name 
of  Paul.  From  this  time,  likewise,  he  is 
generally  mentioned  by  the  historian  be- 
fore Barnabas,  because  he  was  now  shown 
to  be  the  principal  person,  although  for- 
merly he  was  mentioned  after  Barnabas, 
because  he  was  the  younger  disciple,  and 
because  his  Apostolic  authority  was  not 
fully  understood.  What  did  Paul?  "Filled 
with  the  Holy  Ghost"  he  "  set  his  eyes  on 
him."  We  are  not  fond  of  hard  names 
and  harsh  language,  says  an  eminent  di- 
vine, and  there  is  nothing  we  should  more 
guard  against  than  mingling  our  passions 
with  the  cause  of  truth;  "  for  the  wrath 
of  man  worketh  not  the  righteousness  of 
God,"  The  same  actions  require  not  only 
the  same  circumstances,  but  the  same 
warrant.  When,  therefore,  the  Samarit- 
ans would  not  receive  our  Saviour  when 
He  was  going  up  to  Jerusalem,  and  James 
and  John  seeing  this  said,  "  Lord,  wilt 
thou  that  we  command  fire  to  come  down 
from  heaven,  and  consume  them,  even  as 
Elias  did  ?"  He  turned,  and  rebuked  them 
and  said,  "  Ye  know  not  what  manner  of 
spirit  ye  are  of.  For  the  Son  of  man  is 
not  come  to  destroy  men's  lives,  but  to 
save  them."  Paul  not  only  knew  the  de- 
pravity of  this  wretch,  how  he  misrepre- 
sented their  doctrine,  and  calumniated 
their  designs,  but  he  was  "  filled  "  with 
the  Spirit  as  a  "  spirit  of  judgment  and 
of  burning,"  he  spoke  in  the  name  of  the 
Lord,  and  as  a  prophet,  whose  appeal  was 
sanctioned  by  the  event.  Observe,  sec- 
ondly, his  denunciation. 

And  now  behold,  &c.  The  doom  had  five 
characters.  It  corresponded  vitli  the  crime. 
Here  was  blindness  for  blindness,  judicial 
blindness  for  criminal  blindness.     It  was 


1098 


ACTS. 


suddenly  inflicted.  Immediately  there  fell 
upon  him  a  viist  and  a  darkness.  It  was 
comparatively  mild.  It  was  only  the  loss 
of  sight :  but  Ananias  and  Sapphira  were 
struck  dead.  It  was  temporary.  He  was 
not  to  "see  the  sun  for  a  season."  It  Avas 
useful.  Like  other  judgments  at  the  be- 
ginning of  the  Gospel,  it  was  to  guard 
Christianity  from  abuse,  and  to  awaken 
attention,  that  others  might  hear  and  fear, 
and  turn  unto  the  Lord.  And  as  this  was 
the  design,  so  this  was  the  effect  of  it. 
W]ien  he  saw  vihat  was  done,  &c.  Hud  this 
"prudent  man"  listened  to  the  dictates  of 
worldly  policy,  had  he  attended  to  the  ad- 
vice of  worldly  counselors,  he  certainly 
never  would  have  arrived  at  this  merciful 
conclusion  ;  but  determining,  through  the 
grace  of  God,  to  hear  and  to  inquii-e  for 
himself,  he  was  brought  in  humility,  and 
faith,  and  ol:)edience,  to  Him,  whom  truly 
to  know  is  everlasting  life. 

13.  U  Now  when  Paul  and  his  company  loosed  from 
Paphos,  they  came  to  Perga  in  Pamphylia,  and  Jolm, 
departins  ^irom  them,  returned  to  Jerusalem. 

eChap.  XV.  3.S. 

Paul  and  his  company.  (See  on  verse  9.) 
Loosed,  launched,  or  sailed.  Paphos.  (See 
on  verse  6.)  The  first  city  they  come  to 
is  Perga  in  Pampliylia.  Pamphylia  was  a 
province  of  A.sia  Minor,  lying  over  against 
Cyprus,  and  Perga  was  the  metropolis  of 
the  province,  situated  not  on  the  sea-coast 
but  on  the  river  Cestrus,  about  seven  miles 
from  its  mouth.  A  bar  obstructs  the  en- 
trance of  this  river  at  the  present  time> 
but  Strabo  says  expresslj''  that  it  was 
navigable  in  his  day  as  far  up  as  Perga. 
The  ruins  of  this  city  are  to  be  seen  still, 
sixteen  miles  north-east  of  the  modern 
Adalia,  or  Satalia.  They  consist  of  "  walls 
and  towers,  columns  and  cornices,  a  the- 
ater and  a  stadium,  a  broken  aqueduct, 
and  tombs  scattered  on  both  sides  of  the 
site  of  the  town.  Nothing  else  remains 
of  Perga  but  the  beauty  of  its  natural 
situation,  between  and  upon  the  sides  of 
two  hills,  with  an  extensive  valley  in  front, 
watered  by  the  river  Ce.strus,  and  backed 
by  the  mountains  of  the  Taurus." 

And  John  departing  from  the-m,&Q,.  What 
induced  John  to  leave  the  mission  and  re- 
turn to  Jerusalem,  we  are  not  informed. 
It  is  generally  supposed  that  he  shrank 
from  the  dangers  and  difficulties  of  the 


mission.  That  his  return  was  not  alto- 
gether justifiable,  is  evident  from  Paul's 
afterward  refusing  to  take  him  on  his 
second  missionary  journey.  (Acts  xv. 
37-9.)  Possibly  John  was  influenced  to 
some  extent  in  his  course,  by  regard  for 
his  aged,  and,  as  it  appears,  pious  and 
widowed  mother,  then  living  at  Jerusa- 
lem. If  so,  this  tends,  in  some  degree,  to 
diminish  the  culpability  of  the  desei-tion 
of  the  scene  of  his  labors.  That  he  should 
have  remembered  the  claims  which  such 
a  parent  had  upon  him  before  he  embark- 
ed in  the  great  cause  of  evangelizing  the 
heathen,  is  true,  that  he  who  "  loves 
father  or  mothei:  more  than  Christ,  is  not 
worthy  of  him,"  is  equally  certain,  but 
whatever  be  the  verdict  which  many  may 
pass  upon  him,  who  may  thus  have  de- 
serted for  a  season  the  work  in  which  he 
was  engaged,  from  the  strength  of  filial 
afl'ection,  and  the  love  of  a  tender  and  per- 
haps declining  parent,  we  cannot  speak 
harshly  of  an  act  where  such  may  have 
been  the  motive,  and  surely  He  will  not 
judge  harshly  of  it,  who,  amid  the  agonies 
of  the  cross,  looked  down  upon  her  who 
had  given  him  biTth,  and  provided  for  the 
remaining  j^ears  of  her  embittered  pil» 
grimage,  a  solace  and  a  home. 

14.  But  when  they  departed  from  Perga,  they  came 
to  Antiocli  in  Pisidia;  and  went  into  the  synagogue  fon 
the  sabbatli  day,  and  sat  down.  15.  And  after  the  read- 
ing Foi'tlie  law  and  the  i^irophet-s,  tlie  rulers  ofthe  syna^ 
goguesent  unto  tliem,  saying.  Ye  men  and  brethren,  if 
ye  have  any  word  ''of  exhortation  for  the  people,  say 
on.— fxviii.  4.    BVerse  27 ;  I'Heb.  xlii.  22. 

Into  the  synagogue,  &c.  They  met  them 
in  their  place  of  worship.  Sabbath  days 
should  be  kept  holy  in  solemn  assemblies, 
they  are  instituted  chiefly  for  public  wor- 
ship. Paul  and  Barnabas  were  strangers, 
but  wherever  we  come,  we  must  inquire 
for  God's  faithful  worshipers,  and  join 
them,  as  those  that  desire  to  keep  up  a 
communion  with  all  saints.  Sat  down,  pro- 
bably near  the  entrance.  The  Pentateuch 
was  so  distributed,  as  to  allow  of  being 
read  through  in  the  year,  and  to  each  pas- 
sage was  adjoined  a  portion,  having  some 
affinity  with  it,  from  the  prophets.  The 
reader,  or  another,  then  explained.  Ben- 
gel  thinks  Dent.  i.  and  Isa.  i.  were  the 
lesson,  since  these  chapters  are  even  yet 
read  on  one  Sabbath,  and  Paul,  at  verse 
18,  refers  to  Deut.  i.  31.  Rulers,  &c.  These 


CHAPTER   XIII, 


1099 


wcn'O  i">robubly  the  elders  of  the  Jcwa  in 
Antioch,  i.  e.,  the  iioadd  of  families,  or 
other  hereditary  chiefs  uiid  representa- 
tives, as  such  conducting  or  controlling 
])ublic  worsliip.  These  now  sod  the  hy- 
peretcs  (or  clerk)  to  Paul,  &c.  Jf  ije  Juice 
ani)  ward,  &c.,  literally,  "  if  any  word  of 
exhortation  be  in  yon."  There  is,  says 
Beza,  some  emphasis  in  this  Hebraism,  by 
which  it  is  understood,  that  whatever  there 
is  in  us  of  Divine  grace,  is  derived  to  us 
from  God,  that  we  may  carry  it  about  as  a 
treasure  shut  up  in  earthen  vessels. 

16.  Then  Paul  stood  up,  and  bockoniug  with  his  hand, 
Siud,  Men  of  Israel,  and  ye  that  tear  God,  give  audi- 
ence. 

Paul  seized  the  opportunity,  accepted 
the  invitation,  and  Avith  the  bearing  of  an 
orator,  "  beckoning  with  his  hand,"  and 
the  zeal  of  an  Apostle,  commenced  his  ser- 
mon. By  "  men  of  Israel "  Paul  means 
the  Jews  and  Jewish  proselytes  then  pre- 
sent; and  by  "those  that  fear  God,"  the 
devout  Gentiles  who  had  renounced  idol- 
atry, and  worshiped  God  in  the  syna- 
gogues, without,  however,  becoming  prose- 
lytes to  Judaism  by  submitting  to  the  rite 
of  circumcision — the  so-called  proselytes 
of  the  gate. 

17.  Tlie  God  of  this  people  of  Israel  chose  'our  fathers, 
and  e.xalted  tlie  people  when  tlit^  dwelt  Jas  .strangers 
in  the  land  oi  Egypt,  and  with  an  i^high  arm  brought 
he  them  out  of  it. 

iDeut.  vii.  (J,  7.    JPs.  cv.  23.    kExod.  xiii.  14, 16. 

Exalted,  made  them  numerous  and  pow- 
erful. Viitli,  an  high  arm,  i.  e.,  one  raised 
on  high,  and  so  ever  ready  to  protect  and 
defend  them.     (Comp.  Exod.  vi.  6.) 

18.  And  ahout  the  tiine  of  forty  'years  suffered  he 
their  manners  in  the  wilderness.— 'Exod.  xvi.  3-5. 

Suffered  lie  their  manners,  i.  e.,  bore  with 
them,  endured  them.  Another  reading 
differing  in  a  single  letter,  and  preferred 
by  most  modern  critics,  yields  the  mean- 
ing, bore  them  as  a  nurse  does,  i.  e.,  nursed 
or  nourished.  (See  Num.  xi.  12  ;  Dent.  i. 
31 ;  also  1  Thes.  ii.  7.) 

19.  And  when  he  had  destroyed  nseven  nations  in  the 
land  olChanaan,  he  "divided  their  land  to  them  by  lot. 

"Deut.  vii,  1.    ojosh.  xiv.,  &c. 

Destroyed,  or,  cast  out  ;  seven  nations. 
(Comp.  Dent.  vii.  1  ;  Josh.  iii.  10,  xxiv.  11.) 

20.  And  after  that,  he  gave  unto  them  judges,  rabout 
the  space  of  four  hundred  and  fifty  years,  until  Samuel 
the  proiihet.— pJudgcs  ii.  16. 

As  this  appears  to  contradict  1  Kings 
vi.  1,  various  solutions  have  been  proposed. 
Taking  the  words  as  they  stand  in  the 
Greek,  thus,  "  after  that  by  the  space  of 


450  years,  he  gave  jadgc.^,"  the  meaning 
may  be,  that  about  400  ye..r.s  elapsed  from 
the  time  of  the  covenant  with  Abraham 
iiidil  the  period  of  the  judges,  which  is 
historically  correct,  the  word  "about" 
sliowing  that  chronological  exactness  was 
not  aimed  at.  l>ut  taking  the  sense  to  be 
as  in  our  version,  that  it  was  the  ])eriL)d  of 
the  judges  itself  which  lasted  about  450 
years,  this  statement  also  will  appear  his- 
torically correct,  if  we  include  in  it  the 
interval  of  subjection  to  foreign  powers 
which  occurred  during  the  period  of  the 
judges,  and  understand  it  to  describe  the 
whole  period  from  the  settlement  of  the 
tribes  in  Canaan  to  the  establishment  of 
royalty.  Thus,  from  the  exodus  to  the 
building  of  the  temple  were  592  years 
(Josephus,  Antiqni.,  viii.  3, 1):  deduct  forty 
years  in  the  wilderness  ;  twenty-five  years 
of  Joshua's  rule  (Josephus,  Antiqui.,  v.  1, 
29) ;  forty  years  of  Saul's  reign  (v.  21),  forty 
of  David's,  and  the  first  four  years  of  Solo- 
mon's reign  (1  Kings  vi.  1) ;  and  there 
remain  just  443  years,  or,  in  round  num- 
bei's,  about  450  years. 

21.  And  afterward  tliey  qdesired  a  king :  and  God  gave 
unto  them  Saul  '■the  son  of  Cis,  a  man  of  the  tribe  of 
Benjamin, 'by  the  space  of  forty  years. 

11  Sam.  viii.  6.    '1  Sam.  x.  1. 

Desired  a  king.  They  wished  to  have  a 
government  like  that  of  the  nations  around 
them.  (See  1  Sam.  viii.  5,  7,  22.)  Sard  the 
son  of  Cis.  Cis  is  the  same  as  Kish  in  the 
Old  Testament.  (1  Sam.  ix.  1,  2).  For  the 
manner  of  Saul's  selection  to  be  king,  &c., 
see  1  Sam.  ix.  10.  Forty  years.  This  agr(>es 
with  Josephus,  {Antiqui.,  vi.  14,  9.)  The 
Old  Testament  does  not  mention  the 
length  of  Saul's  reign. 

22.  And  when  'he  had  removed  him,  he  raised  up 
unto  them  David 'to  be  their  king:  to  whom  also  he 
gave  testimony,  and  said,  I  have  found  David  ti.e  sun 
of  Jesse,  a  man  "alter  mine  own  heart,  which  shall  iul- 
fil  all  my  will. 

si  Sam.  xxxi.  6.    '2'Sam.  v.  3,    "^1  Sam.  xiii.  14. 

Had  re  moved  him,  literally,  liaring  removed 
(or  deposed)  him,  i.  e.,  from  his  kingly  oflice, 
as  recorded  in  1  Sam.  xv.  11,  23,  35,  xvi.  1. 
I  have  found  David,  &c.  These  words  do 
not  occur  in  the  Old  Testament,  but  are 
made  up  from  two  passages:  Ps.  Ixxxix. 
20,  where  God  testifies,  "I  have  found 
David  my  servant,"  and  1  Sam.  xiii.  14, 
where  Samuel,  addressing  Saul,  says,  "The 
Lord  hath  sought  him  a  man  after  his  own 
heart."  After  mine  own  lieart,  referi'ing  to 
the  general  character  of  David.    He  was 


1100 


ACTS. 


not,  like  Saul,  a  bad  man,  who  had  occa- 
sional fits  of  piety,  but  a  g<X)d  man,  not- 
withstanding the  transgressions  he  com- 
mitted, and  which  he  so  bitterly  repented 
of.  Mij  tvill,  literally,  "the  wills."  Im- 
plying the  several  particulars,  in  which 
David,  a  prophet,  a  king,  and  a  type  of 
Christ,  accomplished  the  commands  and 
purposes  of  God. 

23.  Of  this  man's  seed  hath    God,  according  to   his 

promise,  vraisetl  unto  "Israel  a  Saviour,  Jesus:  24: 
When  John  ^had  lirst  preached,  before  his  coming,  the 
baptism  of  repentance  to  all  the  people  of  Israel.  2.'i. 
And  as  Jolin  fulflUed  his  course,  he  said.  Whom  thinic 
ye  that  I  am?  I  am  not  he:  but,  behold,  there  comet li 
one  after  me,  whose  shoes  of  hia  feet  I  am  not  worthy 
to  loose.-  vPd.  cxxxii.  11.    wMatt.  i.  21.    ^Matt.  iii.  1-11. 

The  emphasis  of  this  statement  lies,  1 , 
in  the  seed  from  which  Christ  sprang — 
David's — and  the  promise  to  that  effect 
which  was  thus  fulfilled;  2,  on  thec/(«rac- 
tp.r  in  which  this  promised  Christ  was  given, 
of  God — "  a  Saviour."  His  personal  name, 
"  Jesus,"  is  emphatically  added,  as  designed 
to  express  that  very  character.  (See  on 
Matt.  i.  21.)  When  John  had  first  jyreached, 
&c.  (See  on  Matt.  iii.  1-11.)  FulJilUd  his 
course.  John's  ministry  finished  the  legal, 
and  brought  in  the  evangelical  dispensa- 
tion. His  career  was  brilliant  and  his 
success  extraordinary.  By  the  authentic 
historian  JoscpJnis  he  is  spoken  of  in  terms 
of  the  highest  encomium.  His  course  w^as 
hurried  and  impetuous,  eager,  as  it  were, 
to  reach  his  destination,  and  to  mingle  his 
grand  soul  with  its  kindred  elements  in 
eternity.  He  was  raised  up  for  a  partic- 
ular service,  and  when  that  was  accom- 
plished he  was  removed.  Note,  1.  There 
is  a  prescribed  course  or  sphere  of  action 
appointed  to  every  individual  by  the 
Author  of  our  nature.  2.  There  is  a  set 
and  limited  time  allotted  to  that  sphere, 
and  course  of  action.  3.  Our  happiness 
and  our  honor  consist  entirely  in  complet- 
ing the  course  which  God  has  assigned  to 
us.  It  is  a  great  mistake  to  suppose  that 
we  should  be  able  to  conform  ourselves  to 
the  will  of  God,  and  to  our  own  sj^here  of 
action,  better  in  some  other  state,  and 
therefore  to  be  dissatisfied  with  thtit  pre- 
cise state  in  which  His  providence  has 
placed  us.  The  wisdom  of  each  consists 
in  fulfilling  his  own  course.  The  memory 
of  John  the  Baptist  is  perpetuated  with 
honor,  because  he  "fulfilled  his  course," 
while  that  of  Herod  and  Pontius  Pilate 


are  covered  with  infamy.  Which  of  these 
characters  w'ill  we  imitate?  Will  we  be 
among  those  whom  God  condescends  to 
honor,  to  whom  He  will  say,  "Well  done, 
good  and  faithful  servants,  enter  ye  into 
the  joy  of  your  Lord?"  or  will  we  now 
surround  ourselves  with  a  few  sparks  of 
worldly  pleasure,  and  lie  down  in  eternal 
darkness  ? 

26.  Men  and  brethren,  children  of  the  stock  of  Abra- 
ham, and  wliosoever  among  you  feareth  God,  to  you 
yis  tlie  word  of  this  salvation  sent.  27.  Furtiiey  that 
dwell  at  Jerusalem,  and  tlie  rulers,  because  they  knew 
him  not,  nor  yet  the  voices  of  the  prophets  which  are 
read  every  Sabbath-day,  ^they  have  fulfilled  llicjn  in 
condemning  him.  28.  And  though  they  found  no  cause 
of  death  in  him.  yet  desired  they  Pilate  that  he  should 
be  slain.  29.  And  when  they  had  fulfilled  all  that  was 
written  of  iiim,  they  took  tiim  down  froiji  the  tree,  and 
laid  him  in  a  sepulchre.— y Matt.  x.  6.    Luke  xxiv.  20,  44. 

Children  of  the  stock  of  Abraham.  All  ye 
that  are  Jews.  Feareth  God,  {i.  e.,  the  true 
God),  although  not  belonging  to  the  cho- 
sen people.  To  you,  i.  e.,  as  some  under- 
stand it,  you  as  distinguished  from  the 
Jews  of  Palestine,  referred  to  in  the  next 
verse.  But  as  we  know  that  these  were 
not  excluded  from  forgiveness  and  salva- 
tion, the  meaning  rather  seems  to  be,  that 
the  rejection  of  the  Gospel  by  the  people 
at  Jerusalem,  ought  not  to  occasion  its  re- 
jection elsewhere.  The  luord  of  this  salva- 
tion, &c.  The  Gospel  brings  salvation,  1. 
By  way  of  discovery.  It  reveals  salvation 
exclusively  of  any  other  way;  no  angel  in 
heaven  could  have  discovered  it,  if  God 
had  not  first  declared  it  in  and  by  the 
Gospel.  2.  By  way  of  tender  and  offer. 
This  joyful  message  of  salvation  is  sent  to 
every  man's  door,  and  entreats  every  sin- 
ner to  accept  it.  3.  By  way  of  efficacy  and 
power.  The  Gospel,  says  an  old  writer, 
brings  with  it  a  convincing  and  converting 
power  to  put  men  into  a  state  of  salvation, 
and  has  also  an  establishing  and  confirm- 
ing power  to  preserve  them  in  that  estate. 
Blessed  be  God,  that  to  us,  even  to  every 
one  of  us,  is  the  word  of  this  salvation  sent. 
What  monsters,  then,  are  they  who  are 
enemies  to  the  preaching  of  the  Gospel ! 
Tliey  are  enemies  to  our  salvation :  tlie 
only  way  to  heaven  is  by  Christ,  the  only 
way  to  Christ  is  by  faith,  and  the  only  way 
to  faith  is  by  the  word — it  cometh  by  hear- 
ing. Because  they  knew  him  not.  A  gentle 
excuse  for  the  persecuting  high  priests,  &c. 
They  did  not  know  that  Jesus  was  the 
Chri.st,  because  they  did  not  know   the 


CHAPTER   XIII, 


1101 


prophets.  And  v:hy  did  they  not  know 
the  prophets,  which  were  read  every  Suhhatli 
dayf  Because  they  did  not  desire  to  Inou; 
His  will,  and  therefore  they  knew  not  tlie 
doctrine  of  God :  nor  did  they  know  that 
in  condemning  Christ,  they  fulfilled  those 
very  Scriptures  which  Avere  read  every 
Saljbath  day  in  their  synagogues.  (See  on 
ii.  23 ;  iii.  17.)  Jesus  Christ  is  the  sub- 
ject of  all  the  prophecies.  No  cause  of 
death — Christ's  innocence.  Though  they 
found,  rather,  because  they  found  no  cause, 
although  they  sought  it.  Human  judges 
found  no  fault  in  Him,  but  there  was  an- 
other Judge,  who  found  Him  hxden  with 
the  sins  of  mankind.  Fulfilled  all,  &c.  All 
that  was  foretold  concerning  the  suflerings 
of  the  Messiah  was  fuliilled  in  Christ,  and 
circumstances  are  noticed  here,  that  made 
Hisresurrectionthe  more  illustrious.  They 
laid  Him  in  a  sepulchre,  and  thought  they 
had  Him  fast.  "Let  no  one  take  offense 
at  a  Saviour  to  whom  Jerusalem  could  give 
nothing  better  than  the  accursed  tree,  and 
a  grave  which  the  civil  authorities  sealed. 
Thus  it  is  written,  and  thus  it  must  needs 
be."     (Chap.  xvii.  3.) 

.30,  But  God  raised  him  from  the  dead:  31.  And  he 
was  seen  ^many  days  of  them  which  came  up  with  lilm 
from  Galilee  to  Jerusalem,  who  are  his  witnesses  unto 
the  people.  32.  And  we  declare  unto  you  glad  tidings, 
how  that  the  promise  bwhich  was  made  unto  the  fatli- 
ers;  3a.  God  hath  fulfilled  the  same  unto  us  tlieir 
cliildrep,  in  that  lie  liatli  raised  up  Jesus  again ;  as  it  is 
also  written  in  the  second  psalm,  Thou  fart  my  Son, 
this  day  have  I  begotten  thee.  3^1.  And  as  concerning 
tiiat  he  raised  liim  up  from  tlie  dead,  7ioi«  no  more  to 
return  to  corruption,  he  said  on  this  wise.  X  will  give 
you  the  sure  mercies  of  David.  35  Wherefore  he  saith 
also  in  ^another  psalm.  Thou  shalt  ■  not  sufl'er  thine 
Holv  One  to  see  corruption. 

i^Chap.  i.  3.    ijRom.  iv.  13.    «Ps.  ii..  7.    dPs.  xvi.  10 

But  God  raised  him,  &c.  To  take  away 
the  scandal  of  the  cross,  the  Apostle  shows 
that  our  Saviour's  resurrection  was  as  glo- 
rious as  His  death  was  ignominious.  God 
wiped  away  the  reproach  of  the  cross  by 
raising  up  Christ  from  the  grave,  and  de- 
clared Him  to  be  His  Son  with  power,  by 
the  resurrection  from  the  dead.  And  he 
was  seen,  &c.  (See  on  chap.  i.  3.)  Glad 
tidings,  &c.  The  Apostle  intimated  that  the 
doctrine  he  preached,  if  received  aright, 
and  understood  by  them,  would  bring  them 
the  greatest  honor  and  satisfaction  imagin- 
able, because,  in  the  resurrection  of  Christ 
the  promise  which  was  made  unto  the  fathers, 
the  patriarchs,  &c.,  was  fulfilled  unto  their 
children.  Tliou  art  my  Son,  &c.  Some  re- 
fer these   words  to   the    incarnation    of 


Christ,  but  here  they  are  introduced  as  a 
prediction  of  His  resurrection.  Although 
He  was  the  Son  of  God  from  eternity,  yet 
by  His  resurrection  he  was  openly  declared 
to  be  so:  it  was  the  inauguration  of  His 
Sonship.  As  the  Apostle  in  Rom.  i.  4,  re- 
gards the  resurrection  of  Christ  merely 
as  the  manif.ntation  of  a  prior  Sonship, 
which  he  afterward  (chap.  viii.  32),  repre- 
sents as  essential,  it  is  plain  that  this  is  his 
meaning  here.  "  The  expression  in  the 
Psalm,  I  have  begotten  thee,"  says  Dr.  Alex- 
ander, "means, I  am  He  who  has  begotten 
thee,  i.  e.,  I  am  thy  father.  To-day  refers 
to  the  date  of  the  decree  itself  {Jehovah 
said,  To-day,  &c.) ;  but  this,  as  a  Divine 
act,  was  eternal,  and  so  must  be  the  Son- 
ship  it  afhrrns.  The  sure  m,ercies  of  David. 
From  Isa.  Iv.  3. — ''  I  will  make  an  ever- 
lasting covenant  with  you,  even  the  sure 
mercies  of  David,"  i.  e.,  of  Christ,  the  Son 
of  David,  as  frequently  in  the  Old  Testa- 
ment (Jer.  XXX.  9 ;  Ezek.  xxxiv.  23,  24, 
xxxvii.  24,  25;  Hos.  iii.  5),  and  it  may  re- 
fer jjarticLilarly  to  the  last  words  of  David, 
"  an  everlasting  covenant,  ordered  in  all 
things  and  sure."  It  was  the  resurrection 
of  Christ,  which  rendered  His  mercies  sure 
to  His  people,  who  without  that,  could 
have  no  hope  from  Him.  (1  Cor.  xv.  14.) 
See  corruption.  "  Experience  i:)utrefaction." 
(See  on  ii.  27.) 

36.  For  David,  fafter  he  had  .served  his  own  genera- 
tion by  the  will  of  God.  cfell  on  s'.eep,  and  was  laid  unto 
liis  fathers,  aud  saw  corruption  :— si  Kings  ii.  10 

"  Served  his  own  generation."  Not  in- 
deed exclusively,  for  he  has  served  every 
generation  since.  He  is  now  serving  the 
present.  Christians  now  living  bless  God 
for  His  writings.  Who  has  not  found  in 
them  a  treasury  of  experience,  a  flame  at 
which  he  has  often  lighted  his  torch,  a 
harp  that  has  often  driven  away  his  evil 
spirit  ?  There  are  some  who  not  only  serve 
their  own  age,  but  levy  a  tax  of  admiration 
and  gratitude  upon  every  future  one.  Such 
were  the  Reformers.  Such  were  Luther, 
and  Calvin,  and  Knox,  and  others.  And 
nothing  can  be  more  unjust  than  to  cen- 
sure these  men  who  did  so  much,  because 
they  did  no  more,  or  diminish  their  fame 
by  reproaching  them  with  a  few  faults, 
which  were  rather  the  errors  of  the  times 
than  of  the  men.  If  we  cannot  serve  other 
generations  let  us  serve  our  own.    Some 


1102 


ACTS 


Btrain  too  much  after  distant  olyects,  and 
overlook  what  is  immediately  before  them. 
Some  leave  large  sums  when  they  die. 
They  had  better  be  their  own  executors, 
and  see  and  enjoy  the  application  of  their 
own  liberality.  They  had  better  convince 
the  world  that  they  act  from  choice ;  for 
at  death  they  can  retain  nothing,  but  must 
part  with  all  thej'-  possess.  By  the  will  of 
God.  Nothing  comes  by  chance  in  our 
affairs.  The  Lord  determines  the  bounds 
of  our  habitations,  appoints  us  our  stations 
and  offices,  and  assigns  us  our  talents  and 
opportunities.  It  was  not  only  by  God's 
providential  will  that  David  served  his  own 
generation,  but  also  by  His  revealed  will. 
This  he  made  the  rule  of  his  conduct. 
"  Lead  me,"  said  he,  "  in  Thy  truth,  and 
guide  me,  for  Thou  art  the  God  of  my  sal- 
vation, on  Thee  do  I  wait  all  the  day  " — 
like  a  servant,  to  receive  and  obey  the 
orders  of  his  master.  We  must  not  follow 
our  own  fancies,  or  do  that  which  is  most 
agreeable  to  our  feelings,  but  what  God 
requires  of  us. 

Fell  on  sleep.  When  those  who  survive 
can  declare  with  truth,  after  the  death  of 
an  individual,  that,  although  the  days  of 
his  pilgrimage  may  have  been  few  and 
evil,  he  had  always  fulfilled  the  will  of 
God  as  far  as  his  ability  extended,  they 
could  not  inscribe  a  more  honorable  epi- 
taph on  his  tombstone,  or  pay  a  nobler 
tribute  to  his  memory.  And  was  laid  unto 
his  fathers.  This  form  of  expression  ap- 
pears to  have  arisen  from  the  practice  of 
the  Hebrews  in  burying  the  dead.  Their 
sepulchres  were  large  caves,  either  natural 
or  artificial,  with  spacious  apartments. 
When  a  person  died,  and  his  bodj'  was 
laid  in  one  of  these  receptacles  of  the  dead, 
in  which  the  corpses  of  his  deceased  kin- 
dred had  before  been  deposited,  he  was 
said  to  be  gathered  unto  his  fathers,  or 
ancestors.  (See  Gen.  xxv.  8.)  The  ex- 
pression was  familiarly  used  to  convey  the 
thought  of  dying  and  being  buried,  with 
the  additional  thought,  in  many  instances, 
of  the  departed  soul  going  to  join  the  souls 
of  deceased  ancestors  in  the  invisible  world. 
(SeeGen.  xlix.  29;  Judges  ii.  10.)  Andsaio 
corruption.  He  also  saw  corriiption  in  the 
body,  like  all  except  the  One  of  whom  all 
prophecy  testified  as  the  promised  One. 


37.  But  he,  whom  God  i>raised  again,  saw  no  corrup- 
tion.—iiChup,  ii.  24. 

That  is,  Jesus  Christ,  whom  God  the 
Father  raised  to  life  the  third  day,  saw  no 
corruption.  Sin  had  no  inheritance  in 
Him,  therefore  death  could  have  no  more 
do!xiinion  over  Him,  but  He  overcame 
death  in  its  own  territory — the  grave. 
Thus  the  Apostle  draws  the  argument 
home,  that  the  foregoing  words  could  not 
be  meant  of  David's  person,  but  of  the 
IMessiah,  w^hom  David  typified  and  repre- 
sented. 

38.  Be  it  known  unto  you  therefore,  men  and  breth- 
ren, that  throusli 'this  man  is  preached  unto  yon  the 
Ibrfjiveness  of  sins:  39.  And  by  jhim,  all  that  believe 
are  justified  ironi  all  things,  from  whicli  ye  could  not 
be  .justified  by  the  law  of  Moses. 

iban.  ix.  24 ;  Luke  xxiv.  47 : 1  John  ii.  12.  jlsa.  liii,  11 ; 
Hab.  ii.  4 :  Rom.  iii.  28,  viii.  1. 

Jesus  had  been  shown  to  be  the  Messiah, 
and  He  is,  therefore,  the  author  of  pardon 
and  salvation  to  those  who  believe  on  Him. 
Thronghlhis  man  tlie  forgiveness  of  sins  (hav- 
ing been  procured)  is  announced  unto  you. 
(Comi^.  X.  36  ;  Luke  xxiv.  47.)  The  next 
verse  reaffirms  and  amplifies  the  proposi- 
tion. And  by  him  all  thcd  believe  are  justified, 
&c.  All  who  really  believe  that  the  Lord 
Jesus  Christ  is  both  able  and  willing  to 
cleanse  them  from  their  sins,  to  clothe 
them  in  His  righteousness,  to  guide  them 
by  His  Spirit,  and  afterward  to  receive 
them  into  glory,  and  who  give  themselves 
up  freely  and  unreservedly  to  be  governed 
by  Him,  as  well  as  to  be  saved  by  Him,  to 
belong  to  His  obedient  as  well  as  His  be- 
lieving people — all  such"  are  justified  from 
all  things,"  they  stand  now,  acquitted  be- 
fore God,  every  sin  which  hitherto  sullied 
their  conscience,  and  distressed  their 
mind,  and  grieved  the  Holy  Spirit  of  God, 
if,  indeed,  deeply  repented  of,  and  brought 
to  "  the  blood  of  sprinkling,"  is  pardoned 
cast  into  the  depths  of  the  sea,  whence  it 
shall  never  again  rise  to  shame,  or  to  con- 
demn them.  Blessed  promise  !  yet  not  too 
good,  not  too  great,  to  be  strictly  and  un- 
deniably true.  All  that  believe,  says  the 
A]50stle,  are  justified  from  all  things  :  not 
future,  or  he  would  have  said  "  shall  be 
justified,"  not  uncertain,  or  he  would  have 
said,  "justified  from  some  things,"  but, 
blessed  be  God,  present,  and  certain,  and 
unlimited  :  "  are  justified  from  all  things," 
are  acquitted,  are  more  than  acquitted,  are 
considered    holy    through    the    imputed 


CHAPTER  XIII. 


1103 


righteousness  of  Christ,  arc  abundantly 
pardoned,  and  received  into  God's  love, 
and  shall  be  aburtdantly  blessed,  and  re- 
ceived into  God's  glory. 

40.  Efivvixre  therpfore,  lest  that  come  upon  ynu  Khich 
LS  s-pokoii  ol'iii  lithe  prcjpliets;  -11.  Jli'liold,  ye  dcspiscrs, 
aiul  woiiiU'r^  and  pi-risli  :  Cor  I  work  ;i  work  in' your 
days,  a, work  wliii^h  yr  sliall  in  nowise  believe,  Hioiiyli 
a  inan  declare.it  unto  you.— i^Isa.  x.x.'ix.  11 ;  llub.  1.  6. 

Lest  that  come  upon  you,  &c.  The  quota- 
tion is  from  Hab.  i.  5,  ac(;ording  to  the 
Septuagint,  with  some  unimportant  varia- 
tions. God  threatened  Israel  by  the  pro- 
phets with  the  desolation  and  destruction 
of  their  country ;  but  they  would  not  be- 
lieve till  they  experienced  the  truth  of 
the  prophecies  in  all  their  horrors.  Here 
their  descendants  are  warned  of  impend- 
ing ruin,  the  dreadful  nature  of  which 
Paul  does  not  pretend  to  describe  ;  but  in- 
timates that  nothing  could  prevent  it  if 
they  believed  not  in  Jesus  as  the  Messiah. 
The  prophecy  primarily  referred  to  the 
captivity,  and  was  also  verified  in  the  de- 
struction of  Jerusalem.  But  the  language 
here  employed  is  applicable  to  all  ages, 
and  denounces  the  wrath  of  God  uj)on  un- 
belief and  rebellion  :  "  I  v:orl:  a  work  in 
your  days,"  namely,  a  work  of  judginent, 
"  a  work  which  ye  shall  in  no  wise  believe, 
though  a  man  declare  it  unto  you,"  even  al- 
though warned  of  the  judgment,  you  will 
be  so  hardened  and  insen.sible  as  not  to 
believe  in  it :  you  will  cling  to  delusive 
hopes  of  safety,  even  when  danger  is  at 
the  door.  "Well  might  Paul  apply  these 
words  as  a  warning  to  those  who  rejected 
the  Gospel. 

42.  ![  And  when  the  Jews  were  gone  out  of  the  syna- 
gogue, the  Gentiles  besought  that  these  words  might  be 
preached  to  them  'the  ne.\t  Sabbath.  4;i.  Now  wlieu 
the  congregation  was  broken  up,  many  of  the  Jews  and 
religious  proselytes  followed  Paul  and  Barnabas:  who 
.speaking  to  them,  persuaded  them  to  continue  ™in  the 
grace  of  God.  44.  H  And  the  next  sabbath  day  came 
almost  the  whole  city  together,  to  hear  the  word  of 
God.  4o.  But  when  the  Jews  saw  the  multitudes,  they 
were  filled  with  envy,  and  spake  against  those  things 
which  were  spoken  by  Paul,  "contradicting  and  blas- 
pheming. 4n.  Then  Paul  and  Barnabas  waxed  bold, 
and  siiid,  It  was  necessary  that  the  word  of  God  should 
first  °have  been  spoken  to  you  :  but  .seeing  ye  put  it 
from  .you,  and  .judge  yourselves  unworthy  of  everlast- 
ing life,  lo,  we  I'turn  to  the  Gentiles.  47.  For  so  hath 
the  Lord  commanded  us.  saying,  ql  have  .set  thee  to  be 
a  light  of  the  CTentiles,  that  thou  shouldest  be  for  salva- 
tion unto  the  ends  of  the  eartli. 

I//!  the  wcrk  betwren,  or,  in  the  Sabbath  between. — 
"'Chap.  xiv.  'il:  Heh.  vi.  11,  12,  xii.  Li.  "Chap,  xviii.  6. 
"Matt.  X.  6:  Luke  xxiv.  47;  Rom.  i,  16.  rDeut.  xxxii. 
£1 ;  Matt.  xxi.  43 :  Eom.  x.  19.    ll.sa.  xlix.  6. 

When  the  congregation  was  broken  up,  &c. 
After  this  religious  assembly  had  been 
dismissed  in  the  customary  manner,  a  con- 
siderable number  of  Jews  and  proseh^tes 
followed  Paul  and  Barnabas  to  their  abode, 


and  were  again  addressed,  in  a  still  more 
unconstrained  and  familiar  manner.  They 
were  urged  to  adhere  with  constancy  and 
fidelity  to  the  grace  of  God,  by  which  they 
iiad  already  been  influenced.  Would  that 
it  were  more  the  custom  in  these  our  days, 
for  those  who  have  been  impressed  by  the 
public  ministry,  or  have  been  led  by  wliat 
they  have  there  heard,  to  inquire  further 
into  these  great  and  important  subjects,  to 
go  at  once  to  their  ministers  :  how  many 
doubts  might  be  removed,  how  many  mis- 
takes corrected,  how  niany  impressions 
corroborated,  how  much  of  zeal,  comR)rt, 
and  strength,  imparted  to  the  first  weak, 
tottering  steps  in  the  Christian  life,  if 
there  were,  as  there  most  obviously  ought 
to  be,  this  free  communication  between 
every  Christian  minister  and  his  peojjle  ! 
Came  almost  the  whole  city  together,  &c.  The 
crowd  was  probably  increased  by  the  in- 
structions and  appeals  of  Paul  and  Barna- 
bas during  the  interval.  Blaspheming, 
joined  here  with  contradicting,  seems  to 
intimate  that  the  Apostles  were  the  objects 
of  it ;  the  word  denotes  here  to  revile,  to 
report  slanderously,  to  defame.  Seeing  ye  pjd 
it  from  you,  through  their  own  prejudice, 
stubbornness,  and  sin.  Judge,  or  adjudge 
yourselves  unworthy,  that  is,  their  conduct 
furnished  matter  or  occasion  of  their  con- 
demnation as  unworthy,  unsuitable  j^er- 
sons,  in  their  temper  and  conduct,  of  en- 
joying eternal  life.     (See  Rom.  ii.  27.) 

First  have  been  spoken  to  you.  This  Vi^as 
necessary  according  to  the  commission 
which  Christ  gave  the  Apostles,  implying 
strongly  that  they  were  first,  in  all  places, 
to  address  the  Jews,  which  plan  they  ad- 
hered to  on  this  and  every  future  occasion, 
(Matt.  X.  5  ;  Luke  xxiv.  47.)  There  was  a 
Divine  propriety  in  this  plan,  for  the  Jews 
were  possessed  of  the  Old  Testament 
Scriptures,  and  valued  them;  they  were 
peculiarly  qualified  to  judge  of  the  truth 
of  the  Gospel :  and  their  reception  of  it 
was  calculated  to  rouse  the  attention  of 
the  Gentiles  to  consider  it.  And  as  this 
people  were  scattered  among  all  nations 
where  the  Apostles  went,  they  became 
proper  witnesses  to  appeal  to  in  respect  of 
the  prophecies,  the  fulfillment  of  which 
the  Gospel  announced.  They  were  tlierc- 
fore,  through  the  good  providence  of  God, 


110-1 


ACTS. 


instrumental  in  introducing  the  Gospel 
into  all  nations,  and  God  honored  them 
as  His  chosen  people,  by  selecting  from 
among  them  almost  all  the  first  ministers 
of  the  AV^ord.  Lo,  we  turn  to  the  Gentiles. 
Two  things  are  suggested  here:  1.  A 
lamentable  condition  for  a  people.  These 
unbelieving  Jews  are  left — the  Apostles 
turn  from  them— the  Gospel  is  withdrawn. 
A  greater  calamity  this  to  a  people  tlian  if 
the  sun  went  down  and  left  their  heavens 
in  sackcloth.  Mercy  will  not  always  con- 
tinue with  a  people.  "  My  Spirit  shall  not 
always  strive  with  man."  2.  An  obvious 
duty  for  a  ministry.  It  was  right  for  these 
Gospel  laborers  to  leave  a  rocky,  sterile 
and  unproductive  soil,  and  try  elsewhere. 
Their  field  is  the  world.  Ministers  are 
not  only  justified,  but  often  bound  to  leave 
their  sphere  of  labor.  That  ministry 
which  is  unsuccessful  in  one  sphere,  is 
often  gloriously  prosperous  in  another. 
These  Apostles  wrought  wonders  amongst 
the  Gentiles. 

For  so  hath  the  Lord  commanded  us,  &c. 
The  Lord  Jesus  gave  them  directions  to 
witness  to  Him  in  Jerusalem  and  Judea, 
first,  and  after  that,  to  the  utmost  part  of  the 
earth,  to  preach  the  Gospel  to  every  creature, 
to  disciple  all  nations.  This  is  according  to 
what  was  foretold  in  the  Old  Testament. 
When  the  Messiah,  in  the  i^rospect  of  the 
infidelity  of  the  Jews,  Avas  ready  to  say,  / 
liave  labored  in  vain,  He  was  told,  to  His 
satisfaction,  that  though.  Israel  was  not 
gathered  yet  He  should  be  glorious  ;  that  His 
blood  should  not  be  shed  in  vain,  nor  His 
l^urchase  made  in  vain,  nor  His  doctrine 
preached  in  vain,  nor  His  Spirit  sent  in 
vain.  I  have  set  thee,  not  only  raised  thee 
up,  but  established  thee,  to  be  a  light  of  the 
Gentiles,  not  only  a  shining  light  for  a  time, 
but  a  standing  light,  set  thee  for  a  light, 
that  thou  shouldst  be  for  salvation  unto  the 
ends  of  the  earth.  Those  of  any  nation 
should  be  welcome  to  Him,  some  of  every 
nation  have  heard  of  Him  (Rom.  x.  18), 
and  all  nations  shall  at  length  become  Jiis 
kingdom. 

48.  And  when  thp  GentUes  heard  this,  they  were  glad, 
and  glorified  the  word  of  the  Lord :  and  ras  many  as 
wore  ordained  to  eternal  life,  believed. 

'Chap.  ii.  47 ;  Rom.  viii.  30. 

They  were  glad — to  perceive  that  their  ac- 
cession to  Christ  was  matter  of  I>ivine  ar- 


rangement aswell  as  Apostolic  efi'ort.  And 
glorifiedthe  word  of  the  Lord — by  a  cordial  re- 
ception of  it.  And  as  many  as  were  ordained 
to  eternal  life,  believed — a  very  remarkable 
statement,  which  cannot,  without  force,  be 
interpreted  of  anything  lower  than  this, 
that  a  Divine  ordination  to  eternal  life  is 
the  cause,  not  the  efiect,  of  any  man's  be- 
lieving. Leighton  says, "  Who  can  conceive 
whence  this  should  be,  that  any  man 
should  believe,  unless  it  be  given  him  of 
God  ?  And  if  given  him,  then  it  was  His 
purpose  to  give  it  him,  and  if  so,  then  it  is 
evident  that  He  had  a  purpose  to  save 
liim ;  and  for  that  end  He  gives  faith  :  not 
therefore  purposes  to  save,  because  man 
shall  believe."  (See  Horn.  viii.  29 ;  Acts 
ii.  47.) 

49.  And  the  word  of  the  Lord  was  published  through- 
out all  the  region. 

It  is  not  stated  how  long  Paul  .and  Bar- 
nabas remained  in  Pisidian  Antioch,  but 
probably  it  was  for  some  time,  during 
which  they  would  preach  the  Gospel  in 
the  neighborhood.  Christianity  would 
also  be  diffused  throughout  the  region  by 
the  zeal  of  their  converts. 

50.  T  But  the  Jews  stirred  up  the  devout  and  honor- 
able women,  and  the  chief  men  of  tlie  city,  and  "raised 
persecution  against  Paul  and  Barnabas,  and  expelled 
them  out  of  tlieir  coasts.— ^2  Tim.  lii.  11. 

The  Jews,  being  filled  with  envy.  (Verse 
45.)  The  words  devout  and  honorable  are 
not  to  be  taken  in  a  spiritual,  but  in  a  con- 
ventional sense,  they  were  "devout"  in 
the  .sense  of  being  proselytes,  "  honorable  " 
in  the  sense  of  social  rank.  ,  It  was  the  ob- 
ject of  the  crafty  Jews  to  gain  the  men 
through  the  influence  of  the  women,  and 
thus  effect  the  expulsion  of  the  Apostles 
from  the  city.  By  women  God's  kingdom 
is  often  greatly  advanced  or  retarded. 
Expelled — but  there  was  no  legal  expulsion, 
for  they  visited  Antioch  again  on  their 
return.  (Chap.  xiv.  21.)  Paul  alludes  to 
this  persecution  in  2  Tim.  iii.  11.  The 
powerful  and  successful  preaching  of  the 
Gospel  usually  stirs  up  violent  persecution 
against  preachers  of  the  Gospel. 

51.  But  they  shook  'off  the  dust  of  their  feet  against 
them,  and  came  unto  Iconium. 

'Mark  vi.  11 ;  Luke  ix.  5 ;  chap,  xvlii.  6. 

Shaking  off  the  dust  of  the  feet  imported 
disapprobation  and  rejection.  The  act 
derived  its  significancy  from  the  idea  that 


CHAPTER   XIV. 


llOo 


those  renounced  in  this  way  were  so  un- 
worthy that  the  very  dust  of  their  kind  was 
defiling.  In  taking  this  course  Paul  followed 
the  direction  of  Christ,  given  in  Matt.x.  14. 
"The  people  of  the  world"  says  Starke,  "need 
convincing  evidence  that  the  truth  is  com- 
municated to  them,  not  for  the  sake  of  pri- 
vate advantage,  but  solely  for  the  purpose 
of  enabling  them  to  obtain  salvation.  If 
they  will  not  accept  ofheaven,  let  them  re- 
tain the  earth  audits  dust."  Iconium,  an 
important  town  of  Asia  Minor,  referred  by 
Xenophon  to  Phrygia,  by_  Strabo  to  Lycao- 
nia,  by  Ammian  to  Pisidia,  while  Pliny 
seems  to  represent  it  as  the  seat  of  a  dis- 
tinct provincial  government.  It  is  still  a 
place  of  some  importance  under  the  cor- 
rupted name  of  Conieh  or  Koniyeh. 


52.  Ami  tliedisciplos  were  filled  with  njoy,  and  with 
the  Holy  Ohost.— "Matt.  v.  r.!;  1  Thes.  i.  0. 

The  new  disciples,  won  from  among  the 
Gentiles  into  the  new  Israel,  were  filled 
vMh  joy  and  with  the  Holy  Ghost,  through 
their  faithful  continuance  in  the  mighty 
grace  of  God  which  had  been  poured  out 
upon  them.  The  little  flock  did  not,  as  is 
too  often  the  case,  disperse,  or  become 
lukewarm,  as  soon  as  the  agents  by  whom 
they  were  brought  to  a  saving  knowledge 
of  the  truth  were  taken  fiom  them.  Here 
we  learn  that  God's  grace,  and  the  Church's 
joy,  may  and  do  increase  under  the  great- 
est opposition  and  persecution  of  men. 
Infinite  wisdom  and  sovereign  power 
know  how  to  overrule  the  contradiction 
of  sinners,  for  glory  to  Himself  and  good 
to  His  Church. 


1.  'UTio  were  in  the  Church  at  Antioch  ?  2.  'WTiat  did  the  Holy  Ghost  say  as  they  ministered  to  the  Lord  and 
fa-sted?  3.  What  did  tuoy  then  do ?  4.  Whore  did  Barnabas  and  Saul  go?  o.  What  is  said  of  a  "  certain  sor- 
cerer ?"  C.  What  did  Saul  say  to  him  ?  7.  What  is  said  of  Paul  in  the  synagogue  of  Anitoch  ?  8.  State  some 
of  the  particulars  of  his  address.  9.  What  impression  did  it  make  ?  10.  What  is  said  of  the  spirit  and  condfict 
of  the  Jews?  11.  What  did  Paul  and  Barnabas  say  ?  12.  What  effect  had  their  statement  upon  the  Gentiles? 
13.  How  were  Paul  and  Barnabas  treated  ?  14.  How  did  they  receive  their  persecution  ?  15.  What  is  said  of  the 
disciples  ? 


CHAPTER  XIV. 

1  Paul  and  Sarnabas  are  persecuted  from  Iconium.  8  At 
Lystra  Paul  healeth  a  cripple,  ichfrrupon  they  are  re- 
puted as  gods.  19  Paul  is  stoned.  21  Thfy  j-iass  thrc/ugh 
divers  churches,  confirming  the  disciples  in  faith  and 
patience.  26  Returning  to  Antioch,  they  report  what 
Ood  had  done  with  them. 

AND  it  came  to  pass  in  Iconium,  that  they  went 
both  together  into  the  synagogue  of  the  Jews,  and 
so  spake,  that  a  great  multitude,  both  of  the  Jews  and 
also  of  the  Greeks,  believed. 

Iconium.  (Seeonxiii.  51.)  Both  together. 
How  happy  is  it  for  ministers  of  Christ  to 
walk  and  work  together  in  unity.  So. 
With  such  success.  Persecution  had  in- 
creased their  power.  The  orator  of  this 
world  would  experience  but  little  satis- 
faction, unless  it  could  be  said  that  he  "  so 
spake  that  a  multitude"  applauded,  that 
an  admiring  audience  hung  upon  his  lips  : 
the  minister  of  Christ,  on  the  contrary,  is 
anxious  "  so  to  speak  that  a  great  multitude 
may  believe."  His  great  desire  is,  that  in- 
stead of  the  power  of  eloquence  and  the 

♦20 


charms  of  oratory,  the  power  of  Divine 
truth  and  the  charm  of  Divine  love  may  per- 
vade every  sentence  which  he  delivers ; 
that  he  himself  maybe  overlooked  and  for- 
gotten in  the  wondrous  message  of  mercy 
and  condescension  which  he  brings,  and 
that  by  the  power  of  the  Holy  Ghost,  those 
whom  he  addresses  may  be  led  to  yield 
themselves  willing  captives,  not  to  the 
strength  of  his  arguments,  but  to  the 
sweet  attractions  of  his  Master's  love. 
Greeks,  when  opposed  to  Jews,  means 
Gentiles  who  follow  the  religion  and  man- 
ners of  the  people  of  Greece.  (Comp. 
verse  5.)  The  original  word  is  frequently 
used  in  this  sense.  (See  chap,  xviii.  4, 
xix.  10,  XX.  21 ;  Gal.  iii.  28;  Col.  iii.  11.) 
It  is  different  from  that  which  is  trans- 
lated Grecians.     (Acts  vi.  1.) 

2.  But  the  unbelieving  Jews  stirred  up  the  Gentiles, 
and  made  their  minds  evil-alfected  against  the  breth- 
ren. 


1106 


ACTS. 


Unbelieving,  (xvii.  5,  xix.  9 ;  John  iii.  36 ; 
Kom.  ii.  8,  x.  21,  xi.  SO,  31,  xv.  31 ;  Heb. 
iii  18,  xi.  31 ;  1  Pet.  ii.  7,  8,  3,  1,  20,  iv.  17.) 
It  is  often  rendered  disobey,  (xxvi.  19.) 
Stirred  vp.  (xiii.  50.)  Not  elsewhere.  Made 

evil-affected,     (vii.  6,  19,  xii.  1,  xviii. 

10 ;  1  Pet.  iii.  13.)  He  who  is  not  wilUng 
to  obey  the  truth  himself,  is  easily  tempted 
to  seduce  others  from  it.  Against  the  breth- 
ren. That  is,  not  merely  against  the  two 
missionaries,  but  also  against  the  newly- 
converted  Christians  in  the  city.  Luke 
here  apiihes  this  endearing  name  of"  breth- 
ren" to  the  Christians,  because  nothing  was 
more  hateful  to  the  unbelieving  Jews,  than 
that  believing  Jews  and  believing  Gentiles 
should  constitute  one  holy  brotherhood  in 
Christ. 

3.  Long  time  therefore  abode  they  speaking  boldly  in 
the  Lord,  which  >gave  testimony  unto  the  word  of  His 
grace,  and  granted  sic;ns  and  wonders  to  be  done  by 
their  hands.— 'Matt.  xv.  20 ;    Heb.  ii.  4. 

Long  time.  Not  thinking  that  they  should 
yield  to  violence.  Speaking  boldly  in  (rather, 
upon)  the  Lord,  ).  e.,  in  dependence  upon 
Him.  It  was  their  reliance  on  Christ  that 
inspired  them  with  so  much  courage.  That 
minister  who  is  afraid  to  speak  and  plead 
for  Christ  now,  will  be  ashamed  to  look 
Him  in  the  face  at  the  great  day.  Which 
gave  testimony.  The  Lord  by  the  testimony 
of  mii-acles  confirmed  the  word  of  grace. 
Unto  the  word  of  His  grace.  A  noble  defi- 
nition of  the  Gospel.  The  end  of  the 
ministry  is  to  build  up,  as  well  as  to  bring 
in,  and  this  is  done  by  our  constancy  in 
preaching,  and  exemplariness  in  holy 
living. 

4.  But  the  multitude  of  the  city  was  divided :  and 
tpart  held  with  tiie  Jews,  and  part  with  the  Apostles. 

I'Chap.  xxviii.  24. 

This  has  ever  been,  and,  doubtless,  will 
ever  be,  the  efiect  of  a  faithful,  uncompro- 
mising display  of  the  word  of  truth,  un- 
less all  who  hear  it  are  indifferent  to  its 
dictates  and  deaf  to  its  calls,  to  newness 
of  heart  and  life  ;  or  unless,  by  the  power 
of  Divine  grace,  all  who  hear  it  are  con- 
vinced and  converted,  it  cannot  be  other- 
wise. Until  the  Gospel  was  introduced 
into  Iconium,  doubtless  the  city  was  per- 
fectly quiet,  and  to  the  mere  casual  ob- 
server its  state  was  infinitely  preferable 
before  the  name  of  Christ  was  heard  with- 
in its  walls.  But  how  did  that  deceitful 
calm  appear  to  the  heart-searching  eye  of 


God  ?  He  knew  it  to  be  not  the  repose  of 
peace,  but  the  apathy  of  death.  He  knew 
that  the  very  division  which  worldly  men 
might  deplore,  and  ignorant  men  might 
misunderstand,  was  the  natural  efiect  of 
the  sifting  nature  of  the  word  of  truth — 
dividing,  it  is  true,  but  dividing  only  the 
wheat  from  the  chaflf,  the  sheep  from  the 
goats,  the  people  of  the  Most  High  from 
the  deluded  followers  of  their  eternal 
enemy.  This  efiect  of  the  dissemination 
of  Divine  truth,  so  continually  appar- 
ent during  the  first  ages  of  the  Gospel,  is 
by  no  means  infrequent  at  the  present 
day,  wherever  it  is  plainly  and  faithfully 
promulgated. 

5.  And  when  there  was  an  assault  made,  both  of  the 
Gentiles  and  also  of  tlie  Jews,  with  their  ruk-rs,  to  use 
f,/ie7n  despitefully,  and  to  stone  them;  6.  They  were 
ware  of  it,  and  cfled  unto  Lj'stra,  and  Derbe,  cities  of 
Lycaonia,  and  unto  the  region  that  lieth  round  about :  7. 
And  there  they  preached  the  Gos-pel.— 'Matt.  x.  23. 

An  assault,  impulse,  inclination,  as  in 
James  iii.  4.  With  their  riders,  i.  e.,  those 
of  both  nations,  viz. :  the  heathen  magis- 
trates, and  the  ofiicers  of  the  synagogue. 
Stone  them,  as  blasphemers  of  the  law  of 
Moses.  (Chap.  vi.  13.)  Ware,  or  aware. 
The  original  order  of  the  next  clause  is, 
to  the  cities  of  Lycaonia,  Lystra  and  Berbe. 
Lycaonia  was  an  inland  tract  of  Asia  Mi- 
nor, lying  between  Phrygia,  Galatia,  Cap- 
padocia,  and  Cilicia.  Lystra  was  in  the 
southern  part  of  it,  thirty  miles  south  of 
Iconium.  The  site  of  Lystra  is  supposed 
to  have  been  recently  discovered.  Derbe 
was  east  of  Lystra  and  south-east  of  Ico- 
nium, mentioned  by  Cicero  as  the  resi- 
dence of  his  friend  Antipater.  Some  trav- 
elers suppose  both  the  site  and  name  to  be 
preserved  in  the  modern  Divle.  The  re- 
gion, &c.  This  denotes  the  places  in  the 
vicinity  of  Lystra  and  Derbe,  hence  the 
adjacent  parts  of  Lycaonia.  They  .  . ,  fled, 
In  this  they  acted  in  perfect  consistency 
with  the  spirit  of  Christ's  religion,  which 
by  no  means  obliges  its  professors  to 
court  unnecessary  clangers.  There  cer- 
tainly ai-e  occasions  when  our  duty  would 
require  us  to  make  the  most  important 
sacrifices,  even  life  itself,  for  the  cause. 
But  this  is  a  very  different  thing  from  that 
indiscreet  zeal,  which,  without  considering 
times  and  seasons  for  acting  or  suffering, 
is  equally  ready  to  encounter  all.  Our 
Lord  Himself  sometimes  escaped,  even  by 


CHAPTER   XIV. 


1107 


miracle,  out  of  the  hands  of  His  enemies 
yet  when  His  hour  came,  tlio  hour  pro- 
per for  Him  to  suffer,  He  yielded  like  a 
lamb  to  the  slaughter.  And  the  Apostle 
Paul,  of  whose  flight  we  now  read,  showed 
on  other  occasions  the  most  undaunted 
resolution,  prudence  without  timidity, 
courage  without  rashness.  In  order,  there- 
fore, to  form  a  right  judgment  of  the  act, 
we  must  consider  the  attending  circum- 
stances. In  the  present  case  these  were 
such,  that  no  advantage,  but  on  the  con- 
trary much  mischief,  was  likely  to  arise 
from  a  different  conduct,  for  "  the  multi- 
tude of  the  city  was  divided."  (Verse  4.) 
Thus  the  probable,  or  rather  certain,  con- 
sequence of  another  meeting  had  been  a 
civil  commotion,  to  prevent  which  no 
method  could  be  so  effectual  as  what  was 
adopted.  And  it  contains  a  lesson  of  wis- 
dom and  moderation,  of  great  advantage 
on  all  such,  and  all  other  less  trying  oc- 
casions. Nothing  can  more  obstruct  the 
progress  of  religion,  than  the  U23holding 
of  any  dissensions  or  animosities  on  the 
subject :  for  its  mild  and  gracious  influ- 
ence is  lost  upon  hearts  raging  with  con- 
tention, and  distracted  with  furious  pas- 
sions. Better  is  it  to  wait  a  more  fa- 
vorable moment,  or  if  none  such  can  be 
hoped,  to  fly  the  contest,  and  prove  our 
faith  by  our  lives :  an  argument  at  once 
cogent  and  inotfensive,  conciliating  and 
impressive,  without  clamor,  debate  or  vio- 
lence, and  above  all  others  best  fitted  to 
subdue  unreasonable  prejudices  and  strong 
antipathies.  There  they  preached.  The 
storm  of  persecution  only  extends  the 
blessed  effects  of  the  Gospel. 

8.  H  And  there  sat  n  certain  man  at  Lystra,  impotent 
in  liis  feet,  beiiifc  a<ieripple  from  his  mother's  womb, 
who  never  had  vvallied :— ^^Chap.  iil.  2. 

Lystra.  (See  on  verse  6.)  Sat.  Being 
unable  to  walk,  it  is  j^robable  he  sat  in 
some  place  suitable  for  attracting  the  no- 
tice of  the  people  and  exciting  their  sym- 
pathy, like  the  blind  man  in  John  ix.  8, 
who  "  sat  and  begged,"  or  the  lame  man  in 
Acts  iii.  2,  who  was  daily  laid  atone  of  the 
temple-gates  in  Jerusalem.  "Impotent 
and  a  cripple  from  his  mother's  womb !" 
Who  has  not,  in  his  own  experience,  real- 
ized the  affecting  picture?  And  how  sad 
is  the  condition  of  those,  who  are  even 
now  as  helpless  as  this  lame  man,  as  help- 


less in  spiritual  things,  as  much  in  dark- 
ness and  im])otency  as  wlien  they  were 
born,  and  who,  in  this  sense,  never  yet 
have  walked,  and  are  unable  even  now  to 
"  run  the  way  of  God's  commandments," 
having  never  yet  received,  because  they 
have  never  yet  truly  sought  to  receive, 
the  aid  from  on  high,  so  to  do ! 

9.  Tliesamo  lieanl  Paiil  Kpeali :  who  steadfa-stly  be- 
holding liiiii.iind  iPiTci'iviij!,'  tliat  he  iiiul  laitli  <Io  be 
healed;  ID.  Said  wiili  a  loud  voice,  Hluud  upright  on 
thy  feet..    And  la-  liapeil  fund  walked. 

<^Matt.  ix.  Z-6,  20.    fisu.  XXXV.  6. 

2'he  same  heard,  &c.  Rather,  was  listen- 
ing to  Paul's  preaching.  Steadfastly  he- 
holding.  It  is  the  part  of  sjiiritual  pru- 
dence to  observe  the  emotions  of  the 
hearers,  especially  of  the  afflicted.  Faith 
to  he  healed.  Tliis  faith  seems  to  signify 
either  a  general  belief  of  the  power  of 
Barnabas  and  Paul,  or  rather  of  Jesus 
Christ,  whose  ministers  they  were,  to  heal 
infirmities  and  diseases,  or  a  persuasion 
that  a  cure  would  be  performed  upon  him- 
self in  particular.  In  the  former  case,  his 
faith  was  founded  on  the  account  v.hich 
he  had  heard  of  the  character  and  mira- 
cles of  Christ,  and  of  the  extraordinary 
gifts  which  He  had  bestowed  on  His  fol- 
lowers ;  in  the  latter,  it  was  the  eflect  of 
a  supernatural  impression  upon  his  mind. 
This  faith  Paul  perceived  by  the  power  of 
discerning  si5irits,or  the  power  with  which 
the  Apostles  were  occasionally  endowed, 
of  discovering  the  thoughts  and  disposi- 
tions of  men.  Said  with  a  loud  voice,  &c. 
The  cure  immediately  followed  the  com- 
mand. The  disorder  in  the  man's  joints  was 
removed,  his  limbs  recovered  strength,  and, 
with  the  fondness  so  natural  to  a  man  who 
has  recently  acquired  a  new  power,  which 
he  had  long  and  earnestly  desired,  but 
despaired  of  ever  possessing,  he  tried  it 
in  every  way,  leaping  and  walking.  That 
the  miracles  of  the  Gospel  were  real  mira- 
cles is  evident  from  this  important  fact, 
that  they  were  not  done  in  a  corner,  but 
in  the  chief  places  of  concourse,  in  the 
streets  of  cities,  in  the  midst  of  assemVjled 
multitudes,  in  the  presence  of  enemies  as 
well  as  of  friends. 

11.  And  wlien  the  people  saw  what  Paul  had  done, 
they  lifted  up  their  voices,  saying  in  the  speech  of  L.v- 
caonia,  the  fgods  are  come  down  to  us,  in  the  likeness 
of  men.  12.  And  the.v  called  Baraaba--.  Jupiter  :  and 
Paul,  Mercurius,  because  he  was  tlwchiif  speaker.  13. 
Then  the  i)riest  of  Jupiter,  which  was  1"  foretheircity, 
brought  o.xen  and  garlands  unto  the  gates,  and  twould 
have  dune  sacrilice  with  the  people. 

E(Jhap.  xxviii.  a.   ''Dan.  ii.  40, 


1108 


ACTS 


The  complete  restoration  of  the  helpless 
cripple  to  the  use  of  his  limbs,  drew  all 
eyes  toward  men  who  possessed  more 
than  mortal  powers,  and  immediately  a 
persuasion  gained  ground  among  the  peo- 
ple, that  the  mysterious  strangers  were  no 
other  than  gods,  who  had  "  descended  in 
the  likeness  of  men."  It  was  the  univer- 
sal belief  of  the  Greeks  and  Romans,  that 
their  deities  frequently  condescended  to 
visit  the  world,  disguised  in  human  form. 
Innumerable  passages  in  the  works  of  the 
poets  will  occur  to  the  classical  reader,  in 
which  gods  and  goddesses  are  described 
Jis  negotiating  with  men,  and  taking  a  most 
active  interest  in  what  is  going  on  here 
below ;  and  those  incarnations  are  not  to 
be  considered  as  the  wild  invention  of 
the  poets — an  ingenious  machinery  by 
which  they  carry  on  the  different  parts 
of  their  story,  but  as  objects  of  the  popular 
belief  which  the  poets  took  as  they  found 
it,  and  merely  applied  it  to  embellish  the 
creations  of  their  genius.  Moreover,  it 
was  a  i^art  of  the  fanciful  theology  of  the 
heathens,  that  in  such  expeditions  gener- 
ally the  deities  traveled  in  pairs,  and  that 
Jupiter  and  Mercury  were  inseparable 
companions.  Hence  we  may  perceive  the 
foundation  of  the  opinion  entertained  by 
the  Lycaonians,  that  the  Apostles  were 
Jupiter  and  Mercury.  Not  doubting  that 
Paul,  from  the  copiousness  and  persuasive 
power  of  his  oratory,  was  the  fabled  god 
and  patron  of  eloquence,  they  concluded 
from  his  always  having  the  attendance  of 
that  little  active  deity,  that  the  other  grave 
and  majestic  stranger  could  be  no  other 
than  Jupiter. 

The  whole  city  being  in  a  state  of  ex- 
citement at  the  arrival  of  such  unexpected 
visitors,  it  was  proposed  to  honor  them, 
according  to  the  idolatrous  customs  of  the 
place,  by  offering  sacrifice,  and  in  the 
brief  notice  given  by  the  Evangelist  of 
this  strange  expression  of  popular  admi- 
ration, we  meet  with  several  of  the  pecu- 
harities  of  heathen  worship.  The  temples 
were  usually  built  in  the  suburbs,  and  the 
images  of  the  gods  placed  before  the  gates 
of  the  cities,  and  as  the  number  or  grand- 
eur of  the  statu^  erected  to  the  honor  of  the 
patron  deity  of  the  place  was  usually  far 
greater  than  those  of  any  other  object  of 


their  worship,  the  image  of  Jupiter,  who 
was  regarded  as  the  tutelar  deity  of  that 
town,  would  stand  in  stately  majesty  at 
the  chief  gate  of  the  city.  Thither,  ac- 
cordingly, the  priest  of  that  divinity  di- 
rected the  oxen  to  be  driven,  whose  blood 
was  to  stream  at  the  feet  of  the  statue,  in 
honor  of  the  occasion,  and  whose  brows, 
as  well  as  those  of  the  crowd  who  followed, 
were  adorned  with  chaplets  of  flowers. 
These  garlands  were  formed  of  a  wreath 
of  cyi^ress,  or  pine  leaves,  or  the  blossom 
of  any  particular  tree  that  might  be  con- 
secrated to  the  god  for  whose  honor  the 
sacrifice  was  intended.  No  one  appeared 
without  the  distinction  of  the  flowery 
coronet,  as  that  would  have  thrown  dis- 
honor on  the  festive  occasion ;  whereas, 
every  one  decorating  their  brows  with  the 
appropriate  garlands,  was  sujjposed  by 
that  token  to  take  part  in  the  sacrifice  that 
was  offered,  and  to  render  homage  to  the 
object  of  reverence,  by  strewing  his  altar, 
or  the  neck  of  his  image,  with  sweet- 
scented  flowers. 

14.  Which  wben  the  Apostles,  Barnabas  and  Paul, 
heard  of,  they  'rent  their  clothes,  and  ran  in  among  the 
people,  crj'ing  out,  15.  And  saying.  Sirs,  why  do  ye 
these  things?  We  Jalso  are  men  of  liku  passions  with 
you,  and  preach  unto  you,  that  ye  should  turn  from 
tiiese  vanities  tunto  'the  living  God,  which  ruade  "hea- 
veu  and  earth,  and  the  sea,  and  all  things  that  are 
therein:  18.  Who  "in  times  past  suft'ered  all  nations  to 
walk  in  their  own  ways. 

'  JIatt.  xxvi.  05.  JChap.  x.2fi ;  James  v.  IT ;  Rev.  six.  10. 
kl  Sam.  xii.  21.  1  Kings  xvi.  1.3;  Jer.  xiv.  22:  John  ii. 
8 ;  1  Cor.  viii.  4.  U  Thes.  i.  S).  oiGen.  i.  1 :  Ps.  xxxiii.  6, 
0x1  V.  6 ;  Eev.  xiv.  7.    "Ps.  Ixxxi.  12 ;  chap.  xvii.  30. 

When  Barnabas  and  Paul  noticed,  from 
the  i^reparations  and  the  preparatory  words 
of  the  priest,  what  the  meaning  was  of  this 
cry  in  the  Lycaonian  dialect,  which  was 
at  first  unintelligible  to  them,then  they  rent 
their  clothes,  being  actually  filled  with  hor- 
ror at  the  heathen  idolatry,  and  at  finding 
themselves  (poor  fellow-sinners)  in  danger 
of  being  looked  upon  as  gods,  thus  affording 
a  palpable  proof  that  they  were  mere  fiesh 
and  blood,  as  other  men,  and  throwingaside 
all  godlike  demeanor,  and  putting  an  end 
to  the  arrangements  for  the  offering,  they 
rushed  out  among  the  people,  and  cried 
out  to  them.  Like  passions.  Obnoxious  to 
the  same  common  infirmities.  This  is  also 
the  meaning,  James  v.  17,  and  nothing 
could  be  more  absurd,  or  injurious  to  the 
character  of  these  holy  men,  than  to  im- 
agine that  it  refers,  in  either  of  the  places, 
to  anything  of  ungoverned  passion.     Tia-n 


CHAPTER   XIV. 


1109 


JTom  these  vanities,  that  is,  from  these  idoh, 
and  false  gods.  Unto  the  living  God,  &c.  The 
Apostle  thus  spake  to  the  ignorant  barba- 
rians among  whom  he  was,  in  reference  to 
the  consideration  of  God  as  the  glorious 
object  of  our  worship.  "Thus  doth  the 
word  magnify  Him  above  the  inanimate, 
senseless  deities  of  the  pagan  world,  who 
were  wont  to  worship  stocks  and  stones 
and  the  works  of  their  own  hands,  and  bow 
down  and  pray  to  a  god  that  could  not 
save.  And  how  should  we  magnify  to  our- 
selves the  object  of  our  worship,  under  this 
notion,  and  admire  and  bless  God  that  He 
hath  revealed  Himself  to  us,  so  as  we  are 
not  left  altogether  ignorant  whom  we  ai-e 
to  worship,  that  we  do  not  worship  alto- 
gether we  know  not  what.  We  know  the 
object  of  our  worship  carries  in  it  the  rea- 
son of  its  own  being  worshiped,  which 
renders  it  a  rational  worship.  He  is  the 
living  and  so  the  true  God  whom  we  wor- 
ship."— Howe.  Who.  An  anticipation  of 
an  objection,  lest  the  Lycaonians  should 
suppose  that,  had  these  things  been  true 
they  would  have  heard  them  from  their 
parents.  Times,  literally,  generations,  past, 
departed,  gone  by.  Suffered,  permitted,  or 
allowed,  not  approved,  much  less  required, 
but  did  not  hinder  or  prevent.  All  nations, 
i,  e.,  all  but  one  to  whom  He  granted  an 
exclusive  revelation.  The  multitude  of 
those  in  error  does  not  remove  the  error. 
To  wcdk  in  their  own  ivaijs.  God  bestowed 
on  them  neither  the  law  nor  the  prophets. 
Yet  left  them  without  excuse  in  not  ac- 
knowledging God.  (Eom.i.20,21.)  Though 
the  law  was  silent,  He  gave  them  whence 
they  might  learn  to  know  Him.  "  If  we 
attend,"  says  Plotinus,  "  to  the  voice  of  all 
created '  nature,  it  will  loudly  proclaim  its 
origin  from  the  deity,  not  from  the  Cretan 
Jupiter,  or  the  Arcadian  Mercury,  but  from 
the  unknown  God,  whom  Paul  preached 
to  the  Athenians."  To  sufler  either  na- 
tion or  person  to  walk  without  control  or 
check,  from  word  or  rod,  from  ordinances 
or  providences,  in  the  ways  of  sin  and 
wickedness,  is  a  very  dreadful  and  tremen- 
dous judgment.     (See  on  next  verse.) 

17.  "Nevertheless,  he  left  not  himself  without  witness, 
in  that  lie  did  good,  and  gave  us  Frain  from  heaven, 
and  fruitful  seasons,  filling  our  hearts  wiili  food  and 
gladness. 

"Kom.  i.  20.    PJob  v.  10 ;  Ps.  exlvii.  8 ;  Matt.  v.  '15. 

Nevertheless,  he  left  not  himself,  &c.    Al- 


though the  Gentiles  in  past  generations 
had  no  written  revelation,  yet  they  wore 
not  left  in  complete  darkness;  God  left 
among  them  the  witnesses  of  His  exist- 
ence and  perfections  in  the  works  of  crea- 
tion, and  in  His  benevolent  dealings  with 
them.  (See  Rom.  i.  19,  20.)  In  lluil  he  did 
good,  &c.  With  these  W(jrds  the  Apostle 
would  turn  the  attention  of  the  Lystrians 
from  the  false  gods  they  worshiped  to  the 
real  Giver  of  every  good.  They  were  in- 
debted for  the  blessings  of  life,  which  they 
ascribed  to  Jupiter  and  Mercury,  to  the 
living  God.  Jupiter  Avas  regarded  as  the 
giver  of  rain  and  fruitful  seasons,  and  Mer- 
cury, as  the  god  of  merchandise,  was  looked 
upon  as  the  dispenser  of  food.  The  men- 
tion of  rain  in  particular,  as  one  of  the 
clearest  manifestations  of  the  Divine  be- 
nignity, was  in  accordance  with  the  old 
Jewish  saying,  that "  there  were  three  keys 
— of  life,  rain  and  resurrection — always 
kept  in  God's  hand,"  not  given  to  any  dele- 
gate or  proxy,  as  indicating  a  more  direct 
or  sjiecial  act  of  power  on  the  part  of  the 
Supreme.  The  apparent  irregularity  with 
which  it  falls,  the  difficulty  of  foretelling 
it,  and  its  absolute  necessity  to  the  pro- 
longed existence  of  either  animate  or 
vegetqjDle  creatures,  single  the  rain  out  as 
worthy  of  emphasis  in  this  brief  record  of 
Heaven's  gifts  to  man.  "The  circuit  of 
the  waters,"  in  their  wonderful  passage 
from  the  sea  into  the  atmosphere  by  evap- 
oration, their  condensation  into  clouds  and 
rain,  their  fall  upon  the  earth  into  streams 
and  mighty  rivers,  and  their  return  to  the 
great  reservoir  of  the  ocean  from  which 
they  issued  in  an  invisible  form,  is  to  every 
devout  mind  a  perpetual  miracle  of  celes- 
tial power  and  goodness.  (Jer.  v.  24.)  "  If 
we  hearken  to  the  voice  of  the  world," 
says  an  ancient  philosopher,  ",we  shall 
hear  it  say  nothing  but  God  hath  made 
me."  It  will  be  observed  that  Paul  in  this 
discourse,  as  well  as  in  that  at  Athens 
(Acts  xvii.  23-31),  to  which  this  bears  a 
striking  resemblance,  dwells  upon  those 
truths  which  his  hearers  could  appreciate, 
he  builds  upon  the  principles  of  natural 
religion,  thus  affording  to  all  succeeding 
missionaries  an  examjile  for  imitation  in 
their  reasoning  with  the  heathen.  "  In 
this  appears  the  goodness  of  God ;  consid- 


1110 


ACTS, 


ering  how  hateful  sin  is  to  Him,  and  how 
powerful  He  is  to  punish  it,  how  easy  were 
it,  if  it  pleased  Him,  in  one  moment  to  cut 
off  all  the  ungodly,  high  and  low,  through- 
out the  whole  world  1  Yet  He  bears,  and 
forbears  to  punish !  Oh !  what  a  world  of 
sin  is  every  day  committed  in  nations,  in 
cities,  and  villages,  yea,  in  families,  which 
he  doth  not  strike  with  present  judgments, 
and  not  only  forbears  to  punish,  but  mul- 
tij)lies  His  common  mercies  on  them,  '  sun 
and  rain  and  fruitful  seasons.' " — Leigldon. 

13.  And  with  these  sayings,  scarce  restrained  they 
the  people,  that  they  had  not  done  sacritice  unto  theui. 

Scarce  restrained  they.  &c.  (See  on  x.  26.) 
In  view  of  the  conduct  and  language  of 
the  Apostles,  as  now  stated,  observe,  1, 
Their  benevolence.  Nothing  could  have 
been  more  truly  benevolent  than  their 
ardent  concern  for  the  spiritual  good  of 
this  people,  their  grief  and  distraction,  for 
the  perverse  impiety  which  they  were 
about  to  commit,  and  their  strenuous  en- 
deavors to  restrain  them  from  the  deed, 
by  making  known  to  them  the  true  God, 
to  whom  alone  religious  homage  is  due. 
2.  Their  humility.  This  appears  in  put- 
ting themselves  upon  the  same  level  with 
those  poor  ignorant  persons,  who  would 
have  offered  sacrifice  to  them ;  "  "We  also 
are  men  of  like  passions  with  you  1"  In- 
stead of  feeling  the  least  complacency  in 
the  honors  designed  them,  they  betray 
nothing  but  horror  and  shame,  at  having 
any  part,  however  unwilling,  in  the  pro- 
fane attempt.  3.  Their  zeal  for  the  honor 
of  God.  This  is  consi^icuous  through 
every  part  of  the  transaction.  This,  in- 
deed, seems  to  have  been  the  prime  object 
in  their  thoughts,  and  chief  cause  of  their 
violent  emotion.  To  witness  that  adora- 
tion paid  to  the  creature,  which  only  be- 
longs to  the  Creator,  was  shocking  in  their 
sight,  as  offering  violence  to  the  first  prin- 
ciples of  rational  piety. 

19.  IT  And  there  came  thither  certain  Jews  from  An- 
tiuch  and  leunium,  wlio  persuaded  the  people,  and  hav- 
ing Istoned  Paul,  drew  himoxiX,  of  the  city,  supposing  ho 
had  been  dead.  20.  Howbeit,  as  the  disciples  stood 
roundabout  liim,  he  rose  up,  and  came  into  the  city: 
and  the  nex^t  day  he  departed  with  Barnabas  to  Derbe. 

12  Cor.  xi.  25. 

Antioch  and  Iconium,  from  both  which 
places  Paul  and  Barnabas  had  been  ex- 
pelled by  the  same  influence.  (See  on 
verse  5,  and  chap.  xiii.  50.)  Persuaded  the 
people,  &c.    The  fickleness,  as  well  as  the 


emptiness  of  human  applause,  is  well  illus- 
trated by  the  history  before  us.  The  same 
multitude  who  could  be  satisfied  with 
nothing  short  of  paying  Divine  honors  to 
Paul,  and  even  worshijiing  him  as  a  god, 
in  a  few  short  days  treated  him  as  the 
w^orst  of  malefactors,  persecuted  him,  as 
they  hoped  and  believed,  even  unto  the 
death,  "  stoned  him,  and  drew  him  out  of 
the  city,  supposing  him  to  have  been 
dead."  He  had  swooned  away,  and  lay 
for  a  time  senseless.  "Howbeit,"  continues 
the  Evangelist,  "  as  the  disciples  (those 
converted  at  Lystra)  stood  round  about 
him,  he  rose  up,  and  came  into  the  city." 
Thus  realizing,  by  his  own  repeated  ex- 
perience, the  truth  of  the  affecting  descrip- 
tion which  he  himself  has  bequeathed  to 
us,  "  We  are  troubled  on  every  side,  but 
not  distressed,  we  are  perplexed,  but  not 
in  despair,  persecuted,  but  not  forsaken, 
cast  down,  but  not  destroyed."  To  this 
instance  of  stoning  the  Aj^ostle  refers  in 
2  Cor.  xi.  25.  The  wounds  inflicted  on 
him  at  this  time  may  have  left  some  of 
those  scars  on  his  body  to  which  he  alludes 
in  Gal.  vi.  17,  as  proof  that  he  was  Christ's 
servant. 

21.  f  And  when  they  had  preached  the  gospel  to  that 
city,  and  ^had  taught  many,  they  returned  again  to 
Lystra,  and  Zo  Iconium,  and  Antioch,  22.  Contirming 
tlie  souls  of  the  disciples,  and  exhorting  them  to  con- 
tinue »in  the  faith,  and  that  'we  ciust  through  much 
tribulation  enter  into  the  kingdom  of  God. 

'JTad  niadf.  many  disciples.  eChap.  xlii.  43.  'Rom.  viii. 
17 ;  2  Tim.  iU.  12. 

What  fortitude,  what  patience,  what 
magnanimity,  appear  in  the  Apostles  on 
this  occasion  !  How  fit  to  be  chosen  the 
witnesses  of  Christ's  resurrection !  So  far 
from  being  deterred  by  the  violence  they 
suffered,  they  venture,  not  only  into  other 
churches  and  places,  but  return  again  to 
the  very  Lystra  where  they  had  encoun- 
tered such  bitter  and  cruel  hostility.  Con- 
firming,  &c  The  office  of  the  Apostles 
was  two-fold.  To  sow  the  seed  of  instruc- 
tion in  the  mind — to  regenerate  men  by 
the  Divine  word  to  a  heavenly  light — this 
was  their  finst  object.  When  this  was 
done,  they,  secondly,  endeavored  to  con- 
firm their  new  converts — to  lead  them  on 
— to  corroborate  and  strengthen  them — 
to  teach  them  to  bear  the  trials,  and  bring 
forth  the  fruits  which  it  was  the  end  and 
design  of  Christianity  to  produce.  They 
confirried  the  souls  of  the  disciples  during 


CHAPTER   XIV. 


1111 


this  visit,  by  deepening  the  impressions 
of  Divine  truth,  instructing  them  more 
fully  in  the  way  of  God,  guarding  them 
against  temptation,  and  fortifying  them 
against  the  impression  of  fear.  Exhorting 
them,  &c.  They  persuaded  them,  by  all 
possible  arguments,  to  adhere  to  the  doc- 
trine of  Christianity,  to  hold  it  fast,  to 
cleave  to  it  with  persevering  faith,  to 
yield  themselves  ui?  fully  to  its  influence. 
Men  may  hold  Christianity  to  be  ti-ue,  and 
yet  never  be  under  its  proper  influence, 
never  continue  in  the  faith.  And  that  we 
must  through  much  tribulation,  &c.  The 
Apostles  guarded  the  disciples  from  being 
turned  away  from  the  profession  and 
practice  of  Christianity  by  tribulation 
trials,  various  worldly  discouragements 
and  persecutions.  It  was  a  new  thing  to 
these  converts  to  suffer  for  Christ:  the 
Saviour  had  only  just  begun  to  put  His 
cup  into  their  hands.  All  Christians  must 
suffer,  though  not  in  the  same  degree  or 
under  similar  circumstances,  with  those 
of  the  first  age.  Through  much  tribula- 
tion they  must  enter  the  kingdom  of  God. 
There  is  a  kingdom  before  them,  and  only 
one  way  to  enter  it,  and  that  is  by  tribu- 
lation, and  not  by  tribulation  thinly  scat- 
tered in  the  midst  of  flowery  paths,  but 
"  much  tribulation,"  thickly  sown  and 
continually  returning. 

23.  And  when  they  had  ordained  them  elders  in  every 
church,  and  had  prayed  with  Casting,  they  commended 
them  to  the  Lord,  ou  whom  they  believed. 

When  ihcy  had  ordained  them  elders,  liter- 
ally, "  chosen  by  show  of  hands."  On  this 
the  Rev.  David.  Brovm,  D.  D.,  observes : 
"  But  as  that  would  imply  that  this  was 
done  by  the  Apostles'  own  hands,  many 
render  the  word,  as  in  our  own  version, 
'  ordained.'  Still,  as  there  is  no  evidence 
in  the  New  Testament  that  the  word  had 
then  lost  its  proper  meaning,  as  this  is 
beyond  doubt  its  meaning  in  2  Cor. 
viii.  19,  and  as  there  is  indisputable  evi- 
dence that  the  concurrence  of  the  people 
was  required  in  all  elections  to  sacred 
office  in  the  earliest  ages  of  the  Church,  it 
is  perhaps  better  to  understand  the  words 
\o  mean,  '  when  they  had  made  a  choice 
of  elders,'  i.e.,  suijerintended  such  choice  on 
the  part  of  the  disciples:  and  had  prayed 
with  /asiin^r,  literally,  'fastings;'  thus  set- 


ting them  solemnly  apart.  This  last 
clause  confirms  our  interpretation  of  the 
former.  For  if '  ordination '  was  by  prayer 
and  fasting  (see  chap.  xiii.  3),  why  should 
it  be  said  they  first '  ordained  elders,'  and 
after  that '  prayed  with  fasting?'  'Whereas, 
if  the  first  clause  refers  to  the  choice  and 
the  second  to  the  ordination,  all  is  natural. 
They  comme7idcd  {' committed')  theni,i.  e., 
all  those  Churches,  to  the  Lord— Jesus." 

24.  And  after  they  had  pa&sed  throughout  Pisidta 
they  camo  to  Paiii^)liylia.  2.5.  And  wlicn  tbey  had 
pro.icLied  tlio  word  in  Perpa.,  they  went  down  into  At- 
talia:  2<j.  And  liiunce  sailed  to  Aliliocli,"lrom  whence 
they  had  been  recommended  »to  the  grace  ot' God,  for 
the  worli  wiiich  they  /ultilled. 

"Chap.  xiii.  1,  3,    »Cliap.  xv.  40. 

We  have  already  indicated  the  sites  and 
circumstances  of  l?isidia,  Pamphylia  and 
Perga.  All  these  places,  with  the  excep- 
tion of  Attalia,  they  had  visited  before  on 
their  way  out.  At  Perga,  however,  they 
had  only  time  to  land  on  that  occasion 
(see  chap.  xiii.  13);  now  in  returning  they 
"preached  the  word"  there.  Attalia  was 
a  city  of  Pamphylia,  at  the  mouth  of  the 
river  Catarrhactes,  built  by  Attains  Phila- 
delphus,  king  of  Pergamus,  and  is  still  a 
seaport  of  considerable  size  and  commerce, 
under  a  slightly  altered  name.  And  thence 
sailed  to  Antioch.  Not,  of  course,  the  Anti- 
och  of  verse  21,  which  was  in  Pisidia,  but 
the  city  of  this  name  in  Syria  (chap.  xiii. 
1.)  They  had  been  absent,  according  to 
the  computations  of  some,  about  three 
years  on  tliis  first  Apostolic  journey;  dur- 
ing which  time  they  had  visited  Salamis 
and  Paphos,  on  the  island  of  Cyprus,  and 
Perga,  Antioch,  Iconium,  Lystra,  Derbe, 
Attalia,  and  other  places,  in  three  of  the 
provinces  of  Asia  Minor,  viz.:  Pamphylia, 
Pisidia,  and  Lycaonia.  Frora  witence  they 
had  been  recommended,  &c.  Whence,  hav- 
ing been  committed  to  the  favor  of  God, 
they  were  sent  forth.  (See  xiii.  3.)  For 
the  work  of  missions,  it'/u'c/i  workthey  (now) 
fuljllh'd,  completed,  brought  to  a  conclu- 
sion, by  returning  to  the  point  from  which 
they  had  set  out.  Such  honor  attended 
Jesus,  when  He  went  to  the  Father:  "I 
have  finished  the  work  which  Thou  ga  vest 
me  to  do."  (John  xvii.  4.)  And  nothing 
but  such  a  faithful  performance  of  the 
work  assigned  to  us,  can  bear  honorable 
testimony  in  our  behalf,  when  we  depart 
from  the  world. 


1112 


ACTS 


27.  And  when  they  were  como,  and  had  gathered  the 
churcli  together,  they  rehearsed  -all  that  God  had  done 
with  them,  and  how  he  had  opened  nhe  door  of  laith 
unto  the  Gentiles.  .  „    „  ^,       ■•  ,.,.  t>„^  ;;.-  a 

"Chap.  XV.  4 :  n  Cor.  xvi.  9 ;  2  Cor.  n.  12 ;  Rev.  ui.  8. 

Eehca  rsei^,  &c.  Having  called  th  e  Church 
together,  they  declared  the  great  things 
which  God  had  done  with  them  and  by 
them,  with  the  intention,  no  doubt,  that  the 
Church  might  join  with  them  in  their  prais- 
es and  thanksgivings,  who  had  before  assis- 
ted them  with  their  prayers  and  supplica- 
tions. They  desired  that  God  might  have 
the  entire  praise  and  glory  from  them.  We 
should  not  observe  silence  respecting  the 
works  and  wonders  which  God  has 
wrought,  but,  in  sincere  humility,  proclaim 
them  aloud,  so  that  others,  besides  our- 
selves, may  praise  the  goodness  and  al- 
mighty power  of  God.  And  how  he  had 
opened  the  door  cf  faith,  i.  e.,  had  given 
them  access  to  the  Gospel,  participation 
in  its  blessings, as  well  as  to  the  Jews;  not 


that  he  had  opened  to  the  Apostles  a  door 
of  access  to  the  heathen.  This  metaphor 
is  a  favorite  one  with  Paul  (1  Cor.  xvi.  9, 
2  Cor.  ii.  12,  Col.  iv.  3),  and  may  have  be- 
come familiar  to  Luke  in  his  intercourse 
with  him.  God  opens  three  doors,  when 
any  work  that  leads  to  the  salvation  of 
men  is  performed — the  door  of  the  teach- 
er's mouth,  the  door  of  the  hearer's  ear, 
and  that  of  his  heart.  Utterly  insufficient 
are  all  external  means,  how  excellent 
soever  in  themselves,  to  operate  savingly 
upon  men's  minds,  unless  the  Holy  Spirit 
opens  the  understanding  as  well  as  the 
minister  opens  the  Scriptures, 
28.  And  there  they  abode  long  time  with  the  disciples. 
Long  time,  literally,  not  a  little  time. 
How  long  is  uncertain,  depending  on  the 
time  occupied  by  the  missionary  journey, 
but  probably  two  or  three  years  (A,-  D.  49, 
50). 


1.  What  is  said  of  the  preaching  in  Iconium  ?  2.  What  course  did  the  unbelieving  Jews  pursue  ?  3.  What  is 
said  of"  the  multitude  of  the  city  ?"  4.  Describe  the  "  certain  man  at  Lystra."  5.  What  did  Paul  say  to  him  ? 
6.  Why  did  he  say  it  ?  7.  What  was  the  result  ?  8.  \Vhat  did  the  people  say  ?  9.  W^hat  did  the  Apostles  do  and 
say  ?  10.  What  is  recorded  of  certain  Jews  from  Antioch  and  Iconium  ?  11.  What  is  said  of  Paul  after  being 
stoned?  12.  Where  did  the  Apostles  then  go  ?  13.  To  what  places  did  they  return  ?  14.  For  what  purposes ? 
15.  State  the  subsequent  course  of  the  Apostles.    16.  Where  did  they  abide  long  with  the  disciples? 


CHAPTER  XV. 

1  Oreat  dissension  ariscth  touchinn  circumcision.  6  The 
apostles  consult  about  it,  22  and  send  their  determina- 
tion by  letters  to  the  churches.  36  JPaul  and  Bariwibas, 
thinking  to  vixit  the  brethren  together,  fall  at  strife,  and 
depart  asunder. 

AND  iicertain  men  which  came  down  from  Judea, 
taught  the  brethren,  atid  said,  E.icept  bye  be  cir- 
cumcised '•after  the  manner  of  Moses,  ye  cannot  be 
saved.— "Gal.  ii.  12.    tjohn  vli.  22.    'Lev.  xli.  3. 

Some  persons  from  Judea  taught  the 
brethren  in  Antioch,  that  "unless  they 
were  circumcised  after  the  manner  of 
Moses,  they  could  not  be  saved."  The 
law  of  Moses  was  virtually  abolished  by 
the  death  of  Christ,  in  which  its  design 
was  accomplished,  but  few  among  the 
Jewish  believers  M'ere  apprised  of  the  ex- 
piration of  its  authority.  The  simple  ob- 
servance of  its  rites,  however,  was  not  yet 
unlawful,  if  it  proceeded  from  a  principle 
of  conscience,  mistaken,  indeed,  but  re- 


vering what  was  still  supposed  to  be  ob- 
ligatory, or  from  a  charitable  intention  to 
avoid  giving  offense  to  the  weak.  But 
those  men  taught,  that  obedience  to  the 
law  of  Moses  was  indispensably  necessary 
to  salvation,  or  that  circumcision,  and  the 
other  duties,  ceremonial  and  moral,  which 
it  enjoined,  were  the  express  condition  of 
our  acceptance  with  God. 

2.  When  therefore  Paul  and  Barnabas  had  no  small 
dissension  and  disputation  with  them  they  determined 
tliat  iiPaul  and  Barnabas,  and  certain  other  of  them, 
should  go  up  to  Jerusalem,  unto  the  apostles  and  elders, 
about  this  question.— JGal.  ii.  1. 

As  the  doctrine  these  men  taught  was 
subversive  of  the  Gospel,  Paul  and  Barna- 
bas opposed  them,  and  much  contention 
ensued.  It  was  found  impossible  to  settle 
the  controvers}'',  even  by  the  authority  of 
Paul,  to  whom  the  false  teachers  refused 


CIIArTER    XV 


1113 


to  submit,  and  it  was  therefore  determined 
to  refer  it  to  the  Apostles  and  elders  in 
Jerusalem.  Besides,  it  was  not  a  local 
controversy,  arising  from  the  peculiar  cir- 
cumstances of  the  place,  but  might  be 
agitated  in  any  other  city  or  district  where 
the  Jews  resided,  and  for  this  reason 
prudence  required  that  it  should  be  finally 
decided  in  a  higher  assembly  than  that  of 
the  rulers  of  Antioch,  an  assembly  which 
would  command  the  respect  and  obedience 
of  all  the  churches  in  the  world.  There 
is  no  doubt  that  it  might  have  been  de- 
termined in  Antioch,  in  which,  besides 
Paul  and  Barnabas,  both  men  of  high  rank 
in  the  Church,  there  were  projjhets  and 
teachers  competent  to  manage  such  athiirs 
but  the  opposing  party  was  refractory,  and 
there  was  no  hope  of  reducing  them  to 
silence  except  by  the  sentence  of  a  court 
from  which  there  was  no  appeal.  Paul 
and  Barnabas,  and  certain  other  of  them,  etc. 
Whether  these  were  delegates  from  the 
other  churches  of  Syria,  and  from  those 
of  Cilicia,  in  which  this  controversy  was 
agitated  does  not  appear.  About  this  ques- 
tion. It  is  evident  that,  in  this  case,  there 
was  not  merely  a  reference  for  advice,  but 
submission  to  a  sentence. 

3.  And  being  obrought  on  their  way  by  the  church, 
they  passed  through  Phenice  and  Samaria  declarhig 
the  f  conversion  of  the  Gentiles :  and  they  caused  great 
Bjoy  unto  all  the  brethren. 

cRom.  XV.  24  ;  1  Cor.  xvi.  6,  11 ;  3  John  6.  'Chap,  siv, 
27.    BLuke  xv.  7, 10. 

Being  brought  on  their  way,  &c.  When  the 
Apostles  traveled  as  ministers  of  Jesus,  the 
Church  helped  them  on  their  way.  This 
help  may  refer  to  pecuniary  aid  (see  Acts 
xviii.  3,  XX.  34;  1  Cor.  ix.  1-15;  2  Cor.  xi. 
9;  Acts  xxviii.  10),  to  the  deputation  of 
suitable  companions  (see  1  Cor.  ix.  5;  Acts 
xxviii.  25),  and  to  the  prayers  of  the  Church 
(see  2  Thes.  iii.  1;  Acts  xii.  5).  Passed 
through  Phenice  and  Samaria.  (See  on  chap. 
xi.  19.)  As  Galilee  is  not  mentioned,  they 
traveled  probably  along  the  coast  as  far 
south  as  Ptolemais  (xxi.  7),  and  then 
crossed  the  plain  of  Esdraelon  into  Sama- 
ria. Declaring  the  conversion,  &c.  The  Gen- 
tiles had  been  in  great  darkness,  but  were 
turned  round  to  the  light  of  the  Lord. 
(Eph.  V.  8.)  They  had  been  sl^ives  to  sin 
and  Satan,  but  had  turned  to  God  as 
their  rightful  governor.  (1  Cor.  viii.  5,  6.) 
And  they  had  worshiped  dumb  idols,  but 


were  turned  round,  and  adored  the  only 
living  and  true  God.  In  short,  tiiey  turned 
to  God  in  their  hearts  and  Hm  :,  and  be- 
came new  creatures  in  Christ  Jesus.  (2 
Cor.  v.  17.)  Great  jog  was  caus(  I  by  these 
reports  tni/o  all  the  brethren  in  I'.ie  various 
towns  on  their  way.  Mon  of  different  na- 
tions, while  they  remain  in  a  state  of  na- 
ture, are  at  enmity  with  each  other,  Chris- 
tianity promotes  a  spirit  of  love  to  all 
mankind,  and  this  spirit  rejoices  in  the 
conversion  of  sinners  wherever  they  are 
found.  The  enmity  which  nations  have 
cherished  against  each  other,  has  been 
productive  of  bloody  and  long-continued 
wars,  in  which  myriads  of  the  human  race 
have  perished  by  the  sword.  And  while 
this  diabolical  principle  is  cherished  there 
can  be  no  settled  peace ;  the  iidions  will 
curse  each  other  with  bitterness,  and  re- 
joice in  each  other's  calamity.  But  C  liris- 
tianity  plants  benevolent  principles  in  (he 
heart  of  man,  and  is  calculated  to  unite  all 
the  nations  of  the  earth.  When  our  souls 
are  opened  to  receive  its  healing  influences, 
we  become  new  men,  our  love  is  stretched 
out  to  every  human  being,  and  we  rejoice 
in  the  happiness  of  every  child  of  man. 

4.  And  when  they  were  come  to  Jerusalem,  they  were 
received  of" the  church,  and  o/'  the  apostles  and  elders, 
and  they  ''declared  all  things  that  God  had  done  with 
them.— iiChap.  xxi.  19. 

Were  come  to  Jerusalem..  This  was  Paul's 
third  visit  to  Jerusalem  after  his  conversion, 
and  on  this  occasion  took  place  what  is 
related  in  Gal.  ii.  1-10.  Were  received,  &c., 
evidently  at  a  meeting  formally  convened 
for  this  purpose :  the  deputation  being  one 
so  influential,  and  from  a  Church  of  such 
note.  They  declared  all,  &c.  (See  on  chap, 
xiv.  27.) 

5.  I  But  there  rose  up  certain  of  the  sect  of  the  Phar- 
isees which  believed,  s.iying,  .iThat  it  was  needful  to 
circumcise  them,  and  to  command  them  to  keep  the  law 
of  Moses.  6.  And  the  apostles  and  elders  came  ''to- 
gether, for  to  consider  of  this  matter. 

JVerse  1.    ''Matt,  xviii.  20. 

But  there  rose  tip saying,  &c.     Some 

regard  this  as  Luke's  own  statement  of 
what  happened  at  Jerusalem,  after  Paul 
and  Barnabas  had  made  their  report. 
Others  consider  these  as  a  part  of  the 
speech  of  Paul  and  Barnabas,  in  which  they 
relate  the  cause  of  their  coming  to  Jerusa- 
lem. (See  verses  1,  2.)  That  it  ivas  need- 
ful, &c.  (See  on  verse  1.)  And  the  Apos- 
tles and  elders  came  together  for  to  consider  of 


1114 


ACTS, 


this  matter.  To  canvass  the  arguments  on 
both  sides,  and  to  pass  a  final  sentence. 
In  the  form  of  procedure,  there  was  nothing 
diiferent  from  what  may  be  practiced,  and 
often  is  practiced,  in  otlier  assemblies.  No 
person  rose  and  pronounced  the  dictates 
of  inspiration,  by  which  the  rest  were 
overawed,  but  Apostles  and  elders  con- 
sulted together  on  equal  terms,  and  the 
decree  was  the  result  of  their  united  de- 
lil:)erations.  It  was  founded  upon  a  well- 
known  fact,  corroborated  by  other  facts, 
which  were  brought  forward  in  the  course 
of  the  inquiry,  and  upon  an  argument 
drawn  from  the  Scriptures.  It  appears 
from  the  following  verses,  12  and  22,  that 
there  were  other  persons  present,  besides 
the  Apostles  and  elders,  and  the  commis- 
sioners from  Antioch,  who  are  called  "the 
multitude,"  and  "  the  whole  Church." 
Nothing,  however,  can  be  plainer,  than 
that  they  were  present  to  hear,  not  to  de- 
liberate and  judge ;  for,  besides  that  the 
reference  was  not  made  to  them,  Luke 
expressly  affirms,  that  none  came  together 
to  consider  this  matter  but  the  "Apostles 
and  elders."  As  the  question,  however, 
was  of  the  greatest  importance,  aflfecting 
the  interests  of  the  Gentile  believers,  and 
prescribing  the  terms  of  their  admission 
to  the  privileges  of  the  Gospel,  it  could 
not  but  excite  general  attention. 

7.  1[  And  when  there  had  been  much  disputing,  Peter 
rose  up  and  said  unto  theiii,  Men  and  brethren,  ye 
know  ihow  that  a  good  while  ago  God  made  choice 
among  us,  that  the  Gentiles  by  my  mouth  should  hear 
the  word  of  the  Gospel,  and  believe.  8.  And  God,  which 
mknoweth  the  hearts,  bare  them,  witness,  giving  them 
the  Holy  Ghost,  even  as  he  did  unto  us :  9.  And  put  no 
difference  between  us  and  them,  purifying  "their  hearts 
by  liiith.  10.  Now,  therefore,  why  tempt  ye  God,  to 
put  a  yoke  "upon  the  neck  of  the  disciples,  which 
neither  our  fathers  nor  we  were  able  to  bear  ?  11.  But 
we  believe,  that  through  pthe  grace  of  the  Lord  Jesus 
Christ  we  shall  be  saved,  even  as  they. 

'Matt.  .^vi.  18,  19 :  chap.  X.  20.  mChap.  i.  24.  nHeb. 
i.x.  i:i.  1-t :  ]  Peter  i.  22.  "Gal.  v.  1.  pEom.  lii.  24 ;  Eph. 
ii.  S;  Titus  iii.  4,  5. 

Peter  rose  up,  &c.  How  long  the  "  much 
disputing  "  continued,  and  what  was  said 
before  Peter  arose,  we  are  not  told.  True 
to  his  nature,  he  came  first  to  the  front. 
Nor  could  any  of  them  indeed  have  strong- 
er claims  to  the  first  speech  on  this  occa- 
sion. He  was  probably  the  most  aged, 
had  been  the  most  accustomed  to  public 
speaking,  and  was,  as  some  think,  the  first 
to  preach  the  Gospel  to  the  Gentiles.  It 
is  noteworthy  that  in  speaking  in  this 
assembly  there  is  no  assumption  of  supe- 
riority on  Peter's  part.    He  does  not  take 


upon  himself  to  sum  up  the  arguments  or 
to    pronounce    a   judgment.    He    speaks 
only  as  one  of  their  number,  strongly  as 
he  would  speak,  but  with  deference  to  the 
common   judgment.     In    his    speech    he 
shows  that  Jewish  rituaUsm  was  unneces- 
sary, inexpedient,   and    contrary    to  his 
faith.     Made  choice  among  us  (the  Apostles) 
that  by  my  mouth,  &c.    The  meaning  is  not 
necessarily  that  no  heathen  had  heard  or 
embraced  the  Gospel  till  Peter  preached 
it  to  them,  but  that  it  was  he  whom  God 
appointed  to  convey  the  Gospel  to  them 
under  circumstances  which  showed  it  to 
be  manifestly  His  will  that  they  should  be 
admitted  into  the  Church  without  circum- 
cision.    Which  knoweth  the  hearts — who  re- 
gards the  heart,  not  the  flesh.    Bare  them 
tt'itiiess,  giving,  &c.    He  testified  by  giving 
them  the  Holy  Spirit,  that  pleased  him  : 
(Gal.  iii.  5.)   And  jnd  no  difference,  &c.  He 
accepts  a  Jew  as  well  as  a  Gentile,  and  a 
Gentile  as  well  as  a  Jew,  without  difier- 
ence,  makes  no  difference,  purifying  their 
hearts  by  faith.    If  they  have    such  an 
operative  fiiith  as  shall  be  accompanied 
and  followed    with    heart    purity,    there 
shall  be  no  difference  that  one  was  a  Jew, 
and  the  other  was  a  Gentile.    The  heart  is 
the  seat  of  purity.    Faith,  or  obeying  the 
truth,  works  this  purity,  but  the    Holy 
Ghost  works  that  faith  (verse  8.)     Tempt 
ye  God,  i.  e.,  put  Him  to  the  proof,  try  His 
patience  and  forbearance,  by    requiring 
further  evidence  of  what  He  has  already 
made  so  plain.    "  The  attempt  of  imposing 
anything  upon  the  disciples  but  what  was 
necessary,"  says  Howe,  "  is  judged  a  tempt- 
ing of  God,  a  bringing  the  matter  to  a 
trial  of  skill  with  Him,  whether  He  could 
keep  the  Church  quiet,  when  they  took  so 
direct  a  course  to  distemper  and  trouble 
it."    But  M'e  believe,  &c.    The  Apostle  here 
presents  still  another  consideration,  name- 
ly, that  to  Jews,  as  well  as  to  Gentiles,  sal- 
vation could  come  only  through  the  un- 
merited favor  of   Jesus  Christ.    No  out- 
ward obedience  of  Jeivs  could  purchase  for 
them  salvation.    Jews,  as  well  as  Gentiles, 
were  wholly  dependent  on  the  grace  of 
Christ.    This  is  a  precious  summary  of 
the  Gospel,  which  Peter  here  gives.     It 
comprehends  the  confession  that  Christ  is 
the  true  God,  for  Christ  can  confer  saving 


CHAPTER   XV. 


1115 


grace  only  in  case  He  is  the  Lord,  to  whom 
all  i)Ower  in  heaven  and  in  earth  is  given. 
"By  grace  alone" — this  is  the  badge  by 
which  the  children  of  the  family  recognize 
each  other.  Hence  Melanchthou  says,  that 
the  doctrine  of  justification  by  grace,  is 
"  the  highest  and  most  important  article 
in  the  Christian  creed,  the  only  key  to  the 
whole  Bible,  without  which  the  troubled 
conscience  can  find  no  true,  lasting,  and 
sure  consolation."  Even  as  they.  The 
fathers  and  prophets  precede  the  trium- 
phal chariot  of  Christ — we  follow  it.  Their 
faith  and  our  own,  is  the  same ;  the  objects 
of  their  faith  belonged  to  the  future — the 
same  objects  of  our  faith  belong  to  the  past, 

12.  Then  all  the  multitncle  kept  silence,  and  gave 
audience  to  Barnabas  and  Paul,  declaring  what  mira- 
cles and  wonders  Ood  had  wrought  qauiong  the  Gentiles 
by  them.— qChap.  xiv.  27. 

All  the  multitude.  (See  on  verse  6.)  The 
speech  of  Peter  had  i^roduced  such  a  deep 
impression  that  there  was  a  breathless 
"silence"  when  he  sat  down,  and  when 
Barnabas  and  Paul  arose.  Barnabas  is 
mentioned  first,  for  probably  he  spoke 
first,  as  being  better  known  in  Jerusalem 
than  Paul.  Their  speeches  are  not  re- 
corded ;  only  so  much  is  said  about  them 
as  to  show  that  they  were  historic — a 
recitation  of  the  leading  events  connected 
with  their  missionary  tour  to  the  Gentiles. 
They  related  "  what  miracles  and  wonders 
God  had  wrought  among  the  Gentiles  by 
them."  They  did  not  parade  these  as 
their  own  achievements,  but  ascribed 
them  all  to  God. 

13.  11  And  after  they  had  held  their  peace,  James  ans- 
wered, saying.  Men  and  brethren,  hearken  unto  me: 
14.  Simeon  hath  declared  rhow  God  at  the  first  did  visit 
the  Gentiles,  to  take  out  of  them  a  people  for  his  name, 
io.  And  to  this  agree  the  words  of  the  prophets,  as  it  is 
"written,  Ifi.  After  this  I  will  return,  and  will  build 
again  tlie  tabernacle  of  David,  which  is  fallen  down  ; 
and  I  will  build  again  the  ruins  thereof,  and  I  will  set 
itu)):  17.  That  theresidueof  men  might  seek  afterthe 
Lord,  and  all  the  Gentiles,  upon  whom  my  name  is 
called,  saith  tlie  Lord,  who  doeth  all  these  things. 

'Luke  ii.  31,  32.    sAmos  ix.  11, 12. 

James  ansivered.  It  seems  plain  from 
this  that  the  matter  was  not  determined 
by  any  axithority  in  Peter.  It  is  very  pos- 
sible that  James  resided  in  Jerusalem 
more  constantly  than  any  other  of  the 
Twelve,  and  had  special  charge  of  the 
Church  there,  not  however  as  an  ordinary 
pastor,  much  less  as  a  diocesan  bishop,  but 
as  a  resident  Apostle,  Hearken  unto  me,  or 
simply  hear  me,  i.  e.,  me  too,  or  me  also, 
liear  what  I,  as  well  as  they  who  have 


already  spoken,  have  to  say  upon  the  suIj- 
ject.  This  request  is  very  far  from  favor- 
ing the  notion  that  James  spoke  with 
superior  authority.  The  discourse  of 
James  consists  of  three  i>arts :  Exordium, 
in  a  form  of  expression  calculated  to  con- 
ciliate the  good-will  of  his  auditors  (verse 
13.)  Narration,  with  its  confirmation  from 
the  prophets;  (verses  IG,  17,  and  in  verse 
18,  the  reason);  Proposition,  which  is,  Tlia 
Gentiles  are  not  to  be  compelled  to  Juda- 
ism, but  are  only  to  abstain  from  certain 
things  (verse  19),  since  Judaism  cannot 
bo  entirely  abolished  all  at  once.  (Verse 
20),  Simeon  hath  declared,  &c. — a  recaj)itu- 
lation  of  the  speech  of  Peter.  Simeon  is 
a  Hebrew  variation  of  Simon,  the  Jewish 
and  family  name  of  Peter.  And  to  this 
agree  the  words  of  the  prophets,  &c.  Tliere 
is  a  considerable  difference  between  this 
and  the  original  passage  in  Amos  ix.  11, 
12.  Perhajis  we  may  account  for  the 
difference,  by  saying  that  James  intended 
to  give  the  sense,  not  the  exact  words,  of 
the  prophecy,  and  in  respect  of  the  sense, 
the  two  passages  perfectly  harmonize.  In 
both,  God  promises  "  to  raise  up  the  fallen 
tabernacle  of  David,"  or  to  raise  his  family, 
when  sunk  into  obscurity,  to  greater  glory 
than  ever,  by  the  birth  of  Jesus  Christ, 
who  should  ascend  the  throne  of  that 
monarch,  and  enjoy  everlasting  dominion. 
What  would  be  the  consequence,  or  rather, 
what  was  the  design  of  this  dispensation? 
It  is  thus  expressed  by  James,  "  That  the 
residue  of  men  might  seek  after  the  Lord, 
and  all  the  Gentiles  upon  whom  my  name 
is  called  ;"  in  which  words,  the  conversion 
of  the  Gentiles  is  plainly  foretold.  It  is 
thus  expressed  by  the  Prophet:  "That 
they  may  possess  the  remnant  of  Edom, 
and  of  all  the  heathen  which  are  called 
by  my  name ;"  that  is,  in  consequence  of 
its  exaltation,  the  family  of  David  shall 
"  possess  the  remnant  of  Edom,  and  of 
all  the  heathen;"  an  event  which  was  ac- 
complished when,  in  the  words  of  the 
Psalmist,  "  the  heathen  were  given  to 
Christ  for  His  inheritance,  and  the  utter- 
most parts  of  the  earth  for  His  posses- 
sion," and  being  converted  to  the  faith, 
they  were  called  by  the  name  of  the  Lord. 
The  passages,  it  will  be  perceived,  differ 
only  in  sound. 


1116 


ACTS. 


18.  Known  'unto  God  are  all  his  works,  from  the  be- 
ginning of  tlie  world.  10.  Wherefore  my  sentence  is, 
that  we  trouble  not  them,  wliicli  from  among  the  Gen- 
tiles are  turned  "to  CJod:  ia  Hut  that  we  write  unto 
them,  tliat  tliey  iibstaiu  from  jjoUutions  of  ''idols,  and 
frum  "ibrnication,  und/ro»(  tliiiips  strangled,  and  from 
iljlood.  -21.  For  Moses  of  old  time  hath  in  every  city 
them  that  preiich  him ;  being  rread  in  the  synagogues 
every  Sabbath  day.  „         .   „      ^ 

tNum.  xxiii.  19;  Isa.  xlvi.  10.  "I  Thes.  i.  9. .  'Ex.  xx. 
4,5;  1  Oor.  viii.  1,  itc.x.  28;  Rev.  lii.  14,  20,  ix.  20.  «1 
Cor.  vi.  9, 18 ;  Col.  iii.  5 ;  1  Thes.  iv.  3.  ^Lev.  xvii.  14 ; 
Dent.  xU.  16, 20.    JChap.  xiii.  15.  27. 

KnoiLii  unto  God,  &c.  The  calling  of  the 
Gentiles  is  a  certain  truth  founded  on  the 
omniscience  of  God.  It  is  not  an  unex- 
pected event:  it  is  what  He  Himself  had 
foretold.  The  whole  train  of  events,  from 
the  creation  to  the  general  judgment,  was 
present  to  the  mind  of  God  from  eternity. 
In  the  shifting  scenes  of  human  affairs, 
He  sees  only  the  evolution  of  His  own 
plan.  Wherefore  my  sentence  is,  literally, 
therefore,  I  judge,  "  I  give  my  opinion." 
That  we  trouble  not;  by  imposing  upon  them 
circumcision  and  the  ceremonies  of  the 
Mosaic  law.  But  that  ire  write  unto  them, 
enjoin  by  an  ejiistle.  James  proposes,  for 
the  sake  of  peace,  the  abstinence  from 
certain  things  on  the  part  of  the  Gentiles, 
namely,  from  these  four  particulars:  the 
pollution  of  idols,  fornication,  things  stran- 
gled, and  blood.  Pollutions.  The  Gentiles, 
after  the  sacrifices  were  concluded,  and  a 
portion  of  the  consecrated  victim,  (the 
thing  here  intended)  had  been  assigned  to 
the  priests,  used  to  hold  a  sacrificial  feast 
in  honor  of  the  god,  either  in  the  temple 
or  in  private  houses,  and  then  ate  the 
residue  of  the  flesh :  or  even  from  avarice  or 
poverty,  salted  and  laid  up  the  remnant  for 
future  use,  or  even  gave  it  to  the  butchers 
to  sell  in  the  shambles.  Fornication.  The 
Gentiles  accounted  fornication,  or  whore- 
dom, as  a  thing  lawful  or  indifferent.  So 
Terence.  They  committed  it  in  their  tem- 
ple, at  their  festivals,  &c.  Notorious  are 
tlieir  Bacchanalia,  Lupercalia,  the  rites  of 
the  Bona  Dea,  &c.,  in  which  the  Gentiles  in- 
dulged with  impunity  to  the  honor  of 
Bacchus,  the  Bona  Dea,  &c.  Comp.  Num. 
XXV.  1,  &c.  Things  strangled.  The  flesh 
of  such  animals  as  were  killed  in  snares, 
and  whose  blood  was  not  poured  forth, 
was  forbidden  to  the  Israelites.  Hence 
all  strangled  animals  were  regarded  as  un- 
clean. And  from  blood.  Nothing  was 
more  strictly  prohibited  to  the  Jews  than 
blood  ;  because  in  the  lilood  was  the  life 
of  the  animal,  and  because  it  was  the  blood 


that  was  consecrated  to  make  an  atone- 
ment. (Lev.  xvii.  10-1-1.)  The  heathen 
were  accustomed  to  drink  the  blood  of 
the  animals  at  their  sacrifices.  For  Moses 
of  old  time,  t&c.  This  verse  assigns  a  rea- 
son for  the  proposed  restrictions,  and 
that  is,  that  the  Jewish  believers,  being  so 
accustomed  to  hear  the  things  in  question 
forbidden,  were  naturally  sensitive  in  re- 
gard to  them,  and  hence  it  was  necessary, 
for  the  sake  of  peace  and  harmony,  that 
the  heathen  converts  should  refrain  from 
such  practices.  None  will  dispute  that 
charity  toward  men,  as  well  as  love  to 
God,  will  dispose  believers  to  regard  the 
i:irecepts  contained  in  this  injunction, 
(which  was  sanctioned  by  the  Holy  Spirit, 
verse  28),  when  placed  in  circumstances 
any  way  similar  to  those  in  which  the 
disciples  were  placed  when  it  was  first 
delivered.  In  regard  to  abstaining  from 
fornication  and  pollutions  of  idols,  there 
can  be  no  dispute,  for  a  fornicator  or  idol- 
ator,  cannot  inherit  the  kingdom  of  God, 
and  as  to  the  other  prohibitions,  they  are 
confessedly,  considered  in  themselves, 
distinct  from  Divine  authority,  of  less  im- 
portance. But  there  was  a  Divine  pro- 
priety in  prohibiting  them  all,  for  they 
were,  in  fact,  as  already  stated,  incorpor- 
ated in  that  system  of  idolatry  from  which 
the  Gentiles  had  been  lately  delivered.' 
To  renounce  these  practices,  was,  in  effect, 
to  renounce  the  whole  system  of  idolatry, 
of  which  they  made  a  conspicuous  part ; 
to  adhere  to  any  part  of  idolatry  was 
equally  inconsistent-  with  the  will  of  God, 
as  it  was  opposed  to  Christian  fellowship 
with  the  Jews,  who  held  the  whole  sys- 
tem of  idolatry  in  the  utmost  degree  of 
abhorrence.  And  when  they  did  so,  they 
acted  in  perfect  consistency  with  the  spirit 
and  sentiment  of  those  Scriptures  which 
were  read  in  their  synagogues  every  Sab- 
bath day.     (See  on  verse  29.) 

22.  ^  Then  pleased  it  the  apostles  and  elders,  with  the 
whole  church,  to  send  chosen  men  of  their  own  com- 
pany to  Antioeh,  with  Paul  and  Barnabas ;  iHiindy, 
Judas  surnamed  'Barnabas,  and  Silas,  chief  men  among 
the  brethren.— 'Chap.  i.  23. 

It  jyleased,  or  seemed  good  to.  The  apos- 
tles and  elders,  not  as  independent  bodies, 
nor  as  one  body  separate  from  the  Church 
itself,  but  acting  in  harmonious  conjunc- 
tion uith  the  whole  church,  as  there  repre- 
sented, not  by  human  delegation  but  by 


CIIATTEIl    XV. 


1117 


Divine  appointment.  The  whole  church 
cannot  mean  all  the  members  of  the  Church 
in  Jerusalem,  for  as  we  are  certain  that 
there  wore  in  that  city  many  thousands 
"who  believed,  it  is  utterly  improbable  that 
so  great  a  multitude  should  have  been  per- 
mitted to  meet  in  public,  by  a  government 
ill-affected  to  them  and  their  cause.  Chosen 
men,  men  selected  from  among  themselves, 
i.  e.,  members  of  the  mother  Church  and 
probably  belonging  to  the  number  of  its 
elders.  Judas  surnamed  Barsabas — there- 
fore not  the  Apostle  "Judas  the  brother 
of  James"  (chap.  i.  13),  surnamed  "Thad- 
deus "  (Matt.  x.  3) ;  nor  can  it  be  shown 
that  he  was  a  brother  of  "Joseph  called 
Barsabas."  (Chap.  i.  23.)  But  nothing  is 
known  of  him  beyond  what  is  here  said. 
And  Silas — the  same  as  "Silvanus"  in  the 
Epistles.  He  became  Paul's  companion 
on  his  second  missionary  journey.  (Verse 
40.)  Chief  men  among  Ihe  brethren — selected 
purposely  as  such,  to  express  the  honor  in 
which  they  held  the  Church  at  Aniioch 
and  the  deputies  they  had  sent  to  the 
council,  and  as  the  matter  affected  all  Gen- 
tile converts,  to  give  weight  to  the  written 
decision  of  this  important  assembly.  (See 
on  verse  32.) 

23  An"!  they  wrote  Utters  by  them  after  this  man 
ner  :  Tlie  apostles,  ami  elders,  and  brethren,  ,^f/uf  sroet- 
ing  unto  the  brethren  which  are  of  the  Gentiles  in 
Antioch,  and  Syria,  and  Cilicia:  24.  Forasmuch  as  we 
have  heard,  that  certain  »which  went  out  from  us  have 
troubled  byou  with  words,  ^subverting  your  souls,  say 
ing,:Ifir«r6,s«  be  circumcised,  and  keen  the  law:  to  whom 
<iwe  gave  no  such  commandment :  2i.  It  seemed  good 
unto  us,  being  assembled  with  one  accord,  to  send  cho- 
sen men  unto  you  with  our  beloved  Barnabas  and  Paul 
2fi.  Men  that  have  hazarded  ^their  lives  for  the  name 
of  our  Lord  Jesus  Christ.  27.  We  have  sent  therefore 
Jadas  and  Silas,  who  shall  also  tell  you  the  .same  tilings 
byfmouth.  2S.  For  it  seemed  good  to  the  Holy  Olio.st 
and  to  us,  to  lay  upon  you  no  greater  burden  cthan  these 
necessary  things:  29.  That  ye  abst.iin  '■from  meats 
offered  to  idols,  and  from  blood,  and  from  things  stran- 
gled, and  from  fornication  :  from  which  if  ye  keep 
■yourselves,  ye  shall  do  well.  Fare  ye  well"  30.  So 
when  they  were  dismissed,  they  came  to  Antioch  ;  Jand 
when  they  had  gathered  the  multitude  together,  they 
delivered  the  epistle:  31.  W7ii'c/i  when  they  had  read 
they  rejoiced  for  the  con.solation.  32.  And  Judas  and 
Silas,  being  prophets  also  themselves,  e.xhorted  the 
brethren  with  many  words,  and  confirmed '^Ar/ji.  .^.s. 
And  after  they  had  tarried  there  a  space  they  were  let 
go 'in  peace  from  the  brethren  unto  the  apostles.  34. 
Notwithstanding,  it  pleased  Silas  to  abide  there  still 
35.  Paul  .also  and  Barnabas  continued  in  Antioch 
teaching  and  preaching  the  word  of  the  Lord,  with 
manv  others  also. 

»Verse  1.  i>Gal.  v.  12.  cQal.  v.  4.  <iGaI.  ii.  4.  cChap. 
xiii.  50,  xiv  19.  tworda.  gRev.  ii.  24.  I'^'erse  20.  ^'2  Cor. 
xi.  9 :  James  i.  27.  JJohn  v.  24 ;  Jude  xx.  21.  tChap, 
xiv.  23.    'Cor.  ivi.  11;  2  John  10. 

And  they  wrote  letters  by  them.  Greek: 
"  having  written,"  It  does  not  mean  that 
they  wrote  more  than  one  epistle.  Send 
greeting,  &c.  The  controversy  rages  prin- 
cipally   in  the    places    here   mentioned. 


Ihongli  the  letter  wa.s  intended  for  all  iu 
similar  circumstances.     (See  on  chap.  xvi. 
4.)     The  substance  of  the  letter  we  have 
already  noticed  in  the  speech  of  James. 
(See  on  verses  13-21.)     This  circular  letter 
rehearsed  the  ot^casion  of  its  promulgation, 
and  directed  its  readers  for  further  infor- 
mation as  to  its  verbal  statements  to  its 
bearers.     The  apostles  and  elders  and  brdh- 
ren  concurred  in  it.     In  it,  1.  The  persons 
(verso  1)  who  started  this  controver.'^y  are 
shari^ly  reproved.    2.  Paul  and  Barnabas, 
for  their  courage  and  constancy,  arc  highly 
commended.     3.  Judas  and  Silas  (see  on 
verse  22)  are  mentioned  to  testify  that  this 
decree  was  not  forced  or  counterfeited.  4. 
It  is  stated  that  it  would  conduce  much  to 
their  advantage  to  have   this  injunction 
duly  observed.    5.  The  Divine  authority 
I  of  the  decree  is  affirmed :  It  seemed  good  to 
the  Holy  Ghost,  &c.,  i.  e.,  it  seemed  good 
unto  us,  under  the  guidance  of  the  Holy 
Ghost,  whose  direction  and  dictation  we 
have  followed,  not  to  impose  unnecessary 
things  upon  you.   Necessary  things.   Two  of 
them,  viz.,  abstaining  from  fornication  and 
from  things  offered  to  idols,  were  of  a  sim- 
ple and  absolute  necessity ;  the  other  two, 
namely,  abstaining  from  things  strangled, 
and  from  blood,  were  of  an  accidental  and 
temporary  necessity,  for  the  present  time. 
and  to  avoid  giving  scandal  to  the  weak 
Jews,  till  they  should  be  better  informed, 
and  better  understand   their  lH)erty    in 
Christ.     (See  1  Tim.  iv.  4 ;  Titus  i.  15 ;  also 
on  verses  19  and  20.)   Ye  shall  do  veil,  what 
is  right  and  commendable.     (See  x.  33;  3 
John  V.  6.)     Even  when  they  mention 
those  few  points  which  they  deem  neces- 
sary, they  employ  very  moderate  terms 
("Ye  shall  do  well"),  as  compared  with 
the  violent  threats  of  the  others  ("  Ye  can- 
not be  saved,"  verse  1).    How  tenderly  we 
should  deal  with  the  consciences  of  men ! 
Fare  ye  well,  literally,   be   ye    strong    (or 
healthy),  corresponding  to  the  Latin  word 
valete.    They  could,  with  great  propriety, 
say  "  Fare  ye  well,"  to  brethren  who  had 
found  eternal  life  by  faith  in  the  Lord 
Jesus,  and  whose  fraternal  love  was  the 
rule  of  their  conduct  in  all  the  affairs  of 
this  life.     "Fare  ye  well,"  be  faithful  to 
Jesus.      When  they  7i:cre  dismissed  ....  They 
therefore,  being  dismissed.     Probably  there 


1118 


ACTS. 


was  a  solemn  and  formal  dismissal,  as  when 
Paul  and  Darnabas  Avere  sent  forth  on  their 
missionary  journey.  (Chap.  xiii.  3.)    When 
they  had  yaihord  the  multitude — the  whole 
mass  or  body  of  believers,  called  the  church, 
in  chap.  xiv.  27.    Paul  and  Barnabas,  Bar- 
sabas  and  Silas,  enter  the  assembly,  and 
fleliver  the  Utter.    This  yielded  "consola- 
tion."   They  approved  of  what  had  been 
done,  they  rejoiced  at  the  prospect  of  so 
happy  a  termination  of  the  dispute.    Bar- 
i<aiAis  and  Silas  (see  on  verse  22),  who  w^ere 
religious  teachers,  being  the  greater  stran- 
gers, address  the  assembly.  They  instruct- 
ed the  brethren,  both  in  Christian  doctrine 
generally,  and  respecting  the  directions 
which  they  had  brought  from  Jerusalem 
in  regard  to  the  law  of  Moses.  The  epistle 
from  Jerusalem  was  brief,  and  there  would 
be  room  for  explanations.     The  opportu- 
nity was  a  favorable  one,  too,  for  confirm- 
ing the  brethren  in  their  attachment  to 
Christ,  and  in  their  mutual  Christian  affec- 
tion.   Such  was  the   method   of  settling 
this  first  discussion  in  the  Christian  Church. 
How  simple,  wise  and  successful!     Had 
the  example  been  imitated  in  after  times, 
how  much  persecution  would  have  been 
avoided!  how  much  disgrace  would  have 
been  spared  the  Christian  name !     This 
ecclesiastical  assembly  at  Jerusalem  is  a 
model  for  all  times.     It  brought  forth  a 
spirit  which  frees  from  the  j-oke  of  the 
ritualist,  the  prejudices  of  the  bigot,  the 
arrogance  of  the  self-righteous.     Let  go  in 
peace,  probably  a  reference  to  the  form  of 
dismissal.     (See  James  ii.  16.)     It  would 
appear  that  both  Judas  and  Silas  returned 
to  Jerusalem,  to  give  in  their  report  to  the 
Church,  but  that  Silas  came  back  to  Anti- 
och.     Paul  also  and  Barnabas  continued  in 
Antioch.    Critics  are  in  general  agreed  that 
it  was  at  this  time  that  the  dispute  be- 
tween Paul  and  Peter,  mentioned  in  Gal. 
ii.  11-16,  occurred.     With  many  others  also. 
There  was  a  flourishing  Church  at  Anti- 
och. At  this  time  it  contained  more  Chris- 
tians than  any  other  city  in  the  world 
except  Jerusalem.   .We  do  not  know  who 
the  other  teachers  -were,  but  among  them 
were  Mark  and  Silas. 

36.  And  some  days  after,  Paul  said  unto  Barnabas, 
Let  us  go  again  and  visit  our  bretliren  in  ™every  citv 
■w  here  we  have  preached  the  word  of  the  Lord,  and  see 
bow  they  do.— ""Chap.  xiiL  4,  &c. 


It  was  upon  this  occasion  that  one  of 
those  incidents  occurred  which  even  in  the 
lives  of  the  best  and  holiest  of  men,  too 
plainly  evidence  that  the  old  Adam  still 
remains,  partially  uprooted,  partially  over- 
come, but  still  continually  struggling  for 
the  pre-eminence,  and  sometimes,   alas! 
obtaining  it.  And  visit  our  brethren.  Observe 
the  manner  in  which  Paul  speaks  of  the 
persons  referred  to:  "our  brethren."     He 
does  not  avail  himself  of  his  office,  talents 
or  success,  to  lord  it  over  God's  heritage. 
He  exercised  no  dominion  over  their  faith, 
but  was  a  helper  of  their  joy.     Christians 
are  new  creatures,  they  are  born  again, 
but  they  are  born  of  the  same  Sjjirit,  re- 
deemed by  the  same  blood,  justified  by 
the  same  righteousness,  heirs  of  the  same 
glory,  and  while  partaking  of ''the  common 
salvation,"  a  communion  subsists  between 
them,  unaflfected  by  any    difference  of 
opinion,  or  distinction  of  circumstances. 
See  how  they  do.    This  was  natural.    The 
persons  Paul  now   wished  to  see    were 
known  to  him  and  Barnabas.    They  had 
been  blessed  under  their  former  ministry. 
What  wonder,  then,  that  they  should  wish 
to  water  what  they  had  planted,  or,  that 
having  sown  the  seed,  they  wished  to  see 
the  blade,  the  ear,  and  full  corn  in  the  ear. 
Besides,  wherever  the  good  seed  was  sown 
the  enemy  was  sure  to  sow  tares.    It  was, 
therefore,  also  necessary  that  Paul  should 
be  concerned  to  visit  "  every  city  "  where 
he  and  Barnabas  had  labored,  to  know 
their  estate,  to  refute  any  error  in  doctrine, 
to  oppose  any  corruption  in  practice,  to 
warn  the  unruly,  to  comfort  the  feeble- 
minded, to  uphold  the  weak,  and  to  help 
them  much  who  had  believed  through 
grace.     "  Let  us  go  again,"  &c.    Paul  was 
never  weary  in  well-doing.    He  made  the 
end  of  one  good  work  the  beginning  of 
another,  and  considered    nothing    done 
while  anything  remained  to  be  done.  "Let 
us  go,"  &c.    He  did  not  wish  to  go  alone, 
but  to  take  Barnabas  with  him  as  before. 
He  knew  that  two  were  better  than  one. 
If  one  fell,  the  other  would  lift  him  up 
again.  If  one  was  tempted,  the  other  could 
warn  him.  If  one  was  distressed,  the  other 
could  comfort  him.     If  onewaspierplexed, 
the  other  could  counsel  him.    Besides,  he 
remembered  that  his  Lord  and  Master  in 


CHAPTER   XV. 


1119 


the  mission  of  the  Seventy,  had  "sent  them 
forth  two  by  two,"  &c. 

37.  Ami  Barnabas  (leterniined  to  take  with  them  John 
"whose  surname  was  Mark.— "Chap.  xii.  12,  25. 

John,  whose  surname,  &c.  (See  on  chap, 
xii.  12,  25.)  Barnabas  probably  believed 
that  in  "  departing  from  them  from  Pam- 
phylia"  (see  on  chap.  xiii.  13),  Jolin  Mark 
had  withdrawn  only  for  a  time  for  the 
purpose  of  visiting  his  pious  and  widowed 
mother  at  Jerusalem,  or,  that  if  there  was 
any  blame,  the  second  excursion  would 
wipe  off  the  disgrace  of  the  first;  but  as 
Mark  was  "  sister's  son  to  Barnabas,"  it  is 
not  improbable  that  the  feelings  of  rela- 
tionship might  a  little  influence  the  Apos- 
tle, and  induce  him  to  look  with  a  more 
favorable  eye  upon  the  desertion  of  his 
nepliew,  than  he  would  have  done  upon 
that  of  a  stranger,  or  than  could  be  ex- 
pected from  Paul. 

3S.  But  Paul  thought  not  good  to  take  him  with  them, 
who  fleparted  ofroni  tlicni  from  Paniphylia,  and  went 
not  with  them  to  the  work.— "Chap.  xiii."l3. 

Paul  was  unwilling.  (See  on  xiii.  13.) 
He  reflected  on  our  Lord's  words,  "  No 
man  having  put  his  hand  to  the  plough 
and  looking  back  is  fit  for  the  kingdom 
of  God."  He  felt  a  very  different  spirit  in 
himself,  and  deemed  it  right  to  notice  a 
misconduct  which,  if  tolerated  in  a  public 
character,  might  be  injurious  by  example. 
Perhaps  both  these  good  men  erred  a  lit- 
tle; the  one  being  too  partial,  and  the 
other  too  severe.  There  is  here  an  instance 
of  the  imperfection  of  good  men,  which  the 
word  of  God  does  not  conceal. 

39.  And  the  contention  was  so  sharp  between  them, 
that  tliey  departed  asunder  one  from  the  other:  and  so 
Barnabas  took  Mark,  and  sailed  unto  Cyprus;  40.  And 
Paul  chose  Silas,  and  departed,  being  recommended  pby 
the  brethren  unto  the  grace  of  God. 

PChap.  xiv.  26,  xx.  32. 

Sharp  contention,  an  angry  dispute.  It 
would  appear  that  sharp  words  passed  be- 
tween them.  That  they  departed  asunder, 
or,  separated,  one  from  the  other.  Since  they 
could  not  agree  about  Mark.  And  this 
separation  was  highly  conducive  to  the 
progress  of  the  Gospel.  The  Lord  can 
make  the  wrath  of  man  to  praise  Him. 
"  The  one  stream  of  missionary  labor  thus 
became  divided  into  two  parts,  and  the 
more  regions  were  in  consequence  sup- 
plied with  the  water  of  life."  But  although 
Barnabas  and  Paul  separated,  yet  we  are 
not  to  suppose  that  they  did  so  in  anger. 
Paul,  in  his  epistles,  speaks  of  Barnabas 


with  the  greatest  respect  and  affection. 
(1  Cor.  ix.  G;  Gal.  ii.  9.)  And  he  was  after- 
ward not  only  fully  reconciled  to  Mark, 
but  employed  him  as  a  companion  in  his 
labors.  He  recommends  him  to  the  favor- 
able regard  of  the  Church  of  Colosse  (Col. 
iv.  10),  mentions  him  among  the  number 
of  his  fellow-laborers  (Phile.  24),  and  in 
the  last  epistle  which  he  wrote  directs 
Timothy  to  bring  Mark  with  him,  because 
he  was  profitable  for  the  ministry.  (2  Tim. 
iv.  11.)  And  doubtle^-s  also  this  di.ssension 
resulted  in  good  to  Mark  himself;  the  se- 
verity of  Paul  would  lead  him  to  repent- 
ance and  renewed  activity,  whilst  the 
mildness  of  Barnabas  would  preserve  him 
from  despondency,  and  strengthen  the 
good  which  was  in  him.  There  is  no  rea- 
son to  doubt  that  this  is  the  same  Mark 
whose  praise  is  now  in  all  the  Churches  as 
the  author  of  the  second  Gospel,  and  who 
has  thus  so  nobly  made  amends  for  the 
fault  committed  in  his  youth.  So  Barnabas 
took  Mark,  &c.  The  breach  between  -Paul 
and  Barnabas  did  not  take  them  ofi"  from 
their  work,  or  relax  their  zeal  in  the  noble 
cause  to  which  they  were  pledged.  Only 
it  is  observable,  not  only  that  they  moved 
widely  different  from  each  other,  but  that 
each  repaired  to  his  native  country,  Bar- 
nabas sailing  for  CVprus,  and  Paul  travel- 
ing through  Syria  and  Cilicia.  Were  they, 
in  taking  these  directions,  guided  by  the 
Holy  Ghost,  or  did  they  follow  their  own 
prudence  and  inclination?  The  latter 
might  not  have  been  inconsistent  with  the 
former.  The  Spirit  of  inspiration  often 
availed  itself  of  common  occurrences,  and 
fell  in  with  the  natural  views  and  feeHngs 
of  the  individual  favored  with  it.  Partial 
affections  are  not  incompatible  with  gen- 
eral benevolence,  but  may  be  the  very 
means  of  aiding  it.  A  peculiar  regard  for 
a  land  in  which  we  were  born  and  trained 
up,  among  all  the  endearments  of  life,  is 
natural  and  unavoidable,  and  deserving 
of  encouragement ;  and  it  is  certain  that 
we  cannot  show  our  love  to  it  in  any  way 
so  nobly  and  importantly,  as  by  endeavor- 
ing to  promote  the  spread  and  success  of 
the  Gospel  in  it.  Being  reeommended,  &c. 
— being  commended  to  the  favor  of  God 
for  providential  protection,  and  for  the  aid 
of  the  Holy  Spirit.  Luke  mentions  only  the 


1120 


ACTS. 


dismission  and  recommendation  of  Paul, 
because  it  was  his  history  he  was  engaged 
to  write.  But  we  have  every  reason  to 
believe  that  they  did  the  same  for  Barna- 
bas when  he  left  them,  as  they  did  for 
Paul.  They  would  be  alive  to  the  excel- 
lences of  both  these  men  of  God;  they 
would  be  tender  tov;ard  both,  they  would 
pray  for  both.  Let  us  not  fail  to  imitate 
the  interest  which  the  brethren  in  Anti- 
och  took  in  the  Evangelical  tours  of  Paul 
and  Barnabas.  Let  us,  in  like  manner, 
perpetually  commend  to  the  Divine  favor 
the  faithful  missionaries  who  have  gone 
forth  from  among  us  to  the  regions  of 
spiritual  death.  (Comp.  3  John,  verses 
5-8.) 

41.  And  he  went  through  Syria  and  Cilicia,  conflrm- 
Ing  the  ichurches.— iChap.  xvi.  5. 

The  disciples  in  Syria  and  Cilicia  seem 
to  have  been  disturbed  by  the  doctrines 
of  the  Judaizers ;  to  tliem  the  decree  from 
the  council  at  Jerusalem  was  specially  di- 
rected (chap.  XV.  23),  and  hence  Paul's 
work  would  be  to  quiet  these  disturbances, 
and  to  establish  the  Gentile  Christians  in 
their  freedom  from  Jewish  observances. 
By  these  means  he  would  confirm  the 
Churches,  and  as  formerly,  at  Antioch,  the 
reading  of  the  letter  caused  great  joy 
among  the  brethren,  the  sarhe  would  be 
the  case  in  Syria  and  Cilicia. 

How  painful  it  is  to  find  in  tracing  the 
history  of  these  men  of  God,  as  well  as  that 
of  Abraham,  or  Jacob,  or  David,  or  Peter, 
to  find  in  each  and  all,  the  same  remnants 
of  the  old  and  carnal  nature  raising  its 
hydra  heads  through  all  the  opposing  in- 
fluences of  Divine  grace,  and  proving  that 
endowed  as  these  good  men  unquestion- 


ably were  with  the  largest  outpouring  of 
the  Spirit  of  God,  they  were  still  the  same 
poor,  fallible  mortals  as  ourselves,  still 
carrying  about  with  them  a  body  of  sin 
and  death,  still  having  the  same  need  of 
daily  application  to  the  atoning  blood  of 
Christ,  still  the  same  necessity  for  the 
daily  renewing  of  His  good  Spirit.  Let  us, 
however  far  we  may  have  advanced  in  the 
Christian  life,  lay  this  seriously  to  heart, 
that  the  greatest  knowledge,  the  highest 
spirituality  of  thoughts  and  views,  will 
not  justify  the  smallest  deviation  from 
Christian  conduct  or  Christian  tempers. 
It  was  a  serious  blot  in  the  character  of 
these  Apostles,  it  cannot  be  an  unimpor- 
tant one  in  our  own,  if  hastiness  or  sullen- 
ness,  if  unkindness  or  uncharitableness, 
be  permitted  to  get  the  better  of  us,  and  to 
ex]!)ose  not  only  ourselves,  but  the  religion 
which  we  profess,  to  the  animadversions 
of  the  ungodly  or  profane.  Many  who 
dwelt  at  Antioch,  probably,  had  heard  but 
little  of  the  devotedness  and  piety  of  Paul 
and  Barnabas,  but  all,  we  may  well  be- 
lieve, heard  of  their  dissension,  their  vio- 
lence, and  their  separation.  So  will  it  be 
with  us,  while  many,  even  of  our  nearest 
friends,  will  have  little  knowledge  of  the 
greater  enlightening  of  our  mind,  the  in- 
creased spirituality  of  our  devotions,  and 
of  our  more  frequent  and  more  profitable 
communion  with  God;  all  will  know  if  we 
are  less  amiable,  less  kind,  less  charitable, 
in  the  hourly  intercourse  of  life.  It  should, 
therefore,  be  our  constant  prayer  that  we 
may  never  be  led  by  the  allowance  of  any 
unholy  temper,  to  injure  the  cause  which 
we  really  desire  to  serve. 


1.  With  whom  had  Paul  and  Barnabas  discussion  ?  2.  Who  were  sent  to  Jerusalem  touching  the  question  in 
dispute  ?  3.  Through  what  places  did  the  Apostles  pa.ss  ?  4.  What  did  the  Apostles  and  elders  come  together  to 
consider?  5.  What  did  Peter  say  on  the  occasion  ?  6.  What  is  said  of  the  multitude  in  reference  to  Barnabas 
and  Paul  ?  7.  What  did  James  say  ?  8.  Who  were  sent  to  Antioch,  with  Paul  and  Barnabas  ?  9.  Repeat  what 
was  said  in  the  letters  sent  by  them.  10.  What  proposition  did  Paul  make  to  Barnabas  ?  11.  Why  did  not  Paul 
think  !t  good  to  take  Marli  with  them  ?  12.  What  was  theresult  of  thisdiflferenceof  opinion?  13,  To  what  place 
did  Barnabas  and  Mark  go  7    14.  What  ia  said  of  Paul  and  Silas  ? 


CHAPTER   XVI. 


1121 


CHAPTER  XVI. 

1  I^ul  havinfj  circumcised  Timotliy,  7  and  being  called 

by  tke.  Spirit  fri,^n  one.  country  to  aiwIU-r,  It  ronverte.lh 
Lydia,  16  castrth  out  a  spirit  of  divination.  19  For 
whic/i  cau-te  he  and  Sila.i  are  wfiipped  and  imprinonrd. 
26  The  prison  doors  are  ojieiwd.  31  The  Jailor  is  con- 
verted. 37  and  they  are  delivered. 

^PHEN  Clime  he  to  "Perbo  and  Lystra:  and,  behold, 
J.  a  certain  disciple  wsis  there,  named  I'Timotheus. 
the  son  oT  a  icerluin  woman,  which  was  a  Jewess,  and 
believed;  but  his  father  was  a  Greek:  2.  Which  w;i.s 
well  'reported  ol'  by  the  brethren  that  were  at  Lystra 
and  Iconium. 

»xiv.  6.    bxix.  22;  Eom.  xvi.  21 ;  1  C!or.  iv.  17.    =2  Tim. 
t  5.    dvi.  3 ;  1  Titus  v.  10 ;  Heb.  xi.  2. 

Dcrhe  avd  Lystra.  (See  on  xiv.  6.)  "We 
have  Derbe  first,  as  lying  nearest  to  the 
pass  from  Ciiicia  into  Lycaonia  and  Cap- 
padocia.  Paul  probably  traveled  by  the 
ordinary  road  through  the  "  Cilician  gates," 
a  rent  or  fissure  in  the  mountain  chain  of 
Taurus,  extending  from  north  to  south 
through  a  distance  of  eighty  miles.  Tim- 
otheus,  whose  name  is  sometimes  written 
in  our  Bible  with  an  English  termination, 
Timothy.  He  seems  to  haye  been  a  native 
of  Lystra.  Timotheus  was  already  a  dis- 
ciple, when  Paul,  in  the  course  of  the  pres- 
ent journey,  came  to  this  region  ;  it  may 
therefore  be  assumed  that  he  had  been 
converted  during  the  first  missionary  jour- 
ney, through  the  agency  of  Paul,  who  calls 
him  his  son  in  the  Lord  (1  Cor.  iv.  17  ;  1 
Tim.  i.  2  ;  2  Tim.  i.  2),  perhaps  in  Antioch 
in  Pisidia.  (See  2  Tim.  iii.  10,  11.)  So7i  of 
a  certain  woman,  &c.  We  learn  elsewhere 
(2  Tim.  i.  5)  that  his  mother's  name  was 
Eunice,  and  his  grandmother's  name  Lois, 
both  eminent  for  faith.  His  father  was  a 
Greek  and  a  heathen,  for  the  word  "  he- 
licved"  is  not  added  to  his  name  as  it  is  to 
his  wife's.  Though  it  was  contrary  to  the 
Jewish  institution  to  contract  matrimonial 
alliances  with  heathen  nations  (Ezra  ix. 
12),  it  was  sometimes  done,  and  was  re- 
garded as  less  heinous  for  females  to  marry 
Gentile  husbands  than  for  males  to  marry 
Gentile  wives.  Which  was  veil  reported  of, 
&c.  His  reputation  for  Christian  principle 
and  for  consistency  was  exalted  and  per- 
haps wide-spread.  This  testimony  corres- 
ponds to  his  general  character,  as  portray- 
ed in  both  the  epistles  which  Paul  ad- 
dressed to  him  (Philip  ii.  19-23;  1  Cor.  iv. 
17,  xvi.  10,  11 ;  1  Thes.  iii.  1-6). 

3.  Him  would  Paul  have  to  fro  forth  with  him,  and 
took  ;>nd  C'rcnmr'=;od  ehim.  becanse  of  the  Jfws  fwhieh 
were  in  those  quarters:  forthev  knew  all  that  his  father 
was  a  Greek.— eGaU  iL  3-8,  v.  1-3.    n.  Cor.  tx,  20. 
*21 


Rim  would  Paul,  &c.  He  purposed  to 
employ  him  in  the  ministry.  Circumcised 
him.  Known,, says  an  able  commentator,  to 
be  of  a  Gentile  father,  and  probably  un- 
circumciscd  by  that  father's  authority, 
Timothy  would  not  have  been  admitted 
to  the  synagogues  of  the  Jews  as  a  religious- 
teacher  had  he  been  uncircumcised,  nor 
Paul  as  his  companion.  As  by  this  act 
Paul  conceded,  not  the  necessity  of  cir- 
cumcision to  salvation,  but  only  removed 
a  bodily  liindrance  to  Timothy's  accept- 
ance among  the  Jews  in  various  localities, 
he  transgressed  no  principle  he  ever  as.sert- 
ed.  Yet  at  Jerusalem,  when  the  Judaists 
made  the  necessity  of  circumcision  an  ab- 
solute requisite  in  the  Christian  system,  he 
refu,sed  to  allow  Titus  to  be  circumcised. 
(Gal.  ii.  3.)  This  circumcision  of  Timothy, 
and  that  demanded  circumcision  of  Titus, 
involved  two  very  different  questions.  So 
nice,  and  yet  so  accurate,  a  line  did  this 
wise  Apostle  draw  between  the  closely 
connected  right  and  wrong.  For  peace 
and  acceptance  he  would  yield  up  to  the 
very  hairbreadth  that  divided  right  from 
wrong  ;  but  not  all  the  world  could  compel 
him  of  that  hairbreadth  to  sacrifice  one 
half.  It  is  a  very  difficult  point,  one  great- 
ly needing  the  enlightening  power  of  God's 
grace  to  determine  it,  when  to  conform  to 
the  prejudices  of  those  around  us,  and 
when  to  oppose  them,  resisting,  if  it  be 
needful,  even  "unto  blood."  If  we  pray 
for  the  guidance  of  the  Holy  Spirit,  with 
a  determination  to  follow  it  in  all  godly 
simplicity  and  sincerity,  we  will  seldom 
be  left  in  doubt  upon  any  point  affecting 
the  welfare  of  our  souls,  or  the  glory  of 
our  God,  we  will  never  be  left  to  mistake 
the  dictates  of  a  carnal,  time-.serving 
policy,  for  the  inspirations  of  the  Holy 
Gh  ost. 

4.  And  as  they  went  through  thecities.  they  delivered 
them  the  decrees  for  to  keep,  that  were  ordained  sof  the 
apostles  and  elders  which  were  at  Jerusalem. 

eChap.  XV.  23,  29. 

Delivered  them  the  decrees  for  to  keep.  They 
indoctrinated  them  with  the  spirit  of  the 
letter  entrusted  to  them.  The  sentence 
of  the  Council  is  called  a  decree,  to  signify 
that  it  was  not  merely  an  advice,  or  a  sim- 
ple declaration  of  their  judgment,  but  an 
authoritative  decision,  to  which  the  dis- 


1122 


ACTS 


ciples  wore  bound  to  submit,  if  they  would 
remain  in  the  fellowship  of  the  Church. 
Although  tliere  was  only  one  general  de- 
cree embracing  the  several  subjects  of  dis- 
cussion, yet  the  historian  speaks  of  it  in 
the  plural  number,  because  it  related  to 
more  points  than  one,  declaring  that  cir- 
cumcision and  obedience  to  the  law  of 
;Moses  were  not  necessary  to  salvation,  ex- 
empting the  Gentiles  from  any  obligation 
to  observe  it,  and  at  the  same  time  pre- 
scribing some  limitation  to  the  exercise  of 
their  liberty.  As  the  decree  was  deliver- 
ed to  the  Churches  in  other  countries  as 
well  as  to  those  of  Syria  and  Cilicia,  who 
had  sent  deputies  to  .Terusalem,  the  coun- 
cil which  met  there,  must  be  considered 
as  a  general  one,  exercising  jurisdiction 
over  the  catholic  Church.  (See  on  pre- 
ceding verse,  and  on  chap.  xv.  23,  &c). 

6.  And  so  were  the  churches  >>&stablished  in  the  faith, 
and  increased  in  number  daily.— '■Chap.  xv.  41. 

Tlie  result  was  two-fold :  1.  Spiritual  in- 
crease— "  established  in  the  faith."  Their 
views  became  clearer,  their  principles 
struck  a  deeper  root,  their  attachment  to 
Christ  attained  a  greater  strength.  Their 
religion  jxissed  from  the  region  of  theories 
and  feelings  into  their  heart  and  life.  2. 
Numerical  increase — "  increased  in  num- 
ber daily."  Let  Christians  improve  in 
character,  and  converts  will  multiply 
daily.  A  spiritually  improved  Church 
will  swell  the  number  of  converts.  This 
confirmatory  Avork,  this  work  of  improv- 
ing the  character  of  Christians,  is  pre- 
eminently the  work  of  Christians  in  this 
age  and  land  of  ours. 

6.  Now  when  they  had  Kone  throusthout  Phrygia  and 
the  region  of  "Galatia,  and  were  forbidden  of  Jthe  Holy 
Ghost  to  iireach  the  word  in  ^Asla ;  7.  After  they  were 
come  to  Mysia,  they  assayed  to  go  into  Bithynia:  l)ut 
the  Spirit  suUered  them  not.  8.  And  they  passing  by 
Mj'sia  came  down  to  'Troa-s. 

'Gal.  i.  2  ;  1  Peter  i.  1.  J  Amos  viii.  11,  12;  1  Cor.  xii.  11. 
kfiev.  i.  4,  11.    '2  Cor.  U.  li  ;  '2  Tim.  iv.  13. 

Phryyia.  (See  on  ii.  10.)  To  reach  Phry- 
gia from  Iconium  or  Antioch,  they  would 
direct  their  way  to  the  north-east.  Galatia 
was  bounded  on  the  north  by  Paphlagonia 
and  Bithynia,  on  the  east  by  Pontus  and 
Cappadocia  (separated  from  them  by  the 
river  Halys),  on  the  south  by  Cappadocia 
and  Phrygia,  and  on  the  west  by  Phrygia 
and  Bithynia.  Among  the  principal  cities 
were  Ancyra,  made  the  metropolis  by  Au- 
gustus, and  Pessinus.    And  were  forbidden 


of  the  Holy  Ghost,  &c.  The  Spirit  spoke  to 
them  either  through  one  of  the  prophets, 
or  by  an  internal  impression.  By  Asia 
here,  is  meant,  proconsular  ^.sta,  a  province 
in  Asia  Minor.  (See  on  chap.  ii.  9.)  A 
similar  prohibition  was  given  by  the  Holy 
Spirit  concerning  i?(7/i;/;iia.  (Verse?.)  The 
reason  of  this  we  cannot  positively  ascer- 
tain. It  was  perhaps,  the  design  of  Provi- 
dence, that  while  the  Churches  in  the 
neighboring  provinces  of  Asia  JMinor 
might  sound  out  the  word  into  these  re- 
gions, Paul  and  his  companions  might 
hasten  to  Europe — to  the  very  center  of 
heathenism.  By  this  means  the  Gospel 
would  in  a  given  time  be  more  widely 
spread  than,  other  things  being  equal,  it 
would  have  been,  had  they  taken  in  all 
the  adjacent  places  in  their  way.  It  is, 
however,  certain,  that  in  those  places,  now 
seemingly  overlooked,  the  Gospel  was  af- 
terward preached  with  success.  (1  Peter 
i.  1.)  Nor  ought  we  to  forget  that  the  word 
of  truth  visits  every  country  at  the  precise 
time  and  in  the  manner  which  Jehovah 
prescribes  according  to  His  good  pleasure, 
who  worketh  all  things  after  the  counsel 
of  His  own  will.  The  Sun  of  Rigliteous- 
ness  shall  illuminate  every  part  of  the 
world  the  moment  determined  by  the  Su- 
preme Lord  of  all.  Mysia,  the  north-west 
province  of  Asia  Minor.  Assayed,  endeav- 
ored, tried.  Bithynia,  a  province  on  the 
northern  coast  of  Asia  Minor,  to  the  east 
of  Mysia.  But  the  Spirit  suffered  them  not. 
(See  on  verse  6.)  Came  down  to  Troas — a 
city  on  the  north-east  coast  of  the  MgQCLn 
Sea,  the  boundary  of  Asia  Minor  on  the 
west,  the  region  of  which  was  the  scene 
of  the  Trojan  war. 

9.  H  And  a  vision  appeared  to  Paul  in  the  night; 
There  stood  a  man  '"Of  Macedonia,  and  prayed  liim, 
saving,  Come  over  into  Macedonia,  and  help  u.s. 

mCliap.  X.  30. 

And  a  vision,  &c.  The  expression  does 
not  necessarily  suppose  that  the  revelation 
was  imparted  to  Paul  in  a  dream,  for  if  so, 
it  would  have  been  more  definitely  stated. 
(Matt.  ii.  22.)  ^4  man  of  Macedonia.  We 
are  not  to  suppose  anything  real,  but 
merely  a  representation  to  the  mind.  Paul 
recognized  his  country  from  the  words  of 
the  vision.  A  man,  not  Lydia  nor  the 
Philippian  gaoler,  but  a  representative  man 
— "  help  Its."     Macedonia,  a  large  region  of 


C  li  A  P  T  E  U    X  \'  I . 


11: 


Europe,  north  of  ancient  Greece.  Mace- 
donia was  tlie  original  Ivingdoui  of  Philip, 
and  of  Alexander  the  Great,  his  son.  It 
became  universally  distinguished  by  the 
victories  of  Alexander.  In  process  of  time, 
the  country  fell  into  the  power  of  the 
Romans,  and  in  the  time  of  the  Apostles 
it  was  a  part  of  the  Roman  empire.  Praynl, 
earnestly  entreated  him.  Come  over  unto 
Macedonia.  A  glance  at  the  map  shows 
that  from  Troas,  Paul  would  have  to  paxs 
over,  or  cross  the  yEgean  Sea,  to  enter 
Macedonia.  Help  us.  The  Macedonian 
spirit  once,  as  a  proud  conqueror,  crossed 
the  Hellespont,  and  filled  Asia  with  his 
glory,  but  now  he  stands  as  a  suppliant 
before  a  man  who  has  no  other  weapon 
than  the  sword  of  the  Spirit.  This,  it  has 
been  well  remarked,  was  a  cry  not  of  con- 
scious desire  for  the  Gospel,  but  of  deep 
need  of  it  and  unconscious  preparedness  to 
receive  it,  not  only  in  that  region,  but,  we 
may  well  say,  throughout  all  that  western 
empire  which  iNIacedonia  might  be  said  to 
represent.  It  was  a  virtual  confession  that 
the  highest  splendor  of  heathendom, 
which  we  must  recognize  m  the  arts  of 
Greece  and  in  the  polity  and  imperial 
power  of  Rome,  had  arrived  at  the  end  of 
all  its  resources.  God  had  left  the  Gentile 
world  to  walk  in  their  own  ways.  (Chap, 
xiv.  2.)  They  had  sought  to  gain  salva- 
tion for  themselves,  but  those  who  had 
carried  it  furthest  along  the  paths  of  nat- 
ural development  were  now  pervaded 
by  the  feeling  that  all  had  indeed  been 
vanity. 

10.  And  after  he  had  seen  the  vision,  immediately 
we  endeavored  to  go  njiito  Macedonia,  assuredly  gath- 
ering tluit  the  Lord  had  called  us  tor  to  preach  the  Gos- 
pel unto  them.— "2  Cor.  ii.  13. 

He  had  seen — Paul  alone  saw  it :  yet  all 
are  guided  thereby.  We  endeavored — 
Having  sought  out  a  ship.  Here  the  lan- 
guage begins  in  the  first  person,  plural 
number.  From  this  some  suppose  Luke 
was  present.  Assuredly  gathering — They 
were  as  certain  from  this  vision  as  was 
necessary  for  undertaking  the  journey. 
Called  us,  literally,  called  to  us.  To  preach 
the  Gospel  unto  them,  literally,  to  evangelize 
them.  "  Never,"  say^s  an  eminent  English 
minister,  "  in  this  world  was  there  a  ship 
equal  to  that  in  which  these  men  sailed  to 
Macedonia  !       One  of  our    distinguished 


writers,  Thomas  Carlyle,  refers  to  the  little 
ship  Magjioiver,  which  sailed  from  South- 
ampton in  1U20,  having  on  board  the  Pil- 
grim Fathers — men  of  strong  hearts,  with 
religious  faith  in  them,  having  an  intense 
love  of  liberty,  and  determined  to  go  where 
they  could  have  freedom  to  worship  God, 
In  that  little  ship  were  the  seeds  and  ele- 
ments of  the  intelligence,  civilization,  liter- 
ature, religion,  which  were  one  day  to  be' 
developed  in  a  new  national  life  beyond 
the  sea.  But  was  there  ever  a  Mayjtower 
like  this  ?  When  these  men  went  down  to 
the  quay  to  look  for  a  vessel,  how  little 
the  world  thought,  how  little  those  who 
saw  them  thought,  how  little  they  them- 
selves knew,  what  history  they  were  mak- 
ing !  What  efi'ects  were  to  flow  from  thia 
movement  of  theirs  !  What  an  infiuence 
it  was  to  have  on  the  future  character  of 
dominant  races  !  And  yet  in  ai)pearance, 
it  was  one  of  the  most  ordinary  things  that 
could  possibly  take  place.  These  four  men 
go  on  board  a  vessel — Paul,  with  his  fer- 
vent soul  and  stiong  intellect;  Silas,  with 
his  zeal  and  his  prophetic  gifts  ;  Luke,  with 
his  scholarly  oulture  and  professional  ac- 
complishments, and  Timothy,  with  his 
youthful  earnestness,  and  as  yet  undevel- 
oped powers  for  work.  These  four  men, 
guided  by  the  Divine  Spirit,  came  to  Europe, 
and  that  ship  m  which  they  sailed  has  in 
it  the  seeds  of  all  that  is  to  be  developed 
in  the  religion  and  learning,  the  i)hiloso- 
phy,  legislation,  art,  science,  and  every- 
thing else  that  has  given  European  nations 
the  prominent  place  they  occupy  among 
the  nations  of  the  world." 

11.  Therefore  loosinsj  from  Troas,  we  came  with  a 
straight  course  to  Samutliracia,  and  the  next  do.v  to 
Keapolis:  12.  And  Irotii  tlieiice  to  oPliilippi,  which  is 
Mhe  chief  city  of  that  part  oi' Macedonia,  and  a  colony. 
And  we  were  in  that  citv  abiding  certain  days. 

"Phil.  i.  1.    pOr,  the  first. 

We  came  uith  (or  by)  a  straight  course:  a 
nautical  expression,  referring  to  the  favor- 
able nature  of  the  voyage — "  we  sailed  be- 
fore the  wind."  Two  days  were  occupied 
in  sailing  from  Troas  to  Neapolis  ;  where- 
as five  d-ays  were  consumed  in  sailing  in  a 
contrary  direction  from  Neapolis  to  Troas 
(Acts  XX.  ()).  Sarnolhracia.  A  small  island, 
eight  miles  long,  and  six  broad,  in  the 
^gean  Sea,  so-called  because  it  lay  off  the 
coast  of  Thrace,  and  to  distinguish  it  from 
the  island  of  Samos,  off  the  coast  of  Ionia 


1124 


ACTS. 


(Acts  XX.  15).  In  ancient  times  it  was 
celebrated  for  its  religious  mysteries— a 
mixture  of  Grecian  and  Oriental  mytho- 
logy. Its  modern  name  is  Samotraki. 
Ncnpolis,  a  seaport  of  Thrac^e,  situated  on 
the  Strymonic  gulf,  the  modern  name  of 
which  is  Kavalla.  As  they  were  aware 
that  duty  called  them  to  Macedonia,  they 
continued  their  journey  without  delay, 
until  they  reached  the  Macedonian  city  of 
PhU'ippi.  This  city,  built  by  Philip,  the 
father  of  Alexander,  was  on  a  steep  accliv- 
ity of  the  Thracian  Ilermus,  where  this 
range  slopes  toward  the  sea,  on  a  small 
stream  called  Gangas,  or  Gangitas.  It  was 
at  some  distance  east  of  the  Strymon,  and 
not  on  that  river,  as  some  have  said.  The 
adjacent  i)lains  are  memorable  in  Roman 
history  as  tlie  places  where  Julius  Ciesar 
vanquished  Pomi)ey,  and  the  battle  was 
fought  between  the  Republicans  under 
Brutus,  and  the  followers  of  Antony  and 
Augustus,  "  Chief"  designates  it  as  one  of 
the  first  places  there,  and  "colony"  ex- 
plains the  ground  of  the  epithet.  Augus- 
tus had  sent  a  colony  thither,  which  had 
conferred  upon  it  new  importance.  The 
church  at  Philippi  was  the  first  church  in 
Europe  which  the  Apostle  established. 
Certain  days  denotes  apjiarently  the  few 
days  which  they  spent  there  before  the 
arrival  of  the  Sabbath. 

13.  And  on  the  qsabbath  ,  we  went  out  of  the  city  by 
a  river  siilp,  where  'prayer  wa^  wont  to  be  made  :  and 
we  sat  flown,  and  spake  unto  the  women  which  resort- 
ed tliUJier.—<iSabbalh  day.    ■'xxi.  6. 

The  Sabbath — the  first  after  their  arrival, 
as  the  words  imply.  The  Sabbath  is  pe- 
culiarly "  the  accepted  time,  and  the  day 
of  salvation."  It  is  commonly  the  day  in 
which  the  sinner  is  aAvakened,  and  brought 
to  "seek  those  things  that  are  above,"  and 
the  people  of  God,  by  "waiting  upon  Him," 
have  "their  strength  renewed."  A  river 
side,  viz.,  the  Gangas.  (See  on  verse  12.) 
Wlwre  2Jrayer  was  wont  to  made.  The  Jews, 
besides  their  synagogues,  had  small  houses 
in  retired  situations,  where,  free  from  noise 
and  disturbance,  they  could  enjoy  occa- 
sioned devotion,  either  alone,  or  with  any 
of  their  connections.  Becau.se  of  the  use 
to  which  they  were  appropriated,  they 
were  called  Proseudim,  or  ])laces  of  prayer. 
Nothing  rencler.s  a  people  dear  to  God  but 
their   conformity   to    Him,   and    nothing 


makes  a  place  of  worship  sacred  but  the 
Divine  Presence. 

"  WliPre'er  we  seek  Him  He  is  found, 
And  every  place  is  hallowed  ground." 

The  women  which  resorted  thither.  It  ap- 
pears that  the  whole  company  assembled 
for  the  hallowed  purpose  of  prayer  were 
women.  Thus,  even  from  the  earliest  ages 
of  the  Church  of  ChrLst,  has  the  weaker 
sex  put  to  shame  the  stronger.  In  the 
days  of  Christ  Himself  they  were  the  last 
who  left  His  cross,  they  were  the  first  who 
sought  His  tomb.  In  the  times  of  the 
greatest  spiritual  deadness,  when  an  al- 
most universal  worldliness  has  overspread 
the  Church  of  Christ,  religion,  true,  vital 
religion,  has  been  found  still  lingering  in 
the  female  bosom,  and  in  the  times  of  the 
greatest  spiritual  revival,  it  has  always 
been  observed  that  women  have  been  fore- 
most in  the  holy  cause. 

14.  IT  And  a  certain  woman  named  Liydia,  a  seller  of 
purple,  of  the  city  ofThyatira,  which  worshipped  God, 
heard  i(.«.-  wliose  heart  sthe  Lord  opened,  that  she  at- 
teiKlf'd  unto  the  things  which  were  spoken  of  Paul. 

»l.uke  xxiv.  45. 

Lydia  was  a  common  female  name  among 
the  Greeks  and  Romans.  A  seller  of  purple. 
The  guild  of  dyers  at  Thyatira  have  left  in- 
scriptions, still  existing,  showing  the  accu- 
racy of  our  narrative.  The  celebrity  of 
the  purple  dyeing  of  the  neighborhood  is 
as  old  as  Homer.  Th\'atira  was  a  city  of 
the  province  of  Asia.  Thus,  although  for- 
bidden to.preach  the  word  in  Asia,  their 
first  convert  at  Philippi  is  an  Asiatic. 
Wliich  worshij)ped  God,  i.  e.,  was  a  prose- 
lyte to  the  Jewish  faith,  and  as  such 
present  at  this  meeting.  She  was  a  moral 
but  not  a  changed  character,  piously  in- 
clined, but  not  a  possessor  of  piety,  she 
worshiped  God  according  to  the  light  she 
had,  and  was  thereby  ready  for  further 
discoveries  of  Christ  and  salvation.  Heard 
lis.  "Faith  cometh  by  hearing."  It  is  a 
privilege  to  have  the  sound  of  salvation  in 
the  ear,  but  a  far  greater  one  to  experience 
the  power  of  salvation  in  the  heart.  Lydia 
heard  with  attention,  and  no  doubt  with 
prayer,  we  are  quite  sure  she  heard  with 
pleasure,  because  she  heard  with  profit. 
"Whose  heart  the  Lord  opened."  What 
does  this  imply,  but  that  her  heart  was 
shut? — shut,  as  ice  shuts  up  the  water 
that  it  cannot  flow — shut,  as  the  miser 
.shuts  up  his  bowels  of  compassion  from. 


CHAPTER    XVI. 


1125 


the  poor — shut,  as  a  door  is  shut  to  keep 
the  house  from  tlie  entrance  of  the  owner. 
This  is  our  Suviour's  own  image :  "  Beliold, 
I  stand  at  the  door,"  &c.  (Rev.  iii.  20.) 
!'The  Lord  opened."  The  work  is  ascribed 
to  Him  whose  power  enables,  and  wliose 
pity  constrains  Him  to  do  it.  Ministers 
may  open  their  Divine  commission,  Init 
they  cannot  open  the  heartsof  their  lic-ar- 
ers  to  receive  it.  We  could  as  easily  create 
a  world  as  convert  a  soul.  "  Whose luart," 
&c.  Grace  opens  the  heart.  This  gives 
us  a  delightful  and  interesting  view  of 
conversion.  Its  seat  is  the  heart — and  its 
extent  is  intimated  by  the  opening  of  the 
heart.  That  site  attended,  &c.  If  some  are 
called  without  the  direct  and  obvious  in- 
strumentality of  the  AVord  of  God,  they 
alwaj'S  evince  the  divinity  of  their  calling 
by  their  attraction  and  attention. 

15.  And  when  she  was  baptized,  and  her  household 
she  hesonglit 'Mv.  suyiiiLr,  If  yo  have  Judged  me  to  be 
faithful  to  the  Lord,  cciiiip  into  iny  house,  and  abide 
there.    And  she  coustraiued  us.— 'Heb.  xiii.  2. 

She  was  baptized,  &c.  A  profession  of  re- 
ligion, without  the  reality  is  nothing,  but 
we  are  not  only  to  be  Christians,  but  to 
appear  such.  "With  the  heart,"  indeed, 
"man  believeth  unto  righteousness,"  but 
"with  the  mouth  confession  is  made  unto 
salvation."  Lydia,  by  her  submission  to 
the  ordinance  of  baptism,  proclaimed  her- 
self a  Christian.  And,  let  it  be  observed, 
she  did  this  immcdlatdy,  without  consult- 
ing with  flesh  and  blood,  and  also  without 
reserve  relatively,  as  well  as  personally,  de- 
voting her  whole  family  to  the  sacred  rite. 
In  view  of  the  many  instances  of  house- 
hold baptism  following  forthwith  upon  the 
faith  of  the  householder  (see  x.  2,  44-48, 
xvi.  15,  30-33,  xviii.  8;  1  Cor.  i.  16,  xvi.  15), 
it  is  not  easy  to  doubt  that  it  was  just  such 
a  consequence  in  the  family  as  circumcis- 
ion would  have  been  in  case  of  an  induc- 
tion into  Judaism.  Even  admitting  how- 
ever that  no  inference  for  infant  baptism 
is  hence  deducible,  it  should  be  remem- 
bered that  the  practice  does  not  rest  on 
inference,  but  on  the  continuity  and  identity  of 
the  covenant  of  grace  to  Jew  and  Christian,  the 
sign  only  of  admission  being  altered.  The 
Apostles,  as  Jeirs,  would  have  ])roposed  to 
administer  baptism  to  the  children,  and 
Jewish  or  proselyte  converts  would,  as 
matter  of  course,  have  acceded  to  the  jiro- 


posal,  and  that  the  practice  thus  by  uni- 
versal consent,  tacitly  (because  at  first 
unquestioned)  pervaded  the  universal 
Church,  ctin  hardly  with  any  reason  be 
doubted.  She  Jk  sought  us,  &c. — as  an  ex- 
pression of  her  desire  to  gain  more  spirit- 
ual improvement  from  them,  and  of  her 
liberality.  She  was  willing  to  "mini.ster 
to  the  necessities  ofthe  saints,"  and  "given 
to  hospitality." 

16.  And  it  came  to  pass,  as  we  went  to  prayer,  a  cer- 
tain damsel  i)iisscssp(I  "with  .a  spirit  of  divination  met 
us,  whicli  bruunhl  litr  nuusti-rs  nuich  gain  »by  sooth- 
saying :— "1  Sam.  xxviii.  7.    «xix.  24. 

Never  does  our  spiritual  enemy  rage 
more  fiercely  than  when  we  are  going  to 
l^rayer.  A  certain  damsel — girl,  young 
woman.  A  spirit  of  divination — a  I'ytho- 
nic  spirit.  Python  was  the  serpent  that 
guarded  Delphi,  which  was  slain  by 
Apollo,  and  hence  that  god  was  called 
Pythias.  In  the  temple  of  Apollo  the  or- 
gan of  the  oracle  was  always  a  woman, 
said  to  be  inst)ired  by  the  god.  The  hea- 
then inhabitants  of  Philip])i  accordingly 
regarded  this  woman  as  inspired  by  Apol- 
lo, and  Luke  here  uses  the  term  in  accom- 
modation to  their  views.  Brought,  yielded 
or  afforded.  Masters,  joint-owners  or  em- 
ployers. Gain.  Fraud  supports  such  gain  : 
true  religion  does  away  with  it.  Srjoih- 
saying,di\inmg,  telling  fortunes,  by  the  aid 
of  the  spirit  which  possessed  her.  Thus 
advantage  was  taken  of  the  public  cred- 
ulity and  superstition. 

17.  The  same  followed  Paul  and  ns.  and  cried,  saying, 
These  men  are  the  servants  of  tlie  most  high  ^God, 
whicli  slR'W  unto  us  tlie  way  of  jsalvation. 

iGeu.  xiv.  18,  22.    JChap.  xviii.  2t) ;  Heb.  x.  20. 

These  men  are,  &c.  It  is  unnecessary  to 
suppose  that  she  merely  uttered  what  she 
had  heard  sjioken  by  others,  but  the  case 
is  similar  to  the  testimonies  of  evil  spirits 
in  favor  of  Christ  recorded  in  the  Gospels, 
however  such  testimonies  are  to  be  ex- 
plained. (Matt.  viii.  29;  Mark  iii.  11; 
Luke  viii.  28.)  Either  the  evil  spirits  were 
constrained,  against  their  will,  to  bear  this 
testimony  to  Christ  and  His  disciples,  or 
they  wished  to  make  it  appear  that  they 
were  confederate  with  them. 

48.  And  this  did  she  many  days.  But  Paul,  being 
grieved,  turned  and  said  no  the  spirit,  I  command  ti.ee 
in  the  name  of  Jesus  Christ  to  come  out  of  her.  Aud 
»he  came  out  the  same  hour. 

'Mark.  i.  25,  34.    "Matt.  xvi.  17. 

Many  days.  She  persevered  in  this,  pur- 
suing  them   wherever  they  went.     Paul, 


llliG 


ACTS 


being  grieved,  &c.  The  Apostle  felt  wound- 
ed, as  the  woman  often  repeated  the  act, 
because  he  could  not  accept  of  any  recom- 
mendation and  support,  or  any  honor 
from  a  spirit  which  was  not  of  God. 
Hence,  he  suddenly  turned  to  the  woman 
who  was  following  him,  and,  in  t]ie  name 
of  Jesus  Christ,  by  His  authority,  and  as 
His  representative,  commanded  the  spirit 
to  come  out  of  her,  withdraw  the  preter- 
natural control  now  exercised.  The  same 
hour,  or,  as  the  same  phrase  is  rendered 
elsewhere  (Luke  ii.  38),  that  instant.  All 
that  is  intended  is,  that  the  miraculous 
effect,  as  usual,  was  instantaneous. 

19.  H  And  when  her  masters  saw  that  the  hope  of 
their  gains  bwas  ffone,  tliev  caught  Paul  and  Silas,  and 
drew  f/i  III  into  tiie  I'lnarliet  place,  unto  ^the  rulers,  ro. 
And  l)riiu.'ht  tliera  to  the  inaptistrates,  saying.  These 
men  l)ein^' Jews,  do  exceedingly  trouble  our  city;  21. 
And  teaehCustoins  which  are  not  lawful  for  us  to  re- 
ceive, neither  to  observe,  being  Romans. 

bxix.  24-27.  "Or,  court.  JMatt.  x.  18.  «!  Kings  xviii. 
17. 

Gains,  &c.  An  irremediable  change 
had  taken  place  in  the  girl,  showing  botli 
power  in  the  Apostle  and  a  previous  in- 
voluntary condition  in  her.  So  impressed 
was  the  Apostolic  superiority  over  the  in- 
fernal or  the  pagan  that  we  wonder  not 
that  a  Church  of  intense  faith'  arose  in 
Philippi,  as  we  shall  find  to  have  been  the 
fact  by  reading  Paul's  most  rich  and  loving 
Epistle  to  the  Philippians.  But,  alas  for 
these  traders  in  oracles!  they  are  unable 
to  conjure  another  response  from  their 
pythoness.  Trouble  our  city.  Behold  an- 
other instance  of  that  accusation,  which 
from  the  days  of  Christ  Himself  to  the 
present  hour  has  been  jjut,  by  our  spirit- 
ual enemy,  into  the  mouth  of  the  oppo- 
nents of  the  Gospel  of  Jesus  Christ ;  the 
Apostles  troubled  the  city !  Yes,  they  did 
trouble  it,  but  it  was,  as  the  angel  troubled 
the  pool  of  Bethesda,  that  he  who  entered 
in,  might  be  healed.  Blessed  is  that  city, 
or  that  family,  or  that  heart,  which  is  so 
troubled;  godly  trouble  is  the  first  fore- 
runner of  that  "peace  of  God  which  pass- 
eth  all  understanding."  Teach  customs,  &c. 
This  second  charge  evidently  pointed  to 
the  Gospel  which  Paul  preached,  and  it 
was  manifestly  made  to  render  his  punish- 
ment certain  and  condign,  as  in  the  eye 
of  the  Roman  law,  there  could  scarcely  be 
a  greater  crime,  than  to  make  any  inno- 
vations on  the  established  religion  of  the 
empire. 


22.  And  the  multitude  /ose  up  together  against  them : 
and  the  magistrates  rent  off  their  clothes,  and  com- 
manded to  beat  them. 

The  multitude  probably  cried  out  tumul- 

tuously,  as  on  other  occasions  (see  Luke 

xxiii.  18 ;  chap.  xix.  28,  34,  xxi.  30,  xxii. 

22,  23),  and  the  magistrates,  without  giving 

the  Christians  a  trial  (verse  37),  rent  off 

their  clothes,  viz.:  by  the  lictors,  whose 

distinguishing  badge  of  office  was  a  bundle 

of  small  rods  tied  together,  which  they 

carried  as  the  warrant  of  their  authority, 

and  with  which  they  kept  themselves  in 

readiness  to   execute  the  commands  of 

their  superior. 

23.  And  when  they  had  laid  fmany  stripes  upon  them, 
they  cast  Ihem  into  prison,  cliarging  the  jailer  to  keep 
tliehi  safely  :  21.  Who  having  received  such  a  charge, 
tlirust  tliem  inlo  the  inner  prison,  and  made  their  I'eet 
last  iu  the  stocks.— '2  Cor.  vi.  5,  xi.  23,  25 ;  1  Thes.  ii.  2. 

After  the  scourging  they  were  consigned 
to  the  care  of  the  jailer.  That  function- 
ary, supposing  from  the  particular  nature 
of  his  instructions  that  the  two  men  were 
no  ordinary  criminals,  put  them  in  the 
inner  jn-ison.  This  was  the  farthest  in- 
terior of  the  building,  in  which  those  ac- 
cused of  heinous  crimes  were  kept  for 
greater  security.  It  was  a  dark  and  loath- 
some dungeon,  where  the  feet  often  sank 
in  mud — where  tlie  entrance,  like  that  of 
a  pit,  was  so  small  that  the  prisoner  re- 
quired to  be  thrust  through  the  narrow 
openings  in  the  wall  that  led  into  it,  and 
where  there  was  not  an  object  to  relieve 
the  awful  solitude.  In  the  storks.  In  the 
original  only  the  wood.  This  was  an  in- 
strument for  torture  as  well  as  confine- 
ment. It  was  a  heavy  piece  of  wood  with 
holes  into  which  the  feet  were  put,  so  far 
apart  as  to  distend  the  limbs  in  the  most 
painful  munner.  Evsebius mentions,  speak- 
ing of  the  martyrs  in  Gaul,  that  their  feet 
were  stretched  to  the  fifth  hole  in  the  wood. 

55.  And  at  midnight  Paul  and  Silas  ^praved,  and  i>sang 
praises  unto  Ood :  and  the  prisonei's  heard  them. 
Bisa.  V.  13.    hps.  xxxiv.  I. 

At  midnight,  kind  nature's  season  for 
sleep,  they  were  sleepless.  They  could 
not  sleep — their  bleeding  wounds  drove 
sleep  away.  Yet,  instead  of  spending 
those  midnight  hours  of  physical  torture 
in  bitter  imprecations  on  their  enemies, 
or  rebellious  murmurings  against  heaven, 
they  prayed,  and  sang.  Those  old  prison 
walls,  which  were  accustomed  to  echo 
groans  and  sigh-;,  r:- ^oimded  now  with  un- 
earthly strains  of  joy  and  i^raise.     There 


C  il  A  P  T  E  R   X  V  I 


1127 


was  midnight  without,  but  sunshine  with- 
in ;  their  bodies  were  in  chains,  but  their 
souls  were  free.  Tlieir  reUgion  bore  them 
aloft  to  regions  of  unrestricted  liberty  and 
unclouded  light.  "  The  limb  feels  nothing 
in  the  stocks,"  says  Tertullian,  "  when  the 
mind  is  in  heaven."  In  what  situation 
can  we  ever  be  placed,  with  such  an  ex- 
ample as  this  before  us,  in  which  we  can 
consider  prayer  as  hopeless,  or  praise  as 
inappropriate  ?  How  does  it  condemn 
many,  who,  placed  in  the  midst  of  pros- 
perity and  happiness,  hardly  know  what 
it  is  from  the  heart  to  praise  God !  Let 
Tis  be  more  in  praise,  as  well  as  prayer,  for 
a  thankless  Christian  is  one  of  the  most 
disgraceful  characters  upon  whicli  the  all- 
seeing  eye  of  God  can  ever  full.  Prisoners 
heard  them — God  meant  this  midnight  song 
not  only  for  the  sufferers'  joy,  but  for  the 
prisoners'  hearing.  Let  men  know  liow 
Jesus  is  glorified  in  the  exaltation  of  His 
martyrs. 

26.  And  suddpnly  tliere  was  a  groat  earthquake,  so 
ithat  the  IbuiKKiuoii-i  oi'  the  prisoii  wtn'o  shaUc'ii :  and 
iramediately  Jall  tlie  doors  were  opened,  aud  every 
one's  bands  were  loosed. 

'iv.  31.    Jlsa.  xlli.  7  ;  chap.  v.  19,  xii.  7,  10. 

Suddenly — before  the  last  accents  of  their 
praises  had  died  upon  the  ear,  before  the 
last  sentence  of  their  petitions  had  fallen 
from  their  lips,  the  cry  for  deliverance 
was  he;;r(i  and  answered.  A  great  earth- 
quake—  which,  of  course,  was  preternatural. 
Its  effects  were  moderated  by  the  power 
of  God,  so  that  the  foundations  of  the 
prison  were  shaken,  but  it  was  not  throw  n 
down.  When  the  doors  were  opened  and 
all  bonds  were  loosened,  the  other  prison- 
ers felt  the  power  of  God,  and,  deeply  im- 
pressed by  the  miracle,  remained  motion- 
less in  their  cells. 

27.  And  the  keeper  of  thn  prison  awakenina:  out  of 

his  sleep,  and  seeinic  the  pri-;nii  doors  open,  he  drew  out 
his  sword,  and  would  have  killed  himself,  supposuig 
that  the  prisoners  liad  been  fled. 

Roused  from  his  slumbers  by  the  crash 
of  the  earthquake,  and  seeing  the  prison 
doors  thrown  wide  open,  overwhelmed 
with  terror,  the  keeper  of  the  prison  at- 
tempts to  destroy  himself.  Tlie  sword 
was  at  hand.  Probably  he  wore  it  at  his 
Bide.  The  law  was,  that  if  a  prisoner  es- 
caped, the  keeper  was  liable  to  the  inten- 
ded jmnishment  of  the  fugitive.  Self-de- 
struction was  considered  by  the  Romans 
as  not  only  lawful,  but  a  duty  or  a  virtue 


under  certain  circumstances.  Gate's  suicide 
was  celebrated  as  a  heroic  act;  and  by  a 
.singular  historical  coincidence,  that  very 
city  of  Phiiippi,  or  its  neighborhood,  had 
been  signalized  williin  a  hundred  years, 
not  only  by  the  great  defeat  of  Brutus  and 
Cassius,  but  by  the  suicide  of  both,  and  by 
a  sort  of  wholesale  self-destruction  on  the 
part  of  their  adherents,  who  had  been  pro- 
scribed by  Octavius  and  Anthony.  What 
an  awful  and  impious  deed  is  suicide! 
How  can  he  expect  a  welcome  in  the  other 
world,  who  rushes  into  it  stained  willi  his 
own  blood?  Will  the  Father  and  Fountain 
of  Life  show  mercy  to  those  who  indig- 
nantly throw  His  own  gift  in  His  face? 
The  self-murderer,  intent  only  upon  es- 
caping from  his  present  agony,  listens  to 
none  of  these  considerations.  His  furious 
spirit  breaks  from  its  confinement,  and 
leaps  into  eternity. 

S**.  But  kPaul  cried  with  a  loud  voice, sajMng,  Do  thy- 
Belt'no  liarin  :  lor  we  are  all  liere. 
tProv.  xxiv.  11, 12 ;  1  Thes.  v.  15.    lEccl.  vii.  15—17. 

But  Paid.  Master  of  the  situation  here 
as  ever.  Perceiving  in  a  moment  how 
matters  stood,  he  uttered  the  noble  en- 
treaty here  recorded.  What  kindness  did 
it  exhibit  on  the  part  of  the  Apostle  toward 
his  cruel  keeper!  Good  men  ever  have 
been,  and  are,  men  of  tender  .-ind  compas- 
sionate dispositions,  not  so  solicitous  for 
their  own  liberties,  as  for  others'  lives. 
The  Apostles  might  have  held  their  peace, 
and  suffered  the  jailer  to  slay  himself,  and 
thereby  made  their  own  escape,  but  they 
preferred  the  jailer's  eterual  salvation  be- 
fore their  ow-n  temporal  liberation  and 
happiness.  Christianity  says.  Do  thyself  no 
harm,  to  every  man  who  is  ruining  him- 
self by  sin,  whether  in  health, in  estate, in 
body,  in,  intellect,  in  soul.  All  sinners  are 
suicides,  cruel  to  themselves,  relentless 
upon  their  own  natures. 

29  Then  he  no"-'l  for  a  lifchl.  and  sprang  in,  and 
came  mtromhlii.  .  .u.d  fell  down  be'<ire  Paul  and  Sdas: 
30.  And  brouclu  them  out.  and  said.  8irs,  what  "must  I 
do  to  be  saved  ?— mjer.  v.  22     "ii.  37.  ix.  6. 

A  light,  rather,  lights,  the  original  word 
is  plural,  not  singular.  Sprang  in,  &c. 
His  conscience  is  roused,  he  enters  the 
place  where  Paul  and  Silas  are  confined, 
he  sees  them  with  the  chains  stricken  off, 
and  notwithstanding  the  uproar  of  nature 
and  marks  of  sufferintr  that  were  on  their 
■  persons,  standing  with  calm  dignity,  and 


1128 


ACTS. 


beginning  to  tremble,  he  falls  down  at  their 
feet,  then  leads  them  forth  from  the  "  in- 
ner" to  the  "outer"  prison,  which  was  no 
doubt  a   more   spacious,   light    and   airy 
place.   And  said :  how  has  the  lion  become 
a  lamb !     Shs,  vhat  must  I  do  to  be  saved  f 
"Tell  me  of  that  God  to  whom  your  pray- 
ers and  praises  were  addressed,  and  who 
has  wrought  for  you  this  wonderful  deliv- 
erance, tell  me  of  that  Being  whose  name 
you  bear — how  can  I  propitiate  His  anger, 
secure  His  fovor,  deliver  my  soul?"   How 
often  are  the  afflictions  of  God's  people 
productive  of  good!     How  soon  can  the 
Spirit  of  God  reach  the  heart,  and  enter 
the  conscience  like  a  conqueror  at  the 
head  of  an  army!     The  jailer's  question 
expresses,  1.  Conviction.     This  is  the  work 
of  the  Holy  Spirit  on  the  mind  of  a  sinner, 
whereby  he  is  convinced  that  he  is  a  sin- 
ner, and  is  properly  aflfected  with  it.    2. 
Fear.   It  is  the  language  of  terror  and  con- 
sternation.    And  have  not  sinners  much 
to  fear?    Is  it  not  "a  fearful  thing  to  full 
into  the  hands  of  the  living   God."     3. 
Desire.    The  awakened  soul  has  new  de- 
sires, or,  rather,  all  its  desires  are  brought 
into  one,  and  that   one  is  salvation.    4. 
Hope.     The  poor  jailer,  though  a  heathen, 
did  not  say,  "There  is  no  mercy  for  me,  I 
am  such  a  sinner  I  never  can  be  saved." 
But  his  question  seems  to  say,  as  the  re- 
penting Ninevites  said,  on  the  preaching 
of  Jonah,  "  Who  can  tell  if  God  will  turn 
and  repent,  and  turn  away  from  his  tierce 
anger,  that  we  perish  not?"  (Jonah  iii.  9.) 
5.    A   confession    of  ignorance.      The   man 
wanted  to  be  saved,  but  he  knew  not  how, 
nor  can  any  man  know  this  aright  until 
he  is  taught  of  God.    6.  Legality.    By  this 
is  meant,  cleaving  to  the  law,  or  "going 
about  to  establish  our  own  righteousness  " 
by  the  deeds  of  the  law,  or  our  good  works. 
The  jailer   thought  it   must  be  by  doing 
something  that  we  must  obtain  the  i:)ardon 
of  our  sins  and  eternal  life.     7.  Submission. 
Poor  man!     His  heart  was  humbled  for 
sin,  he  saw  nothing  but  eternal  destruction 
before  him,  and  would  give  all  the  world 
to  avoid  it.     As  if  he  had  said,  "  Show  me 
my  duty,  and  let  it  be  ever  so  difficult,  I 
am  ready  to  do  it." 

31.  And  they  said,  Believe  oon  the  Lord  Jesus  Christ, 
and  thou  shalthe  saved,  and  th.v  house. 
"Hab.  ii.  4 ;  John  iii.  IS,  30,  vi.  47;  chap.  xiii.  39.  pii.  39. 


They  overlook  his  injurious  treatment 
of  them.  They  do  not  take  advantage  of 
his  present  distress  to  insult  him,  as  the 
council  did  Judas,  when  he  cast  down  the 
pieces  of  silver.  (Matt,  xxvii.  4.)  How 
brief,  simjjle,  direct,  blessed  and  soul-sat- 
isfying a  reply  !  All  that  the  most  despair- 
ing sinner  could  need,  all  tha-t  the  most 
weary  and  heavy  laden  sinner  could  re- 
quire, all  that  the  most  ignorant  sinner 
could  ask,  is  contained  in  these  few  but 
comprehensive  words:  Believe  on  lite  Lord 
Jesus  Christ,  &c.  Enough  at  that  moment 
for  the  jailer  to  have  his  faith  directed 
simply  to  the  Saviour,  with  the  assurance 
that  this  would  bring  his  soul  the  needed 
and  sought  salvation — ^tlie  how  being  a 
matter  for  after  teaching.  Awakened  souls 
are  to  be  led  immediately  to  Christ.  "Why 
should  I  wait  ?  I  want  a  mediator  between 
me  and  God,  but  I  do  not  want  a  mediator 
between  me  and  Christ.  I  must  come  to 
Him  as  I  am.  And  I  may  come,  with  en- 
tire confidence  of  being  saved,  if  I  simply 
and  entirely  rely  upon  the  finished  work 
of  the  salvation  which  Jesus  wrought  out, 
and  receive  Him  in  the  whole  of  His  Me- 
diatorial character  into  a  penitent  and 
renewed  heart."  Andtliy  house,  or  household. 
This  does  not  mean  that  they  were  to  be 
saved  by  his  faith,  but  by  faith  in  the  same 
Saviour.  The  children  of  believers  enjoy 
great  advantages  from  the  prayers,  the  in- 
structions, and  the  example  of  their 
parents,  which  are  often  followed,  through 
the  blessing  of  God,  with  happy  efiects. 

32.  And  they  spal^e  unto  him  the  word  of  the  Lord, 
and  to  iill  qtliat  were  in  his  liouse.  33.  And  lie  took 
tiiem  tlie  .same  hour  of  tlie  night,  and  washed  their 
stripes,  and  was  baptized,  he  and  all  his,  straightway. 
3t.  And  wlien  he  had  brouglit  tliem  into  his  house,  lie 
set  meat  rbelore  them,  and  srejoiced,  believiug  in  God 
with  all  his  house. 

iKom.  i.  14, 16.    rLuke  v.  29.    sKoin.  v.  11. 

And  they  spake,  &c.  They  begin  at  once 
to  proclaim- succinctly  to  him  and  to  all 
who  belong  to  him,  the  word  concerning 
Jesus  Christ.  The  same  hour  of  the  night — 
unseasonable  as  it  may  have  seemed 
Washed  their  stripes.  How  meek,  merciful 
and  compassionate  is  he  now !  The  grace 
of  God  softens  the  hardesthearts,  sweetens 
the  sourest  natures,  and  changes  the  most 
barbarous  and  bloody  dispositions.  And 
was  baptized,  &c.  This  took  place  during 
the  same  night.  The  rite  would  appear  to 
have    been    administered    in    the    court 


CHAPTER    XVI. 


1129 


within  the  inclosure  of  the  prison.  And 
from  verse  33  we  may  infer  tliat  the  jailer's 
baptism  occurred  in  immediate  connection 
with  his  own  act  of  wasliing  the  bloody 
marks  made  by  the  rods  on  the  persons 
of  Paul  and  Silas.  Paul's  message  to  the 
magistrates  (verse  37)  clearly  implies  that 
he  had  not  left  the  prison.  Here  is  the 
first  mention  of  a  Christian  household. 
Whether  it  included  children,  also  in  that 
case  baptized,  is  not  explicitly  stated,  but 
the  presumption,  as  in  other  cases  of 
households  baptized,  certainly  is  that  it 
did.  Yet  the  question  of  infant  baptism 
must  mainly  be  determined  on  other 
grounds,  and  such  incidental  allusions 
form  only  one  part  of  the  historical  ma- 
terials for  ascertaining  the  practice  of  the 
Church.  He  set  meat  before  them.  Here  is 
another  evidence  of  the  entire  change  as 
to  his  religious  character  the  jailer  had 
undergone.  And  rejoiced,  believing  (i.  e.,  as 
the  expression  implies,  "  rejoiced  because 
he  believed")  in  God — as  a  converted 
heathen,  for  the  faith  of  a  Jew  would  not 
be  so  expressed.  That  he  believed  also  in 
Jesus  is  implied.  With  all  his  house — the 
wondrous  change  on  himself  and  the  whole 
house  filling  his  soul  with  joy.  (See  on 
verse  33.) 

35.  And  when  it  was  day,  the  magistrates  sent  the 
Serjeants,  saying.  Let  those  men  go.  36.  And  the  keep- 
er of  the  prison  told  this  saying  to  Paul,  The  magis- 
trates have  sent  to  let  you  go:  now  therefore  depart,  and 
go  in  peace.  37.  But  Paul  said  unto  tliem,  Tliey  have 
beaten  us  openly  nincondemned,  being  Romans,  and 
have  cast  ua  into  prison,  and  now  do  tliey  thrust  us  out 
privily  ?  Nay,  verily,  but  let  them  come  "themselves, 
and  fetch  us  out.  XS.'And  the  Serjeants  told  those  words 
itnto  the  magistrates  :  and  they  feared,  when  thes'  heard 
that  they  were  Romans.  39.  And  they  came  and  be- 
sought >them,  and  brought  thrm  out,  and  desired »7ftrni 
to  depart  out  of  the  city.  40.  And  they  went  out  of  the 
prison,  and  entered  into  the  house  of  'Lydia :  and  when 
they  had  seen  the  brethren,  they  comlorted  them,  and 
departed. 

t.xxii.  -.5.  uDan.  vi.  18.  19;  Matt.  x.  16.  'Ex.  xi.8;  Kev. 
iii.  9.    "Matt.  viii.  34.    ^Verse  14. 

And  ivhen  it  was  day.  On  the  next  morn- 
ing, the  duumviri,  who  had,  after  further 
reflection,  during  the  interval,  perceived 
that  they  had  acted  with  too  much  precip- 
itation, and  who  had  probably  received 
tidings  of  the  occurrences  in  the  prison 
during  the  night,  were  willing  to  dispose 
of  the  whole  matter  at  once,  by  dismissing 
the  prisoners.  They  according'.y  sent  an 
order  by  the  lictors  to  the  jailer,  directing 
bira  to  dismiss  those  people — an  order 
expressed  in  haughty  and  contemptuous 
terms.  Go  in  peace.  The  jailer  was,  doubt- 
less, happy  at  receiving  the  magistrates' 


message,  and  rejoiced  that  the  storm  of 
per.sefution  liad  passed  away.  Presuming 
that  Paul  and  Silas  would  at  once  embrace 
the  opijortunity  of  being  set  at  large,  he 
addressed  them  with  aifectionate  desires 
tor  their  prosperity,  as  if  he  had  said,  Go 
and  prosper,  peace  be  with  you.  His  lan- 
guage to  them  seems  to  have  impliccl  a 
suggestion  from  the  magistrates,  that  they 
would  depart  from  the  city. 

TJiey  Iiave  beaten  »«  openly  uncondemn- 
ed,  &c.  "Openly"  and  "privily"  are  op- 
posed :  the  injury  had  been  public:  the 
reparation  must  be  pnftlic  also.  Being  Ro- 
mans. By  the  Valerian  Law,  passed  in 
the  year  of  Rome  254,  and  the  Porcian 
Law  in  the  year  of  Rome  50G,  Roman  citi- 
zens were  exempted  from  stripes  and  tor- 
tures :  by  the  former,  till  an  appeal  to  the 
people  w^as  decided,  by  the  latter,  ab.solute- 
ly.  Another  irregularity  had  been  com- 
mitted by  the  magistrates,  in  scourging 
them  uncondemnt'd.  Let  them  come  them- 
selves, &c.  "  Let  these  magistrates  come 
themselves,  and  fetch  us  out,  and  this  will 
be  a  practical  confession  that  they  were 
w^rong,  and  a  practical  vindication  of  our 
conduct  as  citizens."  A  great  soul  will 
repudiate  favors  offered  on  mean,  unjust, 
or  unworthy  grounds.  A  good  man  will 
refuse  liberty,  social  influence,  wealth,  un- 
less they  can  be  honorably  and  righteous- 
ly obtained.     They  feared and  came 

and  besougJit  them,  &c.  A  wholesome  fright 
is  thus  administered  to  them  as  to  the 
w^int  of  foresight  they  have  shown  in 
their  injustice,  and  they  actually  so  far 
humbled  themselves,  that  they  come,  and 
now  with  good  words  seek  to  appease 
these  ill-used  Roman  citizens :  they,  in 
fact,  personally  brought  them  out,  and  be- 
seech these  now  free  persons,  that,  for  the 
prevention  of  further  disorder,  they  will 
of  their  own  accord  leave  the  city. 

From  Paul's  behavior  on  this  occasion, 
we  may  learn  that  Christian  humility  is 
not  always  to  abase  itself  externally,  and 
to  be  all-forbearing  on  every  occasion,  as 
the  world  itself  only  reckons  it  as  hypoc- 
risy. Any  one  whom  God  has  put  in  pos- 
session of  civil  and  social  rights  should 
mention  them,  and  make  use  of  them,  in 
case  of  need,  for  the  service  of  God's  king- 
dom.    Certainly  only  for  the  service  of 


1130 


ACTS, 


God's  kingdom,  not  for  his  o-n'n  private 
benefit.  It  is  perfectly  clear  that  Paul  did 
not  desire  any  vindication  of  his  honor 
for  his  own  sake.  It  is  also  here  evident 
that  the  Apostle  was  far  from  putting  a 
fanatical  or  rigorous  interpretation  on 
our  Saviour's  principle  of  non-resistance 
(Matt.  V.  39;  Luke  vi.  29),  which,  hke 
many  other  precepts  in  the  same  dis- 
course, teaches  us  what  we  should  be 
willing  to  endure  in  an  extreme  case,  but 
without  ab(jlishing  our  right  and  duty  to 
determine  when  that  case  occurs.  Thus 
Paul  obeyed  it,  both  in  letter  and  in  spirit, 
by  submitting  to  maltreatment  and  by 
afterward  resenting  it,  as  either  of  those 
courses  seemed  most  likely  to  do  good  to 
men  and  honor  to  God. 

Entered  into  the  house  of  Lyd'ia.  Her 
dwelling  seems  to  have  been  their  home 
while  they  were  at  Philippi.  (See  on 
verse  15.)  Happy  Lydia,  to  be  honored 
and  favored  with  such  guests  as  Paul  and 
Silas !  But  how  short,  how  interrupted 
were  these  delightful  visits,  as  brief  as 
they  were  blessed!  We  must  not  expect 
on  earth  the  joys  of  heaven.  The  hrcthrrn 
— the  companions    of  their  journey,   or 


those  recently  converted.  Tliey  comforted 
them,  better,  exhorted  them,  that  they  should 
not  be  oflended  at  adversity.  "  This  as- 
sembling of  believers  in  the  house  of  Ly- 
dia," says  Baumgarten,  "  was  the  first 
Church  thathad  been  founded  in  Europe." 
A7id  departed.  They  wisely  complied  with 
the  request  of  the  magistrates,  that  they 
might  not  seem  to  express  any  degree  of 
obstinacy  or  revenge,  or  give  suspicion  of 
any  design  to  stir  ujj  any  kind  of  sedition. 
Their  course,  be  it  observed,  was  not  a 
backward  one,  but  farther  on  into  Mace- 
donia. How  it  fared  with  the  oiher  pris- 
oners, and  how  many  of  them  were  sub- 
sequently baptized,  the  narrative,  which 
only  follows  the  chief  points  in  the  history, 
omits  to  state:  it  also  tells  us  nothing  as 
to  further  gathering  in  of  Christian  breth- 
ren after  this  remariiable  beginning.  It 
is  perhaps  more  than  probable  that  the 
prisoners  remained  quiet  in  the  gaol,  and 
that  no  further  disturbance  of  the  usual 
order  of  things  took  place,  for  miracles 
sent  in  favor  of  the  Gospel  were  not  to  be 
misused  to  effect  a  carnal  liberty,  nor  was 
the  arrangement  of  worldly  matters  to  be 
interfered  with  more  than  was  right. 


1.  What  is  said  of  Timotheus  ?  2.  What  did  Paul  do  to  him  ?  3.  Why  did  he  circumci?e  him  ?  4.  What 
"  decrees  "  are  referred  to  ?  5.  What  is  said  of  the  Cburclies?  G.  Why  were  Paul  and  Timotheus  forbidden  to 
preach  the  word  in  ..sia?  7.  What  vision  appeared  to  Paul  ?  8.  What  is  said  of  Philippi  ?  9.  Wliat  is  said  of 
the  river  side?  10.  W4io  was  Lydia?  11.  What  is  said  of  her?  12.  What  is  said  of  a  "  certain  damsel?"  13. 
What  did  her  masters  do  when  they  saw  the  hope  of  tlicir  gains  was  gone?  14.  Wliat  did  tlie  magistrates  do  to 
Paul  and  his  colleagues?  15.  What  occurred  at  raidni'rht?  Ifi.  Describe  the  scene.  17.  What  did  Paul  say  to 
thejailer?  IS.  What  did  the  jailer  do  ?  19.  What  did  Paul  and  Silas  answer  to  his  question  ?  20.  What  follow- 
ed ?  21.  What  did  the  magistrates  order  ?  22.  How  were  Paul  and  Silas  brought  out  of  prison  ?  23.  Where  did 
they  go  ? 


CHAPTER  XVII. 

1  Paul  preacheth  at  Thfxsalonica,  4  where  some,  hrlin'e., 
and  others  persecute  him.  10  Me  is  sent  to  Bi  rea,  and 
preachrth  there.  11!  Being  persecuted  at  Thessalonira, 
15  he  cometh  to  Athens,  and  disputeth,  and  preacheth 
the  livinp  frod  to  tfwm  unknown,  34  wheretry  many  are 
converted  unto  Christ. 

NOW  when  they  had  passed  through  Amphipolis 
and  Apollonia,  they  came  to  Thessalonica,  where 
was  a  synagogue  of  the  Jews : 

The  place  which  next  invited  the  labors 
of  Paul  and  Silas,  accompanied  by  Timo- 
theus, was  Thessalonica,  about  a  hundred 


miles  south-west  of  Philippi.  They  travel- 
ed thither  on  the  great  military  road  which 
led  from  Byzantium  to  Dyrrachium  or 
Aulona,  opposite  to  Brundusium  in  Italy. 
It  was  the  Macedonian  extension  of  the 
Appian  way.  They  could  accomplish  the 
journey  in  three  or  four  daj's. 

On  leaving  Philippi,  they  came  first  to 
Amphipolis.  This  was  the  chief  town  in 
the  southern  region  of  Macedonia,  and  it 


CHAPTER    XVII 


1131 


"svas  situated  on  the  river  Stryiiion,  at  no 
great  distance  from  its  entrance  into  the 
^gean  Sea.  It  derived  its  name,  which 
signified  around  the  citij,  from  tlie  circum- 
stance of  tlie  river  flowing  around  it,  and 
forming  a  peninsuhi,  or,  as  others  say,  an 
island.  It  was  originally  a  colony  of  the 
Athenians,  and  occasioned  many  dillicul- 
ties  between  that  nation  and  the  Spartans. 
In  the  middle  ages  it  was  styled  Chrym- 
polis,  or  the  Golden  City,  A  town  still 
exists  upon  the  ancient  site,  under  the 
name  of  Empoli,  or  Yamboli.  ApoUonid, 
their  next  station,  was  about  thirty  miles 
south-west  of  Amphipolis,  but  the  exact 
site  is  not  known.  Thcssalonica.  No  city 
on  the  great  Egnatian  Way  surpassed  Tlies- 
salouica  in  importance.  Under  its  ancient 
name  of  Therma  it  was  the  passage  way  of 
the  great  army  of  Xerxes  in  liis  invasion 
of  Greece.  It  received  its  new  name, 
Thessalonica,  from  a  sister  of  Alexander 
the  Great,  on  being  rebuilt  by  her  hus- 
band, and  this  name  it  still  retains  in  the 
abbrevi;ited  form  of  Saloniki.  The  Ajios- 
tle  foimd  it  the  most  populous  city  of 
Macedonia,  and  until  the  founding  of  Con- 
stantinople it  was  virtually  the  capital  of 
northern,  if  not  of  entire  Greece.  This 
city  was,  on  several  accounts,  a  projjer 
theater  on  which  to  disjilay  the  light  of 
the  glorious  Gospel.  It  was  the  metro- 
polis of  all  those  countries  comprehended 
in  the  Roman  province  of  Macedonia. 
Here  the  proconsul  and  queestor  resided, 
which  rendered  it  the  seat  of  government. 
Hence  it  would  be  the  pUrce  of  resort  for 
all  those  in  the  province  distinguished  for 
their  knowledge  of  philosophy  and  the 
polite  arts,  and  these  would  not  probably, 
from  its  vicinity  to  Greece,  be  few  in  num- 
ber. Many  of  the  inhabitants  were  there- 
fore well  qualified  to  judge  of  the  evidence.; 
adduced  by  Paul  of  the  truth  of  the  Gospel. 
It  was  situated  at  the  bottom  of  the  Ther- 
maic  Gulf,  and  a  place  of  considerable 
commerce,  and,  by  consequence,  admir- 
ably tilted  for  the  spread  of  Divine  know- 
ledge. (See  1  Thes.  i.  8,  9).  The  Jews 
must  haveestabli.-'hed  themselves,  in  large 
numbers,  in  this  city,  their  synagogue 
appears  to  have  been  the  only  one  that 
existed  in  northern  Macedonia. 

2.  And  Paul,  as  liis  manner  was,  "went  in  unto  them, 
and  three  Siibbath  days  reasoned  with  tlieua  out  of  the 


Scripturfs,  3.  Opening  Jintl  alloRlnp,  th.it  Dirlst  nuist 
'  needs  liavo  Knllered,  and  risen  anain  Ironi  tli.'d.iul; 
and  lliat  this  Jesus,  iwliom  1  preach  unln  vi.ii,  i,('  irist. 
"L/uUe  iv.  IJ  .  ciiap.  ix.  'A),  xiii.  5,  1 1.  iLul^,-  xxiv.  ai, 
4r.:  ciiap.  xviii.  2.S  ;  Gal.  iii.  1.  cOr,  wAohi,  said  he,  7 
prtaaJi.. 

As  his  manner  (custom)  was,  of  preaching 
the  Gospel  first  of  all  in  a  synagogue, 
wherever  he  found  one.  Three  Sabbath 
days.  This  implies  a  stay  there  of  at  least 
two  weeks,  but  without  forbitlding  the 
supposition  of  a  much  longer  one,  which 
some  prefer,  as  more  in  keeping  with  the 
statements  and  allusions  in  the  two  ei)is- 
tles  to  the  Thessalonians.  The  word  rea- 
soned denotes  to  carry  on  a  discussion  in 
the  form  of  a  dialogue.  Out  of  tlie  Scrip- 
tures, drawing  his  arguments,  not  from 
literature  and  philosoi)hy,  but  from  the 
Jewish  Scriptures,  for  on  these  Scriptures 
the  Jews  built  their  hopes  of  the  Messiah's 
coming.  The  right  of  private  judgment 
in  rel.tion  to  the  S(;riptures  is  sacred  and 
inviolable.  (1  Thes.  v.  21 ;  1  John  iv.  1 ; 
1  Cor.  X.  15;  2  Cor.  1.  24).  Opcniny  and 
allvrjing,  laying  open  and  setting  before 
them,  that  Christ  must  needs  have  suji'cred. 
"Let  me,"  says  Chalmers,  "  compare Scriii- 
tural  things  with  Scriptural,  which  is  in 
fact  comparing  spiritual  things  withspirit- 
tual.  Thence  I  shall  gather  that  there 
Avas  not  only  a  *  need  be'  for  the  suffer- 
ings of  Christ,  in  that  it  was  so  foretold  in 
Scripture — and  all  its  sayings  must  be  ful- 
filled— but  a  'need  be'  for  an  atonement 
in  the  deep-laid  necessities  of  heaven's 
jurisprudence,andofthe  Divine  character." 
And  risen  again  from  the  dead.  This,  too, 
had  been  foretold  in  the  Old  Testament, 
and  it  was  extremely  important  to  con- 
vince the  Jews  on  this  point  from  their 
own  Scriptures,  that  they  might  correctly 
understand  the  nature  of  the  Messiah's 
ofiice,  and  be  led  to  acknowledge  Jesus  as 

the  Messiah.     Tltis  Jesus is  Christ, 

this  Jesus  is  the  Messiah. 

4.  And  some  ^of  them  believed,  and  'consorted  with 
Paul  and  Silas,  and  or'  ilie  devout  Greeks  ii  great  multi- 
tude, and  oi'  tlie  chief  women  not  a  lew. 

dxxviii.  24.    '■■J,  Cor.  viii.  5 ;  1  Thes.  i.  5,  8. 

Consorted  with,  i.  e.,  adhered  to.  The  de- 
vout Greeks  were  those  who  renounced 
heathenism,  had  become  proselytes  to  the 
Jewish  religion,  and  wor.diiped  at  the 
synagogue.  They  were  called  by  the  Jews 
"  proselytes  of  the  gate."  The  ch  ief  vomen 
were   females  of   influence,  members  of 


1132 


ACTS, 


families  of  high  rank.  The  converts  were, 
1.  Numerous  :  "  a  great  multitude."  2. 
Influential :  "  chief  women."  3.  Thorough- 
ly united  :  they  "  consorted  with  Paul  and 
Silas."  Common  beliefs  awaken  common 
sympathies.  Christ  gathers  men  of  differ- 
ent types  of  character  and  grades  of  life 
together 

5.  \  But  the  Jews  which  believed  not,  moved  with 
envy,  took  unto  them  certain  lewd  fellows  of  the  baser 
sort,  anti  gathered  a  company,  and  set  all  tlie  city  on 
an  uproar,  and  assaulted  the  house  of 'Jason,  andsought 
to  briu'^  them  out  to  the  people,  (i.  And  wlien  they 
found  tliem  not.  they  drew  Jason  and  certain  brethren 
unto  the  rulers  of  the  city,  crying,  sThese  tliat  have 
turned  t lie  world  upside  down  are  come  hither  also  : 
7.  Whiim  Jason  liatli  received:  and  the-^e  all  do  con- 
trary hto  tlie  decrees  of  Cesar,saying  that  there  is  another 
Jjing,  on'' Jesus.  8.  And  they  troubled  'the  people  and 
the  rulers  of  th^  city,  when  they  heard  these  things.  9. 
And  when  they  had  taken  security  of  Jason,  and  of  the 
other,  they  let  them  go. 

rRom.  xvi.  21.  sLuke  xxiii.  5:  chap.  xvi. '20.  ^Iiuke 
xxiii.  2    John  xix.  12.    iMatt.  ii.  3 :  John  xi.  48. 

Moved  with  envy — at  the  numerous  con- 
versions which  followed  Paul's  preaching. 
This  passion  has  been  the  inspiration  of 
all  persecutions.  Leivd  fellows,  idle  loung- 
ers, the  low  rabble  of  the  market,  were 
gathered  together  to  constitute  a  mob,  and 
to  create  a  riot.  Jason,  with  whom  (verse 
7)  Paul  and  Silas  lodged.  To  the  people — 
more  probably,  to  the  demus,  public  assem- 
bly, or  town  meeting.  Thus  does  the  Al- 
mighty sometimes  overrule  the  hatred  of 
Satan,  by  obliging  him  to  make  vise  of 
such  instruments  as  shall,  to  the  mind  of 
every  unprejudiced  inquirer  into  Divine 
truth,  convey  an  antidote  with  the  poison, 
for  what  reflecting  man  can  be  for  a  mo- 
ment misled  by  the  arguments  of  those 
opponents  to  the  truth  of  God's  Word,  who 
have  so  obvious  a  motive  as  an  unholy 
life  supplies,  for  desiring  to  find  the  tre- 
mendous revelations  of  the  Gospel,  its  day 
of  righteous  judgment,  and  its  eternity  of 
wo  to  the  unrepentant  sinner,  a  "cunning- 
ly devised  fable  ?" 

Found  them  not.  Paul  and  his  compan- 
ions, anticipating  the  mob,  had  iDrobably 
withdrawn  to  some  other  house.  Certain 
brethren.  Some  disciples  or  believers,  con- 
verts to  Christianity  since  Paul's  arrival. 
Rulers  of  the  city,  in.  Greek  one  compound 
word,  politarchs,  the  proper  designation 
of  the  elective  magistrates  of  this  free 
city,  as  distinguished  from  the  prsetors 
or  duumviri  of  a  Roman  colony.  Crying 
shouting,  bawling,  vociferating.  These 
that  hare  turned  the  world  upside  down,  &c. 
The  complaint  was,  that  the  Apostles,  hv 


their  doctrine,  had  caused  disturbance  and 
disorder  wherever  it  was  preached,  and 
would  produce  the  same  effects  if  they 
were  permitted  to  remain  in  Thessalonica. 
In  a  certain  sense  it  was  true  that  the 
Apostles  '■  did  turn  the  world  upside  down." 
The  Gospel  professed  an  intention  to 
change  the  face  of  human  affairs,  to  over- 
throw all  the  religions  which  existed  in 
the  earth,  to  abolish  idolatry,  and  with- 
draw the  worshipers  of  the  gods  from  the 
temples,  to  put  an  end  to  barbarous  shows 
and  licentious  festivals,  to  make  the  slaves 
of  vice  sober,  chaste,  just  and  merciful,  to 
call  off  the  thoughts  and  affections  of  meu 
from  the  vanities  of  time,  and  to  raise 
them  to  eternal  and  invisible  objects.  This 
is  the  grand  revolution  which  it  proposes 
to  accomplish,  and  which  it  did  actually 
effect  in  many  regions  of  the  earth.  In- 
stead of  shrinking  from  a  similar  accusa- 
tion to  that  preferred  against  the  Apos- 
tles, most  earnestly  do  all  true  ministers 
desire  and  labor  that  the  love  of  the 
world,  and  the  fear  of  the  world,  and  the 
ways  of  the  world,  may  be  so  completely 
eradicated  from  the  hearts  of  theh-  hear- 
ers, that  their  enemies  might  again  de- 
clare with  truth,  "  These  men  have  turned 
the  world  upside  down,"  have  emptied  the 
assemblies  of  the  worldly,  the  haunts  of 
the  profligate,  the  dens  of  the  drunkard, 
the  theaters  of  the  ungodly,  as  their  pre- 
decessors did  the  temples  of  the  devil, 
until  the  love  of  God  in  Christ  Jesus,  and 
the  delights  of  His  service,  and  the  bles- 
sedness of  a  close  and  intimate  companion- 
ship with  Him,  shall,  in  the  heart  of  every 
true  believer,  take  the  place  of  that  sys- 
tem of  idolatry  and  alienation  from  God, 
which  is  sealing  uj)  the  world  for  the  day 
of  its  final  and  irrevocable  judgments. 

These  all.  Not  merely  Jason  and  his 
guests,  but  the  whole  sect  or  jjarty  which 
they  represent.  Do  contrary.  They  cov- 
ered their  envy  under  the  garb  of  patriot- 
ism. It  is  one  of  the  falsest,  and  yet  one 
of  the  commonest  prejudices  that  the 
world  has  always  entertained  against 
true  religion,  that  it  is  an  enemy  ta 
civil  power  and  government.  Saying 
that  there  is  another  king,  one  Jesus.  This 
false  charge  seems  to  have  been  founded 
on  Paul's  preaching  much  at  Thessalonica 


CHAP  T  E  U    X  \'  1 1 


1133 


concerning  the  triumphant  coming  and 
kingdom  of  Christ.  This  appears  again 
and  again  in  his  two  epistles.  (See  1 
Thes.  i.  10,  U.  19,  iii.  13,  iv.  13-18,  v.  1,  2; 
2  Thes.  i.  5,  7-10,  ii.  1-12),  and  particu- 
laily  2  Thes.  ii.  5,  where  he  refers  to  hav- 
ing often  told  them  of  these  t}iinijs,v'vA.:  the 
course  and  destruction  of  Antichrist,  by 
whom  these  Jews  might  perhaps  misrep- 
resent Paul  as  designating  Cicsar.)  Had 
taken  seairity  of  Jason  and  of  the  other  ("  the 
others") — probably  making  them  deposit 
a  money-pledge  that  the  preachers 
should  not  again  endanger  the  public 
peace.  What  a  warm  friend  the  Gospel 
had  won  for  Paul  in  Jason,  in  the  course 
of  a  few  days!  It  is  a  noble  act  to  be- 
come surety  for  persecuted  Christians,  for 
the  whf)le  world  is  ashamed  of  them. 

10.  H  And  the  brethren  immediately  sent  away  JPaul 
and  Silas  by  night  unto  Berea:  who  coming  thither, 
went  into  the  synagogue  of  the  Jews.— Jix.  2.5 :  verse  14. 

Those  who  had  received  the  Gospel  at 
Thessalonica,  acted  now  as  one  man,  and 
were  zealous  in  their  efforts  to  rescue  the 
lives  of  the  Apostles  from  the  perils  that 
threatened  them.  Berea,  now  Verria,  was 
about  forty-five  miles  south-west  of  Thes- 
salonica, on  the  Astrseus,  a  small  tributary 
of  the  Haliacmon.  The  modern  town  has 
six  thousand  inhabitants,  of  whom  two 
hundred  are  Jews,  ten  to  fifteen  hundred 
Turks,  and  the  rest  Greeks.  Went  into 
the  synagogue,  &c.  Persecution  had  not 
cooled  their  zeal  nor  weakened  their  de- 
termination. The  flight  of  a  servant  of 
God,  is  merely  a  change  of  place,  but  not 
of  his  work,  of  his  mind,  of  his  zeal,  or 
of  his  love  for  the  cross. 

11.  These  were  more  *noble  than  those  in  Thessalon- 
ica, in  that  they  received  the  word  with  all  readhiess 
lorniind.  and  searched  the  Scriptures  "'daily,  whether 
those  tl'.inETS  were  so. 

iiPs.  cxix.  !m,  100.  iJames  i.  21;  1  Peter  ii.  2.  mJsa. 
xxxiv.  16 ;  Luke  xvi.  29  :  xxiv  44  ;  John  v.  39. 

More  noble— of  nohlQv  disposition— stirred 
up,  not  to  envy,  but  to  inquiry.  Received 
the  word  with  all  readiness  of  mind.  Heard 
it,  not  only  without  prejudice,  but  with 
eager  interest.  (See  Luke  viii.  15;  John 
vii.  17.)  Searched  the  Scriptures,  in  order  to 
ascertain  whether  the  claims  of  Jesus,  so 
zealously  alleged  and  enforced  by  His 
Apostle,  were  well  founded  or  not.  They 
compared  the  prophecy  with  the  event,  the 
figure  with  the  reality,  the  anticipation 
with  the  history  and  the  fact. 


Note,  1.  We  must  search  the  Scriptures. 
Talk  of  Keason  as  a  sufiicient  guide  to  the 
race!  She  has  no  just  claim  to  any  such 
character,  and  tlie  individual  wlio  sliould 
venture  to  follow  her  direction,  would  be 
like  a  man  carrying  a  little  glimmering 
taper  in  his  hand  at  noonday,  with  his 
back  turned  to  the  sun,  as  though  his  taper 
gave  more  light  than  that  glorious  lumin- 
ary. 

"  Dim  as  the  borrowed  beams  of  moon  and  stars 

To  loiu'ly,  weary,  wandering  travelers, 

Is  lleasdii  to  Uie  soul  ;  and  as  (jii  hi«h 

Those  nillin-  tires  discnvrr  hut  the  sky. 

Nor  lit,'ht  us  here  :  so  Kcascjn's  t;liniinerin(i  ray 

Was  lent,  not  to  assure  our  d(pulit !ul  way, 

ButKuule  us  upward  to  a  l)ettiTday. 

And  as  those  nightly  tapers  disapjiear. 

When  day's  hrlRht  ford  ascetuts  our  hemispliere, 

So,  pale  Krows  Reivson.  at  HeliKion's  sight. 

So  dies,  and  so  dissolves,  in  supernatural  light. 

2.  We  must  search  the  Scriptures.  The 
Bible  is  .so  constituted  as  to  develtjp  con- 
stantly something  new.  It  cannot  be  dis- 
posed of  at  one  reading.  It  demands  a 
vigorous  and  persevering  exercise  of  the 
understanding. 

3.  We  should  search  the  Scriptures  with 
a  teachable  mind.  The  state  of  the  heart 
has  the  chief  influence  in  the  search  after 
truth :  humility,  contrition,  simi:)licity, 
sanctity,  these  are  the  handmaids  of  the 
understanding  in  the  investigation  of  re- 
ligion. 

4.  We  should  read  the  Scriptures  fre- 
quently. A  portion  of  every  day  should  be 
set  apart  for  this  important  work,  and  no 
business  be  allowed  to  interfere  with  the 
appointed  duty,  connected,  as  it  is,  with 
an  interest  vast  as  eternity.  And  we  mu.st 
read,  not  merely  to  learn  the  Divine  will, 
but  to  obey  it.  "  If  ye  know  these  things, 
happy  are  ye  if  ye  do  them." 

5.  We  must  examine  the  Scriptures  for 
ourselves.  The  Bereans  were  not  swayed 
by  the  authority  of  others.  They  took 
the  old  StTiptures  in  their  own  hands,  un- 
rolled the  parchment,  and  sought  the 
moaning.  This  is  what  all  should  do. 
There  is  much  talk  about  the  rigid  of  pri- 
vate judgment,  we  want  more  about  the 
duty.  It  is  the  duty  of  every  man  to  search 
the  Scriptures,  and  none  can  neglect  to  do 
so,  or  be  prevented  from  doing  so,  without 
fearful  guilt.  Every  man  has  an  under- 
standing to  be  informed,  a  heart  to  be 
sanctified,  a  conscience  to  be  quickened, 
and  a  soul  to  be  saved,  and  therefore  all 


1134 


A  C  T  S . 


should  peruse  God's  blessed  word  for 
theras2lve.s.     (See  Luke  xix.  22,  23. ) 

12.  TliorefDr"  imnv  of  tlie-n  holievp'l:  also  of  hon- 
ourable women,  wiiicli  were  Greeks,  aud  ofmen,  not  a 
few. 

They  bowed  to  the  force  of  evidence.     It 

is  childish  to  believe  without  evidence. 
It  is  wicked  to  resist  evidence.  It  is  noble 
to  surrender  to  its  force.  1.  Their  faith 
was  inteUigcnt.  It  came  as  the  result  of 
investigation.  It  was  not  a  bUud  preju- 
d-ce,  a  traditional  idea,  it  was  a  living  con- 
viction. 2.  Their  faith  was  general: 
"Many  believed."  Influential  women 
and  men  not  a  few.  It  may  be  that  the 
women  are  mentioned  before  the  men, 
because,  as  it  frequently  occurs,  they  were 
the  first  who  received  the  faith,  and  the 
men  were  influenced  by  them.  The  growth 
of  the  kingdom  of  God  depends,  indeed, 
on  the  house  and  family,  in  which  woman, 
unquestionably,  finds  an  appropriate 
sphere. 

13.  1[  But  when  the  Jews  of  Thessalonioa  had  know- 
]e{is,'e  that  the  word  of  (Jod  was  preached  of  Paul  at 
Berea,  they  came  thither  also,  and  stirred  up  nihe  poo- 
pit.  14.  Aud  tlien  iuiiiieJiately  tiie  brethren  scut  away 
•Paul  to  go  as  it  were  to  the  sea:  but  yiias  and  Tnno- 
tlieu5  abode  there  still.  15.  And  tliey  tliat  conducted 
Paul  brought  liini  unto  AtluMis  :  and  recc'iving  a  coiu- 
mand:nent  unto  s;Un  an  1  Tiniiitheus  pfor  to  come  to 
him  with  all  speed,  tiiey  departed. 

"Luke  xii.  51.    "Matt.  x.  23.    pChap.  xviii.  5. 

Thnj  came  thither  also.  "As  Christ  sends 
all  His  ministers,"  says  an  old  commenta- 
tor, "  so  the  devil  sends  his  messengers 
from  place  to  place,  and  as  the  ministers 
of  Christ  are  never  w^eary  of  His  service 
for  the  good  of  souls,  so  persecutors  are 
restless;  they  will  compass  sea  and  land 
to  harass  and  drive  the  faithful  ambassa- 
dors of  Christ  from  city  to  city,  and,  if  it 
were  in  their  power,  to  banish  them  out 
of  the  world.  Lord!  help  all  thy  faithful 
ministers  to  execute  this  piece  of  holy  re- 
venge upon  Satan,  that  we  may  be  even 
with  him  for  all  his  malice  and  spite 
against  us.  O,  let  us  endeavor  to  do  all 
the  possible  service,  and  the  utmost  good 
we  can,  wherever  we  come."  To  go  as  it 
were,  &c.  These  words  do  not  mean  that 
they  pretended  to  go  the  sea,  but  that  they 
went  DCiually  in  the  direction  of  the  sea. 
Pydna  was  the  nearest  seaport  running  up 
from  the  ^gean  Sea.  That  Paul  actually 
went  by  sea,  altlinngh  nut  absolutely  cer- 
tain, is  made  highly  probable,  not  only  by 
its  being  easier  and  usually  shorter  than 
the  land  route,  but  also  by  Luke's  silence 


as  to  any  of  the  places  through  which  he 
must  have  passed  if  he  had  gone  by  land. 
<S'(7tts  and  2'imutkeus  abode  there  still — "  to 
build  it  up  in  its  holy  faith,  to  be  a  com- 
fort and  supjiort  in  its  trials  and  persecu- 
tions, and  to  give  it  such  organization  as 
might  be  necessary." 

Athens,  the  chief  city  of  ancient  Greece, 
and  so  named  in  honor  of  the  heathen 
deity  Minerva,  whose  name,  in  Greek,  was 
Athene.  They  departed.  Paul,  on  his  arri- 
val at  Athens,  sends  (by  his  conductors, 
who  returned)  this  mes  age  to  Silas  and 
Timotheus,  to  come  to  him  as  soon  as  pos- 
sible. 

16.  ^  Now  while  Paul  waited  for  them  at  Athens, 
ihis  spirit  was  stirred  in  liim,  when  lie  saw  the  city 
wholly  given  to  idolatry.— iPrf.  cxix.  ISU :  2  Peter  ii.  8. 

Athens  was  the  chief  seat  of  heathen 
art  and  wisdom,  and  the  very  center  of 
the  glories  of  idolatry.     Not  content  with 
the  deities  which  the  native  superstition 
had  established,   the  ancient  Athenians 
opened  their  ports  with  boundless  hospi- 
tality to  the  gods  and  goddesses  of  for- 
eign countries,  although  by  the  law  of  the 
land  no  new  object  of  worship  could  be 
admitted.     The   number  of  deiii^s  who 
had  a  local   habitation  and  a   name  in 
Athens,  increased  in  process  of  time  to  so 
prodigious  an  extent,  that  it  became  one  of 
the  distinguishing  features  of  the  city,  and 
the  progress  of  the  inhabitants  in  demon 
worship  was  frequently  made  a  subject  for 
the  sarcastic  wit  and  satire  of  the  poets 
and  orators  of  classical  antiquity.      One 
writer,    for    instance,    says  that   it    was 
easier  to  find  a  god  than  a  man  in  it.  An- 
otlier  complains  that  the  city   was  but 
"  one  immense  altar,"  and  the  name  by 
which  it  came  afterward  to  be  proverbi- 
ally known  was  "the  country  and  shop  of 
the  gods."     His  spirit  teas  stirred,  &c.     He 
was  thrown  into  an  agony  of  grief  at  what 
he  beheld.     He  had  a  standard  of  charac- 
ter unknown  to  any  Athenian  sage.     He 
looked  upon  humanity  with  a  new  eye — 
an   eye  that   peered  through  all  its  sur- 
roundings into  its  moral  heart.     Paul  was 
not  dead  to  the  sesthetic,  but  he  was  in- 
tensely alive  to  the  moral,  and  he  felt  that 
the  aesthetic  glory  of  Greece   was   but  a 
gorgeous  covering  which  genius  had  wo- 
ven and  spread  over  a  vast  cemetery  of 


CHAPTER    XVII, 


1135 


moral  corruption.  "Whilst  he  could  ad- 
mire the  skill  that  chiseled  the  nuirblo 
into  sucli  exquisite  forms,  and  piled  it 
into  maguifirent  superstructures,  and  the 
ingenuity  of  intellect,  and  the  adroit- 
ness of  logic,  that  propounded  and  dis- 
cussed philosopliical  hypotheses,  he  felt 
that  all  this  power  was  perverted,  since  it 
was  all  on  the  side  of  idolatry,  and  this 
"stirred"  his  spirit.  Genius  and  intellect 
waded,  nay,  worse  than  that,  employed  fur 
immoral  and  impious  ends,  and  innnortal 
interests  in  danger  of  being  wreclced  and 
ruined.  As  a  cultured  and  earnest  friend 
of  temperance  gazes  without  one  thrill  of 
admiration  on  the  sesthetic  magnificence 
of  some  gin-palace,  and  feels  only  the 
most  poignant  distress  at  the  thought  to 
what  the  building  is  devoted,  aye.  and  the 
greater  the  display  of  genius  in  the  archi- 
tecture, the  greater  his  agony  of  soul  on 
account  of  the  immoral  purj)Oses  for  which 
it  is  employed,  so  Paul  looked  at  Athens 
now.  There  is  nothing  in  mere  materi;.l 
civilization,  even  in  its  highest  forms,  to 
delight  a  truly  enlightened  soul. 

17.  Thpre'Wre  rli'sputpa  he  in  the  .synagopue  with  the 
Jews,  and  wltli  the  Mevout  "persons,  and  in  the  niar!<t :; 
daily  with  Iheni,  tliat  met  with  hiui.  IS.  Tlicu  ct'rlai:i 
philosophers  'of  the  Epicureans,  and  of  the  Stdics.  eji- 
countered  him.  And  some  said,  What  will  this  babbler 
say?  Othersome,  Ileseemethto  be  a  setter  forth  of 
stfana;e  gods  :  because  he  preached  unto  them  Jesus 
and  the  resurrection.  19.  And  they  took  him,  and 
brought  him  unto  Areopagus,  saying.  May  we  know 
what  this  new  "doctrine  whereof  thou  speakest,  is.'  '10. 
For  thou  hringest  certain  ^strange  things  to  our  ears: 
we  Would  know  therefore  what  these  things  mean.  21. 
(For  ah  the  Athenians,  and  strangeri  which  werethere, 
spent  their  time  in  nothing  else,  but  either  to  tell  or  to 
hear  some  new  thing.) 

»viii.  2.  'Col.  ii.  8.  »John  xiii.  34;  1  John  ii.  7,  8.  "Hos. 
Vlii.  12. 

Therefore,  i.  e.,  being  aroused  by  the 
sight  of  so  much  idolatry.  The  spectacle 
around  him  urges  him  to  commence 
preaching  simultaneously  to  Jews  and 
Greeks.  The  market-place  was  a  place 
of  public  resort.  Met  vith  hba,  net  that 
there  was  any  formal  meeting  or  previous 
appointment;  the  phrase  denotes  such  as 
happened  to  be  there.  The  Epic.nreanft,  or 
the  disciples  of  Epicurus,  who  was  born  at 
Athens,  about  A.  M.  3(503,  B.  C.  341,  were 
in  reality  atheists.  Although  in  words 
they  acknowledged  God,  yet  they  denied 
His  Providence,  and  His  active  superin- 
tendence m^er  the  world.  The  soul,  ac- 
cording to  their  notions,  was  material,  and 
annihilated  at  deatli.  Pleasure  was  re- 
garded as  the  chief  good,  and  although  it 


is  said  that  their  founder  meant  only  that 
pleasure  was  the  in.separal)lo  attendtmtof 
virtue,  yet  liis  disci[)Ies  in  the  days  of  the. 
Apostle,  made  sensual  i)leasure  the  great 
end  of  their  existence.  The  Stoics  were 
another  sect  of  Grecian  phiioso])hers,  who 
derived  their  name  from  s^oa,  "a  porch," 
because  Zeno  their  founder  in  the  fourth 
century  before  Christ,  and  succeeding 
leaders,  as  Cleanthes  and  Chrysippus,  used 
to  teach  in  the  painted  porch  or  colonnade 
at  Athens.  In  their  physical  doctrines 
they  maintained  two  first  principle.s,  the 
active  and  the  passive;  the  j)a.ssive  was 
matter;  the  active  wus  God,  who  wasone, 
though  called  by  many  names.  Of  Him 
they  panthoistically  believed  that  all  souls 
were  emanations.  They  held  the  entire 
independence  of  man,  the  truly-wise  being 
sufiicicnt  in  himself,  but  subject  equally 
with  the  Deity  to  inexorable  fate.  Each 
person  was  to  live  according  to  the  nature 
of  thing!  in  general;  while  as  to  a  future 
life  their  notions  varied.  Some  held  that 
all  souls  were  re-absorbed  into  the  Deity  ; 
others  held  the  separate  existence  of  all, 
or  of  only  the  good,  till  the  general  con- 
flagration. The  humbling  doctrines  of 
the  cross,  the  preacliing  of  Jesus  and  the 
resurrection  would,  it  is  clear,  be  distaste- 
ful to  such  ph:lo.sophers.  Epictetus  and 
the  emperor  Marcus  Aurelius  were  Stoics. 

m\at.  The  pride  of  self-satisfied  and 
scornfill  reason.  Babbler.  They  treated 
him  as  a  contemptible  prating  fool,  who 
would  speak  while  he  was  completely  ig- 
norant and  destitute  of  common  sense. 
S<  iter  forth.  This  word  Paul  retorts  upon 
them,  verse  23.  Stranr/e.  Whic  h  the 
Athenians  heretofore  had  not  had.  77/e 
resurrection,  not  only  of  Christ,  but  of  all 
the  dead,  by  Christ.  Those  philosophers 
thought,  doubtless,  that  some  such  a  hero, 
or  inferior  god  (as  they  expressed  by  dai' 
rtiones,  or  daimonia,  sometimes  distin- 
guished as  the  dei  minore.^),  was  preached 
by  Paul,  when  they  heard  liim  teaching 
that  Jesus  was  the  Son  of  God,  the  Saviour 
of  men,  who  had  been  a  mighty  benefactor 
to  the  human  race,  and  after  death  had 
been  received  up  into  heaven. 

Brought  him.  Conducted  him.  Areopa- 
gus. A  court  consi.sting  of  the  greatest  and 
most  accomplished  men  of  Athens,  whi(;h 


1136 


ACTS. 


was  held  on  the  Hill  of  Mars,  an  insulated 
rock  in  the  midst  of  the  city,  and  whose  pe- 
culiar province  it  was  to  take  cognizance  of 
'  all  matters  of  religion,  such  asthe  introduc- 
tion of  new  gods,  and  the  dedication  of 
altars.  New  doctrine.  The  word  signifies 
newer:  the  new  imagination,  or  system,  of 
the  preceding  year,  month  or  week,  soon 
became,  like  an  almanac,  out  of  date;  it 
was  the  taste  of  the  age  and  place  to^  dis- 
card and  antiquate  every  hypothesis  as 
soon  as  it  became  vulgar,  and  to  substi- 
tute some  newer  scheme  in  its  place,  and 
lively,  ingenious  students,  especially  in 
metaphysics,  commonly  run  into  this  hu- 
mor. If  Paul,  therefore,  could  start  some 
newer  speculation  than  the  newest  fashion 
of  philosophy  among  them,  his  doctrine 
would  at   least  gratify  and  amuse  them. 

All  the  Athenians spent  their  time 

hut  to  tell  or  hear  some  new  thing,  literally, 
"  newer  thing,"  as  if  what  was  new,  be- 
coming presently  stale,  they  craved  some- 
thing still  more  new.  This  lively  descrip- 
tion of  the  Athenian  character  is  abun- 
dantly attested  by  their  own  writers. 

22  H  Then  Paul  stood  in  the  midst  of  yMars  Hill 
and  said,  Ye  men  of  Athens,  I  perceive  that  in  all 
things  ye  are  too  ■•■superstitious.  2:1  For  as  I  passed  hy, 
and  heheld  your  -d<n-ntinns,  I  found  an  altar  with  this 
inscription.  TO  THE  UNKNOWN  GOD.  Whom  there- 
fore ye  ignorantlv  worship,  him  declare  I  unto  yon. 
24  t'God  that  made  the  world,  and  all  things  therein, 
seeing  that  he  is  >'Lord  of  heaven  and  earth,  dwelletli 
dnot  in  temples  made  with  hands :  25.  Neither  is  wor- 
shipped with  men's  hands,  as  though  he  ^needed  any- 
thing, seeing  he  fgiveth  to  all  life,  and  breath,  and  sail 
things;  26.  And  hath  made  of  one  tbiood  all  nations 
of  men  for  to  dwell  on  all  the  face  of  the  j-arth,  and 
hath  determined  the  Uimes  before  appointed,  and  the 
bounds  of  their  habitation :  27.  That  they  should  seek 
the  Lord,  if  haply  they  might  leel  after  him,  and  find 
him,  though  the  be  not  far  Irom  every  one  of  us:  28. 
For  in  'him  we  live,  and  move,  and  have  our  being  :  as 
mcertaiii  also  of  your  own  poets  have  said,  For  we  are 
also  his  offspring.  29.  Forasmuch  then  as  we  are  the 
offspring  of  God,  we  ought  not  "to  think  that  the  God- 
head is  like  unto  gold,  or  sliver,  or  stone,  graven  by  art 
and  man's  device,  30.  And  the  times  o'  this  ignorance 
God  winked  oat;  but  now  pcommandeth  all  men  every- 
where to  repent:  .31.  Because  he  hath  appointed  qa 
day,  in  whicti  he  will  judge  the  world  in  righteousness 
by'that  man  whom  he  hath  ordained  ;  whereof  he  hath 
given  assurance  unto  all  men,  in  that  he  hath  raised 
him  from  the  dead. 

yOr,  fhr.  court  of  the  Areopagites.  zJer.  1.  38.  "Or 
gods  that  ye  ivorship.  Gal.  iv.  8.  *xiv.  1.5.  cjiatt.  xi. 
25.  dvii.  48.  ePs.  1.  8.  fJob  xii.  10;  Zech.  xii.  1.  uRoni. 
xi.  36.  ''Mai.  ii.  10.  iPs.  xxxi.  15.  jxlv.  21.  kxiv.  17. 
IC0I.  i.  17.  mTitus  i.  12.  nisa.  xl.  18,  &c.  "Rom.  iii.  25. 
pLuke  xxiv.  47 ;  Titus  ii.  II,  12.    qKom.  ii.  16. 

In  these  few  words  does  Paul  instruct 
the  ignorance  and  refute  the  errors  of 
these  heathens. 

Ye  men  of  Athens.  A  style  in  which  De- 
mosthenes and  their  great  orators  used  to 
address  them.  '^  Men  of  Athens,"  not 
to  mere  human  beings,  but  to  men.  I 
apeak  not  to  men  indiscriminately,  but  to 


"  you  men  of  Athens,"  liien  or  c^je  a^j>&!  ex- 
alted city  in  the  world.  ja.e  Is  uppreciative. 
Pie  does  not  parade  their  evils ;  he  recog- 
nizes their  excellencies,  and  gives  them, 
full  credit  for  the  good  he  had  seen. 

I  found  an  altar  with  this  inscription, 
To  THE  Unknown  (ion.  The  Apostle  re- 
ferred to  this  familiar  inscription  as  a  text, 
from  which  to  discourse  to  them  on  the 
being  and  character  of  the  true  and  living 
God.  It  was  a  dexterous  accommodation 
to  a  Christian  purpose,  of  one  of  the  favor- 
ite customs  of  that  heathen  people,  for  we 
are  not  to  suppose  that  by  the  Deity  de- 
scribed as  the  unknown  god,  the  Athen- 
ians meant  the  pure  and  spiritual  Being 
whom  the  Apostle  proclaimed.  "  It  was 
a  custom,"  says  Dr.  Ellis,  "  among  the  an- 
cients, to  engrave  on  the  altar  the  name 
of  the  god  to  whom  it  was  dedicated, 
which,  at  Athens,  in  particular,  was  neces- 
sary to  distinguish  them  amidst  a  con- 
flux of  the  most  remote  and  strange  ones 
from  all  parts  of  the  world." 

Was  the  world  made,  or  has  it  existed 
forever?  This  was  one  of  the  questions 
of  the  Athenians.  God  made  the  world,  and 
all  things  therein.  How  is  He  to  be  wor- 
shiped? Will  He  inhabit  the  temples 
built  in  His  honor?  Will  His  favor  be 
conciliated  by  the  precious  gifts  which  are 
offered  at  His  altar?  He  divelleth  not  in 
temples  made  with  hands,  neither  is  uvrshiped 
with  men's  hands,  as  though  he  needed  any- 
thing, seeing  that  Le  is  Lord  of  heaven  and 
earth,  and  givcth  to  all  life,  and  breath,  and  all 
things.  "  They  who  worship  Him,  must 
worship  Him  in  spirit  and  in  truth."  Does 
it  concern  men  that  there  is  a  God  ?  Are 
they  bound  to  reverence  Him,  to  consult 
His  will  ?  This  the  Epicureans  denied. 
He  has  made  men  for  this  very  purpose, 
and  determined  the  bounds  of  their  habitation 
that  they  shotdd  seek  the  Lord,  if  haply  they 
might  feel  after  him,  and  find  him.  Does  He 
notice  men's  conduct?  Are  their  ways 
seen  by  Him,  and  regarded  by  Him  ?  He 
is  not  far  from  every  one  of  us.  Your  own 
writers  acknowledge  this,  for  they  say, 
We  are  his  ofj'spring.  If,  then,  we  are  His 
offspring,  he  is  not  like  unto  gold  or  stone; 
He  is  a  living  God  :  and  in  him  v:e  live,  and 
move,  and  have  our  being.  These  words 
must  have  made  a  deep  impres.-ion  upon 


CHAPTER   XVII, 


1137 


his  hearers.  The  most  splendid  images 
of  the  gods  stood  before  them— the  master- 
pieces of  ancient  sculpture — and  in  sight 
of  them  Paul  asserts  the  contrast  which 
there  must  be  between  them  and  God.  It 
is  true  that  the  thinkers  among  the  Greeks 
had  risen  above  such  a  degraded  view  of 
the  gods  as  to  suppose  that  tliey  resembled 
their  images,  but  anthropomoriihism  was 
very  prevalent  among  the  people,  and  in 
all  probability  Paul's  audience  was  not 
entirely  composed  of  philosophers. 

Thus  does  the  Apostle  lay  the  founda- 
tion. He  sweeps  away  the  errors,  that  he 
may  establish  the  truth.  And  then  he 
proceeds  to  the  more  immediate  subject 
of  his  ministry.  And  the  times  of  this  ignor- 
ance God  winked  at.  The  Apostle  speaks 
of  the  Divine  forbearance  toward  the 
heathen  during  the  preceding  ages,  neither 
cutting  them  off,  nor  yet  applying  the  ef- 
fectual remedy.  (Comp.  xiv.  IG,  17.)  God 
had  not  seen  fit  to  interpose,  and  make 
Himself  manifest  to  those  who  "did  not 
like  to  retain  Him  in  their  knowledge," 
who  gave  no  sign  that  they  were  really 
seeking  after  Him,  and  desiring  to  find 
Him.  Now,  however,  the  time  of  ignor- 
ance was  past.  God  now  commandeih  all 
men  evr-nju-here  to  repent.  They  are  no  longer 
to  walk  after  their  own  desires;  they  are 
no  longer  to  make  to  themselves  gods 
which  are  no  gods;  or  think  by  an  out- 
ward forAial  worship  to  pay  that  reverence 
which  the  Divine  majesty  requires.  Gen- 
uine repentance  includes  the  conviction 
of  the  conscience,  the  contrition  of  the 
heart,  the  confession  of  the  mouth,  and 
the  conversion  of  the  life.  Becetuse,  &c. 
Here  is  a  motive  presented  to  the  Athe- 
nians, suited,  if  rightly  apprehended,  to 
lead  them  to  renounce  their  unworthy  opin- 
ionsand  their  sinful  practices.  Repentance 
is,  of  course,  indispensable  to  a  prepara- 
tion for  the  judgment  day.  Appointed  a 
day.  The  period  is  fixed.  That  day  who 
shall  describe?  No  mortal  can.  The  Judge 
Himself  alone  can  describe  it.  He  has 
done  so.  (See  Matt.  xxv.  31-46.)  Who 
knows  when  the  day  will  dawn?  No 
one.  It  will  come,  perhaps,  as  the  flood 
came — whilst  men  are  eating  and  drink- 
ing, &c. ;  or  as  Christ  came — in  the 
deep  hush  of  darkness,  when  men  were 

=■■•22 


all  asleep.  "We  know  not  when,  but 
we  know  it  is  fixed.  It  is  registered  in  His 
unfulfilled  plans.  His  providence  is  get- 
ting nearer  to  it  every  hour.  It  is  "ap- 
pointed," it  must  come.  By  that  man,  &c., 
i.  e.,  the  Lord  Jesus.  The  Fatlier,  and 
Spirit,  and  His  authority,  are  all  one,  for 
they  are  all  one  God  and  one  Judge,  but 
judgment  shall  be  particularly  exercised 
and  pronounced  by  our  Saviour,  God-man, 
Je.vis  Christ.  By  that  eternal  Word,  by 
whom  all  things  were  made,  all  shall  bo 
judged,  and  so.  He  shall  be  the  Word  in 
that  last  act  of  time,  as  in  the  first.  The 
powers  of  the  world  and  of  hell  are  C(jm- 
bined  against  His  throne,  therefore,  they 
shall  be  His  foot-stool  sitting  on  that 
throne.  (Comp.  !Matt.  xxv.  31,  &c. ;  John 
V.  22,  27;  Acts  x.  42;  2  Cor.  v.  10.)  Ordained 
— "designated,"  pointed  out,  as  well  as 
chosen  and  appointed.  Tlie  world.  Such 
language,  taken  in  connection  with  the  ex- 
pression "a  day,"  beyond  doubt  teaches 
that  the  judgment  will,  in  its  essence,  be  a 
solemn  judicial  assize  held  upon  all  man- 
kind at  once.  In  righteousness,  not  merely 
righteously  or  justly,  as  an  epithet  of 
(juality  or  manner,  but  in  the  actual  and 
active  exercise  of  righteousness  or  justice 
as  a  moral  attribute  or  trait  of  character. 
The  judgment  here  predicted  will  not  only 
be  a  just  one,  but  a  grand  display  of  God's 
essential  justice.  (Comp.  Rom.  i.  17,  iii. 
2j.)  Hath  given  assurance,  sure  evidence. 
Though  Christ  was  put  to  death  by  the 
Jews,  and  thus  became  a  victim  for  sin, 
yet  God  raised  Him  from  the  dead.  By 
raising  Him  from  the  dead,  God  has  set 
His  seal  to  the  doctrines  He  has  taught ; 
one  of  these  doctrines  is,  that  He  shall 
judge  the  world.  (See  Matt.  xxv.  31,&c. ; 
John  V.  25.)  His  resurrection  established 
by  the  most  incontrovertible  evidence  is 
therefore  proof,  an  incontestible  proof, 
that  He  will  judge  the  world,  according  to 
His  own  declaration.  It  must  be  an  ex- 
ceeding joy  and  comfort  to  all  that  have 
believed  on  Jesus,  that  their  Redeemer 
shall  be  their  Judge.  He  who  was  judged 
for  them,  shall  judge  them,  and  pass  sen- 
tence according  to  that  covenant  of  grace 
which  holds  in  Him,  pronouncing  then* 
free  from  the  wrath  which  He  Himself 
endured  for  them,  and  heirs  of  that  life 


1138 


ACTS. 


which  he  bought  with  His  dearest  blood. 
And  it  gives  no  less  accession  to  the  misery 
of  the  -wicked,  that  the  same  Jesus  -whom 
they  opposed  and  despised,  so  many  of 
them  as  heard  anything  of  Him,  shall  sit 
upon  their  final  judgment,  and  2>ronounce 
sentence  against  them,  not  partially  aveng- 
ing His  own  quarrel  on  them,  but  most 
justly  returning  them  the  reward  of  their 
ungodliness  and  unbelief. 

32.  And  when  they  heard  of  the  resurrection  of  the 
•dead,  siiine  mocked:  and  others  said,  We  will  htar 
thee  u^ain 'of  tlii:*  mattrr.  33.  So  Paul  dejjarted  from 
among  them.  34.  Howbeit  certain  men  clave  unto 
him,  and  believed :  among  the  which  was  Dionysir.s 
the  Areopagite,  and  a  woman  named  Damaris,  and 
others  with  them. 

•xxvi.  8.    'Luke  xiv.  18 ;  chap.  xxiv.  25. 

The  idea  of  existence  beyond  this  pres- 
ent world  was  not  altogether  strange  to 
the  heathens.  Vague  notions  floated 
amongst  them  that  the  soul  might  survive 
and  continue  to  live  in  some  new  and  dif- 
ferent state.  But  what  Paul  meant  by 
the  resurrection  of  the  dead,  the  resurrection 
of  the  whole  man,  with  a  body  restored 
to  him,  with  a  consciousness  of  the  same 
being  which  had  lived,  and  thought,  and 
felt,  and  acted,  in  this  preisent  world  :  this 
was  entirely  new  to  them,  and  when  they 
heard  of  it,  some  mocked,  and  thought,  no 
doubt,  that  it  was  enough  to  ask,  "  How 
are  the  dead  raised  up,  and  with  what 
body  do  they  come?  And  yet,  had  they 
inquired,  instead  of  mocking,  they  might 
have  found  reason  to  see  that  it  was  not 
incredible  that  God  should  raise  the  dead. 
If  man  has  been  once  formed — formed  by 
the  hand  of  a  Creator — he  may  be  formed 
again.  God,  who  gave  the  first  body,  can 
restore  "  to  every  man  his  own  body." 
But  the  seed  fell  by  the  wayside,  and  "the 
fov>-ls  of  the  air  devoured  it."  In  other 
cases,  when  the  seed  is  sown,  the  surface 
is  less  hard,  but  the  event  is  still  the  same. 
So  it  proved  with  another  class  of  these 


Athenian  hearers.  Others  said.  We  will 
hear  thee  again  oftJtis  7n((lter.  It  was  not  so 
with  the  Ethiopian,  who  exclaimed,  "  Sir, 
here  is  water,  what  doth  hinder  me  to  be 
baptized  ?"  It  was  not  so  with  the  gaoler 
at  Philippi,  who  saw  death  on  the  one  side 
and  life  on  the  other,  and  "  at  the  same 
hour  of  the  night  was  baptized,  he  and  aU 
his  household,  straightway."  These  Athen- 
ians put  off  the  subject  to  a  distance.  We 
will  hear  thee  again  of  i]ii.s  matter.  Thou 
hast  told  an  interesting  tale.  "  When  we 
have  a  convenient  season,  we  will  send 
for  thee,"  and  attend  to  it  again.  Nay, 
"  now  is  the  accepted  time,  now  is  the  day 
of  salvation."  "  To-day,  if  j^e  will  hear  His 
voice,  harden  not  j^our  hearts."  The  voice 
which,  if  ye  had  listened  to  it,  might  have 
been  life  from  the  dead  ;  if  ye  now  prove 
deaf  to  its  summons,  ye  may  hear  no  more 
forever. 

Notwithstanding  the  rejection  of  the 
Gospel  by  the  multitude  at  Athens,  some 
received  it  in  its  saving  poAver.  They 
joined  themselves  to  the  Apostle  for  fur- 
ther instruction,  and  so  they  "  believed." 
Among  these  was  Dionysius,  one  eminent 
man,  and  one  woman  sufficiently  notable 
to  be  named,  with  a  few  others  nameless. 
Of  any  further  labors  of  the  Apostle  at 
Athens,  and  how  long  he  staid,  we  are  not 
informed.  Certainly  he  was  not  driven 
away.  But  "  it  is  a  serious  and  instructive 
fact  that  the  mercantile  population  of 
Thessalonica  and  Corinth  received  the 
message  of  God  with  greater  readiness 
than  the  highly  educated  and  polished 
Athenians.  Two  letters  to  the  Thessalon- 
ians,  and  two  to  the  Corinthians,  remain 
to  attest  the  flourishing  state  of  those 
Churches.  But  we  possess  no  letter  writ- 
ten by  Paul  to  the  Athenians,  and  we  do 
not  read  that  he  was  ever  in  Athens 
again." 


1.  What  is  said  of  Paul  at  Thessalonica?  2.  "What  was  the  effect  of  his  reasoning  out  of  the  Scriptures  7  3. 
What  did  the  unbelieving  Jews  do  ?  4.  What  charge  did  they  bring  against  Jason  and  certain  brethren  ?  5.  To 
what  place  were  Paul  and  Silas  sent  ?  6.  What  is  said  of  the  Bereans  ?  7.  What  course  did  the  Jews  of  Thessa/- 
lonica  pursue?  8.  To  what  city  was  Paul  conducted?  9.  What  effect  had  the  idolatry  of  Athens  upon  Paul? 
10.  What  jihilosophers  encounteerd  him  ?  11.  What  request  was  made  of  him  ?  12.  From  what  place  did  he 
address  the  men  of  Athens  ?  13.  Repeat  his  address.  14.  What  does  ftod  now  command  all  men  everywhere  to 
do?  1.5.  What  is  repentance?  16.  What  is  said  of  the  final  judgment?  17.  What  wa.s  said  of  Paul  after  he 
preached  the  resurrection  of  the  dead  ?  18.  What  did  he  do  ?  19.  Who  are  mentioned  among  those  that  "  clave 
unto  him?" 


CHAPTER  X  V  1 1 1 . 


ii3y 


CHAPTER  XVIII. 

3  Pmtl  lahovirfth  witA  his  hands,  and  prrarheth  at  Oor- 
inUi  to  thr.  GrjUiU.s.  9  Tlw.  Lord  ( ncouiajirth  him  in  a 
vision.     12  Jie  is  accused  before  GuUto  llie  dr/jufi/.  Out 

■  is  disinisseiL,  18.  Afterwards  passiny  from  city  io  cil  if 
he  striiiglhrnrth  tlie  disrij/lrs.  -i  A/xtllo.i,  lieing  more 
perfetlli/  instruct/ d  by  Aijuilaand  J'riscilla,  as  preach- 
eth  Christ  wUliyraU  tjjicacy. 

AFTKK  thpso  things,  Paul  departed  from  Athens, 
ami  curue  to  Coriuth : 

The  wealthy  commercial  city  of  Corinth, 
situated  on  the  isthmus  between  the 
waters  of  the  Ionian  and  yEy;ean  seas, 
was  at  that  time  also  the  j)olitical  capital 
of  Greece,  isasmuch  as  it  was  the  residence 
of  the  Roman  proconsul.  It  was  celebra- 
ted for  its  wealth  and  maj^nificence,  as  well 
as  for  the  external  refinement  of  its  inhab- 
itants. Cicero  calls  it  "the  light  of  all 
Greece,"  and  Florus"the  glory  of  Greece." 
It  was  populous,  and  noted  for  literature. 
It  was,  however,  infamous  for  its  licen- 
tiousness: Venus,  the  goddess  of  licen- 
tiousness, was  worshiped  publicly  in  the 
city,  and  a  thousand  prostitutes  were  de- 
voted to  her  service.  The  inhabitants 
were  addicted  to  the  practice  of  every 
vice.  "  To  live  like  a  Corinthian,"  was  a 
proverbial  expression  designating  a  dissi- 
pated, ijrofligate  life.  Corinth  is  now  a 
miserable  village,  still  bearing  the  ancient 
name. 

Z  And  found  a  certain  Jew  named  »Aquila,  bom  in 
Pontus,  lately  cunio  (rum  Italy,  with  his  wi,e  Priscilla: 
(becau'ie  tint  Claudius  liad  commanfied  all  Jews  to  de- 
part from  Rome,)  and  came  unto  them. 

»Kom.  xvi.  3. 

Aquila — A  Roman  name  assumed  ac- 
cording to  custom,  signifying  eagle,  in  fact, 
both  aquila  and  eagle  are  different  shapes 
of  the  same  primitive  word.  Pontus — the 
north-eastern  province  of  Asia  Minor. 
Priscilla — Also  a  Roman  name,  which  was 
strictly  Prisca  (2  Tim.  iv.  19),  signifying 
antique.  As  in  our  day  it  is  the  fancy  to 
use  in  feminine  names  the  pet  termination 
ie  (as  Lizzie  for  Elizabeth,  and  Carrie  for 
Caroline),  the  Romans  used  the  more  eu- 
phonious termination  ilia.  So  Terentia, 
Prima,  Prisca,  became  Terentilla,  Primilla, 
Priscilla.  liabj,  the  country  of  which 
Rome  was  the  capital.  Because  that  Clau- 
dius, &c.  The  Roman  emperor  had  by  an 
edict  expelled  all  the  Jews  from  the  im- 
perial city.  Of  this  Claudius  Suetonius, 
the  biographer,  narrates  the  fact,  and  thus 
furnishes  a  strong  incidental  proof  of  the 


veracity  and  fidelity  of  Luke  as  the  chron- 
icler of  the  events  of  the  Apostolic  history. 
Probably  Aquila  and  his  wife  thought 
hard  of  the  Imperial  decree  that  had  ban- 
ished them.  But  in  consequence  of  this 
trial  they  became  acquainted  with  Paul, 
and  had  him  for  their  guest,  their  friend, 
and  comi)anion.  And  what  a  companion 
must  a  man  of  his  talents  and  grace  havtf 
been  !  And  what  an  advantage  must  they 
have  derived  from  his  morning  and  even- 
ing devotions,  and  his  example,  and  his 
constant  conversations!  Surely,  they 
would  acknowledge.  It  is  good  for  us  that 
we  have  been  afflicted.  Came  unto  them, 
i.  e.,  to  their  house  or  dwelling,  for  he  had 
alrt^ady  found  them  or  become  acquainted 
with  them.  His  coming  to  them  seems  to 
imi)ly  that  they  were  Christians,  allhough 
some  take  Jciv  and  Jcics  in  the  distinctive 
sense,  and  suppose  that  Aquila  and  Pris- 
cilla were  among  Paul's  converts. 

3.  And  because  he  was  of  the  same  craft,  he  abode 
witli  lliem,  ami  iwrouRlit :  lor  by  their  occupation  they 
were  teut-makers.— i-xx.  34. 

Same  craft — trade.  Wrought.  TheJew.s, 
whatever  the  rank  or  circumstances 
of  their  family,  uniformly  bred  up  their 
children  to  the  knowledge  and  practice  of 
some  trade,  not  so  much  as  a  source  of  em- 
I)loymentto  secure  them  from  the  evils  of 
idleness,  as  to  put  them  in  the  way  of  ob- 
taining a  livelihood,  should  they  ever  be 
reduced  by  misfortune  to  the  necessity  of 
laboring  for  the  day  passing  over  them. 
Paul  was  really  poor.  Mark  his  disinter- 
estedness !  (See  XX.  34;  1  Cor.  ix.  12;  2 
Cor.  vii.  2 ;  1  Thes.  ii.  9 ;  2  Thes.  iii.  8.) 
It  was  suspected  by  many  that  the  holy 
men  entrusted  with  the  first  promulgation 
of  the  Gospel,  were  seeking  their  own  ad- 
vantage and  promotion.  How  could  Paul 
remove  such  an  unhappy  and  unfounded 
con.struction  of  his  measures  and  motives  ? 
Here  was  reason  and  room  for  betaking 
himself  to  a  secular  vocation  for  a  liveli- 
hood. The  general  opinion  now  is  that 
he  was  a  maker  of  tents  from  the  "Cili- 
cium  "or  hair-doth  of  Cilitian  goods.  The 
Church  owes  her  ministers  a  competent 
support.  This  is  not  a  gratuity — but  a 
dcht.  (See  1  Cor.  ix.  4,  &c.)  This  Paul 
well  understood.     But  he  waived  his  right 


1140 


ACTS. 


to  remiinenition  for  his  services,  lest, 
ihroiKjh  tlie  pcndiarity  of  the  people  among 
whom  he  labored,  and  the  age  in  which  he  lived, 
the  Word  of  God  might  not  have  free 
course.  As  God's  people,  we  must  not  be 
so  strenuous  and  riyid  in  the  mainte- 
nance even  of  our  rights,  as  to  imperil  the 
tause  of  our  Redeemer,  or  to  bring  dis- 
credit upon  our  holy  profession,  or  exhibit 
even  "  the  appearance  of  evil."  Teiit- 
makers — a  business  which,  owing  to  tents 
being  in  great  requisition  by  all  classes  in 
the  hot  season,  was  generally  a  lucrative 
one. 

From  Paul  at  tent-making,  we  learn,  1. 
That  holy  men  may  to  all  outward  eyes, 
apijear  exactly  like  other  people.  2.  That 
true  holiness  is  not  made  up  of  extraord- 
inary acts.  3.  That  a  busy  life  is  not  in- 
compatible with  a  life  of  devotion.  We 
need  not  turn  our  backs  on  the  world  to 
save  our  souls : 

"  We  need  not  bid,  for  cloister'd  cell, 
Our  neighbor  and  our  work  farewell, 
The  trivial  round,  tlie  common  task, 
May  lurnish  all  we  ought  to  ask, 
Koom  to  deny  ourselves,  a  road 
To  bring  us,  daily,  nearer  God." 

4.  And  he  reasoned  in  the  "^synagogue  every  sabbath, 
and  per-iiiailcd  tlie  Jews  and  the  Greeks.  5.  And  when 
«lSil;is  uHil  TinuiUieus  were  come  from  Macedonia,  Paul 
was  pressed  in  the  spirit,  and  testified  to  the  Jews  that 
Jesus  t'u'a.?  Christ,  (i.  And  when  they  opposed  ftheni- 
selves,  and  blasphemed,  he  shook  f/ii'.s'  raiment,  and 
said  unto  them,  Youri'blood  br  upon  j'livir  own  heads,  I 
am  clean  :  irom  lienceforth  I  will  go  unto  the  Gentiles. 

cChap.  xvii.  2.  "iChap.  xvii.  14,  15.  '  Or,  is  t/te  Christ. 
•2  Tim.  ii.  25.    sNeh.  v.  13.    hEzek.  xxxiii.  4. 

Reasoned  in  the  synagogue.  (See  on 
chap.  xvii.  2).  When  Silas  and  Timotheus. 
They  were  left  at  Berea,  and  directed  to 
follow  Paul  (chap.  xvii.  14,  15)  and  Timo- 
thy joined  him  at  Athens,  and  thence  was 
sent  back  to  Thessalonica  (1  Thes.  iii.  2, 
5,  6),  he  now  ajipears  to  have  returned 
with  Silas  from  Macedonia.  Pressed  in  the 
spirit.  The  tidings  brought  by  them  of 
the  great  proficiency  and  piety  of  the 
Macedonian  Churches  (1  Thes,  iii.  6)  ap- 
pears to  have  incited  Paul,  and  made  him 
more  e  irnest  to  gain  the  Jews  at  Corinth. 
When  they  opposed — systematically  op- 
posed, put  themselves  in  warlike  order 
against  him,  so  the  word  implies.  And 
blasphemed.  "  This,"  says  Dr.  A.  Clark, 
"  is  precisely  the  way  in  which  they  still 
act.  They  have  no  argument  against  Jesus 
being  the  Messiah,  Init,  having  made  a 
covenant  with  unljelief,  as  soon  as  they 
are  pressed  on  this  point,  they  rail  and 


blaspheme."  He  shook  his  raiment.  He 
shook  the  dust  out  of  his  garments",  as 
(chap.  xiii.  51)  he  shook  off  the  dost  of 
his  feet.  This  was  an  exjiressive  act  of 
shaking  oif  the  guilt  of  their  condemna- 
tion, and  indicating  that  he  would  have 
nothing  more  to  do  with  them.  Yonr 
blood,  &c.  The  guilt  of  your  destruction  is 
your  own,  an  allusion  perhaps  to  Ezek. 
iii.  4-9.  livill  go  unto  the  Gentiles.  This 
does  not  mean  an  entire  renunciation  of 
the  Jews,  but  only  that  he  would  no  long- 
er preach  to  the  Jews  of  that  place.  Thus 
he  avowed  his  intention  to  the  Jews  at 
Antioch  in  Pisidia  (chap.  xiii.  46),  yet  in 
the  next  adjoining  city  of  Iconium  he  en- 
tered into  the  synagogue,  and  preached. 
(Chap.  xiii.  51,  xiv.  1.)  Such  Divine  sever- 
ity on  the  part  of  Paul,  was  due,  not  only 
to  the  dignity  of  the  preached  Gospel,  but 
also  to  these  obstinate  souls  themselves  ; 
it  might  i^ossibly  make  a  salutary  impres- 
sion on  them.  But  a  carnal  zeal  cannot 
justify  itself  by  this  example.  Let  him  * 
who  desires  to  say  with  a  clear  conviction, 
like  the  Apostle,  tkat  he  is  not  stained 
with  the  blood  of  the  lost,  previously  ex- 
amine whether  he  has  j^erformed  all  that 
the  Apostle  did  in  the  case  of  these  hard- 
ened men. 

7.  And  he  departed  thence,  and  entered  into  a  certain 
man's  house,  named  Justus,  one  that  worshipped  CJod, 
■whose  house  joined  hard  to  the  syua^josoe.  8.  And 
't'rispu'!,  the  chief  ruler  of  the  synagogue,  believed  on 
the  Lord,  with  all  his  house;  and  many  of  the  Corin- 
thians hearing,  believed,  and  were  baptized. 

UCor.  i.  14. 

Justus  is  called  a  worshiper  of  God,  that 
is,  a  Jewish  proselyte,  to  intimate  that  he 
was  a  Gentile  by  birth.  Paul  entered  his 
house,  and  it  joined  hard  to  the  synagogue. 
The  nearer  the  church,  the  proverb  is,  the 
farther  from  God.  This  is  founded  on  the 
observation,  that  what  men  can  easily 
reach,  and  enjoy,  they  often  neglect.  It 
was  a  trial  of  principle  in  this  man  to  open 
his  house  to  Paul.  It  would  create  him 
inconvenience,  trouble,  and  expense,  and 
it  would  draw  upon  him  anger  and  re- 
proach, as  it  Vv^as  an  open  avowal  of  his 
adherence  to  the  cause,  and  he  knew  that 
the  sect  was  everywhere  spoken  against. 
How  many  professors  of  religion,  yielding 
to  their  selfish  and  dastardly  reasonings, 
would  have  refused.  Bumjan,  with  as 
much  truth  as  genius,  places  all  the  pil- 


CHAPTER   XVIII. 


1141 


grims  under  the  conduct  of  Mr.  Great- 
Heart.  It  is  to  intimate  that  we  shall  need 
courage  every  step  of  the  way  to  tlie  Shin- 
ing City.  Let  us  not  consult  with  tiesh 
0,nd  blood,  but  only  with  conviction,  and 
go  forth  to  the  Saviour  without  the  camp, 
bearing  His  rci>roat'h.  The  chkf  ruler,  &c. 
The  definite  form  of  the  expression  may 
merely  designate  him  as  a  person  of  some 
note,  "  Crisj)us,  the  (well-known)  ruler  of 
the  synagogue,"  just  as  we  say,  "  the 
Apostle  Paul,"  "the  Prophet  Daniel,"  al- 
though there  were  many  othier  i)rophets 
and  apostles.  Believed  on  the  Lord,  &c. 
There  is  joy  in  the  presence  of  the  angels 
of  God  over  one  sinner  that  repenteth. 
But  here  a  man  of  some  rank  and  influ- 
ence, believes — nor  is  this  all,  his  house  too 
is  added  to  the  Lord,  yea,  and  many  of 
the  Corinthians  hearing  of  Crispus'  conver- 
sion, and  Paul's  word,  believed,  and  uxre 
baptized.  "  Rulers  and  great  men  (says 
one)  are  looking-glasses,  in  the  places 
where  they  li.ve,  by  which  many  dress 
themselves." 

9.  Then  spake  the  Lord  to  Paul  in  the  night  by  a 
vision,  Be  not  afraid,  but  speak,  and  hold  not  thy 
peace  :  10.  Fur  1  Jam  with  tliee.  and  no  man  shall  ;,et 
on  thoc,  to  la.rtthee:  for  I  liiive  much  people  in  this 
city.  11.  And  he  continued  ^/lere  ayear  and  six  mouths, 
teacliing  the  word  of  God  among  them. 

JMatt.  xxviii.  20 

Be  not  afraid.  The  Apostle  was  not  a 
timid  man.  Of  a  firm  and  ardent  temper, 
he  eng:iged  with  earnestness  in  any  enter- 
prise, and  was  prepared  to  abide  by  his 
purpose,  in  the  face  of  opposition.  But 
the  most  courageous  are  but  men,  who 
may  experience  moments  of  weakness^ 
and  disapjjoint  the  exi)ectations  of  others 
by  a  cowardly  flight  from  danger.  Jesus 
Christ,  therefore,  appeared  to  His  faithful 
servant,  to  assure  him  of  His  assistance 
and  protection.  There  were  other  tritds 
awaiting  him,  besides  those  which  he  had 
already  undergone.  Speak,  and  hold  not 
thy  peace.  The  policy  of  worldly  men 
seeks  by  flattery  to  gain  the  heart,  and 
thus  to  make  sure  of  the  object  of  its  arts, 
who  will  sufl'er  himself  to  be  led  in  the 
chains  ot  vanity  and  self  love,  a  captiveat 
its  pleasure.  What  is  agreeable  and  sooth- 
ing is  readily  told,  but  if  anything  would 
wound  the  pride  of  others,  or  offend  their 
prejudices,  the  salutary  truth  is  buried  in 
silence.  The  Apostles  of  Jesus  Christ  re- 
nounced the  artifices  of  dishonesty.    Their 


aim  was  not  the  praise  of  men,  but  their 
salvation,  not  their  own  private  interests, 
but  the  honor  of  their  Master,  and  to  ac- 
C()ni])lish  these  impurtant  ends  they  did 
not  "  hold  their  ])eace,"  although  they 
foresaw  that  their  words  should  excite  the 
ridicule  or  the  indignation  of  their  audi- 
ence. In  the  present  case,  Paul  was  assur- 
ed, not  that  his  doctrine  should  be  ap- 
plauded,and  his  person  held  in  admiration, 
nor  that  he  should  escape  without  reproach, 
and  sufl'er  no  sort  of  molestation,  but  sole- 
ly that  no  man  should  set  on  him,  to  hurt  him. 
He  might  be  j)ersecuted,Vjuthe  should  not 
be  destroyed.  For  I  have  much  people  in 
this  city.  This  expression  takes  in  all  who 
should,  according  to  the  gracious  purjiose 
of  Christ,  be  converted  to  Christianity. 
"  Here  are  many  souls  whom  I  design 
eff'ectually  to  call  and  bring  home  by  thy 
ministry."  What  encouragement  to  Paul 
to  go  forth  among  them  as  the  minister  of 
reconciliation — what  encouragement  for 
every  Christian  minister  as  regards  the 
people  among  whom  he  labors  !  Continued, 
&.C.  Continued  prayer,  much  patience, 
great  confidence  in  God,  fervent  zetil — are 
the  means  by  which  the  interests  of  the 
cause  of  God  are  promoted. 

12.  1  And  when  Gallic  wa.s  the  deputy  of  Achaia,  the 
Jews  made  insurrection  with  on  ■  accord  against  Paul, 
and  brought  him  to  the  ijudnnient-.scat,  13.  Saying, 
This/fMoiw  persuadetli  oumi  to  w  cirship  CJud  contrary  to 
the  law.  14.  And  when  Paul  was  now  about  to  open 
hia  mouth,  Galliosaid  unlotheJcws.il  it  were  a  matter 
of  wrong,  or  wicked  lewdness,  O  T/r  Jews,  ""reason  would 
tl'.at  I  should  hear  with  you  :  1.").  But  it  it  be  a  (luestion 
0!  words  and  names,  and  cy  y(jur  "law,  look  ye  lo  if.  lor 
I  will  be  no  judge  of  .such  matters.  IG.  And  he  drave. 
them  irom  the  judgment-seat.  17.  Tlien  all  the  Greek.* 
took  fSosthenes,  the  chief  ruler  of  the  synagogue,  and 
heat/ii!/t  he.iire  the  judgment-seat.  And  Gallio  cared 
lor  none  ol  those  things. 

ijames  ii.  (i.  "Rom.  xiii.  3.  "John  xviii.  31;  chap. 
xxii.  29 :  XXV.  11, 19.    »1  Cor.  i.  1. 

Gallio.  His  original  name  was  ]\Iarcus 
Anneeus  Novatus;  but,  having  been 
adopted  into  the  family  of  the  rhetorician 
Lucius  Junius  Gallio,  he  took  the  name 
of  Junius  Annseus  Gallio.  He  was  brother 
of  Lucius  Annseus  Seneca,  the  philosopher. 
Deputy.  Here  is  disclosed  another  in.stance 
of  Luke's  minute  accuracy.  Gallio  was 
deputed  by  the  Senate  durirg  the  reign 
of  Claudius,  and  was,  therefore,  a  procon- 
sul, as  Luke  says.  But  under  the  preced- 
ing reigns  the  ruler  was  sent  by  the  em- 
peror, and  so  was  not  a  proconsul,  but  a 
legatus.  There  is  historical  evidence  that 
Gallio  w\as  in  Achaia  about  the  time  of 


1142 


ACTS, 


Paul's  visit,  and  he  appears  to  have  re- 
signed his  office  on  account  of  ill  health, 
procl;iiming  that  it  was  "a  disease  not  of 
the  body,  but  of  the  climate."  Made  imur- 
rcrliun,  or,  rose  up  against.  The  judgment 
seed  is  mentioned  three  times  in  the  course 
of  this  narrative.  (See  verses  16,  17.)  It 
was  of  two  kinds:  (1.)  fixed  in  some  pub- 
lic and  open  place;  (2.)  movable,  and 
taken  by  the  Eoman  magistrates  to  be 
placed  wherever  they  might  sit  in  a  judi- 
cial character.  Probably  here  as  in  the 
case  of  Pilate  (John  xix.  13),  the  former 
kind  of  seat  is  intended. 

Saying,  This  fellow.  Fellow  is  not  ex- 
pressed in  Greek,  it  is  supplied  by  our 
translators.  Contrary  to  the  law,  not  the 
Jewish,  but  the  Roman  law,  for  Gallio,  as 
a  Roman  magistrate,  would  concern  him- 
self only  with  the  latter.  Matter  of  wrong, 
literally,  an  injustice.  Or  wicked  Icivdness 
— reckless  immorality,  as  distinguished 
from  a  legal  act.  Reason  ivould  thcd  I  should 
hear  with  you.  A  Roman  magistrate  could 
take  cognizance  of  injustice  and  gross  im- 
morality. Words.  So  far  as  the  doctrines 
were  concerned,Gallio  would  consider  them 
only  as  so  many  words.  Names — of  j^er- 
sons,  as  Moses  and  Jesus,  which  prob- 
ably occurred  in  the  statement  of  the  pros- 
ecutors, and  which  Gullio  would  consider 
as  mere  names,  I  will  be  no  judge,  &c.  It 
was  out  of  his  province  to  take  cognizance 
of  such  questions.  The  Roman  laws  allow- 
ed the  Jews  to  regulate  their  religious 
affairs  in  their  own  way.  The  magistrate 
who  dares  to  interfere  with  the  religious 
opinions  of  the  people,  incurs  an  amount 
of  responsibility  too  great  for  any  man  to 
bear.  He  who  dares  to  legislate  for  con- 
science, not  only  insults  his  Maker,  but 
perpetrates  an  injury  upon  himself.  Re- 
ligion is  not  to  be  settled  in  courts  of  law 
but  in  courts  of  conscience. 

"  Let  Caesar's  due  be  ever  paid, 
To  Can  -iXT  and  Iiis  throne ; 
But  consciences  and  souls  were  mado 
To  be  the  Lord's  alone." 

And  he  drave  them  from  the  judgment  seat, 
he  dispersed  them.  The  verb  shows  that 
they  left  reluctantly,  but  not  that  any 
violence  was  used.  A  peremptory  refusal, 
a  decisive  manner  would  be  sufficient  for 
the  purpose.  Then  all  the  Greeks,  &c.  The 
meaning  seems  to  be,  that  when  the  pro- 


consul so  cavalierly  sent  them  off,  the 
Greeks  who  had  been  looking  on  expressed 
their  indignation,  and  gave  vent  to  their 
long  cherished  hatred  of  the  Jews,  by 
beating  their  official  representative.  "With 
what  measure  ye  mete,  it  shall  be  meas- 
ured to  you  again."  Society  often  gives 
back  to  a  man  what  he  has  given  it.  The 
jiersecutor  is  often  persecuted.  Sosihenes, 
the  chief  rider,  &c.  It  is  not  necessary  to 
assume  that  Sosthenes  was  the  successor 
of  Crispus,  or  the  ruler  of  another  syna- 
gogue, as  the  office  probably  was  not 
elective,  and  was  held  by  a  plurality  of 
l>ersons.  And  beat  Mm,  &c.  Probably  just 
as  Sosthenes  came  out  of  the  court,  the 
mob  laid  hold  of  h^m,  in  a  riotous  man- 
ner, and  beat  him,  probably  with  their 
fists. 

And  Gallio  cared  for  none  of  those  things. 
This  means  something  more  than  magister- 
ial unconcernedness  to  the  religious  dis- 
putes which  the  Jews  now  brought  under 
his  notice.  There  is  reference,  we  think, 
to  his  personcd  indifference  concerning  re- 
ligious questions  themselves.  As  an  edu- 
cated, moral  and  high-minded  Roman,  he 
regarded  the  religion  of  Paul  as  beneath  Ids 
notice.  Gibbon  tells  us  that  the  various 
modes  of  worship  which  prevailed  in  the 
Roman  world,  "were  all  considered  by  the 
people  as  equally  true,bj'-  the  philosophers 
as  equally  false,  and  by  the  magistrates  as 
equally  useful."  Gallio,  therefore,  we  take 
as  a  type  of  this  prevailing  religious  indiffer- 
ence. This  is  one  of  the  greatest  and  most 
prevalent  evils  of  this  age  too,  and  it  is 
inlidelity  in  its  worst  form.  Mere  theo- 
retical infidelity  can  be  put  down  by  argu- 
ment. But  this  is  beyond  the  reach  of  all 
logic.  When  ministers  endeavor  to  con- 
vince the  ignorant,  or  to  rouse  the  un- 
thinking, they  feel  some  hope,  but  as  for 
those  who  have  heard  the  Gospel  from 
their  infancy,  or  who  have  sat  under  it 
long  enough  to  learn  distinctly  and  famil- 
iarly all  the  truths  it  contains,  and  rest 
satisfied,  regardless  of  the  influence  of 
these  things  in  their  hearts  and  lives,  these 
are  the  most  likely  to  drive  ministers  to 
despair,  and  to  be  summoned  to  meet  God, 
unprepared  for  the  solemn  interview. 

18.  II  A  nd  Paul  a/«erWj!.9  tarried  ?Apr«  yet  a  good  while, 
and  then  tooli  his  leave  of  tlie  brethren,  and  sailed 
thence  into  Syria,  and  with  hii>i  Priscilla  and  Aquila, 
having  shorn  Phis  head  in  qCeuchrea :  lor  he  had  a  vow. 


CHAPTER   XVIII. 


i:-{.j 


19.  And  he  came  to  Ephcsns,  anr1  loft  tlipm  tlioro:  but 
lie  liiui.seli'  t'lilertU  inio  Uie  s.viiimo^Ur,  uiul  rvusoufil 
»\vith  the  Jews.  i;u.  Wlieii  Uivy  tlcsircil  liiin  to  tarry 
longer  time  with  tlieiu,  lie  coiisenleu  not ;  -1.  But  bailu 
them  (;irt'\vell,  savins.  I  nuist  liy  all  means  keep  this 
feast  that  Cometh  in  "Jerusalem  :  but  I  will  return  asain 
unio  you,  il'  'God  will.  Aiulhe  sailcii  IVoni  Kpliesus. 
■22.  And  when  he  had  landeil  at  Cesarea,  and  t,'(in<'  up, 
and  isaluied  the  ciiurcli,  he  Weill  down  lo  Aiitn.ch.  2.t. 
.And  alter  he  had  sjient  some  time  tlitn-,  he  departed, 
and  weni  over  all  the  eountry  of  "Ualaliu  and  I'hryuia 
in  order,  streiistheninf;  >aU  the  disciples,  'il.  H  And  a 
certain  Jew  named  "Apollosi,  born  ut  Ale.\andria,  an 
eloquent  man,  and  miglity  in  the  scriptures,  came  to 
Epliesus.  2.i.  This  man  wits  instructed  in  the  way  of 
the  Liord:  and  being  lerveiit  »in  the  spirit,  he  spake  and 
taught  diligently  the  things  of  the  Lord,  knowing  Jonly 
the  baptism  of  John.  lii.  And  he  began  to  speak  boldly 
in  the  synagogue:  whom  when  Aqiiila  and  Priseilla 
had  heard,  they  took  him  unto  th< m,  and  expounded 
unto  him  theway  of  (Jod  more  porfectlj'.  27.  Andwhen 
lie  was  disposed  lo  pass  into  Achaia,  the  brethren  wrote, 
exhorting  the  disciples  to  receive  liim:  who,  when  he 
was  come,  "helped  ihem  much  which  had  believed 
l>throui;h  grace:  'JS.  Fur  he  mightily  convinced  the 
Jews,  and  Hint  publicly  shewing  by  ^tlie  scriptures  that 
Jesus  '-Was  l.'ijrist. 

rNum.  vi.  IS;  chap.  xxi.  24.  qRom.  xvi.  1.  'xvii.  2. 
«xi.\.  21,  x.x.  Iti.  U  Cor.  iv.  19;  James  iv  15.  "Gal.  i.  '1. 
vxiv.  -ll,  XV.  32,  41.  "1  Cor.  i.  i:,  iii.  .5,  6;  Titus  iii.  l:!. 
»Rom.  xii.  11 ;  James  v.  lU.  yxix.  3.  'ileb.  vi.  1 ;  2  Peter 
iii.  l.s.  "1  Cor.  iii,  6.  i-Eph.  11.  8.  cJobn  v.  39.  dOr,  is  the 
Chrint,  verse  5. 

The  brethren.  The  converts  who  com- 
posed the  infant  Church.  Sailed  thence,  for 
Antioch,  in  Syria.  Having  shorn  his  head 
in  Cenchrea,  the  eastern  port  of  Corinth, 
distant  about  ten  miles.  A  Church  had 
been  gathered  here.  (Rom.  xvi.  1.)  The 
modern  namo  i.i  Kirkries,a  Uttle  ?outli  of 
Kalamaki,  and  under  tlie  traveler's  eye, 
therefore,  "who  crosses  the  isthmus.  For 
he  (Paul)  had  a  vow.  That  it  was  the 
Nazariie  vow  (Isum.  vi.)  is  not  likely.  It 
was  probably  one  made  in  one  of  his  sea- 
sons of  diiiiculty  or  danger,  in  prosecution 
.  of  which  he  cuts  off  his  hair  and  hastens 
to  Jerusalem  to  ofTer  the  requisile  sacrifice 
within  the  pre.scribed  thirty  days.  {Jo- 
sephus,  Jewish  TT«r,  ii.  15, 1.)  This  explains 
the  haste  with  which  he  leaves  Ephesus 
(verse  21),  and  the  subsequent  ohtiervanco, 
on  the  recommendation  of  tlie  bre'ihreii, 
of  a  similar  vow.  (Chap.  xxi.  24.)  Thisonc 
at  Corinth  was  voluntary,  and  shows  that 
even  in  heathen  countries  he  systematically 
studied  the  prejudices  of  his  Jewish  breth- 
ren. Epliesus  was  the  ancient  cajjital  of 
Ionia,  and  at  this  time,  of  tlie  Roman  pro- 
consular province  of  Asia,  on  the  Cayster, 
near  the  coast,  between  Smyrna  and  ]\Ii- 
letus.  It  was  famed  for  its  commerce,  but 
even  more  for  its  magnificent  temple  of 
Artemis  (Diana).  Sec  xix.  24,  27,  and 
notes.  I  viiist  by  all  means  keep  tliis  feast. 
It  must  have  been  one  of  the  principal 
feasts,  which  Paul  was  so  anxious  to  keep 
at  Jerusalem,  in  all  probability  the  Pa^.s- 
over  or  Pentecost.    In  either  case  we  dis- 


cover here  that  the  Apostle  made  the 
journey  in  the  spring  of  the  year. 

Lauded  at  Cesarea.  This  ci:y  was  for- 
merly called  Strato's  T(jwer.  It  is  bituuted 
on  the  coast  of  the  Mediterranean,  at  the 
mouth  of  a  small  river,  and  has  a  fine  h:ir- 
bor.  It  is  3G  miles  south  of  Acre,  about 
(32  miles  north-we.'^t  of  Jeru.salcm,  and 
about  the  same  distance  norlh-cast  of 
Azutus.  This  city  is  supposed  by  some  to 
be  the  Ilazor  mentioned  in  Jo.^hua  xi.  1. 
It  was  rebuilt  by  Herod  the  Great,  and 
named  Cesarea  in  honor  of  Augustus  Cte- 
sar.  The  city  was  dedicated  to  him.  The 
seaport  wtis  called  Sebaste,  the  Greek 
word  for  Augustus.  It  was  adorned  with 
most  splendid  houses,  and  the  ten* pie  cf 
Cicsar  was  erected  by  Herod  over  against 
the  mouth  of  the  haven,  in  which  was 
placed  the  statue  of  the  Roman  emjjeror. 
It  became  the  seat  of  the  Roman  governor 
while  Judea  was  a  Roman  province. 

And  gone  up,  i.  e.,  to  Jerusalem.  And 
saluted  the  church,  i.  e.,the  mother-Church 
there,  the  only  one  that  would  be  abso- 
lutely so-called,  he  lecnt  down  (from  Jeru- 
salem again)  to  Antiuch,  thus  returning  to 
his  point  of  departure,  as  he  did  at  the 
close  of  his  fir^t  mission.  (See  on  chap, 
xiv.  2o.)  Here  observe,  1.  No  hostile 
hatred  restrains  Paul,  where  the  Lord 
sends  him  (verse  19).  2.  xso  brotherly 
love  retains  him  when  the  Lord  calls  him 
away  (verse  20.)  3.  No  place  is  too  dis- 
tant to  him ;  he  hastens  when  the  Spirit 
draws  him  thither  (verse21).  4.  Noplace 
is  too  pleasant  to  him  ;  he  takes  his  leave 
when  the  Lord  cannot  use  him  there 
(verse  22). 

After  he  had  spent  some  time,  &c.  Thia 
was  the  commencement  of  Paul's  third 
missionary  journey.  It  is  probable  that 
his  residence  at  Antioch  at  this  time  was 
short,  and  that  he  left  it  in  the  year  A.  D. 
54  or  55.  He  visited  those  churches  in 
Galatia  and  Phrygia  which  he  had  already 
established.  SlrengtJicning  all  the  disciples, 
confirming  them  in  the  faith  of  the  Gos- 
pel. The  direction  the  Apostle  now  took 
was  the  reverse  of  his  former  journej  : 
then,  "he  went  through  Phrygia  and 
the  region  of  Galatia"  (Acts  xvi.  6),  but 
now  he  goes  lir.^t  to  Gahitia,  and  then  to 
Phrygia,  and  the  reason  was,  because  ho 


1144 


ACTS. 


had  proconsular  Asia,  adjoining  to  Phry- 
gia,  and  especially  Ephesus,  in  view. 
"  Lord,"  says  Burkitt,  "  what  a  pattern  is 
here  of  ministerial  diligence  and  faithful- 
ness! What  pains  did  Paul  take!  What 
hazards  did  he  run,  in  planting  and  pro- 
pagating the  Go.spel  of  Christ !  In  labors 
more  abundant,  in  sufferings  above  mea- 
sure! Well  might  he  say,  Jam  able  to  do 
all  things  through  Christ  that  strcni/thcns  me. 
And,  blessed  be  God,  the  same  jiower  that 
assisted  hiin,  stands  ready  to  succor  us,  and 
if  ever  He  calls  us  to  extraordinary  ser- 
vice, He  will  come  in  with  more  than  ex- 
traordinary strength." 

And  a  certain  Jew,  &c.  The  historian  here 
breaks  away  for  a  moment  from  the  nar- 
rative of  the  third  missionary  tour  of  the 
Apostle  to  introduce  the  name,  character, 
and  doings  of  a  celebrated  Jew,  named 
"ApoUos,"  which  is  contracted  for  Apollo- 
nios,  as  Artemas  for  Artemonius.  This 
episode  is  so  interesting  and  instructive, 
that  we  have  reason  to  be  thankful  for 
the  momentary  interruption  of  the  narra- 
tive concerning  Paul.  Born  at  Alexandria. 
A  distinguished  city  in  tlie  north  of  Egypt, 
on  the  coast  of  the  Mediterranean  Sea.  It 
"Wa;  founded  by  Alexander  the  Great,  three 
hundred  and  thirty  years  before  Christ, 
and  became  the  center  of  commercial  in- 
tercourse between  the  eastern  and  the 
western  world.  It  was  an  exceedingly 
prosperous  city,  and  numbered,  at  one 
time,  six  hundred  thousand  inhabitants. 
In  the  year  of  our  Lord  26,  it  fell  into  the 
power  of  the  Romans.  Large  numbers  of 
Jews  had  their  abode  there.  Neander 
thinks  that  Apollos,  as  a  native  of  Alex- 
andria, had  received  probably  the  Jewish- 
Grecian  education,  peculiar  to  the  learned 
among  the  Jews  of  that  city,  and  had  ac- 
quired also  great  facility  in  the  use  of  the 
Greek  language.  Eloquent,  or  learned.  The 
first  sense  is  the  best,  because  "mighty  in 
the  Scriptures"  ascribes  to  him  then  a 
different  talent,  and  because  his  superior 
faculty  as  a  speaker  appears  to  have  been 
the  reason  why  some  of  the  Corinthians 
preferred  him  to  Paul.  (See  1  Cor.  i.  12, 
ii.  4  ;  2  Cor.  x.  10.)  Eloquence  is  a  noble 
gift  <^f  God,  when  it  is  properly  employed, 
whether   in   ecclesiastical  or   in  secular 


affairs,  but  when  it  is  abused,  it  is  like  a 
sword  in  the  hand  of  a  madman. 

Mighty  in  the  Scriptures.  He  possessed 
an  intimate  and  accurate  knowledge  of 
the  Old  Testament,  and  an  extraordinary 
ability  to  explain  and  apply  it.  Ephesus. 
(See  on  verse  19.)  It  is  not  the  mere 
knowledge  of  the  literal  sense  of  the 
Scriptures,  but  a  blessed  experience  of  the 
power  of  Divine  truth  in  the  heart,  by 
which  a  teacher  becomes  mighty  in  the 
Scriptures. 

This  man  was  instructed.  With  regard  to 
the  Christian  knowledge  of  Apollos,  Luke 
describes  him  as  a  man  acquainted,  to  a 
certain  extent,  with  the  way  of  the  Lord,  that 
is,  with  the  Divine  plan  of  salvation,  or  the 
Divine  purpose  to  enlighten  and  redeem 
Israel,  and,  indeed,  all  mankind,  through 
the  Messiah.  Still,  he  needed  more  pre- 
cise explanations  and  instructions  respect- 
ing the  way  of  God.  (Verse  2G.)  Being  fer- 
vent in  the  spirit,  literally  means  boiling, 
and  is  a  phrase  used  by  the  Apostle  in 
another  place.  (Rom.  xii.ll.)  Diligently. 
This  is  not  the  meaning  of  the  Greek 
word,  but  accurately,  exactly,  or  correctly. 
Knoning  only  the  baptism  of  John.  He  was 
instructed,  probably,  by  some  disciple  of 
the  Baptist,  in  the  whole  circle  of  John's 
teaching  concerning  Jesus,  but  no  more : 
he  had  yet  to  learn  the  new  light  which, 
the  outpouring  of  the  Spirit  at  Pentecost 
had  thrown  upon  the  Redeemer's  death 
and  resurrection,  as  aj^pears  from  chap, 
xix.  2,  3.  It  is  well  to  see  a  man  using  the 
light  he  has.  It  shows  that  he  is  sincere 
and  in  earnest. 

Began.  Opened  his  ministry  in  Ephe- 
sus after  he  came.  Had  heard.  They  dis- 
cerned what  he  needed.  Expounded.  By 
private  instruction.  More  perfectly,  rather, 
more  accurately.  Into  Acltaia,  of  which  . 
Corinth  was  the  caj^ital.  The  brethren  wrote, 
&c.  Gave  him  letters  of  recommendation. 
Helped  them.,  &c.  He  contributed  greatly 
by  his  prayers,  preaching,  and  example, 
to  the  spiritual  benefit  of  those  who, 
through  the  grace  or  favor  of  God,  had 
become  Christians.  Mightily  convinced. 
"  Confuted  the  Jews."  Puhlicly.  Pr-each- 
ing  in  the  synagogues  and  elsewhere,  in 
public  controversies.    Shewing  by  the  Sa-ip- 


CHAPTER   XIX. 


1145 


tures.     Proving  from  the  predictions  of  the  ]  the  Messiah  was  Jesus,  none  other  than. 
Old  Testament:  that  Jesus  was  CJirisl — that  |  lie.     (Comp.  verse  5.) 


1.  To  what  place  did  Paul  go  from  Athens  T  2.  What  la  said  of  Aqiilla  and  Priscllla?  S.  VThat  U  rorordod  of 
Paul  in  relatiou  to  the  synagogue?  4.  What  did  he  do  to  tlicm  that  opposed  themselves  and  blasphemed  ?  5. 
What  is  said  of  Justus?  6.  What  of  Crispus?  7.  What  did  the  Lord  say  to  Paul  hyavision?  8.  When  did  tha 
Jews  make  Insurrection  against  Paul?  9.  Whatdid  Galliosay  tollie  Jtws?  10.  Whatdidhodo?  11,  Wliatwas 
done  to  Sosthenes  ?  12.  Wliere  did  Paul  next  go  ?  1.1  Wl-.y  was  his  head  shorn  ?  1 1.  What  did  he  do  at  r;>hi>3U3  T 
15.  What  issaidof  Apollos?  ic.  Wliatdid  AquUaandPriaciUado  to  him  7  17.  Whatiasaidof  him  whenhewaa 
disposed  to  paiss  iuto  Achaia  7 


CHAPTER  XIX. 

6  The  ITnly  OhoH  is  irivcn  by  Paul's  hands.  9  Thf,  Jrws 
blasplieme,  hijs  doctrine,  wiLic.h  is  coiijirmcd  by  miracles. 
13  The  Jewish  exorcists  16  are  beati  n  by  the  devil,  li) 
Gmjuring  books  are  burnt.  24  Demetrius,  for  love  of 
gain,  raiseth  an  uproar  against  Faul,  35  which  is  ap- 
ptased  by  the  tou/n^clerk. 

AND  it  came  to  pass,  that  while  Apollos  "was  at 
Corinth,  Paul  having  passed  through  tlie  upper 
coasts,  came  to  Ephesus ;  and  finding  certain  discipJe-;, 
2.  He  said  unto  them,  Have  ye  received  the  Holy  Ghot 
since  ye  believed  ?  And  they  said  unto  him.  We  have 
not  bso  much  as  heard  whether  there  be  any  Holy 
Ghost.— »-l  Cor.  iii.  5,  6.    i^viii.  16 ;  1  Sam.  iii.  7. 

While  Apollos  vias  at  Corinth,  This  notice 
apprises  us  that  Paul  did  not  arrive  at 
Ephesus  till  after  the  departure  of  Apollos. 
The  vpper  coasts  here  may  refer  to  Pliry- 
gia  and  Galatia,  or  the  country  between 
them  and  Ephesus.  Ephesus.  (See  on 
xviii.  19).  The  cerlain  disciples  whom  Paul 
found  at  Ephesus,  seem  to  have  been  dis- 
ciples of  John,  who,  having  acquired  some 
knowledge  of  Jesus,  and  of  the  evidences 
of  His  Divine  mission,  believed  in  Him  as 
the  Messiah  whose  approach  their  Master 
had  i)roclaimed.  But,  from  circumstances 
of  which  we  are  not  informed,  the  disttmce, 
perhaps,  at  which  they  lived  from  Jiidea, 
or  the  want  of  an  opportunity  to  hear  the 
Apostles,  or  to  converse  with  any  of  the 
Christians,  they  entertained  a  very  imper- 
fect idea  of  the  nature  and  privileges  of 
the  new  dispensation,  for  when  Paul  ask- 
ed them  whether  they  had  received  the 
Holy  Ghost,  they  answered,  "  We  have 
not  so  much  as  heard  whether  there  be 
any  Holy  Ghost."  In  the  New  Testament, 
this  name  sometimes  signifies  the  opera- 
tions of  the  Spirit,  and  in  several  passages, 
not  His  sanctifying,  but  His  miraculous 


influences.  In  the  latter  sense  it  must,  at 
present,  be  understood,  for  Paul  did  not 
inquire  whether  those  disciples  had  been 
regenerated,  but  whether  the  extraordinary 
gifts,  which  wore  then  common,  had  been 
communicated  to  them.  When  they  did 
receive  the  Holy  Ghost  by  the  imposition 
of  hands,  we  read,  that  "  they  spake  wilh 
tongue.s,  and  prophe.sied."     (Verse  G). 

We  have  not  so  much  as  heard,  &c.  They 
were  not  apprised  of  the  miraculous  dis- 
pensation which  had  commenced  on  the 
day  of  Pentecost.  They  had  not  heard 
that  the  Holy  Ghost  was  restored  to  Israel, 
who,  according  to  the  saying  of  the  Rab- 
bis, departed  from  it,  after  the  death  of 
Zcchariah  and  Malachi.  In  like  manner, 
it  is  said,  on  a  certain  occasion,  of  Samuel, 
who  hud  been  trained  up  in  the  fear  of 
God  from  his  infancy,  and  w;is  then  min- 
iritering  in  the  tabernacle,  that  "  he  did 
not  yet  know  the  Lord,"  that  is,  as  we 
learn  from  the  words  which  immediately 
follow,  that  he  had  not  yet  been  favored 
with  any  vision,  or  revelation. 

3.  And  he  s.iid  unto  them.  Unto  what  then  were  ye 
baptized?  And  they  said.  Unto  'John's  baptism.  4. 
Then  said  Paul,  Jolin  ^verily  liaptized  with  the  baptism 
of  repentance,  "paying  unto  the  people,  thai  tney  should 
believe  on  him  which  stiould  come  ai.er  him.  that  is, 
on  Christ  Jesus.  Ti.  When  tlu  y  iHnrii  Ihi.s.  they  were 
baptized  in  the  nnme  fof  the  Lord  Jesus,  (i.  And  when 
Paul  had  l.iid  !-/iit  hands  upon  them,  the  Holy  Ghost 
came  on  them  :  and  >>they  spake  with  tongues,  and  'pro- 
phesied.   7.  And  all  the  m<n  were  about  twelve. 

cxviii.  25.  ''Matt.  iii.  11.  'J'lhn  i.  15.  27.  .■?(>.  'viii.  16:1 
Cor.  i.  13.    rviii.  17.    th.  4,  x,  ■«;.    '1  Cor.  xiv.  1,  <fec. 

Paul  was  surprised  at  their  answer,  and 
said  unto  them,  Unto  what  then  v:ere  ye  bap- 
tizf'l?  From  their  answer  it  is  evident 
that  thev  had  been  baptized  by  Jolin  liim- 


3146 


ACTS. 


self,  or  by  his  disciples,  and  had  received 
no  other  baptism.  Although  they  believ- 
ed in  Christ,  therefore  they  were  not  pro- 
perly members  of  the  visible  Church,  into 
which  converts  were  received  by  that 
sacred  rite.  John  vn-Uy  baptized  xdth  the 
baptism  of  (water  unto)  repentance.  (See 
on  Matt.  iii.  11).  John  baptized  his  dis- 
ciples into  the  faith  of  the  Messiah  as  to 
come,  we  are  baptized  into  the  faith  of 
Him  as  aetualbj  come.  The  baptism  of 
John  was  evidently  designed  to  serve  a 
temporary  purpose,  in  common  with  all 
the  other  parts  of  his  ministry  ;  the  bap- 
tism of  Christ  is  to  continue  to  the  end  of 
the  world.  The  one  did  not  properly  be- 
long to  the  Christian  dispensation,  but  was 
preparatory  to  it,  the  other  is  an  ordin- 
ance given  by  our  Saviour  to  His  Church, 
to  supply  the  place  of  circumcision.  Chris- 
tian baptism  is  administered  in  the  name 
of  tne  persons  of  the  Trinity,  whereas  we 
have  no  evidence  that  the  Divine  Persons 
were  explicitly  recognized  in  the  baptism 
of  John.  From  these  considerations  it 
appears  that  the  two  ordinances  differ  so 
much  in  their  form,  in  their  design,  and 
in  their  relation  to  the  present  dispensa- 
tion, that  they  may  be  regarded  as  per- 
fectly distinct,  and  consequently,  that  a 
person  who  had  been  baptized  by  John 
might  have  been  baptized  again  by  an 
Apostle. 

Laid  his  hands,  &c.  (See  on  viii.  17.) 
The  Holy  Ghost  came  on  them.  They  re- 
ceived the  miraculous  gifts  of  the  Spirit. 
(See  on  verse  2).  /^pake  with  tongues,  and 
prophesied— they  spake  with  other,  and  to 
them,  strange  and  foreign  tongues,  and 
sustained  the  character  of  prophets  and 
inspired  teachers.  About.  It  was  unneces- 
sary to  state  the  precise  number.  The  ex- 
pression may  have  been  intended  to  pie- 
clude  the  false  impression,  that  ad  ttie 
brethren  in  Ephesus  were  in  this  infantile 
state  of  ignorance  and  backwardness.  All 
may  then  be  understood  to  mean  all  told, 
or  at  the  most. 

9.  H  And  he  went  into  thesynago^e,  and  spake  bold 
\j  for  the  sp  vce  of  three  months,  jdisputing,  and  kper- 
suading  the  tUUv^i  concerning  the  kingdom  of  God.  9. 
Bat  when  divers  wore  Uiardened.  and  believed  not,  but 
spake  evil  '"of  that  "way  before  the  multitude,  he  "de- 
parted from  them,  and  separated  the  disciples,  disput- 
ing daily  in  the  school  of  one  Tyrannus.  10.  And  this 
continnt-d  by  the  .space  pof  two  years;  so  that  all  they 
which  dwelt  in  Asia  qheard  the  word  of  the  Ijord  J  esus. 
both  Jtfvvs  and  Greeks.    11.  And  God  wrought  special 


rmiraclfts  by  the  hands  of  Paul .  12.  So  that  from  his 
body  were  brought  unto  tiie  sick  "handkerchiets  or 
aprons,  and  the  disea-ses  departed  from  them,  and  the 
evil  spirits  went  out  of  them. 

jxviii.  1!).  k.xxviii.  23.  lEom.  xi.  7;  Heb.  iii.  13.  "2 
Tim.  i.  15;  2  Peter  ii.  22;  Jude  10.  nVerse  23.  "1  Tim. 
Yi.  5.    I'.x.x.  31.    qxx.  18.    'Malt.  xvi.  20.    averse  15. 

Synagogue Spake  boldly 

three  vionths.  We  have  often  remarked 
that  Paul,  in  every  place,  made  his  first 
offers  of  salvation  to  the  Je^rs,  and  it  was 
only  when  they  rejected  it  that  he  turned 
to  the  Gentiles.  (See  xviii.  G).  Disputing, 
and.  persuading,  holding  conversations  with 
them,  in  order  to  convince  them  of  the 
truth  of  the  doctrine  of  Christ.  He  gave 
them  reasons  to  sustain  his  propositions. 
He  i)lled  them  with  motives.  Wlien  divers 
were  hardened,  &c.  The  same  sun  that 
softens  the  wax,  hardens  the  clay :  the 
same  doctrine  of  the  Gospel  becomes  the 
savour  of  death  unto  death  unto  some, 
which  is  the  savour  of  life  unto  others. 
Woe  be  to  that  people,  who  by  their  habi- 
tual hardness,  through  their  actual  resist- 
ing the  impressions  of  God's  AVord,  pro- 
voke the  Almighty  to  superadd  judicial 
hardness  of  heart  to  them,  m::king  their 
sin  to  become  their  punishment.  School 
of  one  Tyr annus — Ephesus  was  a  Greek 
city ;  literature,  philosophy,  poetry,  and 
rhetoric  flourished  here.  Driven  from  the 
synagogire,  therefore,  the  Apostle  took  to 
the  school  ;  doubtless  a  school  of  a  Greek 
rhetoricitD.  Here  he  found  a  roomy 
apartment  and  full  congregations. 

This  continued,  &c.,  i.  e.,  this  lecture  room 
was  open  to  Paul,  not  only  on  the  Sabbath, 
but  also  at  other  times,  and  was  used  by 
him  for  two  years  (A.  D.  55-57) ;  this 
period  is  undoubtedly  to  be  understood 
a,s  exclusive  of  the  three  months  mention- 
ed in  verse  8.  All,  &c.  The  meaning  is  that 
the  Gospel  spread  far  and  wide  through 
Asia  Minor.  It  is  probable  that  at  this 
time  the  seven  Churches  addressed  in  the 
Book  of  Revelation  were  planted.  During 
these  two  years  and  three  months  like- 
wise it  is  suppo.sed  Paul  wrote  his  epistle 
to  the  Galatians  and  the  first  to  the  Cor- 
inthians. It  should  be  observed  that  the 
preaching  of  Paul  and  thf»  otlier  Apostles 
was  not  in  secret  and  obscure  places,  but 
m  the  greatest  cities  of  the  known  world, 
abounding  with  learning,  talents,  and 
philosophy — such  as  Antioch,  Corinth, 
Athens,  Ephesus,  Rome.    And  it  was  not 


CHAPTER   XIX 


1147 


merely  to  the  ignorant  multitude  tlicy  ad- 
dressed themselves  in  those  places,  but  to 
all  indiscriminately,  rich  and  poor,  great 
and  small,  learned  and  illiterate:  that 
while  they  instructed  every  one,  they 
might  not  seem  to  shrink  from  the  most 
sagacious  and  even  malicious  inquiry.  We 
have  seen  what  stay  Paul  made  at  some 
of  the  cities  now  mentioned.  An  immense 
number  of  people  resorted  to  E;)hesus, 
which  was  the  capital  and  emporium  of 
Asia  Minor,  on  all  kinds  of  business,  re- 
ligious, political,  and  commercial.  No 
scene  therefore  could  have  been  more  fit 
for  this  active  Apostle. 

Special  (no  ordinary)  miracles.  Paul's 
supernatural  ministry  was,  1.  Derived. 
Unlike  Christ  he  had  not  the  power  of 
working  miracles  natural  in  himself.  Gud 
wrou'jht  them  by  Ids  hands.  2.  Beneficent. 
It  was  put  forth,  not  to  wound  or  to  injure 
men,  but  to  heal  and  to  bless  them.  3.  Strik- 
ingly manifest..  The  mere  handkerchiefs  or 
aprons  which  touched  his  body  carried 
with  them  virtue  to  heal  the  diseased  and 
to  expel  the  devil  from  the  possessed. 
"The  rationalists,  and  semi-rationalists," 
says  an  eminent  commentator,  "are  much 
troubled  to  clear  the  fact  related,  that  such 
handkerchiefs  and  aprons  were  instrumental 
in  u'orking  the  cures,  from  participation  in 
what  they  are  pleased  to  call  a  popular 
notion  founded  in  superstition  and  error. 
But  in  this  and  similar  narratives  (see 
verse  15  note)  Christian  faith  finds  no  dif- 
ficulty whatever.  All  miraculous  working 
is  an  exertion  of  the  direct  power  of  the 
All-powerful ;  a  suspension  by  llim  of  His 
ordinary  laws,  and  whether  he  will  use 
any  instrument  in  doing  this,  or  lehcd  in- 
Bt rumen t,  must  depend  altogether  on  His 
own  purpose  in  the  miracle — the  effect  to 
be  produced  on  the  recipients,  beholders, 
or  hearers.  AVithoutHis  special  selection 
and  enabling,  all  instruments  were  vain,  with 
these,  all  are  capable.  In  the  present  case, 
as  before  (in  verse  15),  it  was  His  purpose 
to  exalt  His  Apostle  as  the  Herald  of  His 
Gospel,  and  to  lay  in  Ephesus  the  strong 
foundation  of  His  Church.  And  He  there- 
fore endues  him  with  this  extraordinary 
power.  But  to  argue  by  analogy  from  such 
a  case — to  suppose  that  our  Eord  was  able, 
and  Peter,  and  Paul,  and  in  Old  Testament 


times  Elisha,  were  enabled  to  exert  this 
peculiar  power,  therefore  the  same  will  be 
possessed  by  the  body  or  relics  of  every 
real  or  sui)posed  saint,  is  the  height  of 
folly  and  fanaticism.  The  true  analogy 
tends  directly  the  other  way.  In  no  cases 
but  these  do  we  find  the  i)Ower,  even  in  the 
Apostolic  days  :  and  the  general  cessation 
of  all  extraordinary  gifts  of  the  Sjtirit 
would  lead  us  to  the  inference  that  H  for- 
tiori these,  which  were  even  then  the  rarest, 
have  ceased  also." 

13.  H  Then  certain  of  the  va^rabond  Jpws.  exorcists, 
took  upon  thcin  Ho  cull  over  them  which  hud  evil 
spirits  tli(>  luuiii-  of  the  Lord  Jesus,  saying,  we  adjure 
"you  by  Jesus,  whorii  Paul  prcaclieth. 

■Matt.  ix.  38.    "Josh.  vi.  -Jti  ■  Luke  i.x.  49. 

It  was  a  righteous  judgment  of  God,  that 
the  people  to  whose  care  the  true  Word 
of  God  had  been  previously  intrusted, 
should  now,  when  they  for.Sdok  the  truth, 
addict  themselves  to  the  most  degrading 
magic  arts.  There  were  many  impostors 
who  attempted  to  imitate  the  Apostles. 
But  what  was  their  aim?  Not  to  teach 
the  truth,  nor  to  aid  in  the  work  of  con- 
verting men ;  such  a  thought  never  occur- 
red to  them.  They  attempted  to  imitate 
the  miracles  and  deeds  whii-h  had  raised 
the  Apostles  to  so  high  an  eminence,  and 
thus  acquire  similar  distinction.  False 
teachers  still  adopt  the  same  course.  It  is 
not  their  object  to  impart  a  knowledge  of 
the  truth  to  others,  and  lead  them  in  the 
way  of  salvation,  but  rather  to  gain  power 
and  influence  ;  hence  they  adopt  the  color 
and  ])lumes  of  the  true  servants  of  God. 

14.  And  there  were  seven  sons  of  07ie  Sceva.  a  Jew, 
and  chiefofthe  priests,  which  did  so.  15.  And  the  evil 
spirit  an-wered  and  said.  Jesus  I  know,  and  Paul  I 
know,  lint  wl-.o  sreye?  IM.  And  the  man  m  whom  the 
evil  siirlt  was.  hapVd  >oii  them,  and  overcame  them, 
and  prevailed  u'.,'aiiist  thctn,  so  that  they  fled  out  oi  that 
house  naked  and  wounded.  17.  And  this  wa.s  known 
to  all  the  Jews  and  Greeks  also  dwelling  at  Kphesus. 
and  Tear  "fell  on  them  all,  and  the  name  of  the  Lord 
Jesus  was  magnified.  l<s.  And  many  that  believed 
came,  and  'coniessed,  and  shewed  their  deeds. 

»Liike  viii.  2!».  »Luke  i.  6o'  chap.  ii.  43.  'Matt.  iii.  6, 
V.  5, 11 :  Eom.  X.  10. 

Seven.  On  this  very  number  the  exor- 
cists seem  to  have  relied.  In  our  day 
superstition  ascribes  a  power  to  cure  dis- 
eases to  seven  sons,  or  a  seventh  son. 
Nothing  is  known  of  this  .SVr?'n  but  what 
is  mentioned  here.  It  is  possible  that  the 
designation  of  him  here  has  reference  to 
the  worship  of  Diana,  and  that  he  was  a 
renegade  or  apostate  Jew.  This  is  tlie  less 
improbable  because  the  Greek  word  here 
rendered  "  chief  of  the  priests  "  was  not. 


1148 


ACTS. 


only  in  genenil  use  among  the  heathen, 
but  occurs  repeatedly  on  coins  and  in 
other  inscription's  relating  to  the  worship 
of  Diana  at  Ephesus.  The  evil  spirit  ans- 
wered— speaking  from  within  the  man  and 
using  his  organs.  The  Jesus  (whom  you 
invoke)  /  know,  i.  e.,  Ilis  authority  and 
power,  and  tite  Paul  (whom  you  name)  / 
know  well  as  the  servant,  messenger  of  God. 
(Comp.  xvi.  17).  The  question — Wlto  are 
yef  is  expressive  both  of  indignation  and 
contempt,in  which  senseitisfamiliartothe 
dialect  of  common  life.  It  is  here  equiva- 
lent to  saying,  What  right  have  you  to 
use  this  venerable  name,  at  which  the 
very  devils  tremble  ?  (See  James  ii.  19.) 
And  the  man  in  whom  the  evil  spirit  was. 
Mark  the  clear  line  of  demarcation  here 
between  "the  evil  spirit  which  answered 
and  said,"  and  "  the  man  in  whom  the  evil 
spirit  ivas."  The  reality  of  such  possessions 
could    not    be    more    clearly    expressed. 

Leaped    on  them so   that  they  fled 

naked  and  wounded.  This  was  so  appall- 
ing a  testimony  at  once  against  those 
profane  impostors  and  in  favor  of  Paul 
and  the  Master  whom  he  preached,  that 
we  wonder  not  it  spread  to  "all  the 
Jews  and  Greeks  at  Ephesus,  that  fear  fell 
on  them  all,  and  that  the  name  of  the  Lord 
Jesus  was  magnified.'"  Keaven  employs  evil 
to  punish  evil.  The  evil  spirit,  by  the 
Divine  permission,  acts  the  office  of  justice 
and  wreaks  vengeance  on  i\m  heads  of 
these  religious  pretenders.  As  a  rule,  God 
punishes  wickedness  by  wickedness.  The 
sinner  is  the  tormentor  of  the  sinner  here 
and  everywhere,  now  and  forever.  Pro- 
vidence, the  Divine  handmaid  of  truth, 
often  permits,  and  often  creates,  events  in 
a  community  that  startle  them  like  the 
blast  of  a  thousand  trumpets,  and  force 
them  into  new  strains  of  thought.  Some- 
times, as  in  the  case  before  us,  the  abom- 
inations of  a  spurious  Christianity  have 
so  broken  forth  upon  the  i^uulic  mind  as 
to  star'Je  it  from  its  slumbers,  and  to  ex- 
cite it  into  earnest  inquiry  after  truth. 
Their  deeds,  thQ  Qxi\  deeds  in  which  they 
had  been  engaged  before  they  became  be- 
lievers. They  became  more  deeply  im- 
pressed with  the  necessity  of  an  ample 
confession  of  their  former  evil  courses  of 
life,  and  of  an  honest  avowal  of  a  determ- 


ination to  forsake  such  practices.  The  de- 
feat of  the  sons  of  Sceva,  and  the  evidence 
of  the  invincible  ]X)wer  of  Jesus,  quicken- 
ed the  consciences  of  some  who  had 
professed  to  believe,  but  who  had,  per- 
haps, retained  some  secret  evil  practices. 

19.  Many  of  them  also  which  used  curious  arts, 
Droiigiit  iheir  honks  tdut-thpr,  unci  burned  tlu-ni  bei'ore 
all  iiie)L:  and  tliey  counted  the  price  oi  them,  and  ibund 
(7  fi.ty  thousand /vi'Y-r.f  (if  silver.  20.  So  mightily  grew 
Jthe  word  oiOod,  and  prevailed.— jxii.  24. 

Many — Even  magicians  may  be  conver- 
ted,   (viii.  13.)    Curious  arts — magic  arts,  in 

great  variety.  Brought together— vfiih. 

great  unanimity.     Here  is  a  remarkable 
illustration  of   the  force   of   conscience. 
The  events  struck  the  moral  chords  of  the 
soul  into  thunder.     Conscience  rose  from 
serfdom  to  sovereignty.    There  is  no  bet- 
ter evidence  of  the  truth  of  a  person's  con- 
version, than  cheerfully   to  part  with  a 
very  profitable  and  pleasing  lust.     Their 
books — True  religion  abolishes  bad  books. 
Ephesus  burned  up  curious  and  bad  books 
as  accursed,  when  the  Word  of  the  Lord 
began   to    prevail.     Burning   such   books 
was  better  than  to  sell  them,  even  though 
the  money  had  been  spent  upon  the  poor. 
Fifty  thousand  (literally,  five  myriads)    of 
silver,  but  of  what  denomination  is  not 
mentioned,  although  commonly  supposed 
to  be  the  Attic  drachma,  varying  in  value' 
from   liiteen   to  seventeen  cents  of  our 
money,  makirg  a  total  of  at  least  seven  or 
eight  thousand  dollars.     Like  these  ma- 
gicians, we,  if  our  rei)entance  of  sin  be 
genuine,  will  not  be  able  to  rest  till  we 
have  not  merely  confessed  and  deplored, 
hut  put  aivay  from,  us  the  accursed  thing, 
till  we  have  relinquished  every    unholy 
profit,  and  given  up   every  unlawful  or 
questionable  enjoyment.     TJiis  may  fairly 
be  assumed,  indeed,  a,s  a  test  by  which  to 
determine  the  strength  with  which  the 
Gospel  of  Christ  has  been  brought  to  bear 
upon  ourselves.     Has  it  ever  influenced 
us  thus  ?    Has  it  operated  thus  powerfully 
to  the  pulling  down  of  the  strongholds  of 
sin,  even  though  the  sacrifice  be  costly  and 
self-denying?    Has  everything  displeasing 
to    God    been     relinqui.shed — everything 
contrary  to  His  will  and  Ilis  commands 
been  given  up?    Or,  if  this  be  saying  too 
much,  have  we  at  least  good  reason    to 
hope  that  there  is  no  profit,  and  no  plea- 


CHAPTER    XIX. 


1149 


sure,  and  no  pursuit,  which  we  are  not 
anxious  to  sacrifice  to  tlie  will  and  the 
honor  of  our  God  ?  Happy  are  tliey  wliose 
religion  abounds  in  such  unquestionable 
fruits  as  these  ;  they  proclaim  at  once  tlie 
tree  of  the  Lord's  planting,  whose  leaf 
shall  not  wither,  whose  root  is  imbedded 
deep  in  the  liock  of  Ages,  and  whose  head 
liaa  risen  above  the  mists  and  diunps  of 
this  world  of  sin,  and  is  bearing  much 
fruit  in  the  perpetual  sunshine  which  lies 
beyond  them.  GrewtJicivord.  As  all  these 
dark  superstitions  flowed  from  the  one 
great  Ephesian  idolatry,  so  their  exposure 
disgraced  the  system,  and  wrought  a  sense 
in  men's  minds  of  the  true  Divinity  of 
Christianity.  "  This  one  word  '  So,'  "  re- 
marks a  distinguished  scholar,  "is  truly  a 
Divine  Amen,  a  testimony  coming  from 
heaven :  This  is  mv  beloved  congrega- 
tion in  which  I  am  well  pleased."  Lord  ! 
Grant  Thy  grace,  so  that  Thou  mayest  hear 
such  testimony  in  favor  of  every  congre- 
gation which  confesses  Thy  name,  and  that 
the  earnest  efforts  of  Thy  people  to  free 
themselves  even  from  the  most  secret 
cursed  thing  (Dent.  vii.  20)  may  be  made 
manifest,  so  that  the  world  may  have  no 
other  reproach  to  make  except  this — that 
they  zealously  follow  holiness,  without 
which  no  man  shall  see  the  Lord.  (Heb. 
xii.  14). 

21.  \  After  'these  things  were  ended,  Paul  purposed 
inliio  spirit,  when  be  had  passed  tliroujjh  Macedonia 
and  A'-haia,  to  go  to  Jeruialjni,  saying,  Alter  I  have 
been  tiiere,  I  must  also  see  '-Rome. 

'Gal.  ii.  1.    »Bom.  xv.  23,  28. 

These  things,  the  occurrences  of  verses  19, 
20.  Ill  the  Sjnrit,  that  is,  in  mind,  an  expres- 
.  fcion  mostly  used  by  Paul  (see  Rom.  i.  9,  viii. 
16,  xii.  11  ;  1  Cor.  ii.  4,  v.  3,  4,  xiv.  14,  and 
other  places).  He  proposed  to  visit  again 
Macedonia  and  Achaia,  through  which 
l)rovinces  he  had  passed  on  his  former 
tour.  (xvi.  10,  xvii.  15,  xviii.  1).  /  vinst 
also  see  Rome.  Jerusalem  and  Rome,  the 
two  metropolitan  cities,  the  one  ecclesias- 
tically, the  other  politically.  The  same 
purpose  is  expressed  in  his  epistle  to  the 
Romans,  xv.  28,  29.  The  perfect  and  un- 
studied agreement  of  these  passages  with 
that  before  us,  is  one  of  the  incidental 
evidences  in  favor  of  the  genuineness  of 
the  inspired  record.  Paul's  object  in  see- 
ing Rome,  was  not  mainly,  if  indeed  at  all, 
in  order  to  gratify  curiosity,  study  the  in- 


stitutions and  liabits  of  a  wonderful  peo- 
ple, enricli  his  experience  of  life,  and 
increase  his  acquaintance  with  men  and 
things— but  to  carry  the  Gosi)el  into  the 
heart  of  the  imperial  city.  And  his  pur- 
pose to  visit  Rome  indicates  his  bflii-f  in 
three  things  :  1.  That  Christianity  could 
stand  the  scrutiny  of  the  most  enlightened 
people.  2.  That  no  intellectual  or  social 
advancement  can  supersede  tlie  necessity 
of  the  Gospel.  3.  That  the  work  of  evan- 
gelization should  have  a  special  regard  to 
the  most  inliucntial  centers  of  population. 

22.  So  ho  sent  into  Marodnnja  two  of  thf-rn  tbat  min- 
istered unto  him,  Tiniotluii-i  iiud  '  Kraatus,  but  he  bim- 
seli  stayed  in  A.sja  for  a  seasou. 

>>Rom.  xvi.  2a;  2  Tim.  iv.  20. 

He  sent  into  Macedonia,  i.  e.,  probably  to 
Thessalonica  and  Philippi.  Thatviinister- 
cd  to  him,  both  as  personal  attendants  and 
as  fellow-laborers  in  the  Gospel.  Eraslas 
may  be  the  person  of  that  name  i  a  2  Tim.  i  v. 
20,  but  as  he  traveled  with  Paul,  the  best 
critics  distinguish  him  from  the  Erastus  in 
Rom.  xvi.  23.  The  office  of  the  latter  as 
"  treasurer  of  the  city"  would  demand  his 
more  constant  presence  at  Corinth.  Tim- 
othy and  Erastus  were  probably  sent  be- 
fore to  set  on  foot  the  collections  mention- 
ed in  1  Cor.  xvi.  1,  10.  Bid  he  himself,  &c. 
In  the  first  epistle  to  the  Corinthians, 
written  shortly  after  he  had  sent  away 
Timothy,  the  Apostle  writes,  "I. will  tarry 
at  Ephesus  until  Pentecost."  (1  Cor.  xvi. 
8).  He  remained  in  Ephesus,  the  capital 
of  Asia,  some  time,  for  the  good  of  Asia. 

23.  And  the  same  time  there  arose  no  small  stir 
"■about  tljat  way.  24.  For  a  ci-riain  man  named  Demet- 
rius, a  silversmitli,  wliicli  made  silver  slirines  lor  Di- 
ana, Ijrouijht  no  small  'iyain  unto  the  crallsmen ;  25. 
Whom  be  called  ttogetber,  witli  tbe  worlsincn  of  like 
occupation,  and  said.  Sirs,  ye  know  that  bylbiscrali 
we  have  our  wealth.  2(i.  Moreover,  ye  .see  and  hear, 
tliat  not  al'ine  at  Ephesus,  but  almost  tlir<)Ui;liont  all 
Asia,  tbis  Paul  hath  persuaded  and  turned  away  nuieli 
lieople,  saying  t'tlial  they  be  no  gods  wliieh  are  made 
with  liands.  27.  .So  that  not  onl.v  this  our  cralt  i.s  in 
danger  to  be  set,  at  nought,  but  also  that  the  temple  of 
tlie  great  goddess  Diana  should  bo  ^despised,  and  her 
magnineence  should  be  destroyed,  whom  all  Asia,  and 
the  world  iiworshippeth.  28.  And  when  they  heard 
l/tc>:i'  frn/inps.  they  were  full  of  'wrath,  and  cried  out, 
saying.  Great  /.■;  Diana  of  the  Ephesians!  2H.  And  the 
whole  city  was  filled  with  confusion:  and  having 
caught  JGaius  and  tAristarcbus,  men  of  Macedonia, 
Paul's  companions  in  travel,  they  rushed  w;tb  one 
accord  into  the  theater.  30.  And  when  Paul  would 
have  entered  in  unto  the  people,  the  disciples  sullered 
him  not. 

<:2C'or.  i.  8,  vi.  9.  dChap.  xvi.  16.  19.  'Rev.xviii.il; 
rps.  c.w.  1 :  Isa.  xliv.  10-20.  fZep.  ii,  11.  'd  John  v.  19. 
Rev.  xiii.  8.  Uer.  1.  38.  JRom.  xvi.  23 ;  1  Ctor.  i.  Ii  kCol. 
iv.  10. 

That  ivay  is  Christianity.  Christianity  is 
a  way  to  a  certain  kind  of  thinking,  be- 
lieving, loving  and  living.  The  cause  of 
the  stir  about  that  way  is  revealed  below. 


1.30 


ACTS. 


Demetrius,  the  author  of  the  disturbance, 
was  a  worker  in  silver,  and,  without  doubt, 
the  jirojiriefor  of  a  large  manufacturing 
establishment,  devoted  to  the  preparation 
of  articles  of  only  one  kind,  namely  silver 
temples  of  Artemis,  that  is,  small  models 
of  the  renowned  temple  of  Diana,  together 
with  the  statue.  Diana  was  one  of  the 
twelve  superior  divinities,  of  which  the 
Roman  poet  Ennius  gave  a  list  in  the  fol- 
lowing couplet : — 

"  Juno,  Vpsta.  Minprva,  Cpres,  Diana,  Venui,  Mars, 
Merc'urius,  Jovis,  Nepttmas,  Vulcanus,  Apollo." 

She  was  adored  as  Luna,  or  the  moon  in 
heaven,  Diana  on  the  earth,  and  Hecate  or 
Proserpine  in  Hades.  She  was  the  god- 
dess of  hunting,  of  traveling,  of  chastity, 
of  childbirth,  of  enchantment,  &c.,  and 
was  worshiped  indifferent  countries  under 
different  names,  and  different  qualities 
were  ascribed  to  her.  But,  at  Ephesus, 
she  was  rejaresented  with  a  great  number 
of  breasts,  and  regarded  as  JSature,  the 
mother  of  mankind.  Thus,  one  of  the  in- 
scriptions on  an  image  of  Diana  was  "  Na- 
ture, full  of  varied  creatures,  and  mother 
of  all  things."  Now,  the  temple  of  this 
goddess  was  so  vast  and  beautiful  as  to  be 
ranked  among  the  seven  wonders  of  the 
world.  "  Pliny  tells  us  that  it  was  425  feet 
long  and  220  in  breadth,  and  that  it  was 
adorned  with  100  columns  each  60  feet 
high,  27  of  which  were  curiously  carved, 
and  the  rest  polished.  It  occupied  220 
years  in  building.  All  Asia  contributed  to 
its  erection,  and  127  magnificent  columns 
were  bestov/ed  on  it  by  as  many  kings.  Its 
altar  was  furnished  by  the  famous  Prax- 
itetes,  and  Apelles  contributed  a  portrait 
of  Alexander  the  Great.  Little  silver 
models  of  the  temple,  with  a  goddess  en- 
shrined in  them,  were  made  for  sale,  and 
sold  in  such  quantity  as  to  afford  profit- 
able work  for  many  hands. 

A  correspondent  of  the  London  Times,  at 
Smyrna,  under  date  of  January  27th,  1872, 
says  : 

"Most  people  have  heard  of  those  famous 
Seven  Sleepers  of  Ephesus,  who,  taking 
refuge  from  the  persecutions  of  Diocletian 
at  the  close  of  the  third  century,  fell  asleep 
there  and  woke  up  two  centuries  after- 
ward to  find  a  new  world  and  a  Christian 
empire.  Scarcely  less  romantic  have  been 
the  fortunes  of  the  famous  temple  of  Diana 


of  Ephesus,  one  of  the  seven  wonders  of 
the  ancient  world.  Destroyed  by  an  earth- 
quake, and  ijlundered  by  the  Goths  in  the 
thirdcentury  of  the  Christian  era,  it  served 
as  a  quarry  for  the  architects  of  the  Byzan- 
tine city  built  at  Ephesus,  probably  in  the 
time  of  Justinian,  till  the  appetite  for 
plunder  being  exhausted,  the  remnant  of 
its  ruins  was  allowed  to  sit  up  cilently, 
under  the  slow  but  sure  action  of  alluvial 
deposit.  Thus  the  very  site  of  the  world- 
famous  temple  was  obliterated,  till  British 
enterprise,  piercing  through  22' feet  of  al- 
luvial deposit,  came  suddenly  on  the  mar- 
ble pavement,  still  strewed  with  broken 
columns,  cajntals  and  fragments  of  sculp- 
ture. This  discovery,  one  of  the  happiest 
efforts  of  archaeology  in  our  time,  is  due  to 
the  persevering  energy  and  sagacity  of 
Mr.  Wood,  who,  after  having  searched  for 
the  site  of  the  temple  since  1863,  first  at  his 
own  expense,  and  subsequently  with  funds 
supplied  by  the  trustees  of  the  British  Mu- 
seum, has  been  rewarded,  after  long  years 
of  toil,  by  the  discovery  of  the  site,  which 
was  finally  ascertained  about  this  time  last 
year.  During  the  last  twelvemonth  a  large 
area  of  the  temple  has  been  cleared  to  the 
pavement,  and  various  architectural  mar- 
bles have  been  found,  more  or  less  mutila- 
ted, lying  as  they  had  been  left  by  the  bar- 
barous despoilers  in  Byzantine  times.  The 
diameter  of  these  columns  of  the  temple 
being  six  feet,  the  scale  of  the  architecture 
is,  of  course,  colossal,  exceeding,  it  is  be- 
lieved, in  proportions  the  celebrated  Tem- 
])le  of  Jupiter  Olympus,  at  Athens,  the 
temple  at  Branchidse  and  all extan'  exam- 
ples of  Greek  architecture. 

" The  great  weight  of  the  marbles  discov- 
ered rendered  it  necessary  for  Mr.  Wood 
to  apply  for  naval  aid,  which  was  supplied 
by  the  British  government  with  that  alac- 
rity which  has  distinguished  the  admiralty 
in  the  history  of  our  recent  archseological 
expeditions,  and  which  can  alone  insure 
the  complete  success  of  such  arduous  en- 
terprises. Her  Majesty's  ship  Caledonia.^ 
a  grand  old  iron-clad  three-decker,  was  at 
once  sent  to  Mr.  Wood's  assistance,  and 
has  been  engaged  since  the  beginning  of 
this  month  at  Ephesus  and  Smyrna  in 
hauling,  packing  and  shipping  the  marbles 
of  the  temple  selected  by  Mr.  Wood  for  the 


CUAPTER   XIX. 


llol 


British  Museum.  I  have  been  favored  with 
a  sight  of  these  huge  masses  before  tlioy 
were  packed.     The  largest,  weighing  up- 
ward of  eleven  tons,  is  part  of  a  drum  of 
one  of  the  ca'latce  columnoe  mentioned  by 
Pliny — i.  e.,  columns   with   figures  sculp- 
tured on  them,  of  which  the  temple  had 
thirty-six.     Of  this  bold,  striking  innova- 
tion in  Greek  architecture  there  exists,  it 
is  believed,  no  other  examjile  except  at 
Ephe-us.  The  relief  on  this  drum  appears 
to  represent  an  assemblage  of  deities,  of 
whom  the  only  one  who  can  be  positively 
identified  is  Mercury,  the  rest  being  dniped 
female  figures.  On  a  stone  from  a  pilaster, 
corresponding  in  dimensions  to  the  sculp- 
tured drum,  is  a  relief  representing  Her- 
cules struggling  with  a  draped  female  fig- 
ure, and  on  another  fraguicut  of  a  drum 
are  the  lower  halves  of  some  seated  and 
standing  female  figures.    This  sculpture  is 
very  bold  and  effective  in  decoration,  but 
wants  the  ineffable  charm  and  freshness 
of  the  frieze  of  the  Parthenon,  while  in 
masterly  vigor  of  execution  and  dramatic 
f  tree  it  falls  far  short  of  the  frieze  of  the 
Mausoleum.    It  is  careless  and  inexact  in 
execution,    and    has    the    characteristics 
which  we  mitrht  expect  to   find  in   the 
Greek  sculpture  of  the  Macedonian  period, 
when  work  was  executed  rapidly  to  gratify 
the  vanity  of  kings,  and  when  an  Oriental 
love  for  mere  mass  rather  than  beauty  of 
design  had  begun  to  affect  both  sculpture 
and  architecture.     Allowing  for  this  first 
disappointment,  I  own  that  I  gazed  with  a 
peculiar  interest  on  these  relics  of  those 
fiimous  columns  on  which  St.  Paul  must 
have  gazed  when  he  preached    against 
them,  but  which  local  finaticism, aided  by 
lociil  vested  interests,  preserved  in  all  their 
splendor    for    three    centuries    after  his 
coming. 

"The  architecture  of  the  Temple  of  Diana 
is  Ionic.  Mr.  Wood  has  very  properly  se- 
lected such  fragments  as  will  show  what 
the  base,  the  capital,  and  the  order  gen- 
erally were  like.  Once  housed  in  the  Brit- 
ish Museum,  they  will  furnish  materials 
out  of  which,  not,  perhaps,  a  complete 
restoration  of  the  temple,  but  a  new  chap- 
ter in  the  history  of  Greek  architecture 
can  be  constructed,  just  as  out  of  the  fossil 
bones  of  the  Megatherium  an  Owen  re- 


constructs lost  tyjies  in  the  animal  kiiig- 
di)m." 

iS'rs,  ye  know  thai  by  tliis  crnfl  ve  Jcive  our 
vrnllh.  As  they  all  derived  jJHjfil  from  the 
established  religion,  they  would  the  more 
readily  concur  in  any  measure  for  support- 
ing it.  Moreover,  ye  see  and  hear,  thai  not 
alone  at  Ephc.ius,  &c.  Such  was,  indeed, 
the  doctrine  of  Paul,  who  publicly  taught 
that  there  was  but  one  God,  the  Creator 
of  heaven  and  earth,  that  the  gmls  of  the 
Gentiles  existed  only  in  the  imagination 
of  their  worsliipers,  or  were  dead  men  and 
women,  or  unclean  spirits,  and  that  their 
images,  in  which  they  were  supposed  to 
be  present,  were  alike  unworthy  of  Divine 
honors,  as  gold  and  silver,  wood  and  stone, 
in  the  rudest  and  most  unshapely  forms. 
If  this  doctrine  should  prevail,  as  there 
was  reason  to  fear,  from  the  great  number 
who  had  already  embraced  it,  those  crafts- 
men would  starve  for  want  of  employ- 
ment. The  Ephesians  would  no  longer 
])urchase  models  of  a  temjile  which  they 
considered  as  jirofane,  and  images  of  a 
goddess,  whom  they  had  learned  to  de- 
spise. 

They  heard ftdl  ofvrath.  The  ora- 
tory of  Demetrius  takes  full  effect.  Having 
a  common  interest,  these  pagan  brethren 
have  a  common  wrath,  and  their  wrath 
has  a  common  object.  Great  is  Dinna  of 
the  Ephesians.  This  is  not  a  mere  doxologj' 
or  panegyric,  but  an  assertion  of  their 
grand  religious  tenet,  namely  that  the 
goddess  whom  they  worshiped  was,  in  the 
strictest  and  the  highest  sense,  entitled  to 
be  called  The  Great.  Gains  is  the  Greek 
form  of  the  Latin  Cains,  one  of  the  most 
common  names  among  the  Romans.  This 
Gains,  otherwise  unknown  to  us,  is  distin- 
guished, by  his  being  a  JNIacedonian,  from 
three  persons  of  the  same  name  mentioned 
in  Scrii^ture.  (See  Acts  xx.  4:  1  Cor.  i.  14 
and  Rom.  xvi.  23;  3  John  1.)  Ari^itrrhus, 
on  the  other  hand,  is  elsewhere  mentioned 
in  Scripture.  He  accomjjanied  Paul  on 
his  memorable  journey  to  Jerusalem  (Acts 
XX.  4),  and  sailed  with  him,  either  as  a 
fellow-prisoner  or  a  volunteer,  from  Cesa- 
rea  to  Rome.  (Acts  xxvii.  2).  In  one  of 
his  epistles,  Paul  speaks  of  him  as  his 
"fellow-prisoner"  (Col.  iv.  10),  and  in  an- 
other as  his  "fellow-worker."     (Phile.  24.) 


J 152 


ACTS 


One  accord  into  the  theater.  As  the  ancient 
theater  was  a  place  not  merely  of  dramatic 
gatherings,  but  for  public  assemblies  of  all 
sorts,  especially  for  city  afiairs,  this  mob 
spontaneously,  without  very  well  knowing 
what  it  is  about,  moves  to  the  theater. 
This  was  all  the  more  readily  done,  as  the 
temple  where  the  lirst  assemblage  seems 
to  have  taken  place  and  the  theater  were 
in  sight  of  each  other.  "  Of  the  site  of  the 
theater,  the  scene  of  the  tumult  raised  by 
Demetrius,"  says  Fellows,  "there  can  be  no 
doubt,  its  ruins  being  a  wreck  of  immense 
grandeur.  I  think  it  must  have  been 
larger  than  the  one  at  Miletus,  and  that 

exceeds  any  I  have  elsewhere  seen 

Its  form  alone  can  now  be  spoken  of,  for 
every  seat  is  removed,  and  the  proscenium 
is  a  heap  of  ruins." 

On  the  above  narrative  let  the  following 
things  be  observed:  1.  Demetrius  is  a  type 
of  all  those  dishonest  religious  zealots,  who 
pretend  that  they  are  governed  by  zeal  for 
sound  doctrine,  the  honor  of  God,  and  the 
preservation  of  truth  and  order,  while 
their  real  object  is  solely  to  retain  their 
income,  ease  and  honors.  2.  The  Gospel 
of  Jesus  Christ  cannot  possibly  maintain 
peace  with  the  dead  idols  which  the  peo- 
ple of  the  world  worship,  and  it  rebukes 
the  sinful  lusts  and  evil  works  which  give 
pleasure  to  them.  Is  it  a  wonder  that  such 
preaching  should  arouse  the  hatred,  envy 
and  jealousy  of  men  who  will  not  abandon 
their  gods?  3.  There  are  certain  sins  pe- 
culiar to  trade  and  business  in  general, 
which  long  hinder  the  conversion  of  per- 
sons who  are  so  occupied.  Many  trades- 
men adopt  it  as  a  principle  that  usury, 
fraud,  and  unrighteous  gains,  are,  as  it 
were,  allowable  in  their  business.  It  is  by 
the  influence  of  this  delusion  that  Satan 
retains  such  men  in  his  service.  A  wise 
teacher  will  regard  it  as  his  duty  to  en- 
deavor to  expose  and  destroy  all  hidden 
snares  of  this  character. 

31.  And  certain  of  the  chief  of  Asia,  which  were  his 
friends,  .sent  unto  him.  desiring  iftmi  that  he  would  not 
adventure  himself  into  the  theater.  32.  Some  mthere- 
fore  cried  one  thing,  and  .some  another,  for  the  a.ssem- 
bly  wa-s  contused  .  and  the  more  part  knew  not  wliere- 
fore  the.v  were  come  together.  33.  And  thev  drew 
Alexander  out  of  the  multitude,  the  Jews  putting  liim 
forward  And  Alexander nbeckoned  with  the  hand 
and  would  have  made  his  defense  unto  the  people.  34 
But  when  they  knew  that  he  was  a  Jew,  all  with  one 
voice,  about  the  space  of  two  hours,  cried  out.  Great  is 
Diana  of  the  Ephasians! 

H'liap.  xxi  12  mChap.  xxL  34.  ni  Tim.  i.  20-  2  Tim 
Iv.  14. 


The  chief  of  Asia.  These  Avere  the  Asi- 
archs,  "  men  of  noble  birth  and  an  affluent 
fortune.  These  patrician  superintendents 
of  the  temples,  of  whom  there  were  ten, 
were  chosen  annually  by  the  cities  of  Asia, 
in  common,  and  so  great  honor  was  at- 
tached to  the  office,  that  those  who  held 
it  were  universally  looked  up  to  as  "  the 
chief  of  Asia."  These  high  functionaries 
were  then  occupied  in  the  duties  of  their 
office,  and  some  of  them,  who  were  friendly 
to  the  Apostle,  sent  a  secret  message  ap- 
prising him  of  the  perilous  consequences 
that  might  result  from  his  venturing  into 
the  theater.  And  perilous  they  would 
have  been,  for,  among  the  most  popular 
of  the  games  which  the  Asiarchs  had  to 
provide  for  the  public  entertainment  were 
combats  with  wild  beasts,  to  which  mortal 
encounters  wore  generally  appointed  only 
tiie  lowest  criminals.  But,  in  the  fearfully 
excited  state  of  the  citizens,  if  the  populace 
had  insisted  on  Paul  being  consigned  to 
the  arena,  not  all  the  authority  and  influ- 
ence of  the  Asiarchs  might  have  been 
sufficient  to  protect  him.  It  is  thought  to 
have  been  with  a  view  to  throw  them  to 
the  wild  beasts  that  were  usually  kept 
there,  that  the  mob  dragged  Gains  and 
Aristarchus  (verse  29),  who  owed  their 
rescue  from  that  dreadful  fate  only  to  the 
fierce  and  discordant  views  that  distracted 
the  meeting.  Alexander  (who  is,  without 
any  valid  reason,  supposed  by  some  in- 
terpreters to  bo  the  person  mentioned  in 
1  Tim.  i.  20,  2  Tim.  iv,  14)  was  thrust  for- 
ward by  the  Jews,  while  others  of  the 
multitude  made  room  for  him  in  order  that 
he  might  come  forward  and  address  the 
people.  He  seems  to  have  been  an  un- 
converted Jew.  It  may  be  that  the  Jews 
wished  Alexander,  who  was  perhaps  an 
experienced  public  orator,  to  speak  in  their 
behalf,  and  thus  transfer  the  blame  from 
themselves  to  the  Christians.  But  when 
he  attempted  to  speak,  the  people  observed 
that  he  was  a  Jew,  and  would  not  permit 
him  to  utter  a  word  ;  on  the  contrary,  the 
fanaticism  which  was  now  aroused,  burst 
forth  in  the  united  and  incessant  outcry 
which  the  workmen  of  Demetrius  had  al- 
ready commenced. 

3.5.  And  when  the  town-clerk  had  appeased  the  peo- 
ple, he  said,  Ye  men  "of  Ephesus,  what  man  Is  there 


CHAPTER   XIX. 


1153 


that  knoweth  not  how  that  the  city  of  the  Ephoslans  Is 
a  worshipper  of  the  great  goililess  Diana,  and  of  the 
image  which  fell  down  from  Jupiter  ?— "Eph,  ii.  12. 

The  speech  of  the  toivn-clerk,  whose  calm 
and  prudent  behavior  on  tliis  occasion 
merits  the  highest  praise,  is  marked  by 
conciliation,  conscience,  counsel,  and  caution. 
At  the  start  it  refers  to  two  things  uni- 
versally known.  1.  The  citij  of  the  Ephc- 
sians,  &c.  The  word  translated  "  wor- 
shiper" signifies  properly  an  attendant 
who  took  charge  of  a  temple,  but  it  came 
afterward  to  be  applied  to  those  cities  in 
which  there  were  situated  any  magnificent 
or  celebrated  temples  of  a  deity,  whose 
worship  was  the  source  of  their  grandeur, 
and  the  object  of  their  pride.  The  in- 
liabitants,  proud  of  the  distinction,  con- 
sidered themselves  as  attendants  or  guar- 
dians of  the  temple,  and  the  honor  of 
their  patron  deity,  and  hence  the  Ephe- 
sians,  who  were  the  first  to  assume  this 
vain-glorious  title,  although  their  example 
met  with  general  imitation,  are  called  wor- 
shipers of  the  great  goddess  Diana.  2. 
The  image  which  fell  doivnfrom  Jupiter.  So 
it  was  fabled  of  several  other  idols;  and 
among  the  first  idols  we  read  of  are  the 
black  stones  which,  falling  from  heaven, 
(aerolites)  were  naturally  venerated,  and 
supiwsed  to  have  inherent  divinity.  Per- 
haps some  had  a  rude  likeness  to  an  im- 
age. In  countries  where  such  falsehoods 
are  likely  to  be  believed  (not,  at  present, 
in  others),  parts,  at  least,  of  the  Eomish 
Church  show  pictures  of  the  Virgin,  which 
they  tell  the  people  came  doivn  from 
heaven  ! 

38.  Seeing  then  that  these  things  cannot  be  spoken 
against,  ye  ought  to  be  quiet,  and  to  do  qnolhing  ra.shly. 
iProv.  xiv.  29. 

Cannot  he  spolccn  against,  &c.  Like  a 
truly  legal  man,  he  urges  that  such  was 
notoriously  the  constitution  and  fixed 
character  of  the  city,  with  which  its  very 
existence  was  all  but  bound  up.  Did  they 
suppose  that  all  this  was  going  to  l)e  over- 
turned by  a  set  of  itinerant  orators?  Ri- 
diculous !  What  did  they  mean,  then,  by 
raising  such  a  stir? 

37.  For  ye  have  brought  hither  these  men,  which 
are  neither  Tobbers  of  churches,  nor  yet  blasphemers 
of  your  goddess.— 'Chap.  xxv.  8. 

Ye  have  brought.  Hastily  into  the  the- 
ater, as  if  to  a  tribunal,  or  to  punishment. 
These.  (Verse  29.)  Neither.  That  is,  they 
have  neither  by  deed  injured  the  temple, 


nor  by  word  injured  Diana.  Nor  yd  hlas- 
pliemcrs  of.  The  Apostles  did  not  collect 
many  of  the  absurditiesfrom their  mytho- 
logy, but  propounded  God's  truth, andthe 
vanity  of  idols  in  general.  (Verse  2G.) 
They  who  believed,  afterward  of  them- 
selves rejected  false  gods. 

.TS.  WTierefore  If  Demetrius,  and  the  craftsmen  which 
are  with  hiui,  have  a  matter  at:ainst  any  man,  tlie  law 
is  open,  and  llu  re  ar(>  deputies :  let  t'.inm  implead  one  an- 
otlier.  3!>.  But  if  ye  jn(iuiro  unytliiiig  concerning  other 
matters,  it  sliall  be  detemined  in  a  'lawl'ul  a.-N.sembly. 

'Or,  ordinary. 

"If  Demetrius,  &c.,  have  sufl"ered  in 
their  properly,  and  have  a  charge  of  any 
private  injury  to  ofler  against  any  one,  the 
civil  courts  are  held  in  wiiich  they  may 
have  justice  done  them  ;  or  if  they  have 
any  crime  relating  to  the  State  to  allege 
against  any,  the  law  directs  them  how 
they  should  proceed,  and  there  are  the- 
Roman  proconsuls  to  whom  they  may  ap- 
ply, who  are  the  proi)er  judges  in  such 
cases.  Let  them,  then,  bring  their  actions, 
and  implead  one  another,  and  traverse  their 
suit  in  a  legal  manner  in  either  of  these 
judicatories.  Bid  if  the  cause  be  not  pro- 
perly civil  or  criminal,  and  you  are  inquir- 
ing anything  concerning  other  matters,  relat- 
ing to  our  common  utihty,  or  to  religion, 
which  may  seem  of  a  special  nature,  there 
is  no  room  to  doubt  but  it  sliall  he  deter- 
mined to  the  general  satisfaction,  in  a  law  ■ 
fid  assembly  of  the  Asiatic  States,  who  will 
inquire  into  it  impartially,  and  with  a 
diligence  proportioned  to  its  importance." 
The  regular  periods  of  assembly  (called 
kuria,  from  their  regularity)  in  those  Greek 
cities  which  exercised,  under  the  Roman 
empire,  a  qualified  self-government,  were 
thi-ee  or  four  times  a  month,  though  there 
were  extraordinary  ones. 

40   For  we  are  in  danger  to  be  called  in  question  for  ■ 
this  day's  uproar,  tliere  being  no  cause  whereby  we 
may  give  an  account  of  this  coucourse. 

We  are  in  danger,  &c.  The  Romans,  al- 
though they  granted  freedom  to  many  of 
the  Greek  cities,  yet  were  very  jealous  of 
their  popular  assemblies.  There  was  a 
Roman  law  which  made  it  capital  to  raise- 
a  riot.  There  heing  no  cause,  &c.,  such 
fire,  sudden  invasion,  or  some  similar 
emergency,  which  might  justify  a  concoursa 
of  the  people. 

41.  And  when  he  had  thus  spoken,  he  dismissed  the 
"assembly— "2  Cor.  i.  8-10. 


1154 


ACTS. 


Dismissed,  or  dissolved,  the  assembly,  and 
the  people  quietly  dispersed.  An  import- 
ant ;ind  remarkable  efiect,  but  not  at  all 
incredible,  considering  the  proverbial  mo- 
bility from  wliich  the  mob  derives  its 
name,  and  also  the  extraordinary  force 
and  skill  with  which  the  appeal  was  made 
to  their  rehgious  feelings,  local  pride,  mu- 
jiicipal  usages,  and  selfish  fears.  Their 
wrath,  which  had  been  so  quickly  en- 
kindled, was  as  quickly  extinguished. 
"Thus,"  as  one  has  said,  "  the  tumult  was 
suppressed  by  the  wisdom  and  eloquence 
of  the  town-clerk,  whom  the  grace  cf  God 


employed  as  an  instrument  for  delivering 
His  servants  from  danger,  and  defeating 
the  enemies  of  the  Gospel."  But  the  roots 
of  such  enmity  cannot  be  destroyed  ex- 
cept by  the  silent  power  of  the  Divine  word 
and  by  the  winning  language  of  the  Holy 
Ghost,  who  is  the  true  defender  of  the 
people  of  God.  0  Lord  Jesus,  whom 
the  winds  and  the  sea  obey,  assuage  Thou 
the  raging  of  the  nations,  and  of  our  own 
flesh  and  blood  against  Thee,  calm  our 
hearts,  and  teach  them  to  obey  Thy  truth, 
and  to  enjoy  the  blessed  peace  of  Thy 
life! 


1.  Who  were  the  "  certain  disciples"  whom  Paul  found  at  Ephesus  ?  2.  What  did  he  say  to  them?  3.  State 
their  reply.  4.  AVhat  did  Paul  answer  ?  5.  In  whose  name  were  they  then  baptized  ?  6.  What  resulted  when 
laul  laid  his  hands  upon  them?  7.  How  long  did  Paul  speak  boldly  in  the  synagogue?  8.  What  is  said  of  the 
school  of  Tyranuus?  9.  What  special  miracles  did  God  worli  by  the  hands  of  Paul  ?  10.  What  is  said  of  the  ex- 
orcists? 11.  What  of  them  which  used  curious  arts?  12.  What  reference  is  m;ide  to  the  Word  of  God?  i;i 
Whom  did  Paul  send  into  Macedonia  ?  14.  State  what  is  said  of  Demetrius.  15.  What  elfect  was  produced  by 
his  appeal  ?    16.  What  did  the  town-clerk  say,  after  he  had  appeased  the  people  ? 


CHAPTER  XX. 

1  I'aul  goeth  to  Macedonia.  7  He  celebratrth  the  Lord's 
supper,  and  preacheth.  9  Eutyrhus  having  fallen  down 
dead,  10  is  raised  to  life.  17  At  Miletum  he  calleth 
the  elders  together,  telleth  them,  what  shall  befall  to  him- 
self, 28  committeth  God's  flock  to  them,  29  ivariieth 
them  of  false  teaclie.rs,  32  cmninendeth  them  to  God, 
3S  prayelh  with  them,  and  goeth  his  way. 

AND  after  the  uproar  »was  ceased,  Paul  called  unto 
?iim  the  disciples,  and  embraced  them,  and  de- 
parted for  to  go  ''into  Macedonia. 
^xix.  40.    bl  Cor.  xvi.  5 ;  1  Tim.  i.  13. 

The  clause,  after  the  uproar  vas  ceased, 
shows  that  Paul  left  Ephesus  soon  after 
the  disturbance, but  furnishes  no  evidence, 
says  Neander,  that  his  departure  was  has- 
tened by  it.  He  saluted  the  disciples  with 
parting  expressions  of  kindness.  Macedo- 
nia. As  he  promised  to  the  Corinthians. 
(1  Cor.  xvi.  5.) 

2.  And  when  he  had  gone  over  those  parts,  and  had 
given  tliemmuch  --exhortation,  lie  came  into  (Greece. 
3.  And  there  nhode  three  months.  And  when  the  Jews 
laid  wait 'ifnr  liim,  a.s  he  was  about  to  sail  into  Syria 
he  purposed  to  return  through  Macedonia,  4.  And 
there  accompanied  him  into  Asia  Sopater  of  Betea; 
and  of  the  Tliessalonians,  eAristarchus  and  Secundus", 
and  Gains  of  Derbe,  and  fTimotheus;  and  of  Asia. 
FTycliicus  and  I'Trophimus.  .5.  These  goins  before  tarl 
ried  for  us  at  TriKts.  6  And  we  sailed  away  troin  Pliil 
lippi  ul'ti  r  tlie  days  iof  unleavened  brciid  and  fame 
(into  tliem  to  jTroas  in  five  days;  where  we  abode 
seven  days. 


cl  Thes.  ii.  3. 11.  •Jxxiii.  12 ;  xxv.  3 ;  2  Cor.  xi.  26.  exix. 
29.  fxvi.  1.  eEph.  vi.  21 ;  Col.  iv.  7 ;  2  Tim.  Iv.  12 ;  Titus 
iii.  12.  hxxi.  29;  2  TLm.  iv.  20.  'Ex.  x.xiii.  15.  .'2  Tim. 
iv.  13. 

Those  parts.  The  cities  and  districts  in 
Macedonia.  Greece.  The  country  south 
of  Macedonia.  It  is  the  same  as  is  else- 
where called  Achaia.  (xviii.  12,  27 ;  xix. 
21.) 

Paul  always  exhibits  the  same  charac- 
teristic features.  In  prisons,  in  tumults, 
among  the  disciples,  in  the  world,  in  jour- 
neys— in  short,  under  all  circumstances, 
he  remained  a  servant  of  God,  and  never 
forgot,  even  when  he  walked  in  paths  that 
were  painful,  to  exhort,  to  comfort,  and 
to  strengthen  believers,  wherever  they 
could  be  found. 

The  tnree  rn.onths  spent  here  preceded  the 
summer  of  this  year.  (See  verse  36.)  The 
stay  was  thus  brief  because  tl>3  Apostle 
was  anxious  to  return  to  Jerusalem  (verse 
16.)  The  Jewish  plot  was  contemporan- 
eous with  his  leaving,  but  did  not  occasion 
it.  It  was  just  before  his  departure  from 
Corinth,  that  Paul  wrote  the  epistle  to  the 


CHAPTER   XX. 


1155 


Romnns.  Lnid  vail,  <kc.  What  was  tlie 
nature  or  ocrasion  of  the  plot  liere  men- 
tioned, we  have  no  means  of  deterniininjj;. 
As  the  Apostle  was  about  to  embark  for 
Syria,  with  the  intention  of  going  directly 
to  Jerusalem  (see  chap.  six.  21 ),  the  effect 
of  the  conspiracy  was  to  change  his  route, 
but  not  to  cause  him  to  depart  premature- 
ly. He  purposed,  or,  it  became  his  purjjose, 
to  reluni  through  Macedonia.  How  his  jour- 
neying  by  land  rather  than  by  sea  would 
enable  him  to  escape  the  machinations  cf 
the  Jews  is  not  perfectly  clear.  It  is  pos- 
sible that  they  intended  to  assault  him  on 
his  way  to  the  ship,  or  else  to  follow  and 
capture  him  after  having  put  to  sea.  Learn 
hence,  that  it  is  high  presumption,  and  a 
biild  tempting  of  God,  to  run  headlong 
upon  evident  and  imminent  dangers,  and 
not  to  improve  all  lawful  moans  we  can  to 
prevent  and  decline  them.  To  trust  to 
means,  is  to  neglect  God,  but  to  neglect 
the  means  for  our  own  preservation,  is  to 
tempt  God. 

There  accompanied  him,  rather,  there  fol- 
loived  u'ith  him,  an  expressitm  which  im- 
plies both  association  and  subordination. 
Asia.  Not  strictly  into  Asia,  but,  as  the 
original  states,  as  far  as  to  Asia.  Sopater, 
the  same  as  Sosipater,  and  probably  the 
same  as  Paul's  kinsman  of  that  name 
mentioned  in  Rom.  xvi.  21,  who  was  with 
him  at  Corinth.  Berea,  a  city  of  Macedo- 
nia. And  of  the  T hessalonians,  Aristarchus 
and  Secundus.  Aristarchus  was  already 
mentioned  as  a  Macedonian  (chap.  xix. 
20,  on  which  see  notes),  with  which  his 
being  a  native  of  Thessalonica  agrees.  Se- 
cundus, is  nowhere  again  mentioned.  And 
Gains  of  Derbe.  This  Gains  was  a  different 
person  from  Gains  the  ]\Iacedonian  for- 
merly mentioned  (chap.  xix.  29,  on  which 
see  notes),  as  Derbe  was  a  city  of  Lycaonia. 
And  Timotheus.  Timothy  was  most  prob- 
ably a  native  of  Lystra.  (See  xvi.  1.)  No 
local  epithet  is  attached  to  Timothy,  per- 
haps because  his  residence  was  supposed 
to  be  well  known.  And  of  Asia,  Tychicns 
and  TropJiimus.  Both  are  elsewhere  allu- 
ded to  in  Scripture.  Tychicus  was  the 
bearer  of  the  epistles  to  the  Colossians  and 
Ephesianfi  (Col.  iv.  7,  8 ;  Eph.  vi.  21,  22.) 
Paul  there  calls  him  "  a  beloved  brother 
and  faithful  minister  of  the  Lord."   In  the 


epistle  to  Titus  he  mentions  his  intention 
of  sending  him  to  Oete  (Titus  iii.  12),  and 
in  his  last  e[)istie  he  tells  Timothy  that  he 
had  sent  Tycliicus  to  Ephesus.  (2  Tim. 
iv.  12.)  Trophimus  appears  on  this  occa- 
sion to  have  accompanied  the  Apostle  not 
only  to  Asia,  but  to  Jeru.salem,  for  hi.s 
being  in  Paul's  comjjany  in  that  city  was 
the  occasion  of  the  Apostle'a  apprehension. 
(Chap.  xxi.  29.)  He  is  again  mentioned  in 
Paul's  last  epistle.  "Trophimus  have  I 
left  at  Miietum  sick."  (2  Tim.  iv.  20.)  From 
the  mention  of  the  places  to  which  each 
of  these  companions  belonged,  and  still 
more  the  order  in  which  they  occur,  we 
are  led  to  conclude  that  they  were  deputies 
fiom  their  respective  Churches,  charged 
with  taking  up  and  bringing  on  the  collec- 
tion for  the  poor  saints  at  Jerusalem,  first 
at  Berea,  next  at  Thessalonica,  then  at 
Philippi,  where  we  gather  that  our  liistorian 
liiniself  rejoined  the  party  (from  the  re- 
sumption at  verse  5  of  the  "ve"  dropt  at 
xvi.  17),  by  whom  the  Philippian  collec- 
tion would  naturally  l)e  brought  on. 

These  going  before — Perhaps  to  announce 
and  prepare  for  the  Apostle's  coming.  At 
Troas — the  name  of  the  region  and  town. 
After  the  days  of  unleavened  bread,  i.  e.,  the 
week  following  the  Passover.  This  ex- 
pression may  be  regarded  as  a  mere  date 
or  chronological  specification,  like  Christ- 
mas and  Easter  in  modern  parlance,  when 
employed  to  designate  the  season,  without 
reference  to  religious  observance.  The 
journey  was  accomplished  infredays.  Paul, 
when  he  crossed  it  on  a  former  occasion, 
did  it  in  ten  days.  (Chap.  xvi.  11,  12).  The 
navigation,  however,  of  the  yEgean  Sea 
being  uncertain,  they  were  hindered,  prob- 
ably, by  contrary  winds.  Abode  seven  days, 
better  "passed"  or  "spent."  These  mi- 
nute chronological  specifications  are  in 
perfect  keeping  with  the  previous  intima- 
tion that  the  writer  had  again  rejoined 
Paul.     (See  v.  5,  and  on  v.  4.) 

7  IT  And  upon  the  fiTSf^da;/  of  the  week,  when  the 
disciples  came  together  to  hrealv  ibread.  Paul  preached 
unto  them,  ready  to  depart  on  the  morrow ;  and  con- 
tinued his  speech  until  midnight. 

kl  Cor.  xvi.  6;  Rev.  i.  10.  lii.  42,46,  1  Cor.  x.  16,  xi. 
20-.34. 

Upon  the  first  day  of  the  week,  which  was 
observed  by  the  Apostles  instead  of  the 
Jews'  Sabbath.  (1  Cor.  xvi.  2.  Rev.  i.  10.) 
Came  together.    This  allusion  to  the  observ- 


1156 


ACTS. 


ance  of  the  day  here  shows  that  its  observ- 
ance had  become  customary.  It  is  not 
said  tliat  the  disciples  were  called  together, 
as  on  a  special  occasion,  but  that  they  came 
together,  as  it  seems,  according  to  their 
general  practice  of  assembling  on  the  first 
day  of  the  week  for  religious  purposes, 
v/hich  began  immediately  after  the  Resur- 
rection. The  Roman  philosopher  Pliny ,  in  a 
letter  to  the  Emperor  Trajan,  from  the  near 
province  of  Bithynia,  about  fifty  years  after 
this  period,  says  :  "  They  (the  Christians) 
are  accustomed  to  meet  together  oyi  a  stated 
day  {stalo  die)  before  it  was  light,  and  sing 
among  themselves  alternately  a  hymn  to 
Christ  as  God,  and  bind  themselves  by  an 
oath  [Sacramento)  not  to  the  commission 
of  any  wickedness,  but,  on  the  contrary, 
not  to  be  guilty  of  theft,  or  robbery,  or 
adultery,  never  to  falsify  their  word,  nor 
to  deny  a  pledge  committed  to  them."  To 
break  bread.  This  does  not  show  that,  as 
some  maintain,  the  weekly  celebration  of 
the  Lord's  Supper  was  a  stated  part  of  the 
■worship  of  the  church,  and  that  there  is 
the  same  evidence  for  the  weekly  celebra- 
tion of  it  as  for  the  observance  of  the  Chris- 
tian Sabbath.  We  acknowledge  that  the 
words,  "  came  together  to  break  bread," 
imply  that  it  was  the  main  purpose,  but 
for  this  very  reason  it  is  evident  that  it 
was  not  the  usual  design  of  coming  together. 
The  Scripture  neither  says  nor  insinuates 
that  the  Lord's  Supper  is  so  much  to  be 
preferred  to  prayer,  and  praise,  and  the 
preaching  of  the  word,  as  to  be  the  j^rinci- 
pal  cause  of  holding  religious  assemblies. 
Since,  then,  it  is  agreed  that  "to  break 
bread  "  was  the  chief  intention  of  the  meet- 
ing at  Troas,  we  conclude  that  the  inten- 
tion was  special,  not  common,  because  it 
cannot  be  proved  from  Scripture  or  history 
or  the  nature  of  the  ordinance,  that  to  eat 
the  Lord's  Supper  ever  was,  or  ever  ought 
to  be,  at  all  times,  the  principal  reason  for 
assembling  on  the  Sabbath.  The  disciples 
at  Troas  probably  embraced  the  opportu- 
nity of  commemorating  the  death  of  Christ 
while  they  enjoyed  the  presence  and  min- 
istrations of  Paul,  and  hence  this  ordinance 
is  represented  to  have  been,  because  it 
really  was,  the  design  of  this  meeting. 
(See  on  chap.  ii.  42).  Paid  preached.  The 
preaching  of  the  Gospel  ought  to  accom- 


pany the  sacraments.  What  does  the  seal 
signify  without  a  writing  ?  The  Apostle, 
in  this  farewell  sermon,  had  a  great  deal 
to  say,  and  knew  not  that  he  should  ever 
have  another  opportunity  of  preaching  to 
them.  We  know  some  that  would  have 
reproached  Paul  for  this  sermon  as  a  long- 
winded  preacher  that  tired  his  hearers, 
but  they  were  willing  to  hear  him ;  he  saw 
them  so,  and  therefore  continued  his  speech 
until  midnighl  to  the  assembly,  which  per- 
haps met  in  the  evening  for  privacy.  At 
the  same  time  it  should  be  remembered 
that  those  who  would  make  as  long  ser- 
mons, «fec.,  as  Paul  here,  to  the  general  bene- 
fit of  a  promiscuous  congregation  on  occa- 
sions similar  to  this  imique  case  of  Paul's, 
must  be  such  preachers  as  Paul  was,  and 
come  as  well  prepared.  In  a  Christian 
community,  the  cases  where  such  a  pro- 
tracted meeting  is  necessary  will  be  very 
few. 

8,  And  there  were  many  lights  in  the  ^lupper  cham- 
ber, where  they  were  gathered  together. — ™i.  13. 

Lights — lamps.  The  wick  was  merely  a 
few  twisted  threads,  drawn  through  a  hole 
in  the  upper  part  of  the  oil  vessel,  and 
there  was  no  glass  to  give  steadiness  to 
the  flame;  such  are  still  in  use  around 
the  Mediterranean.  Some  suppose  that 
the  fact  that  there  were  many  lights  is 
noticed,  to  show  that  the  fall  of  the  young 
man  could  be  well  observed,  others,  be- 
cause many  lights  are  apt  to  increase 
drowsiness  at  such  times,  and  others  still, 
in  order  that  all  suspicion  might  be  re- 
moved from  the  assembly. 

9.  And  there  sat  in  the  window  a  certain  young  man 
named  Eutychus,  being  fallen  into  a  deep  sleep:  and  as 
Paul  was  long  preaching,  he  sunk  down  with  sleep,  and 
fell  down  from  the  third  loft,  and  was  taken  up  dead. 

In  a  luindovj.  It  will  be  recollected  that 
there  were  no  windows  of  glass,  and  the 
window  here  mentioned  was  a  lattice  of 
joiner}'',  or  a  door,  which  on  this  occasion 
was  set  open  on  account  of  the  heat  from, 
the  many  lights  and  the  number  of  per- 
sons in  the  room.  Fell  dozen,  &c.  The 
window  projected  (according  to  the  side 
of  the  room  where  it  was  situated)  either 
over  the  street,  or  over  the  interior  court, 
so  that  in  either  case  he  fell  from  the 
third  story  upon  the  hard  earth  or  pave- 
ment below.  And  vas  tahen  up  dead.  This 
direct  assertion  concerning  the  man's  state 


CHAPTER   XX. 


1157 


cannot  be  evaded  by  explaining  it,  "  teas 
taken  up  for  dead,"  or  b}'^  saying  that  it  ex- 
presses the  judgment  of  those  rvho  look  him 
up.  An  accident  which  occurs  during  the 
performance  of  a  hiwful  and  holy  act,  is  no 
evidence  of  Divine  displeasure.  If  this 
sleep  at  midnight  exposed  the  young  man 
to  such  danger,  how  can  those  be  excused 
who  sleep  during  the  sermon  in  the  day- 
time ?  And  if  bodily  sleep  exposes  to 
danger,  what  is  the  situation  of  him  whose 
soul  is  asleep  in  spiritual  security,  or  how 
can  those  be  excused  who  never  sleep  in 
Church,  because  they  never  enter  it? 

10.  And  Paul  went  down,  and  fell  "  on  him.  and  em- 
bracing him,  said,  ^Trouble  not  yourselves,  for  his  lile  is 
in  liim.— ■>!  Kings  xvii.  21. 2  Kings  iv.  34.  "Matu  ix.  24. 

Embracing  him.  Compare,  in  1  Kings 
xvii.  21,  the  account  of  the  prophet  Eli- 
jah's restoring  to  life  the  son  of  the  widow 
of  Zarephath,  and  in  2  Kings  iv.  34,  o'l,  of 
Elisha's  restoring  the  son  of  the  Shuna- 
mite.  Trouble  7iot  yourselves.  "Loud  dem- 
onstrations" says  Eieger  "  should  always  be 
avoided,  when  tokens  of  the  presence  of 
God  are  observed ;  this  princij^le  specially 
applies  to  cases  in  which  a  death  occurs. 
We  should,  at  such  times,  direct  the  atten- 
tion of  those  who  are  present  to  the  invis- 
ible world  and  to  the  ministry  of  the  angels, 
as  far  as  the  Scri]:)tures  enable  us  to  form- 
conjectures  on  such  subjects."  His  life  is  in 
him,  is  returned  to  him.  For  the  young 
man  is  said  to  have  been  taken  up  dead. 

U.  When  he  therefore  was  come  up  again,  and  had 
broPcen  bread,  and  eaten,  and  talked  a  long  while,  even 
till  break  of  day,  so  he  departed. 

Up  again, — to  the  room  in  the  third  story. 
Eaten.  "Most  interpreters,"  says  Dr.  J. 
A.  Alexander  "identify  this  breaking  of 
bread  with  that  mentioned  in  ver.se  7,  and 
which  had  been  deferred  by  Paul's  pro- 
tracted conversation  or  discourse.  It  is 
possible,  however,  that  the  love-feast  and 
the  eucharist  had  been  observed  as  soon  as 
they  had  assembled,  and  that  the  eating 
here  described  was  what  we  call  an  early 
breakfa.st,  preceding  the  departure  of  these 
honored  guests."  Talked.  More  familiarly 
after  the  solemn  address  spoken  of  in  verse 
9.  Break  of  day,  about  five  o'clock  A.  M., 
at  that  season.  So.  "Without  the  interven- 
tion of  any  repose.  Departed,  went. forth 
Oil  his  journey. 

12.  And  they  brought  the  young  man  alive,  and  were 
not  a  little  coiuiorted. 


They  brought,  &c.  Literally,  Thy  hd  the 
lad  alive,  that  is,  not  they  brouglit  him  homo, 
but  they  led  liim  into  the  a.sseinblv.  Not 
a  little  comforted,  by  the  fact  that  ho  was 
alive,  and  also  by  the  evidence  which  such 
a  wonderful  miracle  as  the  restoration  to 
Ufe  imparted  to  the  Gospel.  God  can  speak 
to  us  through  the  dead,  as  well  as  through 
those  who  live. 

IS.  "5  And  we  went  before  to  ship,  and  sailed  nntoA»- 
sos,  thi're  n]lrM,i,ng  to  take  In  Paul:  lor  so  had  he  ap- 
pninti'd,  nundiiig  liiioscir  to  ko  uloot.  W.  And  when 
he  nict  Willi  us  at  Assos,  w.-tn,,k  him  in,  and  came  to 
Mityl.'ne,  I...  And  we  sailed  IIhmicp.  atidcanie  the  next 
(ta.vover  against  fhios:  ami  tin-  ni-xt  dro/ we  arrivea 
atSamos,  and  tarried  at  Troiivlliuin  ;  iiikI'iIic  m-xx.  lUvi 
we  came  to  Miletus.  Ifi.  For  Paul  had  dctirniined  to 
sail  by  Kphesus,  because  he  would  not  spend  the  lime 
in  Asia;  lor  he  hsisted,  if  it  were  possible  lor  him.tu  be 
VM.  Jerusalem  the  dav  of  qPentecost. 

pChap.  xviii.  21,  xxiv.  17.    qChap.  ii.  1,  1  Cor.  xvi.  8. 

Assos,  Trogyllium,  and  Miletus  were  cities 
of  Asia,  on  the  sea-coast.  Mitylene  was  a 
city  in  the  isle  of  Lesbos,  which,  with 
CIdos  and  Samos,  was  situated  near  the 
coast  of  Asia,  in  what  is  now  called  the  Ar- 
chipelago. Miletus,  a  city  about  thirty  miles 
fiirther  to  the  south  from  Ephesus.  The 
Apostle  seems  to  have  had  the  direction 
of  the  vessel,  which  he  could  not  have 
had,  if  merely  a  passenger ;  it  is,  therefore, 
probable  that  it  belonged  to  some  of  his 
friends.  The  historian  continues  to  speak 
in  language  w;hich  shows  that  he  was  one 
of  the  company.  Determined — for  Ephesus 
was  behind.  He  could  not  refrain  from 
ministering  to  a  church  so  dear  to  his 
heart.  Spend  the  time.  Not  even  in  Asia 
w^ould  Paul  have  spent  the  time  fruitlessly; 
but  he  considered  that  he  would  have 
w^asted  it,  if  he  had  neglected  greater  re- 
sults. The  day — the  accusative  of  time 
— of  Pentecost,  (See  on  chap.  ii.  1),  Time 
was  pressing.  (Verse  6.)  At  the  feast  there 
were  great  crowds,  and  therefore  a  great 
opportunity  for  conversions.  Notice  the 
indefotigable  diligence  of  the  great  Ajjos- 
tle,  and  his  unwearied  industry  in  the  ser- 
vice of  the  gospel. 

17.  '!,  And  from  Miletus  he  sent  to  Ephesus  and  calV-4 
the  elders  of  the  church.  Is.  And  when  they  were  come 
to  him,  he  .said  unto  them.  Ye  know,  from  the  Hrst  day 
nhut  I  came  into  Asia,  after  what  manner  I  liave  been 
with  yon  at  all  seasons.  19.  Serving  the  Lord  with  all 
'humility  of  mind,  and  with  many  'tears,  and  "tenipt.v 
tions.  which  befell  nae  by  the  lyingiii  wait  olthe.Tews: 
20.  And  how  I  "kept  back  nothing  that  Wius  prolitable 
«/ito  vow,  but  have  shewed  you.  and  have  taught  you 
publicly,  land  from  house  to  housi-.  21.  Testifying  l)oth 
to  the  Jews,  and  also  tti  the  Greeks,  repentance  ytoward 
God,  and  faith  toward  our  Lord  Jesus  Christ. 

rxix.  1, 10.  n  Cor.  XV.  9,  10.  'Pliil.  ili.  18.  "2  Cor.  iv. 
7-n.  ^Verse.3.  "Verse '27.  '2  Tim.  iv.  2.  jMark  i.  15; 
Luke  xxiv.  47. 

In  the  style  of  the  New  Testament,  an 


1158 


ACTS. 


"  elder  "  does  not  signify  a  p3rsoii  advanced 
in  years,  but  one  invested  with  authority. 
The  title  is  given  to  the  rulers  of  the  Jews, 
who  are  frequently  called  the  elders  of 
the  people  and  to  certain  office-bearers  in 
the  Christian  Church,  of  whom  two  classes 
are  pointed  out  by  Paul  in  one  of  his  epis- 
tles, elders  who  only  rule  or  govern,  and 
elders  who  both  rule,  and  labor  in  word 
and  doctrine.  Of  the  latter  description, 
we  apprehend,  were  the  elders  of  Ephe- 
sus,  for  they  are  exhorted  "to  feed"  the 
Church,  a  duty  of  the  pastoral  office,  which 
consists  in  preaching  the  Gosi:)el  for  the 
edification  and  comfort  of  the  people.  It 
deserves  notice  that  the  same  persons, 
who  here  receive  the  appellation  of  elders, 
are  called,  in  verse  28,  overseers  or  in- 
spectors. Ye  know,  from  the  first  day  that  I 
came  into  Asia,  &c.  Hai:)i)y  is  he  who  can 
begin  his  discourse  in  such  terms,  and  to 
whom  the  conscience  of  the  hearer  bears 
a  favorable  testimony  1  Paul  appeals  solely 
to  the  conscience  of  his  hearers,  and  asks 
for  no  flattering  reply.  It  is  not  his  object 
to  obtain  letters  of  commendation  from 
men;  he  desires  to  see  the  fruit  of  his 
labors,  and  to  promote  the  cause  of  the 
truth.  With  all,  the  utmost,  humility  of 
mind,  lowliness  of  mind.  Many  tears.  How 
beautiful  a  feature  in  the  character  of  such 
a  man !  So  much  tenderness  united  to  so 
much  energy,  the  very  softness  of  a  woman 
to  the  indomitable  spirit  of  a  hero.  What 
a  j)attern  to  the  Christian  minister,  that 
while  in  his  own  person  he  is  "enduring 
hardness  as  a  good  soldier  of  Jesus  Christ," 
he  may,  in  his  conduct  to  others,  imitate 
the  Christ-like  spirit  of  him  who  could 
say,  "  "We  are  gentle  among  you,  even  as  a 
nurse  cherisheth  her  children,  so  being 
affectionately  desirous  of  you,  we  were 
willing  to  have  imparted  unto  you,  not  the 
Gospel  of  God  only,  but  also  our  own  souls, 
because  ye  were  dear  unto  us"  (1  Thes.  ii. 
7,  8),  that  while  as  the  minister  of  God,  he 
is  inflicting,  as  he  is  too  often  called  to  do, 
like  a  wise  physician,  many  a  deep  and 
painful  wound,  he  may  learn  to  feel,  and 
even  to  weep,  for  those  upon  whom  his 
prayers  and  labors  have  been  wasted,  and 
to  whom  the  blessed  Gospel  of  a  loving 
Saviour,  has  only  been  the  "  savor  of 
death  unto  death."     Temptations  (or  trials) 


^vhich  befell  me  by  the  lying  in  wait  of  the  Jews. 
There  is  no  distinct  mention  in  the  Acts 
of  the  machinations  of  the  Jews  at  Ephe- 
sus,  but  we  are  informed  that  their  dispo- 
sition was  so  hostile,  that  Paul  had  to 
separate  himself  and  his  disciples  from  the 
synagogue,  and  in  the  tumult,  Alexander, 
a  Jew,  came  forward,  apparently  with  the 
intention  of  accusing  the  disciples.  (See 
chap,  xix.  9,  23.)  That  the  condition  of 
the  Apostle  in  Ephesus  was  one  of  great 
danger,  we  learn  from  his  epistles  to  the 
Corinthians.  (1  Cor.  sv.  31,  32;  2  Cor.  i. 
8-10.) 

The  human  mind,  it  seems,  was  the 
same  then  as  now.  The  hearer  might  wish 
some  truth  to  be  kept  back ;  the  preacher 
might  be  tempted  to  indulge  the  hearer's 
wish.  The  prophet  might  prophesy  falsely, 
because  the  people  loved  to  have  it  so.  (See 
Jer.  V.  31.)  Paul,  however,  kept  back  nothing 
that  was  profitable,  but  showed  and  taught 
them  both  publicly  and  from  house  to  house. 
The  history  shows  his  manner  of  teacJung 
p>ubUcly.  Wherever  there  were  Jewish 
synagogues,  these  he  entered,  and  ex- 
pounding the  law  and  the  prophets, "  show- 
ed from  the  Scriptures  that  Jesus  was 
Christ."  When,  as  at  Ephesus,  he  could 
no  longer  attend  the  synagogue  without 
danger,  or  when,  as  appears  to  have  been 
the  case  at  Athens,  there  was  no  Jewish 
synagogue,  he  used  the  most  convenient 
l^lace  of  meeting,  as  the  school  of  Tyran- 
nus,  or  even  disputed  in  places  of  jDublic 
concourse  "  with  them  that  met  with  him." 
(See  xix.  9,  xvii.  17  )  Thus  he  acted  as 
what  he  was,  a  herald,  one  who  has  some- 
thing to  announce,  and  the  subject  of  his 
announcement  was:  Man  a  sinner,  and 
Christ  a  Saviour;  repentance  toward  God, 
and  faith  toward  our  Lord  Jesus  Christ. 

But  public  preaching  must  not  super- 
sede private  instruction.  It  opens  the 
way  for  it,  but  does  not  supply  it.  The 
one  draws  the  bow  at  a  venture,  the  other 
carries  the  arrow  home,  and  lodges  it  in 
the  heart — not  to  wound,  but  to  heal ;  not 
to  destroy,  but  to  save.  Therefore  he 
taught  both  publicly  and  from  house  to  house. 
He  had  thus  opportunity  of  pressing  his 
doctrine  more  closely  upon  the  conscience, 
and  also  of  explaining  it  more  accurately. 
He  could  resolve  doubts  as  well  as  declare 


ciiAPT::rv  xx, 


1159 


truths.  He  could  reach  the  indivi<Aual 
c'a:3c,  and  prove  to  every  heart,  which 
"knew  its  own  bitternes;-!,"  the  nature  of 
that  "  grace  of  God  which  had  appeared 
unto  all  men." 

Thus  Paul  fulfilled  his  mission,  to  the 
Jews,  and  also  to  the  Greeks.  Both,  it  seenia, 
required  the  same.  Both  required  repen- 
tance toioard  God.  The  Jews  had  offended 
against  the  law  which  God  had  revealed 
to  them ;  the  Greeks  had  offended  against 
"the  law  written  in  their  hearts."  So 
that  "  there  was  no  difference,  for  that  all 
had  sinned,  and  come  short  of  the  glory 
of  God."  All,  though  in  various  degrees 
of  guilt,  were  to  come  before  God  in  one 
common  attitude  as  sinners.  But  as  re- 
pentant sinners,  intending  to  lead  a  new 
life,  following  the  commandments  of  God, 
and  walking  henceforth  in  His  holy  ways. 
And,  also,  as  sinners  who  sought  accei>t- 
ance  with  God,  through  faith  in  the  Lord 
Jesus  Christ.  Repentance  toward  God  was 
to  lead  to  foith  toward  Christ  Jesus.  Sor- 
row for  sin  was  to  produce  love  of  the 
Saviour.  The  law,  convincing  them  of 
sin,  was  to  bring  them  to  Him  who  takes 
away  sin.  They  were  shown  their  con- 
demnation in  the  sight  of  God,  that  they 
might  embrace  His  offer  of  salvation. 
And  if  they  were  thus  taught  repentance 
toward  God,  and  faith  toward  our  Lord  Jesus 
CJirist,  nothing  was  kept  hack  which  was  pro- 
fitable for  them. 

22.  And  now,  behold,  I  go  'bound  in  the  spirit  unto 
Jerusalem,  not  "knowing  the  things  tliat  shall  befall 
me  there  :  ::;{.  Save  that  the  Holy  Uhost  wituesseth  in 
every  city,  saying,  ''that  bonds  and  afflictions  ^abide 
me. 

'xix.  21.  "James  iv.  14.  Mx.  IG,  xxi.  11.  <:0t,  wait  for 
me. 

Bound  in  the  spirit,  that  is,  constrained 
by  an  overpowering  sense  of  duty.  He 
felt  himself  shut  up  to  tlie  conclusion  that 
he  must  go  up  to  Jerusalem,  and  therefore 
he  could  neither  be  terrified  by  dangers, 
nor  moved  by  entreaties  and  remonstran- 
ces :  he  had  no  choice  in  the  matter :  a 
necessity  was  laid  upon  him.  Not  knounng 
the  things,  &c.  Though  Paul  sometimes 
prophesied,  he  could  not  command  the 
attribute  of  foreknowledge  when  he  pleas- 
ed. The  use  of  it  was  always  a  miracle, 
and  limited  to  a  particular  subject.  He 
was  therefore  left  uninformed  of  the  or- 
dinary course  of  life ;  and  had  to  learn  the 
nrill  of  God  by  events.    (See  Phil.  ii.  23). 


It  is  the  same  with  u.g.  Bat  is  this  to  bo 
lamented  ?  "  Even  so,  Father,  for  so  it 
seemeth  good  in  tliy  sight."  The  conceal- 
ment is  wise  and  kind.  We  may  juugo 
of  this  by  our  past  feelings.  Had  we  been 
previously  informed  of  the  scenes  through 
which  we  have  passed,  our  hearts  would 
have  failed  at  the  thought :  yet  Avhen  the 
dispensations  came,  we  were  able  to  bear 
them,  and  had  been  really  though  uncon- 
sciously prei)ared  for  them. 

But  Paul's  ignorance  was  not  entire. 
Though  he  knew  not  what  in  particular 
would  befoU  him  at  Jerusalem,  yet  the 
Holy  Ghost  testified,  probably  through 
the  prophetic  announcement  of  others, 
(though  Luke  has  not  recorded  the  in- 
stances) that  in  every  place  bonds  and 
afflictions  awaited  him :  so  that  he  was 
sure  of  one  thing — sure  of  being  always  a 
sufferer.  And  thus  it  is  with  us.  Though 
the  future  is  not  laid  open  to  our  view, 
3"et  it  is  not  concealed  from  us  in  every 
resjiect  and  degree.  We  may  certainly 
expect  that  trials  of  one  kind  or  another 
will  be  our  lot.  They  gi-ow  out  of  our 
very  state  and  nature.  "  Man  is  born  to 
trouble  as  the  sparks  fly  ui>ward."  This, 
however,  is  not  all  we  know  ;  we  know 
also  that  God  will  be  found  to  His  child- 
ren the  same  He  always  has  been — that 
He  will  prove  Himself  the  hearer  of  pray- 
er— and  that  He  Avill  never  leave  them 
nor  forsake  them. 

24.  But  none  iJof  these  things  move  m?,  neither  count 
I  my  lile  dear  unto  myself,  so  that  I  might  'finish  my 
course  with  joy,  and  the  ministry,  -'wliich  I  have  re- 
ceived eof  the  Lord  Jesus,  to  testify  the  gospel  of  the 
grace  of  God. 

•'Chap.  xxi.  1^;  Rom.  viii.  a5,  37 :  2  Cor.  iv.  16.  *2  Tim, 
iv.  7.    (2  Cor.  iv.  1.    eGal.  i.  1. 

None  of  tJiese  things  move  me,  or,  /  make 
accQtmt  of  nothing,  i.  e.,  which  I  may  be 
called  to  sufier.  (See  2  Cor.  xii.  10.)  So 
that,  with  this  aim,  L  might  finish,  &c.  That 
he  should  shrink  from  no  danger,  that  he 
should  be  willing  to  offer  up  his  life  for 
the  sake  of  the  Gospel,  he  regarded  as  due 
to  his  office,  as  essential  to  his  character 
as  an  approved  minister  of  Christ.  With 
joy.  Paul's  language  expresses  great  de- 
sire and  great  anxiousness  for  this  result. 
He  deemed  nothing  too  much  to  do  or  to 
suffer  for  such  a  privilege.  All  who  have 
gone  before  us  at  death  finished  their 
course,  but  many  finished  it  with  joy. 
How  will  you  finish  yours?     The  Lortl 


1160 


ACTS, 


has  appointed  us  bounds  which  we  can- 
not pass.  We  have  an  allotted  course  of 
service  and  sufl'ering ;  and  the  end  is  sure 
— and  the  end  is  nigh.  Mark  the  perfect 
man,  and  behold  the  upright,  for  the  end 
of  that  man  is  peace.  lie  shall  enter  into 
rest,  and  be  forever  with  the  Lord.  But 
how  will  you  end?  will  you  be  defeated  or 
crowned  ?  will  you  be  clothed  with  shame, 
or  shine  forth  as  the  sun  in  the  kingdom 
of  our  Father?  O  let  it  be  your  prayer 
and  care  to  realize  this  final  blessedness  ; 
and  endeavor  to  judge  of  everything  now 
as  it  will  affect  you  at  last.  The  ministry 
which  I  have  received,  &c.  Note,  1.  Paul's 
jealousy  for  the  peculiar  character  of  his 
mission,  as  immediately  from  Christ  Him- 
self, on  which  all  the  charges  against  him 
turned.  2.  The  burden  of  that  Gospel  which 
he  preached — Grace.  It  was  "  the  Gospel 
of  the  grace  of  God."  "  Nothing,"  says 
Ldghton,  "  begets  so  generous  and  un- 
daunted spirits  as  the  fear  of  God ;  no 
other  fear,  none  of  those  base  ones  that 
torment  worldly  men,  dare  claim  room 
where  that  fear  lodgeth.  The  only  cause 
of  the  fear  of  Christ's  legates  is  in  consid- 
eration of  their  ]\Iaster.  Would  they  re- 
member Him  much,  it  would  ennoble 
their  spirits  to  encounter  the  hardest  evils 
of  life,  and  death  itself,  courageously  in 
His  service." 

25.  And  row,  behold,  I  know  that  ye  all,  among 
whom  I  have  gone  preaching  the  kingdom  of  God, 
Bhall  see  my  face  uo  more. 

I  know.  This  expresses  not  absolute 
certainty,  but  assured  persuasion.  S]taU 
see  my  face  no  more.  He  was  bound  on  a 
dangerous  journey,  and  it  was  probable 
that  he  would  never  see  them  again. 
Whether  he  afterward  visited  Ephesus  or 
not,  is  a  matter  of  doubtful  inference, 
though  critics  have  conjectured  that  he 
revisited  this  region.  (Phil.  i.  25-27  ;  ii. 
24;  Phile.  22.)  Thoughts  on  death  in- 
crease the  zeal  of  preachers.  He  who  at 
all  times  says  to  himself:  "  This  is  per- 
haps my  last  sermon,  my  hearers  will  see 
my  face  no  more,"  will  the  more  earnestly 
entreat  them  :  "  Be  ye  reconciled  to  God." 

25.  Whereforp,  I  take  you  to  record  this  day,  that  I 
am  Impure  from  the  blood  of  all  men.—t'i  Cor.  vii.  2. 

I  take  you  to  record.  I  call  on  you  to  bear 
witness,  or,  I  solemnly  protest  unto  you. 
J  am  pure,  &c.    Those  who  perish  in  their 


sins  cannot  charge  their  unhappy  doom  on 
me.  I  have  delivered  my  soul  from  the 
guilt  of  not  warning  them.  (Comp.  Ezek. 
xxxiii.  4-6.)  It  is  happy  when  the  min- 
isters of  God  can  appeal  to  the  consciences 
of  their  people,  and  summon  them  in  as 
witnesses  to  bear  record  for  them  at  the 
bar  of  Christ,  Many  would  gladly  imitate 
the  Apostle,  and,  like  him,  testify  in  their 
farewell  sermons,  that  they  are  pure  from 
the  blood  of  all  men,  but  that  joyful  con- 
sciousness is  the  fruit  only  of  long-con- 
tinued humility,  of  trials,  and  of  tears. 
(See  verses  20,  18-20,  27.) 

27.  For  I  have  not  shunned  to  declare  jinto  you  all 
the  counsel  'of  God.— 'Eph.  i.  11. 

Shunned.  A  military  word  from  soldiers 
who  recoil,  and  leave  their  standing.  "  Its 
proper  import  in  such  a  connection,"  says 
Doddridge,  "is  to  disguise  any  imj^ortant 
truth,  and  at  least  to  decline  its  open  pub- 
lication, for  fear  of  displeasing."  These 
words  naturally  suggest  the  idea  that  there 
had  been  certain  difficulties  in  the  way  of 
his  declaring  all  the  counsel  of  God,  diffi- 
culties which  might  have  operated  t(j  in- 
duce a  less  zealous  and  less  faith  ful  jireacher 
to  sink,  or  to  obscure  the  message  he  had 
been  commissioned  to  declare.  Consider- 
ing the  mixture  there  was  in  the  congrega- 
tions which  heard  Paul  preach,  it  was 
probable,  if  not  certain,  that  by  declaring 
the  whole  counsel  of  God  he  would  give 
some  offense,  yet  he  had  not  shrunk  from 
doing  so.  God  requires  his  servants  who 
are  entrusted  with  the  Gospel  to  "  cry  aloud 
and  spare  not,"  to  set  their  face  as  a  flint, 
to  lift  up  their  voice  as  a  trumpet,  to  keep 
back  nothing  which  can  profit,  however 
painful.  Paul  knew  the  character  and  con- 
duct of  Felix  and  Drusilla,  but  "  he  rea- 
soned of  righteousness,  temperance,  and 
judgment  to  come."  "It  is  a  poor  sermon," 
says  Whitefield,"  that  gives  no  offense,  that 
neither  makes  the  hearer  displeased  with 
himself,  nor  with  the  preacher."  It  was  a 
noble  eulogium  that  Louis  XIV.  passed  on. 
one  of  his  preachers,  Massilon :  "  I  don't 
know  how  it  is,  when  I  hear  my  other 
chai)lains  I  admire  them,  but  when  I  hear 
Massilon,  I  always  go  away  displeased  with 
myself."  Observe,  Paul  does  not  say  he 
had  declared  the  whole  counsel  of  God 
(for  who  but  God  himself  can  do  that?), 


CHAPTER   XX 


llCl 


but  he  "  had  not  shunned  to  declare  "  the 
whole  counsel  of  God ;  that  is,  he  had  not 
concealed  from  them  any  truth  necessary 
to  salvation.  It  was  thus  that  he  kept 
himself  "  pure  from  the  blood  of  all  men." 
It  should  be  remembered  that  not  only 
the  preacher  who  declares  the  counsel  of 
God,  but  the  people  who  hear  that  Divine 
counsel,  are  responsible  to  Him  for  the 
manner  in  which  they  wait  on  the  preach- 
ing of  the  Word.  On  the  great  day  of 
reckoning,  when  the  books  shall  be  opened, 
and  the  secrets  of  all  hearts  shall  be  made 
known,  the  minister  shall  then  answer  for 
his  part  and  the  people  undoubtedly  shall 
answer  for  theirs.  Those  do  not  value 
their  own  souls,  or  love  their  ministers, 
whc-  desire  them  to  "  speak  smooth  things" 
tmto  them,  to  "  prophesy  deceits,"  to  de- 
clare only  such  things  as  are  palatable 
such  truths  as  even  the  natural  heart  can, 
bear  without  reluctance  or  misgiving.  (See 
Ezek.  xxxiii.  8,  9.) 

28.  Take  heed  itherefore  unto  yourselves,  and  to  all 
tlie  flock.  ovLT  wliicli  tbe  Holy  Ghost  hath  made  you 
koverseors,  to  feed  'the  churcli"  of  God,  which  he  hath 
purcha-sed  n>\vith  his  own  blood. 

JCol.  iv.  17, 1  Tim.  iv.  Ifi.  ^Heb.  xiii.  17.  iProv.  x.  21,  Jer. 
iii.  15,  John  xxi.  15-17, 1  Peter  v.2,  3.  mEph.  i.  14,  CoL  i.  14, 
Heb.  ix.  12, 14, 1  Peter  i,  18, 19.    Kev.  v.  1. 

Therefore:  As  I  am  innocent, take  heed 
lest  the  guilt  of  neglect  shall  fall  on  you. 
(ITim.  iii.  27,  iv.  16,  vi.  11.)  Observe  how  the 
personal  is  put  before  the  pastoral  care. 
They  are  required  first "  to  take  heed  to 
themselves,"  that  they  might  not  be  di- 
verted from  their  duty  by  the  cares  and 
amusements  of  life,  nor  through  indolence 
and  remissness  let  slip  opportunities  of 
doing  good;  that  they  might  always  perform 
their  functions  from  pure  motives,  with  a 
proper  sense  of  their  importance,  and  an 
ardent  desire  to  accomplish  their  design, 
and  that  their  conduct  might  uniformly 
serve  to  illustrate  and  enforce  the  doctrines 
which  they  taught.  The  duties  of  the 
ministerial  office  are  so  various  and  weigh- 
ty, the  temptations  are  so  great,  and  the 
consequences  of  error  and  negligence  are 
so  fatal,  that  incessant  vigilance  is  indis- 
pensably necessary.  To  all  the  flock.  A  com- 
mon metaphor  both  in  the  Old  and  in  the 
New  Testament.  The  general  injunction 
is  limited  to  the  duty  of  "  feeding "  the 
flock,  by  the  preaching  of  the  Word,  and 
the  dispensation  of  the  other  ordinances 
of  the  Gospel,  which  are  the  means  of 


communicating  spiritual  nourishment  to 
the    soul.    The   design    of  the    ministry 
is  "  to  jjerfect  the  saints,  and  to  edify  the 
body  of  Christ,"  to  impart  instruction  and 
consolation  to  believers,  to  assist  their  pro- 
gress in  faith  and  piety,  and  by  this  holy 
discipline  to  train  them  for  eternal  life. 
The  care  which  is  requisite  for  these  im- 
portant purposes  must  be  extended  to  all 
the  flock,  or  to  all  the  individuals  of  which 
it  is  composed.     The  Holy  Ghost.  The  Holy 
Ghost,  as  the  great  agent  in  the  selection 
of  ministers,  the  Lord  of  the  harvest  who 
sends  forth  the  laborers  into  His  harvest. 
(Acts  xiii.  2.)     The  personality,  deity,  and 
sovereignty  of  the  Holy  Spirit  all  are  here 
clearly  show^n.    Bishops  is  the  Anglicised 
form  of  the   Greek   word,  which  means 
overseers,  inspectors.    It  ia  here  apjdied  to 
the  same  persons  who  were  before  describ- 
ed as  elders  (verse  17,  on  which  see  notes), 
proving  clearly  that  the  titles  are  convert- 
ible in  this  case ;  as  they  are  in  Titus  i.5-7, 
a  conclusion  strengthened  by  the  other- 
wise inexplicable  fact,  that  both  are  never 
named  together  as  distinct  classes  of  church 
ofiicers.     The  Cliurch  of  God,  u-hich  he  hath 
purchased  with  his  blood.     The  most  able 
critics  have  shown  that  the  present  is  the 
genuine  reading  of  the  verse,  though  a  few 
copies  have  "  the  church  of  the  Lord,"  a 
phrase  not  used  in  the  New  Testament. 
The  passage  is  a  most  decisive  testimony 
to  the  Deity  of  Christ.     The  atonement 
and  ransom  of  our  souls  is  the  blood  of  Je- 
sus, who  is  as  truly  God,  as  man  :  and  thus 
in  His  mysterious  Person,  as  God  and  man, 
He  "  purchased  the  Church  with  His  own 
blood."  This  gave  the  infinite  value  to  His 
sacrifice  ;  and  it  suggests  to  His  ministers 
the  most  powerful  motives  to  faithfulness, 
diligence,  patience  and  fortitude  in  their 
work.     (See  1  John,  1.  7.) 

29.  For  1  know  this,  that  after  my  departing  shall 
prievous  wolves  nenttr  in  among  you,  not  sparing  "^the 
flock.  30.  Also  of  ivour  own  selves  sliall  men  arise, 
speaking  perverse  things,  to  draw  away  disciples  alter 
them. 

"Matt.  vii.  15;  2  Peter  li.  1.  "Jer.  xiii.  20,  xxin.  1; 
Ezek.  xxxiv.  2,  3;  Zech.  xi.  17.  Pi  John  ii.  19;  Jude  4, 
&c 

Two  classes  of  coming  enemies  are  here 

announced,    the    one    more    external  to 

themselves,  the  other  bred  in  the  bosom 

of  their  own  community.    Both  were  to  be 

teachers,  but  the  one  "grievous  wulves  not 

sparing,"  i.e.,  making  a  prey  of  "  the  flock," 


1162 


ACTS. 


the  other  not  ouly  teaching  error  in  the 
Church,  but  rending  it  by  schismatical  di- 
visions forming  schools  or  parties.  Per- 
haps tlie  one  pointed  to  that  subtle  poison 
of  Oriental  Gnosticism,  which  we  know  to 
have  very  early  infected  the  Asiatic 
Churches ;  the  other  to  such  Judaizing  ten- 
dencies as  we  know  to  have  troubled  nearly 
all  the  early  Churches.  See  the  epistles  to 
the  Ephesians,  Colossians,  and  Timothy, 
also  those  to  the  seven  Churches  of  Asia. 
(Rev.  ii.,  iii.) 

31.  Therefore  qwatch,  and  remember,  that  by  the 
Bjiace  ot'tliree  years  I  ceased  not  to  warn  revery  one 
night  ami  dav  with  tears. 

42  Kings  iv.  5.    rCol.  i.  28. 

Therefore  ivatch,  that  is,  on  account  of  the 
impending  danger,  a  watchful  oversight 
becomes  the  duty  of  the  elders.  According 
to  Paul's  statement,  as  here  recorded,  he 
had  resided  three  years  at  Ejjhesus.  Ac- 
cording to  chap.  xix.  8-10,  he  had  taught 
two  years  in  the  school  of  Tyrannus,  three 
months  preceding,  he  had  taught  in  the 
Jewish  synagogue,  and  previously  (chap, 
xviii.  19),  he  had  been  in  Ephesus  with 
Aquila  and  Priscilla.  It  was  usual  among 
the  Jews  to  reckon  a  part  of  a  day  for  a 
whole  one,  and  so  a  part  of  a  year  might, 
in  a  general  statement,  be  reckoned  for  a 
whole  one,  as  if  the  Apostle  had  said  about 
the  space  of  three  years.  J  ceased  not  to 
tvarn,  &c.  How  deep  and  tender  was  the 
Apostle's  solicitude  for  the  welfare  of  the 
Church!  The  language  which  evil-minded 
men  represent  as  that  of  self-praise,  is  not 
always,  really  of  that  description.  It  was 
love  which  constrained  the  humility  of 
Paul  to  reveal  to  us  his  tears. 

32  And  now,  brethren,  I  commend  you  to  God,  and  to 
the  word  of  his  grace,  whicli  "is  al)le  to  build  j-ou  up  and 
to  give  you  an  inheritance  'among  aU  tliem  which  are 
sanctified. 

sJohn  xvii.  17.  'Chap.  x..xxvi.  18  ;  Col.i.l2:  Heb.  ix. 
15 ;  1  Peter  i.  4. 

The  heart  and  thoughts  of  all  those 
whom  Paul  addressed  were,  at  this  trying 
hour,  fixed  upon  himself.  How  happy  must 
he,  then,  have  felt  at  being  thus  able,  at  a 
moment  when  he  could  no  longer  aid,  no 
more  instruct  them,  to  point  them  to  One 
from  whom  "  neither  life,  nor  death,"  nor 
time,  nor  eternity  could  ever  separate  them. 
"  I  commend  you  to  God,  to  Him  in  whom 
is  all  fullness  of  protection,  all  abundance 
of  power,  all  infinity  of  love.  And  to  the 
word  of  his  grace.  There  may  be  many,  in 
passing  through  life,  in  whose  spiritual 


welfare  we  are  deeply  interested,  and  yet 
from  whom  we  are  constantly  and  unne- 
cessarily absent,  many,  perhaps,  so  circum- 
stanced that  they  are  unable  to  partake  of 
the  spiritual  advantages  under  which  we 
live.  How  highly  encouraging,  then,  is  it, 
that  in  all  such  cases  we  are  able  to  com- 
mend them  not  only  to  God,  but  to  His 
written  Word,  which,  thanks  be  to  God,  in 
this  favored  country,  cannot  betaken  from 
them  and  which  Paul  here  distinctly  de- 
clares "  is  able  to  build  them  up"  for  their 
future  and  unfading  inheritance.  If  we 
are  unable  to  do  more  for  those  we  love, 
we  ought  to  urge  them  by  every  considera- 
tion most  awakening  and  most  influential, 
urge  them  by  the  value  of  that  soul  within 
themwhichisperishingforwant  of  knowl- 
edge, and  by  the  Saviour  who  died  for  its 
redemption,  to  search  the  Word  of  God's 
grace  frecjuently,  daily ;  however  small  the 
portion  to  which  their  time  and  opportu- 
nities may  limit  them, if  it  be  accompanied 
by  earnest,  fervent  prayer,  it  shall  not  be 
lost;  it  is  an  omnipotent  word,  it  cannot 
return  void  to  him  who  sends  it,  but  is  pow- 
erful through  God,  to  the  pulling  down  of 
the  strongholds  of  ignorance  and  sin,  and 
to  the  building  up  to  "  the  measure  of  the 
stature  of  the  fullness  of  Christ,"  "  all  them 
which  are  sanctified." 

33.  I  "have  coveted  no  man's  silver,  or  gold,  or  ap- 
parel.—"! Sam.  xii.  3 ;  1  Cor.  i.x.  12 ;  2  Cor.  vii.  2. 

Paul  concludes  his  address  with  an  as- 
sertion of  his  disinterestedness,  as  an  ex- 
ample to  the  Ephesian  elders,  and  as  a 
warning  against  avarice  and  covetousness. 
(See  2  Cor.  xii.  14).  Apparel.  Raiment 
is  here  mentioned  along  with  gold  and 
silver,  because  among  the  Orientals  it  was 
a  chief  part  of  their  wealth.  The  Ephe- 
sians, we  are  informed,  were  celebrated 
for  their  luxurious  apparel.  "  Although 
the  preachers  of  the  Gospel  do  not,  like 
Paul,  work  at  a  trade,  but  'live  of  the 
things  of  the  temple'  (1  Cor.  ix.  13),  these 
words  furnish  them  with  a  valuable  lesson. 
They  ought  to  demonstrate  by  their  self- 
denial  and  personal  efforts  (which  should 
comprehend  far  more  than  the  ordinary 
official  duties),  and  by  their  entire  free- 
dom from  avarice,  that  the  world  very  un- 
justly accuses  them  of  performing  the 
least  amount  of  work,  and  of  receiving  for 


CHAPTER   XX. 


11G3 


it  a  dih'proportionately  large  amuunt  of 
wages." 

34.  Yea,  ye  yourselves  ^^know,  that  tliese  hands  have 
ministered  unlo  my  uecessities,  aud  to  them  that  were 
with  me. 

»Chap.  xvlU.  3 ;  1  Cor.  Iv.  12 ;  1  Thes.  11.  9 ;  2  Thes.  ill.  8 . 

These  hands :  no  doubt  stretching  out  his 
hands  toward  his  audience.  This  refers 
to  tlie  fact  that  Paul  and  his  companions 
supported  themselves  chiefly  by  their  own 
labor.  No  mention  is  made  of  this  fact  in 
the  account  of  Paul's  residence  atEphesus. 
Luke,  however,  informs  us  that  he  labored 
as  a  tent-maker  at  Corinth,  and  in  the  first 
epistle  to  the  Corintliians,  written  from 
Ephesus,  express  mention  is  made  of  his 
still  continuing  to  work  with  his  own  hands. 
(See  1  Cor.  iv.  11,  12).  Here,  then,  is  an- 
other example  of  the  undesigned  coin- 
cidences between  the  Acts  of  the  Apostles 
and  the  epistles  of  Paul.  It  is  not  unlaw- 
ful for  a  minister  of  the  Gospel  to  labor 
with  his  hands,  for  the  support  of  himself 
and  his  family,  when  the  jjoverty  of  the 
members  of  the  Church  is  such  that  they 
cannot  maintain  him  without  it.  Observe, 
1.  Paul  was  sometimes  reduced  to  the 
want  of  the  common  suj^ports  of  life, 
though  so  great  a  favorite  of  heaven,  and 
so  groat  a  blessing  to  this  earth.  2.  He 
did  not  work  at  his  calling  to  enrich  him- 
self, but  to  maintain  himself — it  was  to 
have  his  necessities  supplied.  3.  He  had  q, 
head  and  tongue  by  which  he  might  have 
made  money,  but  he  earned  tiis  bread  by  a 
manual  occupation.  4.  He  worked  not  only 
for  himself,  but  also  for  the  support  of 
them  that  ivere  with  him.  "  It  had  better  be- 
come them,"  says  an  old  writer,  "  to  have 
worked  for  him,  to  maintain  him  as  their 
tutor,"  but  so  it  is  ;  those  that  are  willing 
to  take  the  laboring  oar,  will  find  those 
about  them  willing  they  should  have  it. 

35.  I  have  shewed  you  all  things,  how  that  so  labor- 
ing ve  ouglit  to  "supiiort  the  weak,  and  to  remember 
the  words  of  the  Lord  Jesus,  how  he  said,  It  'is  more 
blessed  to  give  than  to  receive. 

»Rom.  XV.  1 ;  Eph.  iv.  28;  1  Thes.  v.  14.  »Luke  xiv. 
12-14. 

The  Apostle  had  shown  them,  both  by 
precepts  and  by  his  own  exami)le,  how 
they  ought  "  to  support  the  weak,"  and  he 
exhorts  them  to  remember  the  words  of  the 
Lord  Jesus,  &c.  In  referring  them  to  these 
words  for  their  remembrance,  it  is  to  be 
supposed  that  he  communicated  them  to 
those  whom  he  addressed,  in  the  course 


of  the  "three  years"  during  which  he  ex- 
ercised his  ministry  among  thcni.  It  is 
remarkable  tluit  there  is  no  other  i)assage 
in  which  any  words  of  our  Lord  are  re- 
corded, but  this  solitary  one.  Except 
wlutt  is  Avrittcn  in  the  four  Evangelists, 
tiiere  is  no  record  of  the  kind,  except  this 
one,  which  mentions  the  blessedness  of 
giving  above  that  of  receiving.  Tliis  shows 
us  the  great  uncertainly  of  tradition.  We 
should  have  known  nothing  of  this  saying 
of  Christ,  but  for  the  Apostle  Paul,  which 
shows  us  how  improper  it  is  for  us  to  de- 
pend on  tradition  for  the  support  of  im- 
portant doctrines,  when  we  cannot  know 
one  word  of  the  Saviour's  teachings  but  as 
it  is  recorded.  The  pleasure  of  giving  is 
superior  to  that  of  receiving.  It  is  liigher, 
purer,  nobler.  It  is  the  pleasure  which 
arises  from  the  testimony  of  conscience,  the 
testimony  that  we  are  rightly  employing 
the  gifts  which  God  has  imparted  to  us, 
and  without  which  there  cannot  be  true 
enjoyment.  It  is  the  pleasure  of  sympathn. 
God  has  so  formed  uS,  as  to  feel  our  con- 
nection with  those  around  us,  and  to  find 
delight  in  beholding  the  flowers  with 
which  we  ourselves  have  decked  the 
moral  garden  of  the  world.  There  is 
more  improvement  of  character  in  giving 
than  in  receiving.  To  be  insuscefytible, 
to  be  incapable  of  gratitude  is  deemed 
monstrou.s,  but  tender  compassion  and  rich 
and  self-denying  liberality  are  regarded  as 
indications  of  a  higher  order  of  excellence, 
and  they  are  justly  so  regarded.  In  giving 
we  become  imitatorsof  God  (Matt.  v.  45-8), 
like  Christ,  who  "  came  not  to  be  minis- 
tered unto  but  to  minister"  (2  Cor.  viii. 
9),  like  the  angels,  whose  nature  it  is  to 
give.  (See  Heb.  i.  14;  Luke  svi.  22.)  Giv- 
ing is  surer  of  a  higher  reward  than  re- 
ceiving. We  mean  a  reward  which  is  not 
of  debt,  but  of  grace.  (See  James  i.  27; 
John  xiii.  34,  35;  Matt.  xxv.  30,  vii.  21-27  ; 
2Cor.  ix.  14;  Matt.  v.  7;  Ps.xh.  1-3;  Luke 
xvi.  9;  Gal.  vi.  7,  8;  2  Cor.  ix.  0,  7;  Prov. 
xix.  17 ;  Matt.  vi.  19,  20;  1  Tim.  vi.  17-19.) 

3fi.  And  when  he  had  thus  spoken,  he  kneeled  Jdown, 
and  prayed  with  them  all.— JChap.  xxl.  5. 

Kneeled  down,  or,  having  kneeled.  This 
was  the  attitude  in  prayer  which  prevailed 
among  the  early  Christians,  except  on  the 
Sabbath,  and  during  the  seven  weeks  be- 


1164 


ACTS. 


fore  Pentecost,  when  they  generally 
stood.  They  regarded  the  latter  posture 
as  the  more  appropriate  one  for  the  ex- 
pression of  gratitude,  and  adopted  it,  there- 
fore, on  joyful  occasions.  (See  on  Luke 
xviii.  11.)  And  prayed  with  them  all,  no 
doubt  in  the  sense  attached  to  the  words 
now,  to  wit,  that  of  leading  the  devotions, 
or  praying  in  the  name  of  all. 

37.  And  they  all  wept  sore,  and  'fell  on  Paul's  neck, 
and  kiased  liiiu  ; — «Gen.  xlvi.  29. 

Wept  sore.  Christians  are  not  Stoics,  who 
professed  to  be  unconscious  of  strong  emo- 
tions. Their  love  is  a  fountain  from  which 
tears  often  flow.  "We  too,"  says  one, 
"should  fall  on  Paul's  neck,  and  endeavor 
to  retain  him  with  us,  and  this  is  done 
when  we  receive  his  doctrine  and  believe 
the  Gospel  which  he  preached."  (1  Thes. 
ii.  13.)  Fell  on  PauVa  neck,  &c.  Still  in  the 
East  relatives  and  friends,  on  meeting  or 
parting,  embrace  each  other,  and  kiss  each 
other's  hands,  face  or  shoulder.  With  the 
Greeks  and  Komans  it  was  not  unusual  to 
kiss  the  head.  How  solemn,  affecting  and 
tender,  is  this  farewell!  It  is  not  possible 
even  for  the  nearest  relatives  and  friends 
to  give  more  sincere  and  lively  proofs  of 
concern.  Whence  could  this  be  derived  ? 
Whence  but  from  their  common  hopes  in 
the  Gospel,  which  had  blended  their  hearts, 
and  made  of  the  disciples  as  it  were,  one 
family?  Such  admirable  effects  of  har- 
mony and  love  was  the  faith  of  primitive 
Christians  able  to  produce.  How  different 
from  the  sad  apathy  and  indifference  so 
often  shown  toward  Christian  brethren  in 
modern  tinies !  While  our  holy  religion 
teaches  charity  to  all  men,  it  commands  it 
more  especially  to  the  household  of  faith. 
Let  us  look  back  frequently  upon  the  an- 
cient examples  of  true  Christian  love  and 
charity,  and  remember  that  Christ  is  our 
Head,  and  we  ourselves  members  one  of 
another.  These  are  sacred  bonds  of  affec- 
tion, and  persuasive  motives  to  symj)a- 
thy. 

38.  Sorrowing  most  of  all  for  the  »worcls  which  he 
spake,  that  they  should  st>e  his  face  no  more.  And  they 
accompanied  him  unto  the  ship. — » Verse  25. 

Ste  his  face  no  more.  This  assurance 
struck  a  tender  chord  in  each  heart,  and 
"tears  unbidden  flow."  AVe  cannot  but 
observe  again  how  holy  is  that  tie  of  spir- 


itual interest,  that  clasping  of  soul  with 
soul,  and  heartfelt  recognition  of  human 
brotherhood,  which  is  here  manifested. 
But  a  few  years  before,  and  what  was  Paul 
to  the  elders  of  Ejshesus,  or  the  elders  of 
Ephesus  to  Paul?    They  knew  not,  cared 
not,  for  one  another.      But  they  accept 
Jesus  as  their  Saviour,  imbibe  His  spirit, 
catch  a  glimpse  of  the  hallowed  ties  that 
unite  man  to  man,  and  man  to  God,  and 
lo!  they  are  new  creatures,  they  are  born, 
spiritually  born,  into  a  new  universe.  They 
look  upon  each  other  with  different  eyes; 
thej'   are  now  brethren,  they  feel  that 
their  connection  is  no  coarse  or  common 
one,  but  that  it  has  been  formed  in  heaven, 
that  it  is  knit  by  the  fingers  of  God,  and 
will  last  evermore.    And  they  accompanied 
him  unto  the  ship.    Desirous  of  going  as  far, 
and  remaining  as  long  with  Paul  as  was 
permitted  them,  they  went  with  him  even 
to  the  water's  edge,  yet  there  they  were 
compelled  to  leave  him.  As  has  well  been 
remarked,  it  is  an  affecting  thought  that 
there  is  a  point  at  which  our  dearest  bonds 
must  be  broken,  our  closest  relationships 
dissolved,  our  most  attached  friends  leave 
us — a  point  at  which  husbands  and  wives, 
parents  and  children,  ministers  and  people, 
must  part.    AVe  may  travel  together  long, 
profitably  and  peacefully,  but  it  cannot  be 
uninterruptedly.     A  parting  hour  must 
arrive,  when  "  one  shall  be  taken  and  the 
other  left."    Both  may  go  together  to  the 
water's  edge,  but  we  must  enter  those 
waters  singly  and  alone — Jordan  must  be 
passed,  and  on  its  banks  all  that  is  earthly 
must  be  left  behind.    Would  we  so  part 
that  we  may  be  reunited,  that  when  that 
flood  is  crossed,  we  may  meet  again  in  the 
celestial  city?  It  is  now  within  our  power 
— the  offer,  the  hope,  the  certainty,  are 
all  within  our  reach.  Instead  of  separating 
from  those  we  love  with  the  feeling  of 
those  Ephesian  Christians,  "  we  shall  see 
his  face  no  more,"  in  all  our  separations, 
even  the  most  painful  and  the  last,  if  we 
are,  indeed,  the  children  of  the  same  Sa- 
viour, the  possessors  of  the  same  hope, 
anchored  within  the  veil,  sure  and  stead- 
fast, our  feelings  may  rightly  be,  "Blessed 
be  God,  we  shall  see  their  face  again." 


CHAPTER   XX  I.  lir,.i 

1.  What  did  Paul  do  after  the  uproar  wa«  cca-^ed  7    2.  ll.,w  long  did  he  abide  in  Greece?   3.  VTno  accompanied 
him  into  Asia?    4.  Explain  tlie  pluiLse- "  the  days  of  unleavened  bread."    5.  What  did  the  disciples  come  to- 
getlier  upon  tlie  first  day  of  the  week  to  do?    C.  Who  preached  to  them  ?    7.  Wh:it  is  said  of  Fulyc 
would  Dot  Paul  spend  the  time  in  Asia  ?    i).  Whence  did  he  call  the  elders  of  tlie  church  at  Kpl 
peat  his  address  to  them.    11.  What  did  he  do  alter  he  had  "thus  .spoken  ?•'    r>   What  effect  wa.s  i 


them  all  ?    13.  Why  did  they  sorrow  most  of  all  ?    14.  Where  did  they  accompany  him .' 


isciples  come  to- 

chus?    b.  Why 

esus?    ID.  Itc- 

wa.s  produced  upon 


CHAPTER  XXI. 

1  PmU  will  not  bij  an;/  mcan.i  be  dis.tuadcd  from  going  to 
Jira.icUcin.  9  I'hilip's  ikiuglUcrs  proptietesses.  17 
2'aul  cuttu:.th  to  Jerusalem  :  '27  where  he  is  appre.hetui- 
ed,  and  in  great  danger,  31  but  by  the  chief  captain  is 
rescued,  and  i^ermitted  to  speak  to  tlie  people. 

ANT)  it  came  to  pass,  that  after  we  were  gotten  from 
them,  and  had  launched,  we  came  with  ii  stniinlit 
course  unto  Coos,  and  tlie*i.v  following  unto  Rhodes, 
and  from  thence  unto  Patara ; 

And  it  came  to  pass,  &c.,  rather,  "  \V  ht^n 
now  it  came  to  pass  that  we  set  sail."  These 
who  now  journeyed  with  Paul  to  Jerusa- 
lem were  Luke,  the  author  of  the  Acts, 
Trophimus  (xxi.  29),  and  Aristarchus 
(xxvii.  2).  No  mention  is  made  of  the 
others  who  accompanied  him  into  Asia 
(xx.  4),  so  that  it  is  probable  they  re- 
mained behind  at  Miletus.  Gotten,  liter- 
ally, torn  from  them;  language  strongly 
expressive  of  the  powerful  reciprocal  affec- 
tion of  thes^  disciples  of  Christ.  Coos,  or 
Cos,  i.s  a  small  island  in  the  Archipelago, 
about  forty  miles  directly  south  of  Miletus, 
opposite  the  cities  of  Cnidus  (xxvii.  7) 
and  Halicarnassus.  It  was  famous  for  its 
wines,  its  ointments,  and  its  fabrics.  We 
learn  from  Josephus  that  many  Jews  were 
residents  in  the  island.  Its  modern  name 
is  Stanchio,  and  it  is  still  renowned  for  its 
fertility.  Rhodes  was  at  the  entrance  of 
the  ^Egean,  on  the  coast  of  Caria.  The  cel- 
ebrated colossus  was  prostrate  at  this  time^ 
having  been  overthrown  by  an  earthquake. 
Patara  was  a  coast  town  of  Lycia,  at  some 
distance  from  the  left  bank  of  the  Xanthus. 
"  Now  its  port  is  an  inland  marsh,  genera- 
ting poisonous  malaria,  and  the  mariner 
sailing  along  the  coast  would  never  guess 
that  the  sand-hills  before  him  blocked  up 
the  harbor  into  which  St.  Paul  sailed  of 
old." 

2.  And  finding  a  ship  sailing  over  to  Phenlcia,  we 
went  aboard,  and  set  forth. 

Finding  a  ship  (their  former  one  going 
no forther,  probably).     VntoPhenecia.  (See 


on  xi.  19).  Went  aboard.  One  would  al- 
most think  this  extracted  from  a  journal 
of  the  voyage,  so  graphic  are  its  details. 
(See  Is.  Ix.  9,  in  which  the  aUusion  is 
doubtless  to  merchant  ships.)  The  traders 
in  that  ship  Httle  thought  that  the  freight 
which  their  Jewish  fellow-travelers  brought 
on  board,  was  more  precious  than  the  pur- 
ple of  Tyre,  the  spices  of  Arabia,  and  the 
amber  of  the  Hyperboreans — the  precious 
pearl  of  the  Gospel  that  saves  men. 

3.  Now  when  we  had  discovered  Cj'prus,  we  left  it  on 
the  left  hand,  and  sailed  into  Syria,  and  landed  at  Tyre  : 
lor  there  the  ship  w.is  to  unlade  her  burden. 

Cyprus.  (See  on  xiii.  4.)  We  left  it  an 
the  left  hand.  As  will  appear  by  examining 
the  .map,  they  sailed  along  the  southern 
coast  of  Cyprus.  Sailed  into  Syria,  i.  e., 
completed  our  voyage  to  it.  Landed  at 
Tyre,  the  chief  city  of  Phanicia  (see  on 
chap.  xii.  20),  where  it  was  foretold  that 
Christians  would  be.  (See  Ps.  Ixxxvii.  4, 
and  compare  with  it  concerning  the  people 
of  Philistia  and  Ethiopia,  Acts  viii.  40,  verse 
27.)  Her  burden.  So  frequently  does  God's 
kingdom  adapt  itself  to  the  outward  op- 
portunities of  the  world:  but  (7(;fZ  secretly 
directs  worldly  things  to  advance  His 
kingdom. 

4.  And  finding  disciples,  we  tarried  there  seven 
days:  who  said  »to  P.iul  through  the  Spirit,  that  lie 
should  not  go  up  to  Jerusalem.— 'verse  12. 

Finding — when  he  had  sought  them. 
At  one  time  they  Avere  alone,  at  another 
with  the  brethren.  Seven — So  that  they 
also  enjoyed  a  Sabbath  there.  Paul  was  in 
haste,  but  in  a  good  way.  Said — the  Spirit 
said  that  bonds  awaited  Paul :  therefore 
the  disciples  begged  him  not  to  go. 

5.  And  when  we  had  accomplished  those  days,  we  de- 
parted and  went  our  way  :  and  the^  all  brought  us  on 
our  way  with  wives  and  children,  till  irewrj-r  nut  of  the 
city :  and  we  kneeled  i-dowu  on  the  shore,  and  prayed. 

t'Chap.  XX.  36. 

Those  days — the  seven  mentioned  in  the 

preceding  verse.     They  all  hrnught  «s,  &c. 


1166 


ACTS. 


It  is  not  likely  that  Paul  and  his  compan- 
ions hud  either  wives  or  children  with 
them,  and  it  is  more  natural  to  suppose  that 
the  brethren  of  Tyre,  with  their  wives  and 
children,  are  those  that  are  meant.  These, 
through  affection  to  Paul  and  his  friends, 
accompanied  them  from  their  homes  to  the 
ship,  and  the  coming  out  of  the  husbands, 
wives  and  children,  shows  what  a  general 
and  affectionate  interest  the  preaching  and 
labors  of  these  holy  men  had  excited.  It  is 
delightful  to  discover  by  such  little  traits 
as  these,  how  early  and  how  imi^ortant 
was  the  advancement  in  civilization  pro- 
duced by  the  Gospel.  In  the  most  polished 
state  of  society  in  the  heathen  world,  what 
was  woman  ?  A  mere  toy,  a  gilded  bau- 
ble to  help  to  while  away  a  vacant  hour, 
but  admitted  to  no  partnership  in  the 
higher  and  more  elevating  relations  or 
feelings  of  human  life.  But  no  sooner  did 
the  Gospel,  with  its  lessons  of  Christian 
love,  find  its  way  into  the  heart,  than  wo- 
man resumed  that  place  in  society  to  which 
God  in  His  mercy  had  originally  ai:tpointed 
her.  She  became  the  help-meet  for  man, 
his  ready  partner  in  every  sorrow  and  in 
every  joy,  not  merely  the  unintellectual 
companion  of  his  pleasures,  but  the  true 
and  sympathizing  friend,  as  valuable,  per- 
haps more  valuable,  in  the  darker  hours 
of  sicknesses  and  griefs,  and  trials,  and 
partings,  than  in  those  brighter  and  hap- 
pier moments  in  which  alone  she  had,  be- 
fore the  introduction  of  Christianity,  been 
ever  heard  of.  And  j^raijcd,  i.  e.,  the  whole 
company,  though  led  no  doubt  by  the 
Apostle,  as  in  xx.  36,  on  which  see  notes. 
Parents  ought  to  conduct  their  children 
to  those  jilaces  where  they  may  be  encour- 
aged to  pray  and  to  do  good  in  general, 
but  not  to  those  where  they  may  be  cor- 
rupted. The  meeting  and  the  parting  of 
Christians  should  not  take  place  without 
prayer  and  good  wishes. 

6.  And  when  we  had  taken  onr  leave  one  of  another, 
we  look  ship  ;  aud  they  returned  home  again. 

With  the  words  taken  our  leave  one  of 
another,  are  Connected  both  we  took  ship, 
and  they  returned,  &c. 

7.  And  when  we  had  finished  mir  course  from  Tyre, 
we  Ciinie  to  Plolemais,  and  saluted  the  brethren,  and 
abode  with  tiiem  one  day. 

Tyre.  (See  on  verse  3.)  Ptolemais — a  cel- 
ebrated city  south  of  Tyre,  in  the  tribe  of 


Asher,  anciently  called  Accho,  now  St  Jean 
d'  Acre,  or  Acre.  (Judges  i.  31.)  It  re- 
ceived the  name  of  Ptolemais  in  honor  of 
Ptolemy  the  First,  king  of  Egypt,  who  also 
acquired  dominion  in  Palestine.  He  en- 
larged and  adorned  it.  In  modern  days  it 
underwent  a  memorable  siege  by  Napoleon 
Bonaparte.  Saluted  the  brethren,  and  abode, 
&c.  Disciples  gathered  probably  as  at  Tyre, 
on  the  occasion  mentioned  chap.  xi.  19. 

8.  And  the  next  day,  we  that  were  of  Panl's  company 
departed,  and  came  iiuto  Cesarea :  and  we  entori-d  into 
the  house  of  Pliilip 'the  evangelist,  <iwhich  was  one  of. 
the  'seven  :  and  abode  with  him. 

"Chap.  viii.  2(5-10.  lEph.  iv.  11,  2  Tim.  iv.  5.  eChap.  vi.  5. 

From  Ptolemais  the  travelers  proceeded 
by  land,  as  it  seems,  and  at  length  reached 
Ccsarea,  which  was  only  thirty-six  Roman 
miles  distant,  that  is,  not  more  than  a  day's 
journey.  This  is  the  third  time  that  Paul 
has  been  at  Cesarea.  He  was  there  on  his 
journey  from  Jerusalem  to  Tarsus,  and 
again  on  his  return  to  Antioch  from  his  sec- 
ond missionary  progress,  (ix.  30,  xviii.  22, 
viii.  40,  on  which  see  notes.)  Entcrcdinto  the 
house  of  Fhilip  the  evangdist  (not  the  Apos- 
tle, but),  one  oftheseven  (whose  appointment 
is  recorded  in  vi.  5,  6).  In  the  persecution 
on  the  death  of  Stephen,  all  the  Church  at 
Jerusalem  were  scattered  abroad  through 
Judea  and  Samaria  except  the  Apostles. 
Among  those  thus  dispersed  was  Philip, 
who  seems  never  to  have  gone  back  after 
the  re-organization  of  the  Church  in  which 
he  was  ordained  a  deacon.  The  term 
"  evangelist "  answers  apparently  very 
much  to  our  missionary.  (See  on  viii.  26- 
40.     See  also  1  Tim.  iii.  13.) 

9.  And  the  same  man  had  four  daughters,  virgins, 
which  f  did  prophesy.— fJoel  ii.  28. 

Had  four  daughters,  &c.  This  remark 
does  not  seem  to  be  merely  incidentally 
introduced,  but  is  probably  an  indication 
that  the  daughters  of  Philip,  influenced  by 
the  spirit  of  proidiecy,  foretold  the  suffer- 
erings  which  awaited  the  Apostle  at  Jeru- 
salem. (See  verse  10.)  Virgins.  Eusebius 
gives  from  Polycrates  traditional  accounts 
of  them,  that  two  were  buried  at  Hierapo- 
lis,  and  one  at  Ephesus.  From  that  pas- 
sage, and  one  cited  from  Clement  of 
Alexandria,  it  would  appear  that  two  were 
afterward  married,  according  to  tradition. 
To  find  an  argument  for  the  so-called 
"  honor  of  virginity  "  in  this  verse,  only 
shows  to  what  resources  those  will  stoop. 


CHAPTER   XXI, 


11G7 


who  have  failed  to  apprehend  the  whole 
spirit  and  rule  of  the  Gospel  in  the  mutter. 
Proj)hesy,  (See  xix.  6,  xxi.  9;  Rom.  xii. 
6;  1  Cor.  xii.  10,  xiii.  2,  8,  xiv.  6;  1  Thos. 
V.  20.) 

10.  If  And  as  we  t.arripfl  there,  many  days,  tbpvo  came 
down  from  Jutioa  a  certain  prupUct,  nuiiiod  FAi,'al)us. 
II.  And  wlien  he  was  (")nieuiito  us,  lifloolc  PiuiTh  gir- 
dle, and  Ijimnd  his  ou'n  liaiids  and  Icet,  and  said,  Tluis 
Baitli  the  Hnly  Ohost,  So  iishaU  the  .Ii'WS  at  Jerusalem 
bind  tlie  man  tliat  owncth  llii,- girdle,  iiud  shall  deliver 
him  into  the  hands  of'the  Gentiles. 

eCliap.  xi.  2B.    ''Verse  33;  cliap.  xx.  23. 

Concerning  this  prediction,  the  fulfill- 
ment of  which  is  afterward  related,  we  re- 
mark, that  although  it  is  said  that  the 
Jews  should  bind  Paul,  and  deliver  him 
up  to  the  Gentiles,  yet  he  was  actually 
bound  by  the  Gentiles,  or  by  the  captain 
of  the  Roman  garrison,  who  had  rescued 
him  out  of  the  hands  of  the  Jews.  There 
is  however,  no  contradiction  between  the 
prophecy  and  the  event,  because  in  the 
prophetical  style,  and  indeed  in  the  com- 
mon style  of  the  Scriptures,  things  are 
represented  to  have  been  done  by  a  per- 
son which  were  done  by  others  at  his 
command,  or  through  his  influence,  direct 
or  indirect.  It  was  in  consequence  of  the 
rage  which  the  Jews  expressed  against 
Paul,  that  the  Romans  seized  and  bound 
him.  Agabus  accomijanied  the  prediction 
of  his  sufi"erings  with  a  symbolical  action 
or  an  action  expressive  of  their  nature. 
Actions  of  this  kind  are  frequent  among 
nations  in  the  earlier  periods  of  their  his- 
tory, when  the  imagination  and  passions 
operate  with  great  vivacity,  and  perhaps 
the  penury  of  language  requires  the  aid 
of  visible  signs,  and  some  of  them  are  re- 
tained on  particular  occasions,  after  a  peo- 
ple is  far  advanced  in  civilization.  They 
were  common  among  the  ancient  prophets. 
Isaiah  walked  "  naked  and  barefoot,"  to 
signify,  that  the  Egyptians  and  Ethiopians 
should  be  spoiled,  and  led  into  captivity 
by  their  enemies,  and  Ezekiel  carried  out 
his  household  stuff  in  the  sight  of  his 
countrymen,  to  intimate  that  Jerusalem 
should  be  plundered  by  the  Chaldeans.  In 
the  same  manner,  Agabus  bound  his  own 
hands  and  feet  with  Paul's  girdle,  to  fore- 
show that  he  should  suffer  bonds  and  im- 
prisonment. It  is  probable,  that  when  the 
prophets  first  adopted  the  mode  of  com- 
municating instruction  by  appropriate 
actions,  as  well  as  by  words,  they  merely 


conformed  to  the  manner  of  their  age.  It 
was  calculated  to  rouse  attention,  to  give 
a  distinct  and  impressive  idea  of  the  sub- 
ject, and,  by  interesting  tlie  imagination, 
to  fix  it  in  the  memory. 

12.  And  when  we  heard  these  thlnss,  both  we,  and 
they  ol  tinit  place,  ihe.sou;;lit  liua  not  lo  Ko  up  to  Jeru- 
salem. );t.  Then  Paul  tiiiswercd.  What  mean  ye  lo 
Weep  and  to  break  mine  lieart  ?  lor  I  am  ready  Jnot  to  he 
bound  only,  but  also  to  die  at  Jeruaaleni,  lor  the  uumo 
of  the  I^ord  Jesus. 

lilati.  xvi.  22,  23.    J2  Tint.  Iv.  6. 

What  a  fine  mixture  of  tenderness  and 
fortitude  !  It  is  impossible  to  read  thi.s 
passage  with  any  degree  of  attention,  with- 
out sentiments  of  esteem  and  veneration. 
We  see  a  great  and  good  man,  whose  life 
and  happiness  were  now  at  stake,  willing 
to  meet  every  danger,  and  death  itself,  for 
the  cause  of  God  and  religion.  Yet  with 
all  his  unshaken  firmness  and  resolution 
in  this  respect,  he  is  not  jiroof  against  the 
tears  and  sorrows  of  his  friends.  His 
heart  melts,  and  sinks  almof^t  to  breaking, 
and  he  is  forced  in  his  turn  to  have  re- 
course to  prayers  and  entreaties,  that  they 
might  spare  him  from  witnessing  their 
grief,  and  their  to  o  ai'dent  affection.  He 
forgets  all  the  terrors  which  await  him- 
self, unmoved  by  everything  but  their 
sympathy.  Can  we  imtigine  a  more  noble 
spectacle  ?  Compare  him  with  the  unfeel- 
ing Stoic,  and  you  will  easily  discern  his 
superior  excellence.  With  more  real 
fortitude,  because  sustained  by  a  power 
above  all  human  strength,  he  did  not  di- 
vest himself  of  the  amiable  sympathies 
and  soft  endearments  of  social  life.  He 
did  not  affect  a  contempt  for  pain  and 
suffering,  nor  a  disregard  to  the  sorrows 
of  generous  friendship.  But  while  he  felt 
these,  like  other  men,  his  sense  of  higher 
motives  kept  them  within  just  bounds, 
nor  suffered  them  to  change  the  firm  pur- 
pose of  discharging  his  duty.  Here  is  the 
model  of  a  true  Christian,  who  does  not 
root  out  his  affections,  but  fixes  them  on 
proper  objects,  and  chiefly  on  things 
above.  All  the  sweet  charities  of  kindred 
and  acquaintance  are  allowed  their  just 
degree  of  force ;  we  are  only  to  guard 
against  their  excesses,  to  take  care  that 
they  may  not  tempt  us  to  violate  or  omit 
any  of  the  Divine  commands,  or  so  en- 
tirely occupy  the  mind,  as  in  any  manner 
to  prevent  our  perfect  submission  to  the 
Divine  will.     For  Christianity   not  only 


116S 


ACTS. 


instructs  us  in  our  several  duties,  but  like- 
wise in  the  relative  order  to  be  observed 
among  them;  those  which  belong  to  God 
deservedly  governing  the  rest.  It  will 
therefore  sometimes  happen,  that  we  must 
make  painful  sacrifices,  where  our  affec- 
tions are  involved.  But  let  us  not  for  this 
reason  despond,  for  every  such  sacrifice 
cheerfully  made  shall  have  its  reward: 
"  the  sufferings  of  the  present  time  are  not 
worthy  to  be  compared  with  the  glory 
which  shall  be  revealed."  Let  us  "  endure 
hardness,"  as  good  soldiers  of  Jesus  Christ, 
whenever  His  name,  or  His  honor,  or  His 
word,  or  His  people,  need  our  countenance 
and  support. 

14.  And  when  he  would  not  be  persuaded,  we  ceased, 
saying,  The  twill  of  the  Lord  be  done. 

kilatt.  vi.  10,  xxvi.  42. 

Would  not  be  persuaded.  One  is  often 
moved  for  the  sake  of  others,  who  is  not 
moved  on  his  own  account.  Hence  Paul's 
firmness  is  jierceived.  We  ceased,  with 
pious  modesty.  The  will,  &c.  They  refer 
the  event  to  God's  determination,  and 
submit  all  to  His  sovereign  pleasure. 
Hence  we  learn,  that  it  is  the  duty  and 
desire,  and  ought  to  be  the  care  and  en- 
deavor, of  all  the  children  of  God,  to  be 
willing  to  submit  themselves  and  theirs  to 
the  dispensations  of  God's  Providence,  in 
whatever  befalls  either  them  or  theirs. 
Such  is  His  justice  and  righteousness,  that 
He  can  do  His  children  no  wrong,  and 
such  is  His  tender  mercy  and  loving-kind- 
ness, that  He  will  do  them  no  harm. 
That  which  is  often  against  their  will  is 
not  always  against  their  interest.  Afflic- 
tions upon  us,  if  we  belong  to  God,  are 
federal  dispensations  and  covenant  bless- 
ings, and  either  are  good  or  shall  work  for 
good.  It  is,  therefore,  both  our  duty  and  in- 
terest to  submit  to  the  wisdom  of  Provi- 
dence, and  say  with  these  discij^les,  The 
will  of  the  Lord  be  done.  (See  Matt.  xxvi. 
39;  2  Sam.  xv.  26 ;  1  Sam.  i.  18.) 

15.  And  after  those  days  we  toot  up  our  carriages, 
and  went  up  to  Jerusalem. 

Took  up  our  carriages.  "  We  placed  the 
baggage  on  the  mules  or  horses." 

16.  There  went  with  us  also  certain  of  the  disciples  of 
Cesarea,  and  brought  with  them  one  Mnason  of  Cj'prus, 
an  old  'disciple,  with  whom  we  should  lodge. 

iProv.  xvi.  31. 

Three  things  are  indicated  of  this  Mna- 
son :  that  he  was  a  native  of  Cyprus ;  that 
he  had  been  a  convert  to  Christianity  for 


some  time — he  was  called  "  an  old  disci- 
ple ;"  and  that  he  had  a  house  at  Jerusa- 
lem, with  whom  Paul  and  his  friends 
were  to  lodge.  It  is  an  honorable  thing 
to  be  an  old  disciple  of  Jesus  Christ,  to 
have  been  enabled  by  the  grace  of  God  to 
continue  so  long  in  a  course  of  duty, 
steadfast  in  the  faith,  and  growing  more 
and  more  prudent  and  experienced,  to  a 
good  old  age.  And  with  these  old  disciples 
one  would  choose  to  lodge,  for  "  the  multi- 
tude of  their  years  shall  teach  wisdom." 

17.  H  And  when  we  were  come  to  Jerusalem,  the 
brethren  received  ^us  gladly.— mChap.  xv.  4. 

Received  us  gladly,  consequently  cheer- 
fully accepted  of  his  service  for  the  poor 
saints  in  Judea.  Thus  his  prayers  and 
those  of  his  Christian  friends  were  an- 
swered.    (Comp.  XV.  31 ;  liom.  xv.  31.) 

18.  And  the  dny  following,  Paul  went  in  with  us  unto 
"James ;  and  all  the  elders  were  present. 

I'Chap.  XV.  13,  &c.  ;  Gal.  L  19. 

Went  in  with  us,  i.  e.,  introduced  us.  Vhto 
James,  that  is,  James  the  Less,  the  son  of 
Alpheus,  so  called  to  distinguish  him 
from  James,  the  sonof  Zebedee.  (Comp. 
xii.  2;  XV.  13.)  The  anomalous  condition 
of  the  Church  until  the  downfiill  of  Jeru- 
salem, sufficiently  apparent  from  this  very 
chapter,  required  the  constant  presence  of 
an  Apostle,  while  the  others  were  engaged 
perhaps  on  distant  missions.  This  respon- 
sible and  arduous  commission,  which  was 
far  more  than  the  pastoral  care  of  any 
single  Church,  however  eminent  or  im- 
portant, would  not  have  been  assigned  to 
one  of  less  than  Apostolic  rank,  and  is 
therefore  a  sufficient  jiroof  that  James 
was  an  Apostle. 

19.  And  when  he  had  saluted  them,  he  declared  particu- 
larly owhat  things  God  had  wrought  among  the  Gen- 
tiles by  Phis  ministry. 
»Kom.  XV.  18, 19.    PChap.  xx.  24 ;  2  Cor.  xii.  12. 

Declared  particularly,  in  detail,  7vhat  things 
God  had  wrought  among  the  Gentiles  by  his 
ministry.  As  on  previous  occasions  (chap, 
xiv.  27,  and  see  Rom.  xv.  15),  no  doubt  re- 
ferring to  the  insidious  and  systematic 
efforts  of  the  Judaizing  party  in  a  number 
of  places,  to  shrivel  the  Church  of  Christ 
into  a  Jewish  sect,  and  his  own  counter- 
procedure.  With  what  humility  Paul 
speaks  of  his  own  labors !  God,  he  says, 
has  wrought  all.  He  claims  nothing  for 
himself  save  the  joy  which  he  experiences 
on  seeing  the  Divine  name  glorified. 


CHAPTER   XXI. 


11C9 


20.  And  when  they  heard  it.  they  glorified  the  Lord, 
and  suid  unto  hiui,  Thou  see.st,  brother,  how  many 
thousands  of  Jews  there  are  whicli  behcve;  and  tliey 
are  all  zealous qof  the  law:  '2,\.  And  they  are  inlbrmed 
of  thee,  that  thou  te:ichest  all  the  Jiws  which  are 
among  the  Gentiles,  to  forsake  Moses,  suying  that  they 
ought  not  to  circumcise  'Uieir  children,  neither  to  walk 
after  the  customs.  22.  What  is  it,  therefore  ?  The  multi- 
tude must  needs  come  Hogether ;  for  they  will  hear  that 
thou  art  come.  2a.  Do  therefore  tliis  that  we  s^iv  to 
thee :  We  have  four  men  which  have  a  vow  on  them ; 
24.  Them  take,  and  purify  thyself -with  them,  and  be 
at  charges  with  them,  tliat  they  may  shave  'their  heads : 
and  all  may  know,  tliat  tliose  things,  whereof  thev 
were  informed  concerning  thee,  are  nothing,  Imt  Hint 
thou  thyself  also  walkest  orderly,  and  keepest  the  law. 
So.  As  touching  the  Gentiles  which  believe,  we  "have 
written  and  concluded,  that  they  observe  no  such 
thing,  save  only  that  tliey  keep  themselves  fVom  thinrji 
offered  to  idols,  and  from  blood,  and  from  strangled, 
and  from  fornication.  2<;.  Then  Paul  took  fthe  men: 
and  the  next  day  purifying  himself  with  tliem,  entered 
»into  the  temple,  to  signify  the  accomplishment  lof  the 
daj's  of  purihcation,  until  that  an  ottering  should  be 
oliered  for  every  one  of  them. 

qChap.  x.xii.  3;  Rom.  .x.  2.  ^Gal.  V.  3.  "Chap.  xix.  32. 
«Num.  vi.  2,  13,  18;  chap,  xviii.  13.  "Chap.  xv.  20,  29. 
n  Cor.  ix.  20.    wChap.  xxiv.  18.    iNum.  vi.  13. 

Thousands,  or  myriads  of  Jews.  There 
were  many  belonging  to  Jerusalem,  and 
many  more  were  collected  from  other 
countries,  to  keep  the  Jewish  festival. 
(Comp.  chap.  xx.  16.)     Believe,   and  .  .  . 

are zealous  of  the  law,  that  is,  were 

zealous  of  the  law  as  binding  not  on  the 
Gentiles  (verse  25),  but  Jews,  and  even 
on  them  not  as  a  ground  of  justification. 
This  is  plain  from  James  and  the  elders 
advising  Paul  to  countenance  them  as  be- 
lievers, and  to  bear  with  their  prejudices. 
That  they  did  not  mean  Paul  to  observe 
the  law  as  a  matter  of  necessity,  but  ex- 
pediency, is  obvious  from  their  reference 
to  that  decree  which  explicitly  declared 
that  salvation  was  not  by  the  law.  And 
therefore  we  may  conclude  that  they  ad- 
vised him  to  do  no  more  in  Jerusalem 
than  he  would  willingly  have  done  any- 
where else.  To  the  Jew  he  became  a  Jew ; 
while  he  taught  that  the  law  profited  not, 
he  complied  to  observe  it,  that  he  might 
not  wound  the  weak  brethren.  And  in  so 
doing  he  acted  on  the  same  principle  as 
when  he  says  (Rom.  xiv.  21),  "It  is  good 
neither  to  eat  flesh  nor  to  drink  wine,  nor 
to  do  anything  whereby  thy  brother  stum- 
bleth,  or  is  offended,  or  made  weak."  He 
had,  however,  been  represented  in  a  very 
different  light — as  teaching  the  Jews  to 
forsake  Moses.  This  he  had  hitherto  never 
done,  and  to  refute  the  charge,  he  did  not 
hesitate  to  comply  with  the  advice  of  his 
Jewish  brethren. 

Them  take,  &c.  It  was  no  uncommon 
thing  among  the  Jews  to  assist  those  who 
were  under  the  vow  of  a  Nazarite  by 

*S4 


bearing  expenses  with  them.  Such  an 
action  in  Paul  would  be  a  suiruient  evi- 
dence that  he  did  not  contemn  the  law  of 
Moses.  Walkest  orderly,  or  regularly.  It  is 
plain  that  James  and  his  brethren  thought 
it  most  regular  and  convenient  that  the 
Jewish  ritual  should  be  observed  by  those 
of  the  circumci.'^ion  who  believed  in  Christ. 
They  were  taught  from  their  earliest  years 
to  consider  that  ritual  as  of  Divine  ori- 
gin ;  and  to  be  at  once  called  to  treat  it  with 
neglect  was  probably  more  than  they  could 
bear.  Such  a  revolution  was  wisely  ac- 
complished by  degrees ;  first  by  the  Apos- 
tolical decree,  which  declared  that  the  law 
was  of  no  avail  in  saving  men  ;  next  by  an  0 
epi.stle  addressed  to  them,  which  demon- 
strated that  the  death  of  Christ  rendered 
the  law  void,  its  end  being  accomplished, 
and,  lastly,  by  the  destruction  of  the  tem- 
jjle,  by  which  obedience  became  impossi- 
ble. Then  all  genuine  believers  cheer- 
fully forsook  the  whole  ritual  of  Moses, 
convinced  that  Christ  had  abolished  by 
His  death  all  distinction  between  Jew 
and  Gentile.  These  events  fully  declared 
the  mind  of  God,  and  till  their  accomplish- 
ment the  strong  were  called  to  bear  with 
the  weak,  not  at  the  expense  of  conscience 
or  duty,  but  on  the  principles  of  self-de- 
nial and  expedience  in  love ;  they  explicit- 
ly declared  that  neither  circumcision  nor 
uncircumcision  availed  anything,  while 
they  acknowledged  those  brethren  who 
could  not  conscientiously  neglect  the  law 
of  Moses.  Things  offered  to  idols,  &c.  (See 
on  XV.  20, 29.)  To  signify  the  accompUsJiment, 
&c.  Howson  connects  this  sentence  with 
the  words  "  he  entered  into  the  tem- 
ple," and  gives  the  following  trans- 
lation :  "  He  entered  into  the  temple,, 
giving  public  notice  that  the  days  of  puri- 
fication were  fulfilled  (and  stayed  there),, 
until  the  offering  for  each  one  of  th& 
Nazarites  was  brought."  According  to> 
this  view,  which  is  also  the  view  of  Wiese- 
ler,  the  period  of  the  Nazarite  vow  was  ac- 
complished, and  Paul  now  made  to  the- 
priests  the  official  announcement  of  its 
fulfillment,  and  his  readiness  to  pay  for- 
the  necessary  sacrifices  which  were  to  be- 
offered  on  the  same  day.  Most  interpre- 
ters, however,  regard  the  announcement 
as  having  reference  to  the  future;  that 


1170 


ACTS, 


Paul  here  announced  to  the  priest  when 
the  days  of  purification  were  completed— 
namely,  in  seven  days  (verse  27) ;  and  that 
then,  at  the  close  of  them,  the  offering 
would  be  made  for  each  of  the  Nazarites. 
"  Paul  is  among  the  Nazarites,"  says  Lange. 
1.  Not  as  a  slave  of  human  ordinances,  but 
in  the  light  of  Evangelical  liberty,  which 
had  power  over  all  things  that  promote 
the  kingdom  of  God.  (1  Cor.  vi.  12.)  2. 
Not  as  a  dissembler  before  the  people,  but 
in  the  ministry  of  brotherly  love,  which 
bears  the  infirmities  of  the  weak.  (Rom. 
XV.  1.)  3.  Not  as  a  fugitive  from  the  cross, 
but  in  the  power  of  Apostolic  obedience, 
which  knows  to  deny  itself  from  love  to 
the  Lord.     (Luke  ix.  23 ;  see  1  Cor.  ix.  1.) 

27.  ^And  when  the  seven  days  were  almost  ended, 
the  Jews  jwhich  were  of  Asia,  when  they  saw  him  m 
the  temple,  stirred  up  all  the  people,  and  laid  ^hands  on 
him.,  jChap.  xxiv.  is.  »Chap.  xxvi.  21. 

Having  noticed  the  treatment  which 
Paul  met  with  at  Jerusalem,  we  have  in 
the  narrative  which  now  commences  the 
treatment  he  met  with  from  the  intolerant 
Jew  and  the  Roman  authority.  When  the 
seven  days,  &c.    (See  on  verse  27.) 

28.  Crving  out.  Men  of  Israel,  help :  this  is  the  man 
that  neacheth  all  men  everywhere  against  the  people, 
and  the  law,  and  this  place ;  and  further,  brought  Greeks 
also  into  the  temple,  and  hath  polluted  this  holy  place. 

»Chap.  vi.  13, 14,  xxiv.  5,  6. 

Men  of  Israel,  help.  A  short  watchword 
to  rouse  the  populace.  This  is  the  man.  He 
is  well-known  in  Jerusalem,  his  name  was 
a  household  word  in  all  Israel.  The 
charges  of  the  infuriated  mob,  that  this 
man  spoke  everywhere  "  against  the  peo- 
ple," were  all  false ;  he  had  never  spoken 
against  the  people,  never  against  the  law, 
never  against  the  temple,  and  never  pol- 
luted the  holy  place.  This  last  would  have 
been,  according  to  the  Jewish  law,  a  most 
criminal  act,  punishable  by  death.  There 
was  a  court  of  the  Gentiles,  so-called,  within 
the  precincts  of  the  temple,  into  which 
they  were  allowed  free  admittance,  but 
beyond  that,  into  the  holy  place,  or  court  of 
the  Israelites,  they  were  not  suffered  to 
penetrate  ;  and  inscriptions  were  written 
upon  the  pillars,  in  the  current  languages, 
forbidding  any  but  a  Jew  to  cross  the  fatal 
threshold,  as  being  unclean  and  tending 
to  desecrate  the  sanctuary  of  the  Most 
High.  "  This  holy  place."  This  was  an  in- 
terior court,  in  which  some  of  the  sacred 
things  of  the  temple — as  the  altar  of  in- 


cense, golden  table  and  candlesticks— were 
deposited  and  used.  The  Gentiles  were 
not  allowed  to  enter  that,  nor  the  chel  or 
inclosure  before  it.  Philo  says  that  it  was 
certain  death  for  any  one  who  was  not  a 
Jew  to  set  his  foot  within  the  inner  court 
of  the  temple. 

29  (For  thev  had  seen  before  with  him,  in  the  city, 
Trophimus  i-an  Ephesian,  whom  they  supposed  that 
Paul  had  brought  into  the  temple.)— H^hap.  xx.  4. 

For  Trophimus,  see  on  xx.  4.  He  was  a 
foreigner,  and  not  a  Jew  from  Ephesus. 
Whom  they  supposed,  &c.  They  had  seen 
Trophimus  in  the  city  with  him,  and  from 
that  rushed  to  the  conclusion  that  he  had 
brought  Greeks  into  the  temple.  When 
God  has  appointed  a  season  of  suffering 
for  us,  the  slightest  circumstance  may  in- 
troduce it.  How  closely  the  servants  of 
Christ  are  watched  by  the  world,  and  what 
reason  had  they  to  be  circumspect  in  their 
walk! 

30.  And  all  the  city  was  moved,  and  the  people  ran 
together:  and  thev  took  Paul,  and  drew  him  out  of  the 
temple :  and  forthwith  the  doors  were  shut. 

They  took  Paul.  They  tumultuously  seized 
on  him,  and  drew  him  out  of  the  temple,  out 
of  the  court  of  the  Israelites,  where  he  was 
worshiping :  and  ....  the  doors  were  shut,  to 
guard  against  any  profanation  of  it  by 
riot  or  bloodshed. 

31.  And  as  they  went  about  fto  kill  him,  tidings  came 
unto  the  chief  captain  of  the  band,  that  all  Jerusalem 
was  in  an  uproar :  32.  Who  ^immediately  took  soldiers 
and  centurions.and  ran  down  unto  them:  and  when  they 
saw  the  chief  captain  and  the  soldiers,  they  left  beating 
of  Paul.— a  Cor.  xi.  23,  &c.    iiChap.  xxiii.  27,  xxiv.  7. 

To  kill— with  blows.  (Verse  32).  Came 
— to  the  Antonian  tower,  where  there  was 
usually  a  Roman  garrison  and  camp,  to 
overawe  the  Jews,  and  to  prevent  popular 
tumults.  Tidings — sudden.  The  chief  cap- 
tain of  the  band.  His  name  was  Claudius 
Lysias.  (Acts  xxiii.  26.)  Immediately — he 
supposed  that  delay  was  dangerous.  (Verse 
38.)  Soldiers — the  number  of  soldiers  un- 
der the  command  of  the  Roman  tribune 
varied,  according  to  circumstances,  from 
three  hundred  to  one  thousand.  God 
raises  up  what  instruments  He  pleases  to 
subserve  His  own  gracious  ends  and  de- 
signs in  the  preservation  of  His  people. 
The  barbarous  heathen  soldiers  protect 
Paul,  and  keep  him  from  being  torn  in 
pieces  by  the  Jews,  who  professed  to  wor- 
ship the  same  God  with  him. 

3.3.  Then  the  chief  captain  came  near,  and  took  him, 
and  commanded  him  to  be  bound  twith  two  chains ;  and 
demanded  who  he  was,  and  what  he  had  done, 

V'erse  11 ;  chap.  xx.  23 ;  Eph.  vi.  20. 


CHAPTER   XXI 


1171 


Took  him.  With  great  violence,  accord- 
ing to  chap.  xxiv.  7,  probably  meaning  an 
armed  force.  To  be  bound  with  two  chains. 
To  be  bound  between  two  soldiers,  his 
right  hand  chained  to  the  left  hand  of  the 
one,  and  his  left  hand  to  the  right  of  the 
other.  Demanded — of  the  crowd  indiscrim- 
inately, it  being  his  first  approach.  (Verse 
34.)  Who,  what — two  heads  of  inquiry. 
Let  not  the  servant  of  Christ  depend  with 
too  much  confidence  on  the  aid  which  the 
world  affords.  Here  the  tribune  rescues 
the  Apostle  from  the  hands  of  murderous 
Jews,  but  nevertheless  commands  him, 
without  hearing  his  plea,  to  be  bound  with 
two  chains. 

34.  And  some  cried  one  thing,  some  another,  among 
the  multitude :  and  when  he  could  not  know  the  cer- 
tainty for  the  tumult,  he  commanded  liim  to  be  carried 
into  the  fcastle.  35.  And  when  he  came  upon  the  stairs, 
so  it  was,  that  he  was  borne  of  the  soldiers,  for  the  vio- 
lence Eof  the  people. 

fChap.  xxiii.  10, 16.    kPs.  Iv.  9 ;  Hab.  i.  3. 

Some  cried  one  thing.  &c.  They  had  no 
intelligent  account  to  give.  Reason  had 
abdicated  the  throne  ;  they  were  the  mere 
creatures  of  impulse.  A  sad  sight  this.  A 
vast  multitude  of  human  beings  moved  not 
by  intelligent  motives  but  by  blind  im- 
pulse. It  is  this  senselessness  that  makes 
the  opinion  of  mobs  so  worthless,  their 
movements  so  reckless,  and  their  existence 
so  dangerous.  Could  not  know  the  certainty, 
i.  e.,  the  true  state  of  the  case.  For  tfie 
tumuli,  on  account  of  the  confusion,  noise 
and  uproar.  The  castle — the  castle  of  An- 
tonia,  commanded  by  the  tribune.  "This 
castle,"  says  Josephus,  "had  four  towers, 
one  of  which  overlooked  the  whole  tem- 
ple, and  was  joined  to  its  porticos,  and  had 
a  double  pair  of  stairs  from  it,  by  which  the 
soldiers  of  the  garrison  in  the  castle  were 
used  to  come  down  with  their  arms  on  the 
festival  days,  and  keep  the  people  in  quiet. 
As  the  temple  was  a  guard  to  the  city,  so 
was  this  castle  to  the  temple."  Paul  was 
conducted  thither,  probably  in  order  to 
disperse  the  multitude,  and  to  allow  a  fur- 
ther investigation.  The  soldiers  bore  him 
up  the  stairs  on  account  of  the  violence  of 
the  people. 

36.  For  the  multitude  of  the  people  followed  after, 
crying.  Away  hwith  him. 

•"Luke  xxiii.  18 :  John  xix.  15 ;  chap.  xxii.  22 ;  1  Cor. 
iv.  13. 

The  people's  violence  and  impetuosity 
appear  from  their  cries.  Here  we  see 
the  antagonism  of  the  depraved  heart 
to  Christianity.     Why  was  Paul  that  one 


central  figure  in  Jerusalem  now  against 
which  all  that  was  corrupt  in  the  city 
pelted  its  fury  and  hurled  its  anathemas? 
Simply  because  he  embodied  and  radiated 
the  pure  morality,  the  spiritual  worship, 
and  the  universal  love  of  the  Gospel. 
Christianity  clashes  with  the  corrupt  in 
human  nature,  stirs  it  into  malice,  and 
makes  it  rage  with  fury.  Hence  it  is  that 
its  progress  is  ever  a  history  of  battles — 
battles  fought  on  the  arena  of  the  sinner's 
heart. 

37.  'i  And  a-s  Paul  was  to  be  led  into  the  castle,  he  said 
unto  the  chief  captain.  May  I  speak  unto  tliee  ?  Who 
said.  Canst  thou  speak  Greek?  '.is.  Art  not  thou  that 
Egyptian,  whicli  before  lliese  days  madesl  an  uproar, 
and  leddest  out  into  the  wilderness  four  thousand  men 
that  were  murderers? 

Men  that  were  murderers,  or,  men  of  the 
Sacurii,  an  appellation  given  to  a  number 
of  persons  who  carried  a  small  crooked 
dagger  under  their  garments,  with  which 
they  committed  many  murders  about  this 
time  in  Jerusalem.  Tftcd  Egijplian.'  Jose- 
phus speaks  of  this  man  coming  to  the  city 
when  Felix  w^as  procurator.  He  pretended 
to  be  a  prophet,  and  persuaded  many  to 
follow  him  to  Mount  Olivet,  promising 
that  they  should  see  Jerusalem  fall  down 
at  his  command,  and  that  they  should  have 
a  free  entrance  into  the  city  over  its  ruins. 
The  fact  that  the  chief  captain  made  the 
mistake  indicated  by  this  inquiry,  plainly 
indicates  that  he  did  not  much  concern 
himself  with  the  religious  history  of  the 
Jews,  and  felt  no  interest  w^hatever  in  the 
progress  of  the  Christian  religion. 

39.  But  Paul  said,  I  Jam  a.m&n  uJiich  mnnJevn  oT 
Tarsus,  ct  city  in  Cilicia,  a  ^citizen  of  no  mean  city;  and 
I  beseech  thee,  suffer  me  to  speak  unto  the  people. 

JChap.  ix.  11,  xxii.  3.    kChap.  2Lxii.  35. 

Paul's  reply  to  his  question  threw  new 
light  upon  his  mind,  and  no  doubt  con- 
vinced him  that  his  prisoner  was  no  ordi- 
nary man.  The  Apostle  did  not  here  ex- 
aggerate the  importance  of  his  birth-place, 
for  Tarsus  was  the  capital  of  Cilicia,  and 
was  famous  for  its  schools  of  philosophy, 
and  the  high  refinement  and  wealth  of 
its  people.  Xenophon  in  his  "Anabasis" 
calls  Tarsus  "  a  great  and  flourishing  city," 
and  Josephus  says  that  "it  was  the  metrop- 
olis and  most  renowned  city  among  the 
CiUcians."     (See  on  chap.  ix.  11.) 

40  And  when  he  had  given  him  license,  Paul  stood 
on  the  stairs,  and  'beckoned  with  the  hand  unto  the  peo- 
ple ■  and  %vhen  there  was  made  a  great  silence,  hespake 
unto  lliem  in  the  Hebrew  tongue,  saying; 

'Chap.  xii.  IT. 


1172 


ACTS. 


The  bearing  and  the  spirit  of  Paul  in  his 
answer  induced  the  Eoman  to  grant  his 
request,  and  he  "gave  him  license."  The 
wonderful  advantage  of  this  license  to  Paul 
then  and  there  to  speak,  will  appear  in  the 
sequel.  A7id  beckoned,  &c.  Addressing  a 
crowd,  an  Oriental  would  not  bawl  out 
"silence!"  to  affront  them,  but  lifts  up  his 


hand  to  its  extreme  height,  and  moves  it 
backward  and  forward,  and  they  say  to 
each  other  pasathe,  be  silent.  In  the  Hebrew 
tongue — the  language  which  was  spoken  by 
the  Jews  in  Judea  in  the  time  of  Christ 
and  the  Apostles.  It  was,  properly,  a  de- 
generate form  of  the  old  Hebrew,  though 
it  was  still  popularly  called  Hebrew% 


1.  Who  said  to  Paul  that  he  should  not  go  up  to  Jerusalem  ?  2.  What  great  mark  of  respect  did  the  disciples 
at  Tyre  show  to  Paul  ?  3.  To  what  place  did  they  who  were  of  Paul's  company  depart  ?  i.  Into  whose  house 
did  they  enter  ?  5.  What  is  said  of  Philip  ?  6.  What  of  his  daughters  ?  7.  What  is  recorded  of  Agabus  ?  8.  What 
did  Paul  say  to  those  who  would  dissuade  him  from  going  to  Jerusalem  ?  9.  How  was  Paul  received  at  Jerusa- 
lem ?  10.  What  did  he  say  in  the  presence  of  James  and  all  the  elders  present  ?  11.  What  was  their  reply  ?  12. 
Whatdidthe  Jews  which  were  of  Asia?  13.  What  did  Paul  say  as  he  was  led  into  the  castle?  14.  How  was  he 
"  a  Jew  of  Tarsus?"    15.  In  what  tongue  did  be  speak  unto  theai? 


1 


CHAPTER  XXII. 

1  Paul  d^rlarrth  at  large,  how  he  was  converted  to  the 
faith,  17  ami  called  to  his  aposlleship.  22  At  the  very 
mentiuning  of  the  Oentiles,  the  people  exclaim  on  him.  24 
He  slwulii  have  been  scourged,  25  but  claiming  the 
privilege  of  a  Boman,  he  escapeth. 

MEN,  'brethren,  and  fathers,  hear  ye  my  defense 
^whirh  I  make  now  unto  you. 
'Chap.  vii.  2.    i^l  Peter  ill.  15. 

Paul  appears  before  us  now  in  a  new 
condition ;  he  is  a  prisoner,  he  was  "  bound 
with  two  chains."  (Chap.  xxi.  33.)  In  this 
condition  we  shall  find  him  now  in  every 
chapter  to  the  close  of  his  memorable  life. 
He  closes  his  connection  with  the  city  in 
which  he  had  encountered  such  violent 
per.secution,  by  two  defenses  of  himself — 
the  one  addressed  to  the  people,  and  the 
other  to  the  great  council  of  the  nation. 
We  have  now  to  notice  his  defense  before 
the  people.  Men  {and,  or,  who  are)  brethren. 
To  this  customary  form  of  address  Paul, 
like  Stephen,  and  perhaps  in  imitation  of 
him  (vii.  2),  adds  fathers,  either  as  a  gen- 
eral expression  of  respect,  or,  as  most  in- 
terpreters suppose,  with  reference  to  such 
priests  or  elders  as  he  may  have  seen  or 
known  to  be  among  the  multitude.    Hear 

now.    Heretofore  they  had  not  heard 

him  because  of  the  tumult. 

2.  (And  when  they  heard  thathespakeintheHebrew 
tonf?ue  to  them,  tliey  kept  the  more  silence:  and  he 
salth.) 

See  on  xxi.  40. 


They  kept  the  more  silence.  It  is  often  the 
fault  of  preachers  themselves,  when  men 
do  not  listen  with  attention  to  their  words. 
They  do  not  express  themselves  intelli- 
gibly, but  adopt  a  style  which  betrays 
affectation,  or  is  above  the  comprehension 
of  the  hearers.  A  teacher  who  is  sincerely 
desirous  of  edifying  will  always  endeavor 
to  set  forth  the  truth  in  the  plainest  and 
most  intelligible  language,  and  to  apply  it 
to  the  hearts  of  his  hearers.  The  Saviour's 
mode  of  teaching  affords  a  blessed  and 
most  perfect  example. 

3.  I  am  cverily  a  man  ivhich  am  a  Jew.  bom  In  Tar- 
sus, a  city  in  Cilicia,  yet  brought  up  in  this  city,  at  the 
feet  of  ^Gamaliel,  and  taught  ^according  to  the  perfect 
manner  of  the  law  of  the  fathers,  and  fwas  zealous  to- 
ward God,  as  ye  sail  are  this  day. 

cxxi.  39,  2  Cor.  xi.  22,  Phil.  iii.  5.  <iChap.  v.  34.  eChap. 
xxvi.  5.  fGal.  L  14.  sChap.  xxi.  20 ;  Rom.  x.  2. 

A  Jew.  This  he  avers  in  order  to  refute 
the  charge  on  which  he  was  arrested, 
namely,  that  of  traitorous  hostility  to  the 
religion  of  his  fathers.  Born  in  Tarms. 
(See  on  ix.  11.)  Gamaliel.  This  Gama- 
liel, by  general  consent,  was  an  eminent 
Pharisee,  a  member  of  the  Sanhedrim. 
(See  on  v.  34.)  At  the  feet.  In  Bible  lan- 
guage, the  teacher  is  said  to  be  at  the  head 
of  his  disciple.s.  (2  Kings  ii.  3.)  The  pupil 
sits  at  the  feet — an  intimation  of  the  inti- 
mate nearness  and  subjection  to  the  teach- 
er's authority.    And  taught  according,  &c. 


CHAPTER   XXII, 


1173 


He  was  not  only  a  Jew,  though  born  in 
Tarsus,  yet  brought  up  in  Jerusalem,  and 
taught  by  one  of  the  most  distinguished 
Rabbis,  but  he  was  taught  perfectly — strict- 
ly in  their  law,  and  he  was  moreover 
"  zealous  tovard  God  " — a  zealot  of  God. 

4.  And  I  persecuted  ''this  way  unto  the  death,  bind- 
ing and  deliverinsi  into  i)iisons  both  men  and  women. 

kChap.  viii.  3,  xxvi.  9-13  ;  Phil.  iii.  6;  1  Tim.  i.  13. 

This  tvay.  (See  on  ix.  2.)  Unto  death, 
not  the  aim.  merely,  but  the  result  of  His 
persecution.  The  facts  in  the  case  justify 
the  strongest  sense  of  the  expression. 
(See  V.  20  and  xxvi.  10.)  Paul  utters  not 
a  word  in  vindication  of  his  conduct  prior 
to  his  conversion.  He  paints  the  whole 
in  the  dark  colors  of  fact. 

5.  As  also  the  high  priest  doth  bear  me  witness,  and 
all  the  estate  of  the  elders:  from  whom  also  I  received 
letters  unto  the  brethren,  and  went  to  iUamascns,  to 
bring  them  which  were  there,  bound  unto  Jerusalem, 
for  to  be  punished.— 'Chap.  ix.  2,  <fcc. 

DotJi  bear  me  witness — He  evidently  could 
bear  Paul  witness :  Paul  does  not  doubt 
his  willingness  to  do  so,  hence  he  speaks 
kindly.  Afterward,  in  chap.  xxvi.  5,  more 
severely.  All  the  estate  of  the  elders — the 
whole  Sanhedrim.  Brethren — Jews.  (Chai). 
ii.  29.)  Went  to  Damascus,  &c.  (See  on 
ix.  2,  &c.) 

6.  And  it  came  to  pass,  that  as  T  made  my  journey, 
and  was  come  nigh  unto  Damixscus  about  noon,  sudden- 
ly there  shone  from  heaven  a  great  light  round  about 
me. 

See  on  ix.  3. 

7.  And  I  fell  unto  the  ground,  and  heard  a  voice  say- 
ing unto  me,  Saul,  Saul,  why  persecutest  thou  me  ? 

See  on  ix.  4. 

I  fell  unto  the  ground.  "We  must  take  off 
the  shoes  from  our  feet,  like  Moses — fall 
to  the  dust,  like  Isaiah — smite  our  breast, 
like  the  publican,  if  we  would  hear  what 
God  has  to  say.  (Isa.  Ixvi.  2.)  And  heard 
a  voice  saying  unto  me.  It  was  the  manifes- 
tation of  Christ  in  the  "  light,"  the  "  voice," 
the  address,  which  gave  the  turning-point 
to  Paul's  life.  Conversion  does  not  origin- 
ate with  self,  nor  with  the  agency  of  man 
outside,  but  always  with  Christ.  "  When 
it  pleased  God  to  reveal  His  Son  in  me." 
&c.  Christ,  when  on  earth,  said  not  to 
His  murderers,  Why  hind  ye  me?  Why 
buffet  ye  me  ?  Why  scourge  ye  me,  and  cruci- 
fy me  f  But  now,  when  His  people  suffer- 
ed, He  cries  out  from  heaven.  Said,  Saul, 
why  persecutest  thou  me?  He  is  more  tender 
of  His  mystical  body  than  He  was  of  His 
natural  body,  more  sensible  of  His  mem- 
bers' sufferings,  than  of  His  own. 


S.  And  I  answered.  Who  art  thou,  T^ord?  And  he 
said  unto  me,  I  am  Jesus  of  MazurelB,  whom  thou  per- 
secutest. 

I  am  Jesus  of  Nazareth,  or ,  as  it  should 
have  been  rendered,  "  I  am  Jesus,  tlw  Nuz- 
areiw,  &c.  There  were  three  difl'crt^nt 
names,  or  appellations,  by  which  both 
Jews  and  Gentiles  were  accustomed  to 
exi)ress  their  contempt  of  the  Lord  Jesus 
Christ.  He  was  sometimes  contemptuous- 
ly called,  "  The  Galilean,"  at  other  tiiiu's, 
"  The  Crucified  One,"  and  at  other  times, 
"  The  Nazarene."  These  names  were  very 
current  among  the  enemies  of  Christianity 
in  the  New  Testament  times.  They  were 
intended  to  convey  the  utmost  scorn  and 
contempt  on  the  part  of  th.ose  that  em- 
ploj'ed  them,  and,  beyond  all  question, 
they  must  have  been  often  used  and  ap- 
plied by  Saul,  in  his  frantic  zeal  against 
the  Church  of  Christ.  (See  on  ix.  5.) 
Jesus  owned  His  name  from  heaven  to 
teach  His  memljers  not  to  be  ashamed 
when  reproached  for  it  here  on  earth. 

9.  And  they  that  were  with  me  Jsaw  indeed  the  light, 
and  were  afraid,  but  they  heard  not  the  voice  of  him 
that  spake  to  me.  10.  And  I  said.  What  shall  I  do. 
Lord  ?  And  the  Lord  said  unto  me,  Arise,  and  go  into 
Damascus ;  and  there  it  shall  be  told  thee  of  all  things, 
which  are  appointed  for  thee  to  do.  11.  And  when  I 
could  not  see  for  the  glory  of  that  light,  being  led  by 
the  hand  of  them  that  were  with  me,  I  came  into  Da- 
mascus.—JDan.  X.  7. 

See  on  ix.  7,  &c. 

Saw  indeed  the  light hd  heard  not 

the  voice.  This  extraordinary  circumstance 
indicates  what  is  common  in  the  world. 
Everywhere  there  are  men,  hearing  the 
same  voice,  but  receiving  different  im- 
pressions, seeing  the  same  lights,  but  ob- 
serving different  objects.  A  "  voice " 
fraught  with  deep  meaning  to  some,  is 
mere  empty  sound  to  others.  A  "  light" 
revealing  the  grandest  realities  to  some, 
discloses  nothing  to  others.  What  shall  I 
do.  Lord  ?  "  We  may,"  says  an  old  writer, 
"  sooner  find  fire  without  heat,  than  a  true 
convert  without  operative  grace." 

12.  And  one* Ananias,  a  devout  man  .according  to  the 
law,  having  a  good  ireport  of  all  the  Jews  which  dwelt 
there,  13.  Came  unto  me,  and  stood,  and  said  unto  me. 
Brother  Saul,  receive  thy  sight.  And  the  same  hour  I 
looked  up  upon  him. 

I'Chap.  ix.  17.    'Chap.  x.  22  ;  1  Tim.  iii.  7 ;  Heb.  xi.  2. 

See  on  chap.  ix.  10,  17. 

Ananias,  a  \>io\\?,  rai\\\,  according  to  thelaw, 
whose  accei^tance  of  the  Gospel  had  by  no 
means  destroyed  his  regard  to  the  Mosaic, 
institutions,  and  who  on  that  account  had 
an  honorable  character  among  all  the  Jews 


1174 


ACTS 


who  dwelt  at  Damascus.  Thus  Paul  af- 
firms that  he  was  not  introduced  to  Chris- 
tianity by  an  opi^onent  of  Judaism. 

Brother  Saul.  They  were  now  brethren 
by  faith  and  profession,  owning  the  same 
God,  united  to  the  same  Saviour,  animat- 
ed by  the  same  Spirit,  encouraged  by  the 
same  promises,  partakers  of  the  same 
hope,  and  heirs  of  the  same  glory.  As  the 
Scriptures  speak  of  a  brotherhood  between 
Christ  and  believers,  he  is  not  ashamed  to 
call  than  brethren,  so  it  speaks  of  a  brother- 
hood between  believers  themselves.  Love 
the  brotherhood,  that  is,  the  whole  fraternity 
and  society  of  Christians,  who  are  cemen- 
ted by  the'blood  of  Christ,  and  united  by 
the  bond  of  love. 

14.  And  he  said,  The  mGod  of  our  fathers  hath  chosen 
nthee,  that  thou  shouldest  know  his  will,  and  see  "that 
pjust  One,  and  shouldest  hear  the  voice  lof  his  mouth. 

mChap.  ill.  13,  V.  30.  nChap.  ix.  1-5;  Gal.  i.  15.  "Verse 
18 ;  1  Cor.  ix.  1,  xv.  8.  PChap.  iii.  H,  vii.  52.  ql  Cor.  xi. 
23 ;  Gal.  i.  12. 

See  on  ix.  15. 

In  the  address  of  Ananias  there  is  an 
accommodation  to  the  views  and  feelings 
of  the  audience.  God  and  Christ  are 
both  mentioned  by  their  purely  Jewish 
names.  Ananias  here  asserts  that  Paul 
saw  Christ,  so  that  we  infer  that  an  actual 
appearance  of  Christ  was  granted  him, 
which  is  not  indeed  precisely  stated  either 
in  Luke's  account  of  the  transaction,  or  in 
either  of  the  accounts  given  by  the  Apostle 
himself.  (See  on  ix.  17.)  This  appear- 
ance was  to  put  him  on  a  level  with  the 
other  Apostles  who  had  seen  the  risen 
Lord.  "  That  Just  One."  (See  iii.  14.) 
Jesus  is  thus  designated,  not  merely  be- 
cause, as  God,  He  is  absolutely  just,  the 
Fountain  of  eternal  rectitude,  nor  merely 
because,  as  man.  He  "  did  no  sin,  neither 
was  guile  found  in  His  mouth,"  but  as 
Mediator  who  has  engaged  to  make  unjust 
men  just.  His  work  as  Mediator  is  to  make, 
by  His  justifying  righteousness  and  sanc- 
tifying Spirit,  unjust  men  just  to  them- 
selves, just  to  their  fellows,  just  to  the 
universe,  just  to  God.  This  is  His  work, 
and  His  exclusively. 

1.5.  For  thou  rshalt  be  his  witness  unto  all  men,  of 
what  thou  hast  seen  and  heard. 
'Chap,  xxiii.  11,  xxvi.  16,  <fec. 

Unto  all  men.  The  universal  ministry  of 
Paul  is  expressed  in  these  terms :  the 
Gentiles  being  as  yet  not  directly  men- 
tioned, for  fear  of  irritating  the  Jews, 


whereas,  on  the  contrary,  in  chap.  ix.  15, 
the  commission  is  to  bear  the  name  of  Je- 
sus before  the  Gentiles,  and  kings,  and  the 
people  of  Israel.  Thou  shalt  be  hit  witness, 
&c.  The  work  of  ministers  of  the  Gospel 
is  now  to  witness  for,  hereafter  to  witness 
against;  now  they  witness  for  God  and 
His  truth,  and  persuade  sinners  to  believe 
it,  hereafter  they  will  witness  against  sin- 
ners for  not  believing  and  obeying  the 
truth  of  God.  With  what  an  heart  must 
a  minister  study  when  he  considers  that 
every  sermon  he  preaches  must  be  a  wit- 
ness against  many,  if  not  most  of  his 
hearers ! 

16.  And  now,  why  tarriest  thon  ?  arise,  and  be  bap- 
tized, and  wash  ^away  thy  sins,  calling  'on  the  name 
of  the  Lord. 

sKeb.  X.  22 ;  1  Peter  in.  21.    'Bom.  x.  13 ;  1  Cor.  1,  2. 

Ai^ise,  and  be  baptized,  &c.  This  way  of 
speaking  arises  from  baptism  being  the 
visible  seal  of  re^nission.  Calling  on  the 
name  of  the  Lord,  rather,  "  having  called," 
i.  e.,  after  having  done  so,  referring  to  the 
confession  of  Christ,  yvhich  preceded  bap- 
tism, as  chap.  viii.  37. 

17.  And  it  came  to  pass,  that  when  I  was  come  again 
to  Jerusalem,  even  while  I  prayed  in  the  temple,  I  was 
in  a  "trance ;  18.  And  saw  "him  saying  unto  me.  Make 
haste,  and  get  thee  quickly  out  of  Jerusalem :  for  they 
will  not  receive  thy  testimony  concerning  me.  19.  And 
I  said.  Lord,  they  »know  that  I  imprisoned  and  beat  in 
every  synagogue  them  that  believed  in  thee :  20.  And 
when  the  blood  of  thy  martyr  Stephen  was  shed.  I  lalso 
was  standing  by,  and  consenting  junto  his  death,  and 
kept  the  raiment  of  them  that  slew  him.  21.  And  he 
said  unto  me,  Depart:  for  •!  will  send  thee  far  hence, 
unto  the  Gentiles. 

"2  Cor.  xii.  2.  "Verse  14.  'Verse  4.  'Chap.  vii.  58.  yChap. 
viii.  1.  zChap.  xiii.  2, 47.  Bom.  i.  5,  vi.  13,  xv.  16,  Gal.  ii.  7, 
8,  Eph.  iii.  7,  8, 1  Tim.  ii.  7. 

While  I  prayed.  Prayer  is  an  instinct  of 
the  soul.  Danger  seldom  fails  to  rouse 
this  instinct  into  a  passionate  supplication 
even  in  the  most  depraved.  (See  Ps,  evii. 
13.)  Yolney,  in  a  storm  at  sea,  was  a  striking 
example  of  this.  I  was  in  a  trance.  The 
trance  is  the  state  in  which  a.  man  has 
passed  out  of  the  usual  order  of  his  life, 
beyond  the  usual  limits  of  consciousness 
and  volition.  To  an  "  ecstacy "  in  the 
Apostle  Paul  we  owe  the  mission  which 
was  the  starting  point  of  the  history  of  the 
New  Testament  Church,  the  command 
which  bade  him  "  depart  far  hence  unto 
the  Gentiles."  It  is  supposed  by  some, 
and  with  much  probability,  that  it  is  to 
this  trance  Paul  refers  (2  Cor.  xii.  1-5) 
when  he  speaks  of  being  caught  up  to  the 
third  heaven.  Real,  earnest,  believing 
prayer,  places  the  soul  under  the  beams, 
and  breezes,  and  blessed  visions  of  heaven. 


CHAPTER   XXII 


1175 


And  saw  him,  the  Lord  Jesus,  mentioned 
in  verse  16.  Paul  saw  Him  in  his  mind. 
Saying  unto  me,  &c.  The  idea  was  con- 
veyed in  this  communication,  not  only 
that  Paul's  testimony  would  be  rejected 
but  that  violence  would  be  attempted 
against  his  person.  They  know  that  I  im- 
prisoned, &c., — and  when  the  blood  of  thy 
martyr  Steplien.  (See  on  chap.  vii.  5S.)  Paul 
thought  that  his  conversion  was  so  effect- 
ual an  argument  that  even  the  Jews  would 
be  moved  by  it,  but  the  Lord  answers, 
that  the  Gentiles  rather  will  be  moved  by 
it.  It  often  occurs  that  faithful  servants 
of  God  imagine  that  a  special  blessing 
would  attend  their  labors  in  a  particular 
place,  rather  than  elsewhere.  But  God 
says :  "  Nay,  thou  errest !"  and  sends  them 
away  from  the  spot  where  they  wished  to 
remain.  Depart,  &.c.  Paul  relates  this  vis- 
ion to  show  that  his  own  inclination  and 
prayer  had  been  that  he  might  preach  the 
gospel  to  his  oivn  p)eople,  but  that  it  was  by 
the  imperative  command  of  the  Lord  Him- 
self that  he  went  to  the  Gentiles. 

22.  If  And  they  gave  him  audience  unto  this  word,  and 
then  lifted  up  their  voices,  and  said,  Away  with  sucli  a 
fellow  from  the  earth :  for  »it  is  uot  tic  that  he  should 
live.— »Chap.  iiV.  24. 

Notwithstanding  the  consummate  skill 
with  which  Paul  seemed  to  have  conduct- 
ed his  defense,  it  was  not  to  prove  success- 
ful. Aioay  with  such  a  fellow,  &c.  Remark- 
able instance  of  pride  and  prejudice ! 
These  Jews  heard  Paul  relate  a  variety  of 
wonders  attending  his  conversion  without 
the  least  appearance  of  displeasure  or  dis- 
belief; butthe  moment  he  cast  the  slightest 
reflection  upon  themselves,  although  not 
in  his  own  words,  but  repeating  the  com- 
mand of  the  Lord,  they  instantly  lose  all 
patience,  and  are  for  sweeping  him  from 
the  face  of  the  earth.  The  true  cause  of 
their  infidelity  on  this  occasion,  as  we  see, 
lay  in  that  part  of  the  account  which 
seemed  to  reprove  their  hardness  of  heart 
and  to  represent  the  Gentiles  as  directed 
by  God  to  receive  the  Gospel.  And  whj^ 
is  the  Gospel  rejected  by  most  unbelievers, 
but  because  its  meek,  pure  and  holy  doc- 
trines are  inconsistent  with  the  pride  and 
appetites  of  the  world?  "Men  love  dark- 
ness rather  than  light " — why?  "  because," 
says  the  infallible  Word  of  God,  "  their 
deeds  are  evil." 


23.  And  as  they  crlod  out,  and  ca.st  off  thoir  clothes, 
ttuu  threw  dust  into  the  air ; 

It  is  the  invariable  practice  throughout 
Asia,  in  the  present  day,  for  people  who 
apply  for  justice  to  be  done  against  a  crimi- 
nal, to  crowd  in  a  tumultuous  manner  to 
the  gate  of  the  governor's  palace,  and  to 
stand  there  uttering  the  most  horri«l  yells, 
tearing  their  clothes,  and  throwing  dust  in 
the  air,  till  they  succeed  in  obtaining  at- 
tention to  their  demands.  These  prepa- 
rations of  the  mob,  as  has  been  well  re- 
marked, present  even  in  our  own  day  an 
image  of  man,  when  the  madness  of  pas- 
sion controls  him.  He  rends  hi.s  clothes, 
casts  otr  the  last  remnant  of  shame  and 
modesty,  and  exhibits  himself,  without 
disguise,  in  his  brutal  nakedness ;  he  throws 
up  dust  in  order  to  sully  all  that  is  bright 
and  beautiful,  to  pollute  all  that  is  noble, 
and  to  delude  himself.  "It  is  dangerous 
to  awaken  the  Hon,  the  tiger'.s  tooth  is 
destructive,  but  the  most  terrible  of  all 
terrors,  is  man  in  his  delusion." 

24.  The  chief  captain  commanded  him  to  he  brought 
mto  the  castle,  and  liade  tliat  he. should  betxamined  by 
scourging,  that  he  might  know  wherefore  they  cried  so 
against  him. 

Scourging  was  a  common  method  of  ex- 
amination resorted  to  by  the  Romans.  It 
was  administered  by  the  lictors,  and  was 
usually  inflicted  by  rods.  The  tribune, 
however,  in  ordering  Paul  to  be  imme- 
diately scourged,  acted  contrary  to  the 
Roman  law,  which  enjoined  that  no  ex- 
amination should  commence  with  scourg- 
ing. Perhaps,  in  ordering  Paul  to  be 
scourged,  he  designed  to  appease  the 
wrath  of  the  multitude,  as  Pilate  for  this 
reason  scourged  Jesus.  (John  xix.  1.) 
That  he  might  know,  &c.  As  Paul  addressed 
the  multitude  in  Hebrew,  the  tribune, 
being  ignorant  of  that  language,  was  not 
able  to  understand  what  he  said.  But 
when  he  saw  the  result,  the  rage  and 
violent  actions  of  the  Jews,  he  naturally 
concluded  that  he  had  before  him  some 
dangerous  criminal. 

25.  t  And  as  they  hound  him  with  thon^,  Paul  said 
unto  the  centurion  tliat  stood  by.  Is  it  lawful  for  you  to 
scourge  a  man  that  is  a  'Roman,  and  uncondemned? 
2fi.  When  the  centurion  heard  </ia/,  he  went  and  told 
thechief  captain,  saying.  Take  heed  what  thou  doest; 
for  this  man  is  a  Roman.  27.  Then  the  chief  captain 
came,  and  said  unto  him,  Tell  me.  art  thou  a  Roman  ? 
He  said.  Yea.  28.  And  the  chief  captain  answered, 
With  a  great  sum  obtained  I  this  freedom.  And  Paul 
said.  But  I  was  free  born.  29.  Then  straightway  they 
departed  from  him  which  should  have  ^examined  him; 
and  the  chief  captain  also  was  afraid,  after  he  knew 
that  he  was  a  Roman,  and  because  he  had  bound  him. 

tCliap.  xvi.  37 ;  xxv.  16.    cQr,  tortured  fiim. 


1176 


ACTS 


.4s  they  bound  him,  literally,  stretched  him 
out,  that  the  Apostle's  back  might  be  fully 
exposed  to  the  stripes.  This  act  is  not  as- 
cribed to  the  centurion,  who  stood  by,  nor 
to  the  chief  captain,  who  was  not  present 
even ;  it  refers  to  those  of  whom  the  com- 
mencement of  verse  22  speaks.  With  thongs. 
With  which  they  bound  him  before  in- 
flicting the  strokes.  Scourging  was  threat- 
ened. Thongs  differ  from  scourging,  for 
they  were  employed  to  bind  any  one  who 
Avas  to  be  tortured  by  scourging.  For  you. 
Emphatic.  It  was  nowhere  lawful.  A 
man  that  is  a  Roman.  It  was  an  evil  deed, 
as  Cicero  tells  us,  to  bind  a  Roman  citizen  ; 
it  was  a  heinous  crime  to  scourge  one. 
Paul  did  not  assert  his  right  of  citizenship 
against  the  bonds  (verse  29),  for  bonds  had 
been  foretold :  he  did  assert  it  against  the 
scourge,  that  he  might  defend  his  body 
and  life,  with  the  object  of  thereafter 
preaching  the  Gospel.  And — that  too. 
With  a  great  sum,  &c.  The  right  of  Roman 
citizenship  was  at  first  granted  only  to 
such  foreigners  as  had  conferred  dis- 
tinguished services  on  the  country,  or  as  a 
mark  of  honor  upon  great  and  good  indi- 
viduals. But,  in  process  of  time,  it  could 
be  purchased  for  money,  and  under  the 
corrupt  emperors,  it  was  prostituted  so 
low,  to  fill  their  treasuries,  that  it  lost  its 
value,  and  never  again  recovered  its  prim- 
itive distinction.  The  tribune,  in  the 
present  instance,  had  purchased  the  privi- 
lege with  a  large  sum  of  money.  "  But  I 
was /rce  born."  This  is  generally  supposed 
to  have  been  on  account  of  Tarsus  being 
made  ft  free  city  by  Augustus,  and  its  in- 
habitants thus  being  admitted  to  the 
right  of  citizenship.  Pliny,  in  his  "Nat- 
ural History,"  says  that "  Tarsus  was  a 


free  city  ;"  Appian,  that  "  the  people  of 
Tarsus  were  free,  and  discharged  from 
paying  tribute;"  and  other  expressions 
are  quoted  from  Dion  C'assius  and  Philo, 
bearing  upon  the  same  point. 

30.  !I  On  the  morrow,  because  ^he  would  have  knowa 
the  certainty  wherefore  he  was  accused  of  the  Jews,  he 
loosed  him  from  his  bauds,  and  commanded  the  chief 
priests  and  all  their  council  to  appear,  and  brought  Paul 
down,  and  set  him  before  them.— ^Chap.  xxiii.  2S. 

He  would  have  knouni,  &c.  He  wished  to 
ascertain  the  real  ground  of  Paul's  being 
apprehended  by  the  Jews.  He  loosed  him 
from  his  bands.  From  the  chains  which 
had  been  put  on  him  the  day  before. 
(xxi.  33.)  This  was  only  a  temporary  re- 
moval of  his  bands,  for  the  sake  of  his 
appearing  before  the  Sanhedrim,  for  in  the 
subsequent  notices,  Paul  appears  to  be 
still  wearing  a  chain,  (xxi.  27  ;  xxv.  27  ; 
xxvi.  29.)  Commanded,  or  required,  no 
doubt,  by  virtue  of  official  powers  in  cases 
of  emergency  belonging  to  the  governor 
when  present,  but  devolving  in  Ms  ab- 
sence on  the  commander  of  the  forces  in 
Jerusalem.  The  chief  priests  are  men- 
tioned as  the  most  important  class  of  coun- 
selors, and  all  tJteir  Sanhedrim,  the  pro- 
noun their  being  omitted  by  the  latest 
critics.  And  brought  Paul  down  from  his 
prison  in  the  castle  to  the  lower  place 
where  the  Sanhedrim  assembled.  Ac- 
cording to  Jewish  tradition,  that  body 
transferred  their  sittings  at  length  from 
Gazith,  an  apartment  in  the  inner  tem- 
ple, to  a  room  on  Mount  Zion,  near  the 
bridge  over  the  Tyropseon.  It  was  here 
probably  that  the  council  met  at  this  time, 
for  Lysias  and  his  soldiers  would  not  have 
presumed  to  enter  the  sacred  part  of  the 
temple.  The  Romans  conceded  to  the 
Jews  the  right  of  putting  any  foreigner  to 
death  who  passed  the  forbidden  limits. 


1.  How  did  Paul  begin  his  defense  ?  2.  Of  what  does  it  consist  ?  3.  What  effect  was  produced  on  the  audience  ? 
4.  What  did  the  chief  captain  command  ?  5.  How  was  Paul  bound  ?  6.  What  did  he  say  to  the  centurion  ?  7.  To 
wliom  did  the  centurion  report  this  ?  8.  What  was  the  result  of  the  conversation  between  the  chief  captain  and 
Paul  ?    9.  Why  was  the  chief  captain  afraid  ?    10.  Why  did  he  loose  Paul  from  his  bands  ? 


CHAPTER    XXIII, 


1177 


CHAPTER  XXIII. 

1  As  Paul  plcadeth  his  cause,  2  Ananias  commnndcth 
them  to  smite  him.  7  Dissension  among  his  accusers. 
11  God  cnamragcth  him.  14  The  Jews, laying  wait  for 
J'aul  20  is  drclarcd  unto  the  chief  captain,  27  Jfe 
sendeth  him  to  Felix  the  governor. 

AND  Paul,  earnestly  beholding  the  council,  said. 
Men  and  brethren,  i^I  have  lived  in  all  good  con- 
science before  God  until  this  day. 
»Chap.  xxiv.  IG ;  2  C!or.  i.  12 ;  Heb.  xUi.  18. 

We  have  now  the  speech  of  Paul  before 
the  Jewish  council,  commonly  known  by 
the  name  of  the  Sanhedrim,  and  the  highest 
court  in  tlie  nation.  The  Jewish  writers 
affirm  that  it  subsisted  during  all  the  ages 
of  their  commonwealth,  and  was  instituted 
in  the  wilderness,  when  seventy  elders  of 
Israel  were  chosen  to  assist  Moses  in  the 
government.  The  Sanhedrim  was  com- 
posed of  the  same  number  of  members. 
Some,  however,  are  of  opinion  that  its 
commencement  can  be  traced  no  further 
back  than  the  return  from  the  Babylonian 
captivity.  It  was  a  court  to  which  appeals 
were  made  from  the  sentences  of  inferior 
judicatories ;  but  there  were  some  causes 
of  greater  difficulty  and  importance  in 
which  it  claimed  a  sole  right  to  judge.  The 
council  was  now  summoned  by  the  chief 
cai^tain,  as  it  had  been  called  together  at 
the  birth  of  our  Saviour  by  Herod.  He 
brought  Paul  before  it,  because  he  appear- 
ed from  the  clamors  of  the  people  to  have 
been  guilty  of  some  offense  against  their 
laws ;  and,  probably,  that  court  asserted 
its  right  to  judge  him  as  a  blasphemer  of 
Moses,  and  of  their  sacred  institutions. 

Paul  earnestly  beholding,  &c.  In  the 
presence  of  this  august  assembly,  Paul 
was  not  abashed  and  intimidated.  Alone 
in  the  midst  of  enemies,  who  had  both 
the  inclination  and  the  power  to  injure 
him,  he  surveyed  them  with  an  undaunt- 
ed countenance,  supported  by  conscious- 
ness of  innocence,  and  the  expectation  of 
that  assistance,  which  Jesus  Christ  had 
promised  to  His  disciples,  when  they 
should  be  brought  before  governors  and 
kings  for  His  sake.  Instead  of  endeavoring 
to  disarm  their  resentment,  and  to  court 
their  favor  by  any  mean  concession,  or  any 
retractation  of  his  principles,  he  dared  to 
assert  the  purity  of  his  motives  and  the 
rectitude  of  his  conduct.  I  have  lived,  &c. 
The  word  has  an  indirect  reference  to  the 


"polity"  or  "commonwealth  of  Israel," 
of  which  he  would  signify  th;-t  he  had 
been  and  was  to  that  hour,  an  honest  and 
God-fearing  member. 

2.  And  the  hlp;h  priest  Ananias  comnanded  them 
that  stood  by  him  to  smite  him  bon  tlie  mouth. 

bJolm  xviii.  22. 

Who  this  Ananias  is  it  is  not  certain. 
He  presided,  however,  as  the  high  priest 
on  this  occasion.  The  marvelous  indigni- 
ty which  he  ordered  now  to  be  inflicted 
on  Paul,  was  in  accordance  with  ancient 
and  modern  usages.  Striking  on  the 
mouth  was  perhaps  intended  to  express 
on  this  occasion  that  the  tongue  had  been 
unlawfully  employed,  and  that  it  should 
cease  its  utterances. 

3.  Then  said  Paul  unto  him,  God  shr,:i  smite  thee, 
thoii  whited  w.ill :  for  sittest  thou  to  judge  mo  after  the 
law, and  commaudest  me  to  be  smitten  'lontrary  to 
the  law  ? 

cliOV.  xix.  35;  Deut.  xxv.  1,  2;  John  vii.  51. 

Shall  smite,  literally,  is  (or  is  about)  to 
smite,  the  first  verb  denoting  simple  fu- 
turity, without  expressing  (although  it  of 
course  implies)  intention  or  determination 
on  the  part  of  God,  much  less  a  desire  on 
the  part  of  Paul  himself.  Thou  whited  wall 
— alluding  to  the  beautiful  outside  of  some 
walls,  which  were  constructed  with  mud 
and  other  base  materials.  This  prover- 
bial expression  is  analogous  to  our  Sa- 
viour's words,  in  which  He  compares  the 
Pharisees  to  whited  sepulchres — beautiful 
outside,  but  within  full  of  dead  men's 
bones  and  of  all  uncleanness.  (Matt, 
xxiii.  27.)  Siitest  thoxt,  to  judge,  &c.  Dost 
thou  sit  here  on  the  seat  of  justice,  in  order 
to  judge  me  according  to  the  laiv,  and  com- 
mandest  thou  me  to  be  smittai  contrary  to 
the  laic?  Observe  the  incisive  question  as 
to  the  complete  opposition  shown  by  his 
judges  between  their  office  and  their  con- 
duct. 

4.  And  they  that  stood  by  said,  Revilest  thou  God's 
high  priest  ?  5.  Then  said  Paul,  I  wist  not,  brethren, 
that  he  was  the  high  priest:  for  it  is  ^written.  Thou 
Shalt  not  speak  e%'il  of  the  ruler  of  thy  people. 

dEx.  xxii.  28.  Ec.  x.  20,  2  Peter  ii.  10,  Jude  8. 

Iivist  not,  &c.  These  words  plainly  in- 
dicate that  Paul  knew  not  the  dignity  of 
the  person  whom  he  addressed,  and  con- 
sequently that  he  si">oke  to  him  simply  as 
sustaining  the  character  and  place  of  judge 
without  regard  to  any  higher  office.  By 
this  assertion  he  weakened  the  force  of 


1178 


ACTS. 


the  accusation  brought  against  him  with- 
out acknowledging  any  guilt.  Ananias  un- 
questionably was  not  at  this  time  in  the  of- 
ficial dress,  otherwise  he  was  easily  known, 
and  it  would  have  at  once  appeared  absurd 
in  Paul  to  pretend  ignorance  of  his  dig- 
nity. But  as  the  Apostle  had  been  absent 
from  Jerusalem,  and  the  office  of  high 
priest  was  frequently  changing  from  one 
person  to  another,  although  Paul  had  for- 
merly been  acquainted  with  Ananias,  he 
might  not  have  known  him  as  at  present 
holding  the  office  of  high  priest.  Michaelis, 
after  investigating  this  subject,  says  that  at 
this  time  the  office  of  high  priest  was  va- 
cant, and  Ananias  must  have  assumed, 
without  authority,  the  presidency. 

For  it  is  ivritten,  Thou  shall  not,  &c.  Had 
Paul  quoted,  as  some  think,  the  law  to  in- 
timate to  liis  accusers,  that  as  he  remem- 
bered it,  he  could  be  charged  only  with  an 
unintentional  transgression  of  it,  it  would 
have  been  of  little  service,  for  ignorance  of 
the  dignity  of  Anaiiias  could  not  acquit  him 
from  a  breach  of  the  i^recept  which  en- 
joined respect  to  every  ruler  of  Israel. 
And  indeed  the  Apostle's  principles  cor- 
respond with  the  law  of  love,  which  forbids 
speaking  evil  of  any  man.  His  design,  we 
ai^prehend,  was  to  inform  his  accusers, 
that  as  he  could  not  want  respect  to  the 
high-priest,  of  whom  he  was  ignorant,  so 
neither  had  he  spoken  inadvertentlj'',  for 
he  remembered  and  regarded  the  Divine 
law,  with  the  violation  of  which  they  ac- 
cused him,  and  that  they  ought,  therefore, 
to  have  considered  his  words  in  a  very 
diflerent  light.  He  was  indeed  convinced 
of  his  innocence  in  what  he  had  said. 
This  was  calculated  at  once  to  vindicate 
himself,  and  to  fix  more  impressively  the 
awful  and  solemn  judgment  which  he  had 
annoumed  on  the  minds  of  his  hearers. 

G.  'But  when  Paul  perceived  that  the  one  part  were 
Sadducees,  and  the  other  Pharisees,  he  cried  out  in  the 
council,  Men  and  brethren,  I  earn  a  Pharisee,  the  son 
of  a  Pharisee :  of  fthe  hope  and  resurrection  of  the  dead 
I  am  called  in  question. 

■■Chap,  xxvi.5;  Phil,  iii  5.  fChap.  xxiv.  15,  21,  xxvi.  6, 
xxviii.  20. 

Sadducees Pharisees.  The  San- 
hedrim was  at  this  time  divided  between 
these  two  factions.  The  Pharisees  were 
the  popular  party,  and  were  perhaps  the 
more  numerous,  but  Josephus  informs  us 
that  many  of  the  sect  of  the  Sadducees 
were  high  in  office.    It  would  almost  aj)- 


pear  that  the  high-priesthood  was  fre- 
quently conferred  on  those  of  this  party. 
We  are  exjiressly  informed  that  Ananus, 
afterward  high  priest,  was  a  Sadducee. 
(Joseph  Ant.  xx.  9,  1).  It  was  no  doubt 
favorable  for  the  Church  that  there  was  at 
this  time  this  division  of  parties  in  the 
Sanhedrim.  The  Sadducees  were  chiefly 
incensed  against  the  Christians,  because 
they  taught  the  doctrine  of  the  resurrec- 
tion ;  whereas  the  Pharisees,  out  of  oppo- 
sition to  their  rival  sect,  were  sometimes 
inclined  to  favor  them. 

7.  And  when  he  had  so  said,  there  arose  a  dissension 
between  the  Pharisees  and  the  Sadducees :  and  the  mul- 
titude was  divided.  8.  For  the  Sadducees  Esay  there  is 
no  resurrection ;  neither  angel  nor  spirit :  but  the  Phar- 
isees confess  both.  9.  And  there  arose  a  gi'eat  cry  :  and 
the  scribes  that  irrre  of  the  Pharisees'  part  arose,  and 
strove,  saying.  We  find  tno  evil  in  this  man  :  but  if  a 
'spirit  or  an  angel  hath  spoken  to  him,  let  us  not  jfight 
against  God. 

BMatt.  xxii.  23 ;  Mark  xii.  18 ;  Luke  xx.  27.  i>Chap. 
XXV.  25,  xxvi.  31.    "Chap.  xxii.  17, 18.    JChap.  v.  39. 

The  multitude — of  the  associate  judges, 
who  favored  each  of  the  two  sects.  Nor 
spirit — spirit,  as  opposed  to  angel,  means 
here  the  spirit  of  a  man  who  is  dead. 
Both — one  of  these  points  is  the  resurrec- 
tion, the  other  is,  angels  and  other  spirits. 

Scribes strove,    disputed   violently. 

They  appear  as  the  champions  of  their 
party,  because  they  were  the  men  of  learn- 
ing, and  accustomed  to  such  debates.  We 
find  no  evil  m  this  man.  Human  passions 
were  violently  inflamed  ;  nevertheless  the 
wisdom  of  God  accomplished  its  great  de- 
sign. He  rules  in  the  midst  of  His  ene- 
mies. (Ps.  ex.  2).  Some,  says  Paul  (Phil, 
i.  16, 18),  preach  Christ,  who  are  influenced 
by  hostile  feelings,  still,  if  Christ  is  preach- 
ed, whatever  the  motive  may  be,  I  will 
rejoice.  If  a  spirit  or  an  angel  hath  spoken 
to  him.  The  Pharisees  here  recollected 
the  declaration  which  Paul  had  made  the 
day  before,  respecting  the  supernatural 
appearance  of  Jesus  to  him  near  Damas- 
cus, and  in  the  temple,  (xxii.  6-8, 18-21). 
As  such  appearances  accorded  with  their 
belief,  and  as  they  were  now  arrayed 
against  the  Sadducees,  they  would,  for 
consistency's  sake,  express  themselves  as 
believing  in  the  reality  of  such  commu- 
nications from  spiritual  beings.  Probably 
they  meant  not  merely  to  speak  of  those 
two  instances,  but  to  profess  that  they 
held  themselves  ready  candidly  to  con- 
sider any  views  which  had,  at  any  time, 


CHAPTER   XXIII. 


1179 


been  presented  to  Paul  from  above.  Let 
V.S  not  fight  against  God.  The  hostility  of 
the  Pharisees  to  the  Sadducees  led  them 
to  assume  the  appearance  of  great  candor. 
Well  had  it  been  for  them  had  they  acted 
on  the  principle  they  now  appeared  to  de- 
fend. We  cannot  but  be  struck  with  the 
similarity  of  their  declaration  to  that 
which  Gamaliel  made  when  advising  the 
Sanhedrim  not  to  persecute  the  Apostles. 
(See  V.  39). 

10.  t  And  when  there  arose  a  great  dissension,  the 
chief  captain,  fearing  lest  Paul  should  have  been 
pulled  in  pieces  of  them,  commanded  the  soldiers  to  go 
down,  and  to  take  hini  by  force  from  among  them,  and 
to  bring  him  into  the  castle.  11.  And  the  night  follow- 
ing, the  Lord  stood  kby  him,  and  said,  Be  of  good  cheer, 
Paul :  for  as  thou  hast  testified  of  me  iu  Jerusalem,  so 
must  thou  bear  witness  also  at  'Rome. 

i^Ps.  xlvi.  1,  7 ;  chap,  xviii.  19,  xxvU.  23,  34.  'Chap, 
xxviii.  30,  31 ;  Kom.  i.  15. 

As  the  tumult  and  quarreling  continued 
to  increase,  and  the  person  of  Paul  him- 
self began  to  be  in  peril,  it  was  necessary 
for  the  chief  captain  to  take  care  that  his 
prisoner  was  not  torn  from  him  by  the 
frantic  judges.  AVhat  could  the  astonished 
man  have  thought  of  such  conduct  on  the 
part  of  the  venerated  assembly !  He  was 
well  aware  of  the  fanaticism  of  the  Jews 
in  matters  of  belief,  and,  lest  the  members 
of  the  Sanhedrim  might  in  the  tumult  do 
some  injury  to  this  man  in  his  (the  chief 
captain's)  presence — a  man,  too,  who 
seemed  worthy  of  respect,  and  had  shown 
himself  to  be  a  Roman  citizen — he  ordered 
a  detachment  of  soldiers  to  come  down 
from  the  castle  and  to  drag  Paul  from  the 
midst  of  them — to  take  him  away  by  force, 
and  to  take  him  into  the  barracks.  The 
Lord  stood  by  him,  &c.  The  danger  was 
great,  but  the  comfort,  too,  was  great.  We 
may  very  well  imagine,  that  just  at  this 
moment,  when,  amid  all  the  complications 
between  the  chief  captain,  the  Sanhedrim 
and  the  people,  appearances  seemed  to 
point  to  nothing  but  a  wearisome  impris- 
onment and  hostile  plots — despondency 
came  over  the  Apostle,  and  he  who  had 
stood  up  so  boldly  before  the  council  now 
humbly  and  meekly  implored  his  Lord  for 
fresh  strength  and  new  life.  For  as  thou 
hast  testified,  &c.  As  certainly  as  the  former 
event  (which  was  long  previously  indicated 
to  thee  by  the  Spirit)  has  now  taken  place, 
so  surely  shall  the  other  come  to  pass  in 
due  time.  Thou  shalt  testify  as  thou  hast 
before  testified,  and   I   will  continue  to 


guide  thee.  This  is  the  comfort  which  the 
Lord  afibrds  to  His  servant,  who  in  all  his 
weakness  is  still  anxious  to  testify.  In  the 
two  chief  cities  of  the  world  at  that  time 
— in  the  city  of  God  and  in  the  city  of 
Caesar — was  this  "chosen  vessel"  to  con- 
fess and  preach  the  name  of  Jesus.  "  If," 
says  an  old  writer,  "the  Lord  standby, 
and  be  graciously  present  with  His  ser- 
vants, in  a  sufl'ering  hour,  it  is  no  matter 
how  many  and  how  mighty  they  be  that 
do  withstand  them,  and  appear  against 
them.  No  doubt  these  words,  Be  of  good 
cheer.  Paid,  turned  the  Apostle's  })rison  into 
a  palace,  and  enabled  him  to  bid  a  bold 
defiance  to  all  the  devilish  designs  of  the 
Jews  in  Jerusalem  against  him,  having  got 
such  good  security  for  his  safety,  even 
from  God  Himself,  in  the  faith  of  which 
our  Apostle  holily  triumphs,  saying.  If 
God  be  for  iis,  who  can  be  against  us.  (Rom. 
viii.  31.)  That  is,  none  can  be  against  us, 
either  safely  or  successfully."  We  may  lament, 
it  is  diificult  not  to  lament,  that  such  mani- 
festations as  that  which  Paul  received,  are 
no  longer  granted,  that  in  our  troubles  and 
difficulties  we  have  no  such  encouraging 
presence  of  "Him  wIkuu  having  not  seen 
we  love ;"  and  yet  how  much  more  cause 
have  we  rather  to  rejoice  than  to  repine. 
"Lo!  I  am  with  you  alway,  even  unto  the 
end  of  the  world;"  that  blessed  promise 
is  for  us,  and  for  our  children,  a  promise 
which  never  has  been,  and  never  shall  be, 
broken  to  any  of  the  believing  followers 
of  our  Lord,  while  time  remains.  And  such 
a  promise  of  spiritual  aid  and  spiritual 
presence  far  outweighs  in  value  any  prom- 
ise of  a  personal  presence  which  our  Lord 
could  have  vouchsafed. 

12.  If  And  when  it  was  day,  "certain  of  the  Jews  band- 
ed together,  and  bound  themselves  "under  a  curse,  say- 
ing that  they  would  neither  eat  nordrhik  ftill  they  had 
killed  Paul.  13.  And  thev  were  more  than  forty  which 
had  made  this  conspiracy.  14.  And  they  came  to  the 
chief  ppriests  and  elders,  and  said,  We  have  bound  our- 
selves under  a  great  curse,  that  we  will  eat  nothing 
until  we  have  slain  Paul.  15.  Now  therefore  ye,  with 
the  council,  signify  to  the  chief  captam  that  he  bnng 
him  down  unto  you  to-morrow,  as  though  ye  would  in- 
quire something  more  perfecUy  concerning  him  :  and 
we,  or  ever  he  come  near,  are  ready  ito  kill  him.  16. 
And  when  Paul's  sister's  son  heard  of  their  lying  in 
wait,  he  rwent  and  entered  into  the  castle,  and  told  Paul. 
17.  Then  'Paul  called  one  of  the  centurions  unto  n>m, 
and  said.  Bring  this  young  man  unto  the  chief  captain : 
for  he  hath  a  certain  thing  to  tell  him.  18.  So  he  took 
him,  and  brought  him  to  the  chief  captain,  and  said, 
Paul  the  prisoner  'called  me  unto  him,  and  prayed  me 
to  bring  this  voung  man  unto  thee,  who  has  .something 
to  say  unto  thee.  19.  Then  the  chief  captain  took  him 
by  the  hand,  and  went  vilh  hiyn  aside  privately,  and 
asked  Awn,  What  is  that  thou  ha-st  to  tell  me?  20.  And 
he  said,  The  Jews  "have  agreed  to  desire  thee  that  thou 


1180 


ACTS. 


wouldest  bring  down  Paul  to-morrow  into  the  council 
as  though  they  would  inquire  somewhat  of  him  more 
perfectly.  21.  But  do  thou  not  yield  vunto  them :  for 
there  lie  in  wait  for  him  of  them  more  than  lorty  men, 
which  have  bound  themselves  with  an  oath,  that  they 
will  neither  eat  nor  drinlc  till  tliey  have  killed  him : 
and  now  are  they  ready,  loolving  for  a  promise  from 
tliee.  22.  So  the  cliief  captain  then  let  the  young  man 
depart,  ."xnd  charged  him,  .Sec  llwu  tell  no  man  that  thou 
hii.st  shewed  these  things  to  me. 

"■Verses  21,  3D ;  chap.  xxv.  3.  "Or,  icith  an  oath  of  ex- 
er.rutioii.  oPs.  xxxi.  la.  pHos.  iv.  9.  qPs.  xxi.  11,  xxxvii. 
:a,  33.  i2  Sam.  xvii.  17.  "Prov.  xxii.  3;  Matt.  x.  16. 
•Chap,  xxviii.  17 ;  Eph.  iii.  1,  iv.  1 ;  PhUe.  9.  "Verse  12. 
tE.i.  siiii.  2. 

Although  Paul,  through  the  firmness 
and  timely  interference  of  the  chief  cap- 
tain, was  secured  from  the  dangers  of  the 
lawless  and  infuriated  council,  perils  far 
more  to  be  dreaded  than  open  violence 
were  prepared  for  the  Apostle,  by  the  se- 
cret machinations  of  his  enemies.    Certain 
of  the  Jews  banded  together,  &c.    This  con- 
spiracy, atrocious  as  it  is,  was  quite  con- 
formable to  the  current  maxims  of  the 
time.     On  any  one  who  was  found  guilty 
of  speaking  disrespectfully  of  their  law,  or 
impugning  its  authority,  the  traditions  of 
that  corrupt  and  degenerate  age  authorized 
every  private  Jew  to  inflict  any  measure 
of  violence  he  could,  whenever  he  obtained 
opportunity,    without     waiting    for    the 
tedious  forms,  and  the  uncertan  is.sue,  of 
a  public  trial.    An  offender  of  this  descrip- 
tion being  considered  a  greater  criminal 
than  either  a  thief  or  a  mui-derer,  his  re- 
moval by  death  was  lauded  as  a  merito- 
rious and  patriotic  achievement,  and  we 
need  not  wonder,  therefore,  that  at  a  pe- 
riod when  such  sentiments  were  univers- 
ally entertained,  men  were  found,  not  only 
forming  the  deliberate  purpose  of  assassi- 
nation,but  informing  the  leading  characters 
in  the  country,  and  receiving  their  ap- 
probation and  encouragement  of  the  bloody 
design.  This  execrable  plot  was  sanctioned 
by  a  solemn  and  inviolable  oath  of  absti- 
nence from  meat  and  drink  till  the  assassins 
should  be  released  from  their  vow  by  the 
death  of  their  victim.   Nor  was  this  either 
an  uncommon,  or,  on  their  part,  a  rash  and 
impracticable  condition,   the    miscreants 
imposed  on  themselves.  In  ancient  times, 
when  revenge  of  insults  and  injuries  was 
inculcated  and  practiced  as  a  part  of  every 
man's  duty,  it  was  common  for  persons 
who  had  such  a  dark  and  atrocious  design 
in  view,  to  bind  themselves  to  its  perform- 
ance, by  voluntarily  abjuring  for  a  time 
some  favorite  employment,  or  submitting 
to  some  particular  personal  privation,  such 


as  resolving  not  to  sleep  till  their  enemy 
had  fallen,  if  they  were  within  reacli  of 
the  object  of  their  pursuit,  and  not  to  cut 
their  hair,  to  taste  wine,  or  eat  flesh,  or 
some  other  specified  article  of  food,  if  they 
were  likely  to  be  engaged  for  a  consider- 
able i^eriod  in  watching  the  fit  opportunity 
of  accomplishing  their  purpose.     Even  to 
this  day  the  Arabs,  among  whom  the  prac- 
tice prevails  for  the  nearest  of  kin  to  avenge 
the  death  of  their  murdered  relatives,  and 
who  will  compass  sea  and  land  in  search 
of  their  victim,  often  bind  themselves  not 
to  eat  salt  with  any  one  they  meet  on  their 
travels,  for  fear  of  interposing  obstacles  to 
their   discharge  of   this  debt  of    honor. 
Some  deny  themselves  to  one  enjoyment, 
others  to  another,  and  whatever  be  the 
sacrifice  they  resolve  to  make,  they  con- 
sider the  vow  sacred,  and,  at  whatever 
hazard  or  inconvenience,  to  be  scruiDU- 
lously  observed,   till  the   obligation   has 
ceased  with  the  death  of  the  object  of  their 
pursuit.     It  was  in  the  true  spirit  of  Arab 
revenge  that  the  forty  conspirators,  who 
plotted  the  death  of  Paul,  bound  them- 
selves to  abstain  from  food  and  drink  till 
that  obnoxious  individual  was  out  of  the 
world,  and  perhaps,  as  such  infamous  vows 
as  those  which  the  accomplices  mutually 
entered  into,  were  far  from  being  uncom- 
mon, and  as  they  could  form  no  certain 
calculations  as  to  the  length  of  time  they 
might    take  to  pei-petrate   the   intended 
murder,  the  oath  by   which  they   bound 
themselves,  in  conformity  with  Eastern 
usages,  might  extend  only  to  abstinence 
from  some  particular  kinds  of  food   and 
liquor,  although  the  language  of  the  sacred 
historian  does  certainly  convey  the  idea, 
that  they  imposed  on  themselves  a  vow  to 
abstain   from  all  kinds   of   refreshment. 
When  Paul's  sister's  son,  &c.  In  the  method 
recorded  here,  and  in  the  following  verses, 
by  which  the  purposes  of  evil  men  were 
thwarted,  we  find  three  things  which  gen- 
erally characterize  the  procedure  of  Prov- 
idence.    1.    Simplicity,      What    was    the 
agency  employed?    "Paul's  sister's  son." 
This  is  all  we  know  of  the  family  of  Paul. 
Here  is  a  young  man,  probably  uninfluen- 
tial  and  obscure,  who  does  the  work.     It 
has  ever  been   heaven's   plan   to   employ 
apparently  insignificant  means  for  the  ac- 


CHAPTER    XXIII 


1181 


complishment  of  great  cuds.  2.  Unex- 
pectedness. Little  did  Paul  expect  deliv- 
erance would  come  from  such  a  quarter. 
Means  often  most  unlikely  are  employed 
to  accomplish  important  results.  The 
waters  of  heavenly  mercy  often  come  to 
men  from  rocky  Horebs.  3.  Naturalness. 
The  whole  is  beautifully  natural.  It  was 
natural  for  Paul's  nephew,  having  heai-d 
of  the  malignant  plot,  to  seek  access 
to  his  uncle,  and  to  warn  him  of  it.  It 
was  natural  for  his  uncle  to  despatch  him 
to  the  chief  captain  to  impart  the  intelli- 
gence to  him.  Thus  God  does,  as  a  rule, 
in  His  providential  dealings  with  his 
people. 

23.  1[And  he  called  unto  hirn  two  centurions,  saying. 
Make  ready  two  hundred  soldiers  to  go  to  Cesarea,  and 
horsemen  threescore  and  ten,  and  spearmen  two  hun- 
dred, at  the  third  hour  of  the  night:  24.  And  provide 
thon  beasts,  that  they  may  set  Paul  on,  and  bring 
him  sale  unto  Felix  the  governor.  Z'y.  And  lie  wrote  a 
letter  after  this  manner :  2G.  Claudius  Lysias  unto  the 
most  excellent  governor  Felix  scndtth  greeting.  27.  Thia 
"man  was  taken  of  the  Jews,  and  sliould  have  been 
killed  of  them :  then  came  I  with  au  army,  and  rescued 
him,  having  understood  that  he  w.as  a  Koman.  28. 
And  iwhen  I  would  have  known  the  cause  wherefore 
tliey  accused  him,  I  brought  him  forth  into  their  coun- 
cils :  29.  Whom  I  perceived  to  be  accused  of  questions 
yof  their  law,  but  to  have  nothing  ^laid  to  his  charge 
worthy  of  death  or  of  bonds.  30.  And  when  »it  was  told 
me,  how  that  the  Jews  laid  wait  for  the  man,  I  sent 
straightway  to  thee,  and  gave  ^commandment  to  his 
accusers  .ilso,  to  say  before  thee  what  they  had  against 
him.  Farewell.  31.  Then  the  soldiers,  as  it  was  com- 
manded them,  took  Paul,  and  brouglit  him  by  night  to 
Antipatris.  32.  On  the  morrow  they  left  the  horsemen 
togo  witlihim,  and  returned  to  the  castle:  33.  Who,  when 
they  came  to  Cesarea,  and  delivered  the  epistle  <:to  tl  e 
governor,  presented  Paul  also  before  him.  34.  And 
when  thegovernor  had  readZAe  letter,  he  asked  of  what 
province  he  was.  And  when  he  understood  that  lif  was 
of^Cilicia:  35  I  will  hear  thee,  said  he  when  thine  accu- 
sers 'are  also  come.  And  he  commanded  him  to  be  kept 
in  f Herod's  judgment  hall. 

"Chap.  xxl.  33,  xxiv.  7.  ^Chap.  x.xii.  30.  yChap.  xviii. 
1.5,  XXV.  19.  »Chap.  xxvi.  .31.  averse  20,  21.  bChap.  xxiv.  S, 
XXV.  6.  cVerses  25-30.  ^Chap.  xxi.  39.  eChap.  xxiv.  1,  &c., 
XXV.  16.  fMatt.  xxvil.  27. 

Tuv  centurions.  Though  it  is  not  said 
exi:)res3ly,  the  inference  is  that  these  offi- 
cers were  to  take  charge  of  the  expedition. 
fSoldtei'S,  who,  as  they  are  distinguished 
from  the  other  two  classes  named,  must 
be  the  ordinary  heavy-armed  legionaries. 
Spearmen,  a  species  of  light-armed  troops. 
Tlie  third  hour  of  the  night,i.  e.,  nine  o'clock 
with  us ;  it  being  implied  that  they  were 
to  march  at  that  hour  as  well  as  be  ready. 
We  should  read,  that  ye  may  briny  him  safe, 
not  tJiat  they  may  bring  h  im  safe.  Who  that 
reads  of  Paul,  attended  by  his  military 
guard,  does  not  at  once  think  of  Luther, 
his  brother  in  spirit,  his  successor  in  office, 
the  partner  of  his  fortunes — how  he  was 
taken  by  armed  men,  and  safely  conducted 
to  the  castle  of  Wartburg  ?  Felix  the  gov- 
ernor, or  procurator,  whose  residence  was 


at  Cesarea.  Antonius  Felix  was  a  freed- 
man  of  Claudius  Ctesar,  the  lioman  em- 
peror, and  brother  of  Pallas,  the  favorite 
of  Nero.  According  to  the  testimony  of 
Tacitus,  he  governed  his  people  with  a 
servile  mind,  and  indulged  in  every  spe- 
cies of  cruelty  and  lust,  and  he  says  that 
he  expected  to  escape  with  impunity  in 
the  conimi.ssion  of  his  wicked  deed.s 
on  account  of  his  great  power.  He  had, 
at  this  time,  been  procurator  about  five 
years,  and  remained  in  office  two  years 
longer  (chap.  xxiv.  27),  when  he  was  suc- 
ceeded by  Porcius  Festus.  And  he  vrote  a 
letter,  &c.  The  letter  addressed  by  Claudius 
Lysias  to  Felix  here  sets  forth  the  simple 
facts  which  had  just  occurred  in  connec- 
tion with  Paul's  history.  The  letter  ex- 
tends from  the  26th  to  the  30th  verse. 
This  man  was  taken  of  the  Jcics,  &c.  "  When 
we  examine  this  letter,'*  says  one,  "we 
perceive  that  the  pagan  writes  with  more 
honesty  and  equity  than  the  orthodox 
Jews  speak.  And  even  in  our  day,  Paul 
fares  better  with  Lysias  and  Felix  than  he 
does  with  those  who  profess  to  adhere  to 
the  letter,  but  who  deny  the  spirit.  An- 
tipatris. A  city  built  by  Herod,  and  called 
in  honor  of  his  father,  Aniipater.  It  lay 
upon  the  route  from  Jerusalem  to  Cesarea, 
about  twenty  miles  from  the  latter,  in  a 
large  fertile  plain.  Its  location  was  iden- 
tified by  Robinson,  in  his  late  researches  in 
Palestine  and  Arabia,  The  distance  w.;s 
great  for  one  night's  travel,  but  the  Eomaii 
soldiers  were  distinguished  for  their  hardi- 
hood ;  the  march  was  a  forced  one,  and 
the  "  night "  might  be  used  to  include  a 
considerable  part  of  the  following  day. 
And  on  the  morroiv,  that  is,  not  on  the  mor- 
row after  leaving  Jerusalem,  as  the  text 
Avould  at  first  sight  suggest,  but  on  the 
morrow  after  they  arrived  at  Antipatris  — 
having  taken,  in  all,  part  of  three  days  to 
accomplish  their  journey  from  Jerusalem 
to  Cesarea.  Returned  to  the  eastle,  or,  bar- 
racks. AVhen  they  reached  Antipatris,  the 
foot-soldiers  left  and  returned  to  Jerusalem, 
whilst  the  horsemen  proceeded  with  Paul 
to  Cesarea.  The  foot-soldiers  were  no  longer 
necessary  to  secure  Paul's  safety,  as  they 
were  forty  miles  distant  from  Jerusalem, 
and  no  plot  by  the  way  was  now  to  be  ap- 
prehended.    And  ivhenthe  governor  hadread, 


1182 


ACTS, 


&c.  This  is  a  participial  sentence,  being 
composed  of  three  participles,  literally 
translated,  "And  after  reading  the  letter, 
and  asking  of  what  province  he  is,  and 
learning  that  he  was  of  Cilicia,  I  shall  hear 
you,"  lie  said,  &c.  Felix  does  not  inquire 
whether  Paul  was  a  Roman,  as  this  was 
stated  in  the  letter,  but  of  what  province 
he  was,  concerning  which  no  information 
was  given.  /  icill  hear  thee,  or,  give  a  full 
hearing.  Herod's judgmenthall.  The"Pr£e- 
torinm  of  Herod  "  was  the  name  which  the 
palace,  built  by  Herod  the  Great,  received 
only  after  it  was  occupied  by  the  Roman 
governors.  The  Apostle  was,  as  it  here 
appears,  not  confined  in  a  public  prison, 
(probably  in  consequence  of  the  favorable 


statement  made  in  the  letter),  but  was 
placed  in  an  ajaartment  of  the  same  palace 
in  which  the  procurator  resided.  He  was 
thus  enabled,  after  escaping  the  perils  of 
the  road,  to  perceive  the  evidence  of  the 
Divine  protection  which  he  enjoyed,  and 
he  saw  that  he  was  conducted  more  and 
more  nearly  to  Rome,  his  point  of  desti- 
nation, and,  indeed,  to  his  own  happy  end. 
He  was  strong  in  faith,  and  glorified  God. 
He  became  more  and  more  firm  in  his 
resolution  to  deliver  his  Apostolical  testi- 
mony, and  he  w^as  well  prepared  for  any 
future  event.  The  pauses  which  the  Lord 
sometimes  allows  in  our  labors  and  sufler- 
ings,  are  intended  to  render  us  similar 
services. 


1.  What  did  Paul  say  to  the  council  ?  2.  What  did  the  high  priest  Ananias  command  ?  3.  What  did  Paul  say 
to  him?  4.  How  did  he  answer  the  charge  of  reviling  God's  high  priest?  5.  What  is  said  of  the  Pharisees  and 
Sodducees?  n.  What  did  the  scribes  say  ?  7.  What  did  the  chief  captain  command?  8.  What  occurred  on  "the 
night  following?"  9.  For  what  purpose  did  certain  Jews  band  together?  10.  Who  told  Paul  of  this  conspiring? 
11.  What  did  Paul  then  do  ?  12.  What  did  the  young  man  say  to  the  chief  captain?  13.  What  course  did  the 
chief  captain  pursue  ?  li  Bepeat  the  letter  that  was  sent.  15.  What  took  place  when  the  epistle  was  delivered 
to  the  governor  ? 


CHAPTER  XXIV. 

1  Paul  being  accrued  hy  Tertullxis  the  orator,  10  ansiver- 
ethfor  his  life  and  doctrine.  24  He  preacheth  Chrixt 
to  the  oovernor  and  his  ici/e.  26  The  governor  hopeth 
for  a  bribe,  but  in  vain.  27  At  last,  going  out  of  his 
office,  he  Icaveth  Paul  in  prison. 

AND  after  five  days,  Ananias  "the  high  priest  de- 
scended with  tlie  elders,  and  with  a  certain  orator 
named  Tertullus,  who  informed  tthe  governor  against 
Paul.— »Chap.  xxiiL  2,  xxv.  2.    bPs.  xi.  2. 

Time,  that  is,  on  the  fifth  day  after  Paul's 
departure  to  Cesarea.  Ananias.  (See  on 
xxiii.  2.)  Orator.  This  is  the  only  pas- 
sage in  all  Scripture  where  an  orator,  and 
the  term  orator  occur.  Tertullus.  He  seems 
to  have  been  an  Italian.  Informed,  in  the 
forensic  or  judicial  sense,  of  which  we 
have  examples  in  the  English  terms— m- 
former,  criminal  informtdion,  &c.  Whether 
this  information  was  in  writing  or  by 
word  of  mouth,  is  not  determined  by  the 
narrative,  and  happily  of  no  importance. 

2.  And  when  he  was  called  forth,  Tertullus  began  to 
accuse  h,m.  saying.  Seeing  tliat  by  thee  wp  enjoj- cre.at 
qiiielness.  and  that  very  worthy  deeds  are  done  iintni 
this  nation  by  thy  providenno,    X  Wo  .-vc-.-nt  ,7  alwavs 

fiUn^.-VpS,  x^ifi'""'"  "'""*'  ^''"■■''  ''""''  '^"  ^'^=*"'^- 


Oreat  quietness.  Except  clearing  the 
country  of  the  Sicarii  and  other  robbers, 
Felix  was  cruel  and  unjust  in  his  adminis- 
tration. Very  loorthy  deeds,  &c.  Almost 
every  word  of  this  oration  is  false — the  ac- 
cusation of  Paul,  the  encomium  of  the 
government  of  Felix,  and  the  declaration 
of  a  lawful  intention  in  what  they  had 
done  and  attempted. 

4.  Notwithstanding,  that  I  be  not  further  tedious  un- 
to thee,  I  pray  thee  that  thou  wouldest  hear  us  of  thy 
clemency  a  few  words, 

Of  thy  clemency,  or  in  thy  moderation 
and  impartiality.  A  few  words.  The  word 
in  the  original,  thus  rendered,  is  an  abbre- 
viated but  intelligible  phrase  for  hear  us 
speak  concisely.  This  promise,  to  be  brief, 
might  almost  seem  to  have  been  caused 
by  some  appearance  of  impatience  in  the 
procurator,  at  the  prospect  of  a  formal  and 
elaborate  harangue. 

5.  For  we  have  found  this  man  a  pestilent /«7toK',  and 
"a  mover  of  sedition  among  all  the  Jews  throughout  the 
world,  and  a  ringleader  of  the  sect  of  the  Nazarenes  : 
6.  W^ho  also  hath  gone  about  to  profane  nhe  temple  : 


CHAPTER   XXIV 


11S3 


whom  we  took,  and  would  have  judgod  faccording  to 
Oiir  law.  7.  Bat  the  chief  Pt-aptain  L,ysi:i.s  came  «po)i 
t(v,  and  with  great  violence  tciok  h!ia  away  out  of  our 
bauds,  8.  Commanding  his  accusers  '■to  come  unto 
thee:  by  examining  ot  whom,  tliyself  mayest  take 
knowledge  of  all  these  things  whereof  we  accuse  him. 
.9.  And  the  Jews  also  assented,  saying  that  these  things 
were  so. 

•iLuke  xxiii.  2 ;  chap.  vi.  13;  xvi.  20 :  xvii.  6  ;  xxi.  8  ; 
1  Peter  ii.  12, 10.  eChap.  xix.  S7  ;  xxi.  23.  fJohn  xviii. 
31.    eChap.  xxi.  33.    bOhap.  xxiii.  30. 

Pestilent  fellow,  literally,  a  pest,  a  danger- 
our  man,  spreading  discontent  and  di.saf- 
fection  throughout  the  body  of  the  Jews. 
A  mover  of  sedition,  &c.,  exciting  the  Jews 
to  tumults  and  to  rebellion  against  the 
government.  Throughout  the  ivorhl.  Paul 
had  been  extensively  traversing  the  Ro- 
man empire ;  and  though  Felix  had  no 
jurisdiction  out  of  Judea,  yet  Tertullus 
wished  to  make  out  a  strong  ease,  and  to 
j)rejudice  him  as  much  as  possible  against 
Paul.  Nazarenes  occurs  here  only  as  a 
term  of  reproach.  (See  on  ii.  22.)  To 
2'>rofane  the  temple.  By  this  the  fawning 
orator  insinuated  that  as  the  Romans  per- 
mitted the  Jews  to  be  governed  by  their 
own  laws,  it  was  Felix's  duty  to  maintain 
them  in  the  possession  of  this  privilege, 
which  he  immediately  hinted  Lysias  had 
violated — he  came  upon  us,  and  with  great 
violence  took  him  awag  out  of  our  hands 
(see  on  xxi.  31),  when,  as  Tertullus  pre- 
tended, they  were  to  judge  him  according 
to  the  ecclesiastical  law  of  their  nation. 
Of  whom,  rather,  him,  for  none  else  was 
examined.'  This  accusation  of  Paul,  to- 
gether with  the  circumstances  by  which 
it  was  aggravated,  were  all  mere  fictions, 
of  which  Tertullus  offered  no  evidence, 
except  the  assent  of  the  high  priest  and 
elders,  persons  who  could  scarcely  be  con- 
sidered as  impartial  witnesses,  and  of  what 
consequence,  therefore,  was  their  base 
assertion  ?  What  a  contrast  is  here  pre- 
sented to  the  noble  defense  of  the  Apos- 
tle! 

10.  Then  Paul,  after  that  the  "governor  had  beckoned 
unto  him  to  speak,  answered.  Forasmuch  as  I  know 
that  thou  hast  been  of  many  years  a  judge  unto  this 
nation,  I  do  the  more  cheerfully  janswer  for  myself: 

'Felix,  made  procurator  over  Judea,  A.  J).  53.  Jl  Peter 
iii.  15. 

Paul's  very  preamble  stands  in  remaijc- 
able  contrast  to  Tertullus'  speech.  In  it 
the  Apostle  aims  to  convey  some  covert 
rebuke  to  the  conscience  of  the  hired 
orator,  and  to  the  Jews  who  were  princi- 
pally concerned.  This  rebuke  is  convey- 
ed with  as  much  plainness  as  delicacy, 
and  generally  in  this  preamble,  so  full  of 


dignity  and  so  superior  to  the  babbling  of 
the  speech-maker,  an  efficient  ground- 
work is  laid  for  the  defense  which  is  to 
follow.  Tertullus  commenced  with  de- 
ceitful flattery ;  Paul  contents  himself 
with  acknowledging  the  many  years'  ex- 
istence of  Felix's  official  position,  giving 
him  to  understand  that  he  was  acquainted 
both  W'ith  his  person  and  rule.  Tertullus 
spoke  of  gratitude  for  various  praisewor- 
thy matters,  which  in  fact  had  no  exist- 
ence. Paul,  on  the  contrary,  by  the 
mention  of  his  long-existing  title  asju.dge, 
recalls  to  his  inind  the  duties  and  obliga- 
tion of  his  office.  Tertullus,.with  courtly 
affectation,  prayed  for  an  indulgent  hear- 
ing ;  Paul,  without  any  such  request,  de- 
clares— as  before  his  judge  he  had  a  right 
to  do — that  he  will  "  answer  for  himself," 
only  expressing  a  kindly  expectation  of 
justice,  and  the  more  confidently  as  he  is 
speaking  before  Felix.  Tertullus  said 
much  more  than  he  was  cognizant  of; 
Paul  utters  only  what  he  knew,  and  could 
express  without  uncourteousness.  Ter- 
tullus spoke  as  the  hired  servant  of  others, 
Paul  desires  "  cheerfully  to  answer  for 
himself." 

11.  Beaiusethat  thou  mayest  understand,  that  there 
are  yet  but  twelve  days  since  I  went  up  to  ^Jerusalem 
for  to  worship.— i^Chap.  xxi.  15. 

Paul  meant  that  as  it  was  only  twelve 
days  since  his  arrival  at  Jerusalem,  the 
crime  of  which  he  was  accused — namely, 
an  attempt  to  profane  the  temple — must 
have  been  of  recent  occurrence,  and  there- 
fore could  be  easily  investigated. 

12.  And  thev  neither  ifound  me  in  the  temple  disput- 
ing with  anv'man,  neither  raising  up  the  people,  nei- 
ther in  the  svnagogues,  nor  in  the  city:  13.  Xeither 
can  they  prove  "otho  things  whereof  they  now  accuse 
me.— iChap.  xxv.  8,  xxviii.  17.    "1  Peter  iii.  16. 

Here  is  Paul's  answer  to  the  charge  that 
he  was  a  mover  of  sedition  among  all  the 
Jews  throughout  the  Roman  empire.  To 
this  he  replies  that  this  was  a  mere  asser- 
tion, incapable  of  proof.  Before  the  words 
neither  in  the  synagogues,  nor  in  the  city,  are 
to  be  supplied, "  They  found  me  disputing 
with  any  man,  or  raising  up  a  popular  tu- 
mult." So  that  these  acts— disputing  and 
raising  up  a  popular  tumult — are  denied 
with  reference  to  these  three  places— the 
temple,  the  synagogues,  and  the  city. 

14  But  this  I  conftss  unto  thee,  that  after  the  way 
which  thev  call  heresy,  so  nworship  I  the  God  of  omy 
fathers  be'lieving  all  things  which  are  pwntten  in  the 
law  and  sihe  prophets :    15.  And  have  hope  noward 


1184 


ACTS, 


God,  which  thoy  themselves  also  allow  that  there 
sliali  be  a  rcsiirrectiou  "of  the  dead,  both  ot  the  just 

"'■I'yltAyT'oi  Ti.n.  i.  3.  .Luke  xxiv.  27 :  chap.  xxvi. 
22  xxviiU  ii.  iMutt.  xxil.  -lu ;  Luke  xyi.  IC ;  John  i. .4j  ; 
Thxvxi\i.vi-.  lloni.  iii.  21.  'Chap,  xxiii.  6^c  ,  xxvi.  6, 
7  xxViiil  30,  Ac  .Dan.  xii.  2 ;  John  v.  23,  29 ;  1  Cor.  xv. 
12-27;  Kev  xx.  6,  13. 

Christianity  was  stigmatized  as  a  heresy. 
But,  with  whatever  odious  name  itmight  be 
branded  by  the  Jews,  it  was  not  an  apos- 
tacy  from  the  ancient  rehgion  of  the 
country,  for  Paul  continued  to  worship 
the  God  of  his  ancestors;  and  the  doc- 
trines which  he  had  embraced,  although 
they  were  represented  by  his  accusers  as 
novel  and  blasphemous,  were  contained 
in  their  own  sacred  writings.  The  Law 
prefigured  and  the  prophets  foretold  Je- 
sus Christ  and  redemption  through  his 
blood.  And  have  hope  toward  God,  &c.  The 
reason  for  specifying  this  article  of  His 
faith,  seems  to  have  been  his  former 
avowal  of  it  in  the  presence  of  the  Sanhe- 
drim, which,  having  caused  much  conten- 
tion among  the  members  of  the  court,  had 
probably  been  misrepresented  to  Felix. 
"  If  I  have  declared  my  hope  of  the  resur- 
rection of  tlie  dead,  they  cannot  consis- 
tently blame  me,  since  the  same  hope  is 
entertained  and  professed  by  themselves." 
The  resurrection,of  the  body  is  not  a  doc- 
trine peculiar  to  Christianity,  but  has  al- 
ways been  an  article  in  the  creed  of  the 
Jews.  It  was  rejected,  indeed,  by  the 
Sadducees,  but  while  in  point  of  number 
they  were  an  inconsiderable  sect,  their 
naked  and  comfortless  system  was  at  va- 
riance with  the  faith  of  the  nation,  found- 
ed upon  the  promises  of  God,  and  was 
regarded  with  detestation  by  the  devout 
and  sober-minded  part  of  the  community. 
"With  a  greater  part  even  of  the  orthodox 
Jews,  this  hope  was  nothing  more  than  a 
speculative  ojiinion,  but  the  life  of  Paul 
was  an  illustration  of  its  practical  effects. 

16.  And  herein  do  I  exercise  myself  to  have  'always 
a  conscience  void  of  oHense  toward  God  and  toward 
men.— 'Chap,  xxiii.  1. 

Paul  appeals  from  those  who  persecuted 
him  to  the  great  Ctod,  before  whom  he 
had  walked  in  sincerity  of  heart — from 
the  multitude  of  those  who  were  his  ene- 
mies, to  all  the  rest  of  mankind,  before 
whom  his  conduct  had  been  irreproacha- 
ble, and  he  opposes  to  the  artifice  of  Ter- 
tuUus  and  the  policy  of  Felix  the  purity 
of  his  conscien(!e.    1  exercise  myself,  &c.    I 


strive,  exert  myself.  In  this  conscience  I 
find  a  witness  who  clears  me,  an  advo- 
cate who  pleads  for  me,  a  judge  who  ac- 
quits me,  and  a  superior  authority  which 
relieves  me  from  all  the  injustice  men 
can  do  me.  In  view  of  the  retribution 
which  will  take  place  at  the  resurrection 
of  the  just  and  the  unjust,  it  was  the  con- 
stant study  of  the  Apostle  to  act  such  a 
part,  that  his  conscience  should  bear  tes- 
timony in  his  favor,  and  anticipate  the 
approbation  of  hfs  judge.  Whatever  opin- 
ion, therefore,  Felix  might  entertain  of 
the  grounds  of  his  hope,  he  could  not  con- 
demn him  for  adopting  a  principle  which 
exerted  so  salutary  an  influence  on  his 
conduct.  Toward  God  and  toward  man.  It 
is  not  enough  in  order  to  have  "  a  con- 
science void  of  offense,"  that  we  be  faith- 
ful in  the  duties  which  we  owe  to  man — 
such  as  rendering  to  men  their  due,  trib- 
ute to  whom  tribute,  being  just  in  our 
dealings,  true  to  our  word,  charitable  to 
the  poor,  compassionate  to  the  distressed, 
and  complaisant  to  all  the  world.  Neither 
is  it  enough  that  we  attend  to  the  duties 
we  owe  to  God — such  as  being  zealous  de- 
fenders of  sound  doctrine,  constant  in 
our  attendance  Ui:)on  public  worship,  regu- 
lar at  home,  in  j^raying,  praising  and  read- 
ing the  Scriptures.  There  must  be  fidelity 
in  both  these  classes  of  duty.  There  can  be 
no  conscience  toward  men  without  con- 
science toward  God,  and  no  conscience  to- 
ward God  without  conscience  toward  man. 
The  obligations  which  rest  upon  us  in  re- 
lation to  duties  both  Godward  and  man- 
ward,  rest  upon  the  same  foundation — 
God's  will.  We  cannot,  dare  not  separate 
them.  Conscience  is  sadly  defective  when 
it  ignores  either  the  claims  of  the  Sui^reme 
Being,  or  of  those  of  our  fellow- creatures, 
or  makes  attention  to  the  one  a  reason  for 
neglecting  the  other.  The  Emperor  Con- 
stantius  Chlorus,  father  of  the  great  Con- 
stantine,  though  a  heathen  prince,  indis- 
criminately took  into  his  service  both 
heathens  and  Christians.  One  day,  with 
a  view  to  try  them,  he  commanded  all  the 
Christians  of  his  household  either  to  re- 
nounce their  faith,  and  become  heathens, 
or  quit  their  office.  As  at  all  times  men  are 
to  be  found  who  acknowledge  no  other 
king  but  Caesar,  and  who  prefer  the  favor 


CHAPTER   XXIV 


n£5 


of  their  prince  to  that  of  their  God,  some 
of  them  sacrificed  to  idols,  but  others  of 
them  renounced  their  worldly  interests 
that  they  might  preserve  their  religion- 
After  this  what  did  the  Emperor?  He 
recalled  and  continued  in  his  service  all 
those  who  had  been  faithful  to  their  God, 
and  dismissed,  with  disgrace,  those  who, 
from  avarice  or  ambition,  had  abjured  the 
Christian  faith.  He  went  upon  the  suppo- 
sition that  a  man  who  is  a  traitor  to  his 
God  would  never  be  faithful  to  his  prince. 
In  like  manner  it  may  be  affirmed  that  a 
man  who  is  not  faithful  to  his  fellow-be- 
ings, cannot  be  faithful  to  his  God.  From 
this  declaration  of  the  Apostle,  learn,  1, 
That  we  must,  in  our  several  stations,  so 
far  as  they  enable  us  to  act,  seek  out  for 
all  proper  occasions  to  exercise  our  talents, 
and  this  not  merely  for  our  own  profit, 
but  for  the  glory  of  God  and  the  good  of 
mankind.  2.  That  it  is  our  duty  care- 
fully to  examine  our  hearts  and  lives,  for 
how  can  we  possibly  know  whether  we 
have  a  conscience  void  of  offense  without 
a  due  inquiry  into  its  real  condition?  3. 
That  we  should  accustom  ourselves  to 
contemplate  the  hopes  and  fears  of  a  gen- 
eral resurrection,  so  as  to  bring  them  into 
action,  as  motives  of  conduct. 

17.  Now  after  many  years,  I  oame  "to  bring  alms  to 
my  nation,  ami  offerings.  18.  Wlicreupon  certain  Jvws 
•from  Asia  found  me  piirifled  in  the  temple,  neither 
with  multitude,  nor  with  tumult:  19.  Who  ought  to 
have  been  here  '^before  thee,  and  object,  if  thej'  liad 
aught  against  me.  '-0.  Or  else  let  these  same  here  say. 
if  they  have  found  any  evil-doing  in  me,  while  I  stood 
before  the  council ;  21.  Except  it  be  for  this  one  voice, 
that  I  cried  standing  among  thorn.  Touching  the  resur- 
rection of  the  dsad,  I  am  called  iu  question  by  you  this 
dav. 
"Chap.  xi.  29, 30,  xx.  16 ;  Rom.  xv.  2.5.    'Chap.  xxv.  16. 

Here  the  Apostle  states,  that  after  many 
years  of  absence,  he  came  to  bring  alms 
to  his  nation  from  the  Chri.stians  of  Greece 
and  Macedonia,  and  was  seen  by  certain 
Jews  from  Asia,  purified  or  performing  his 
Isazarite  vow  in  the  temple,  without  any 
concourse  of  people  or  tumult  whatever, 
and  that  they  ought  to  be  present  (and  no 
doubt  would  have  been)  if  they  had  any- 
thing to  prove  again.st  him.  But,  since 
they  did  not  choose  to  appear,  he  appeals 
to  his  accusers  on  the  spot,  whether  he 
had  done  evil  while  he  stood  before  the 
council ;  or  been  guilty  of  any  offense  ex- 
cept his  crying  out  among  them, "  touching 
the  resurrection  of  the  dead,  I  am  called 
in  question  by  you  this  day."  . 


22.  1  And  when  Felix  heard  tlipse  things,  having 
more  per(e<-t  kiiowlcilge  of  that  way,  he  di-]crr<>d  them 
and  said.  When  Lysiiw  "the  chief  cui)tain  shall  come 
down,  I  win  know  the  uttermost  of  your  mutter.  23 
And  he  commanded  a  centurion  to  keep  I'aul,  and  to 
ha  him  have  'liberty,  and  that  he  should  forbid  none  of 
tils  acquaintance  to  minl-ster  or  t«  coaie  unto  him. 

"Verse  7     »Chap.  ixvli.  3. 

In  the  Apostle's  short  defense  every  line 
speaks  truth  and  integrity.  And  Felix 
was  so  sensible  of  Paul's  innocence,  that 
he  found  it  impossible  to  give  sentence 
again.st  him.  At  the  same  time,  willing 
to  gratify  the  Jews,  he  would  not  entirely 
acquit  and  set  him  free,  but  deferred  any 
further  hearing  till  Lysias  the  chief  cap- 
tain should  come  down.  This,  we  are 
told  in  verse  22,  which  may  be  more  clear- 
ly rendered  as  follows:  "Then  Felix  de- 
ferred them,  and  said,  having  obtained 
more  exact  knowledge  of  that  way  (or 
religion)  when  Lysias  the  chief  captain 
shall  come  down,  I  will  determine  your 
matter."  But  we  may  easily  perceive 
what  impression  the  business  had  made 
upon  his  mind ;  for  although  he  ordered 
him  to  be  detained  in  custody,  yet  he 
made  this  as  light  and  easy  as  possible  ; 
"  he  commanded  a  centurion  to  keep  Paid,  and 
to  let  him  liave  liberty,  and  that  he  should 
forbid  none  of  his  acquaintance  to  minis- 
ter or  come  to  him."  Here  we  have  an 
instance  of  a  man  wanting  firmness  to  do 
complete  justice,  yet  endeavoring  to  make 
some  amends  to  the  injured  person,  a  case 
by  no  means  uncommon  in  life,  proceed- 
ing sometimes  from  fear,  sometimes  from 
interest,  sometimes  from  partial  affection, 
or  other  causes,  which  are  sufficient  to 
turn  conscience  aside,  yet  not  wholly  put 
down  its  awful  warnings. 

24.  T  And  after  certain  days,  when  Felix  came  with 
his  wife  Drusilla.  which  was  a  Jewess,  he  sent  for  Paul, 
and  heard  him  concerning  the  Auth  in  Christ. 

After  certain  days — in  which  Paul  had 
been  kept  in  this  lenient  confinement. 
Felix  came.  It  seems  he  had  been  absent 
a  short  time,  and  now  came  again  to 
Cesarea.  With  his  wife  Drusilla,  &c.  It 
appears  from  Josephus,  that  Drusilla  was 
the  daughter  of  Herod  Agrippa,  and  the 
sister  of  that  Agrippa  who  is  mentioned 
in  chap.  xxv.  13.  She  had  been  married 
to  Azizus,  king  of  Emessa :  but  Felix, 
struck  with  her  great  beauty,  by  means  of 
a  wicked  Jew,  named  Simon,  who  pro- 
fessed him.self  a  magician,  persuaded  her 
to  abandon  her  husband,  and  marry  him, 


1186 


ACTS, 


which  she  did,  though  Aziziis  had  but  a 
httle  before  submitted  to  circumcision, 
and  so  embraced  Judaism,  as  the  condi- 
tion required,  in  order  to  his  marrying 
her.  Josephus  adds,  that  she  was  after- 
ward coMsnmed,  together  with  a  son  she 
had  by  Felix,  in  a  terrible  eruption  of 
Mount  ^'esuvius.  To  gratify  Prusilla's 
curiosity,  as  she  was  desirous  of  seeing 
and  liearing  so  extraordinary  a  man  as 
Paul,  as  well  as  to  learn  himself,  from 
Paul's  own  mouth,  what  were  the  prin- 
ciples of  his  religion,  Felix  "  sent  for  Paul ;" 
and  heard  him  concerning  ihe  faith  in  Christ. 
It  is  here  implied  that,  in  preaching  the 
Gospel,  the  Apostle  availedhimself  of  the 
proper  use  of  reason  and  argument,  ac- 
cording to  the  occasion.  He  adapted  his 
manner  to  the  character  of  those  address- 
ed :  he  did  this  to  the  Athenian  philoso- 
phers (Acts  xvii.),  citing  their  own  poets, 
and  appealing  to  Creation  and  Providence  : 
with  the  Jews,  as  in  his  epistle  to  the  Ro- 
mans he  reasoned  on  Jewish  grounds,  and 
here  similarly  adapted  his  moral  reason- 
ing to  the  Roman  governor. 

25.  And  as  he  reasoned  of  Trighteousness,  temperance, 
•andjudsmeiu  "to  come,  Felix  '■trembled,  and  answer- 
ed. Go  'thy  way  for  this  time;  when  I  have  a  conven- 
ient season,  I  will  call  for  thee. 

jProv.  xvi.  12;  Jer.  xxii.  15-17;  Dan.  iv.  27;  John  xvi. 
8.  »Prov.  xxxi.  4,  5;  Dan.  v.  1-1;  Hos.  vii  5.  ;1  Peter  iv. 
4.  »Ps.  1.  .3,  4;  Dan.  xil.  2;  Matt.  xxv.  ;n-46 ;  2  Cor.  v. 
10;  Rev.  xx.  12.  bPs.  xcix.  1;  Isa.  xxxii.  11;  Hab.  iii. 
16:  Heb.  iv.  1,  12.  <^Prov.  i.  24,  3;  Matt.  xxii.  52,  xxv. 
1-10. 

Reasoned.  If  ever  there  was  any  man, 
who,  in  the  strength  of  the  Spii  it  and  light 
within,  might  have  neglected  reason, 
which  he  was  so  well  qutlified  to  wield, 
Paul  was  that  man.  If  ever  there  was  any 
man  who,  on  the  .strength  of  speaking  as 
the  oracle  of  God,  might  have  expected  a 
blind  assent  in  his  hearers,  Paul  was  that 
man.  But  so  far  was  he  from  doing  this, 
that  it  was  his  constant  aim  and  effort  to 
establish  the  doctrines  of  revelation  by  the 
arguments  of  reason.  His  epistles  were  not 
florid,  empty  declamation.  His  discourses 
were  not  loose  harangues,  made  up  of 
rambling,  disjointed  observations,  nor  bold 
assertions,  abruptly  thrown  out,  and  un- 
sustained  by  any  show  of  argument.  Nei- 
ther ilid  he  summon  to  his  aid  the  artifices 
of  rhetoric,  or  labor  after  the  embellish- 
ments of  a  gaudy  eloquence,  which,  like 
the  meteor's  flash,  might  dazzle  for  a  mo- 
ment, but  leave  no  ray  of  light  or  of  heat 


behind.  But  he  addressed  man  as  a  ra- 
tional being,  and  his  great  object  was  to 
enlighten  the  mind,  and  carry  conviction 
to  the  judgment.  (See  on  v.  24.)  He 
"reasoned,"  presenting  the  truth  in  an  ar- 
gumentative strain,  which  he  belived  to  be 
best  adax)ted  to  produce  the  desired  effect 
of  conversion,  and  bending  his  whole  soul 
to  accomplish  this  result,  with  as  much 
earnestness  as  if  all  depended  on  himself, 
though  knowing,  as  he  did,  that  without 
the  bl&ssing  of  God,  all  his  efibrts  must  be 
fruitless. 

Of  righteousness.  This  includes  truth, 
justice  and  mercy  in  our  outward  actions, 
as  well  as  the  inward  disj^ositions  from 
which  they  flow,  as  meekness,  long-suffer- 
ing, love.  (Titus  ii.  12 ;  Luke  i.  75 ;  Eph. 
iv.  24.)  Paul  would  probably  show  his 
hearers,  on  this  occasion,  their  want  of 
righteousness  both  toward  God  and  man  ; 
he  would  show  them  the  necessity  of  the 
imputation  of  righteousness,  or  of  justifi- 
cation before  God  (Rom.  iii.  24,  25),  of  re- 
generation, sanctification,  and  a  conformity 
to  God  (Eph.  iv.  22-24;  Col.  iii.  9,  10),  of 
practical  obedience  to  His  laws  (1  John 
iii.  7;  1  Cor.  vi.  9),  and  he  would  likewise 
display  the  excellency  and  happy  eftects 
of  this  righteousness  here  (Ps.  xxxiv.  15, 
17,  19;  1  Peter  iii.  12, 13 ;  Isa.  iii.  10,  xxxii. 
17),  and  hereafter  (Rom.  v.  21),  as  well  as, 
the  way  of  attaining  this  righteousness, 
that  it  is  through  Christ  (Jer.  xxiii.  6  ; 
Rom.  X.  4;  1  Cor.  i.  30;  Gal,  ii.  10;  Acts 
xxvi.  18  ;  Phil.  iii.  8,  9).  Temperance.  This, 
as  to  its  nature,  consists  in  the  due  subjec- 
tion and  government  of  the  body,  its  mem- 
bers and  senses,  appetites  and  passions, 
including  sobriety,  continence,  and  chas- 
tity, in  which  both  Felix  and  Drusilla  had 
trespassed  in  tlieir  alleged  marriage — in 
the  proper  use  of  all  God's  creatures,  and 
not  the  abuse  of  them,  using  them  with 
moderation,  not  idolizing  tliem,  nor  rest- 
ing in  them,  being  led  to  the  Creator  by 
them.  This  would  be  strange  doctrine  to 
Felix.  The  excellency  and  necessity  of 
temperance  are  seen,  whetlier  we  regard  the 
good  of  our  family,  the  health  of  our  body, 
the  peace  of  our  mind,  tlie  favor  of  God, 
or  the  edification  of  our  neighbor,  whether 
we  regard  justice  to  the  creatures,  grati- 
tude to  God  for  the  loan  or  gift  of  tliem,  or 


CHAPTER   XXIV 


1187 


onr  own  good  here  or  hereafter.  Judgment 
to  come.  It  is  certain  tliat  there  will  be  a 
future  judgment.  Reason  assures  us  that 
virtue  and  piety  ought  to  be  rewarded,  and 
vice  and  wickedness  punished,  but  here, 
too  often,  wicked  men  prosper,  and  good 
men  are  afflicted.  Conscience  condemns 
us,  and  creates  iu  us  fears  and  forebodings 
of  a  future  judgment,  or  apj^roves  our  ac- 
tions, and  fills  us  with  confidence  and 
peace,  as  we  do  ill  or  well.  (See  chap, 
xvii.  31;  2  Cor.  v.  10;  Rev.'  xx.  12.)  Jesus 
Christ  will  be  the  Judge  in  the  future  judg- 
ment. It  will  be  exercised  on  man  in  his 
incarnate  state.  He  shall  receive  accord- 
ing to  the  deeds  done  in  the  body.  It  will 
be  universal.  It  will  be  simultaneous;  all 
will  be  judged  together.  Men,  under  the 
Gospel,  will  be  judged  as  believers  or  un- 
believers; the  heathen,  that  sinned  with- 
out law,  will  be  treated  according  to  the 
light  of  natural  conscience.  It  will  be  sud- 
den, as  a  thief  in  the  night,  like  the  deluge 
on  the  generation  of  Noah,  like  the  fire 
from  heaven  on  the  men  of  Sodom.  It 
will  be  final,  emphatically  the  last  judg- 
ment, from  which  there  can  be  no  appeal. 
"  Eternal  judgment."  (lleb.  vi.  2.)  Ob- 
serve the  consequence  of  judgment.  (Matt. 
XXV.  46,  xiii.  48,  49.) 

"  Eternity,  the  various  sentence  past, 
Assigns  the  sever'd  tlirimg  distinct  abodes, 
Sulphureous  or  ambrosial,  what  ensues  ? 
The  deed  predominant !    The  deed  of  deeds  ! 
Which  malves  a  hell  of  hell,  a  heaven  of  heaven. 
The  goddess,  with  determin'd  aspect,  turns 
Her  adamantine  keys,  enormous  size. 
Through  destiny's  inextricable  wards. 
Deep  driving  every  bolt,  on  both  their  fates. 
Then,  from  the  crystal  battlements  of  heaven, 
Down,  down  she  hurls  it,  tlirongh  the  dark  profound, 
Ten  thousand  thousand  fathom,  there  to  rust, 
And  ne'er  unlock  her  resolutions  more." 

Felix  trembled — for  Felix  was  not  ignor- 
ant of  these  things;  he  felt  how  justly  the 
Apostle  spake — how  reasonably  and  sim- 
ply— how  sincerely  and  faithfully.  The 
truth  shook  him,  but  not  out  of  his  iniqui- 
ties. If  a  man  will  hear  and  take  the 
Word  of  God  for  his  standard,  he  must  fear 
and  tremble  when  he  hears  Avhat  God  says 
of  man  dying  an  unpardoned  and  impeni- 
tent sinner.  Go  thy  icay,  &c.  The  truth 
when  believed  and  felt,  will  always  make 
a  man  dislike  either  himself  or  the  minis- 
ter who  sets  it  forth.  "  Let  me  put  off  the 
evil  day  a  little  longer :  I  would  fain  shake 
off  my  conviction."  Here  is  an  old  device 
of  Satan :  "  You  will  not  die  just  yet ;  have 
a  little  longer  pleasure ;  go  on  in  thy  ways 


of  vice ;  think  of  it  at  some  future  season." 
A  more  free  and  leisure  perio<l  to  attend 
to  the  things  of  the  .soul,  may  never  come. 
It  did  arrive  to  Felix,  but  the  opportunity 
came  without  the  disposition.  He  saw  the 
preacher  frecpiently,  but  no  trembling 
now,  the  good  feeling  was  gone  forever ! 
Here  we  see,  1.  The  duty  of  a  minister. 
Paul  neitlier  considered  the  greatness  of 
the  persons  before  him,  nor  did  he  bend 
to  their  taste  and  notions,  nor  did  he  con- 
sider his  own  safety.  He  preached  justice, 
to  an  oppressor,  chastit}',  to  an  adulteress, 
judgment  to  come,  to  a  judge  on  the  judg- 
ment seat,  while  he  himself  was  the  pris- 
oner. Truth  will  pay  no  undue  respect  to 
persons.  It  aims  at  the  conscience.  2. 
The  force  of  truth.  Drusilla,  being  a  Jewess, 
might  possibly  shroud  herself  under  her 
Jewish  privileges,  but  Felix  could  not  thus 
shelter  himself  from  conviction,  he  knew 
something  moi'e  than  Drusilla.  Greatness 
cannot  support  us  against  truth.  Belshaz- 
zar  may  revel  in  the  midst  of  his  lords  and 
concubines,  yet,  if  God  write  upon  the 
wall,  his  loins  will  tremble,  his  greatness 
will  not  save  him. 

20.  'i  He  hoped  also  that  money  ^should  have  been 
given  him  of  Paul,  that  he  might  loose  him  :  wherefore 
he  sent  for  him  the  oftener,  and  communed  with  him. 
27.  But  after  two  years,  Porcius  Festus  came  into  Felix' 
room :  and  Felix,  willing  to  shew  ^the  Jews  a  pleasure, 
left  Paul  bound. 

<iEx.  xxiii.  8.  eMark  xv.  1.5,  Chap.  xxv.  9. 

Behold  the  deceitfnlness  of  sin.  What  mis- 
erable evasions  are  here,  when  the  truth 
is  so  plainly  set  before  him!  Nay,  worse 
than  evasions,  for  he  hoped  that  Paul 
would  offer  him  a  bribe  for  his  liberation; 
but  because  the  Apo.stle  would  not  use 
money  for  this  purpose,  if  he  had  it,  Felix, 
willing  to  shew  the  Jews  a  pleasure,  left  Paul 
hound.  Such  is  the  deceitfnlness  of  sin, 
that  many  will  trifle  with  God  and  Avith 
their  convictions:  they  will  regard  their 
self-interest  and  the  good-will  of  men,  as 
Felix  did,  more  than  the  truth  and  the  fear 
of  God.  Men  are  less  disposed  to  that 
which  is  good  and  has  been  disregarded  so 
long.  Evil  propensities  have  grown  by 
continuance.  The  disease  has  gained 
strength  by  neglect,  and  the  shrub,  by 
being  left,  has  become  a  tree,  and  is  too 
radicated  to  be  removed.  Ble.ss  God  if 
you  tremble  at  His  word,  but  remember 
conviction  is  not  conversion.  Depend  not 
'•■  on  excitement  in  religion,  without  princi- 


118S 


ACTS. 


pie.    Pray  that  you  may  tremble  to  pur- 1  refuge,  to  lay  hold  of  the  hope  set  before 
pose.     Let  your  fear  induce  you  to  flee  for  [  you. 


.    ™^     •   <•    ^^.t  «,»  „/,Tr„rnr,r  ae-ainst  Paul'    2.  What  points  did  Tertullus  make  In  his  accusation T    3. 
n  prraufra^ste      4.'Thardispo"^^^^^  5-  ^^^'  co-mand  did  he  give  to  the 

^>ntur  on  '  6  When  and  for  ^vhat  purpose,  did  Felix  send  for  Paul  ?  7.  Of  what  themes  did  Paul  reason  ?  8 
>vCwLstheeirect;rFelU  9.  Why  did  hesend  for  Paul  "the  oftenerr  10.  Who  came  into  Paul's  room ? 
11.  What  was  Felix  wiUing  to  do,  in  order  to  show  the  Jews  a  pleasure  7 


CHAPTER  XXV. 


2  TlwJnm  r.'-rnac  Paiilbrfore  Frstus.  8.  -H"«  answereth 
for  hiriuflf,  11.  niid  appealeth  unto  Ceaar.  14.  ^/i^''- 
ward  I'l-stus  openeth  hU  matter  to  king  Agrippa,  2o, 
and  he  is  brought  forth.  2-3.  Festus  clcareth  him  to  have 
done  nothing  worthy  of  death. 


N 


OW  when  Festus  was  come  into  the  province,  after 
three  days  he  ascended  from  Cesarea  to  Jerusa- 


Festus  corner  into  the  place  of  Felix. 
From  the  scriptural  narrative,  as  well  as 
from  Josephus,  we  infer  that  he  was  a 
Ijotter  man  and  a  more  upright  judge.  His 
official  life  at  Cesarea  seems  to  have  been 
very  short.  He  commenced  office  in  the 
autumn  of  A.  D.  60,  and  died  in  the  sum- 
mer of  A.  D.  62.  After  three  days,  &c.  Tlie 
governors  of  Judea  at  this  time  generally 
resided  at  Cesarea,  but  Jerusalem  was  re- 
g.irded,  for  many  reasons,  as  the  seat  of 
influence.  Hence  they  spoke  in  those 
days  of  ascending  or  going  up  to  Jeru- 
salem. 

2.  Then  the  high  priest  and  the  chief  of  the  Jews  in- 
formed him  iisainst  Paul,  and  besought  him,  3.  And 
desired  favor  against  him,  that  he  would  send  for  him 
to  Jerusalem,  laying  "wait  in  the  way  to  kill  him. 

'Chap,  xxiii.  U,  15. 

Tim  high  priest,  or,  according  to  the  old- 
est copies  and  the  latest  critics,  the  High 
[or  Chief)  Priests,  in  the  plural  number. 
The  actual  high-priest,  at  this  time,  as  we 
loarn  from  Josephus,  was  not  Ananias,  but 
I.Hhmael,  the  son  of  Phabi,  nominated  to 
that  office  by  Agrippa.  The  chief  of  the 
Jinva.  By  these  are  meant  the  chief-people 
of  the  Jews,  and  as  most  of  these  were 
members  of  the  Sanhedrim,  the  phrase 
probably  denotes  a  deputation  from  that 
body.  (See  chap.  xxiv.  1.)  Two  years  had 
elapsed  since  Ananias  and  the  elders  had 


appeared  before  Felix  to  accuse  Paul,  yet 
their  enmity  against  the  Apostle  had  not 
decreased.    They  had  found  themselves 
baffled  by  the  procrastinating  spirit  of 
Felix,  but  now  that  a  new  governor  of 
greater  decision  had  arrived,  they  thought 
they  might  succeed  better  with  him,  and 
as  it  was  his  policy  to  ingratiate  himself 
with  them  on  his  entrance  into  office,  they 
had   reason  to   hope  that   iheir   request 
would  be  granted.    Desired  favor,  that  is, 
requested  it  as  a  favor  from  Festus  on  his 
accession  to  office.     Nothing  is  more  cruel 
than  false  zeal :  its  rage  is  heightened  by 
the  suffering  of  its  victims,  and  confirmed 
by  years  :  fortitude  and  virtue  but  inflame 
it  more,  being  looked  upon  as  new  insults 
upon    its    infallible    decisions.     That    he 
would  send,  &c.    According  to  the  account 
which  Festus  gave  of  the  transaction,  the 
Jews  first  asked  that  judgment  might  be 
pronounced  against  Paul,  and  to  this  re- 
quest Festus  replied  that  it  was  not  the 
manner  of  the  Romans  to  deliver  any  man 
to  death  before  the  accused  had  his  accu- 
sers face  to   face,  and  had    opportunity 
to  answer  for  himself  concerning  the  crime 
laid  against  him.  (Verses  15,  16.)     Having 
failed  in  this,  they  then  requested  that 
Paul  might  be  brought  up  to  Jerusalem, 
and  there  tried.    The  plea  would  doubt- 
less be,  that  he  was  accused  of  offenses 
I  chiefly  against  the  Jewish  law,  and  that 
I  his  accusers  and  the  witnesses  against  him, 
were  in  Jerusalem ;  whereas  the  real  pur- 
pose was  to  assassinate  him  on  the  way. 
1  Laying  wait,  &c. — forming  an  ambuscade. 


CHAPTER   XXV. 


1189 


4.  But  Festus  answerwl,  that  Paul  should  be  kept  at 
Cesarea,  and  that  he  himself  would  depart  shortly 
thUher.  5.  Let  them  therefore,  said  he,  Which  ainoiic 
you  are  able,  go  down  with  vie,  and  accuse  this  man,  iF 
tliere  be  any  wickedness  in  him.  0.  And  when  he  liad 
tjxrried  amonK  thiiu  i more  tlian  ton  duvs',  lie  went 
down  unto  Cosan^a;  iind  tlio  next  day  silUnif  on  the 
judsmenl-seat,  coiiimaiidi'd  Taul  to  be'ljroiiK'lit.  7.  And 
when  he  was  come,  llie  Jews  which  came  down  (Vom 
Jerusalem  stood  rouiul  about,  and  laid  many  and  griev- 
ous complaints  against  Paul,  which  '•they  could  not 
prove. 

I'Not  more  than  eiRht  or  ten  days  is  regarded  bv  the 
best  autliorities  as  the  true  text.  «Ps.  x.t.xv.  11 ;  Matt. 
V.  11, 12 ;  chap.  xxiv.  5,  IX 

Bat  Festus  answered,  &c.  God  here  pro- 
tected Paul  in  u  wonderful  manner.  The 
Apostle  hunself  was  not  aware  of  the  ex- 
tent of  the  danger  from  which  his  life  was 
again  rescued.  (Verse  3.)  How  numer- 
ous are  the  cases  in  which  we  have  been 
protected  and  rescued,  and  of  which  we 
shall  remain  in  ignorance  until  we  here- 
after stand  before  the  throne  of  God  !  The 
expression  stood  round  about  indicates  the 
eagerness  with  which  they  crowded  around 
their  long-lost  victim.  They  felt  a  fiend- 
ish pleasure  in  having  him,  as  they 
thought,  once  more  within  their  reach. 
Grievous  complaints — a  repetition,  most 
likely,  of  the  charge  before  Felix,  (xxiv. 
5,G.) 

8.  '{  While  he  answered  for  himself,  Neither  ae;ainst 
the  law  of  the  Jews,  neither  against  tlie  temple,  nor 
yet  against  Cesar,  have  I  offended  anything  at  all. 

\Vhile  he,  answered  for  himself.  In  this 
instance  Luke  gives  only  a  general  ac- 
count, both  of  the  accusations  and  of 
Paul's  defense.  But  from  the  words  in 
this  verse,  the  charges  appear  to  have 
been  three-fold.  1.  That  he  had  broken 
the  law.  2.  That  he  had  defiled  the  tem- 
ple. 3.  That  he  had  dealt  in  treasonable 
practices ;  to  all  of  which  he  no  doubt  an- 
swered particularly,  though  we  have  noth- 
ing further  here  than  the  general  state- 
ment made.  Reproach  has  been  the  re- 
ward of  religion  and  righteousness.  The 
servants  of  Christ  are  happy  in  their  own 
Innocence,  and  their  adversaries  render 
themselves  odious  by  belying  them,  and 
laying  that  to  their  charge  which  every 
one  can  disprove. 

9.  But  Festus,  willing  to  do  the  Jews  a  pleasure,  an- 
Bwered  Paul,  and  said.  Wilt  thou  go  up  to  Jerusalem, 
and  there  bejudged  of  these  things  before  me  ? 

Willing  to  do  the  Jews  a  pileasurr.     This 

was  merely  to  please  them,  and  conciliate 

their  esteem ;  for  he  knew  that  as  Paul 

was  a  Roman  citizen,  he  could  not  oblige 

him  to  take  a  new   trial  at  Jerusalem. 

Alhough  men,  who  are  not  influenced  by 


the  fear  of  God,  may,  for  a  season,  pursue 
the  right  path,  they  can  at  any  time,  when 
earthly  motives  are  presented,  deviate 
from  it,  and  act  deceitfully.  Hence  we 
should  put  confidence,  not  in  men,  but  in 
God.     (Ps.  cxviii.  8,  9.) 

10.  Then  said  Paul,  I  stand  at  Cesar's  jndgmenfc*eat, 
where  I  ought  to  be  judged :  to  the  Jews  have  I  dono 
no  wrong,  as  thou  very  well  knowest. 

The  Roman  governors  were  the  emper- 
or's representatives;  the  Apostle,  there- 
fore, as  a  Roman  citizen,  when  standing 
at  the  tribunal  of  Festus,  Avas  in  the  place 
where  "he  ought  to  be  judged,"  but 
should  he  be  sent  to  Jerusalem,  to  be 
tried  under  the  influence  of  the  Jewish 
rulers,  he  would,  independently  of  plots 
and  conspiracies,  be  deprived  of  his  priv- 
ilege. Nero,  who  is  still  infamous,  was  at 
that  time  the  Roman  emperor. 

11.  For  if  I  be  an  offender,  or  have  committed  any- 
thing worthy  of  death,  I  refuse  not  to  diu  :  but  if  there 
be  none  of  these  things  wlieroof  those  accuse  me,  no 
man  may  deliver  me  unto  them.  I  appeal  >iunto  Cesar, 

dChap.  xxvi.  32. 

If  I  he  an  offender — "  if  I  am  unjust," 
guilty,  i.  e.,  in  consequence  of  past  wrong- 
doing. If  the  degree  of  guilt  was  such 
that  he  deserved  to  die,  he  was  willing  to 
die.  I  appeal,  &c.  It  is  well  known  that 
the  Roman  law  allowed  such  an  appeal  to 
every  citizen,  before  sentence  was  passed, 
and  made  it  highly  penal  for  any  govern- 
or, after  that,  to  proceed  to  any  extremi- 
ties against  the  person  making  it. 

12.  Then  Festus,  when  he  had  conferred  with  the 
council,  answered,  Ha'^t  thou  appealed  unto  Cesar? 
uuto  Cesar  shalt  thou  go. 

Festus  (little  expecting  such  an  appeal, 
but  bound  to  respect  it)  having  conferred 
with  the  council  (his  assessors  ii^  judg- 
ment, as  to  the  admissibility  of  the  ap- 
jjeal),  said.  Hast  thou  (for  "thou  hast") 

unto  Cesar  shalt  thou  go — as  if  he 

would  add  (perhaps)  "  and  see  if  thou  fare 
better." 

13.  \  And  after  certain  days,  king  Agrippa  and  Her- 
nice  came  unto  Cesarea,  to  salute  Festus. 

King  Agrippa — son  of  Herod  Agrippa, 

spoken  of  in  chap.  xii.  1,  and  grandson  of 

Aristobulus,  son  of  Herod  the  Great.    As 

he  was  but  seventeen  years  of  age  when 

his  father  died,  the  emperor  Claudius  did 

not  think  it  proper  to  appoint  him  king 

of  Judea  in  the  room  of  his  father,  but 

made  it  a  Roman  province.     However,  on 

the  death  of  his  uncle  Herod,  he  made  hini 

king  of  Chalcis,  which,  after  he  had  gov- 


1190 


ACTS. 


erned  it  four  years,  he  cxchar.ged  for  a 
greater  kingdom,  and  gave  him  the  te- 
trari-hies  of  Philip  and  Lysanias,to  which 
Nero  afterward  added  part  of  Galilee,  with 
several  tDwns  in  Porea.  Bemice  was  the 
elde.it  daughter  of  Agrippa  the  First,  and 
a  sifter  of  Drusilla.  (xxiv.  24.)  She  was 
noted  for  her  heauty  and  her  profligacy. 
Luke's  accuracy  in  introducing  her  at  this 
stage  of  the  history  is  worthy  of  remark. 
After  a  brief  marriage  with  her  first  hus- 
band, she  became  the  wife  of  Herod,  her 
uncle,  king  of  Chalcis,  and  on  his  death 
remained  for  a  time  with  Agrippa,  her 
brother.  She  was  suspected  of  living  with 
him  in  a  criminal  manner.  Her  third 
marriage  with  Polemon,  king  of  Cilicia, 
she  soon  dissolved,  and  returned  to  her 
brother,  not  long  before  the  death  of  the 
emperor  Claudius.  She  could  have  been 
with  Agrippa,  therefore,  in  the  time  of 
Festus,  as  Luke  represents  in  our  narra- 
tive. Her  subsequent  connection  with 
Vespasian  and  Titus  made  her  name 
familiar  to  the  Roman  writers.  Several 
of  them,  as  Tacitus,  Suetonius  and  Juve- 
nal, either  mention  her  exj^ressly  or  al- 
lude to  her.  To  salute  Festus.  It  was  their 
visit  of  congratulation.  Agrippa,  being  a 
vassal  of  the  Romans,  came  to  pay  his 
respects  to  this  new  representative  of  the 
power  on  which  he  was  dependent. 

14.  And  when  they  had  been  there  many  days,  Festus 
declared  Paul's  cause  unto  the  king,  saying  :  There  is  a 
certain  man  lefc  in  bonfJs  by  Felix  :  ir>.  About  whom, 
when  'I  was  at  Jerusalem,  the  chief  priests  and  the 
ciders  of  the  Jews  informed  me,  desiring  to  have  judg- 
inynt  against  him.  IG.  To  whom  I  answered.  It  is  not 
the  manner  of  the  Romans  to  deliver  any  man  to  die, 
Ije.ore  that  he  which  is  accused  have  the  accusers  face 
to  face,  and  have  license  to  answer  for  himself  con- 
cerning the  crime  laid  against  him.  17.  Therefore  when 
fthey  were  come  hither,  witliout  any  delay,  on  the 
morrow  I  sat  on  the  judgment-seat,  and  commanded 
the  man  to  be  brought  forth.  18.  Against  whom,  when 
the  accusers  stood  up,  they  brouglit  none  accusation  of 
such  things  as  I  supposed :  19.  But  Khad  certain  ques- 
tions against  him  of  their  ov^n  superstition,  and  of 
one  Jesus,  which  was  dead,  whom  Paul  affirmed  to  be 
alive.  2U.  And  bec^ause ''I  doubled  of  such  manner  of 
questions,  I  asked  liim  whether  he  would  go  to  Jerusa- 
lem, and  there  be  judged  of  these  matters.  21.  But 
■when  Paul  had  appealed  to  be  n-served  unto  the 'hear- 
ing of  Aug\istus,  I  commanded  him  to  be  kept  till  I 
might  send  liiiu  to  Cesar.  22.  Then  Agrippa  said  unto 
Festus,  I  would  also  hear  the  man  myself.  To-morrow, 
Baid  he,  thou  Shalt  hear  him. 

«Verses2,  S.  rverseG.  eChap.  xviii.  1.5.  ^Or,  T  was 
douOtJ'ul  how  to  inquire  hereof.    'Or,  judgment. 

To  v'hom  I  ansivered,  It  is  not  the  manner, 
&c.  Festus,  in  this  address  to  Agrippa, 
describes  his  own  sense  of  ju.stice  and  his 
impartial  procedure,  with  much  ostenta- 
tion. But  when  we  closely  examine  the 
whole  transaction,  it  plainly  appears  that 


he  did  not  express  his  real  sentiments. 
We  are  told  in  verse  9  that  he  wished  to 
confer  a  favor  on  the  Jews.  He  was  dis- 
posed to  employ  indirect  means  for  deliv- 
ering up  Paul  to  them  in  Jerusalem,  and 
was  prevented  from  executing  his  purpose 
solely  by  the  appeal  made  to  the  Em- 
peror. He  was  a  mere  man  of  the  world, 
who  was  anxious  to  be  jjopular  among  all 
classes,  and  he  trimmed  the  sails  accord- 
ing to  the  direction  of  the  wind.  This  is 
by  nature  the  evil  tendency  of  us  all.  We 
are  very  ready  to  set  forth  our  own  merits, 
and  to  justify  all  our  actions,  although  our 
conscience  may  convict  us  of  many  human 
infirmities.  Observe  what  base  and  vile, 
what  low  and  undervaluing  thoughts,  and 
apprehension,  carnal  men  have  of  the 
high  and  holy  things  of  God.  Festus  here 
calls  the  religion  and  worship,  which  was 
of  God's  own  institution,  most  jirofanely 
and  contemi)tuou.sly  by  the  name  oi  super- 
stition. 

One  Jesus,  &c.  "  Xotice,"  says  Eev.  Robert 
Hall, "  the  contemptuous  manner  in  whicli 
Festus  speaks  of  the  Saviour  of  the  world, 
as  'one  Jesus,'  which  was  dead.  It  is 
very  remarkable  that  this  one  Festus  owes 
all  his  celebrity  to  this  one  Jesus,  for  had  it 
not  been  for  this  one  Jesus,  we  should  never 
have  heard  anything  of  this  one  Festus,  for 
his  name  is  never  mentioned  in  profane 
history."  Augustus.  This  surname  was 
borne  by  all  the  emperors,  from  Cassar 
Oi.-tavianus,  who  first  assumed  it.  Would 
also  hear  the  man  mysdf.  No  doubt  but 
Agrippa  had  learned  from  his  father,  by 
whom,  it  is  to  be  remembered,  James  had 
been  put  to  death,  and  Peter  imprisoned 
(xii.  2,  3),  and  from  many  others,  some- 
thing of  the  history  and  pretentions  of 
Christianity  ;  so  that  he  would  naturally 
have  a  curiosity  to  see  and  converse  with 
so  eminent  a  Christian  teacher  as  Paul 
was  ;  who,  on  account  of  what  he  had  been 
in  his  unconverted  state,  was,  indeed, 
moi-e  regarded  and  talked  of  among  the 
Jews,  than  any  other  of  the  Apostles. 

2."?.  T  And  on  the  morrow,  when  Agrippa  was  come. 
and  Bernice,  with  great  jpomp,  and  was  entered  into 
the  place  of  hearing:  with  the  cliief  captains,  and  prin- 
cipal men  of  the  city,  at  Festus'  commandment  Paul 
kwas  brought  forth.  JEx.  vii.  24.  ^Chap.  ix.  1.5. 

With  great  pomp.  The  original  word 
properly  signifies  appearance,  a  lively  im- 


CHAPTER  XXV. 


1191 


age  in  the  mind,  phantasy,  but  by  the 
later  Greeks  it  id  used  to  signify  pomj), 
splendor,  parade.  What  ha.s  become  of 
idl  the  pompous  solemnities  of  kings  and 
])rinces  at  their  births  and  marriages,  cor- 
onations and  triumphs?  They  are  now  as 
a  dream — a  mere  phantasy.  Hence  learn 
the  folly  and  pride  of  man,  who  can  glory 
and  please  himselfin  the  frail  and  wretched 
being  he  has  here,  who  doats  on  this  poor 
natural  life,  and  cannot  be  persuaded  to 
think  on  one  higher  and  more  abiding, 
although  the  course  of  time,  and  his  daily 
experience,  tell  him  this  truth,  that  "all 
flesh  is  grass."  Into  the  place  of  liearing: 
in  Latin,  auJUorium.  Either  the  usual 
place  where  such  causes  were  heard,  the 
judgment-hall,  or  perhaps  rather  the  place 
of  hearing,  set  ajjart  for  the  present  occa- 
sion, ChUif  captains,  or  "  tribunes."  These 
were  the  commanders  of  the  Roman  co- 
horts stationed  at  Cesarea.  Prindpal  men 
of  tlie  city.  Among  them  were  the  asses- 
sor's, or  counselors  of  the  governor.  (Acts 
xxvi.  29,  30.)  Thus  Paul  was  brought  be- 
fore Festus,  the  representative  of  Csesar, 
king  Agrippa,  the  representative  of  the 
Jews,  and  all  the  nobles  of  Cesarea.  Now 
was  our  Lord's  prophecy  fulfilled :  "  Ye 
shall  be  brought  before  governors  arid 
kings  for  my  sake,  for  a  testimony  against 
them.     (Matt.  x.  18.) 

24.  And  Ff'stiis  said,  King  Agrippa,  nnd  all  men 
which  are  liere  present  with  us,  ye  see  this  man,  about 
whom  all  itlie  multitude  of  the  Jews  liuve  dealt  with 
me,  both  at  Jerusalem,  and  also  here,  crying  mthat  he 
ought  not  to  live  any  longer.  25.  But  when  I  found 
that  he  had  committed  nothing  "worthy  of  death,  and 
that  ho  liimself  hatli  appealed  "to  Augustus,  I  have  de- 
termined to  send  him.  2fi.  Of  whom  I  have  no  cer- 
tain thing  to  write  unto  my  lord.  Wherefore  I  have 
brouglit  him  forth  before  you,  and  esiieeially  before 
thee,  O  king  Agrippa,  that,  after  examination  had,  I 
might  have  somewliat  to  write.  27.  For  ritseemeth  to 
me  unreasonable,  to  .send  a  prisoner,  and  not  withal  to 
signify  the  crimes  laid,  ag.ainst  him. 

'Verses  3,  7.  ■"C'hap.  xxii.  22.  "Chap,  xxiii.  9,  29,  xxvi. 
31.  "Verses  11, 12.  vProv.  xviii.  13.  John  vii.  51. 

In  the  statement  which  Festus,  in  in- 


troducing Paul,  now  makes,  he  vindicates 
two  things. 

1.  His  personal  conviction  in  the  matter. 
But  vjlwn  I  found,  &c.  Here  is  a  strong 
testimony  to  Paul's  innocence.  Fe-stus  had 
heard  all  tJiat  the  Jews  had  to  say  against 
him,  both  at  .Jerusalem  and  at  Cesarea,  ho 
had  seen  and  si)oken  to  Paul  himself;  he 
had  undoubtedly  given  much  attention  to 
the  case,  and  here,  in  the  open  court  of 
Cesarea,  he  declares  that  he  had  found 
"  nothing  worthy  of  death,"  and  that  he 
had  no  "  certain  Uivnrj  "  of  which  to  accuse 
him.    This  indicates — 

2.  His  official  embarrassment.  Festus  was 
bound  to  send  Paul  to  Rome,  to  the  em- 
peror, to  be  tried.  Paul  had  demanded 
this,  and  the  request  he  could  not  disre- 
gard ;  but  in  sending  him  to  the  chief  au- 
thority, whom  he  calls  "  my  lord,"  it  was 
his  duty  to  specify  the  crimes  that  he  had 
committed.  But  the  crimes  he  could  not 
find.  It  scemeth  to  me  unreasonable,  &.c.  If 
Festus  had  done  his  duty,  and  acquitted 
Paul,  he  need  not  have  sent  him  to  Rome; 
but  now  he  was  bound  to  send  him  to 
Rome,  and  here  was  his  embarrassment. 
AVhat  was  he  to  do?  He  was  unable  to 
report  the  case  to  Nero  without  crimina- 
ting himself.  His  hope,  therefore,  was, 
that  something  would  come  out  before 
Agrijipa  that  would  solve  the  difhculty. 

Although  God  sometimes  permits  his 
servants  to  be  loaded  with  slanders  and 
reproaches,  yet  He  will  find  a  time  to  vin- 
dicate their  innocence,  and  cause  their 
veryjudges,  if  not  their  accusers,  to  iiroclaim 
them  guiltless.  And  it  is  no  small  mercy 
to  have  our  reputation  freed  from  those 
blemishes  which  the  uncharitable  suspi- 
cions, or  rash  censures  of  men,  have  cast 
ujion  us. 


1.  Who  informed  Festus  against  Paul  ?    2.  What  did  they  desire  against  him  ?    3.  What  did  Festus  answer  ?  4. 

When  and  where  did  he  command  Paul  to  bo  brought  before  him  ?    5.  What  did  Paul  answer  for  himself?  & 

What  did  Festus,  willing  to  do  the  Jews  a  pleasure,  say  ?    7.  State  Paul's  reply.    8.  What  did  Festus  decide  T  9. 
When  was  Paul  brought  before  Agrippa  ?    10.  What  did  Festus  say  before  king  Agrippa  ? 


1192 


ACTS. 


CHAPTER  XXVI. 

2  JPatU,  in  the  prexrncc  of  Agrippa,  dcclareth  his  life 
from  his  chilUlujod,  VI  and  how  miraculously  tie  was 
convcrUd,  and  callidto  hi.tapostle.ship.  24  i'estuschar- 
geth  him  tu  be  mad,  wlir.Tcunto  he  answcrcth  modestly. 
28  Agrippa  is  almost  persuaded  to  be  a  Christian.  31 
27i«  wholt:  company  pronounce  hi7n  innocent. 

^PHEN  ACTippa  said  unto  Paul,  Tbou  art  permitted 
1  to  speak  for  thyself.  Then  Paul  stretched  forth  the 
bAnd,  and  auswered  for  himself: 

As  king  Agrippa  occupied  the  highest 
rank  in  the  assembly,  as  the  guest  of  the 
jirocurator,  he  enjoyed  the  honor  of  being 
president  on  this  occasion.  Hence  he 
opens  the  proceedings,  and  at  last  breaks 
up  the  meeting.  Alas  !  that  the  reign  of 
evil  in  our  world  should  be  so  mighty  as 
to  give  tyrants  a  power  over  a  good  man's 
tongue.  "  Fermitted  to  speak  /"  AVhy,  Paul 
had  a  Divine  right  to  speak,  and  the  world 
stands  in  urgent  need  of  his  utterances. 
Stretched  forth  the  hand.  A  becoming  ex- 
pression of  the  earnestness  of  the  speaker, 
and  designed  to  draw  the  attention  of  the 
assembly.  The  eloquent  Demosthenes 
often  used  the  same  gesture  with  Paul 
here. 

2.  I  think  myself  happy,  king  Agrippa,  because  I 
shall  answer  for  myself  this  day  belore  thee,  touching 
all  the  things  whereof  I  am  accused  of  the  Jews : 

It  was  gratifying  to  the  Apostle  to  be 
permitted  to  speak  at  all  on  this  occasion, 
for  he  had  much  that  lay  on  his  conscience 
to  say,  much  that  would  throw  light  upon 
his  history  and  his  religion.  But  it  was 
especially  gratifying  to  him  to  be  able  to 
speak  on  this  occasion  before  Agrippa. 

8.  Especially,  because  I  know  thee  to  be  "expert  in  all 
customs  and  questions  which  are  among  the  Jews: 
wherefore  I  beseech  thee  to  hear  bme  patiently. 

»Deut.  xvii.  18.    'Chap.  xxiv.  4. 

/  know  thee  to  he  expert  in  all  customs,  &c., 
well  acquainted  with  the  customs  and  the 
disputes  which  exist  among  the  Jews. 
Agrippa  was  himself  a  Jew,  and  was  truly 
represented  by  Paul  as  having  adequate 
knowledge  of  Jewish  manners  and  opin- 
ions. His  early  education  in  Jerusalem, 
in  the  family  of  his  father,  Agrippa  the 
First,  who  was  a  bigoted  Jew,  his  connec- 
tion with  the  sacred  treasure,  and  with  the 
government  of  the  temple,  and  his  having 
a  voice  in  nominations  to  the  priesthood, 
must  have  made  him  intimately  acquainted 
with  Jewish  affairs.  The  Apostle's  open- 
ing remarks  were  adapted  to  gain  the  good 
will    of    Agrippa,  but  he  by  no  means 


transcended  the  limits  of  truth.  Let  us 
imitate  the  courtesy  of  Paul,  mingled,  as  it 
was  by  him,  with  unswerving  fidelity  and 
truth,  without  aught  of  the  fulsome  or  ex- 
aggerated in  his  compliments. 

4.  My  manner  "Of  life  from  my  youth,  which  was  at 
the  first  among  mine  own  nation  at  Jerusalem,  know 
all  the  Jews:  5.  Wliich  knew  me  Irom  the  beginning, 
if  they  would  testily,  that  alter  the  most  straltest  sect 
of  our  religion,  I  lived  a  ^Pharisee. 

»2  Tim.  iii.  10.    dChap.  xxii.  3 ;  Phil.  iii.  5. 

Which  kncwmefrom  the  beginning — plainly 
showing  that  he  received  his  education 
even  from  early  youth,  at  Jerusalem.  (See 
on  chap.  xxii.  3.)  If  they  would  ("were 
willing  to")  testify — but  this,  of  course,  they 
were  not,  it  being  a  strong  point  in  his 
favor.  After  the  most  straitest  ("  the  strict- 
est") sect — as  the  Pharisees  confessedly 
were.  This  was  said  to  meet  the  charge, 
that  as  a  Hellenistic  Jew  he  had  contracted 
among  the  heathen  lax  ideas  of  Jewish 
peculiarities. 

6.  And  now  'I  stand  and  am  judged  for  the  hope  of ' 
the  promise  fniade  of  God  unto  our  fathers:    7.  Unto 
wliich  promise  our  twelve   tribes,  instantly    serving 
cCiOrf  hday  and  night,  hope  to  come.    For  which  hope's 
sake,  king  Agrippa,  I  am  accused  of  the  Jews. 

eChap.  xxiii.  6.  fOen.  iii.  15,  xxii.  18,  xlix.  10;  Deut. 
xviii.  15 ;  2  Sam.  vii.  12 ;  Ps.  cxxxii.  11 ;  Isa.  iv.  2,  vii. 
14,  ix.  6,  7;  Jer.  xxiii.  5,  xxxiii  14-16;  Ezek.  xxxiv.  23; 
Dan.  ix.  24;  Micah  vii.  20;  Zech.  xiii.  1-7:  Mai.  iii.  1; 
chap.  xiii.  :;2:  Gal.  iv.  4.  fLuke  ii.  37;  1  Thes.  iii.  10. 
^Kioht  a7id  day. 

For  the  hope  of  the  promise,  i.  e.,  founded 
on,  excited  by  the  promise  ;  or,  the  sense 
may  be,  the  hope  of  its  fulfillment.  Hade 
— given,  brought  into  existence.  To 
the  fathers,  i.  e.,  to  the  patriarchs  and  to  the 
intervening  generations.  Our,  which  iden- 
tifies the  speaker  with  the  Jewish  race 
and  Church.  I  stand  and  am  judged,  lite- 
rally, stand  (or  have  stood),  being  tried  (or 
on  my  trial).  Our  twelve  tribes.  The  twelve 
tribes  are  also  mentioned  in  the  epistle  of 
James.  (James  i.  1.)  This  is  probably  an 
expression  used  for  the  Israelites  in  gen- 
eral, for  although  ten  of  the  tribes  were 
carried  away  into  captivity,  and  appear  to 
have  been  lost  among  the  nations,  yet  the 
Jews  did  not  dissever  themselves  from 
the  twelve  tribes  of  Israel.  Besides, 
several  of  the  ten  tribes  returned  with  the 
tribes  of  Judah  and  Benjamin  from  the 
Babylonish  captivity  (Ezra  vi.  17,  viii.  35), 
and  although  as  a  nation  they  were  car- 
ried captive  to  Assyria,  yet  several  re- 
mained behind  and  lived  among  the  Sa- 


CHATTER   XXVI 


1193 


maritans.  With  earrieslness,  serving  God 
night  and  day,  alluding  to  the  zeal  and  ear- 
nestness with  which  the  Jews  clung  to 
their  religion,  a  zeal  which  has  carried 
.  them  through  the  severest  persecutions, 
and  which  still  preserves  them  as  ii  sepa- 
rate i")eople,  distinct  among  the  nations  in 
the  midst  of  whom  they  dwell,  a  zeal 
which  no  violence  has  been  al>le  to  de- 
stroy, and  no  persuasion  to  overcome. 
For,  or  concerning  which  hope  lam  accused 
of  the  Jems.  The  accusations  brought 
against  Paul  by  the  Jews  referred  to  the 
Messianic  hope,  because  he  had  taught 
that  Jesus  of  Nazareth  was  the  Messiah — 
he  had  preached  the  fulfillment  of  the 
hope  in  the  risen  Jesus.  Hence,  then, 
Paul  affirms  that  he  was  not  chargeable 
with  apostasy  from  Judaism.  He  was  no 
apostate,  but,  on  the  contrarj',  a  true  Jew  ; 
along  with  his  accusers,  he  believed  in  the 
promise  of  the  Messiah  made  to  the  fa- 
thers, but  whilst  they  looked  forward  to 
His  advent,  he  affirmed  that  He  had 
already  come.  Thus,  then,  in  His  defense 
before  Agrippa,  as  well  as  in  his  defense 
before  Felix,  he  connects  Christianity  with 
Judaism,  affirming  that  it  is  its  develop- 
ment, the  legitimate  carrying  out  of  its 
principles. 

8.  Why  'Should  it  be  thought  a  thing  incredible  with 
you,  that  God  should  raise  the  dead  ? 
»1  Cor.  XV.  12,  20. 

If  this  question  be  considered  as  ad- 
dressed to  Agrippa,  it  is  not  easy  t  o  perceive 
the  propriety  of  it.  The  resurrection  of 
the  dead  was  not  deemed  incredible  by 
the  Jews,  in  whose  Scriptures  it  is  ex- 
pressly taught,  and  who  entertained  such 
conceptions  of  the  power  of  God,  as  re- 
moved the  difficulties  with  which  it  seem- 
ed to  be  encumbered.  They  did  not  dis- 
believe the  resurrection  of  our  Saviour 
because  they  judged  it  to  be  impossible 
but  because  they  counted  Him  an 
impostor,  in  whose  favor  it  was  absurd 
and  blasphemous  to  suppose  God  to  have 
exerted  His  miraculous  power.  "We  con- 
sider the  question,  therefore,  as  addressed 
to  the  Gentile  part  of  the  audience,  to 
whom  the  resurrection  did  seem  incredi- 
ble. As  it  was  a  doctrine  of  great  impor- 
tance in  the  Christian  system,  Paul  was 
careful  in  this  stage  of  his  discourse 
to  obviate  an  objection  against  it,  which 


arises  from  the  complete  destruction  of  the 
boily  in  the  grave.  How  can  it  be  be- 
lieved that  its  parts,  which  are  separated, 
decomi)osed,  and  in  appearance  annihilat- 
ed, shall  be  collected  together,  and 
arranged  in  their  original  order;  and  that 
it  shall  live  again,  after  an  interval  of  liun- 
drcds  or  thousands  of  years?  He  reminds 
the  Gentiles  that,  however  stninge  it  may 
seem,  the  event  ceases  to  be  improbable,  as 
soon  as  we  reflect  upon  the  agent,  to  whose 
power  no  limits  can  be  assigned.  He  who 
created  the  body  of  man  is  undoubtedly  able 
to  restore  it,  after  it  had  been  blended 
with  its  native  elements.  Nothing  which 
may  be  done  is  impossible  to  Omnipotence ; 
no  effect,  how  much  soever  it  may  surpass 
the  common  operations  of  nature,  should 
be  accounted  too  wonderful  to  be  believed, 
when  God  has  declared  His  intention  to 
produce  it.  "  Ye  do  err,"  said  our  Lord  to 
the  Sadducees,  "  not  knowing  the  Scriji- 
tures,  nor  the  power  of  God."  If  we  had 
a  lively  hope  of  a  resurrection  and  future 
life,  what  influence  it  would  exert  over 
us !  What  a  new  color  it  would  give  to 
the  whole  of  our  present  existence,  did  wo 
realize  in  very  truth  a  coming  heaven 
when  we  die. 

9.  I  jverily  thought  with  myself,  that  I  ought  to  do 
many  thinu'S  contrary  to  the  name  of  Jesus  of  Nazar- 
eth.—Jl  Tim.  i.  13. 

/  verily  thought,  <kc.     I  seemed  to  myself — 

thought.     The  pronoun  oi^poses  his  own 

to  another  and  higher  judgment.     This 

same  act  in  which  Paul  gloried  at  the  time 

appeared  to  him  as  the  crime  of  his  life 

after  he  became  a  Christian.    In  1  Cor. 

XV.  9,  he  declares  that  he  "  was  the  last  of 

the  Apostles,  that  he  was  not  meet  to  be 

called  an  Apostle,  because  he  persecuted 

the  Church  of  God."     The  blessed  change 

which  Jesus  had  affected  in  his  soul,  was 

to  him  a  perpetual  miracle,  he  could  not 

forget  the  grace  which  had  been  granted 

to  him.     (See  1  Tim.  i.  IG.) 

10.  Which  thing  I  also  did  in  •■Jerusalem  :  and  many 
of  the  saints  did  I  sluit  up  in  prison,  having  received 
authority  ifrom  the  cliief  priests,  and  when  thev  were 
put  to  death,  I  gave  my  voice  against  Hum.  11. "And  I 
punished  tliem  oft  in  "'every  synagogue,  and  compelled 
them  to  blaspheme ;  and  being  exceedingly  mad  against 
them,  I  persecuted  tlu~/n  even  unto  strange  cities. 

kChap.  viii.  3 ;  Gal.  i.  13.  'Chap.  ix.  H.  ""Chap  xxil. 
19. 

Of  the  sai7its.  So  he  terms  the  Chris- 
tians, appropriately  to  the  beginning  of 
his  speech,  u.sing  a  term  transferred  to 
them  from  the  Jews,    /—emphasis.    Hav- 


1194 


ACTS, 


i7ig  received,  &c.— speaking  as  to  his  audi- 
ence, not  his  judges.  Authority,  literally,  the 
autliority.  The  article  signifies  that  Paul 
could  not  have  done  this  without  the 
authority,  and  that  the  chief  priests  gave  a 
general  authority  to  all  who  wished  to 
persecute.  /  gave  my  voice,  some  read,  gave 
in  my  vote.  Synagogue— oi  J emsalem.  Com- 
pelled tliem  to  blaspheme.  This  was  the 
saddest  of  all.  Mad.  In  the  same  chap- 
ter, Paul  confesses  and  denies  madness  in 
himself.  (Comp.  verse  25.)  While  he  was 
mad,  indeed,  no  one  suspected  him  of  it, 
but  when  in  his  right  mind,  then  Festus 
taxeth  him  of  madness. 

!•>  Whereupon  !\s  I  went  "to  Damascus,  with  authori- 
itv  and  commission  from  the  chief  priests ;  13.  At  m\a- 
Uay  O  kiM«,  I  suw  in  tiie  way  a  light  from  heaven 
above  tlie  briKhtncss  of  th.-  sun.shmmg  round  about 
me,  ami  them  wliirh  joiuncycd  with  me. 

■"Chap.  Is.  3,  ou  which  see  notes. 

At  midday.  Here,  as  in  xxii.  6,  the 
time  of  the  day  when  this  occurrence  took 
place  is  particularly  mentioned.  This  may 
be  intended  either  to  remind  the  hearers 
that  this  was  no  nocturnal  vision,  but  an 
incident  occurring  in  the  blaze  of  noon,  or 
as  a  vivid  recollection  which  would  natu- 
rally dwell  upon  the  mind  of  the  chief 
actor,  although  just  as  naturally  passed  by 
in  the  narratives  of  others.  A  light  from 
heaven,  &c.  This  light  was  not  indebted 
to  a  surrounding  obscurity  for  any  part 
of  its  luster;  on  the  contrary,  it  shone 
forth  at  midday  with  a  splendor  that 
eclipsed  the  beams  of  a  meridian  sun.  It 
was  the  light  of  Divine  glory  which  Saul 
beheld  on  this  occasion,  that  light  unap- 
proachable, in  which  Jesus  Christ  contin- 
ually dv/ells.  It  was  of  the  same  nature 
as  that  which  John  describes  in  his  vision, 
when  he  says,  "  His  countenance  was  as 
the  sun  shining  in  liis  strength."  It  was 
that  light  in  which  He  will  appear  when 
He  comes  to  judge  the  world,  "  and  every 
eye  shall  see  him."  Much  as  the  pro- 
phets and  Apostles  have  said  of  the  glory 
of  Chri.st,  it  is  impossible  for  us  to  form  an 
adequate  conception  of  it ;  the  full  revela- 
tion of  it  is  reserved  for  a  future  state, 
when,  if  we  are  true  Christians,  "  we  shall 
be  lilvc  Him,  for  we  shall  see  Him  as  He  is." 
(IJohn  iii.  2.)  How  short  is  the  transi- 
tion between  this  and  the  unseen  world ! 
How  soon,  when  God  pleases,  can  He  trans- 
port His  creatures  into  higher  scenes  of  exis- 


tence !  It  is  but  for  Him  to  draw  aside  the 
veil,  and  objects  are  presented  to  the  view, 
compared  to  which  whatever  is  most  admir- 
ed on  earth  is  mean  and  contemptible.  Ev- 
ery moment  we  stand  upon  the  confines  of 
an  eternal  state,  and,  without  dissolving 
the  connection  between  soul  and  body, 
God  can  open  a  passage  into  the  "  heaven 
of  heavens."  Why  should  we  doubt  of 
good  men's  being  admitted  into  the  more 
immediate  presence  of  Christ  at  death, 
when  we  consider  what  Saul  was  permit- 
ted to  see  and  hear  before  he  was  finally 
removed  from  this  world?  Stephen  be- 
held the  heavens  open,  and  the  Son  of 
man  standing  at  the  right  hand  of  God ; 
and  Saul,  in  the  transaction  before  us,  was 
permitted  to  see  that  Just  One,  and  to 
hear  the  words  of  His  mouth. 

14.  And  when  we  were  all  fallen  to  the  earth,  I  heard 
a  voice  speaking  unto  me,  and  saying  in  the  Hebrew 
tongue,  Saul,  Saul,  why  persecutest  thou  me  ?  it  ix  hard 
lor  thee  to  kick  against  the  pricks. 

Why  persecutest  thou  me  f  It  will  be  observ- 
ed that  Jesus  identifies  Himself  with  His 
disciples,  He  makes  their  cause  entirely 
His  own,and  considers  what  is  done  against 
them  as  against  Himself.  He  and  be- 
lievers, notwithstanding  the  immense  dis- 
parity of  their  circumstances,  are  one.  He 
is  touched  with  a  feeling  of  their  sufferings 
and  whatever  insults  or  reproaches  are 
offered  to  them  for  His  name's  sake.  He 
feels  and  resents  as  done  to  Himself.  Let 
those  who  are  tempted  to  insult  and  de- 
spise the  followers  of  Chri.st  on  account  of 
their  conscientious  adherence  to  Him,  re- 
member that  their  scoffs  and  insults  reach 
higher  than  they  may  apprehend ;  they 
will  be  considered  as  falling  on  their  Sov- 
ereign and  their  Judge.  It  is  hard  for  thee 
to  kick  against  the  pricks.  He  compares 
Paul  to  the  bullock  unaccustomed  to  the 
yoke,  who,  in  order  to  free  himself,  wounds 
himself  by  kicking  against  the  goads.  Thus 
fruitless  is  all  opposition  to  the  cause  of 
Christ.  It  will  be  injurious,  it  will  be  de- 
structive to  ourselves  if  not  desisted  from, 
but  can  never  eventually  injure  the  cause 
against  which  it  is  directed.  The  heathen 
may  rage,  and  yet  "  the  Lord  hath  set  His 
King  upon  His  holy  hill  of  Zion,"  and  there 
will  forever  continue  to  sit.  (Ps.  ii.  6 ;  Isa. 
viii.  14;  Luke  xx.  18.) 


C  HATTER    XXVI. 


1195 


15.  Anfl  I  said,  Wlio  nrt  thou,  Lord?  AnJ  he  sjiid,  I 
am  Jesus  whom  thou  persecutost. 

Whom  thou  persecutest.  '  (See  on  verse  14.) 

16.  But  riso,  and  stand  upon  thy  foot :  for  T  h.ivo  np- 
pearoil  luito  tluo  for  lliis  purposr"  lu  niako  Uno  u  "min- 
ister aiidiii'wilni'ss  li.it  1 1  ol'Uirso  thiiit,'^  whii-li  tlimi  Ijii.st 
Seen,  and  ol'  those  tliiiiL,'s  in  tlio  wiiicli  1  will  iii)i)i'ar 
unto  thee;  17.  Delivering  thee  frimi  the  jjiMiph;,  and 
/7-oni  the  Gontilos,  unto  iwhom  now  I  send  tlieo ;  is.  To 
open  'their  ey<w,  and  to  'turn  Ihirii  Ironi  darl;ne>»  lo 
lii^ht,  and /com  the  power  'of  Satan  unto  Ood  ;  that  they 
may  receive  lnrt;ive)ie,ss"ofisins,and  ^lll^ritant■^■^ among 
them  wliich  are  "sanetilied,  by  lailh  Mhat  is  in  ine. 

'Kph.  iii.  7.  I'ol.  i.  ZJi,  25.  pC'liiip.  xxii.  15.  ^Chap.  xxii. 
21. 14om.  xi.  13.  risa.  xxxv.  5,  xlii.  7.  "Luke  i.  71):  John 
viii.  12;  2  Cor.  iv.  6:  Eph.  1.  18.  'Col.  1.  13;  1  Peter  ii.  y. 
"Luke  i.  77 ;  Eph.  1.  7 ;  Col.  i.  14.  vEph.  i.  U  ;  Col.  i.  12 :  1 
Peter  i.  4.  "John  xvii.  17:  chap.  xx.  32;  1  Cor.  i.  30; 
Rev.  xxi.  27.    ^Eph.  U.  8  ;  Heb.  xi.  U. 

But  rise,  &c.  "  The  Lord  killoth  and 
maketh  alive — Ilebringcth  low  and  liftctb 
up — He  raiseth  them  that  are  bowed  down." 
(1  Sam.  ii,  6,  7;  Ps.  cxlvi.  8.)  The  same 
evangelical  word  was  addressed  to  the  three 
disciples  on  the  holy  mount,  when  they 
heard  the  voice  out  of  the  cloud,  and  fell  on 
their  faces.  (Matt.  xvii.  7.)  And  Saul,  too, 
arose,  in  order  to  .stand,  by  the  power  of 
Jesus  Christ,  unto  this  day.  (Verse  22.) 
To  make  thee  a  minister,  &c.  It  is  evident 
this  commission  was  given  to  Paul  by  our 
Lord,  at  the  time  of  his  conversion,  though 
not  mentioned  in  Uie  compendious  narra- 
tive of  that  event,  (ix.  15,  IG.)  Ulsc,  &c. 
The  words  make  a  part  of  the  sentence  in 
which  Christ  bids  him  rise  from  his  aston- 
ishment, into  which  his  api^earance  to 
him,  in  the  way  to  Damascus,  had  thrown 
him.  A  minister  and  a  u-itness  may  be  un- 
derstood as  a  generic  and  specific  expres- 
sion of  the  same  idea,  one  who  ministers 
by  witnessing,  or  each  term  may  have  its 
distinct  meaning,  one  who  administers  and 
one  who  testifies.  Delivering  thee  from  the 
people — from  the  Jeivs — ciyid  from  the  Gen- 
tiles, put  here  in  oi:>position  to  the  Jev:s; 
and  both  meaning  mankind  at  large,  where- 
soever the  providence  of  God  might  send 
him.  But  he  was  to  be  delivered  from  the 
malice  of  the  Jews,  that  he  might  be  sent 
with  salvation  to  the  Gentiles.  To  open 
their  eyes.  Although,  no  doubt,  amidst  the 
many  other  miracles  which  he  performed, 
the  Apostle  gave  sight  to  some  who  were 
literally  blind,  yet  these  words,  like  those 
spoken  of  Christ's  mission  (Isa.  xlii.  7), 
are  evidently  to  be  understood  of  tho.se 
spiritually  blind,  through  inattention,  un- 
belief (2  Cor.  iv.  4),  prejudice,  superstition, 
love  of  the  world,  fleshly  lusts,  or  wicked 
habits  of  any  sort.    To  turn  them  from,  dark- 


nessiolitjhl.  The  heathen, even  the  learned 
Greeks  and  liouian.s,  were  in  a  state  of 
great  darkness,  i.  e.,  ignorance  and  error, 
as  to  sj)iritual  and  Divine  things  in  gen- 
eral. By  the  proacliing  of  the  Gospel,  and 
the  influences  of  the  Spirit,  men  are  trans- 
luted  from  this  darkness.  And  from  the 
power  of  I'ilutan  unto  God.  Satan,  who  i.s 
"  the  prince  of  darkness,"  "  the  ruler  of  the 
darkne.ss  of  this  world"  (Eph,  vi.  12),  ob- 
tains his  power  over  mankind  mainly 
through  their  ignorance.  The  Gospel,  by 
enlightening  men,  and  bringing  them  to 
repentance,  by  conviction,  humiliation, re- 
generation, rescues  them  from  Satan's 
power,  and  brings  them  to  the  knowledge, 
not  merely  speculative,  but  experimental 
and  saving,  implying  the  fear  and  love  of 
God,  and  obedience  to  Him.  That  they 
may  receive  forgiveness  of  shis.  They  do  not 
merit  this  as  a  reward  or  debt,  but  they  "re- 
ceive "  it  as  a  free  gift,  the  effect  of  Divine 
mercy  and  grace  (Titus  iii.  4,  5),  obtain- 
ed through  Christ's  sacrifice  and  interces- 
sion (Piom.  V.  9,  10),  proclaimed  in  the 
Word  (Acts  X.  43,  xiii.  38,  3'J),  received 
"  by  faith  that  is  in  Christ  "  (see  John  iii. 
14-18,  Gal.  ii.  IG),  and  sealed  on  the  heart 
and  conscience  by  the  Holy  Spirit  (Eph.  i. 
13).  This  is  the  same  with  justification, 
and  is  attended  by  peace  with  God,  the 
Divine  favor,  adoption,  the  spirit  of  adop- 
tion, deliverance  from  the  fear  of  death, 
a  lively  hope  of  the  heavenly  inheritance, 
gratitude,  joy,  patience  under  present 
trials,  purity  of  heart  and  life.  And  inher- 
itance among  them  wliich  are  sanctified  by 
faith  that  is  in  me.  Note,  FaiiJi  is  here 
made  the  instrument  of  salvation  at  once 
in  its  first  stage,  forgiveness,  and  in  its  last, 
admission  to  the  home  of  the  sanctified,  and 
the  faith  which  introduces  the  soul  to  all 
this  is  emphatically  declared  by  the  glori- 
fied Redeemer  to  rest  upon  Himself — "  Faith, 
even  that  wliich  is  in  me."  And  who  that 
believes  this  can  refrain  from  casting  his 
crown  before  Him,  or  resist  offering  Him 
supreme  worship  ? 

19.  Whereupon,  O  king  Acrrippa,  I  was  not  disobedi- 
ent unto  the  heavenly  vision  :  2o.  But  sliewed  .'first 
unto  them  of  Damascus,  and  at  Jerusalem,  and  through- 
out all  the  coasts  of  Judea,  and  thru  to  tlie  Gentiles, 
that  they  should  repent  and  turn  to  (Jod,  and  do  works 
imeet  for  repentance.— JChap.  ix.  I'J,  <SiC.  'Jlutt.  iii.  S. 

^yhlreupon — I  was  not  disobedient.     Paul 

now  speaks  of  his  resolution  to  obey  the 


1196 


ACTS. 


Livine  call,  and  of  the  labors  in  which  he 
subsequently  engaged.  He  ascribes  his 
obedience  to  the  Divine  character  of  the 
appearance  which  he  had  seen,  but  es- 
pecially (if  we  also  refer  to  the  words 
which  immediately  precede),  to  the  na- 
ture of  the  precious  office  which  was  in- 
trusted to  him.  He  could  not  resist  this 
heavenly  call,  he  says,  because  this  pre- 
cious office  was  conferred  on  him  by  Divine 
authority— an  office  by  which  many  thou- 
sands of  benighted  souls  were  to  be  en- 
lightened and  made  partakers  of  the  in- 
heritance of  the  saints  in  light.  (Col.  i.  12.) 
Surely  if  all  teachers  would  diligently 
consider  what  eternal  glory  they  could 
give  to  God,  and  how  great  a  salvation 
they  could  secure  for  themselves  and  for 
others,  they  would  become  more  diligent, 
more  faithful,  and  more  obedient.  Works 
(acts,  habits)  meet  for,  or  worthy  of,  repent- 
ance, not  merely  consistent  with  it,  but 
suited  and  proportioned  to  it,  both  as  its 
necessary  fruits,  and  as  proofs  of  its  exist- 
ence and  sincerity.  This  varied  yet  har- 
monious statement  of  Paul's  great  commis- 
sion may  throw  light  also  on  the  minis- 
terial work  in  general,  and  on  that  of  the 
missionary  in  particular. 

21  For  these  causes  the  Jews  ^caught  me  in  the  tem- 
ple and  went  aimut  lo  kill  me,  :'i.  Having  therelbre 
obtained  help  of  Ciod,  I  continue  unto  this  day,  witness- 
ing both  to  small  and  Rreat,  saying  none  other  things 
than  those  which  Hbe  prophets  and  Moses  did  say 
should  come:  23.  That  Christ  sliould  sufier,  coid  that 
he  should  be  the  first  cthatsliould  rise  from  the  dead, 
and  should  shew  light  unto  tlie  people ;  and  to  the  Geu- 

aChap.  xxL  30.    ^Luke  xxlv.  27,  46.    <:1  Cor.  xv.  23. 

Observe  with  what  thankfulness  the 
Apostle  owns  and  acknowledges  the  mer- 
ciful providence  of  God  in  preserving 
him  both  from  the  fraud  and  force  of  his 
enemies.  Having  therefore  obtained  help  of 
God,  I  continue  unto  this  day.  And  how 
did  the  sense  of  Divine  goodness  upon  his 
soul  stimulate  him  to  go  on  with  his  work, 
declaring  no  other  thing  concerningChrist, 
but  what  Moses  and  the  prophets  had  fore- 
told of  Him,  namely,  that  He  should  be 
put  to  death,  and  should  be  the  first  that 
should  rise  again  by  His  own  power,  and 
be  the  author  of  our  resurrection.  Note 
here,  that  the  sufferings  of  Christ  were 
taught  by  Moses  in  all  the  commands 
given  about  sacrifices,  and  not  by  Moses 
only,  but  by  the  prophets  also,  particular- 


ly the  Prophet  Isaiah  (chap,  liii.),  the 
evangelical  prophet  and  prophetical  evan- 
gelist, who  wrote  as  clearly  of  Christ's 
coming  as  if  He  had  then  a,lready  api^ear- 
ed.  From  this  the  Apostle  argues  how 
black  the  wickedness  of  the  Jews  was, 
who  sought  to  kill  him  for  preaching  the 
same  doctrine  which  Moses  and  the  pro- 
phets had  taught  before  him. 

24.  1  And  as  he  thus  spake  for  himself,  Festus  said 
with  a  loud  voice,  Paul,  thou  art  beside  thyself,  much 
learning  doth  make  thee  <'mad.-''i2  Kings  ix.  11. 

Festus,  who,  no  doubt,  had  sat  in  mute 
astonishment  at  the  declaration  of  truths 
which  to  him  must  have  been  completely 
unintelligible,  could  no  longer  keep  si- 
lence, when  he  heard  the  Apostle  assert 
that  the  crucified  Nazarene  had  risen  from 
the  dead,  and  that  this  was  the  incredible 
fact  for  which  he  was  hazarding  his  life. 
He  burst  forth  before  the  whole  assembly 
with  the  declaration  which,  in  all  proba- 
bility, spake  the  honest  conviction  of  his 
heart — Paid,  thou  art  beside  thyself,  &c.  The 
charge  against  Paul  was  mental  derange- 
ment. Festus  did  not  denounce  him  as  a 
hypocrite  or  a  knave,  but  rather  as  a  brain- 
less fanatic.  How  extremely  natural  a 
result  for  such  a  mind  to  arrive  at  I  A 
man  evidently  capable  of  great  things,  an 
educated  man,  a  well-connected  man,  a 
talented  man,  and  more  than  all  in  the 
eyes  of  Festus,  a  Eoman  citizen — such  a 
man,  at  one  time  voluntarily  traversing 
the  earth,  from  city  to  city,  and  from 
country  to  country,  at  another,  dragged 
from  prison  to  prison — for  the  sole  pur- 
pose of  declaring  a  fact  which  Festus 
imagined  no  one  in  his  senses  could  be- 
lieve, and  inducing  others  to  give  up 
every  preconceived  opinion,  and  to  agree 
with  him' in  honoring  and  obeying  this 
dead,  but  as  he  asserted,  risen  and  living 
malefactor — if  this  were  not  insanity,  Fes- 
tus was  acquainted  with  no  principle  suf- 
ficiently powerful  to  induce  such  a  result. 
This  is  precisely  the  judgment  which  the 
world  passes  secretly  upon  every  man  in 
every  age,  who  really  and  conscientiously 
follows  the  Apostle's  example.  There  is 
always  in  the  mind  of  worldly  men,  when 
judging  of  the  conduct  of  the  true  and  con- 
sistent followers  of  the  Lord  Jesus  Christ, 
a  certain  indefinite  suspicion  that  all  is 
not  right  with  them ;  that  if  they  really 


CHAPTER    XXVI, 


1197 


are  not  hypocrites,  a  very  difficult  fact  to 
establish  in  the  minds  of  their  enemies, 
they  are  certainly  of  very  weak  and  ques- 
tionable judgment ;  and  -while  the  ungodly 
portion  of  the  Avorld  may  exercise  too 
much  courtesy  to  say,  "  Thou  art  beside 
thyself,"  it  fully  believes,  and  does  not 
hesitate  to  insinuate,  that  the  mind,  so 
deeply  interested  in  the  things  of  God  as 
to  prefer  eternity  to  time,  the  promise  of 
the  future  to  the  enjoyn:ient  of  the  present, 
has  lost  its  balance,  and  should  be  no 
guide  to  them  in  seeking  the  way  of  ever- 
lasting life. 

25.  But  he  said.  I  am  not  mnd,  mostnoblo  Festu.s,  but 
speak  forth  the  words  of  truth  and  soberness. 

Paul  had  previously  said,  in  verse  11, 
that  once  in  his  life  he  had  been  "  mad," 
but  now  the  clear  light  of  his  preaching  is 
reviled  by  one  whose  eyes  were  not  yet 
opened.  What  doe.s  he  do  ?  He  brings 
forward  the  simple  counter-proof  in  calm 
and  well-ordered  language,  in  which  he 
ceases  to  address  Agrippa  for  the  i^resent, 
and  turns  to  Festus,  with  whom  the 
whole  speech  had  its  due  weight.  To  the 
charge — "These  men  are  full  of  new 
wine,"  Peter  answered  in  the  name  of  all, 
"  These  are  not  drunken."  (ii.  15.)  Just 
so  Paul  now  replies,  I  am  not  mad.  The 
Master  had  Himself  supplied  the  model 
for  such  a  reply,  when  He  said  to  the  Jews 
"  I  have  not  a  devil."  (John  viii.  49.)  As 
a  proof  of  what  he  says,  now  ffdlows  the 
humble  and  jjroper  address.  Most  noble 
Festus! — a  fitting  parallel  to  the  previous 
address — "  King  Agrii^j^a."  Thou  seest 
that  I  know  well  before  whom  I  am  stand- 
ing, and  that  I  am  quite  in  my  senses  !  I 
speak  forth  the  words  of  truth  and  soberness, 
even  now,  at  this  moment,  while  I  am 
calmly  maintaining  the  fact.  My  words 
are  words  of  truth  as  regards  their  purport, 
and  of  soberness  (a  contrast  to  nonsense)  in 
their  form  and  style:  this  is  a  two-fold 
counter-assertion,  answering  to  Festus' 
implied  two-fold  accusation.  Bj'  these 
two  words  Paul  makes  a  profound  distinc- 
tion between  the  sid>ject  of  his  testimony 
and  Ms  own  personality,  and  declares  that 
he  testifies  quite  reasonably  of  something 
existing,  and  is  not  speaking  of  some  fa- 
natical idea  which  was  only  to  be  found 
in  his  own  feelings. 


20.  Fortlmkinsknowotli  of  these  thincrs.beforn  whom 
also  I  spiiuk  tic-ely :  lor  I  am  persuaded  that  none  ol' 
these  tilings  are  hidden  from  him;  lor  this  thing  wa.^ 
not  done  in  a  corner. 

The  Apostle  declares  that  his  discourse 
would  bear  the  test  of  the  severest  exam- 
ination. And  in  confirmation  of  this  as- 
sertion, he  appeals  to  the  king,  before 
whom  he  spoke  with  freedom,  persuaded 
of  his  qualifications  to  judge  in  the  matter. 
Agrippa  was  a  Jew,  knew  the  sacred  writ- 
ings, and  could  not  be  ignorant  of  the 
events  connected  with  Christianity,  for 
these  things  were  accomplished  in  the 
view  of  the  public.  For  this  tldng  was  not 
done  in  a  comer,  Tiiis  indeed  is  the  best 
test  of  truth,  and  what  distinguishes  the 
religion  of  the  Bible  from  all  religions  in 
the  world  :  for  there  never  was  one  be- 
side it,  in  which  deceit,  disguise,  false  pre- 
tenses, and  gross  iinpositions,  were  not 
practiced  ujion  the  multitude  ;  whereas  in 
this,  everything  was  done  openly,  chiefly 
before  enemies  the  most  subtle  and  mali- 
cious, who  never  slackened  a  moment  in 
their  vigilance,  yet  never  either  in  our 
Lord  or  His  Apostles  were  able  to  dis- 
cover the  smallest  appearance  of  craft,  or 
any  tendency  to  hidden  arts.  They,  who 
preached  His  resurrection,  were  enabled 
to  support  their  testimony  by  stupendous 
miracles  in  the  face  of  thousands:  so  that 
if  theise  had  not  been  favored  with  the 
sight  of  our  Lord  after  He  rose  from  the 
grave,  they  were  yet  favored  (infinitely 
above  what  they  had  cause  to  hope)  with 
undeniable  evidence  of  the  fact  itself.  In 
the  same  manner  Paul  confirmed  the  ac- 
count of  his  own  conversion,  and  of  hav- 
ing seen  the  Lord.  What  better  proofs 
then  could  be  required?  And  how  well- 
known  and  admitted  must  the  facts  have 
been,  when  the  Apostle  ventures  to  call 
upon  Agrippa,  an  unconverted  Jew,  for 
his  conviction  of  their  truth. 

27.  King  Asrrippa,  believest  thou  the  prophets  ?    I 
know  that  thou  believest. 

The  courage  and  confidence  here  shown 
proceeded  from  a  vivid  persuasion  of 
Agrippa's  knowledge  of  the  facts  and  faith 
in  ihe  predictions  which  they  verified:  and 
the  king's  reply  is  the  highest  testimony 
to  the  correctness  of  these  presumptions 
and  the  immense  power  of  such  bold  yet 
courteous    appeals  to  conscience.     This 


1198 


ACTS. 


passage  may  be  thought,  in  every  quality 
of  fine  writing,  equal  to  anything  to  be 
found  in  Demosthenes,  or  any  of  the  an- 
cient orators. 

28.  Then  Agrippasaid  unto  Paul,  Almost  thou  ^per- 
suadest  me  to  be  a  Cliristiun.— «Jiimes  i.  '..3,  ^. 

■     There  is  not  the  slightest  reason  for  inter- 
preting this  language  of  Agrippaas  an  irony. 
To  do  so,  would  be  to  suppose  him  very  un- 
reasonably a  nd  absurdly  ludicrous.  Such  an 
interpretation,  moreover,  would  be  in  di- 
rect conflict  with  the  Apostle's  apprehen- 
sion of  his  case,  for  it  is  evident  from  his 
answer,  and  from  the  seuse  in  wdiich  he 
there  uses  "almost,"  in  opposition  to  "  al- 
together," that  he  understood  the  king  to 
mean  seriously  that  he  was  almost  persua- 
ded, and  consequently  that  he  did  mean 
so.     Paul  had  an  advantage  with  Agrippa, 
which  he  had  not  on  a  former  occasion 
when  reasoning  with  Felix.    He  had  now 
to  deal  with  one    who    recognized    the 
Scriptures;   acknowledged  tliat  God  had 
revealed  Himself  to  mankind.    Agrippa 
had  that  general  belief   in  the    Divine 
word   which  such  men  commonly   have 
when  brought  up  in  a  country  where  it  is 
professedly  received,  and  God  is  avowedly 
worshiped.    They  are  by  no  means  pre- 
pared to  deny  the  truth  of  revelation,  any 
more  than  they  are  disposed  to  act  as  if 
it  were  true.     Still,  as    Agrippa,  when 
pressed  closely  by  the  Apostle,  could  not 
deny  that  he  believed  the  prophets,  so  in 
our  own  land,  and  in  our  own  day,  a  belief 
rests  upon  the  minds  of  many,  though  it 
does  not  influence  the  heart.     And  in 
time  of  trouble,  of  danger,  of  distress,  they 
are  ready  to  say  as  Agrippa  did.     They 
commence,  perhaps,  some  plans  of  refor- 
mation, they  abstain  from  practices  which 
conscience  condemns,  and  enter  upon  a 
course  of  life  more  consistent  with  Chris- 
tian faith.    But,  alas,  they  illustrate  the 
momentarjr  feeling  upon  Agrippa's  mind, 
when  he  said,  Almost  thou pcrsuadcst  me  to 
be  a  Christian. 

29.  And  Paul  said,  I  would  fto  God,  that  not  only 
tliou,  hut  also  all  that  hear  me  this  day,  wore  both  al- 
most, and  altogether  such  as  I  am,  except  these  bonds. 

U  Cor.  vil.  7. 


The  words  of  Agrippa  excited  an  affec- 
tionate emotion  in  the  heart  of  Paul,  while 
the    thought    arose  with  him.— Almost  a 


Christian!  That  profiteth  little!  Oh 
that  king  Agrii)pa  were  indeed  a  Chris- 
tian I 

To  be  almost  a  Christian,  only  shows  that 
truth    has    been    neglected    or    resisted. 
''  This  is  the  condemnation,  that  light  hath 
come  into  the  world,  and  men  love  dark- 
ness rather  than  light,  because  their  deeds 
are  evil."     Agrippa  is  himself  an  example. 
Before  what  passed  at  this  examination  of 
Paul,   he  probably    knew     little    of   the 
Christians,  except  that  they  were  a  sect 
called  Nazarenes,  and  "  everywhere  spok- 
en against."      Now  he  knew  what  they 
believed,  and  on  what  their  belief  was 
grounded.     Now  he  knew  that  they  rested 
their  faith  on  the  very  law  and  prophets 
which  he  himself  confessed  to  be  from 
God.      But  instead   of  yielding  to    con- 
science, and  apjiointing  a  time  when  he 
might  hear  Paul  again  of  this  important 
matter,  he    rises  up,  and    dissolves  the 
assembly.    Because  on  the  instant  it  would 
cross  his  mind,  that  to  become  a  Christian 
would  be  the  destruction  of  his  worldly 
prospects,  and  involve  the  new-modeling 
of  his  whole  life.    Therefore  the  move- 
ment of  his  conscience  was  but  the  turn 
of  a  thought,  the  feeling  of  a  moment ; 
like  the  spark  which  blazes  up,  and  on 
which  at  the  same  instant  a  drop  of  water 
falls,  and  it  is  extinguished.     But  it  has 
f.hown  that  there  is    something   within, 
something  which  we  should    not    have 
been  aware  of  if  the  spark  had  not  betrayed 
it;   sometliing  which  might  have  grown 
up  into  a  continuing  and  steady  flame,  if 
means  had  been  used  to  foster  and  not  to 
cjuench  it.     When  account  is  given  "  of 
the  things  done  in  the  body,"  account 
must  be  given  of  the  perverseness,  the 
sinfulness,  the  hardness  of  heart,  which 
checked  that  rising  flame. 

This  would  furnish  just  cause  for  Paul's 
passionate  exclamation,  and  his  prayer 
that  Agrippa  might  be  altogether  a  Chris- 
tian. Not  only  almost  but  altogether.  Pie 
could  be  nothing  else,  if  he  were  a  Chris- 
tian at  all,  in  any  proper  or  available 
sense.  Tliere  is  no  mid-way.  To  be  a 
Christian  is  to  have  sought  acceptance 
with  God  through  Christ,  and  to  be  look- 
ing for  salvation  through  faith  in  Him. 
1  This  admits  of  no  middle  course.     If  <'.i3 


CHAPTER  XXVI. 


1199 


is  accused  before  men,  there  is  no  middle 
course;  he  must  be  either  innocent  or 
guilty,  and  must  j)leud  either  the  one  or 
the  other.  So  it  is  at  the  bur  of  God. 
Either  we  are  trusting  in  ourselves  tliat 
we  are  righteous,  or  because  we  are  not 
righteous,  we  are  trusting  in  Clirist,  who 
has  made  propitiation  for  our  sins.  There- 
fore there  can  be  no  mid-way  as  to  faith, 
no  meaning  in  being  almost  a  Cfinstian. 
Neither  as  to  practice,  can  there  be  a  mid- 
dle course.  Because  either  we  are  seeking 
"  first  the  kingdom  of  God  and  His 
righteousness,"  or  we  are  seeking  this 
world  first;  that  is,  preferring  it,  wherever 
the  interests  of  the  one  clash  with  the  in- 
terests of  the  other.  We  cannot  at  the 
same  time  love  God  most,  and  mammon 
most.  Either  we  are  yielding  to  some 
desires,  and  habits,  and  temptations  con- 
tcary  to  the  Gospel,  or  we  are  rejecting 
and  opposing  these,  as  they  must  who  are 
altogether  Christians,  and  bringing  every 
thought,  and  word,  and  deed  into  obedi- 
ence to  Christ.  Such  must  be  their  jjur- 
pose  and  endeavor.  Not  because  to  be 
altogether  a  Christian  a  man  must  be 
altogether  perfect,  but  because  he  must 
be  altogether  sincere  in  aiming  at  perfec- 
tion, and  allowing  himself  in  nothing  short 
of  it. 

This  was  the  state  of  Paul's  own  heart ; 
and  knowing  the  comfort  whioh  he  de- 
rived from  the  consciousness  of  this,  and 
the  blessed  consequence  which  should 
follow,  he  earnestly  desired  that  both 
Agrippa,  and  all  before  whom  he  was 
pleading,  might  be  nothing  less :'  might 
be  not  only  almost  but  altogether  Christians. 

Agrippa,  however,  had  now  heard 
enough  to  satisfy  his  curiosity,  and  too 
much,  perhaps,  to  maintain  his  ease  of 
mind ;  and  he  would  hear  no  more. 

30.  H  And  when  he  had  thus  spoken,  the.  king  rose 
up,  and  the  governor,  and  Bernice,  and  they  that  .sat 
with  them.  31.  And  when  they  were  gone  aside,  they 
talked  between  themselves,  saying.  This  man  doetii 
nothing  worthy  of  death  or  of  bonds.  32.  Then  said 
Agrippa  unto  Festus,  Tliis  man  might  have  been  set 
at  liberty,  If  he  had  not  appealed  unto  Casar. 

The  king  rose  up,  &c.  King  Agrippa, 
like  Felix  and  Festus,  like  his  ancestors  in 
the  sacred  story,  flits  now  from  the  scene. 
Nothing  came,  we  believe,  of  this  strange 
interview  between  light  and  darkness,  be- 


tween sin  and  the  Gospel.  Agrippa  kept 
his  useless  idle  faith  iii  Jewish  Scriptures, 
kept,  too,  his  heart's  lusts,  his  obscene 
idol ;  his  earth-bound  life.  Times  of  trial 
drew  on.  In  the  last  Jewish  wars  he 
sided  with  the  Romans,  and  then  retired 
to  drag  out  an  inglorious  age,  through 
thirty  uneventful  years,  with  a  titular 
royalty,  and  in  real  servitude,  under  the 
imperial  shadow  of  Rome.  In  the  year 
of  our  Lord  100,  being  the  third  year  of 
the  Emperor  Trajan,  he  died  there,  t)ie 
last  prince  of  the  blood-stained  race  of 
Herod.  Yet,  like  all  whose  names,  for 
good  or  for  evil,  are  once  stamped  upon 
the  holy  page,  Agrippa  remains  to  all 
time  for  the  edification  and  instruction 
of  the  Church  which  he  despised.  The 
court  leaves  Paul.  The  king,  and  all  who 
heard  him  in  the  court,  withdrew  from 
him,  never  perhaps  to  see  him  again  in 
this  world.  But  he  has  not  done  with 
them.  His  thoughts  Avill  tell  forever  on 
their  destiny.  He  will  live  in  their  mem- 
Tory,  he  will  meet  them  in  another  court. 
TJiis  man  docth  nothing,  &c.  The  reference 
here  is  to  the  general  tenor  of  Paul's  life, 
his  general  character  and  views.  His 
defense  had  the  natural  effect  of  impress- 
ing his  judges  with  a  sense  of  his  inno- 
cence. 

Faithful  servants  of  Jesus  are  grieved 
when  they  perceive  that  their  discourses 
produce  no  other  fruit  than  that  the 
hearers  say :  "  The  preacher  is  a  good 
man,"  or,  "he  has  spoken  well."  And 
yet,  such  is  here  the  experience  of  the 
holy  Apostle.  After  he  had  testified  of 
Jesus  Avith  the  utmo.st  sincerity,  joy  and 
power,  and  had  with  so  much  confidence 
opened  his  heart  to  all  the  hearers,  whose 
salvation  he  earnestly  desired,  they  all 
arose,  conversed  together,  and  at  last 
said :  "  That  is  a  good  man."  Should  they 
not  have  learned  much  more,  on  far  more 
important  subjects,  from  his  discourse? 
Such  is  the  world. 

If  he  had  not  appealed  vnto  C'ccsar.     The 

appeal  to  Cresar  had  placed  him  beyond 

their  jurisdiction  :  they  could  now  neither 

condemn  nor  acquit  him,  but  had  to  refer 

■  the  matter  simply  to  the  emperor. 


1200  ACTS. 

1.  What  did  Agrippa  say  to  Paul  ?  2.  What  did  Paul  then  do  ?  3.  What  did  he  say  ?  4.  Bepeat  his  defense  ? 
5.  What  did  Festus  say  with  a  loud  voice?  6.  What  was  Paul's  reply  ?  7.  What  did  Agrippa  then  say  unto 
Paul  ?  8.  What  is  it  to  bo  a  Christian  ?  9.  What  was  Paul's  answer  to  Agrippa  ?  10.  What  was  the  result  of  the 
consultation  between  the  king,  the  governor,  and  Bernice,  and  those  that  sat  with  them  1 


CHAPTER  XXVIT. 

1  Paul  nhipping  ioivard  Rome,  10  foretellrth  of  the  dan- 
ger of  the  voyage,  11  but  it  is  not  believed.  14  TTiey  are 
tossed  to  and  fro  with  tempest,  41  and  suffer  shipwreck, 
22,  34,  44  yet  all  come  safe  to  land. 

AND  when  it  was  determined  that  we  should  sail 
Into  Italy,  they  delivered 'Paul,  and  certain  other 
prisoners,  unto  one  named  Julius,  a  centurion  of  Au- 
gustus' band.— »xxv.  12, 25. 

And.  No  packet  ships  or  steamers  in 
this,  the  palmy  time  of  imperial  Rome, 
crossed  the  sea  at  regular  intervals,  but 
the  waters  had  been  cleared  of  pirates,  and 
from  various  directions  a  plentiful  current 
of  commerce  tended  to  the  Roman  capi- 
tal. Even  consuls  and  emperors  were 
obliged  in  crossing  the  sea  to  avail  them- 
selves of  the  merchant  vessels,  which  were 
of  a  size  hardly  inferior  to  the  same  class 
of  ships  at  the  present  day.  Determined. 
The  path  in  which  believers  walk  often 
seems  indeed  to  be  determined  by  acci- 
dent, or  by  the  caprice  or  will  of  men, 
nevertheless,  it  will  always  be  found  to  be, 
in  reality,  in  strict  accordance  with  the  pro- 
mises of  God.  The  "n'e"  includes  Luke  the 
historian,  and  Aristarchus  a  Macedonian 
Christian.  Who  the  other  prisoners  were, 
or  what  their  crimes,  we  are  not  told. 
With  these  criminals,  Paul  the  incorrupt 
and  incorruptible  was  delivered  by  Festus 
into  the  custody  of  Julius,  a  centurion,  &c. 
From  the  time  of  Augustus  Octavianus, 
legions  took  the  name  Augustan. 

2.  And  entering  Into  a  ship  of  Adramyttium,  we 
launched,  meaning  to  sail  by  the  coasts  of  Asia,  one 
bAristarchus,  a  Macedonian  of  Thessalonica,  being 
with  us.— '■xix.  20. 

Adramyttium  was  a  sea-port  with  a  har- 
bor in  Mysia,  an  Athenian  colony.  It  is 
now  a  viMage  called  Endramit.  Welatinch- 
cd.  According  to  Mr.  Lewin's  reckoning, 
it  was  on  the  twenty-first  of  August,  in  the 
year  of  our  Lord  60,  when  Paul's  ship  de- 
parted from  Cesarea.  The  winds  at  that 
date  are  generally  from  the  west,  but  not 
violent,  and  the  trip  to  Sidon  was  doubt- 
less prosperous.  This  is  the  Aristarchus 
named  in  xix.  29,  xx.  4.     (See  Phile.  24 ; 


Col.  iv.  10.)  God  can  alleviate  our  trials, 
as  in  the  case  of  Paul's  captivity,  when 
another  true  friend  was  associated  with 
the  faithful  Luke.  Aristarchus  voluntarily 
offered  himself  as  a  companion  of  the  suf- 
fering Apostle.  Though  he  is  called  a 
fellow-prisoner  in  Col.  iv.  10,  the  same 
term  is  ajiplied  to  Epaphras  (Phile.  23), 
where  it  denotes  fellow-laborers.  This  fra- 
ternal act  of  taking  up  the  cross,  was  so 
precious  in  the  sight  of  the  Spirit  of  God, 
that  He  caused  it  to  be  recorded  for  our 
benefit  as  an  example. 

3.  And  the  next  rfaj/ we  touched  at  Sidon.  And  Julius 
courteously  ^entreated  Paul,  and  gave  him  liberty  tw  go 
unto  his  friends  to  refresh  himselt. 

■^xxiv.  23,  xxviii.  16. 

Sidon — a  distance  of  sixty-seven  geo- 
graphical miles.  This  celebrated  city  is 
generally  joined  in  the  New  Testament 
with  Tyre,  from  which  it  was  distant 
twenty-five  miles,  and  of  which  it  was 
probably  the  mother  city.  It  was  within 
the  lot  of  the  tribe  of  Asher  (Josh.  xix.  28), 
but  never  conquered  by  the  Israelites. 
(Judges  i.  31,  iii.  3.)  Courteously  entreated 
Paul,  &c.  This  record  of  the  courtesy  of 
Julius  teaches  us  not  to  undervalue  those 
civilities  and  attentions  of  the  natural  or 
ordinary  politeness  which  obtains  in  soci- 
ety, even  when  they  are  rendered  to  us  by 
those  who  are  without. 

4.  And  when  he  had  launched  from  thence,  we  sailed 
under  Cyprus,  because  the  winds  were  contrary.  5.  And 
when  we  had  sailed  over  the  sea  of  Cilicia  and  Pam- 
phylia,  we  came  to  Myra,  a  city  of  Lycia. 

The  expression  "ive  sailed  tinder  Cyprus," 
means  they  kept  near  to  it  for  shelter  and 
safety.  The  ancient  navigators,  ignorant 
of  the  mariner's  compass,  and  other  means 
and  resources  now  enjoyed,  were  accus- 
tomed to  creep  along  the  shores  as  much 
as  possible  in  sight  of  land.  With  the 
nautical  advantages  of  modern  times,  the 
open  sea  is  considered  the  least  perilous. 
Thus  sailing  on  over  the  sea  of  Cilicia  and 
Pamphylia,  they  came  to   "  Myra,  a  city 


THEPf?ALOXICA. 


PFTEOLI. 


CHAPTER   XXVII 


1201 


of  Lycia."  Lycia  was  a  maritime  district 
of  Asia  Minor,  bounded  on  the  north  by 
Pamphylia,  and  on  the  east,  west  and 
south  by  the  sea.  Myra  was  tlie  capital 
of  the  district,  and  situated  on  tlie  coast. 
Here  they  landed. 

6.  And  there  the  centurion  found  a  ship  of  Alexandria 
sailing  into  Italy,  iiiid  lie  put  us  therein.  7.  And  when 
we  had  sailed  slowlv  many  days,  and  scarce  were  come 
over  against  Cnidiis,  the  wind  not  suliering  us,  we 
sailed  under  '^Crete,  over  against  Salmone;  8.  And, 
hardly  passing  it,  came  unto  a  place  which  is  called 
The  Fair  Havens,  nigh  whereunto  was  the  city  of  Lasea. 

dOr,  Oandia. 

And  there  the  centurion  found  a  ship  of 
Alexandria,  sailing  into  Italy  ;  and  lie  put  us 
therein.  The  first  part  of  the  voyage  is 
ended,  the  second  part  is  commenced.  The 
population  of  Rome,  at  this  time  numer- 
ous, were  supplied  with  grain  in  a  great 
measure  from  Egypt,  whose  Nile  made  it 
the  granary  of  nations.  The  ship  of  Alex- 
andria, now  found  at  Myra,  was  laden  with 
wheat.  It  must  have  been  a  large  vessel, 
for,  besides  its  cargo,  it  had  tico  hundred 
and  sixty  souls  on  board,  after  the  centu- 
rion, Paul,  and  his  companions,  and  the 
prisoners,  had  embarked.  Adverse  winds 
had  probably  driven  the  ship  on  the  coast 
of  Asia  Minor. 

And  when  ive  had  sailed  sloivly  many  days. 
and  scarce  ivere  com£  over  against  Cnidus, 
This  was  a  city,  situated  on  a  rocky  and 
mountainous  peninsula  of  the  same  name, 
in  the  province  of  Caria,  between  the  island 
of  Rhodes  and  Coos  or  Cos.  It  was  distin- 
guished for  the  worship  of  Venus,  and  con- 
tained the  celebrated  statue  of  that  god- 
dess by  Praxiteles. 

We  sailed  under  Crete,  now  called  Candia, 
an  island  fronting  the  Ji)gean  Sea,  one 
hundred  and  seventy  miles  long,  and  about 
thirty  or  forty  broad,  distinguished  for  its 
salubrity,  fertility  and  beauty. 

Over  against  Salmone.  A  promontory  at 
the  east  end  of  the  island,  which  they 
doubled,  and  sailed  under  Crete,  or  south 
of  it,  to  escape  the  contrary  winds. 

Hardly  passing  it.  Having  passed  Sal- 
,  mone  with  great  difficulty,  being  almost 
driven  on  it,  they  steered  round  the  coast 
end  of  the  island,  and  came  to  a  roadstead, 
a  species  of  harbor,  called  the  Fair  Havens, 
near  the  city  of  Lasea. 

9.  Now  when  much  time  was  spent,  and  when  sailing 
was  now  dangerous,  because  the  fast  was  now  already 
past, 'Paul  admonished  them,  10.  And  said  unto  them, 
Sirs,  I  perceive  fthat  this  voyage  will  be  with  ?liurt  and 
much  damage,  not  only  of  the  lading  and  ship,  but  also 
*26 


of  our  livses.  11.  Nevertheless,  the  centurion  ^believed 
the  njaster  and  the  owner  of  the  ship,  more  than  those 
things  which  were  spoken  by  Paul. 

f2  Kings  vi.  9, 10 ;  Dan.  U.  20 ;  Amos  lii.  7.  sOr,  injury. 
tProv.  xxvil.  12. 

When  much  time  was  spent — since  leaving 
Cesarea.  But  for  unforeseen  delays  they 
jnight  have  reached  the  Italian  coast  be- 
fore the  stormy  season.  And  sailing  (the 
navigation  of  the  open  sea)  was  now  dan- 
gerous because  the  fast  was  now  already  past — 
the  fast  of  the  great  day  of  Atonement, 
which  fell  this  year  on  the  twenty-third 
day  of  September,  the  Autumn  equinox. 
The  period  of  safe  navigation  ends  here  in 
October,  and  begins  in  March.  Sirs,  I  j)cr- 
ceive  that  this  voyage  will  hevithhnrtand  much 
damage,  &c.  The  prediction  of  the  Apostle 
implies  a  regard  on  his  part  to  the  proba- 
bilities grounded  on  experience  and  the 
laws  of  nature.  It  is  not  accordant  with 
God's  actual  economy  to  multiply  miracles 
indefinitely,  and  though  He  did  honor 
Paul  with  a  miraculous  revelation  at  this 
time,  and  also  gave  him  the  power  of  shak- 
ing off  the  serpent  from  his  hand,  so  as 
to  escape  unhurt  by  it  (xxviii.  5),  yet  He 
was  pleased  to  leave  the  elements  to  their 
wonted  course,  and  interfered  not  for  the 
purpose  of  favoring  His  Apostle  with  a 
prosperous  voyage.  When  Paul  spoke  his 
own  human  anticipations  at  the  outset  of 
the  voyage  from  the  Fair  Havens,  he 
stated  the  apprehension  he  felt  of  damage 
to  the  lives  of  the  company,  but  afterward 
he  spoke  the  word  of  prophecy,  as  receiv- 
ed by  him  at  the  mouth  of  an  angel,  when 
he  told  them  that  all  their  lives  should  be 
saved — this  having  been  communicated  to 
him  on  the  very  night  of  this  address  to 
the  passengers  and  crew.  Nevertheless,  &c. 
That  Julius  should  defer  to  the  opinion  of 
these  mariners,  in  preference  to  that  of 
his  own  prisoner,  was  natural  enough,  and 
is  here  recorded,  not  as  a  reproach  or  cen- 
sure, but  as  the  unintentional  occasion  of 
the  subsequent  disasters. 

12.  If  And  because  the  haven  was  not  commodious  to 
winter  in,  the  more  part  advised  to  depart  thence  also. 
If  by  any  means  they  might  attain  to  Pbenice,  and 
tfu'7-e  to  winter ;  which  is  an  haven  of  'Crete,  and  lieth  to- 
ward the  south-west  and  north-west.  13.  And  when  the 
south  wind  blew  softly,  supposing  that  they  had  ob- 
tained their  purpose,  loosing  ithence,  they  sailed  close- 
by  Crete.  H.  But  not  long  after  there  ^arose  against  it 
a  tempestuous  iwind,  called  Euroclydon.  15.  And 
when  the  ship  was  caught,  and  could  not  bear  up  into 
the  wind,  we  let  her  drive.  16.  And  running  under  a 
certain  island  which  is  called  Clauda,  we  had  much, 
work  to  come  by  tlie  boat:  17.  Which  when  they  hadi 
taken  up,  they  used  helps,  undergirding  the  ship ;  and,. 
fearing  lest  they  should  fall  niinto  the  quicksands,  stl'ake 


1202 


ACTS, 


sail,  and  so  were  driven.  18.  And  being  exceeding- 
ly "tossed  with  a  tempest,  the  next  day  they  lightened 
the  ship  ;  19.  And  the  third  day  we  cast  out  "With  our 
own  hauas  the  tackling  of  the  ship.  20.  And  when 
neither  psun  nor  stars  in  many  days  appeared,  and  no 
small  tempest  lay  on  us,  all  hope  <ithat  we  should  be 
saved  was  then  taken  away. 

'Verse  7.  JVerse  21.  ^Or,  beat.  iPs.  cvii.  25.  i^A'^erse 
41.  nps.  cvii.  27.  "Job  ii.  4 ;  Jonah  i.  5.  pPs.  cv.  28.  lEzek. 
xxxvii,  11. 

The  crew  intended,  according  to  custom, 
to  winter  in  some  convenient  port ;  but, 
before  they  could  get  that  purjjose  accom- 
plished, they  were  overtaken  by  a  storm, 
and,  being  deprived  of  their  usual  and 
only  guides,  the  sun,  moon  and  stars,  they 
were  tossed  about  in  the  Mediterranean, 
not  knowing  whether  they  were  carried 
to  north,  east,  west  or  south.  The  storm 
that  suri^rised  them,  and  rendered  the 
voyage  so  disastrous,  is  thought  to  have 
been  one  of  those  tremendous  gales,  called 
Levanters,  which  at  some  particular  periods 
of  the  year  sweep  the  Mediterranean,  in 
all  directions,  with  the  resistless  impetu- 
osity of  a  whirlwind.  In  this  perilous 
situation,  they  had  recourse  to  all  the 
means  which  their  limited  experience  in 
navigation  suggested  for  the  preservation 
of  the  ship.  Their  attention  was  first 
directed  to  the  boat,  which,  as  is  still  the 
custom  in  those  seas,  was  towed  to  the 
stern  of  the  vessel,  and  consequently  be- 
ing violently  tossed  by  the  heaving  bil- 
lows, must  have  been  a  great  drag  and 
inconvenience  to  the  ship,  already  unable 
to  make  head  against  the  wind,  as  well  as 
have  been  in  danger  of  being  separated 
from  it  altogether.  They  "took  it  up," 
but  their  purpose  was  not  to  hoist  it  into 
the  vessel,  a  thing  which  Oriental  sailors 
never  do,  but  to  fasten  it  closer  to  the  stern, 
while  it  was  still  allowed,  as  before,  to 
float  upon  the  water.  Their  next  expedi- 
ent, as  the  planks  were  loosened,  and 
otherwise  much  damaged,  and  in  danger 
of  falling  asunder,  was  to  throw  a  cable 
around  and  underneath,  to  hold  the  tim- 
bers more  closely  together — a  singular 
contrivance,  which,  however,  in  violent 
storms,  was  very  common  in  ancient,  and 
has  also  been  occasionally  practiced  in 
modern  times.  This  method  of  under- 
girding,  as  it  is  called,  is  by  suspending  a 
stout  cable  under  the  ship,  at  one  end,  to 
catch  it  as  it  is  borne  up  by  the  water  on 
the  other  side,  and  then  fasten  the  two 
ends  very  tightly  on  the  deck. 


All  hope  that  we  should  he  saved  was  then 
taken  away.  After  human  effort  had  ex- 
hausted its  powers,  then  God  interposed. 
It  is  so  with  the  Gospel.  It  was  after 
human  reason  had  tried  every  effort  to 
solve  the  stormy  problems  of  the  con- 
science, and  guide  the  soul  into  the  haven 
of  spiritual  peace,  that  Christ  came.  "  You 
may  see,"  says  one,  "  Socrates  in  the  twi- 
light lamenting  his  obscure  and  benighted 
condition,  and  telling  you  that  his  lamp 
will  show  him  nothing  but  his  own  dark- 
ness. You  may  see  Plato  sitting  down  by 
the  water  of  Lethe,  and  weeping  because 
he  could  not  remember  his  former  notions. 
You  may  hear  Aristotle  bewailing  him- 
self thus,  that  his  '  potential  reason '  will 
so  seldom  come  into  act,  that  his  '  blank 
sheet '  has  so  few  and  such  imperfect  im- 
pressions upon  it,  that  his  intellectuals 
are  at  so  low  an  ebb,  as  that  the  notions 
of  Euripus  will  pose  them.  You  may 
hear  Zeno  say  that  his  'porch'  'is  dark, 
and  Epictetus  confessing  and  complaining 
that  he  had  not  the  right  'handle,'  the 
true  apprehension  of  things.  'The  world 
by  wisdom  knew  not  God.' " 

21.  But  after  long  abstinence,  Paul  stood  forth  in  the 
midst  of  them,  and  said,  Sirs,  ye  should  have  hearken- 
ed mnto  me,  and  not  have  loosed  etrom  Crete,  and  to 
have  gained  this  harm  and  loss. 

'Verse  10.    ^Veise  13. 

When  their  distress  had  reached  its  ex- 
tremity, when  the  last  ray  of  hope  had 
burnt  out  within  them,  and  the  cold  shiv- 
ering midnight  of  despair  was  settling  on 
their  spirits;  at  this  point  a  light  from 
heaven  breaks  on  them,  and  that  light 
leads  to  their  salvation.  That  light  comes 
through  Paul.  Sirs,  ye  should  have  hearken- 
ed unto  me,  &c.  When  the  advice  of  wise 
and  devout  men  has  been  rejected,  and 
evil  results  have  thence  followed,  they  do 
not  lose  time  by  exhibiting  undue  sensi- 
tiveness, and  by  uttering  reproaches,  but 
proceed  to  give  advice,  if  advice  does  not 
come  too  late,  and  offer  their  assistance,  if 
it  is  still  of  avail. 

22.  And  now  I  «exhort  you  to  be  of  good  cheer  :  for 
there  shall  be  no  loss  of  any  man's  life  among  you,  but 
of  the  ship.— 'Job  xxii.  29 ;  Ps.  exii.  7 ;  2  Cor.  iv.  S,  9. 

Though  the  Apostle  felt  that  they  had 
done  wrong  in  rejecting  his  advice,  he 
cheers  them  by  an  assurance  that  there 
will  be  "  no  loss  of  any  man's  life,"  that 
the  ship  only  would  be  destroyed.  Ob- 
serve Paul's  self-forgetfulness.    Whilst  all 


CHAPTER   XXVII. 


1203 


others  were  strugj^ling  for  themselves,  he 
seemed  only  concerned  for  them,  though, 
for  the  most  part,  they  stood  in  an  antag- 
onistic position  toward  him.  He  was  a 
prisoner  in  the  custody  of  Roman  officers. 
The  vessel  was  bearing  him,  not  to  his 
home,  not  to  a  scene  of  friendship,  but 
to  that  of  punishment  and  death.  He  did 
not  seem  to  think  of  this.  His  own  try- 
ing circumstances  did  not  appear  to  aflect 
him,  he  was  careful  for  others,  he  had  the 
"charity  that  seeketh  not  her  own." 

23.  For  there  stood  by  me  this  night  "the  angel  ^of 
God,  whose  "I  am,  and  wliom  ^I  serve. 

"Chap,  xxiii.  11.  vHeb.  i.  14.  »Deut.  xxxii.  9  :  Ps. 
cxxxv.  4;  Isa.  xliv.  5;  Mai.  iii.  17;  John  xvii.  9,  10; 
1  Cor.  vi.  20 ;  1  Peter  ii.  9,  10.  »Ps.  cxvi.  16 ;  Isa.  xliv. 
21 ;  Dan.  lit  17,  vi.  16 ;  John  luL  26 ;  Bom.  1.  9 ;  2  Tim. 
i.  3. 

The  words  "  of  God  "  are  added  because 
Paul  addressed  heathens,  who  otherwise 
would  have  understood  by  an  angel  a 
messenger  of  the  gods.  The  context  does 
not  determine  whether  this  vision  was 
made  to  Paul  in  a  dream,  or  when  awake — 
probably  the  latter.  Whose  I  am,  to  whom 
I  belong  as  His  property ;  in  other  words, 
whose  servant  I  am,  and  whom  I  serve, 
rather  worship,  to  whom  I  offer  religious 
service  and  homage.  This  verb  refers  to 
external  acts  of  worship,  and  not  to  a  re- 
ligious life  in  general,  except  as  the  latter 
may  be  a  concomitant  of  the  former. 
"  Happy,"  says  Rieger,  "  is  he  who  can, 
with  sincerity  and  joy  of  heart,  repeat 
Paul's  confession  of  faith  :  '  God,  whose  I 
am,  and  whom  I  serve,'  and  who,  amid 
all  the  scenes  which  may  be  presented  on 
the  troubled  ocean  of  this  world,  can  con- 
tinue to  pray,  '  0,  God,  I  am  Thine,  I  serve 
Thee,  be  Thou  my  Preserver.'  " 

24.  Saying,  Fear  not,  Paul,  thou  must  be  brought  be- 
fore Cesar:  and,  lo,  God  hath  given  thee  yall  tliem  that 
sail  with  thee.  25.  Wherefore,  Sirs,  be  of  good  cheer ; 
for  '■I  believe  God,  that  it  shall  be  even  as  it  was  told 
me.  26.  Howbeit,  we  must  be  ca-st  upon  a  certain 
'island.  • 

yGren.  xix.  21,  29.  iLuke  i.  45 ;  Rom.  Iv.  20,  21 ;  2  Tim. 
i.  12.    'Chap,  xxviii.  1. 

Lo,  behold,  God  hath  given  thee,  &c.  Doubt- 
less Paul  prayed  earnestly  for  the  safety 
of  those  who  were  in  the  ship  with  him, 
and  their  lives  were  granted  in  answer  to 
his  prayers.  Paul  does  not  here  exalt 
himself,  but  merely  states  what  was  re- 
vealed to  him.  How  greatly  are  men  in- 
debted for  their  blessings  to  God's  favor 
toward  eminently  pious  men !  How  much, 
too,  should  this  thought  excite  pious  men 
to  a  deeply  serious  and  devout  life !    Where- 


fore, because  of  this  Divine  assurance, 
cheer  up,  be  cheerful,  or  of  good  cheer. 
For  assigns  the  reason  of  this  exhortation, 
I  believe  {or  trust  in)  God,  not  only  in  the 
general,  but  that  it  shall  be  (come  to  pass  or 
happen)  even  as,  literally,  after  wJuit  manner 
it  has  been  told  (or  spoken  to)  me.  Howbeit, 
but,  tve  must  (or  it  is  necessanj  for  us)  upon 
(literally,  in  or  unto)  a  certain  island  be  cast 
(literally,/a//  out).  The  name  of  the  island, 
it  would  seem,  was  not  revealed  to  Paul. 

27.  But  wlien  the  fourteenth  night  was  come,  as  we 
were  driven  up  and  down  in  Adria.  about  midnight  the 
shipmen  deemed  that  they  drew  near  to  some  coun- 
try: 

The  fourteenth  night,  i.  e.,  the  fourteenth 

night  since  they  left  the  Fair  Havens.    In 

Adria — in  the  Adriatic,     Adria  is  not  to 

be  restricted  to  what  is  now  called  the 

Gulf  of  Venice,  but  embraces  all  that  part 

of  the  Mediterranean  which  lay  south  of 

Italy,  east  of  Sicily,  and  west  of  Greece, 

and  thus  included  the  Ionian  Sea.    It  was 

on  the  same  stormy  Adriatic  Sea  that  the 

great  Caesar  cried  to  the  trembling  pilot: 

"  Steer  boldly,  thou  carriest  Csesar  and  his 

fortune."      The  shipmen,  i.  e.,  the  sailors, 

deemed  or  suspected  that  they  were  in  the 

vicinity  of  land.     "The  roar  of  breakers  is 

a  peculiar  sound,  which  can  be  detected 

by  a  practiced  ear."    Luke  does  not  state 

the  grounds  of  the  conjecture,  but  it  was, 

no    doubt,  suggested    by    the    increasing 

sound  which  proceeded  from  the  surf. 

28.  And  sounded,  and  found  it  twenty  fathoms :  and 
when  tliey  liad  gone  a  little  further,  they  sounded 
again,  and  found  it  fifteen  fathoms. 

To  sound,  is  to  cast  or  let  down  the 
sounding  line.  A  fathom  is  six  feet,  the 
space  measured  by  the  arms  stretched  out. 
The  decrease  in  their  soundings,  at  first 
twenty  fathoms,  and  a  little  farther  on  fif- 
teen fathoms,  convinced  them  that  their 
supposition  was  correct,  and  that  they 
could  not  be  far  distant  from  land. 

29.  Then  fearing  lest  we  should  have  fallen  upon 
rocks,  they  cast  four  anchors  out  of  the  stern,  and 
wished  bfor  the  day.— bPs.  cxyx.  6. 

Fearing  lest,  during  the  darkness  of  the 
midnight,  they  should  run  against  rocks 
or  be  stranded,  they  cast  four  anchors  out 
of  the  stern.  This  was  contrary  to  our 
practice,  but  conformevil  to  the  immemorial 
custom  of  Eastern  sailors,  who  drop  theJr 
anchors  at  the  stern,  which  anchors  have 
four  flukes,  so  that,  in  all  probability,  from 
the  permanent  character  of  customs  in  the 


1204 


ACTS, 


East,  the  instrument  dropped  by  the  crew 
of  Paul's  vcvssel  was  a  four-pointed  anchor, 
which  both  the  celebrated  travelers,  Bruce 
and  Buckingham,  inform  us  is  the  kind  of 
anchor  used  to  this  day  by  the  sailors 
who  navigate  the  seas  and  rivers  about 
Egypt  and  Palestine. 

30.  And  as  the  shipmen  were  about  to  flee  out  of  the 
ship,  when  they  had  let  down  the  boat  into  the  sea, 
undercolor  as  though  they  would  have  cast  anchors  out 
of  the  foreship,  31.  Paul  said  to  the  centurion  and  to 
the  soldiers,  Except  these  abide  in  the  ship,  ye  cannot 
be  saved. 

Dr.  CJialmers,  observes:  "Perhaps  the 
most  practically  useful  lesson  in  this  pas- 
sage is  what  is  grounded  on  the  compari- 
son of  verses  22  and  23  with  verse  31,  by 
which  we  learn  that  the  absolute  decree 
does  not  supersede  the  conditions  which 
precede  its  fulfillment,  but  that  while  the 
one  is  sure  the  others  are  indispensable. 
The  prophecy — the  announced  predestina- 
tion, it  may  be  called — of  verse  22,  did  not 
supersede  the  urgency  of  the  prescription 
in  verse  31 ;  the  ship's  company  were  all 
absolutely  to  be  saved,  and  yet  unless  the 
sailors  were  detained  in  the  ship  for  the 
purpose  of  working  it,  they  could  not  be 
saved.  Here  is  a  clear  example  of  predes- 
tination not  infringing  upon  practice,  nor 
should  it  on  the  large  scale  of  Christianity, 
either.  There  is  nothing,  0  my  God,  re- 
vealed to  me  of  Thy  decree  respecting  my 
future  and  everlasting  state ;  but  let  me  be 
very  sure  that  except  I  repent  I  cannot  be 
saved — except  I  believe  I  cannot  be  saved 
— without  holiness  I  cannot  see  God.  O 
let  me  labor  to  make  my  calling  and  elec- 
tion sure.  Let  me  be  enabled  to  superadd 
the  assurance  of  experience  to  the  assur- 
ance of  faith;  and  meanwhile  let  me  be 
of  good  cheer  when  I  bethink  myself  of 
that  proffered  mercy  in  the  Gospel  which 
is  held  forth  to  all,  and  which  all  have  a 
warrant  to  lay  hold  of." 

32.  Then  the  soldiers  cut  off  the  ropes  of  the  boat,  and 
let  her  fall  off. 

Then.  Paul  left  it  to  the  soldiers  to  con- 
sider what  they  should  do.  It  should  be 
our  work  to  cut  off  the  ropes  of  every  boat 
in  which  we  put  our  trust  besides  God, 
then  will  our  dark  night  pass  away  before 
the  morning  light,  and  we  shall  behold  the 
glorious  help  of  God. 

33.  And  while  the  day  was  coming  on,  Paul  besought 
them  all  to  take  meat,  saying,  This  day  is  the  fourteenth 
day  that  ye  have  tarried,  and  continued  fasting,  having 
taken  nothing. 


While.  At  dawn  there  was  more  oppor- 
tunity for  prolonged  exhortation.  Four- 
teenth day  thai  ye  hare  tarried,  or,  waited,  and 
continued  fasting.  They  had  not  so  long 
abstained  from  food,  although  perhaps 
they  had  had  no  regular  meals.  So  Appian 
speaks  of  an  army,  which,  for  twenty  days, 
took  no  food  nor  sleep,  by  which  he  must 
mean  they  never  made  full  meals,  nor 
slept  whole  nights  together. 

34.  Wherefore  I  pray  you  to  take  some  meat ;  for  this 
CIS  for  your  health:  for  there  tishall  not  an  hair  fall 
from  the  head  of  anv  of  you. 

cMatt.  XV.  32 ;  1  Tim.  v.  23.  dl  Kings  i.  52 ;  Matt.  x. 
30 ;  Luke  xii.  7,  xxi.  18. 

The  word  meat  means,  in  the  Bible,  food, 
that  which  is  to  be  eaten.  For  this  is  for  your 
health,  rather,  this  will  be  for  your  safety. 
They  all  needed  to  recruit  their  strength, 
so  as  to  be  ready  to  avail  themselves  of 
the  opportunity  which  would  occur  for 
getting  to  laiad.  Not  an  hair  fall,  &c. — a 
proverbial  expression  denoting  their  entire 
safety.  (1  Kings  i.  52;  Matt.  x.  29;  Luke 
xii.  6,  xxi.  18.) 

35.  And  when  he  had  thus  spoken,  betook  bread,  and 
fgave  thanks  to  God  in  presence  of  them  all :  and 
when  he  had  broken  it,  he  began  to  eat. 

el  Sam.  ix.  13 :  Matt.  xv.  36 ;  Mark  viii.  6 ;  John  vi.  11, 
23 ;  1  Tim.  iv.  3, 4. 

Notice,  1.  The  calm  self-control.  He  was 
in  the  midst  of  the  most  agitating  scenes. 
The  boisterous  billows — the  furious  hurri- 
cane— the  reeling,  plunging,  shattered  ship 
— the  two  hundred  threescore  and  sixteen 
terror-stricken  men,  were  confessedly 
scenes  of  terrible  excitement,  yet  how 
sublimely  calm  this  man  is !  He  took  bread, 
&c.  A  finer  jjicture  of  moral  majesty  in 
man  can  scarcely  be  conceived  than  this. 
The  philosophy  of  his  tranquillity  we  know. 
It  was  faith  in  that  God  whose  he  was  and 
whom  he  served.  2.  The  practical  piety. 
He  gave  thanks  to  God  in  presence  of  them 
all.  This  was  according  to  the  Christian 
practice.  (Matt.  xv.  36,  xxvi.  27 ;  John  vi. 
11-23 ;  Rom.  xiv.  6 ;  1  Cor.  x.  13,  xi.  24, 
xiv.  17  ;  Eph.  v.  20 ;  1  Thes.  v.  18.)  This 
thanking  God  before  food,  on  Paul's  part, 
was  not  a  matter  of  fanaticism,  form  or 
parade,  it  was  an  expression  of  the  spirit 
of  his  life.  Paul  lived  in  the  element  of 
religion.  There  is  no  moral  greatness 
apart  from  religion. 

36.  Then  were  they  all  of  good  cheer,  and  they  also 
took  some  meat.  37.  And  we  were  in  all,  in  the  ship, 
two  hundred  threescore  and  sixteen  souls. 

Then  were  they  all  of  good  cheer,  &c.  The 
return  of  hope  brought  with  it  a  keener 


CHAPTER    XXVII 


1205 


sense  of  their  wants,  and  they  could  now 
think  with  more  calmness  and  comfort  of 
satisfying  their  hunger.  "  They  also  took," 
&c.  The  Apostle  had  set  them  the  ex- 
ample, and  they  all  followed  it.  Two  hun- 
dred, &c.  Amounting  to  two  hundred  and 
seventy-six.  This  number,  far  from  being 
incredible,  as  some  have  thought,  is  not 
unusually  large,  considering  the  size  of 
these  Egyptian  store-ships  (see  on  verse 
6),  and  compared  with  the  statement  of 
Jose phus,  that  about  this  same  time  he  was 
wrecked  in  the  Adriatic  with  a  shipload 
of  six  hundred. 

38.  And  when  they  had  eateti  enough,  they  lightened 
the  ship,  and  cast  out  the  wheat  iuto  the  sea. 

Wlieat.  Most  recent  commentators  trans- 
late "  provisions,"  as  Job  iii.  2-4,  Prov.  iv. 
17,  for,  had  their  cargo  been  wheat,  they 
would  doubtless  have  thrown  it  overboard 
before,  as  there  had  already  been  two  dis- 
charges, verses  18,  19. 

39.  And  when  it  was  day,  they  knew  not  the  land : 
but  they  discovered  a  certain  creek  with  ashore,  into 
the  which  they  were  minded,  if  it  were  possible,  to 
thrust  in  the  ship. 

When  it  ivas  day.  After  the  darkness, 
light  reappears,  the  night  passes  away, 
and  the  sun  rises ;  our  troubles  will  at 
length  come  to  an  end.  God  is  nearest  to 
us  in  our  greatest  distress. 

Shore,  i.  e.,  beach  to  run  upon,  as  is  the 
custom  in  the  Mediterranean,  even  now, 
with  smaller  vessels.  This  inlet  on  the 
north-west  of  Malta,  is  now  called  La 
Gala  di  San  Paolo  (St.  Paul's  Creek).  It 
opens  to  the  north-east  with  a  sand-bank 
in  its  middle,  formed  by  a  current,  which 
passes  between  the  coast  and  an  island: 
here  two  seas  meet.    (Verse  41.) 

40.  And  when  they  had  taken  up  the  anchors,  they 
committed  themselves  unto  the  sea,  and  loosed  the  rud- 
der-bands, and  hoisted  up  the  mainsail  ij  the  wind,  and 
made  toward  shore. 

They  committed.  The  ship,  and  them- 
selves with  it.  Loosed  the  rudder-bands. 
Formerly  fastened,  when  they  left  the 
ship  to  drive,  but  now  necessary  to  direct 
their  course.  Ships  in  those  days  had  fre- 
quently two  rudders  or  helms.  And  made 
toward  shore.  Dashed  by  the  force  of  the 
tempest,  the  vessel  is  soon  hurled  thither. 

41.  And  falling  into  a  place  where  two  seas  met,  they 
ran  the  ship  aground ;  and  the  fore  part  stuck  fast,  and 
remained  unmoveable,  but  the  hinder  part  was  broken 
with  the  violence  of  the  waves. 

A  place  ivhere  two  seas  met.     Such  a  place, 


for  instance,  is  an  oblongmound  composed 
of  closely  compacted  sand.  (See  on  verse 
39.)  Amid  conflicting  eddies  the  forepart — 
the  bows  or  forecastle — s<uc/;/«.si— plunged 
into  the  sand — and  remained  unrnoreable. 
The  stern,  meanwhile,  exposed  to  the  fury 
of  the  breakers,  is  broken  to  pieces.  Now 
it  is  a  question  of  life  or  death — each  man 
for  himself. 

42.  And  the  soldiers'  counsel  ewas  to  kill  the  prison- 
ers, lest  any  of  them  should  swim  out  and  escape. 

ePs.  Ixxiv.  20. 

The  cruel  purpose  of  the  soldiers  pro- 
ceeded from  their  dread  of  being  called  to 
an  account,  if  any  of  the  prisoners  escaped ; 
for  the  Roman  law  was  very  severe  in 
such  cases,  if  there  were  any  room  to 
suspect  the  guards  of  connivance  or  neg- 
ligence. 

43.  But  the  centurion,  willing  to  save  iipaul,  kept 
them  from  their  purpose ;  and  commanded  that  they 
which  could  swim  should  cast  tliemselves  first  intx)  the 
sea,  and  get  to  land :  44.  And  the  rest,  some  on  boards, 
and  some  on  broken  pieces  of  the  ship.  And  so  'it  came 
to  pass,  th^t  they  escaped  all  safe  to  hind. 

^■2,  Cor.  xi.  25.    iPs.  cvii.  28-30 ;  verse  22. 

The  centurion  interposed  to  thwart  this 
murderous  project,  and  he  does  so  for  the 
sake  of  Paul,  who  was  a  prisoner,  and  who 
had  saved  the  vessel.  Thus  God,  for  Paul's 
sake,  not  only  saved  all  the  rest  of  the 
ship's  company  from  being  drowned,  but 
kept  the  prisoners  from  being  murdered, 
according  to  the  barbarous  proposal  of 
the  soldiers.  Ayid  the  rest.  These  words 
depend  on  "  commanded  " — "  he  com- 
manded the  rest"  to  "get  to  land." 
Boards,  planks  which  were  at  hand  in  the 
ship.  On  tilings  from  the  ship,  that  is,  pro- 
bably on  broken  pieces  of  the  ship,  the 
hinder  part  of  which  had  been  broken  up. 
And  so  it  came  to  pass,  &c.  Thus  all  are 
rescued,  and  thus,  according  to  the  word 
of  Paul,  as  given  him  by  the  angel,  "there 
was  no  loss  of  any  man's  life,  but  of  the 
ship." 

Let  the  fi  ereest  tempest  arise,let  winds  and 
waves  dash  about  us  with  the  utmost  fury, 
yet  if  we  trust  in  Jesus,  and  endeavor  to 
work  out  our  own  salvation  with  fear  and 
trembling,  we  shall,  though  "  on  boards 
and  broken  pieces  of  the  ship,"  escape  "  all 
safe  to  land." 

"  Give  thy  mind  sea-room,  keep  it  wide  of  earth. 
That  rock  of  souls  immortal ;  let  loose  thy  cord  ; 
Weigh  anchor,  spread  thy  sails,  call  every  wind, 
Eye  thy  great  pole-star,  make  the  land  of  life." 


1206 


ACTS 


1.  To  whom  was  Paul  delivered  T  2.  Whowas  Julias  ?  3.  Who  was  Aristarchus  ?  4.  How  did  Julius  treat  Paul 
at  Sidon  ?  5.  What  ship  was  taken  at  Myra  ?  G.  Where  was  the  place  called  the  Fair  Havens  ?  7.  Wl;at  admo- 
nition did  Paul  give?  8.  What  is  said  of  a  tempestuous  wind  which  arose,  and  the  consequences?  9.  What 
"  after  a  long  absence,'"  did  Paul  say  ?  10.  What  did  Paul  say  as  theshipmen  were  about  to  flee  out  of  the  ship? 
11.  Why  did  Paul  urge  them  to  take  some  meat?  V2.  How  many  persons  were  in  the  ship  ?  13.  How  did  they 
lighten  the  ship  ?  14.  What  occurred  wlien  they  ran  the  ship  aground  ?  15.  What  was  the  counsel  of  the  sol- 
diers ?    16.  What  is  said  of  the  centurion  ?    17.  Did  they  all  escape  safe  to  land  ? 


CHAPTER  XXVni. 

1  Paul  after  hu  shipwreck  is  kindly  entertained  of  the 
barbarians,  a  Tfie  viper  bn  his  liand  hurteth  him  not. 
8  He  healeth  many  diseases  inthe island.  11  They  de- 
part towards  Borne.  YI  Me  declare th  to  the  Jews  the 
caxise  of  his  coming.  34  After  his  preaching  some  were 
persuaded,  and  some  believed  not.  30  Yethepreachelh 
there  two  years. 

AND  when  they  were  escaped,  then  they  knew  that 
the  island  »was  called  Melita.— ''xxvii.  26. 

Escaped.  The  ship  is  lost,  but  Paul  and 
his  companions  are  saved.  Empires  and 
kingdoms  may  perish,  but  the  Christian 
Church  continues  to  float,  and  is  wonder- 
fully preserved.  Mdita,  the  modern  Malta, 
which  is  sixty  miles  from  Cajje  Passero, 
the  southern  point  of  Sicily,  and  two  hun- 
dred miles  from  the  African  coast.  Melita, 
when  P.iul  was  there,  was  a  dependency 
of  the  Roman  province  of  Sicily.  From 
its  position  in  the  Mediterranean,  and  the 
excellence  of  its  harbors,  it  has  always 
been  important  both  in  commerce  and 
war.  It  was  a  settlement  of  the  Phoeni- 
cians at  an  early  period,  and  their  lan- 
guage, in  a  corrupted  form,  continued  to 
be  spoken  there  in  Paul's  day. 

2.  And  the  barbarous  ^people  shewed  us  no  little 
kindness  :  for  tliey  kindled  a  fire  and  received  us 
cevery  one,  because  of  the  present  rain,  and  because  of 
the  cold. 

tRom.  i.  14  :  Col.  iii.  11.    cMatt.  x.  42:  Heb.  xiii.  2. 

Barbarous  people,  or,  barbarians.  "Every 
one  not  a  Greek  is  a  barbarian,"  is  the 
common  Greek  definition,  and  in  this 
strict  sense  the  word  is  used  in  Rom.  i.  14 
— "  I  am  a  debtor  both  to  Greeks  and  bar- 
barians." It  often  retains  this  primitive 
meaning,  as  in  the  text,  also  in  1  Cor.  xiv. 
11,  where  it  designates  one  using  an  un- 
known tongue.  Because  of  the  present  rain 
and  .  .  .  of  the  cold.  The  appearance  of 
these  shipwrecked  men,  destitute  of  food 
and  raiment,  shivering  in  the  cold  and 
the  rain,  stirred  their  hearts  with  com- 
miseration. This  feeling,  though  often 
perverted,  seems  to  belong  to  our  nature. 
Let  us  take  courage  in  God  who  will  not 


leave  us  defenseless  in  the  work  of  spread- 
ing abroad  His  truth,  even  throughout  the 
families  of  a  hostile  world. 

3.  And  when  Paul  had  gathered  a  bundle  of  sticks, 
and  laid  tliem  on  the  fire,  there  came  a  viper  out  of  the 
heat,  and  fastened  on  his  hand.  4.  And  when  the  bar- 
barians saw  the  venomous  beast  hang  on  his  hand,  they 
said  among  themselves.  No  doubt  i^this  man  is  a  mur- 
derer, whom,  though  he  hath  escaped  the  sea,  yet  ven- 
geance sulTereth  not  to  live.  5.  And  he  shoolt  off  the 
beast  into  the  fire,  and  felt^no  harm.  C.  Howbeit  they 
looked  when  he  sliould  have  swollen,  or  fallen  dovvii 
dead  suddenly :  but  aft^r  they  had  looked  a  great  while, 
and  saw  no  harm  come  to  him,  they  changed  their 
minds,  and  said  fthat  he  was  a  god. 

dJohn  vii.  ai.    ^Matt.  xvi.  18 ;  Luke  x.  19.    fxiv.  11. 

There  came  a  viper,  &c.  We  may  natur- 
ally suppose  that  there  had  been  fuel  laid 
before  on  the  fire,  and  that  the  viper  was 
in  this  fuel,  and  that  it  had  been  revived 
by  the  heat,  and  when  Paul  laid  his  bundle 
on  the  fire,  the  viper  was  then  in  a  state 
to  lay  hold  on  his  hand.  The  viper  is  one 
of  the  most  venomous  of  reptiles.  When 
the  Lord  designed  to  introduce  His  Apos- 
tle to  these  strangers.  He  previously  i^er- 
mitted  an  evil  to  beftill  him,  which  Paul 
overcame  by  faith,  thereby  he  made  an 
impression  on  the  hearts  of  all  who  sur- 
rounded him.  Our  afflictions  are  thus  in- 
tended, like  a  bell,  to  attract  to  us  the 
eyes  and  attention  of  men,  the  faith  which 
we  exhibit  under  such  circumstances,  or 
the  victory  which  we  gain  by  the  grace  of 
Christ  is  designed  to  induce  others  to 
imitate  us.  When  the  barbarians  saw,  &c. 
Their  conclusion  was  such  as  would  na- 
turally occur  to  persons  persuaded  that  a 
moral  government  is  exercised  over  man- 
kind, but  whose  views  were  not  corrected 
and  enlarged  by  Scripture,  or  by  accurate 
observation  and  extensive  experience. 
They  were  right  in  believing  that  God 
who  knows  the  actions  of  men  will  recom- 
pense them  according  to  their  desert,  and 
that  He  sometimes  interposes,  in  a  visible 
manner,  to  punish  atrocious  crimes.  But 
they  erred    in  supposing  such  interposi- 


CHAPTER    XXVIII. 


1207 


tions  to  be  so  regular  as  to  aflfbrd  certain 
grounds  for  interpreting  the  design  of 
every  calamitous  event.  Possibly  these 
people,  not  having  any  correct  notions  of 
the  justice  of  the  true  God,  may  have  used 
the  word  translated  "  vengeance,"  not  to 
express  the  quality  or  attribute  of  any  be- 
ing, but  the  goddess  Dike,  or  vindictive 
justice  herself,  who  is  represented  as  pun- 
ishing the  ini(]uities  of  men.  Hesiod 
makes  a  goddess  of  what  the  Maltese  call- 
ed ^ms^  ice.* 

"  Justice,  unspotted  maid,  derived  from  Jove, 
Eenown'd  and  reverenc'd  by  the  gods  above : 
When  mortals  violate  her  sacred  laws, 
"When  judges  hear  the  bribe  and  not  the  cause. 
Close  by  her  parent  God,  behold  her  stand, 
And  urge  the  punishment  their  sins  demand." 

A7id  he  shook  off  the  beast,  &c.  Then  was 
fulfilled  the  promise  of  the  Lord :  "  I 
give  you  power  to  tread  on  serpents,"  &c. 
(Luke  X.  19 ;  Mark  xvi.  18.)  God  often 
exemplifies  in  His  servants  that  -Christ 
has  recovered  for  us  also  the  dominion 
over  the  beasts,  which  had  been  lost. 
(Gen.  i.  16,  28,  ix.  2  ;  1  Sam.  xvii.  34,  35.) 
Christians  cannot  be  i^oisoned.  When  he 
should  have  swollen,  &c.,  rather,  when  he 
should  have  been  inflamed,  by  means  of 
an  acrid  poison  introduced  into  the  blood ; 
it  soon  coagulates,  and  in  consequence, 
the  extremities  of  the  vessels  become  ob- 
structed, strong  inflammation  takes  place, 
and  all  the  parts  become  most  painfully 
swollen. 

They  changed  their  minds.  So  much  were 
they  astonished  at  his  remaining  unscath- 
ed, where  his  deliverance  from  such  im- 
minent danger  could  not  have  been  owing 
either  to  the  vigor  of  his  own  constitution, 
to  his  skill  in  enchantment,  or  any  natural 
resources  of  man,  that  they  unanimously 
ascribed  it  to  a  Divine  Tpower, and  said  that 
he  was  a  god.  iEsculapius,  the  god  of  phy- 
sicians, who  ruled  over  the  serpent,  was 
specially  worshiped  in  INIelita.  So  was 
Hercules  (who  was  famous  for  liaving  de- 
stroyed, in  his  youth,  two  serpents  that 
attacked  him  in  his  cradle),  there  wor- 
shiped under  an  epithet  signifying  the 
dispeller  of  evil.  Hence  they  probably 
thought  that  Paul  was  yEsculapius  or  Her- 
cules. The  inhabitants  of  Lystra  had  done 
just  the  reverse  of  what  was  done  by  these 
Melitese :  first  they  sacrified  to  Paul  as  a 
god,  and  then  they  stoned  him.     (xiv.  13, 


18, 19.)  Here  we  see  a  true  picture  of 
man,  who  judges  by  ai:)pearances  and 
equivocal  signs,  and  changes  his  opinions 
as  often  as  the  scene  around  him  fluctu- 
ates. The  same  voices  which  applaud  to 
the  very  echo  the  hero  of  to-day ;  are  to- 
morrow rending  the  skies  with  yells  of 
detestation  and  abhorence.  Let  us  en- 
deavor to  attain  to  something  of  that  truly 
bcriptural  and  comfortable  feeling  which 
enabled  Paul  to  be  alike  indifierent  to  the 
opinion  which,  at  one  moment,  proscribed 
him  as  a  murderer,  and  in  the  next  en- 
rolled him  among  the  gods :  an  indifier- 
ence  which  he  himself  so  plainly  and  so 
forcibly  expressed,  when  he  said :  "  With 
me  it  is  a  very  small  thing  that  I  should 
be  judged  of  you,  or  of  man's  judgment : 
yea,  I  judge  not  mine  own  self;  but  He 
that  judgeth  me  is  the  Lord."  There  is, 
assuredly,  no  bar  more  insuperable  to  our 
real  progress  in  vital  religion  than  an  over- 
weening respect  for  the  opinion  of  our 
fellow-sinners. 

7.  In  the  same  quarters  were  possessions  of  the  chief 
man  of  the  island,  whose  name  was  Publius;  who  re- 
ceived us,  and  lodged  us  three  days  courteously. 

Possessions — estates.  The  chief  (or  first) 
man  of  the  island,  was  probably  an  official 
title :  the  more  so,  as  Publius  can  hardly 
have  borne  the  appellation  from  his  estates 
during  his  father's  lifetime.  Two  inscrij)- 
tions  have  been  found  in  Malta,  at  Citta 
Vecchia,  which  seem  to  establish  this  view. 
If  so  (and  his  Roman  name  further  con- 
firms it),  Publius  was  legate  of  the  Frcetor 
of  Sicily,  to  whose  province  Malta  belong- 
ed. Who  received  us,  &c. — entertained  us, 
viz.:  Luke,  Paul,  Aristarchus  (xxvii.  2), 
and  no  doubt  the  noble-hearted  Julius, 
not  the  entire  two  hundred  and  seventy- 
six,  as  so  indiscriminate  a  hospitality 
would  be  uncalled  for,  and  without  any 
sufficient  motive. 

8.  And  it  came  to  pass,  that  the  father  of  Publius  lay 
sick  of  a  fever,  and  of  a  bloody  flux  :  to  whom  ?Paul 
entered  in,  and  prayed,  and  laid  this  hands  on  him, 
and  healed  him. 

?.Iames  v.  14. 15.  ^Matt.  i.x,  18,  Mark  vi.  5,  vU.  32,  xvi.  18, 
Luke  iv.  40,  Ch.  xlx.  11, 1  Cor.  xii.  9,  28. 

It  has  been  remarked  that  no  writer  of 
the  New  Testament  uses  such  exact  tech- 
nical expressions  of  diseases  as  Luke,  who 
WAS  trained  as  a  physician.  Formerly  it 
was  maintained  that  a  dry  climate,  such 
as  Malta,  did  not  generate  dysentery  and 
inflammation  of  the  lower  bowels;  but 


1208 


ACTS, 


recently  physicians  resident  in  the  islands 
have  shown  that  these  diseases  are  by  no 
means  uncommon  at  the  present  day. 
Ajid  prayed,  &c.,  tliereby  avowing  that  he 
healed  him,  not  in  his  own  strength,  but 
as  an  instrument  of  the  Divine  mercy. 
Paul  experienced,  almost  at  the  same  time, 
two  fulfillments  of  his  Master's  promise, 

"they    shall    take  up  serpents 

they  shall  lay  hands  on  the  sick,  and  they 
shall  recover."     (Mark  xvi.  18.) 

9.  So  when  this  was  done,  others  also,  which  had  dis- 
eases in  the  island,  came  and  were  healed  :  10.  Who  also 
honored  'us  with  many  honors ;  and  when  we  departed 
they  laded  us  with  such  things  Jas  were  necessary. 

il  Th.  ii.  6.  1  Tl.  V.  17.  JMatt.  vi.  31-34,  x.  8-10,  2  Cor.  ix. 
5-11,  PhU.  iv.  11, 12. 

The  miracle  on  the  father  of  Publius 
brings  all  the  sick  in  the  island  to  Paul, 
and  all  are  healed.  Now  again  beam  forth 
the  power  and  glory  of  the  Apostle :  the 
prisoner  is  now  a  miraculous  benefactor, 
and  the  supposed  murderer  is  a  dispenser 
of  life.  Then  must  the  ship's  company 
indeed  have  wondered.  Those  who  were 
healed  amply  expressed  their  gratitude 
for  the  benefits  received,  for  at  their  de- 
parture they  loaded  them  with  all  things 
necessary  for  them.  There  was  an  infe- 
rior honor  due  to  the  Apostles  which  the 
miracles  they  wrought  were  the  means  of 
procuring.  They  never,  however,  in  a 
single  instance,  employed  their  supernat- 
ural powers  to  draw  admiration  to  them- 
selves or  to  promote  their  secular  interests. 
Notwithstanding  the  silence  of  the  history, 
we  may  confidently  afiirm  that  Paul  here, 
as  he  did  at  Lystra,  rejected  with  indignant 
zeal  the  honor  of  being  a  god ;  and  made 
the  miracles  which  he  performed  in  Malta 
subservient  to  the  cause  of  Christ.  A  man 
so  eager  to  do  good,  who,  although  a  pris- 
oner, does  not  seem  to  have  been  under 
entire  restraint,  would  not  remain  inactive 
during  the  three  months  which  he  spent 
in  the  island,  and  as  his  wonderful  works 
had  gained  him  the  favor  of  the  people, 
he  enjoyed  a  very  favorable  opportunity 
to  instruct  them  in  the  knowledge  of  the 
Gospel.  And  thus,  what  we  should  call 
an  accidental  event,  the  shipwreck  of  Paul 
upon  an  unknown  coast,  was  overruled  by 
Providence  as  the  occasion  of  introducing 
Christianity  into  Malta,  where  it  still  ex- 
ists in  the  corrupted  form  which  it  has 
assumed  in  countries  subject  to  the  author- 
ity of  the  Pope. 


11.  T  And  after  three  months  we  departed  in  a  ship  of 
Alexandria,  which  had  wintered  in  the  isle,  whose  sign 
was  Castor  and  Pollux. 

We  departed.  They  probably  set  sail  not 
earlier  than  the  sixth  of  the  ides  of  March 
{i.  e.,  March  10).  Shi])  of  Alexandria.  Malta 
was  in  the  direct  line  of  the  great  corn 
commerce  from  Alexandria  to  Puteoli  and 
Rome.  This  ship,  detained  probably  at 
Valetta,  like  Paul's  ship  from  Alexandria, 
was  more  fortunate  in  escaping  shipwreck, 
though  arrested  in  its  career  by  winter. 
When  the  Spring  of  this  southern  clime 
approached  and  navigation  opened,  this 
vessel  was  ready  for  Julius'  use.  Whose 
sign  was  (literally,  with  the  sign  (of)  the  Dios- 
curi). The  ancient  ships  carried  at  their 
prow  a  painted  or  carved  representation 
of  the  sign  which  furnished  their  name, 
and  at  the  stern  a  similar  one  of  their  tu- 
telar deity.  Sometimes  these  were  one 
and  the  same,  as  appears  to  have  been  the 
case  with  this  ship.  Castor  and  Pollux 
(the  Dioscuri,  sons  of  Zeus),  sons  of  Jupi- 
ter and  Leda,  were  considered  the  tutelar 
deities  of  sailors.  Castor  and  Pollux  are 
nothing  (1  Cor.  viii.  4),  but  all  the  ships 
that  sail  are  the  Lord's,  and  those  who  sail 
in  them  with  thanksgiving  suffer  no  harm 
from  any  idolatrous  banner.  Herein  those 
who  succeed  the  Apostle  of  the  Gentiles 
find  consolation,  when  they  set  forth  with 
the  banner  of  the  cross,  but  sail  in  vessels 
that  bear  as  their  banner  the  golden  calf 
of  "  money -making." 

12.  And  landing  at  Syracuse,  we  tarried  tTif.re  three 
days. 

This  city,  the  capital  of  Sicily,  on  the 
south-eastern  coast  of  that  island,  was 
about  eighty  miles  north  from  Melita.  It 
was  built  partly  on  the  adjacent  island  of 
Ortygia,  and  from  that  circumstance,  or  as 
others  say,  because  it  included  at  length 
several  villages,  may  have  received  its 
plural  name.  The  modern  Siracusa  or  Si- 
ragessa  occupies  only  a  part  of  the  ancient 
city,  viz.,  Ortygia.  They  may  have  stop- 
ped here  for  trade,  or  in  the  hope  of  a 
better  wind. 

1.3.  And  from  thence  we  fetched  a  compass,  and  came 
to  Rhegium :  and  after  one  day  the  south  wind  blew, 
and  we  came  the  ne.xt  day  to  Puteoli;  14.  Where  we 
tbund  brethren,  and  were  de.sired  to  tarry  with  them 
seven  days :  and  so  we  went  toward  Rome. 

Fetched  a  compass,  rather,  "coasted  about." 
Rhegium — now  Reggio,  a  seaport  on  the  S. 
W.  point  of  the  Italian  coast,  opposite  the 


CHAPTER    XXVIII 


1209 


N.  E.  point  of  Sicily,  and  at  the  entrance 
of  the  narrow  straits  of  Messina.  After  one 
day  the  south  tvind  blew — "  a  south  wind 
having  sprung  up,"  being  now  favored 
with  a  fiiir  wind,  for  want  of  which  they 
had  been  obliged  first  to  stay  three  days 
at  Syracuse,  and  then  to  tack  and  put  in 
for  a  day  at  Rhegium.  The  next  day  to  Pu- 
teoli — now  Pozzuoli,  situated  on  the  north- 
ern part  of  the  magnificent  bay  of  Naples, 
about  180  miles  N.  of  Rhcgium,  a  distance 
which  they  might  make,  running  before 
their  "south  wind,"  in  about  twenty-six 
hours.  The  Alexandrian  corn-ships  en- 
joyed a  privilege  peculiar  to  themselves, 
of  not  being  obliged  to  strike  their  top-sail 
on  landing.  By  this  they  were  easily  re- 
cognized as  they  hove  in  sight  by  the 
crowds  that  we  find  gathered  on  the  shore 
on  such  occasions.  Found  brethren.  How 
the  Gospel  reached  this  place,  and  who 
were  the  instruments  of  converting  these 
men  to  Christianity,  we  are  %ot  told. 
Probably  some  of  the  disciples  from  Jeru- 
salem, who  had  been  scattered  abroad  in 
time  of  persecution,  went  through  Italy 
preaching  the  Gospel. 

15.  And  from  thence,  when  the  brethren  heard  of  us 
they  came  ^to  meet  us  as  far  as  Appii  Forum,  and  the 
Three  Taverns :  whom  when  Paul  saw,  he  thanked 
God,  aud  took  icourage. 

kxxi.  5;  3  John  vi.  8.  'Josh.  i.  6,  7,  9;  1  Sam.  xxx.  G; 
Ps.  xxvii.  14. 

Tidings  having  gone  from  Puteoli  to 
Rome  of  Paul's  arrival,  brethren  from  the 
imperial  city  hastened  to  meet  him,  and 
they  meet  at  Appii  Forum  and  the  Three 
Taverns,  two  well-known  stopping-places 
on  the  oldest  and  most  famous  Roman 
roads.  "Appii  Forum"  was  a  market- 
place, and  Tres  Tabernje,  a  group  of  shops 
and  inns,  the  former  about  forty  miles  from 
Rome,  the  latter  ten  miles  nearer.  The 
meeting  of  these  brethren  gave  new  inspi- 
ration to  the  Apostle.  He  thanked  God,  and 
took  courage.  Paul  attributed  their  friend- 
ship to  the  right  source,  the  tender  com- 
passion of  his  God,  and  bold  as  he  was  and 
indifferent  to  human  opposition,  he  was 
clearly  not  indifferent  to  human  love,  and 
human  sympathy.  It  is  delightful,  from 
such  instances  as  these,  to  see  that  even 
this  great  Apostle  now  when  drawing  near 
to  the  end  of  his  course,  was  still  glad  to 
avail  himself  of  the  same  aids,  and  to  cling 
to  the  same  human  succors,  as  we  our- 


selves. Although,  like  God's  people  of 
old,  he  doubtless  "  encouraged  himself  in 
the  Lord  his  God,"  although  he  possessed 
His  rod  and  His  staff'  to  comfort  him,  he 
was  still  not  above  the  support  of  a  human 
arm,  the  ministering  kindness  of  kindred 
spirits.  He  who  made  us,  made  us  weak, 
suffering,  dependent  creatures,  dependent 
not  merely  upon  Himself,  but  uj^on  each 
other,  for  much  of  our  peace,  comfort  and 
consolation,  in  traversing  this  vale  of  tears, 
and,  doubtless.  He  made  us  thus,  that  we 
might  educate  that  peculiar  faculty  of  our 
souls  in  lime,  which  should  form  the  well- 
spring  of  all  our  joys  throughout  eternity. 

16.  And  when  we  came  to  Rome,  the  centurion  de- 
livered the  prisoners  to  the  captain  of  the  guard:  but 
Paul  was  suffered  to  dwell  by  hjmself  rawith  a  soldier 
that  kept  him.— mxxiv.  23,  xxvii.  3. 

Came  to  Rome.    Starting  from  the  Three 
Taverns,  our  ambassador,  with  hiri  compa- 
ny of  bondsmen  and  escort  of  freemen, 
would   pass  the  celebrated  Alban  Hills, 
and  on  a  summit  a  little  beyond  Aricia 
would  cast  his  first  glance  upon  the  im- 
perial Rome.     It  was  itself  a  magnificent 
nation,  the  head  of  the  nations  of  the 
earth.     He  entered  the  city  by  the  Cape- 
nean  Gate,  where  many  a  conqueror  had 
entered  in  triumphal  procession,  but  none 
with  a  name  so  notable  to  posterity  as  this 
'■  ijrisoner  of  Christ."     Captain  of  the  guard, 
rather,  commander  of  the  camp,  i.  e.,  the 
Prostorian    camp,   where    the    emperor's 
body-guard  was  quartered.     (See  Phil.  1, 
13.)     Was  suffered.    This  permission  pro- 
bably resulted  from  the  letters  of  Festus, 
exi:)ressing  that  no  crime  was  laid  to  the 
charge  of  Paul ;  perhajis,  also,  partly  from 
the  favor  of  Julius  and  his  report  of  the 
character  and  bearing  of  Paul  on  the  jour- 
ney.   A   soldier — Prsetorian,  to  wliom  he 
was  chained.     The  very  imprisonment  in 
w^hich  Paul  was  held  favored  him.    Had 
he  been  able  to  enter  into  the  Jewish 
synagogues,  or  to  dispute,  as  at  Athens,  in 
the  public  places  with  them  that  met  with 
him,  the  magistrates  would  have  interfer- 
ed, and  the  law  would  have  put  him  down. 
But  being  confined  to  his  mm  Idred  house, 
"  with  the  soldier  who  kept  him,"  he  re- 
ceived all  who  came  to  him,  no  man  forbidding 
him ;  and  though   he   was  bound,   "  the 
word  of  God  was  not  bound."     Many,  we 
suppose,  of  his  visitors  were  his    own 


1210 


ACTS 


countrymen,  whose  lingering  prejudices 
he  would  endeavor,  and  often  successfully, 
to  remove.  But  the  greater  number,  pro- 
babl}-,  were  Gentiles  ;  providentially  led, 
through  acquaintance  or  connection,  to 
seek  that  light  which  God  had  set  up, 
ready  to  enlighten  every  man. 

17.  And  it  came  to  pass,  that  after  three  days  Paul 
caUed  the  chief  of  the  Jews  together:  and  when  they 
were  come  togetlier,  he  said  unto  them,  Men  and  breth- 
ren, though  ni  have  committed  nothing  against  the 
people,  or  customs  of  our  lathers,  yet  was  I  delivered 
"prisoner  from  Jerusalem  into  the  hands  of  the  Ro- 
mans ;  18.  Who,  when  pthey  had  examined  me,  would 
have  let  iru;  go,  because  there  was  no  cause  of  death  in 
me.  19.  But  when  the  Jews  spake  against  it,  I  wa.s 
constrained  to  appeal  qunto  Cesar;  not  that  I  had 
aught  to  accuse  my  nation  of.  20.  For  this  cause  there- 
fore have  I  called  lor  you,  to  see  yoic,  and  to  speak 
with  you :  because  that  for  the  hope  ^of  Israel  I  am 
bound  with  this  »chaia.  21.  And  they  said  unto  him, 
"We  neither  received  lettere  out  of  Judea  concerning 
thee,  neither  any  of  the  brethren  that  came  shewed  or 
spake  any  harm  of  thee.  22  But  we  desire  to  hear  of 
thee  what  thou  thinkest:  ibr  as  concerning  this  sect, 
we  know  that  everywhere  'It  is  spoken  against. 

"Chap.  xxiv.  12,  13;  xxv.  8.  "Chap.  xxi.  33,  &c. 
pChap.  xxiv.  10 ;  xxvi.  31.  qCliap.  xxv.  11.  "-Chap, 
xxvi.  6.  7.  sChap.  xxvi.  29;  Eph.  iii.  1  ;  iv.  1  ;  vi.  20  :  2 
Tim.  i.  18  ;  ii.  9  ;  Phil.  x.  13.  'Luke  ii.  34 ;  Chap.  xxiv. 
5, 14 ;  1  Peter  u.  12  ;  iv.  14. 

After  three  days.  Paul  showed  his  earnest- 
ne.ss,  in  sending  for  the  rulers  of  the  Jews 
only  three  days  after  his  arrival  at  Rome. 
The  three  days  would  probably  be  spent 
in  intercourse  with  the  Roman  Christians, 
in  procuring  a  lodging,  and  in  refreshing 
himself  after  his  long  journey.    By  the 
chief  of  the  Jeios  are  here  meant  the  rulers 
of  the  synagogues,  or  the  heads  of  the 
principal  Jewish  families  at  Rome.     Paul, 
thinking  that  reports  i;)rejudicial  to  him 
might  have    been    sent    and    circulated 
smong  them,  was  naturally  anxious  to 
justify  himself  before  them,  and  thus  to 
remove  any  obstacle  which  might  hinder 
the  reception  of  the  Gospel.      I  have  com- 
mitted, or,  done  nothing,  &c.    He  held  that, 
so  far  from  abolishing,  he  fulfilled  the 
law  by  the  Gospel,  that  Christianity  was 
the  true  development  of  Judaism,  and  that 
the  Christian  was  the  true  Jew.     His  op- 
position was  not    against    the    law,   but 
against  its  abuse — against  the  opinion  that 
it  was  sufficient  for  justification ;   but,  so 
far  from  calling  in  question,  he  maintained 
and  defended  its  divine   origin  and  au- 
thority.    Would  have  let  me  go,  &c.,  would 
have  set  me  at  liberty.     Compare  xxiv. 
22,  23,  26,  27  ;   xxv.  25  ;  xxvi.  31,  32.     In 
all  the  examinations  which  the  Apostle 
underwent,  before    Roman    officers    and 
king  Agrippa,  it  became  evident  that  there 
was  no  just  ground  of  complaint  against 


him,  and  that  he  ought  to  have  been  set  at 
liberty.      Wlien  the  Jens  spake  against  it.     He 
speaks  mildly  :  for  they  had  tried,  by  plot- 
ting his  murder,  to  stop  his  speaking  in  Pal- 
e.stine.  Iwas  constrained,  &c.    His  appeal  to 
the  emperor  had  become  indispensably  ne- 
cessary, only  because  the  Jews  protested 
against  his  acquittal,  to  which  the  Roman 
authorities  judged  him    to   be    entitled. 
Because  that  for,  or,  on  account  of,  the  hope 
of  Israel.     By  "  the  hope  of  Israel  "  here 
is  meant  the  Messianic  hope — the  promise 
of  the  Mes.siah.    As  if  the  Apostle  had 
said:  "  My  sufferings  are  caused  on  account 
of  my  belief  in  the  fulfillment  of  the  hope 
of  Israel."     And  this  was  certainly   the 
case.    It  was  his  belief  in  Jesus  as  the 
promised  Messiah  that  was  the  cause  of 
the  hatred  of  the  Jews,  and  of  all  those 
persecutions  and  sufferings  which  he  en- 
dured, lam  6o«)if/, literall}%  encompassed, 
^vith  this  chain,  referring,  perhaps,  to  the 
fact  that^he  chain  encompassed  his  arm. 
As  already  noticed,  it  was  the  custom  of 
the  Romans  to  bind  their  prisoners  to 
soldiers  who  kept  them.      Perhaps,  how- 
ever, the  expression  may  be  a  general  al- 
lusion to  his  imprisonment,  without  nec- 
essarily   implying    that    he    was  always 
bound  to  a  soldier.  Neitlier  any  of  the  breth- 
ren came,  shevjed,  or  spake  any  harm  of,  or 
concerning  thee.      That  is,  they  neither  re- 
lated the  report  of  others,  nor  said  any- 
thing themselves,  affecting  his  character, 
any  more  than  that  of  the  followers  of 
Christ  in  general,  who  were  represented 
everywhere  by  Jews  and  Gentiles  as  a 
dangerous   sect,  who   sought    to    destroy 
every  religion  on   earth  but  their  own. 
This  Was  a  peculiarly  ftivorable  circum- 
stance, since  it  afforded  Paul  an  opportu- 
nitv  to  obtain  as  candid  a  hearing  as  any 
one  of  the  brethren  in  Christ,  and  it  is  no 
less  extraordinary,  considering  the  light 
in  which  the  Jews  in  Judea  and  elsewhere 
viewed  him.     It  may,  perhaps,  be  partly 
accounted  for  from  his  long  confinement 
as  a  prisoner  in  Cesarea,  in  which  situation 
he  would  attract  less  the  attention  of  the 
public;   but  certainly  the  finger  of  God 
was  in  it.     When  a  man^s  ways  please  the 
Lord,  his    enemies  are  at  peace  vnth    him, 
when  this  is  connected  with  his  good  and 
the  Divine  glory.     Concerning  this  sect,  or 


CHAPTER   XXVIII. 


1211 


schismatical  party,  the  reference  being  to 
the  Christians,  to  whom  Paul  notoriously 
belonged,  v:e  know,  literally,  it  is  known  to 
us  that  it  is  eveii-y where  opjjosed  (or  contra- 
dicted), i.  e.,  by  the  Jews,  with  whom  they 
were  in  correspondence  or  communi- 
cation. 

23.  And  when  they  had  appointed  him  a  day,  there 
came  many  to  hiiu  into  hi.t  i^ludging,  to  whom  he  'ex- 
pounded and  testified  the  kingdom  of  God,  persuading 
them  concerning  Jesus,  both  "out  of  the  law  of  Moses, 
and  out  of  the  prophets,  from  morning  till  evening. 

"Phil.  2.  'Luke  xxiv.  27,  Chap.  xvii.  3,  xLx.  8.  "ixvi. 
6,22. 

When  they  had  appointed  him  a  day,  at 
his  own  suggestion,  perhaps,  since  by 
leaving  it  to  them  to  designate  the  time  he 
would  be  more  sure  of  their  presence. 
Lodging.  Most  interj^reters  identify  this 
with  the  hired  house  mentioned  in  verse  30. 
There  came  many  to  him,  &c.  (See  on  verse 
16.)  He  expounded,  &c.  He  furnished  a 
two-fold  exposition:  he  first  testified  the 
kingdom  of  God,  i.  e.,  he  announced  the 
facts  of  redemption  and  of  the  establish- 
ment of  the  kingdom  of  God  through  Jesus 
Christ,  he  furnished  in  the  second  place 
certain  explanations  concerning  Jesus, 
which  were  derived  from  the  Old  Testa- 
ment and  were  intended  to  convince  the 
minds  of  his  hearers.  From  morning  till 
evening.  The  whole  day  was  occui^ied,  not 
probably  in  one  formal  discourse,  but 
partly  in  familiar  and  colloquial  discussion 
on  the  grand  subject.  "  "Who"  (says  Bengel) 
"would  not  wish  to  have  been  present? 
but  virtually  we  are  present  while  listening 
to  those  epistles  which  he  dictated  from 
his  prison  at  Eome,  and  to  his  other  ejns- 
tolary  expositions  of  Christian  truth 
against  the  Jews." 

24.  And  some  ^believed  the  things  which  were  spoken, 
and  some  believed  not. 

»xiv.  1,  xvii.  4,  xix.  9:  Kom.  iii.  3. 

Such  has  always  been  the  success  of  the 
Gospel ;  to  some  it  has  been  a  savor  of  life 
unto  life,  to  others  of  death  unto  death.  (2 
Cor.  ii.  16.)  If  all  had  believed  there  had 
been  no  disagreement,  so  that  all  the  blame 
of  the  division  lay  on  those  who  would 
not  believe.  Perhaps  no  sermon  ever 
produced  the  same  effect  upon  all  the  as- 
sembled hearers.  Even  the  discourses  of 
Chri.st  were  far  from  commanding  uniform 
impressions  amongst  his  auditors. 

25.  And  when  they  agreed  not  among  themselves, 
they  departed,  after  that  Paul  had  spoken  one  word. 
Well  spake  the  Holy  Ghost  by  Esaia.s  Jthe  prophet  unto 
our  fathers;  26.  Saying,  Go  unto  this  people,  and  say. 


Hearing  ye  shall  hear,  and  sliall  not  understand  ;  and 
seeing  ve  shall  see,  and  not  perceive  ;  27.  For  the  heart 
of  this  people  is  waxed  gross,  and  their  ears  are  dull  ot 
lieariiig,  and  their  eyes  have  lUey  closed,  le.st  they 
should  see  with  their  eyes,  and  hear  with  tluilr  ears,  and 
understand  Willi  their  heart,  and  should  be  converted, 
and  I  should  heal  thcni,  2s.  Be  it  known  Ihereforeunto 
you,  that  the  salvation  of  God  is  sent  unto  the  ^GeutUes, 
and  tlKit  they  will  hear  it. 

jPs.  Ixxxi.  11,  12;  Isa.  vi.  9;  Jer.  v.  21;  Ezo.  viii.  6,7.xii. 
2;  Matt.  xiii.  14,  15;  Kom.  xi.  ».  'Matt.  xxi.  41;  Chap.  xiii. 
46,  47,  xviii.  6,  xxii.  21,  xxvi.  17, 18 ;  Kom.  xi.  11. 

Well  spake  the  Holy  Ghost  by  Esaias,  &c. 
A  terrible  farewell  was  this  to  the  unbe- 
lievers as  they  departed.  It  sounds  as  the 
knell  of  doom.  He  peals  into  their  ears 
the  soul-startling  words  of  Jehovah  to  the 
old  prophet.  (Isa.  vi.  9,  10.)  "In  the  fear- 
ful process  here  indicated,"  says  a  modern 
commentator,  "there  are  three  distinguish- 
able agencies  expressly  or  imi)licitly  de- 
scribed— the  ministerial  agency  of  the 
prophet,  the  judicial  agency  of  God,  and 
the  suicidiil  agency  of  the  people  them- 
selves. The  original  passage  makes  the 
first  of  these  most  prominent :  "  Fatten  the 
heart  of  this  people,  dull  their  ears,  shut 
their  eyes,"  &c.  The  quotation  in  John 
xii.  40  draws  attention  to  the  second:  "He 
hath  blinded  their  eyes,  and  hardened 
their  heart."  That  in  Matt.  xiii.  15,  like 
the  one  before  us,  dwells  upon  the  third, 
and  represents  the  people  as  destroyed  by 
their  own  insensibility  and  unbelief.  We 
have  thus  a  striking  and  instructive  in- 
stance of  the  way  in  which  the  same  es- 
sential truth  may  be  exhibited  in  difi'erent 
I^arts  of  Scripture,  under  several  distinct 
aspects,  or  successive  phases."  The  salva- 
tion of  God  is  sent,  &c.  The  original  word 
here,  soterion,  is  used  sometimes  for  the 
Author  of  salvation  (as  Luke  ii.  30),  and 
sometimes,  as  here,  for  the  preaching  of 
the  Gospel.  Possibly,  God  might  have 
given  the  preaching  of  the  Gosj^el  to  the 
Gentiles,  though  the  Jews  had  not  despised 
and  rejected  it. 

29.  And  when  he  had  said  these  words,  the  Jews  de- 
parted, and  had  great  reasoning  among  themselves. 

As  these  were  Paul's  last  words  to  the 
Jews,  the  result  was  that  they  departed. 
They  left  God's  word  and  testimony,  and 
among  themselves,  now  given  up  to  their 
own  folly,  they  had  great  reasoning;  much 
disputation  because  they  had  rejected  the 
truth,  much  vacillating,  asking  and  seeking 
because  they  had  refused  to  receive  and 
believe  that  which  was  sure  and  certain. 

30.  H  And  Paul  dwelt  two  whole  years  in  his  owa 
hired  house,  and  received  aU  that  came  in  unto  him. 


3212 


ACTS. 


Dwelt,  or,  rather,  remained.  Two  whole 
years,  i.  e.,  in  the  state  mentioned,  with  the 
evident  impUcation  tliat  at  the  end  of  tliat 
time  his  condition  changed.  The  reader's 
conclusion  is,  that  the  two  years  completed 
the  term  of  the  Apostle's  captivity.  In 
his  own  hired  house,  i,  e.,  hired  at  his  own 
expense.  In  the  bosom  of  a  Christian 
Church  the  Apostle  could  not  have  been 
destitute  of  the  means  of  providing  for 
such  an  expense.  We  learn,  also,  from 
Phil,  iv.  14,  18,  that  during  this  captivity 
Paul  received  supjilies  from  the  Church  at 
Philippi.  Received — the  original  word 
means  in  its  special  sense,  received  gladly, 
because  it  afforded  him  such  joy  to  preach 
the  Gospel.  (Comp.  xv.  4,  xviii.  27 ;  see 
also  on  verse  16.) 

31.  Preaching  <!the  kingdom  of  God,  and  teaching 
those  things  whicli  concern  the  Lord  Jesus  Christ,  with 
all  confidence,  no  man  forbidding  him. 

div.  31,  Eph.  vi.  19. 

Preaching  the  kingdom — in  the  very  seat 
of  empire  of  the  world.  Which  concern  the 
Lord  of  that  kingdom,  Jesus  as  Christ. 
The  kingdom  of  God,  which  was  promised 
in  the  Old  Testament,  is  perfected  in  the 
New  Testament  in  and  through  Jesus. 
There  is  no  kingdom  of  God  without  Jesus, 
but  where  Jesus  is,  there  ultimately  will 
the  kingdom  of  God  have  its  full  consum- 
mation. He  who  will  proclaim  the  king- 
dom, let  him  teach  of  Jesus,  and  he  who 
teaches  of  Jesus  let  him  not  forget  to  pro- 
claim the  kingdom.  To  preach  the  kingdom 
of  God,  and  to  teach  about  Jesus  is  repre- 
senting the  tohole  of  the  Gospel — "  it  is  the 
circumference  and  the  center"  (see  on 
verse  10).  With  all  confidence.  Of  this 
confidence  of  the  Apostles  at  Rome  we 
have  additional  evidence  in  the  Ejaistles  to 
the  Colossians,  Ephesians,  Philippians  and 
to  Philemon,  which  were  written  in  that 
city.  They  are  all  fragrant  with  the  oil  of 
joy,  wherewith  Jesus  had  anointed  him. 
They  also  enable  us  to  gather  some  partic- 
ulars of  his  residence,  which  history  has 
not  elsewhere  recorded.  No  man  forbid- 
ding him,  better,  unhindered — outwardly, 
after  so  many  hindrances  were  overcome. 
A  victory  of  God's  word.  It  was  in  those 
times  considered  a  very  great  mercy  when 
the  Gospel  could  be  preached  without 
hindrance ;  it  Avas  a  source  of  comfort  to 
teachers,  and  they  diligently  employed  the 


time  during  which  they  could  enjoy  it. 
But  we,  on  the  contrary,  whose  liberty  has 
so  long  been  established,  have  well  nigh 
forgotten  how  great  this  mercy  is.  As  we 
have  therefore  oisportunity  let  us  labor 
to  do  good.     (Gal.  vi.  10.) 

"  The  course  of  the  Gospel  from  Jerusa- 
lem to  Rome  (says  Stie'r)  embraces  the  whole 
historical  scope  of  the  book ;  and  if,  with 
Rieger,  we  ask, '  When  will  it  again  return 
to  Jerusalem  ?'  we  may  find  our  question 
provisionally  answered  in  the  Epistle  to 
the  Romans,  the  succeeding  book  of  the 
New  Testament  in  our  arrangement.  This 
reveals,  both  as  regards  Jew  and  Gentile, 
the  whole  of  God's  plan  for  setting  uj)  His 
kingdom,  which  is  righteousness,  peace, 
and  joy  in  the  Holy  Ghost." 

Here,  as  has  been  beautifully  observed, 
"  the  curtain  drops  upon  the  unfinished 
life  of  Paul."  AVe  read  no  more  of  him 
after  this.  He  disappears  forever.  It  is 
true  that  tradition  and  certain  references 
in  one  or  two  of  his  Epistles  have  led 
some  to  conclude  that  after  this  his  first 
imprisonment  in  Rome,  he  was  released, 
and  returned  to  visit  some  of  the  churches 
which  he  had  planted.  "  It  is  very  pro- 
bable," says  Howson,  "that  he  went  to 
Spain,  and  not  improbable  that  he  came 
to  Brittany.  The  general  impression  is 
that  he  wasbeheaded  at  Rome,  in  the  last 
j'ear  of  the  reign  of  Nero,  when  Peter  was 
also  crucified."  All  this,  however,  is  at 
best  conjecture ;  certainty  ends  with  this 
verse.  Curiosity  craves  for  minute  in- 
formation concerning  the  closing  scenes 
in  the  life  of  this  wonderful  man,  but 
Scripture  offers  no  gratification.  Why 
this?  Why  is  sacred  history  so  frag- 
mentary ?  There  are,  no  doubt,  good  rea- 
sons. Fuller  details  are,  indeed,  unneces- 
sary. Luke  has  given  sufficient  memo- 
randa of  this  great  and  good  man's  life  to 
enable  us  to  judge  how  sublimely  he 
l^assed  through  the  last  scenes.  Many 
years  before  he  had  said,  "  I  am  ready, 
not  to  be  bound  only,  but  also  to  die  at 
Jerusalem,  for  the  sake  of  the  Lord  Jesus." 
Longer  experience  had  not  made  him  less 
ready  to  do  or  to  suffer  for  the  Master 
whom  he  served.  We  possess  his  parting 
words :  "  I  am  now  ready  to  be  offered, 
and  the  time  of  my  departure  is  at  hand. 


CHAPTER   XXVIII. 


1213 


I  have  fought  a  good  fight,  I  have  finished 
my  course,  I  have  kept  the  faith :  hence- 
forth there  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord,  the  riglit- 
eous  Judge,  shall  give  me  at  that  day ;  and 
not  to  me  only,  hut  unto  all  them  also 
that  love  his  appeai-ing."  (2  Tim.  iv. 
6-8.) 

Thus,  like  the  i^rojAet  before  him  (see 
2Kingsii.  12,  13),  who,  taken  himself  from 
his  earthly  trials,  cast  down  his  mantle  to 
encourage  his  successor ;  so  has  Paul,  in 


his  last  recorded  sentiments,  left  for  others 
the  comfort  wherewith  he  himself  was 
comforted  of  God.  A  crown  of  glory  was 
prepared  for  him.  But  not  for  him  only, 
the  Ajiostle  in  labors  most  abundant,  in 
grace  above  measure ;  but  for  all  them 
also  that  "  love  the  Lord's  appearing ;" 
for  all  the  faithful  brethren  in  every  age 
and  country,  whose  hearts  have  been  di- 
rected by  the  Spirit  "  to  the  love  of  God, 
and  the  patient  waiting  for  Christ."  (2 
Thess.  iii.  5.) 


1.  What  was  the  name  of  the  island  at  which  they  escaped?  2.  What  is  said  of  the  barbarous  people  7  3. 
What  is  said  of  the  viper?  4.  What  did  the  barbarians  say  among  themselves?  5.  What  did  Paul  do  with  the 
viper?  6.  What  did  the  people  say  when  they  saw  him  uninjured?  7.  Who  was  the  chief  man  of  the  island? 
8.  What  ia  said  of  the  father  of  Publius  ?  9.  Were  others  in  the  island  healed?  10.  What  is  said  of  honors  con- 
ferred? 11.  When  did  Paul  and  his  companions  depart?  12.  What  was  the  sign  of  the  ship  in  which  they 
sailed?  13.  At  what  points  did  they  land  as  they  went  toward  Kome?  14.  Who  met  them  at  Appii  Forum ?  15. 
What  disposition  was  made  of  Paul  at  Rome  ?  IG.  What  was  Paul's  address  to  the  chief  of  the  Jews  ?  17.  What 
is  said  of  his"  lodging?"  18.  When  had  the  Jews  great  reasoning  among  themselves  ?  19.  How  long  did  Paul 
dwell  in  his  own  hired  house  7    20.  What  is  said  of  him  during  this  time  ? 


APPENDIX  A. 


BIOaRAPHICAL  SKETCH  OF  THE  APOSTLES. 


SIMON    (peter). 

Simon  was  the  son  of  Jonas,  or  Jona.  This,  which  signifies  hearing,  was  his  original 
name.  Hence  he  is  once  called  Simon  Bar-jona,  that  is,  son  of  Jona.  (Matt.  xvi.  17.) 
He  was  born  at  Bethsaida.  He  was  a  married  man,  and  lived  at  Capernaum.  (Matt, 
viii.  14;  Mark  i.  29 ;  Luke  iv.  38.)  He  was  a  fisherman,  and  probably  associated  with 
his  brother  Andrew  in  this  business. 

The  name  Cephas  (a  Syrian  word  signifying  a  rock,  and  in  Latin  Petra,  translated 
Peter)  was  given  to  him  when  Andrew  introduced  Simon  to  our  Lord,  though  he  was 
not  called  to  the  special  discipleship  till  some  time  after  this.  (Matt.  iv.  18-20.)  The 
name  Peter,  does  not  denote  constancy,  or  firmness,  which  were  not  peculiar  traits  of 
Peter's  character,  but  strength  and  boldness.  The  new  name  did  not  wholly  super- 
sede the  old  one,  as  in  the  case  of  Saul  and  Paul  (Acts  xiii.  9),  for  we  find  the  latter 
still  employed  (Luke  xiv.  37,  xxii.  31,  xxiv.  34;  Matt.  xvi.  16,  17;  Acts  xv.  14),  and 
throughout  the  Gospel  of  John,  and  in  the  opening  words  of  Peter's  second  epistle, 
both  names  are  combined.  The  religious  life  of  this  Apostle,  from  its  commencement 
to  its  close,  is  filled  with  the  most  interesting  incidents.  His  two  epistles,  the  date 
usually  assigned  to  which  is  between  A.  D.  64  and  66,  and  which  are  called  general, 
because  they  were  not  addressed  to  any  particular  Church  or  community  of  believers, 
constitute  a  valuable  part  of  the  inspired  writings. 

It  may  not  be  doubted  that  Peter  was  a  spokesman  to  the  college  of  Apostles,  like 
the  foreman  of  a  jury  or  the  chairman  of  a  large  committee — a  jjosition  for  which  he 
was  qualified  by  his  forwardness  of  speech  and  action,  and  which  was  naturally  ac- 
corded to  him  as  one  of  the  oldest,  most  active,  most  influential,  and  most  faithful  of 
those  who  had  "  seen  the  Lord."  The  story  that  he  was  Bishop  of  Rome,  upon  which 
popery  asserts  her  claim  to  supremacy,  has  no  historical  value. 

There  is  no  satisfactory  evidence  that  Peter  had  any  superiority  of  rank,  or  ofl^ce, 
among  the  Apostles,  for  the  following  reasons :  1.  The  fact  that  he  is  named  first  on 
the  catalogue  of  the  Apostles  does  not  imply  that  he  had.  This  was  owing  to  the  pri- 
ority of  his  call.  According  to  Matt.  iv.  18, 21,  it  appears  that  Peter  and  Andrew,  James 
and  John,  were  called  the  earliest  to  attend  constantly  on  the  Saviour,  with  reference 
to  becoming  His  public  servants.  Matthew  and  Luke  mention  Andrew  next  to  Peter, 
as  being  his  brother,  and  one  of  Christ's  first  disciples.    The  names  of  James  and  John 

1215 


APPENDIX   A.  3 

follow,  as  having  been  called  next,  and  being  persons  of  great  eminence  for  piety  and 
usefulness,  and  James  is  placed  before  John  as  being  the  elder  brother.  The  names 
of  the  others  seem  to  be  placed  nearly,  at  least,  in  the  order  in  which  they  became 
disciples— Judas  (though,  perhaps,  not  last  called),  being  last  named,  because  he  was 
the  traitor.  It  is  certain  that  the  Apostles  are  not  ranged  in  the  catalogues  according 
to  their  dignity,  else  would  the  order  of  the  names  have  been  exactly  the  same  in  all 
the  Evangelists,  which  it  is  not,  else,  too,  it  must  follow  that  John  and  Matthew,  whose 
praise  is  in  all  the  Churches,  on  account  of  their  writings,  were  inferior  to  Apostles 
who  are  scarce  once  named,  except  in  the  catalogues.  2.  Whatever  honor  or  author- 
ity Peter  received  from  Christ,  in  establishing  the  firstinstitutionsof  Christianity,  and 
declaring  what  it  enjoined  and  from  what  it  released  (Matt.  xvi.  18,  19),  the  other 
Apostles  also  received.  (Matt,  xviii.  18 ;  John  xx.  23 ;  1  Cor.  v.  3,  5 ;  Eph.  ii.  20  ;  Rev. 
xxi.  14.)  3.  It  is  plain  that  the  other  Apostles  and  first  Churches  conceded  to  Peter 
no  primacy,  or  authority  over  his  brethren  (Matt,  xxiii.  8-12;  Acts  viii.  14,  xii.  12,  xv. 
6-21 ;  2  Cor.  xii.  11 ;  Gal.  ii.  2,  xi.  14)  ;  and  that  be  did  not  claim  it  for  himself. 
(1  Peter  v.  1^.)  4.  Peter  was  frequently  betrayed  into  the  gravest  errors,  both  of 
judgment  and  of  practice ;  he  was  repeatedly  rebuked  with  great  severity  by  Christ, 
and  he  alone  of  the  eleven  went  so  far  as  to  deny  his  Master,  and  continued  under  the 
reproach  of  that  apostasy,  until  the  risen  Saviour  condescended  to  restore  him.  (John 
xxi.  15-17.) 

Subsequent  to  Peter's  history,  as  recorded  in  the  Acts,  he  seems  to  have  lived  in  the 
East,  as  one  of  his  epistles  is  addressed  to  the  Churches  of  Asia  Minor,  and  was  writ- 
ten from  Babylon.  It  is  supposed,  from  John  xxi.  18,  19,  that  the  death  predicted  of 
Peter,  and  expressed  by  the  stretching  forth  of  his  hands,  and  his  being  bound  by 
cords,  was  that  of  crucifixion.  Accordingly,  ecclesiastical  history  testifies  that  he 
sufiered  martyrdom,  by  crucifixion,  at  Rome,  in  the  reign  of  the  Emperor  Nero.  It 
is  added  that  this  death,  and  the  tortures  connected  with  it,  were  endured  by  the  ven- 
erable Apostle  with  marvelous  patience  and  fortitude,  and  that,  deeming  himself  un- 
worthy to  die  in  precisely  the  same  manner  and  posture  as  his  Lord,  he  asked  and 
obtained  permission  to  be  crucified  with  the  head  downward — a  posture  which  could 
not  fail  greatly  to  aggravate  the  tortures  of  the  cross. 

ANDREW. 

Andrew  was  a  native  of  Bethsaida,  and  brother  (w'hether  the  elder  or  younger  is 
uncertain)  of  Peter.  He,  too,  was  called  from  his  fishing-net  to  be  a  fisher  of  men, 
and  was  among  the  first  called.  (John  i.  41 ;  Matt.  iv.  18.)  The  name  Andrew  was 
Greek.  He  probably  had  a  Hebrew  name  besides,  which  had  been  gradually  super- 
seded by  the  Greek  one.  It  was  very  common  for  the  Jews  of  that  age  to  have  double 
names — one  native  and  one  foreign.  (Comp.  Acts  i.  22,  ix.  36,  xii.  12,  xiii.  1-9.)  An- 
drew was  first  a  disciple  of  John  the  Baptist,  whom  he  left  to  follow  our  Saviour,  after 
the  testimony  of  John,  (John.  i.  40.)  He  set  the  first  example  of  brotherhood  in 
Christ,  and  was  the  first  to  proclaim,  "  We  have  found  the  Messiah."  John  i.  40-42.) 
He  is  mentioned  several  times  in  the  Gospels,  though  is  not  prominent.  See  Matt. 
iv.  18-20  ;  Mark  xiii.  3  ;  John  i.  35-40  ;  vi.  3-13  ;  xii.  22.)  Except  in  the  catalogue 
(chap.  i.  14),  his  name  does  not  occur  once  in  the  Acts.  In  the  catalogues  of  Matthew 
and  Luke,  Andrew  appears  second,  but  in  those  of  Mark  and  the  Acts,  fourth.  Some 
of  the  ancients  are  of  the  opinion  that  he  preached  in  Scythia,  others,  in  Greece, 
others,  in  Epirus,  or  Argos.  He  is  said  to  have  died  as  a  martyr  at  Patrse  in  Achaia, 
being  sentenced  to  be  executed  on  a  cross  of  peculiar  form,  by  Egseus,  proconsul  of 
that  province. 

JAMES  THE  SON   OP  ZEBEDEE. 

James  is  the  Greek  form  of  Jacob,  and  it  is  somewhat  remarkable  that  it  now  re- 
appears for  the  first  time  since  the  patriarch  himself.    James,  and  John   (here  men- 
1216 


8  APPENDIX   A. 

tioned  with  him),  are  in  most  passages  of  the  Gospels  named  together,  and  from  the 
prevailing  order  it  is  inferred  that  John  was  the  younger.  They  occupy  a  conspicuous 
position  in  the  history  of  our  Lord.  (Matt.  v.  7;  Lukeviii.  51;  Matt.  xvii.  1;  Markix.  2; 
Luke  ix.  28 ;  Matt.  xxvi.  37 ;  Mark  xiii.  3,  xiv.  33.)  Their  father  was  Zebedee,  their  mother 
Salome,  whom  some  recent  critics  identify  with  the  sister  of  Mary,  the  mother  of 
Jesus,  in  John  xix.  25.  Zebedee,  whose  occupation  his  two  sons  followed,  was  a  fisher- 
man of  Bethsaida,  on  the  Lake  of  Tiberias,  who,  from  having  a  vessel  of  his  own,  aad 
hired  servants  (Mark  i.  20),  ai:)pears  to  have  been  in  good  circumstances  for  his  station 
in  life.  We  know  nothing  of  him  beyond  his  interposing  no  refusal  when  his  sons 
were  called  to  leave  him  (Matt.  iv.  21),  and  his  disappearance  from  the  Gospel  narra- 
tive leads  to  the  inference  that  his  death  set  Salome  free  to  join  her  children  in  min- 
istering to  the  Lord.      Luke  viii.  3.) 

For  the  call  of  James  and  John  to  the  discipleship,  see  Matt.  iv.  21,  22.  It  occurred 
in  the  Spring  or  Summer  of  27.  For  a  full  year  after  this  we  lose  sight  of  James.  He 
is  then,  in  the  Spring  of  28,  called  to  the  Apostleship  with  his  eleven  brethren.  (Luke 
vi.  13.)  In  the  list  of  the  Apostles  given  us  by  Mark,  and  in  the  Book  of  Acts,  his 
name  occurs  next  to  that  of  Simon  Peter  ;  in  the  lists  by  Matthew  and  Luke  it  comes 
third.  (See  Mark  v.  37  ;  Luke  viii.  51  ;  Matt.  xvii.  1 ;  Mark  ix.  2  ;  Luke  ix.  28  ;  Matt, 
xxvi.  37  ;  Mark  xiv.  33,  xiii.  3.)  On  the  night  before  the  crucifixion  he  was  present  at 
the  Agony  in  the  Garden.  On  the  day  of  the  ascension  he  is  mentioned  as  per- 
severing with  the  rest  of  the  Apostles  and  disciples  in  prayer.  (Acts  i.  13.)  His 
zeal  seems  to  have  been  ardent  and  strong. 

The  surname  Boanerges  was  given  to  James  and  John,  probably  at  the  time  of  the 
Twelve  Ajjostles,  or  possibly  before.  (Mark  iii.  17.)  This  term,  which  is  no  doubt  a 
double  modification  (Greek  and  Aramaic)  of  some  Hebrew  phrase,  which  cannot  now 
be  certainly  identified,  is  translated  by  Mark,  The  Sons  of  Thunder.  They  were  doubt- 
less so  named  with  reference  to  their  burning  and  impetuous  spirit,  which  twice 
exhibits  itself  in  its  unchastened  form  (Luke  ix.  54  ;  Mark  ix.  37) ;  and  wliich,  when 
moulded  by  the  Spirit  of  God,  taking  difierent  shapes,  led  James  to  be  the  first  Apos- 
tolic martyr,  and  John  to  become  in  an  especial  manner  the  Apostle  of  Love.  James 
was  the  first  of  the  Apostles  who  died.  He  was  slain  by  Herod  with  the  sword, 
shortly  before  the  day  of  the  Passover,  A.  D.  44.  Clement  of  Alexandria  says,  that 
such  was  his  firmness  in  death  that  the  oflicer  at  his  execution  was  converted  thereby 
to  Christianity,  and  was  martyred  with  him. 

JOHN. 

To  the  particulars  given  of  this  Apostle  in  the  foregoing  sketch  the  following  must 
be  added.  It  is  generally  believed  that  John  was  the  youngest  of  the  Apostles,  but 
it  is  not  agreed  what  age  he  was  of  when  called  to  follow  Christ ;  some  state  it  at 
twenty-five  or  twenty-six  years,  others  at  twenty-two,  and  others  conceive  him  to 
have  been  about  the  same  age  as  his  Lord.  His  character  appears  to  have  been 
affectionate.  The  most  intense  affection,  however,  is  compatible  with  an  ardent  tem- 
per and  ambitious  spirit,  of  both  which  qualities  we  find  some  traces  in  him.  (Matt. 
XX.  24 ;  Luke  ix.  49.)  He  enjoyed,  in  an  eminent  degree,  the  s;^ecial  intimacy  of 
Christ.  To  him  belonged  the  distinction,  in  the  Apostolic  band,  of  being  "the  dis- 
ciple whom  Jesus  loved,"  and  this  love  was  returned  with  a  more  single,  undivided 
heart  by  him  than  by  any  other.  He  was  present  at  several  scenes  in  our  Lord's 
history,  from  which  most  of  the  other  disciples  were  excluded.  His  attachment  to 
Jesus  was  remarkable  toward  the  end  of  His  earthly  course.  John  was  a  witness  to 
the  interesting  circumstances  which  occurred  after  Christ's  resurrection.  The  tradi- 
tion which  ascribes  to  him  a  life  of  celibacy  receives  some  confirmation  from  the 

absence  of  his  name  in  1  Cor.  ix.  5. 

*27  1217 


APPENDIX   A.  4 

Ecclesiastical  historians  state  that  John  remained  several  years  at  Jerusalem,  or  at 
least  in  Judea,  till  after  the  death  of  Mary,  who  had  been  committed  to  his  care. 
This  is  corroborated  by  the  Acts  of  the  Apostles,  in  which  we  find  him  at  Jerusalem, 
as  one  of  the  chief  Apostles  of  the  circumcision.  At  first  we  find  him  with  Peter 
working  miracles,  and  preaching  the  Gospel  with  great  success  and  boldness.  John 
was  also  one  of  the  Apostles  present  at  the  council  held  at  Jerusalem,  in  the  year  49 
or  50,  and  before  this  time  he  had,  probably,  not  traveled  beyond  Judea.  But  the 
ancient  writers  inform  us  that  after  the  death  of  Mary  he  traveled  into  Asia  Minor, 
where  he  founded  many  churches,  making  Ephesus  his  principal  residence,  and 
which  continued  to  be  such  until,  toward .  the  close  of  Domitian's  reign,  he  was  ban- 
ished to  the  isle  of  Patmos,  where  he  wrote  the  Apocalypse,  or  Book  of  Revelation. 
Being  released  on  the  accession  of  Nerva,  it  seems  he  returned  to  Ephesus,  where  he 
wrote  his  Gospel  and  three  Epistles,  and  where  he  died,  the  last  of  the  Apostles,  in 
the  third  year  of  the  emperor  Trajan,  when  he  must  have  been  about  one  hundred 
years  of  age.     (See  Preface  to  Gospel  of  John.) 

PHILIP. 

The  name  is  an  old  Greek  one,  and  is  found  everywhere  in  ancient  history.  Philip 
was  of  Bethsaida  (John  i.  44),  and  apparently  was  among  the  Galilean  peasants  of 
that  district  who  flocked  to  hear  the  preaching  of  the  Baptist.  He  is  not  to  be  con- 
founded with  Philip  the  Evangelist,  spoken  of  in  Acts  vi.  5,  xxi.  8.  The  statement 
that  Jesus  found  him  (John  i.  43),  implies  previous  seeking.  He  was  the  introducer 
of  Nathanael,  upon  whom  our  Lord  pronounced  so  high  a  commendation  (John  i.  48). 
He  apparently  was  among  the  first  company  of  disciples  who  were  with  the  Lord  at 
the  commencement  of  His  history,  at  the  marriage  of  Cana,  and  on  His  first  appear- 
ance as  a  prophet  in  Jerusalem.  (John  ii.)  In  the  lists  of  the  Apostles  his  name  is 
uniformly  coupled  with  that  of  Bartholomew.  We  find  him  present  at  the  feeding 
of  the  Galilean  crowds  which  were  miraculously  fed.  (John  vi.  5-9.)  'Jo  him  the 
Gentile  proselytes  (Hellenes)  expressed  their  wish  for  an  interview  with  Jesus.  (John 
xii.  20,  22.)  He  was  distinguished  for  his  frankness,  through  which  he  ventured  to 
open  every  difficulty  to  the  Saviour.  (John  vi.  7,  xii.  22,  xiv.  8,  9.)  He  was  among 
the  company  of  disciples  at  Jerusalem  after  the  Ascension  (Acts  i.  13),  and  on  the  day 
of  Pentecost.  After  this  all  is  uncertaiti,  yet  it  is  said  that  he  labored  in  Phrygia,  and 
died  at  Hierapolis,  probably  as  a  martyr. 

BARTHOLOMEW. 

Bartholomew  is  a  patronymic,  the  son  of  Tolmai.  His  own  name  nowhere  appears  in 
the  first  three  Gospels :  and  it  has  been  not  improbably  conjectured  that  he  is  identi- 
cal with  Nathanael.  (John  i.  45.)  Nathanael  there  appears  to  have  been  first  brought 
to  Jesus  by  Philip,  and  in  the  three  first  catalogues  of  the  Apostles  Bartholomew  and 
Philip  appear  together.  It  is  difficult  also  to  imagine,  from  the  place  assigned  to 
Nathanael  in  John  xxi.  2,  that  he  can  be  other  than  an  Apostle.  If  this  may  be 
assumed,  for  which  there  seems  to  be  strong  reason,  he  was  born  at  Cana  of  Galilee, 
and  was  known  for  his  uprightness.  (John  i.  47.)  He  is  said  to  have  preached  the 
Gospel  in  India,  meaning  thereby,  probably,  Arabia  Felix,  which  was  sometimes 
called  India  by  the  ancients.  It  is  an  authentic  fact  of  ecclesiastical  history,  that  a 
copy  of  Matthew's  Gospel,  in  Hebrew,  was  found  by  Pantsenus  in  India,  left  there  by 
Bartholomew.  Some  allot  Armenia  to  him  as  a  mission-field,  and  report  him  to  have 
been  there  flayed  alive  and  then  crucified  with  his  head  downward. 

THOMAS. 

Thomas  was  also  called  Didymus,  the  two  names  being  Aramaic  and  Greek  synony- 
mes,  both  meaning  a  tiom.    He  was  probably  a  Galilean,  as  well  as  the  other  Apostles, 


5  APPENDIX  A. 

but  the  place  of  his  birth  and  the  circumstances  of  his  calling  are  unknown.  Besides 
the  lists  of  the  Apostles,  he  is  named  eight  times  in  the  Gospel  of  John  (xi.  16,  xiv.  5, 
XX.  24-29,  xxi.  2).  In  the  three  catalogues  of  the  Apostles  by  the  Evangelists  he  is 
coupled  with  Matthew,  and  with  Philip  in  Acts  i.  13.  His  character  was  that  of  a  man 
slow  to  believe,  seeing  all  the  difficulties  of  a  case,  subject  to  despondency,  viewing 
things  on  the  darker  side,  and  yet  full  of  ardent  love  for  his  Master.  (John  xi.  16,  xiv. 
5,  XX.  25.)  In  the  famous  statue  of  him  by  Thorwaldsen,  in  the  church  at  Copenha- 
gen, he  stands  with  the  rule  in  his  hand  for  the  due  measuring  of  evidence  and  ar- 
gument. "  He  doubted,"  says  Augustine,  "  that  we  might  not  doubt."  The  earlier 
traditions,  as  he  lived  in  the  fourth  century,  represent  him  as  preaching  in  Parthia  or 
Persia,  and  as  finally  buried  at  Edessa.  His  martyrdom  (whether  in  Persia  or  India) 
is  said  to  have  been  effected  by  a  lance.  The  Christians  of  the  Syrian  Church  in 
India  claim  him  as  their  founder,  and  call  themselves  by  his  name. 

MATTHEW. 

For  a  sketch  of  Matthew's  history  see  "  Preface  "  to  his  Gospel. 

JAMES  THE  LESS. 

Was  the  son  of  Alpheus.  He  is  called  by  Mark  (xv.  40)  James  the  Less,  either  be- 
cause he  was  younger  than  the  other  James,  the  son  of  Zebedee,  or  smaller  in  stature, 
or  called  later  to  be  an  Apostle ;  and  appears  to  be  that  James  whom  Paul  calls  "  the 
Lord's  brother."  (Gal.  i.  19.)  Alpheus  seems  to  be  a  Greek  modification  of  an  Aramaic 
name,  of  which  Clopas  (John  xix.  25)  is  supposed  to  be  another  form.  Now,  as  Clopas 
was  the  husband  of  the  Virgin  Mary's  sister  (John  xix.  25),  his  son  would  be  the 
cousin  of  our  Lord,  and  might,  according  to  a  common  Hebrew  idiom,  be  called 
brother.  (See  Gen.  xiii.  8;  2  Sam.  i.  26  ;  Acts  vii.  25,  26,  ix.  17.)  Alpheus  appears  to 
have  died  before  the  commencement  of  our  Lord's  ministry,  and  after  his  death  it 
would  seem  that  his  wife  and  her  sister,  a  widow  like  herself,  and  in  poor  circumstances, 
lived  together  in  one  house,  generally  at  Nazareth  (Matt.  xiii.  55),  but  sometimes  also 
at  Capernaum  (John  ii.  12)  and  Jerusalem  (Acts  i.  14).  James  the  Less  is  mentioned 
with  peculiar  distinction.  (Acts  xii.  76,  xv.  13,  xxi.  18;  1  Cor.  xv.  7;  Gal.  i.  19,  and  ii. 
9, 12.)  He  was  put  to  death  in  the  year  62,  and  tradition  says  that  he  was  thrown  by 
the  Jews  from  the  battlements  of  the  temple,  and  then  dispatched  with  a  fuller's  club, 
while  on  his  knees,  and  in  the  act  of  praying  for  his  murderers.  His  Epistle  was  written 
in  the  year  61  or  62.  It  is  called  general,  because  it  was  not  addressed  to  any  particu- 
lar Church,  but  to  the  whole  Jewish  nation — to  the  twelve  tribes  scattered  abroad.  (Ch.  i.  1.) . 

LEBBEUS. 

Besides  being  also  named  Thaddeus,  (Mark  iii.  18)  he  is  called  by  Luke  (vi.  16) 
Judxts,  the  brother  of  James.  It  is  generally  accepted  that  these  were  three  names  for 
one  and  the  same  person,  who  is  therefore  said  by  Jerome  to  have  been  trionymus. 
As  the  words  the  brother  (in  Luke)  do  not  occur  in  the  original,  it  has  been  a  question 
whether  the  ellipsis  should  not  be  supplied  with  the  words  the  son,  as  the  ellipsis  is 
supplied  here  respecting  James.  The  probability  is,  however,  that  he  was  the  brother 
of  James  the  less,  son  of  Mary  (sister  of  the  Virgin  Mother),  and  therefore  cousin- 
german  of  the  Saviour.  He  is  the  "  Judas,  not  Iscariot,"  mentioned  by  John  xiv.  22. 
His  given  name,  doubtless,  was  Judah,  and  his  two  surnames,  Lebbeus  and  Thaddeus, 
signifying  hearty  or  courageous,  are  regarded  by  some  as  denoting  him  as  a  spirited, 
brave  man.  He  was  the  author  of  the  short  Epistle  near  the  end  of  the  New  Testa- 
ment canon,  which  was  written,  as  many  have  supposed,  about  A.  D.  65,  but  it  is  by 
no  means  certain.  Nothing  is  certainly  known  of  the  later  history  of  the  Apostle.  It 
is  impossible  to  determine  from  conflicting  traditions  whether  he  died  a  natural  death, 
or  was  martyred,  but  Edessa  seems  to  be  the  place  where  his  earthly  career 
terminated. 

1219 


APPENDIX   A.  t 

BiMON  THE  CANAANiTE,  (or,  properly,  the  Cananite.) 

He  is  referred  to  in  Luke  vi.  15  as  "Simon  called  Zelotes."  The  two  epithets 
attached  to  his  name  have  the  same  signification,  the  latter  being  the  Greek  transla- 
tion of  the  former,  which  is  Chaldee.  Both  seem  to  point  him  out  as  belonging  to  the 
Jewish  faction  called  Zealots,  which  was  animated  by  a  mo.<t  bitter  and  uncompromis- 
ing zeal  against  the  Roman  rule,  as  a  thing  accursed,  unlawful,  and  by  every  means 
to  be  put  down,  and  which  played  so  conspicuous  a  part  in  the  last  defense  of  Jerusa- 
lem. If  Simon  was  really  a  member  of  this  fierce  sect,  it  was  a  great  change  for  him 
to  be  placed  thus  intimately  near  to  Him  who  was  "  meek  and  lowly  in  heart."  Pos- 
sibly, as  some  suppose,  the  name  was  given  to  him  on  account  of  personal  zeal  for  the 
law.  Simon  is  not  mentioned  in  the  New  Testament  out  of  the  catalogues  of  the 
Apostles.  He  is  reported,  on  very  doubtful  authority,  to  have  preached  in  Egypt, 
Cyrene,  and  Mauretania,  and  to  have  been  crucified  in  Judea,  under  Domitian.  A 
modern  writer  remarks,  that,  while  IMutthew  (x.  4)  associates  Judas  Iscariot  with 
Simon  the  Canaanite,  Luke  associates  him  with  Jude,  the  brother  of  James.  This,  he 
thinks,  arose  not  from  a  varying  tradition,  but  from  a  varying  practice  of  our  Lord, 
who  allowed  not  Judas  always  to  retain  the  same  companion,  for  fear  of  his  corrupt- 
ing influence. 

JUDAS   ISCAEIOT. 

Judas  is  uniformly  mentioned  last  on  the  lists,  with  a  brand  of  infamy.  Some  sup- 
pose the  appellative  Iscariot  to  signify  "  The  Zealot,"  others,  that  it  is  derived  from  a 
word  signifying  suspennon,  and  refers  to  the  manner  of  his  death  (Matt,  xxvii.  5)  ; 
others,  still,  that  it  means  "  the  man  of  Carioth,"  or  Keriath,  a  city  of  Judah.  (Josh. 
XV.  25.)  The  last  explanation  is  now  generally  accepted,  and  if  it  be  right,  Judas  is 
the  only  one  of  the  Apostles  whom  we  have  any  reason  to  regard  as  not  a  Galilean. 
Judas  came  to  an  awful  end.  (Matt.  xxvi.  34;  John  xvii.  2;  Acts  i.  25;  see  notes 
below.) 

Such  were  the  persons  (Matthias  afterward  being  chosen  in  the  room  of  Judas,  and 
Paul  being  subsequently  selected)  Jesus  chose  to  be  His  Apostles — His  assistants  and 
coadjutors  in  the  establishment  and  administration  of  His  kingdom.  It  was,  indeed, 
natural  to  expect  that  in  making  a  choice  He  should  look  to  men  of  influence, 
authority  and  weight,  that  being  Himself  destitute  of  all  the  advantages  of  rank, 
power,  wealth  and  learning.  He  should  endeavor  to  compensate  for  these  defects  in 
His  own  Person,  by  the  contrary  qualities  of  His  associates,  by  connecting  Himself 
with  some  of  the  most  powerful,  opulent,  learned  and  eloquent  of  His  time.  In  pur- 
suing an  opposite  course,  however,  as  He  did,  and  choosing  plain,  humble,  unpretend- 
ing men,  of  low  birth  and  low  occupations,  without  learning  or  education  (excepting 
Paul,  who  was  a  scholar),  without  any  extraordinary  endowments,  natural  or  acquired, 
without  anything,  in  short,  to  recommend  them,  but  their  simplicity,  integrity  and 
purity  of  character.  He  meant  to  show  that  He  was  above  all  such  great  instruments 
and  agencies  as  the  world  might  supply,  and  that  He  had  far  other  resources,  far  dif- 
ferent auxiliaries,  to  call  into  His  support,  in  comparison  with  which  all  the  wealth 
magnificence,  power  and  wisdom  of  the  world  were  trivial  and  contemptible  things. 
(1  Cor.  i.  26.)  Such  selection,  however,  is  not  an  argument  against  learning  in  the 
ministry  noiv,  unless  it  can  be  shown  that  the  ministry  now  has  power  to  heal  the 
sick,  cleanse  the  lepers,  raise  the  dead  and  cast  out  devils. 

Why  Judas  was  chosen  by  Jesus,  when  it  was  known  that  He  would  betray  Him, 
it  must  be  admitted,  is  surprising,  and  at  variance  with  the  course  which  human  wis- 
dom would  have  marked  out.     (See  1  Cor.  i.  25.)     Thus  was  prophecy  fulfilled,  and 
122& 


7  APPENDIX  A. 

thus  was  the  great  purpose  accomplished  of  redeeming  the  human  race  by  Christ's 
death.  (See  Ps.  xli. ;  Acts  i.  16.)  It  may  probably  serve  to  solve  some  of  the  mystery 
of  this  case,  to  look  at  the  following  lessons  which  it  teaches :  1.  It  is  possible  to  be 
with  Jesus,  to  hear  Him  night  and  day,  to  appear  to  be  religious,  and  to  preach  holy 
doctrines,  and  yet  to  perish  everlastingly.  2.  Although  the  Church  is  to  desire  and 
aim  at  absolute  purity,  it  cannot  be  expected,  even  in  her  highest  places,  during  her 
militant  condition,  and  it  is  her  duty  to  guard  against  terror  and  despair,  when  great 
defections  do  occur.  3.  It  is  the  duty  of  ministers  to  guard  against  avarice,  hypocrisy, 
and  all  unfaithfulness.  (Matt.  xxvi.  34 ;  John  xvii.  12  ;  Acts  i.  25.)  4.  The  choice  of 
Judas  supplied  a  powerful  indirect  evidence  of  the  purity  and  blamelessness  of  our 
Lord's  conduct  and  ministry,  as ;  if  anything  could  have  been  proved  against  Him, 
Judas  was  exactly  the  witness  who  could  have  proved  it,  but  he  had  nothing  to 
allege  to  Christ's  disadvantage.  (See  Matt,  xxvii.  4.)  5.  Then,  again,  look  how  Christ 
treated  Judas— He  warned  him  (Matt.  vi.  19-21 ;  Mark  vii.  21-23 ;  Luke  xii.  10-20),  He 
left  him  free  to  go  (John  vi.  67,  xiii.  27),  with  long-suflfering  He  endured  him  (John 
xiii.  11),  and  finally,  with  majesty,  He  removed  him. 


1231 


APPENDIX   B. 


APPENDIX  R 


DEMONIACAL  POSSESSIONS. 


The  subject  of  demoniacal  possessions  has  given  rise  to  much  discussion.  Some 
make  the  account  of  them  merely  symbolic  without  basis  of  fact,  others  regard  them 
as  mere  diseases ;  others  still  look  upon  the  narratives  of  them  as  mere  accommoda- 
tions to  the  error  and  superstition  of  the  age  in  which  they  were  written.  In  support 
of  the  common,  simple  and  ancient  interpretation  of  these  cases,  and  as  relating  to 
the  entire  subject  in  its  general  bearings,  we  submit  the  considerations  following: 

The  whole  system  of  Bible  demonology  presupposes  one  arch  enemy  of  God  and 
man,  finite  yet  powerful,  an  archangel  of  evil,  who  is  the  mightiest  finite  representa- 
tive of  wickedness  revealed  to  us  in  the  universe.  (See  notes  on  Matt.  iv.  1.)  He  is 
known  in  the  Old  Testament  history  as  Belial,  Satan,  and  perhaps  as  Azazel.  In  the 
New  Testament  he  is  Satan,  Beelzebub,  the  devil,  and  the  prince  of  devils,  the  word 
diabolos,  devil,  being  the  corresponding  Greek  word  for  the  Hebrew  Satan.  Under 
him  there  are  demons,  or  inferior  evil  spirits — a  kingdom  with  its  subordinate  minis- 
ters— "  the  devil  and  his  angels."  Tliis  is  the  acknowledged  meaning  of  the  word. 
Thus  it  is  translated  in  James  ii.  19,  and  rightly,  too,  for  it  cannot  with  propriety  be 
applied  to  any  other  beings,  nor  well  admit  of  any  other  translation  than  "the  devils 
believe  and  tremble."  Thus,  also,  in  the  Gospels,  the  same  beings  that  are  named 
demons,  are  named  also  spirits,  and  unclean  spirits,  and  evil,  and  wicked  spirits.  (Matt. 
xii.  43,  45,  x.  1,  viii.  16,  xvii.  18;  Luke  xi.  24,  26,  iv.  33,  &c.,  ix.  1,  iv.  41,  ix.  42; 
Mark  i.  23,  iii.  11,  ix.  25,  26),  showing  that  these  names  are  synonymous  terms.  It 
further  appears  that  demons  are  beings  of  the  same  kind,  of  the  same  nature  as  Satan 
and  Beelzebub,  the  prince  or  chief  of  the  demons,  for  the  reasoning  of  Jesus  (Matt.  xiii.  22, 
32 ;  Mark  iii.  22,  30  ;  Luke  xi.  14,  26)  shows  that  the  casting  out  demons  by  Beelzebub, 
is  the  same  as  casting  out  demons  by  Satan,  and  that  Satan's  casting  out  demons  is  cast- 
ing out  himself.  So,  too,  when  the  Seventy  returned  to  our  Saviour  (Luke  x.  17,  18), 
He  considered  the  fall  of  demons  as  the  fall  of  Satan,  and  Peter  spoke  of  the  demoni- 
acs under  the  name  and  notion  of  "  oppressed  with  the  devil."     (Acts  x.  38.) 

That  the  possessions  in  question  were  not  mere  diseases,  such  as  epilepsy,  mania  and 
melancholy,  we  think  it  impossible  to  deny.  That  there  was  a  substratum  of  disease, 
which,  in  many  cases,  helped  to  lay  open  to  the  deeper  evil,  and  upon  which  it  was 
superinduced,  there  can  be  no  doubt,  but  the  scheme  which  confounds  these  cases 
with  those  of  disease  cannot,  even  setting  aside  the  testimony  of  Joseplms,  and  other 
historians,  that  possession  in  those  times  was  no  uncommon  case,  be  sustained  by  any 
reverent  handler  of  God's  Word. 
1222 


»  APPENDIX   B. 

There  is  a  distinction  everywhere  drawn  in  the  New  Testament  between  natural 
diseases  and  demoniacal  possessions.     In  Matt.  iv.  24  there  is  mention  made  of  four 
classes  of  the  afflicted.    1.  All  the  sick  taken  with  divers  diseases  and  torments.     2. 
Those  possessed  with  devils.    3.  The  lunatic.    4.  Paralytics.     In  Matt.  viii.  16  there 
is  a  distinction  made  between  healing  the  sick,  and  casting  out  spirits.    Luke,  likewise 
(who  was  himself  a  physician),  distinguishes  (iv.  40,  41)  between  healing  and  casting  out, 
as  well  as  between  diseases  and  devils.    How  could  it  be  said  that  common  diseases 
were  cast  out,  and  that  they  came  cmt  crying  and  saying  anything,  especially  acknow- 
ledging Christ  as  the  Son  of  God!      (See  Mark  i.23,  24,  32,  xvi.  17,  18 ;  Luke  vi.  17, 18; 
Matt.  viii.  29  ;   Mark  i.  24,  v.  7 ;  Luke  iv.  41,  &c.)      Besides,  the  unclean  spirits   are 
said  to  "  enter  into"  and  "  depart  out "  of  those  whom  they  possess,  and  remain  out. 
They  speak  and  are  spoken  to,  both  while  within  their  victims  and  after  they  have 
come  out,  neither  of  which  things  could  be  affirmed  of  diseases.      Every  expression 
that  Jesus  makes  use  of  with  respect  to  these  demoniacs  plainly  supposes  them  to  be 
really  possessed.    He  addresses  the  evil  spirit  as  distinct  from  the  man.    (Mark  i.  25 
ix.  25 ;   V.  8 ;   Luke  iv.  35.)      In  His  confidential  discourses  with  His  disciples  He 
recognized  this  distinction.     (Matt.  x.  8,  and  especially  xvii.  21 .)     In  the  charge  He 
gave  to  the  Twelve  He  distinguished  between  the  casting  out  of  devils  and  the  heal- 
ing of  diseases.     (Luke  ix.  1.)     When  charged  with  casting  out  devils  (Matt.  xii.  24) 
He  did  not  deny  the  possibility  of  such  a  thing.    He  bade  the  demons  to  be  silent. 
(Mark  i.  25.)     He  refers  to  a  particular  "  kind  "  of  demons.     (Matt.  xvii.  21.)     In  ad- 
dition to  all  this,  it  must  be  borne  in  mind  that  the  possessed  had  an  invariable  dis- 
like and  dread  of  our  Lord.    They  do  not  appear  ever  to  have  come  to  Jesus  of  their 
own  accord;  but,  with  one  exception,  to  have  been  brought  to  him  by  others.    In  that 
exceptional  case,  as  in  all  the  others,  their  antipathy  and  terror  seeni  to  have  been 
extreme.    "  Let  us  alone  ;  what  have  we  to  do  with  Thee,  Jesus  of  Nazareth  ?  art  Thou 
come  to  destroy  us?    I  know  Thee  who  Thou  art,  the  Holy  One  of  God."     Surely  this 
infatuated  symi^athy  with  their  oppressors,  and  their  no  less  infatuated  antipathy  to 
and  avoidance  of  their  Deliverer,  is  something  more  and  something  worse  than  mad- 
ness.   Further,  we  find  that  Jesus  has  represented  the  casting  out  of  demons  as  a 
necessary  part  of  His  own  work.     Very  emphatically  he  sends  this  message  to  Herod: 
"I  must  cast  out  demons  and  do  cures  to-day  and  to-morrow."     (Luke  xii.  32.)     He 
argues  from  His  performance  of  this  work  to  the  truth  of  His  mission,  and  the  advent 
of  God's  reign.     "  If  I  by  the  finger  of  God  cast  out  demons,  then  the  kingdom  of  God 
is  come  unto  you."     (Matt.  xii.  28.)     And  over  their  ejection  by  His  disciples  in  His 
name,  He  rejoiced  in  spirit,  as  the  beginning  and  earnest  of  the  downfall  of  Satan's 
power,  saying,  "  I  beheld  Satan  as  lightning  fall  from  heaven."    How  then  shall  all 
this  be  accounted  for  if  demoniacs  were  madmen  of  whatever  sort? 

Now  it  cannot  be  supposed  that  the  Evangelists  wrote  and  that  our  Lord  spoke  on 
this  subject,  merely  in  a  figurative  manner,  and  "  in  accordance  with  the  belief  of  the 
time,  and  with  a  view  to  be  clearly  understood."  Accommodation  is  possible,  indeed, 
when,  in  things  indifferent,  language  is  used  which,  although  scientifically  or  etymo- 
logically  inaccurate,  yet  conveys  a  true  impression,  or  when,  in  things  not  indifierent, 
a  declaration  of  truth  (1  Cor.  iii.  1,  2),  or  a  moral  law  (Matt.  xix.  8)  is  given,  true  or 
right  as  far  as  it  goes,  but  imperfect,  because  of  the  imperfect  progress  of  its  recipients. 
But  certainly  here  the  matter  was  not  indifferent.  The  age  was  one  of  little  faith  and 
great  superstition,  its  characteristic  the  acknowledgment  of  God  as  a  distant  law-giver, 
not  an  inspirer  of  men's  hearts.  This  superstition  in  things  of  far  less  moment  was 
denounced  by  our  Lord.  Can  it  be  supposed  that  He  would  sanction,  and  the  Evan- 
gelists be  permitted  to  record  forever,  an  idea  in  itself  false,  which  has  constantly 
been  the  stronghold  of  superstition?  If  the  Evangelists  use  language  with  such  ex- 
traordinary freedom,  if  they  make  such  amazing  concessions  to  the  prejudices  and 
errors  of  men,  no  person  can  have  any  distinct  view  of  what  was  in  fact  their  mean- 
ing— no  one  can  be  certain  when  they  relate  things  as  they  were  in  truth,  and  when 

1223 


APPENDIX   B.  10 

they  relate  them  as  they  appeared  to  vulgar  and  prejudiced  minds.  All  the  ideas 
which  we  can  have  of  the  man  Christ  Jesus,  who  flattered  no  popular  prejudices,  who 
was  not  only  the  truth-speaker,  but  the  truth  itself,  and  who  came  into  the  world  not 
to  make  a  lie  the  basis  of  His  mission,  but  to  put  an  end  to  all  deceptions,  to  all  hy- 
pocricies,  to  all  falsehoods,  compel  us  to  believe  that  He  would  not  have  used  lan- 
guage which  would  have  upheld  and  confirmed  so  great  and  mischievous  an  error  in 
the  minds  of  men,  as  the  supposition  of  Satanic  influence,  which  did  not  in  truth 
exist. 

The  distinguished  feature  of  the  condition  of  those  whom  our  Lord  and  His  Apos- 
tles signalized  by  the  name  of  demoniacs,  was  the  complete  or  incomplete  loss  of  the 
suflerer's  reason  or  power  of  will,  his  actions,  his  words,  and  almost  his  thoughts  were 
mastered  by  the  evil  sjiirit  (Mark  i.  24,  v.  7;  Acts  xix.  15),  till  his  personality  seemed 
to  be  destroyed,  or,  if  not  destroyed,  so  overborne  as  to  produce  the  consciousness  of 
a  two-fold  will  within  him,  like  that  sometimes  felt  in  a  dream.  Plato  affirms  that 
"demoniacs  do  not  use  their  own  dialect  or  tongue,  but  that  of  the  demons  who  have 
entered  into  them."  Lucian  says :  "  The  patient  is  silent,  the  demon  returns  the  answer 
to  the  question  asked."  Apollonius  thus  addresses  a  youth  supposed  to  be  possessed: 
"  I  am  treated  contumeliously  by  the  demon,  and  not  by  thee."  (Comp.  Matt.  viii.  28 
and  31;  Mark  v.  2,  ix.  12;  Luke  viii.  27,  32.) 

We  are  not  to  suppose  that  those  who  were  possessed  by  devils,  were  eminently 
wicked,  or  in  the  highest  degree  oflTensive  to  God,  and  hence  they  were  allowed  to  l^e 
so  possessed.  Though  they  were  greatly  guilty,  yet  they  were  not  the  guiltiest  of  men 
With  the  exception  of  Judas,  whose  case  was  specifically  different  from  the  others, 
such  persons  were  treated  by  the  Saviour  as  objects  of  compassion  rather  than  of  con- 
demnation. They  may  have  been  guilty  of  what  opened  the  door  and  courted  the 
inrush,  as  it  were,  of  the  evil  spirits  by  which  they  were  inhabited,  but  still  their  case, 
in  the  main,  was  misfortune — more  misfortune  tlian  it  was  crime.  Hence,  there  was 
in  them  a  groaning  under  the  tyranny  they  endured,  and  a  piercing  cry  was  continu- 
ally heard  for  deliverance.  However  mysterious  it  may  be,  it  may  not  be  doubted 
that,  like  all  God's  ways  of  dealing  with  men,  possession  was  meant  to  serve  the  great 
ends  of  moral  discipline.  Although  it  might  appear,  like  insanity,  so  to  overbear  the 
reason,  and  conscience,  and  will,  as  to  suspend  responsibility,  it  can  be  readily  under- 
stood to  have  formed  the  most  important  exercise  of  the  principles  and  dispositions 
of  all  with  whom  those  "  vexed  with  the  devil "  were  related  in  social  and  family  bonds, 
as  in  the  beautiful  and  blessed  example  of  the  woman  of  Canaan  and  her  daughter. 
And  in  whatsoever  way,  or  to  whatsoever  effect,  all  affliction,  including  insanity  itself 
subserves  the  great  moral  i)urpose  of  human  life,  the  same  end  might  be  equally  ac- 
complished by  the  worst  and  most  violent  assaults  of  the  demon's  power. 

In  regard  to  demoniacal  possessions,  the  Bible,  as  in  many  other  things,  without  con- 
tradicting ordinary  experience,  yet  advances  to  a  region  whither  human  science  can- 
not follow.  The  state  itself  cannot  be  fully  explained,  nor  need  the  skeptical  complain 
of  this  till  they  have  explained  mental  derangement.  The  limits  and  mutual  reac- 
tions of  the  spiritual,  mental  and  corporeal  faculties  in  man  have  as  yet  baffled  all  the 
researches  of  science. 

To  the  question,  Why  were  demoniacal  possessions  so  numerous  at  the  commence- 
ment of  the  Christian  era?  the  following  answer  has  been  given:  "Other  forms  of 
affliction  have  have  had  their  day  and  place  as  well  as  this.  If  the  fact  were,  as  seems 
likely,  that  about  those  times  men  were  more  addicted  than  ordinarily  to  sorcery  and 
divination  (Acts  xix.  18,  21),  might  not  this,  according  to  the  rules  of  Divine  judgment, 
have  provoked  this  special  visitation  ?  Or,  can  it  be  thought  unnatural,  that  with  the 
knowledge  that  their  time  was  short,  the  evil  spirits  should  then,  so  far  as  permitted, 
have  thus  put  forth  their  malice  and  activity  to  the  uttermost?  (Rev.  xii.  2.)  And 
1224 


11  APPENDIX   B. 

as  regarded  our  Lord  and  the  ends  of  His  mission,  what  was  so  fitted  to  confirm  His 
claims,  and  to  illustrate  His  work  in  the  eye  of  a  sense-bound  people,  as  the  opportu- 
nity thus  afibrded  for  the  manifestation  of  His  power  over  the  enemy  ?  The  demo- 
niacs recovered  by  His  word  to  a  sound  body  and  a  right  mind,  were  more  convincing 
trophies  of  His  power,  and  more  palpable  representatives  of  His  work,  than  were  His 
own  disciples,  in  whom  the  effect  of  His  influence  was  chiefly  inward  and  spiritual. 
Hence  He  once  and  again  refers  to  His  casting  out  of  demons,  not  simply  like 
His  other  miracles,  as  the  proof  of  His  Divine  mission  in  general,  but  as  special  evi- 
dence of  His  work  and  errand,  as  manifested  to  destroy  the  works  of  the  devil,  and  to 
establish  His  own  kingdom  of  grace." 

Is  it  asked.  Why  do  not  demoniacs  appear  at  the  present  day  ?  To  this  inquiry  a 
three-fold  reply  may  be  made.  1.  Even  admitting  that  they  do  not,  the  most  profound 
observers  in  mental  and  psychological  science  have  remarked  that  certain  supernatu- 
ralisms  seem  to  affect  the  human  system  in  particular  ages,  then  disappear,  and  are 
the  subjects  of  skepticism  in  a  later  era.  Phenomena  of  this  kind  took  place  in  the 
middle  ages  which  are  unknown  now.  2.  Yet  there  are  cases,  especially  of  men  given 
over  to  delirium  tremens,  which  exhibit  a  terrible  approximation  to  possession,  and 
which,  if  Satan's  power  were  at  the  present  time  in  the  manifest  ascendant,  would 
very  possibly  develop  a  clear  possession  by  the  power  of  the  evil  ones.  The  same  may 
be  said  of  the  habitually  lustful,  and  the  opium  eater.  And  how  much  of  the  diaboli- 
cal mingles  with  the  so-called  spiritism  of  the  present  day,  may  be  matter  of  serious 
consideration ;  certainly  its  phenomena  belong  not  to  the  Divine,  but  to  the  lorver,  if 
not  the  infernal  order  of  the  invisible  powers.  3.  The  might  of  hell,  we  cannot  doubt, 
has  been  greatly  broken  by  the  coming  of  the  Son  of  God  in  the  flesh,  and  with  this 
the  grosser  manifestations  of  its  power.  (See  Luke  x.  18.)  Satan's  rage  and  violence, 
it  is  to  be  believed,  are  continually  hemmed  in  and  hindered  by  the  preaching  of  the 
Word.  In  heathen  lands,  where  the  great  conflict  between  light  and  darkness  begins 
by  the  first  in-coming  of  the  Gospel,  manifestations  are  sometimes  seen  not  unlike 
those  in  the  days  of  Jesus. 


1225 


AN  HISTORICAL  INDEX 

OF  ALL  THE  PERSONS,  PLACES,  ETC.,  MENTIONED  IN  THE 
GOSPELS  AND  THE  ACTS  OP  THE  APOSTLES. 


Aaron  (a  teacher,  a  hill),  the  brother  of  Moses ;  a  progenitor  of  Elizabeth,  the  wife 
of  Zacharias.  Luke  i.  5  ; — the  Israelites'  request  of  him  in  the  wilderness  ;  Acts  vii. 
40. 

Abel  {mourning,  vanity,  vapor),  murdered  by  his  brother  Cain.  His  blood  alluded 
to  by  our  Lord,  Matt,  xxiii.  35  ;  Luke  xi.  51. 

Abia  {will  of  the  Lord),  called  also  Abijam,  son  of  Rehoboam,  and  a  progenitor  of  our 
Lord.     (Matt.  i.  7.) 

Abiathar  {e-xcellentf other), high--pTiest  when  David  ate  the  shew -bread.    (Mark  ii.  26.) 

Abilene  {weeping,  mourning),  a  small  region  of  Syria  between  mounts  Libanus  and 
Anti-Libanus  ;  and  of  which  Lysanias  was  tetrarch.     (Luke  iii.  1.) 

Abiud  {father  of  praise),  son  of  Zerubbabel,  and  a  progenitor  of  Christ.     (Matt.  i.  13.) 

Abomination  of  Desolation.  The  Roman  army  besieging  Jerusalem  ;  of  which  the 
ensigns  and  images  were  brought  into  the  Temple,  and  placed  over  against  the  eastern 
gate  where  the  Romans  sacrificed  to  them.     (Matt.  xxiv.  15  ;  Luke  xxi.  20,  21.) 

Abraham  {father  of  a  great  multitude),  a  progenitor  of  Christ.  (Matt.  i.  1.)  Our  Lord 
rebukes  the  Jews  for  boasting  of  Abraham  as  their  father.  (John  viii.  37-58 ;  Matt, 
iii.  9 ;  Luke  iii.  8,  34.  Also  alluded  to  in  Luke  i.  55, 73,  iii.  34,  xiii,  28,  xvi.  23,  24,  30, 
xix.  9 ;  John  viii.  33  ;  Acts  vii.  2,  xiii.  26.) 

Aceldama  {the  field  of  blood),  the  field  bought  with  the  thirty  pieces  of  silver  that 
betrayed  our  Lord,  and  assigned  to  be  a  burial-place  for  strangers.  The  earth  had 
been  dug  from  it  to  make  earthenware,  hence  it  was  called  the  "  Potter's  Field."  (Matt. 
xxvii.  7-10.)  And  because  of  the  violent  death  of  Judas,  it  is  supposed  to  have  derived 
the  name  of  Aceldama,  "  the  field  of  blood."  (Acts  i.  19.)  It  was  outside  the  southern 
wall  of  Jerusalem. 

AcHAiA,  a  province  in  the  south  of  Greece,  comprising  the  northern  portion  of  the 
Peloponnesus,  and  of  which  Corinth  was  the  capital.     (Acts  xviii.  1,  12;  xix.  21.) 

AcHAZ,  or  Ahaz  {taking,  seeing),  son  and  successor  of  Jotham,  king  of  Judah,  and  a 
progenitor  of  our  Lord.     (Matt.  i.  9.) 

AcHiM  {rising  again,  confirming),  mentioned  in  the  genealogy  of  our  Lord.  (Matt.  i. 
14.) 

Acts  op  the  Apostles,  the  history  of  the  infant  Church  for  thirty  years  after  Christ's 
death,  written  by  Luke.    It  begins  with  the  ascension  of  our  Lord  A.  D.  33  (Acts  i. 

1227 


14  HISTORICAL  INDEX. 

3-11),  and  concludes  with  Paul's  first  arrival  in  Rome,  a  prisoner  two  whole  years  for 
the  Gospel,  A.  D.  G3.  (xxviii.  30,  31.)  The  first  part  of  "  The  Acts"  is  chiefly  occupied 
with  the  life  of  Peter,  and  the  latter  part  with  that  of  Paul ;  yet  many  important  inci- 
dents respecting  Paul  have  been  found  omitted,  which  his  epistles  supply  to  us. 

Adam  {red  earth),  our  first  parent,  in  whom  all  fell.  A  progenitor  of  Christ. 
(Luke  iii.  38.) 

Addi  [mtness,  traveler),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  28.) 

Adramyttium  {mansion  of  deaiJi,  a  commonalty),  a  maritime  town  of  Asia  Minor,  at 
the  foot  of  mount  Ida,  opposite  Lesbos  ;  famous  for  its  shipping  trade  ;  a  vessel  from 
which  conveyed  Paul  to  Rome.     (Acts  xxvii.  1,  2.) 

Adria,  the  Adriatic  Sea,  including  the  Ionian  and  Sicilian  Seas,  and  the  waters 
washing  the  western  side  of  Crete.     (Acts  xxvii.  27.) 

Agabus  (a  locust,  a  father'' s  feast),  a  prophet  who  foretold  the  famine  in  the  reign  of 
Claudius,  in  A.  D.  44  (Acts  xi.  28),  and  the  imprisonment  of  Paul  by  the  Jews,  (Acts 
xxi.  10.) 

Agrippa  {sick,  sorrouful),  or  Herod  Agrippa,  II.,  was  the  son  of  Herod  Agrippa,  the 
grandson  of  Herod  the  Great ;  he  was  a  favorite  of  Claudius,  in  whose  court  he  con- 
tinued some  time,  and  having  obtained  from  the  emperor  the  provinces  of  Gaulanitis, 
Trachonitis,  Batansea,  Paneas  and  Abilene,  lately  held  by  Lysanias,  he  left  Rome 
about  A.  D.  53.  "When  Festus  arrived  as  governor  of  Judea,  Agrippa  went  to  Cesarea 
to  salute  him,  A.  D.  60,  and  there,  in  company  with  his  sister  Bernice,  he  heard  Paul, 
and  "almost"  became  a  Christian.  (Acts  xxv.  13,  22,  26,  xxvi.  1-32.)  Neyo  added 
other  districts  to  his  rule ;  and  when  the  Jews  rebelled  against  Rome,  A.  D.  66, 
Agrippa  united  with  the  Roman  power,  led  his  forces  against  Jerusalem,  after  the 
taking  of  which  in  A.  D.  70,  he  retired  to  Rome,  where  he  died,  A.  D.  90. 

Alabaster  Box.  By  the  English  word  Alabaster  is  to  be  understood  both  that  kind 
which  is  also  known  by  the  name  of  gypsum,  as  well  as  the  Oriental  alabaster,  which  is 
BO  much  valued  on  account  of  its  translucency,  and  for  its  variety  of  colored  streakings, 
red,  yellow,  gray,  &c.,  which  it  owes,  for  the  most  part,  to  the  admixture  of  oxides  of 
iron.  Both  these  kinds  of  alabaster,  but  especially  the  latter,  are  and  have  been  long 
used  for  various  ornamental  purposes,  such  as  in  the  fabrication  of  vases,  boxes,  &c. 
The  ancients  considered  alabaster  (carbonate  of  lime)  to  be  the  best  material  in  which 
to  preserve  their  ointments.    "Unguents,"  says  Pliny,  "keep  best  in  alabaster." 

Alexander  {helper  of  men,  strong,  virtuous) — (1)  a  son  of  Simon,  who  carried  our 
Lord's  cross.     (Mark  xv.  21.) 

(2)  lately  high  priest,  and  among  those  who  examined  Peter  and  John,  when 

brought  before  the  Sanhedrim  for  healing  a  man  lame  from  his  birth  at  the  gate  called 
"  Beautiful."     (Acts  iv.  6.) 

(3)  a  Jew  of  Ephesus,  who  encouraged  the  tumult  raised  by  Demetrius.     (Acts 

xix.  33.) 

Alexandria  {irritation,  prohibition),  a  celebrated  city  in  Egypt,  founded  by  Alexan- 
der the  Great  (B.  C.  332),  whence  its  name,  and  colonized  by  him  with  Greeks  and 
Jews.  It  was  the  capital  of  Egypt  under  the  Ptolemies,  whose  encouragement  of 
learning  brought  hither  the  most  celebrated  philosophers  of  the  East,  as  well  as  of 
Greece  and  Rome;  whence  it  became  the  hot-bed  of  Gnosticism,  and  other  heresies. 
It  was  the  Alexandrine  Jews  who  persecuted  Stephen.  (Acts  vi.  9.)  Apollos  was  born 
here  (Acts  xviii.  24) ;  and  in  a  ship  of  Alexandria  Paul  was  taken  to  Rome.  (Acts 
xxvii.  6.)  Mark,  the  Evangelist,  after  the  death  of  Peter,  is  said  to  have  retired  into 
Egypt,  and  founded  a  Christian  Church  in  this  city. 

Alph^us  {the  thousand,  learned)— {1)  the  father  of   Matthew  or  Levi ;   Mark  ii.  14. 
1228 


HISTORICAL   INDEX.  15 

(2)  one  of  the  Apostles,  and  the  Father  of  Jamea  the  Less  (Matt.  x.  3 ;   Mark 

iii.  18;  Luke  vi.  15;  Acts  i.  13),  and  husband  of  Mary  the  sister  of  the  mother  of  our 
Lord ;  he  is  thought  to  be  the  same  with  Cleophas  (Luke  xxiv.  18 ;  John  xix.  25),  the 
latter  being  his  Syriac  or  Hebrew  name,  and  Alphaeus  his  Greek  name. 

Amen  (verily),  '"  it  is  true."     (John  iii.  3,  5.) 

Aminadab  (afreejifiopk),  son  of  Aram,  and  father  of  Naason,  and  of  Elisheba,  the 
wife  of  Aaron,  and  one  of  the  progenitors  of  our  Lord.     (Matt.  i.  4;  Luke  iii.  33.) 

Amon  (faithful),  sou  and  successor  of  Manasseh,  king  of  Judah,  and  a  progenitor  of 
our  Lord.     (Matt.  i.  10.) 

Amos  (a  burden,  miglit)/),  mentioned  in  the  genealogy  of  our  Lord.    (Luke  iii.  25.) 

Ampiiipolis  (a  city  surrounded),  a  city  of  Macedonia,  called  also  Chrysopolis,  through 
which  Paul  and  Silas  passed  on  their  way  to  Thessalonica,  after  their  escai>e  from  im- 
prisonment at  Philippi.  (Acts  xvii.  1.)  It  is  said  that  Paul  did  not  stay  at  Amphipolis, 
because  there  was  no  synagogue  there. 

Ananias  {the  cloud  of  the  Lord) — (1)  a  son  of  Nebedseus,  and  a  high  priest  of  the  Jews, 
A.  D.  59.  When  Paul  was  brought  before  him  by  Claudius  Lysias,  his  ignominious 
treatment  of  the  Apostle  met  with  a  very  severe  rebuke  from  Paul,  who  excused  him- 
self by  alleging  that  he  was  ignorant  of  his  office.  (Acts  xxiii.  1-5.)  He  went  to 
Cesarea  to  accuse  Paul  before  Felix  (Acts  xxiv.  1),  and  at  last  was  killed  by  a  sedi- 
tious faction,  headed  by  his  own  son,  at  the  commencement  of  the  Jewish  wars. 

(2)  one  of  the  first  Christians  of  Jerusalem ;  but  fruin  attempting,  in  conjunction 

with  his  wife  Sapphira,  to  defraud  the  Apostles,  and  lie  to  the  Holy  Ghost,  they  were 
both  struck  dead  at  Peter's  feet.     (Acts  v.  1-5.) 

— -(3)  a  disci])le  of  Christ  at  Damascus,  directed  by  the  Lord  in  a  vision  to  visit 
Saul,  who  had  just  arrived  in  the  city  after  his  conversion.  (Acts  ix.  10.)  Knowing 
Saul's  late  proceedings  he  was  afraid  (verse  13) ;  but  being  a  second  time  enjoined,  he 
proceeded,  and  after  restoring  his  sight,  baptized  him  (verse  15-20 ;  Acts  xxii.  12)  ;  he 
is  thought  to  have  been  one  of  the  seventy  discii^les,  and  to  have  become  bishop  of 
Damascus,  in  which  city  he  died  a  martyr,  by  order  of  Licinius  (or  Lucianus)  the 
governor. 

Andrew  {strong  man),  one  of  the  twelve  Apostles.     (See  Appendix  A.) 

Anna  {gracious,  merciful),  a  projihetess,  the  daughter  of  Phanuel,  of  the  tribe  of  Asher 
(Aser),  and  a  widow  of  8-1  years  of  age ;  coming  into  the  temple  at  the  presentation 
of  the  Lord,  where  Simon  was  ofl"ering  up  his  hymn  of  thanksgiving,  she  also  gave 
thanks  unto  God,  and  spake  of  the  Lord  to  all  that  looked  for  redemption  in  Jerusa- 
lem.    (Luke  ii.  36-38.) 

Annas  {answering,  merciful,  afflicting),  called  also  ^4nanws  by  Josephus,  was  high  priest 
of  the  Jews  under  Quirinus,  the  governor  of  Syria ;  he  was  deprived  by  Valerius 
Gratus,  the  successor  of  Quirinus ;  still,  however,  retaining  the  title  of  high  priest  ; 
and  when  his  son-in-law,  Caiaphas  (or  Joseph)  obtained  the  dignity  a  few  days  after, 
which  he  held  from  A.  D.  26  to  A.  D.  35,  Annas  acted  as  his  sagan  or  deputy, 
and  possessed  considerable  influence  both  over  his  son-in-law  and  over  the  people. 
Our  Lord,  when  betrayed,  was  brought  before  him  (Luke  iii.  2 ;  John  xviii.  13-24)  ; 
and  at  a  subsequent  period  he  encouraged  the  persecution  of  the  Apostles.  (Acts 
iv.  6.) 

Antioch  {for,  or  against  a  wagon) — (1)  the  capital  of  Syria,  founded  by  Seleucus  Ni- 
canor,  B.  C.  301,  and  named  Antioch  in  honor  of  his  father,  Antiochus.  It  was  the 
birth-place  of  i^t^'(J  and  Theophilus;  and  here  Paul  and  Barnabas  preached  (Acts  xi. 
19,  20,  22,  xiv.  26,  xv.  22,  35) ;  and  it  was  the  center  of  Paul's  movements.  It  is  also 
noted  as  the  first  place  where  the  disciples  of  our  Lord  were  called  Christians.  (Acts 
xi.  26.)  It  subsequently  suffered  much  from  earthquakes,  and  is  now  but  a  trifling 
place,  known  as  Antakia. 

1229 


16  HISTORICAL   INDEX. 

(2)  the  capital  of  Pisidia  in  Asia  Minor,  founded  by  the  same  Seleucus,  where 

Paul  and  Barnabas  preached,  but  from  which  they  were  driven  out  by  a  tumult  of  the 
Jews.     (Acts  xiii.  14.) 

Antipas  Herod.    See  Herod. 

Antipatris  {for,  or  against  a  father),  a  small  town  on  the  road  from  Jerusalem  to  Cesa- 
rea,  rebuilt  by  Herod,  and  so  called  in  honor  of  his  father,  Antipater ;  about  18  miles 
from  Joppa,  and  40  from  Jerusalem.  Paul  passed  through  it  when  taken  a  prisoner  to 
Cesarea.     (Acts  xxiii.  31.) 

Apollonia  (destruction),  a  city  of  Macedonia  between  Amphipolis  and  Thessalonica  ; 
through  which  Paul  passed  when  going  to  the  latter  place  through  Philippi.  (Acts 
xvii.  1.) 

Apollos  (Apolloni'us,  a  destroyer),  a  Jew  of  Alexandria,  learned  in  the  Scriptures,  and 
an  eloquent  preacher  of  the  Gospel ;  first  at  Ephesus,  where  he  arrived  in  the  absence 
of  Paul  about  A.  D,  57,  and  at  which  time  he  was  only  acquainted  with  John's  baptism, 
yet  still  with  the  truth  that  Jesus  was  the  Messiah  (Acts  xviii.  24) ;  but  he  became 
better  informed  by  the  teaching  of  Aquila  and  his  wife  Priscilla  (Acts  xviii.  25-28), 
after  which  he  went  to  Corinth,  where  his  eloquence  and  philosophic  arguments  pro- 
duced such  an  eflfect  as  to  create  a  party  in  the  Corinthian  Church,  which  Paul  cau- 
tioned those  believers  to  guard  against,  and  not  to  boast  themselves  as  disciples  either 
of  Paul,  or  of  Apollos,  or  of  Cephas,  but  of  Christ.  He  subsequently  left  Corinth  for 
Ephesus  to  meet  Paul,  who  particularly  urged  him  to  return  to  Corinth,  after  which 
out  of  regard  for  him  the  Apostle  recommended  him  to  the  friendly  consideration  of 
Titus.     What  ultimately  became  of  him  is  not  known. 

Apostles  {a  messenger),  those  commissioned  by  Jesus  Christ  to  preach  the  Gospel ; 
appointed  (Matt.  x.  1;  Mark  iii.  13;  Luke  vi.  13);  commissioned  (Matt.  x.  1,  xxviii.  19 ; 
Mark  xvi.  15) ;  sent  forth  (Matt  x.  5;  Mark  vi.  7 ;  Luke  ix.  1) ;  their  power  to  bind  and 
loose  (Matt,  xviii.  18;  John  xx.  23) ;  to  perform  great  works  (John  xiv.  12) ;  witnesses 
of  our  Lord's  resurrection  (Acts  i.  22.)     (See  Appendix  A). 

Appii  Forum,  a  forum  or  market  town  built  by  Appius  Claudius,  about  50  miles  from 
Rome.     (Acts  xxviii.  15.) 

Aquila  {an  eagle),  a  Jew,  born  at  Pontus  in  Asia  Minor,  and  who  resided  in  Rome, 
till  the  edict  of  Claudius  compelled  him  with  his  wife  Priscilla  to  quit  that  city ;  whence 
he  retired  to  Corinth.  While  here,  Paul  for  some  time  took  up  his  abode  in  his  house, 
both  being  tent-makers  (Acts  xviii.  2,  3,  26),  and  by  the  Apostle's  teaching  Aquila  and 
his  wife  were  converted  to  Christianity.  When  Paul  left  Corinth,  Aquila  and  Priscilla 
accompanied  him  to  Ephesus,  where  he  left  them  to  improve  that  Church  during  his 
absence  at  Jerusalem.  They  were  instrumental  in  saving  Paul's  life,  but  whether  it 
was  when  the  Apostle  was  brought  before  Gallio  at  Corinth  (Acts  xviii.  12),  or  in  the 
tumult  at  Ephesus  excited  by  Demetrius  (Acts  xix.  24),  is  not  known.  They  subse- 
quently went  to  Rome,  as  we  find  Paul  saluting  them  in  his  epistle  to  the  Romans,  A. 
D.  58,  and  afterward  returned  to  Ephesus  about  A.  D.  65  ;  as  he  salutes  them  again  in 
his  Epistle  to  Timothy,  who  was  then  at  Ephesus ;  what  became  of  them  after  this  is 
not  known. 

Arabia,  an  extensive  country  of  Asia,  lying  between  Syria,  Palestine,  the  Arabian 
and  Persian  Gulfs,  and  the  Indian  Ocean.  Its  inhabitants  are  descended^  from  the 
Ishmaelites,  and  some  of  them  were  in  Jerusalem  at  the  noted  day  of  Pentecost,  and 
heard  the  Apostles  preach  (Acts  ii.  11);  hither  Paul  retired  after  his  conversion,a.sl^G^t 
period  for  study  and  reflection ;  some  indeed  say  for  three  years ;  he  probably  did  Viqt 
go  far  from  Damascus.  locn 

Aram  {highness,  deceiving),  a  progenitor  of  Joseph,  the  husband  of  Mary.    (Matfexi. 

3;  Luke  iii.  33.)  ;iq 

1230 


HISTORICAL   INDEX.  17 

Archelatjs  {praise  of  the  people),  the  son  of  Herod  the  Great,  by  Malthace ;  on  the 
death  of  his  father  the  people  proclaimed  him  king,  but  his  brother  Herod  Antipas 
having  disputed  his  title  before  Augustus,  the  Emperor  allowed  him  only  a  half  of 
his  inheritance,  and  the  title  of  Ethnarch  instead  of  King.  The  cruelty  of  his  govern- 
ment, however,  lost  him  even  that ;  after  holding  it  but  seven  years,  and  on  being 
called  to  Rome  to  answer  for  his  mal-administration,  he  was  banished  to  Vienne  in 
Gaul,  where  he  died.  He  was  reigning  in  Judea  on  the  return  of  the  Holy  Family 
from  Egypt.     (Matt.  ii.  22.) 

Areopagus  {hill  of  Mars),  a  tribunal  or  supreme  council  of  magistrates  in  the  middle 
of  the  city  of  Athens,  on  the  summit  of  the  Hill  of  Mars,  whence  its  name,  and  oppo- 
site to  the  Acropolis  or  citadel,  and  before  which  Paul  was  brought  "  as  a  setter  forth 
of  strange  gods."  (Acts  xvii'.  19-33.)  J[lt  is  said  to  have  been  instituted  by  Cecrops,  the 
founder  of  the  city. 

Aretas  {virtuous,  or  from  the  Arabic  AlHarath,  a  name  common  to  Arabian  kings). 
A  king  of  Petra  in  Arabia  Petrsea,  including  eventually  Damascus  and  the  country 
round ;  he  was  father-in-law  to  Herod  Antipas,  against  whom  he  levied  war  because 
of  his  repudiating  his  daughter.  Aretas  sanctioned  the  apprehension  of  Paul,  whose 
conversion  excited  the  Jews  against  him,  but  he  escaped  from  Damascus  by  being  let 
down  from  the  walls  in  a  basket.     (Acts  ix.  23,  24.) 

Arimathea  (from  Ramatha,  "height"),  a  town  about  36  miles  west  of  Jerusalem  be- 
tween Lydda  and  Joppa,  where  Joseph  the  counselor  lived,  who  begged  the  body  of 
Jesus  from  Pilate.  (Matt,  xxvii.  57 ;  Mark  xv.  43 ;  Luke  xxiii.  51 ;  John  xix.  38.)  It 
is  thought  to  have  been  the  same  place  as  Rama  or  Ramatha. 

Aristarchus  {best  prince),  a  Macedonian  of  Thessalonica,  and  a  convert  to  Christian- 
ity :  he  was  a  companion  of  Paul  in  many  of  his  travels,  and  was  almost  killed  in  the 
riot  at  Ephesus,  but  made  his  escape  with  the  Apostle  (Acts  xix.  29) ;  whom  he  thence 
accompanied  into  Greece,  Asia  (Acts  xx.  4),  and  finally  to  Rome  (Acts  xxvii.  2) ;  where 
he  suffered  imprisonment  with  the  Apostle,  and  was  beheaded  at  the  same  time. 
Arphaxad  {healing),  a  progenitor  of  Abraham  and  of  Christ.  (Luke  iii.  36.) 
Asa  {a  physician),  son  and  successor  of  Abijam  on  the  throne  of  Judah,  and  a  pro- 
genitor of  our  Lord.     (Matt.  i.  7,  8.) 

Asia,  which  in  the  New  Testament  implies  Asia  Minor,  included  the  regions  of 
Bithynia,  Cappadocia,  Caria,  Cilicia,  Galatia,  Lycaonia,  Lyeia,  Lydia,  Mysia,  Pam- 
phylia,  Paplilagonia,  Phrygia,  Pisidia,  Pontus  ;  and  the  islands  of  Cyprus  and  Rhodes ; 
also  the  seven  churclies  of  Ephesus,  Laodicea,  Pergamos,  Philadelphia,  Sardis,  Smyrna 
and  Thyatira.     (Acts  vi.  9,  xvi.  6,  xix.  10,  26,  31,  xx.  16, 18,  xxvii.  2.) 

Assos  {drawing  near  to),  a  sea-port  town  of  Mysia,  some  say  of  Troas,  whence  Paul 
proceeded  with  Luke  and  others  to  Mitylene  ;  Assos  was  about  midway  between  the 
latter  place  and  the  city  of  Troas.     (Acts  xx.  13,  14.) 

Athens  {without  increase,  of  Minerva),  a  celebrated  city  of  Greece,  and  the  capital  of 
Achaia,  noted  for  its  population,  wealth,  magnificence,  philosophy  and  the  fine  arts ; 
as  well  as  for  its  idolatry.  Paul  visited  it  about  A.  D.  52,  and  "preached  unto  them 
Jesus  and  the  resurrection."  The  Epicureans  and  the  Stoics,  after  disputing  with 
him,  brought  him  before  the  judges  of  the  Areopagus,  accusing  him  of  being  "  a  setter 
forth  of  strange  gods."  Paul  defended  himself,  and  having  observed  an  altar  bearing 
the  inscription  "  To  the  Unknown  God,"  he  unfolded  to  them  in  a  most  powerful  ar- 
gument the  living  and  true  God,  whom  they  had  hitherto  been  "ignorant  of"  (Acts 
xvii.  15-33.)  Many  of  his  hearers  were  converted,  among  whom  was  Dionysius,  the 
Areopagite,  who  is  said  to  have  ultimately  become  bishop  of  Athens ;  also  a  woman 
named  Damaris,  and  others  (Acts  xvii.  34 ;  xviii.  1.) 
Attalia  {Atialeia,  increasing),  a  sea-port  of  Pamphylia,  founded  by  Attalus,  King  of 

1231 


18  HISTORICAL   INDEX. 

Pergamos,  whence  its  name :  hither  Paul  and  Barnabas  came  from  Perga,  and  preached 
the  Gospel  about  A.  D.  47  (Acts  xiv.  25),  on  their  return  to  Antioch  at  the  close  of 
Paul's  first  missionary  journey. 

Augustus  Cjesar,  (Odavitis)  Emperor  of  Rome,  in  the  40th  year  of  whose  reign,  A.  IJ. 
C.  750,  B.  C.  4,  Jesus  Christ  was  born  at  Bethlehem,  in  Judea ;  reckoning,  that  is,  from 
his  alhance  with  Antony  and  Lepidus  in  the  Triumvirate,  B.  C.  43,  He  commanded 
the  enrollment  to  be  made,  which  brought  Joseph  and  Mary  to  Bethlehem.  (Luke 
ii.  1 ;  Acts  xxv.  21,  25,  xxvii.  1.) 

AzoK  (lielper,  entry),  mentioned  in  the  genealogy  of  our  Lord.     (Matt.  i.  13,  14.) 

AzoTUs  {inclination,  leaning),  in  Hebrew,  and  in  the  Old  Testament,  Aslidod :  a  city  30 
miles  north  of  Gaza,  on  the  Mediterranean,  where  Philip  was  found  after  baptizing 
the  Ethiopian  Eunuch.     (Acts  viii.  40.) 

Babylon.     (Matt.  i.  11,  17 ;  Acts  vii.  43.) 

Bar,  in  the  composition  of  names,  implies  the  "  son  of;"  as  5ar-Jesus,  son  of  Jesus ; 
Par-Jonas,  son  of  Jonas. 

Barabbas  {son  of  confusion),  a  thief  and  murderer,  released  instead  of  Jesus.  (Matt. 
xxvii.  17,  21 ;  Mark  xv.  11 ;  Luke  xxiii.  18  ;  John  xviii.  40.) 

Bar-Jesus  {son  of  Jesus),  a  Jewish  magician  of  the  island  of  Cyprus  (Crete);  who, 
trying  to  prevent  Sergius  Paulus,  the  proconsul,  from  embracing  Christianity  at  the 
preaching  of  Barnabas  and  Paul,  was  severely  rebuked  and  struck  blind  by  Paul, 
(Acts  xiii.  ti-11.)  Luke  gives  him  the  Arabic  name  of  Elymas,  which  means  the  sor- 
cerer, or  Wise-man.     (Acts  xiii.  8.) 

Bar-Jona  {the  son  of  a  dove,  or  of  Jonas),  an  appellation  given  to  Peter,  indicating  him 
to  be  the  son  of  Jona,  or  Jonas.     (Matt.  xvi.  17  ;  John  i.  42  ;  xxi.  17.) 

Barnabas,  (son  o/consoZaito/i),  a  surname  given  to  Joses,a,  Levite  of  the  island  of 
Cyprus,  and  probably  after  his  conversion,  when  he  sold  his  possessions  and  laid  the 
money  at  the  Apostles'  feet.  (Acts  iv.  o^.)  He  is  said  to  have  studied  under  Gamaliel, 
when  he  acquired  an  intimacy  with  Saul,  which  will  account  for  Barnabas  introducing 
him  to  the  Apostles  as  lately  converted  to  Christianity,  when  they  avoided  him  at  the 
time  he  visited  Jerusalem  because  of  his  former  hatred  to  the  cause,  A.  D.  37.  (Acts 
ix.  26,  27.)  Barnabas,  five  years  after  was  sent  by  the  Apostle  to  Antioch,  to  strengthen 
the  disciples  there  (Acts  xi.  22);  and  finding  the  numbers  increasing,  he  went  to  Tarsus, 
and  brought  back  Saul  to  assist  him.  (Acts.  xi.  25.)  He  next,  in  company  with  Saul,  took 
to  Jerusalem  the  subscriptions  of  the  brethren  of  Antioch  for  the  i^oor  saints  in  Judea, 
A.  D.  44.  (Acts  xi.  30);  and  when  they  had  returned,  having  his  nephew  John  Mark  with 
him  (Acts  xii.  25),  he  and  Mark  afterward  accompanied  Saul  on  his  first  Apostolic 
Journey,  A.  D.  45  (Acts  xiii.  1,  2,  50)  ;  while  at  Lystra,  Barnabas  was  taken  for  Jupiter 
(Acts  xiv.  12);  at  length  they  returned  to  Antioch;  shortly  after,  Barnabas  with  Paul 
and  Titus  were  sent  to  Jerusalem  to  consult  the  Apostles  on  the  subject  of  circumcision 
(Acts  XV.  2, 12),  and  Barnabas,  with  Silas  and  others,  took  back  the  decision  of  the 
Council,  A.  D.  50-1.  It  was  not  long,  however,  before  he  was  led  by  Peter  into  some 
error  on  this  very  point,  which  brought  upon  him  the  reproof  Paul.  And  at  the 
next  journey  of  the  latter,  Paul  having  objected  to  Mark  accompanying  them,  Bar- 
nabas separated  from  him  and  journeyed  with  his  nephew  to  Cyprus.  (Acts  xv.  35- 
39.)  This  step  did  not  lose  him  the  friendship  of  Paul,  for  the  Apostle  makes  kind 
mention  of  him  in  his  Epistle  to  the  Corinthians.  What  became  of  Barnabas  after 
this  is  not  known ;  according  to  Baronius  he  was  stoned  to  death  at  Salamis,  in 
Cyprus. 

Babs ABAS  {son  of  rest,  or  of  the  oath) — (1)  surnamed  Justus,  the  unsuccessful  candi- 
date for  the  Apostleship  vacant  by  the  falling  away  of  Judas  Iscariot.     (Acts  i.  23.) 
The  lot  fell  upon  Matthias.     (Acts  i.  20.)     He  is  said  to  have  been  one  of  the  Seventy. 
1232 


HISTORICAL   INDEX.  19 

(2)  the  surname  o{  Jud/:is,  one  of  the  chief  disciples  of  Jerusalem,  sent  with  Bar- 
nabas and  Silas  to  Antioch,  to  carry  the  decree  of  the  council.     (Acts  xv.  22.) 

Baktuolomew  (a  sou  that  suspends  the  toaters,  son  of  Ptolemy),  one  of  the  twelve  Apos- 
tles.    (Matt.  X.  3  ;  Mark  iii.  18  ;  Luke  vi.  1-1 ;  Acts  i.  13  ;  see  Appendix  A.) 

Bartim^us  (son  of  blindness) ,  the  son  of  Timseus,  a  blind  beggar  of  Jericho,  cured  by 
our  Lord.     (Matt.  xx.  30  ;  Murk  x.  4G.) 

Beelzebub,  or  Bclzehuh  {lord  of  flies) ,  the  same  as  Baalzebub,  a  name  of  a  Phoenician 
idol,  worshiped  at  Ekron,  and  said  to  preserve  the  iieople  from  the  flies  or  mosqui- 
toes, with  which  that  region  was  troubled  ;  but  why  applied  by  the  Jews  in  our  Sa- 
viour's time  to  Satan,  "  the  prince  of  the  devils,"  is  not  known.  (^latt.  x.  25,  xii.  24  ; 
Mark  iii.  22;  Luke  xi.  15-19.) 

Berea  [heavy),  a  city  of  Macedonia,  where  Paul  preached  with  much  success  on  leav- 
ing Thessalonica.     (Acts  xvii.  10-14,  xx.  4.) 

Bernice  (the  weight  of  victory),  daughter  of  Agrippa  I.,  king  of  the  Jews,  and  sister  of 
Agrippa  II.,  with  whom  she  eventually  lived  in  incest.  She  first  was  married  to  Mark, 
son  of  Alexander  Lysimachus,  alaba'rch  of  Alexander  ;  afterward  to  her  own  uncle 
Herod,  king  of  Chalcis;  and  at  his  death  to  Polemon  (Polemo  II.),  king  of  Pontus  and 
Cilicia.  It  was  not  long,  however,  before  she  quitted  her  last  husband,  and  returned 
to  her  brother  Agrippa,  with  whom  she  lived  as  just  observed.  Bernice  was  with 
Agrippa  at  Cesarea  staying  with  Festus,  and  when  Paul  was  brought  before  him, 
(Acts  XXV.  13-27,  xxvi.  30.) 

Bethaeara  {house  of  passage),  a  village  beyond  Jordan  at  the  common  ford  of  that 
river  where  John  baptized.  (John  i.  28.)  It  is  by  some  critics  considered  the  same 
as  Bethania  or  Bethany. 

Bethany  {house  of  song  or  affliction) — (1)  a  town  at  the  foot  of  the  Mount  of  Olives, 
fifteen  furlongs  east  of  Jerusalem,  on  the  road  to  Jericho,  where  Lazarus,  and  his  sis- 
ters, Martha  and  Mary,  dwelt.  (Matt.  xxi.  17  ;  John  xi.  1,  18,  xii.  1.)  Also  Simon, 
the  leper,  at  whose  house  Jesus  was  anointed  (Matt.  xxvi.  6,  7;  Mark  xi.  1,  12)  ;  and 
from  the  neighborhood  of  which  Christ  ascended  into  heaven.     (Luke  xxiv.  50.) 

(2)  also,  a  village  on  the  east  side  of  Jordan,  the  same  as  Bethabara. 

Betiiesda  (/lOJise  o/ merct/),  a  celebrated  pool  near  the  sheep  market  in  Jerusalem, 
having  five  porches  round  it,  and  noted  for  its  medicinal  virtues.     (John  v.  2.) 

Bethlehem;  {house  of  bread),  a  city  of  Judah,  six  miles  south  of  Jerusalem,  on  the 
road  to  Hebron.  It  was  also  called  "  Bethlehem  Ephratah"  (Mi.  v.  2),  to  distinguish  it 
from  another  Bethlehem  in  Zebulun,  in  lower  Galilee  (Josh.  xix.  15;  Judg.  xii.  10.) 
It  is  renowned  as  the  birth-place  of  the  Saviour  of  the  luorld,  the  Lord  Jesus  Christ. 
(Matt.  ii.  1,  5,  G  ;  John  vii.  42.)  It  is  also  called  "  the  City  of  David,"  because  David 
was  likewise  born  here.  (Luke  ii.  4-15.)  Herod  put  to  death  its  male  children  of  two 
years  old  and  under.     (Matt.  ii.  16.) 

Bethphage  {house  offgs),  a  small  village  at  the  foot  of  the  Mount  of  Olives,  between 
Bethany  and  Jerusalem,  in  the  lands  of  which  figs  were  cultivated.  (Matt.  xxi.  1 ; 
Mark  xi.  1 ;  Luke  xix.  29.) 

Bethsaida  {house  of  fruits)— {1)  a  town  of  Galilee  on  the  western  shore  of  the  Lake 
of  Tiberias  (Sea  of  Galilee).  The  Apostles  Peter,  Andrew  and  Philip,  were  of  this 
place  (John  i.  44,  xii.  21),  but  as  it  profited  not  from  our  Lord's  ministry,  who  fre- 
quently visited  it,  and  even  cured  a  blind  man  there  (Mark  viii.  22),  He  denounced  a 
woe  against  it.  (Matt.  xi.  21 ;  Luke  x.  13.)  Philip  the  Tetrarch  enlarged  the  town, 
and  called  it  "  Julia,"  in  honor  of  the  daughter  of  the  Emperor  Augustus. 

(2)  a  town  on  the  eastern  side  of  the  Lake  of  Tiberias,  in  the  district  of  Gaulon- 

tis,  over  which  Philip  was  tetrarch.    (Luke  iii.  1.)    To  a  desert-place  near  here  Jesus 

retired  at  one  time  (Luke  ix.  10) ;  and  at  a  subsequent  period  He  is  said  to  have  taken 

ship  from  this  place. to  Capernaum.     (Matt.  xiv.  22-34;    Mark  vi.  45;   John  vi.  17.) 
*28  1233 


20  HISTORICAL   INDEX. 

This  town  was  enlarged  by  Philip,  and  called  "  Julius,"  for  the  same  reason  as  the  other 
Bethsaida. 

Bythnia  {violent  precipitation),  a  province  of  Asia  Minor,  on  the  shore  of  the  Euxine 
Sea,  opposite  to  Constantinople,  and  some  time  under  the  government  of  Pliny. 
(Acts  XV.  7.) 

Blastus  {one  who  brings  forth),  a  chamberlain  to  Herod,  king  of  Judea.  (Acts 
xii.  20.) 

Boanerges  {sons  of  thunder),  a  name  given  by  our  Lord  to  James  and  John,  the  sons 
of  Zebedee  (Mark  iii.  17) ;  because  of  their  requesting  Christ  to  call  fire  down  from 
heaven  on  certain  villages  of  the  Samaritans  that  had  refused  to  entertain  Him.  (Luke 
ix.  53,  54.)  The  name  was  probably  prophetic  of  their  zeal  and  power  in  preaching 
the  Gospel. 

BoAz,  or  Booz  {strength),  son  of  Salmon  and  Eahab,  and  the  husband  of  Ruth.  A 
l^rogenitor  also  of  our  Lord.     (Matt.  i.  5;  Luke  iii.  32.) 

C-ESAR  {cut  or  gash),  a  general  name  applied  to  the  Roman  emperors.  (Matt.  xxii. 
17,  21 ;  Mark  xii.  14,  17;  Luke  xx.  22,  xxiii.  2;  John  xix.  12,  15;  Acts  xvii.  7,  xxv. 
8,  11,  21,  xxvi.  32,  xxvii.  24,  xxviii.  19 ;  Phil.  iv.  22.)  To  Augustus.  (Luke  ii.  1.)  To 
Tiberius.     (Luke  iii.  1.)     To  Claudius.     (Acts  xi.  28.) 

Caiaphas  (a  searcher),  also  named  Joseph,  was  a  Sadducee,  and  the  high-priest  of  the 
Jews  at  the  time  of  Christ's  crucifixion.  He  was  the  son-in-law  of  Annas  (or  Ananus) . 
He  urged  that  Jesus  should  be  put  to  death  (John  xi.  49,  xviii.  13,  14,  28),  and  was 
the  chief  instrument  in  efiecting  it.  (Matt.  xxvi.  3,  57 ;  Mark  xiv.  53 ;  Luke  iii.  2  ; 
xxii.  54.) 

Cainan  {possessor,  one  who  laments),  mentioned  in  the  genealogy  of  our  Lord.  (Luke 
iii.  36,  37.) 

Calvary  (a  skull,  calvus,  a  bald  pate),  thejylace  of  a  skull,  the  same  as  the  Hebrew 
word  Golgotha.  It  was  a  little  hill  of  a  skull-like  form,  north-west  of  Jerusalem,  just 
without  the  walls,  and  upon  which  Christ  was  crucified.  (Luke  xxiii.  33.)  Crimi- 
nals were  usually  executed  there,  it  is  supposed. 

Cana  {zeal),  a  town  of  Galilee  in  the  tribe  of  Zebulun,  6  miles  north-east  of  Naza- 
reth, and  16  north-west  of  the  Lake  of  Tiberias.  Here  our  Lord  performed  His  first 
miracle  of  turning  water  into  wine  (John  ii.  1-11),  and  likewise  Hissecond,  of  healing 
a  nobleman's  son  of  Capernaum.     (John  iv.  46-54  ;  xxi.  2.) 

Candace  {pure  possession),  a  queen  of  Ethiopia,  whose  eunuch  was  converted  by 
Philip.     (Acts  viii.  27.)     Candace  was  the  name  of  the  dynasty,  not  of  an  individual. 

Capernaum  {city  of  comfort  or  consolation;  from  Caphar  "village,"  and  Nahum,"a. 
comforter") ;  a  town  on  the  borders  of  Zebulun  and  Nephthalim,  on  the  western  shores 
of  the  Sea  of  Galilee,  and  which  our  Lord  made  the  usual  place  of  His  abode,  hence 
called,  "  His  own  city."  (Matt.  iv.  13,  14,  viii.  5 ;  Mark  i.  21 ;  John  ii.  12.)  Here  Christ 
performed  many  mighty  works  (Mark  ii.  1-12  ;  John  iv.  46,  vi.  17,  24,  59) — and  from 
the  great  infidelity  of  the  people  denounced  a  woe  against  it.  (Matt.  xi.  23  ;  Luke  x. 
15.)  In  the  neighborhood  was  Matthew's  receipt  of  custom,  whence  he  was  called  to 
be  a  disciple.     (Matt.  ix.  1,  9.) 

Cappadocia  {an  apple,  a  violet),  a  region  of  Asia  Minor,  having  Pontes  on  the  north, 
the  Euphrates  on  the  east,  Galatia  on  the  west,  and  Lycaonia  on  the  south.  People 
from  this  country  were  in  Jerusalem  on  the  day  of  Pentecost.     (Acts  ii.  9.) 

Cedron  {turbid),  a  brook  in  Palestine  (John  xviii.  1),  called  also  Kidron;  which 
see. 

Cenchrea  {millet),  the  seaport  of  Corinth,  whence  Paul  sailed  to  Ephesus.  (See 
Acts  xviii.  8.) 

Cephas  («  stone),  the   name  given  by  our  Lord  to  Peter.     (John  i.  42.) 
1234 


HISTORICAL   INDEX.  21 

Cesaeea  (bush  of  Jiair),  a  maritime  city  on  the  shores  of  the  Mediterranean,  G2  miles 
north-west  of  Jerusalem,  anciently  the  tower  of  Strato  ;  when  beautified  and  enlarged 
by  Herod  the  Great,  he  named  it  Cesarea  in  honor  of  the  emperor  Augustus ;  it  was 
the  place  of  residence  of  the  Roman  proconsul.     (Acts  viii.  40,  ix.  30,  xviii.  22.) 

Philippi,  a  town  near  the  source  of  the  Jordan,  about  a  day's  journey  from  Sidon, 
and  a  day  and  a  half  from  Damascus.  It  was  beautiful  and  almost  rebuilt  by  Philip 
the  Tetrarch,  who  named  it  Cesarea  in  honor  of  the  emperor,  Tiberius,  and  Philippi 
was  added  to  distinguish  it  from  the  other  Cesarea.  Our  Lord  visited  its  neighbor- 
hood (Matt.  xvi.  13),  and  while  there  healed  the  woman  troubled  with  an  issue  of 
blood.     (Mark  v.  25.) 

Chaldeans  {robbers,  fields),  the  people  whence  Abraham  came.     (Acts  vii.  4.) 

Charban  (a  calling  out),  the  country  of  Mesopotamia,  whence  Abraham  came.  (Acts 
vii.  2.) 

Chios  {open),  or  Coos,  an  island  off  the  coast  of  Asia  Minor,  near  Lesbos.  Paul 
passed  it  as  he  journeyed  from  JMitylene,  toward  Samos.     (Acts  xx.  15.) 

CnoRAZiN  {the  secret),  a  town  near  Capernaum  on  tlie  western  coast  of  the  Sea  of 
Galilee ;  against  the  inhabitants  of  which  a  woe  was  denounced  by  our  Lord  on 
account  of  their  impenitence.     (Matt.  xi.  21 ;  Luke  x.  13.) 

Chjrist  {anobUed.) 

Chuza,  or  Chma  {a  seer),  a  steward  to  Herod  Agrippa,  and  husband  of  Joanna.  (Luke 
viii.  3.) 

CiLiciA  {ivhich  turns  over),  a  country  of  Asia  Minor,  bordering  on  the  Mediterranean, 
and  north  of  Cyprus.  Its  chief  town  was  Tarsus,  the  native  place  of  Saul.  (Acts  xx. 
39,  xxii.  3,  xxiii.  34.)  The  men  of  this  country  disputed  with  Stephen  (Acts  vi.  9.) 
Subsequently  they  were  visited  by  Barnabas  and  Paul,  and  Silas.  (Acts  xv.  23,  41, 
xxvii.  5 ;  Gal.  1.  21.) 

Clauda  {lamentable  voice),  a  small  island  near  the  south-west  coast  of  Crete.  (Acts 
xxvii.  16.) 

Claudia  {larae),  a  pious  Roman  lady,  a  convert  of  Paul's,  and  thought  to  be  the  wife 
of  Pudens  ;  some  say  a  British  lady,  and  sister  of  Linns.     (2  Tim.  iv.  21.) 

Claudius  Cesar,  the  fifth  emperor  of  Rome.  In  the  fourth  year  of  his  reign  the 
famine  predicted  by  Agabus  occurred.  (Acts  xi.  28.)  In  the  ninth,  he  banished  all 
the  Jews  from  Rome.     (Acts  xviii.  2.) 

Lysias,  the  Roman  tribune  commanding  the  guard  in  Jerusalem.     He  rescued 

Paul  from  a  conspiracy  of  the  Jews.     (Acts  xxi.  23.)     Ordered  him  to  be  scourged 
(Acts  xxii.  24),  and  afterward  dispatched  him  with  a  letter  to  Felix.     (Acts  xxiii.  26.) 

Cleopas  or  Cleophas  {the  ivhole  glory,  contracted  from  Cleopatros),  also  called  Alphxus, 
was  a  disciple  of  our  Lord's,  and  said  to  be  the  brother  of  Joseph,  the  reputed  father 
of  Christ.  He  married  Mary,ih.Q  sister  of  the  Virgin  (John  xix.  25),  and  was  the 
father  of  James  the  Less,  of  Jude,  of  Joseph  or  Joses,  and  of  Simeon,  subsequently  bishop 
of  Jerusalem.  Cleopas  was  one  of  the  two  disciples  overtaken  by  Jesus,  while  walk- 
ing to  Emmiuis.  (Luke  xxiv.  18.)  Cleopas  is  found  contracted  into  Clopas  (John  xix. 
25),  which  has  led  some  critics  to  suppose  that  Cleophas,  the  disciple  going  to  Emmaus 
is  not  the  same  individual  as  Clopas,  the  husband  of  Mary,  the  Virgin's  sister. 

CxiDUS,  or  Gnidus  {age),  a  city  standing  on  a  promontory  of  the  same  name  in  Caria 
a  district  of  Asia  Minor,  jutting  out  between  Rhodes  and  Cos.  Paul  passed  it  on  his 
way  to  Rome.     (Acts  xxvii.  7.) 

Coos,  or  Cos  {topj),  a  small  island  at  a  little  distance  from  the  south-west  point  of 
Asia  Minor,  which  Paul  passed  on  his  way  to  Jerusalem.     (Acts  xxi.  1.) 

CoRBAN,  the  Hebrew  word  for  a  gift  or  offering  made  to  God;  the  Jews  sometimes 
swore  by  it;  and  our  Lord  re^^roved  them  for  cruelty  to  their  parents  in  making  a 

1235 


22  HISTORICAL    INDEX. 

Corhan  of  what  should  have  been  appropriated  to  their  necessities.     (Matt,  xxiii.  IS  ; 
Mark  vii.  11, 12.) 

Cornelius  (a  horn),  a  Roman  centurion  of  the  Italian  band,  living  at  Cesarea,  whose 
piety  and  charity  were  such,  that  it  pleased  God  in  a  miraculous  manner  by  direction 
of  an  angel  (Acts  x.  1-7),  and  through  the  instrumentality  of  Peter,  to  make  him 
acquainted  with  the  Grospel  of  salvation  (Acts  x.  25),  whence  he  and  his  family  receiv- 
ed the  Holy  Spirit,  and  were  baptized  (Acts  x.  31).  He  is  supposed  to  have  belonged 
to  the  great  Cornelian  family  of  the  Scipios,  of  Sulla,  and  the  mother  of  the  Gracchi. 

CosAM  (divining),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  28.) 

Council  (the  first).  Certain  men  coming  from  Judea  to  Antioch,  taught  that  salvation 
was  not  hy  faith  alone,  but  that,  "except  ye  be  circumcised  after  the  manner  of  Moses 
ye  cannot  be  saved."  (Acts  xv.  1.)  Considerable  discussion  arose  in  consequence, 
which  ended  in  Paul  and  Barnabas,  and  certain  others,  going  to  Jerusalem  unto  the 
Apostles  and  elders  about  this  question  (Acts  xv.  6) ;  they  assembled  together,  and 
thus  formed  what  has  been  considered  the  First  Christian  Council,  A.  D.  49,  or  50,  or  51. 
James  appears  to  have  presided,  and  after  Peter  had  expressed  his  opinion,  that  "  only 
through  the  grace  of  the  Lord  Jesus  Christ  we  shall  be  saved,"  and  Barnabas  and 
Paul  had  followed  to  the  same  effect,  speaking  of  the  miracles  and  wonders  wrought 
through  them  among  the  Gentiles,  he  delivered  his  opinion,  which  resulted  in  the 
decree,  that  the  Gentiles  needed  not  circumcision,  nor  to  keep  the  Mosaic  Law;  .... 
and  it  seemed  good  to  the  Holy  Ghost,  that  they  should  "  abstain  from  meats  offered 
to  idols,  and  from  blood,  and  from  things  strangled,  and  from  fornication."  (Acts  xv. 
23-29.)  This,  having  been  formally  written  out,  was  sent  to  Antioch  by  the  hands  of 
Paul,  and  Barnabas,  and  others,  and  was  to  be  read  to  the  various  Churches. 

Ckeation  effected  by  God  (Acts  xiv.  15,  xvii.  24) ;  by  the  Lord  Jesus  Christ.  (John 
i.  3,  10;  1  Cor.  viii.  6;  Eph.  iii.  9;  Col.  i.  16;  Heb.  i.  2;  Rev.  iv.  11.) 

Crispus  (curled),  chief  ruler  of  the  synagogue  at  Corinth,  who  was  converted  and 
baptized  by  Paul.  (Acts  xviii.  8;  1  Cor.  i.  14.)  Some  say  he  became  bishop  of 
^gina. 

Crucifixion.  The  charges  upon  which  our  Lord  was  condemned  were  in  -accord- 
ance with  the  tribunals  before  which  He  was  arraigned.  He  was  brought  (1st)  before 
the  Jewish  Sanhedrim  upon  a  charge  of  blasphemy;  "Art  thou  the  Christ  the  Son  of 
the  Blessed  (God)?"  "Jesus  said,  I  am."  (Matt.  xxvi.  63-66;  Mark  xiv.  61,  62.)  They 
then  adjudged  Him  guilty  of  death ;  but  not  having  the  power  of  life  and  death,  they 
carried  Christ  before  Pilate,  and  charged  Him  (2dly)  with  sedition ;  saying,  "  "We 
found  this  fellow  perverting  the  nation,  and  forbidding  to  give  tribute  to  Cfesar"  (Luke 
xxiii.  2).  Pilate,  however,  finding  no  fault  in  Him,  was  anxious  to  release  Him.  (3dly) 
Jesus  was  again  brought  before  the  people,  and  they  now  accuse  him  of  treason  in  call- 
ing Himself  a  King :  "Art  thou  the  king  of  the  Jews  ?  "  said  Pilate.  Jesus  said,  "  Thou 
sayest."  (Matt,  xxvii.  11 ;  John  xviii.  33-37.)  But  our  Lord  having  stated  His  king- 
dom not  to  be  of  this  world,  Pilate  again  attempted  to  let  Him  go.  The  clamor  of  the 
Jews  prevailed,  and  our  Lord  was  therefore  condemned  to  undergo  the  Roman  pun- 
ishment of  crucifixion. 

Cyprus  (fair),  a  large  island  in  the  Mediterranean  Sea  between  Cilicia  and  Syria ; 
and  the  native  place  of  Barnabas  (Joses).  (Acts  iv.  36.)  Christianity  was  introduced 
here  soon  after  the  persecution  following  the  death  of  Stephen.  (Acts  xi.  10,  20.)  Here 
also  Paul  and  Barnabas  successfully  preached  the  Gospel.  (Acts  xiii.  4,  xv.  39.)  At 
Paphos,  the  governor,  Sergius  Paulus,  became  a  convert.  (Acts  xiii.  7.)  Paul  sailed 
by  the  island  twice  after  this  (Acts  xxi.  3,  xxvii.  4),  and  Barnabas  is  said  to  have  re- 
turned here,  and  to  have  met  his  death  by  martyrdom  at  Salamis.  Mnason  was  also  a 
native  of  Cvpnis.  (Acts.  xxi.  16.) 
1236 


HISTORICAL   INDEX.  23 

Cyrene  (a  wall,  coldne.^a),  a  (.ity  in  Libya  in  Africa  ;  whence  came  Simon,  who  carried 
onr  Saviour's  cross  (Matt,  xxvii.  32;  [Mark  xv.  21 ;  Luke  xxiii.  26),  and  LucIuh  (Acts 
xiii.  L)  The  Jews  from  this  jilace  had  a  synagogue  in  Jerusalem  (Acts  ii.  10,  vi.  9), 
and  were  among  the  chief  opponents  of  Stephen.     (Acts  xi.  20.) 

Cyrenius,  or  Quirinus,  the  Roman  deputy  of  Syria.  (Luke  ii.  1,  2.)  He  is  said  to 
have  been  sent  into  Syria  about  A.  U.  C.  749,  to  make  an  enrolment  of  the  people ;  and 
jiossibly  was  associated  with  Saturninus,  the  then  governor ;  but  he  was  not  actually 
governor  till  A.  U.  C.  755. 

Dalmanutha  (leanness,  a  branch),  a  city  on  Sthe  ea  of  Tiberias  in  the  district  of  Mag- 
dala;  some  say  east  of  the  sea,  and  some  say  west.     (Matt.  xv.  39;  Mark  viii.  10.) 

Dalmatia  (deceitful  lights),  a  country  of  Illyricum  on  the  gulf  of  Venice,  where  Titus 
preached  the  Gospel.     (2  Tim.  iv.  10.) 

Damaris  (a  little  v:oman),  a  female  convert  of  Paul's,  and  thought  to  have  been  the 
wife  of  Dionysius,  the  Areopagite.     (Acts  xvii.  3-1.) 

Damascus  (a  sacic  of  blood),  a  celebrated  city  of  Syria,  the  oldest  in  the  world  ;  and 
tradition  makes  it  the  place  where  Abel  was  slain.  It  was  claimed  by  Aretas  king  of 
Arabia.  Saul  came  here  on  his  persecuting  errand,  but  was  converted  by  the  way, 
and  on  his  arrival,  after  three  days,  Ananias,  by  direction  of  an  angel,  came  to  him, 
cured  him  of  his  blindness,  and  baptized  him.  (Acts  ix.,  xxii.  5-13.)  Paul  is  said 
to  have  now  gone  into  Arabia,  and  on  returning  to  Damascus,  and  preaching  his  new 
faith,  the  Jews  sought  his  life  ;  but  he  escaped  by  a  basket  down  the  wall.  (2  Cor.  xi. 
32  ;  Gal.  i.  17.) 

Daniel  (jndgment  of  God),  his  prophecy  about  the  abomination  of  desolation  (Dan. 
ix.  27,  xii.  11),  referred  to  by  our  Lord.  (Matt.  xxiv.  15  ;  Mark  xiii.  14  ;  Luke  xxi.  20.) 
David  (beloved.)  Jesus  Christ  is  frequently  spoken  of  in  the  New  Testament  as  the 
"Son  of  David."  (Matt.  i.  1,  6,  ix.  27,  xii.  23,  xv.  22,  xx.  30,  31,  xxi.  9,  xxii.  42,  45 ; 
Mark  x.  47,  48,  xii.  35,  37  ;  Luke  iii.  31,  xviii.  38,  39,  xx.  41,  44  ;  John  vii.  42  ;  Rom.  i.  3 ; 
2  Tim.  ii.  8,  &c.) 

Deacons  ;  the  seven  appointed  (Acts  vi.  5),  their  duties  prescribed.  (1  Tim.  iii.  8,  12. 
Decapolis  (ten  cities),  a  country  of  Palestine  containing  ten  principal  cities  on  both 
sides  of  the  Jordan,  whence  its  name.  (Matt.  iv.  25  ;  Mark  v.  20,  vii.  31.)  The  chief 
inhabitants  of  this  district  were  foreigners,  which  will  account  for  the  abundance  of 
swine  kept  amongst  them.  (Matt.  viii.  30.)  The  ten  cities,  according  to  Pliny,  were  : 
1.  Scythopolis ;  2.  Philadelphia;  3.  Raphanse ;  4.  Gadara;  5.  Hijjpos;  6.  Dios ;  7. 
Pella ;  8.  Gerasa  ;  9.  Canatha ;  10.  Damascus. 

Demetrius  (belonging  to  Ceres,  or  corn) — (1)  a  silversmith  of  Ephesus,  who  made  little 
shrines,  or  portable  models  of  the  celebrated  temple  of  Diana  in  that  city.  Hearing 
of  the  great  progress  of  the  Gospel,  and  fearing  lest  his  trade  should  suffer  thereby, 
he  raised  so  great  a  tumult  that  Paul  was  compelled  to  leave  the  city.  (Acts  xix.  24. 
38.) 
Demetrius  (2)  the  elder,  an  eminent  Christian  alluded  to  by  John.  (John  iii.  12.) 
Derbe  (a  sling),  a  city  of  Lycaonia  to  which  Paul  and  Barnabas  fled  when  expelled 
from  Iconium.  (Acts  xiv.  6.)  Its  site  is  not  discoverable,  but  some  imagine  it  to  be 
Divle. 

Diana  (luminous,  perfect),  a  celebrated  goddess  (of  chastity)  of  the  heathen,  prin- 
cipally worshiped  at  Ephesus,  where  there  was  a  most  splendid  and  costly  temple 
erected  to  her.  Paul,  by  his  preaching,  made  himself  particularlj'  obnoxious  to  her 
worshipers.     (Acts  xix.  24,  35.) 

Didymus  (a  twin),  the  surname  of  the  Apostle,  Thomas  (John  xi.  16),  or  the  Hebrew 
or  Syriac  signification  of  the  name  Thomas. 
Dionysius  (from  heaven,  or  moved  forward),  a  member  of  the  Areopagus  at  Athens 

1237 


24  HISTORICAL   INDEX. 

Avhence  his  name  of  Dionysius  the  Areopagite,  who  after  hearing  Paul  became  a  con- 
vert to  the  Gospel.  (Acts  xvii.  34.)  He  is  said  to  have  been  the  first  bishop  of  Athens, 
and  to  have  been  burnt  to  death  for  his  zeal  in  the  faitli.    A.  D.  95. 

Dorcas  {a  gazelle,  or  female  roe),  a  female  convert  to  Christianity,  the  widow  of  Joppa, 
and  celebrated  for  her  alms  deeds.  (Acts  ix.  36,  41.)  Having  died,  she  was  raised  to 
life  by  Peter.     (Acts  ix.  39,  40.)     Called  also  Tabitha,  which  see. 

Deusilla  {sprinkled  ivitli  dew),  the  third  daugliter  of  Herod  Agrippa  I.,  and  sister  of 
Bernice  ;  she  married  first  Eiaiphanes,  son  of  Antiochus,  king  of  Comagena  :  but  he 
refusing  to  turn  Jew,  she  left  him  and  married  Azizus,  king  of  Emessa ;  becoming 
afterward  attached  to  Felix,  the  Roman  governor,  she  abandoned  Azizus,  and  became 
the  wife  of  the  Roman. 

Egypt  (anguish),  in  Hebrew,  Mizraim,  a  celebrated  country  of  Africa  to  which  the 
Holy  Famih'  retired  when  Herod  ordered  the  destruction  of  all  the  children  of  Beth- 
lehem. (Matt.  ii.  13-19.)  Allusion  is  also  made  to  Joseph's  sojourn  there  after  being 
sold  by  his  brethren.     (Acts  vii.  9,  39.) 

Elamites  (a  young  man,  or  virgin),  a  name  given  to  the  country  of  Persia,  anciently 
peopled  by  Elam,  the  son  of  Shem.  Some  of  these  people  were  present  in  Jerusalem 
at  the  descent  of  the  Holy  Ghost  on  the  day  of  Pentecost,     (Acts  ii.  9.) 

Eleazar  [aid  of  God),  mentioned  in  the  genealogy  of  our  Lord.     (Matt.  i.  15.) 

Eliakim  {God  ariseth),  mentioned  in  the  genealogy  of  our  Lord.  (Matt.  i.  13;  Luke 
iii.  30.) 

Eliezer  {help  of  God),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  29.) 

Elijah,  or  Elias  {God  the  Lord,  or  a  strong  Lord),  a  celebrated  prophet  of  Israel, 
promised  to  be  sent  again  before  the  coming  of  the  day  of  the  Lord.  (Mai.  iv.  5.) 
John  the  Baptist  declared  to  be  he.  (Matt.  xi.  14,  xvi.  14,  xvii.  3,  4,  10-13,  xxvii.  47. 
49  ;  Mark  vi.  15,  ix.  4,  5,  11-13,  xv.  35,  36  ;  Luke  i.  17,  iv.  25,  ix.  8,  19,  30,  33,  54 ;  John 
i.  21,  25.) 

Eliseus  {my  God  saveth),  a  name  given  by  Luke  to  the  prophet  Elisha.  (Luke  iv. 
27.) 

Eliud  {God  of  praise),  mentioned  in  the  genealogy  of  our  Lord.     (Matt.  i.  14,  15.) 

Elizabeth  {oath  or  fulbiess  of  God)  the  wife  of  Zacharias,  a  Jewish  priest,  and  mother 
of  John  the  Baptist.  (Luke  i.  5,  7,  24,  36),  saluted  by  Mary;  (Luke  i.  40-45),  her 
delivery  ;  (Luke  i.  57.) 

Elmodam  {God  of  measure,  or  of  garments),  mentioned  in  the  genealogy  of  our  Lord. 
(Luke  iii.  28.) 

Elymas  (a  sorcerer,  or  wise  man),  another  name  of  the  magician  Bar  Jesus,  who 
resisted  the  preaching  of  Paul  in  Cyprus,  and  would  have  prevented  the  conversion 
of  Sergius  Paulus,  the  proconsul,  but  he  was  struck  blind  by  the  Apostle.  (Acts  xiii. 
8.)    See  Bar-Jesus. 

Emmaus  (fearful,  counsel,hot  baths),  a  village  seven  or  eight  miles  north-west  of  Jeru- 
salem, celebrated  for  the  conversation  of  our  Lord  on  the  evening  of  His  resurrection, 
with  two  disciples  walking  thither.     (Luke  xxiv.  13.) 

Eneas,  or  ^Eneas  {praised),  a  man  who  was  miraculously  healed  of  the  palsy  by 
Peter  when  at  Lydda.     (Acts  ix.  33,  34.) 

Enoch  {taught),  the  father  of  Me'.liaselah,  translated  to  heaven  on  account  of  his 
great  faith.  (Heb.  xi.  5.)  He  prophesied  the  judgments  of  God  upon  sinners.  (Jude 
14,  15),  where  he  is  said  to  have  written  a  book  of  prophecies,  but  this  is  only  conjec- 
ture ;  he  was  a  progenitor  of  our  Lord.     (Luke  iii.  37.) 

Enon,  or-^NON  (a  cloud,  or  well),  a  place  near  Salim  by  the  river  Jordan  where 
John  baptized,  because  there  was  much  water  there.     (John  iii.  23.)     It  was  eight 
miles  south  of  Scythopolis. 
1238 


HISTORICAL   INDEX.  25 

Enos  {desperation),  son  of  Seth,  and  progenitor  of  Christ.     (Luke  iii.  38.) 
Epiiesus  {desirable),  formerly  one  of  the  most  celebrated  citie.-^  of  Asia  Minor,  noted 
for  its  temjile  of  Diana,  one  of  "  the  seven  wonders  of  the  world."     Paul  preached 
there  for  three  years,  but  the  tumult  of  Demetrius  and  the  craftsmen  compelled  him 
to  leave.     (Acts  xviii.  19,  24 ;  xix.  17,  2r>,  35 ;  xx.  10.) 

Epiiraim  {increasing),  a  city  on  the  road  to  Jericho  toward  the  Jordan,  about  eight 
miles  from  Jerusalem,  whither  our  Saviour  retired  just  after  raising  Lazarus  from  the 
dead.     (John  xi.  5-4.) 

Epicureans,  a  sect  of  Grecian  philosophers  founded  by  Epicurus,  who  considered 
pleasure  the  chief  good,  and  pain  the  chief  evil.     They  held  tliat  the  world  was  made 
not  by  God,  but  by  a  fortuitous  concourse  of  atoms  ;  that  God  concerns  not  Himself 
with  its  government ;  that  the  soul  dies  with  the  body  ;  that  there  are  no  angels ;  that 
there  is  a  God,  but  no  Providence.     This  sect  opposed  Paul  at  A  thens.     (Acts  xvii.  18.) 
Er  {watchman),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  28.) 
Erastus  {amiable),  the  chamberlain  or  treasurer  of  the  city  of  Corinth,  (Rom.  xvi. 
23),  an  office  which  he  resigned  on  being  converted,  and  then  accompanied  Paul  to 
Ephesus,  whence  he  was  sent  with  Timothy  into  Macedonia,  (Acts  xix.  22),  and  sub- 
sequently returned  to  Corinth.     (2  Tim.  iv.  20.) 
EsAiAS.    See  Isaiah. 

EsLi  {near  me),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  25.) 
Esrom  {dart  of  joy),  a.  descendant  of  Phares,  and  spoken  of  by  Matthew  in  his 
genealogy  of  our  Lord.  (Matt.  i.  3;  Luke  iii.  33.) 

EssEXES,  a  sect  in  the  time  of  our  Saviour.  The  name  is  of  Egyptian  origin.  They 
differed  from  the  Pharisees  in  not  relying  on  traditions  or  a  rigorous  observance  of 
ceremonies  :  and  from  tjje  Sadducees  in  their  belief  of  a  future  state  ;  yet  they  pre- 
tended to  great  sanctity  of  manners,  and  much  self-denial :  the  austerity  and  recluse 
life  of  the  Essenes  are  thought  to  have  given  rise  to  monkish  superstition.  They  are 
not  mentioned  by  name  in  the  New  Testament,  but  they  are  supposed  to  be  alluded 
to  by  Paul  in  Col.  ii.  18,  and  in  the  Ephesians,  and  Epistles  to  Timothy.  From  Philo  and 
Josephus  we  learn  that  they  believed  in  the  immortality  of  the  soul ;  were  absolute 
predestinarians  ;  strict  observers  of  the  Sabbath  ;  and  held  the  Scri2:>tures  in  high  rev- 
erence, but  neglected  their  plain  and  literal  meaning,  indulging  in  mystical  and  alle- 
gorical interpretations.     The  time  of  their  origin  is  unknown. 

Ethiopia  {burning,  black),  an  extensive  country  of  Africa  to  the  south  of  Egypt,  Cnow 
Abyssinia)  governed  by  Queen  Candace,  whose  eunuch  was  instructed  in  the  Gospel 
and  baptized  by  Philip,  the  deacon.     (Acts  viii.  27.) 

Eunuchs  were  of  various  kinds,  (Matt.  xix.  12);  the  one  of  Ethiopia  converted  by 
Philip.     (Acts  viii.  27.) 

EuROCLYDON  (rt  north-east  ir  :  d) ,  a  dangerous  wind  in  the  Levant  or  eastern  part  of 
the  Mediterranean  Sea.     (Acts  ::xvii.  14.) 

EuTYCHUS  {happy),  a  young  man  of  Troas,  who  fell  from  a  window  while  Paul  was 
preaching,  and  was  picked  up  dead,  but  Paul  restored  him  to  life.     (Acts  xx.  9,  10.) 

Evening,  the  evening  of  the  Jews  consisted  of  two  divisions  ;  the  former  evening 
commenced  at  noon,  as  soon  as  the  sun  began  to  decline  ;  the  second  or  latter  began, 
at  sunset,  so  that  the  time  "  between  the  two  evenings,"  when  the  passover  was  slain, 
was  about  three  o'clock  in  the  afternoon. 

EzEKiAS,  or  Hezckiah  {strength  of  the  Lord),  son  and  successor  of  Ahaz,  King  of  Judah ; 
and  a  progenitor  of  our  Lord.     (Matt.  i.  9,  10.) 

Fair  Havens,  a  place  on  the  coast  of  Crete,  possessing  good  anchorage,  whence  its 
name.     (Acts  xxvii.  8.) 

Felix  {happy).    Claudius  Felix,  the  procurator  of  Judea,  succeeded  Cumanus,  and 

1239 


26  HISTORICAL   INDEX. 

meeting  with  Drusilla,  the  sister  of  Agrippa,  he  persuaded  her  to  leave  her  husband 
Azizus,  king  of  Emessa,  and  then  took  her  as  his  own  wife.  Paul  was  sent  a  pris- 
oner to  him  (Acts  xxiii.  24,  26,  33),  and  on  arriving  at  Cesarea,  the  Apostle  was  brought 
before  him  and  partially  examined.  (Acts  xxiv.  3-23.)  After  a  few  days,  he  was 
brought  before  Felix  again,  and  his  wife  Drusilla,  and  in  his  defense  Paul  preached 
so  forcibly  of  Jesus  Christ  and  judgment  to  come,  that  Felix  trembled  (Acts  xxiv.  24, 
25) ;  hoping,  however,  to  receive  money  for  his  release,  he  detained  the  Apostle  two 
j'ears  in  prison,  till  his  government  was  superseded  by  the  arrival  of  Fortius  Festus 
(Acts  xxiv.  27  ;  xxv.  14),  when  Felix  returned  to  Rome,  A.  D.  50. 

Festus  [joyful).  Fortius  Festus  was  the  successor  of  Felix  as  procurator  of  Judea  : 
three  days  after  his  arrival  at  Cesarea  he  proceeded  to  Jerusalem,  where  he  was  en- 
treated by  the  Jews  to  order  Paul  to  be  brought  to  the  later  city,  intending  to  as- 
sassinate him  by  the  way.  (Acts  xxv.  1-3.)  Festus,  however,  desired  his  accusers  to 
go  back  with  him  to  Cesarea,  where  Paul  should  be  examined.  On  his  return, 
therefore,  the  Apostle  was  brought] before  him:  but  Paul,  perceiving  the  design  of 
the  Jews  to  get  him  into  their  power,  appealed  unto  Csesar.  (Acts  xxv.  4-12.)  A  few 
days  after,  king  Agrippa  and  Bernice  coming  to  salute  Festus,  the  latter  stated 
Paxil's  case  to  them  (Acts  xxv.  14-27),  and  the  Apostle  was  again  brought  up  ;  by  his 
pleading  he  almost  i^ersuaded  Agrippa  to  be  a  Christian  ;  and  the  whole  company 
esteemed  him  innocent,  but  having  appealed  unto  Caesar,  Festus  ordered  him  to  Rome. 
(Acts  xxvi.)     Festus  died  in  Judea,  A.  D.  62,  and  was  succeeded  by  Albinus. 

Gabbatjia  [high),  a  Hebrew  word  for  "the  Pavement ;"  an  elevated  place  in  Pilate's 
palace,  probably  a  terrace  or  balcony,  where  he  pronounced  judgment  on  our  Saviour. 
(John  xix.  13.) 

Gabriel  [a  man  of  God),  one  of  the  principal  angels  of  heaven,  sent  formerly  to 
Daniel  (Dan.  viii.  16,  ix.  21,  x.  16),  and  in  later  times  to  ZScharias,  to  announce  to 
liim  the  birth  of  John  the  Baptist  (Luke  i.  11-19),  and  six  months  afterward  to  the 
Virgin  Mary.     (Luke  i.  26.) 

Gadarenes  [walled),  the  inhabitants  of  Gadara,  a  city  east  of  Jordan  and  of  the  Sea 
of  Tiberias  in  the  Decapolis  ;  here  our  Saviour  ejected  the  devils  out  of  a  man,  and  cast 
them  into  a  herd  of  swine.  (Mark  v.  1;  Luke  viii.  20,  37.)  The  lands  of  the  Gadarenes 
were  intersected  by  those  of  the  Gergesenes.     (See  Matt.  viii.  28.) 

Gaius  [lord,  or  carthhj),  one  of  Paul's  convei'ts,  and  thought  to  have  been  a  Macedo- 
nian (1  Cor.  i.  14),  but  resident  at  Corinth,  where  he  entertained  Paul  (Rom.  xvi. 
23),  and  afterward  accompanied  him  to  Ephesus.  (Acts  xix.  29.)  This  Gaius  is  also 
thought  to  have  been  the  same  to  whom  John  addressed  his  third  epistle,  and  who 
is  styled  "  Gaius  of  Derbe,"  in  Acts  xx.  4. 

Galilee  [turning,  rolling).  Galilee  was  a  large  province  divided  into  Upper  and 
Lower  Galilee.  It  contained  the  tribes  of  Issachar,  Zebulun,  NephthaUm,  Asher,  and 
part  of  Dan  :  and  was  bounded  by  Mount  Lebanon  on  the  north,  by  the  river  Jordan 
and  the  Sea  of  Galilee  on  the  east,  by  Chison  on  the  south,  and. by  the  Mediterranean 
on  the  west.  Lower  Galilee  contained  the  tribes  of  Zebulun  and  Asher.  Upj^er  Galilee 
abounded  in  mountains,  and  was  termed  "  Galilee  of  the  Gentiles,"  from  possessing  a 
mixed  population  of  Egyptians,  Arabians  and  Phoenicians,  interspersed  amongst  the 
Jews.  It  is  the  scene  of  many  of  our  Lord's  miracles  and  teachings. 
Galilee  of  the  Gentiles.     See  Galilee. 

G.\LiLEE,  Sea  OR  Lake  OP.  A  lake  of  Palestine  (Luke  v.  1),  called  also  the  "sea  of 
Chinnereth"  (Num.  xxxiv.  11 ;  Deut.  iii.  17)  ;  "Chinnereth"  (Josh.  xi.  2),  there  being  a 
town  called  Chinnereth  near  (xix.  35),  and  "  the  Sea  of  Tiberias."  (John  vi.  1.)  It  is  now 
Bahr  Tubariyeh.  Anciently  this  lake  was  surrounded  by  busy  cities  ;  vessels  crossed  its 
waters ;  the  sights  and  sounds  of  life  were  there.  Now  it  is  solitary  :  the  cities  are  no 
1240 


HISTORICAL   INDEX.  27 

more  :  the  fishing  vessels  have  ceased  to  ply  their  occupation  :  the  aspect  is  bleak,  and 
the  scenery  monotonous.  Yet,  almost  more  than  to  any  other  s^wt,  do  the  affections  of 
the  Christian  heart  cling  to  this  lake.  The  most  remarkable  fact  in  its  physical  geo- 
graphy is  its  great  depression.  Its  surface  is  about  650  feet  (some  make  it  as  much  as 
845)  below  the  level  of  the  ocean.  This  has  a  marked  effect  on  the  temperature,  cli- 
mate, and  natural  products.  The  heat  is  intense  during  the  summer  months.  The 
harvest  on  the  shore  is  nearly  a  month  earlier  than  on  the  neighboring  high  lands  of 
Galilee  and  Bashan.  Frost  is  unknown,  and  snow  very  rarely  falls.  The  trees,  plants, 
and  vegetables  are  those  usually  found  in  Egypt,  such  as  the  palm,  the  lote-tree,  the 
indigo  plant,  &c.  Though  the  whole  basin  of  the  lake,  and  indeed  the  Jordan  valley, 
is  of  volcanic  origin,  as  evidenced  by  the  thermal  springs  and  the  frequent  earthquakes, 
yet  the  main  formation  of  the  surrounding  wall  of  mountains  is  limestone. 

Gallio  {living  on  milk),  the  brother  of  Seneca,  the  philosopher,  and  proconsul  of 
Achaia ;  he  resided  at  Corinth,  where  Paul  was  brought  before  him  by  the  Jews,  ac- 
cused of  "  teaching  men  to  worship  God  contrary  to  the  Law."  (Acts  xviii.  12.)  Gallio 
dismissed  the  charge  without  a  hearing,  declaring  that  he  had  nothing  to  do  with 
disputes  concerning  their  law  (Acts  xviii.  15,  16),  upon  which  they  seized  Sosthenes,  the 
ruler  of  the  synagogue,  and  beat  him  before  Gallio's  face,  but  the  proconsul  troubled 
not  himself  with  the  matter.     (Acts  xviii.  17.) 

Gamaliel  {reward  of  God),  a  celebrated  Pharisee,  and  doctor  of  the  law  ;  he  was  the 
tutor  of  Paul  (Acts  xxii.  3),  and  it  is  said  that  Barnabas  was  also  a  pupil  of  his.  When 
Peter  and  certain  other  of  the  Apostles  had  been  seized  and  brought  before  the  San- 
hedrim for  preaching  in  the  name  of  Jesus,  Gamaliel  recommended  that  they  should 
not  be  treated  severely,  which  advice  was  followed.     (Acts  xxii.  v.  34.) 

Gaza  {strong),  a  city  of  the  ancient  Philistines,  which  was  destroyed  by  Alexander 
Jannpeus,  about  B.  C.  96.  It  was  rebuilt  by  Gabiuius,  and  conferred  by  Augustus  upon 
Herod ;  toward  this  place  Philip  proceeded  by  direction  of  the  angel  when  sent  to  the 
Ethiopian  eunuch  (Acts  viii.  26),  and  when  Luke  wrote,  the  city  had  again  been  de- 
stroyed, and  was  then  desolate.  f 

Gennesaret  {garden  of  a  prince),  a  name  given  to  the  Sea  of  Galilee. (see  Galilee), 
and  likewise  to  the  land  adjoining  it.     (Matt.  xiv.  34 ;  Mark  vi.  53  ;  Luke  v.  1.) 

Gentiles  ("  the  na<io?is"),  a  name  applied  by  the  Hebrews  to  all  who  were  not  Jews. 
They  are  promised  by  the  prophets  to  be  called  to  the  faith  (Ps.  ii.  8),  and  Paul  is  par- 
ticularly considered  the  Apostle  of  the  Gentiles  (1  Tim.  ii.  7),  while  the  others  were 
termed  the  A^wstles  of  the  circumcision  (Gal.  ii.  8).  Luke,  in  the  "Acts"  usually 
designates  the  Gentiles  liy  the  name  of  Grecians  and  Greeks  (Acts  vi.  1,  xi.  20,  xviii. 
4,  &c.) ;  and  so  does  Paul  in  his  Epistles  (Rom.  i.  14,  16,  ii.  9,  10,  x.  12  ;  1  Cor.  i.  22,  24 ; 
Gal.  iii.  28).     So  John  in  his  Gospel.     (John  xii.  20). 

Gate.  The  entrances  to  walled  cities  in  the  East  were,  and  still  are,  secured  by 
gates,  either  of  wood,  iron,  or  brass.  (Acts  xii.  10.)  Among  the  special  purposes  for 
which  they  were  used  may  be  mentioned :  1.  As  places  of  public  resort.  (Gen.  xix. 
1,23,  X.  24,  XX.  24;  1  Sam.  xiv.  18,  &c.)  2.  Places  for  public  deliberation,  administration  of 
justice,  or  of  audience  for  kings  and  rulers,  or  ambassadors.  Deut.  xvi.  18,  xxi.  19, 
XXV.  7 ;  Josh.  xx.  4 ;  Judg.  ix.  35,  &c.  3.  Public  markets.  (2  Kings  vii.  1.)  In  hea- 
then towns,  the  open  spaces  near  the  gates  appear  to  have  been  sometimes  used  as 
places  for  sacrifices.  (Acts  xiv.  13 ;  comp.  2  Kings  xxiii.  8.)  The  gates  of  the  city 
were  carefully  guarded,  and  closed  at  nightfall.  (Deut.  iii.  5 ;  Josh.  ii.  5,  7 ;  Judg.  ix. 
40,44.) 

Gergesenes  {men  from  pilgrimage) ,  or  Gergashites,  the  posterity  of  Canaan;  a  people 
who  settled  on  the  eastern  side  of  the  Sea  of  Galilee,  in  the  region  of  Decapolis.  The 
town  was  called  Gergesa,  or  Gercsa,  and  in  t  he  same  district  was  the  city  of  Gadara,  whence 

1241 


28  HISTORICAL   INDEX. 

the  Gadareues,  and  Gergesenes  have  been  confounded  one  with  another,  so  that  our  Lord 
going  into  the  country  of  the  Gadarenes  (Mark  v.  1),  is  the  same  as  going  into  the 
region  of  the  Gergesenes.     (Matt.  viii.  28.) 

Gethsemane  (plentiful  valley,  or  oil  press),  a  village  on  the  Mount  of  Olives,  whither 
our  Saviour  sometimes  retired,  and  in  a  garden  of  which  He  endured  His  agony,  and 
was  betrayed.  (Matt.  xxvi.  36 ;  Mark  xiv.  32.)  "  The  space  inclosed  as  Gethsemane," 
says  Prof.  Hacked,  "  contains  about  one-third  of  an  acre,  and  is  surrounded  by  a  low 
wall,  f!0vered  with  white  stucco.  It  is  entered  by  a  gate,  kept  under  lock  and  key, 
under  the  control  of  one  of  the  convents  at  Jerusalem.  The  eight  olive  trees  here  are 
evidently  very  aged,  most  of  them,  though  they  are  still  verdant  and  productive,  are 
so  decayed  that  heaps  of  stones  have  been  piled  up  against  their  trunks,  to  keep  them 

from  being  blown  down  by  the  wind Other  olive  trees,  apparently  quite 

as  old,  occur  just  beyond  the  limits  of  the  inclosure.  It  may  be  allowed  that  the 
original  garden  may  have  been  more  or  less  extensive  than  the  i^resent  site,  or  have 
stood  a  few  rods  farther  to  the  north  or  the  south,  but  far,  certainly,  from  that  spot,  it 
need  not  be  supposed  to  have  been," 

Golgotha  (the  Hebrew  word  for  the  place  of  a  skull,  the  same  as  Calvary,  which  see). 
Here  our  Saviour  was  crucified.     (Matt,  xxvii.  33;  Mark  xv.  22;  John  xix.  17.) 

GoswRRAH  (rebellious  2^eo}}le),  or  Gomorrha,  one  of  the  cities  destroyed  by  fire  in  the 
time  of  Lot;  their  fate  a  warning  to  others.     (Matt.  x.  15  ;  Mark  vi.  11.) 

Greece.  A  large  country  in  the  south  of  Europe;  in  its  more  extended  sense  it  in- 
cludes Ionia,  and  Asia  Minor.  Paul's  visit  was  to  Greece  Proper.  (Acts  xx.  2.)  Its 
inhabitants  were  called  Grecians.     (Acts  vi.  1,  ix.  29,  xi.  20.) 

Greek,  a  term  in  the  New  Testament  imi^lying  a  Gentile  (which  see),  and  who  was, 
or  was  not,  a  proselyte  to  Judaism,  or  converted  to  Christianity.  (Mark  vii.  26;  John 
vii.  35,  xii.  20;  Acts  xiv.  1,  xvi.  1,  xvii.  4,  12,  xviii.  4,  17,  xix.  10,  17,  xx.  21,  xxi.  28.) 
A  Grecian  was  a  Hellenistic  or  Grecizing  Jew,  who  held  to  the  Septuagint  Scriptures 
(Acts  vi.  1,  ix.  29),  and  of  Alexandrian  rather  than  Babylonian  sympathies  (see  "He- 
brew"). 

Heber  (companion),  a  progenitor  of  Abraham,  and  of  Christ.     (Luke  iii.  35.) 

Hebrew.  A  Hebrew  was  a  direct  descendant  from  Abraham,  educated  in  Judea,  well 
versed  in  the  learning  and  traditions  of  his  forefathers,  and  conversant  with  the  He- 
brew tongue  (Acts  xxi.  40,  xxii.  2,  xxvi.  14),  and  holding  to  the  Targums  and  Chaldee 
paraphrases  of  the  Scriptures.  They  were  the  Aramcean  Jews  who  resided  in  the  re- 
gion of  the  Tigris  and  Euphrates,  and  in  Syria  and  Palestine.  In  one  sense,  therefore, 
the  Hebrew  was  more  esteemed  than  the  Hellenists. 

Heli  (ascending),  the  father,  or  rather  the  father-in-law  of  Joseph,  the  husband  at' 
Mary.     (Luke  iii.  23.) 

Hellenistic  Jews,  were  those  Jews  not  purely  descended  from  tlie  stock  of  Abra- 
ham ;  and  who  adopted  Grecian  habits,  and  spoke  the  Greek  tongue  according  to  the 
Hebrew  idiom,  whence  their  name  of  Hellenists  or  Grecians  (Acts  vi.  1),  as  opposed  to 
the  pure  Hebrews,  and  the  pure  Greeks  or  Hellenes;  and  their  language  was  called  Hel- 
lenistic Greek,  which  is  the  language  of  the  New  Testament.  They  came  from  the  "dis- 
persed Jews"  of  Alexandria;  as  the  Hebrews  from  those  of  Babylonia  and  Mesopo- 
tamia. 

Hermon.  Called  Great  Hermon,  north-east  of  Gennesaret,  is  considered  by  many 
as  the  most  probable  locality  of  the  scene  of  the  Transfiguration  of  our  Lord.  "  It  is 
impossible,"  says  Stanley,  "  to  look  up  from  the  plain  to  the  towering  peaks  of  I  .ermon, 
almost  the  only  mountain  which  deserves  the  name  in  Palestine,  and  not  be  struck 
with  its  appropriateness  to  the  scene.  That  magnificent  height,  mingling  with  all  the 
views  of  Northern  Palestine,  from  Shechem  upward,  though  often  alluded  to  as  the 
northern  barrier  of  the  Holy  Land,  is  connected  with  no  historical  event  in  the  Old 
or  New  Testament.  Yet  this  fact  of  its  rising  high  above  all  the  other  hills  of  Pales- 
1242 


HISTORICAL   INDEX.  ,  29 

fine,  and  of  its  setting  the  last  limit  to  the  wanderings  of  Him  who  was  sent  only  to 
the  lost  sheep  pf  the  house  of  Israel,  concurs  with  the  supposition  which  the  words  of 
the  Scripture  narrative  inevitably  force  upon  us.  High  up  on  its  southern  slopes  there 
must  be  many  a  point  where  the  disciples  could  be  taker,  'apart  by  themsches.'  Even 
the  transient  comparison  of  the  celestial  splendor  with  the  snow,  where  alone  it  could 
be  seen  in  Palestine,  should  not,  i)erhups,  be  wholly  overlooked." 

Herod  the  Great  {mount  of  pride),  was  an  Idumeau,  and  the  son  of  Antipater  and 
Cypres ;  by  skillful  management  he  obtained  from  IMark  Antony  the  kingdom  of  Judca, 
B.  C.  36;  and  to  conciHate  the  Jews,  he  divorced  his  wife  Doris,  and  united  himself  to 
Mariamne  of  the  royal  fomily  of  the  Asmoneans;  but  he  maintained  him.  elf  upon  the 
throne  by  the  most  atrocious  cruelty  and  bloodshed.  On  the  f  dl  of  his  p.itron  Antony 
Herod  judiciously  secured  the  friendship  of  Augustus  (Octavius),  by  whom  he  was 
confirmed  in  the  possession  of  his  kingdom.  The  jealousy,  however,  of  the  king,  and 
his  remorse  of  conscience,  made  him  suspicious  of  all  around  him;  his  wife,  whom  he 
loved  to  extravagance,  he  ordered  to  execution,  as  he  had  lately  done  her  Either  and 
her  brothers;  and  not  long  after,  her  mother  shared  the  same  fate.  Herod  next  cast 
aside  the  mask  of  religion,  and  attempted  to  uproot  the  prejudices  of  the  Jews  in  favor 
of  the  Mosaic  Law,  and  make  them  conform  to  the  customs  of  heathen  nations ;  this 
design  of  Romanizing  Judea  generated  the  hatred  of  the  Jews  against  hio  rule;  con- 
spiracies were  plotted  against  his  life,  which  he  frustrated  by  redoubled  watchfulness, 
and  a  most  rigid  system  of  police;  at  length,  thinking  it  better  to  endeavor  to  quiet 
the  indignation  of  the  Jews,  and  yield  in  some  measure  to  their  religious  prejudices,  he 
undertook  to  rebuild  the  Temple  on  a  scale  of  great  magnifieence.  The  dreadful 
troubles,  however,  which  continued  to  arise  from  the  dissensions  in  Herod's  family, 
hastened  him  to  the  grave,  and  were  such  as  scarcely  to  find  a  isarallel  in  history.  His 
two  sons  by  Mariamne,  Alexander  and  Ari.stobulus,  were  accused  of  conspiring  for  the 
crown,  and  were  immediately  put  to  death ;  another  son,  named  Antipater,  soon  after 
formed  a  like  design,  and  met  a  similar  fate ;  five  days  after  which,  Herod,  who  had 
been  a  long  time  ill  with  a  most  excruciating  disease,  himself  died  in  the  37th 
year  of  his  reign.  Just  before  the  execution  of  Antipater,  our  Saviour  Jesus  Christ 
was  born  (INIatt.  ii.  1) ;  an  event  which  created  great  anxiety  in  the  mind  of  Herod 
(Matt.  ii.  3);  on  the  visit  of  the  Magi,  he  endeavored  through  them  to  find  out  where 
the  infant  Jesus  was,  that  he  might  destroy  Him  (Matt.  ii.  7,  8) ;  but  the  Magi,  under  the 
guidance  of  a  Superior  Power,  frustrated  his  design ;  in  a  moment  of  rage,  therefore, 
he  ordered  all  the  male  children  of  Bethlehem  of  two  years  old  and  under  to  be  put 
to  death,  thus  hoping  to  secure  the  death  of  our  Saviour  (Matt.  ii.  16) ;  but  the  Holy 
f.\mily  had  retired  into  Egypt,  and  escaped  his  murderous  design,  and  soon  after  Herod 
died  as  above  stated ;  and  Archelaus,  his  son,  reigned  in  his  stead. 

Herod  Agrippa  I.  {sick,  sorrowful),  the  son  of  Aristobulus,  and  grandson  of  Herod  the 
Great,  was  brought  up  at  the  court  of  Rome ;  on  leaving  Rome,  his  uncle  Herod  An- 
tipas  supplied  him  with  funds,  till  his  great  extravagance  compelled  his  uncle  to  with- 
hold his  liberality.  Agrii:)pa  then  borrowed  large  sums  of  money  from  the  Jews,  and 
returned  to  the  court  of  Tiberius,  the  emperor;  but  he  had  not  been  long  here  before 
he  was  accused  of  having  absconded  from  Judea  with  money  out  of  the  imperial  ex- 
chequer. By  the  assistance  of  the  Empress  Antonia,  Agrippa  appeased  the  anger  of 
Tiberius.  Shortly  after,  however,  Caligula  succeeded  to  the  empire,  and  invested 
Agrippa  with  the  tetrarchy  of  Bataneea  and  Trachonitis,  which  his  uncle  Philip  had 
possessed,  and  likewise  with  the  tetrarchy  of  Lysanias.  Claudius,  the  succeeding  em- 
peror, gave  him  in  addition  Judea  and  Samaria.  At  length,  with  a  view  of  gratifying 
the  Jews,  he  began  to  persecute  the  Church  of  Christ  (Acts  xii.  1) ;  he  put  to  death  James 
the  Apostle  (Acts  xii.  2),  and  imprisoned  Peter  (Acts  xii.  3,  4) ;  but  the  hand  of  retri- 
butive justice  overtook  him,  for  shortly  after,  proceeding  to  Cesarea  to  hold  certain 

1243 


30  .  HISTORICAL    INDEX. 

games  in  honor  of  Claudius,  the  applause  and  impious  adoration  of  the  people  led  him 
to  forget  the  existence  of  a  Supreme  Being,  and  in  a  moment  an  angel  sinote  him  with 
disease,  because  he  gave  not  God  the  glory ;  and  in  the  course  of  five  days,  racked  with 
torturing  pains,  he  was  eaten  up  of  worms,  and  died.     (Acts  xii.  20-23.) 

Herod  Agrippa  II.  was  the  son  of  the  above,  and  called  simply  "Agrippa;"  he  was 
staying  at  the  court  of  Claudius  at  the  time  of  his  father's  death ;  where  he  was  de- 
tained a  few  years,  the  emperor  sending  Cuspius  Fadus  into  Judea  to  direct  the  gov- 
ernment. On  the  death,  however,  of  his  uncle  Herod,  king  of  Chalcis,  Claudius  be- 
stowed on  Agrippa  his  dominions,  A.  D.  48;  and  four  years  afterward,  A.  D.  52-3,  an- 
nexed to  them  the  provinces  of  Gaulanitus,  Trachonitis,  Batansea,  Paneas  and  Abilene 
which  had  formerly  belonged  to  Lysanias.  Nero,  the  successor  of  Claudius,  gave  him 
still  further  Julius  in  Perssea,  and  Tarichsea  and  Tiberias  in  Galilee.  A  little  before 
this,  when  Festus  was  governor  of  Judea,  Agrippa,  and  Bernice  his  sister,  who  lived 
with  him  in  a  state  of  incest,  went  to  Cesarea  to  salute  him  (Acts  xxv.  13) ;  while  there, 
Festus  spoke  of  the  imprisonment  of  Paul  (Acts  xxv.  14-27) ;  and  Agrippa  being  anx- 
ious to  hear  him,  the  Apostle  was  brought  forth ;  after  hearing  his  history  and  defense 
(Acts  xxvi.),  Paul  by  the  force  of  his  argument  almost  persuaded  Agrippa  "  to  be  a 
Christian "  (Acts  xxvi.  28),  and  at  the  conclusion  Agrippa  said,  that  "  the  prisoner 
might  have  been  set  at  liberty,  had  he  not  appealed  to  Caesar."  (Acts  xxvi.  32.)  After 
some  years,  A.  D.  66,  the  rebellion  of  the  Jews  broke  out,  when  Agrippa  was  compel- 
led to  unite  his  forces  with  those  of  the  Romans,  and  after  the  fall  of  Jerusalem  he 
i-etired  to  Rome  with  his  sister,  where  he  died,  about  A.  D.  90. 

Herod  Antipas,  (for,  or  against  all),  was  the  son  of  Herod  the  Great,  by  Cleopatra, 
of  Jerusalem  :  he  succeeded  to  a  portion  of  his  father's  dominions,  as  tetrarch  of  Gali- 
lee and  Perea.  (Luke  iii.  1.)  In  honor  of  Julia,  the  wife  of  the  emperor  Augustus, 
he  called  Bethsaida  Julius;  and  in  honor  of  Tiberius  he  called  the  sea  of  Cinnereth 
the  "Sea  of  Tiberias."  Antipas  first  married  the  daughter  of  Aretas,  king  of  Arabia, 
but  he  soon  divorced  her  for  Herodias,  his  brother  Philip's  wife.  (Matt.  xiv.  iii.)  For 
this  incestuous  proceeding  John  the  Baptist  reproved  him.  (Matt.  xiv.  4.)  Antipas  there- 
fore, instigated  by  Herodias,  imprisoned  John,  and  eventually  ordered  him  to  be  be- 
headed. (Matt.xiv.  5-11;  Markvi.l4, 17, 18;  Luke  iii.  19,20,  ix.  7,9.)  The  f;ime  of  Jesus 
reaching  the  ears  of  Antipas,  he  thought  John  had  risen  from  the  dead  (Matt.  xiv.  1); 
and  he  is  said  to  have  sought  the  death  of  our  Lord  (Luke  xiii.  31);  but  when  Christ 
was  sent  before  him  by  Pilate  to  be  examined  he  found  no  fault  in  Him:  (Luke  xxiii.  7- 
15.)  Subsequently,  Antipas  was  accused  to  Tiberius  of  having  joined  the  conspiracy 
of  Sejanus  against  the  emperor,  and  of  succoring  the  Parthians,  the  enemies  of  Rome  ; 
he  was  accordingly  banished  to  Lyons  in  Gaul,  where  he  died. 

Philip  {lover  of  horses,  a  ivarrior),  the  tetrarch  of  Itureea  and  Trachonitis  (Luke 

iii.  1),  is  thought  by  some  to  have  been  the  first  husband  of  Herodias,  who  left  him  to 
live  with  his  brother  Herod  Antipas.  (Matt.  xiv.  3;  Mark  vi.  17;  Luke  iii.  19.)  Most 
critics,  hoAvcvcr,  on  the  authority  of  Josephus,  take  Philip,  the  tetrarch  (Luke  iii.  1),  to 
be  a  different  person  from  Philip,  the  husband  of  Herodias  (Luke  iii.  19,  &c.) ;  the  te- 
trarch they  imagine  to  have  been  the  son  of  Herod  the  Great  by  Malthace  (others  say 
by  Cleopatra),  and  the  husband  of  Herodias  to  have  been  a  son  of  Marianne  (daughter 
of  Simon  the  high  priest),  and  this  Mariamne  having  been  discovered  plotting  against 
Herod  was  divorced,  and  her  son  Philip  disinherited.  The  pride  and  ambition  there- 
fore of  Herodias  not  relishing  this  disgrace,  she  abandoned  Philip,  and  married  Herod 
Antipas.  Herod  Philip,  the  tetrarch,  the  same  critics  observe,  married  Salome,  the  daugh- 
ter of  Herodias ;  and,  they  say,  that  the  "  Philip  "  of  the  Evangelists  is  the  "  Herod  son 
of  Mariamne"  of  Josephus;  a  private  individual  different  from  Philip  the  tetrarch. 
Philip  the  tetrarch  was  a  very  amiable  prince,  and  much  beloved  by  his  subjects ;  he 
1244 


'HISTORICAL   INDEX.  31 

enlarged  and  beautified  the  city  of  Paneas,  and  in  honor  of  Tiberias  called  it  Cesarca 
(Cesarea  Philippi.) 

Herodians,  a  sect  of  the  Jews  in  the  time  of  our  Lord,  and  rather  of  a  political  than 
a  religious  character  (Matt.  xxii.  16;  Mark  iii.  (5,  xii.  13);  according  to  Tcrtullian  and 
others,  they  took  their  name  from  believing  Ilerod  to  be  the  Messiah,  and  who  was  to 
raise  the  country  to  the  highest  pitch  of  glory  ;  but  there  is  no  foundation  for  this  idea 
in  Scripture.  They  most  probably  were  a  set  of  men  of  very  profligate  habits,  and 
strongly  attached  to  the  family  and  rule  of  Herod ;  and  by  consequence  very  zealous 
for  the  authority  of  the  Romans,  and  the  introduction  of  Roman  manners,  games  and 
other  heathen  usages.  This  brought  them  opposed  to  the  Pharisees,  who  considered 
it  contrary  to  the  law  to  have  a  king  who  was  not  of  their  own  nation,  and  therefore 
held  it  to  be  illegal  to  pay  the  taxes.  Some  think  the  Herodians  belonged  to  the  sect 
of  the  Sadducees;  but  this  is  doubtful.  The  caution  of  Christ  to  His  disciples  to  "be- 
ware of  the  leaven  of  Herod"  (Mark  viii.  15),  probably  meant  to  beware  of  suffering 
views  of  interest  and  worldly  policy  to  interfere,  or  be  commingled  with  true  religion. 
Herodias  (mount  of  pride),  the  daughter  of  Aristobulus  and  Bernice,  was  grand- 
daughter of  Herod  the  Great,  and  sister  of  Herod  Agrippa  I.  She  married  her  uncle 
Philip,  by  whom  she  had  a  daughter  Salome,  but  he  falling  into  disgrace,  and  being 
obliged  to  live  in  private,  Herodias  left  him,  and  married  his  brother  Herod  Antipas, 
tetrai'ch  of  Galilee.  This  proceeding  incurring  the  censure  of  John  the  Baptist  (Matt. 
xiv.  3-6;  Mark  vi.  17-22;  Luke  iii.  19),  she  jjrocured  his  Imprisonment;  and,  subse- 
quently, through  her  daughter  Salome,  whose  dancing  infatuated  Herod,  effected  his 
death.  Her  husband  shortly  after  falling  into  disgrace  was  banished  to  Lyons  in 
Gaul,  whither  she  accompanied  him  ;  and  there,  it  is  supposed,  died. 

'House.  Oriental  houses  are  very  unlike  our  own.  They  are  commonly  square  in 
their  form,  and  of  a  single  story.  On  approaching  them  from  the  street,  a  single  door 
is  seen  in  the  center,  and,  usually,  directly  above  it,  a  single  latticed  window.  This 
destitution  of  doors  and  lights  from  the  streets,  though  it  gives  their  dwellings  a  som- 
ber appearance,  is  yet  adapted  to  the  habits  of  retirement  and  secrecy  among  the  peo- 
ple of  the  East,  where  they  are  desirous  of  keeping  their  females  from  observation. 
On  entering  the  only  door  in  front,  the  first  room  is  a  small  square  room,  surrounded 
with  benches,  called  the  porch.  In  this  room  the  master  of  the  family  commonly 
transacts  business,  and,  on  private  occasions,  receives  visits.  Passing  through  the 
porch,  you  enter  a  large  square  room  directly  in  the  center  of  the  building,  called  the 
court.  This  court  is  paved  commonly  with  marble,  and  if  possible,  a  fountain  of  water 
is  formed  in  the  center,  to  give  it  beauty,  and  to  diflTuse  a  grateful  coolness.  This 
room  is  surrounded  by  a  gallery,  or  covered  walk,  on  every  side.  From  that  covered, 
walk,  doors  open  into  the  other  apartments  of  the  house. 

This  center  room,  or  court,  is  commonly  uncovered  or  open  above.  In  wet  weather 
however,  and  in  times  of  great  heat  of  the  sun,  it  is  covered  with  an  awning  or  (Anvas, 
stretched  on  cords,  and  capable  of  being  easilj^  removed  or  rolled  up.  From  the  court 
to  the  roof  the  ascent  is  by  flights  of  stairs,  either  in  the  covered  walk  or  gallery,  or 
in  the  porch.  The  roof  is  nearly  flat.  It  is  made  of  earth,  or  in  houses  of  the  rich  is 
a  firmly  constructed  flooring,  made  of  coals,  chalk,  gy^isum  and  ashes,  made  hard  by 
repeated  blows.  On  those  roofs  spears  of  grass,  wheat  or  barley,  sometimes  spring  up, 
but  these  are  soon  withered  by  the  sun.  (Ps.  cxxix.  6-8.)  The  roof  is  a  favorite 
place  for  walking,  for  repose  in  the  cool  of  the  day,  for  conversation,  and  for  devotion, 
It  was  surrounded  with  a  balnstradc,  or  railing,  breast-high,  on  the  sides,  but  where  a 
house  was  contiguous  to  another,  and  of  the  same  height,  the  railing  was  lower,  so  as 
to  walk  from  one  roof  to  another.  In  cities  constructed  in  this  manner,  it  was  possible 
to  walk  through  a  considerable  part  of  the  city  on  the  roofs  of  the  houses.  A  breast- 
work or  railing  was,  of  course,  built  in  the  same  manner  around  the  open  space  in  the 

1245 


32  HISTORICAL   INDEX 

center,  to  prevent  them  from  falling  into  the  court  below.    This  railing  or  breast- 
work is  what  Luke  v.  19  says,  the}"-  let  the  paralytic  down  through. 

IcoNiuM  {coming),  now  Cognior,  Koniah,  or  Koniifch,  was  formerly  the  capital  of 
Lycaonia  in  Asia  Minor :  Paul  and  Barnabas  came  hither  from  Antioch  in  Pisidia 
(Acts  xiii.  51,  xvi.  2),  and  while  here  they  preached  in  the  synagogue  (Acts  xiv.  1); 
but  the  unbelieving  Jews  having  stirred  up  a  tumult  against  them,  they  fled  to  Lystra. 
(Acts  xiv.  2-6,  19.) 

Idum^a  {red,  earthy),  a  district  of  Arabia,  south  of  Judea,  extending  to  the  Red  Sea, 
and  anciently  called  the  land  of  Edom,  from  having  been  occupied  by  the  descendants 
of  Edom,  another  name  of  Esau.  Herod  the  Great  is  said  to  have  been  an  Idumtean  : 
and  many  of  its  inhabitants  joined  the  multitudes  following  Jesus.     (Mark  iii.  8.) 

Incense.  This  substance  was  composed  of  the  perfumes  stacte,  onycha,  galbanum 
and  pure  frankincense.  (See  Exod.  xxx.  34-38.)  All  incense  which  was  not  made  of 
these  ingredients  was  forbidden  to  be  offered.  (Exod.  xxx.  9.)  The  Jews  were  for- 
bidden to  make  this  composition  for  private  use.  Incense  was  burned  by  the  priest 
morning  and  evening.  It  was  placed  in  a  cup  or  vase,  called  the  censer,  upon  the  Golden 
Altar  in  the  Holy  Place,  hence  called  the  Aliar  of  Incense,  with  burning  coals  beneath, 
producing  by  its  smoke  a  powerful  perfume,  filling  the  temple  with  its  fragrance 
Incense  would  seem  to  be  symbolical,  not  of  prayer  itself,  but  of  that  which  makes 
prayer  acceptable — the  intercession  of  Christ.  In  Rev.  viii.  3, 4,  the  incense  is  spoken 
of  as  something  distinct  from,  though  offered  with,  the  j^rayers  of  all  the  saints,  and 
in  Rev.  v.  8,  it  is  the  golden  vials,  and  not  the  odors  or  incense,  which  are  said  to  be' 
the  prayers  of  saints. 

Isaac  {laughter),  the  child  of  promise,  sOn  of  Abraham  and  Sarah,  and  father  of  the 
patriarch  Jacob  (Matt.  i.  2;  Luke  iii.  34;  Acts  vii.  8),  his  being  in  the  kingdom  of 
heaven  alluded  to  by  our  Lord.     (Matt.  viii.  11  ;  Luke  xiii.  28.) 

Isaiah,  or  Esaias  {health,  or  salvation  of  the  Lord),  one  of  the  greater  prophets,  and 
who,  from  prophesying  especially  concerning  Christ,  is  called  the  Evangelical  prophet. 
His  prophecies  are  frequently  referred  to  in  the  New  Testament :  as  in  Matt.  iii.  3 
iv.  14,  viii.  17,  xii.  17,  xiii.  14,  xv.  7;  Mark  vii.  6 ;  Luke  iii.  4,  iv.  17;  John  i.  23,  xii.  38, 
39,  41  ;  Acts  viii.  28,  30,  xxviii.  25. 

IscARiOT.    See  Judas. 

Israel  {prevailing),  a  name  given  to  the  patriarch  Jacob  by  the  angel  who  wrestled 
with  him  :  in  the  New  Testament  the  name  is  applied  to  his  descendants,  the  Jews 
(passim) ;  hence  Israelites. 

Italy,  a  celebrated  country  in  the  south  of  Europe,  of  which  Rome  was  the  capital. 
Aquila  came  from  this  place  (Acts  xviii.  2),  and  Paul  journeyed  hither  when  a  prisoner 
(Acts  xxvii.  1).  The  Roman  cohort  garrisoned  in  Judea,  and  commanded  by  Cor- 
nelius the  centurion,  was  called  "  the  Italian  band."     (Acts  x.  1.) 

Itur^ea  (mountainous),  a  province  of  Syria  or  Arabia,  beyond  the  Jordan,  east  of 
Bat<anaB,  and  south  of  Trachonitis,  over  which  Philip  was  tetrarch  when  John  the 
Baptist  commenced  his  ministry.     (Luke  iii.  1.) 

Jacob  (heeler,  supplanter)~{l)  the  son  of  Isaac  and  Rebecca,  and  twin  brother  of 
Esau,  and  the  father  of  the  twelve  patriarchs.  He  is  referred  to  in  Matt.  i.  2,  viii. 
11 ;  Luke  iii.  34,  xiii.  28 ;  Acts  vii.  14.) 

(2)  the  father  of  Joseph,  the  husband  of  Mary.     (Matt.  i.  15.) 

Jacob's  Well — a  deep  well  near  the  city  of  Shechem  (or  Sichem,  or  Sychar),  in 
Samaria,  cut  out  of  the  rock ;  it  became  celebrated  from  the  discourse  of  our  Saviour 
with  the  woman  of  Samaria.     (John  iv.  5-30.) 

Jairus  (illmninated),  a  chief  ruler  of  the  synagogue  at  Capernaum,  whose  daughter, 
falling  dangei-ously  ill,  he  besought  Jesus  to  heal  her.     (Mark  v.  22;  Luke  viii.  41.) 
As  our  Lord  was  proceeding,  the  girl  died ;  but  when  He  arrived  at  the  ruler's  house, 
He  raised  her  to  life.     (Mark  v.  35-43 ;  Luke  viii.  49-56.) 
1246 


HISTORICAL   INDEX.  33 

James  [sapplantcr) — (1)  the  Orcalcr,  the  son  of  Zebedee  and  Salome,  and  brother  to 
John  the  Evangelist.     (See  Appendix  A.j 

-(2j  the  Less,  the  son  of  Alphseus  or  Cleopas,  and  brother  of  our  Lord. 

Janna  {wxsvxring,  afflicted,  poor) ,  mentioned  in  the  genealogy  of  our  Lord.  (Luke 
iii.  24.) 

Jared  {ruling,  coming  down),  the  father  of  Enoch,  and  a  progenitor  of  Christ.  (Luke 
iii.  37.) 

Jason  (healing),  a  kinsman  of  Paul's,  in  whose  house  he  dwelt  at  Thessalonica,  and 
who  hazarded  his  life  to  save  the  Apostles  in  a  sedition  excited  in  that  city.  (Acts 
xvii.  5-9.)     He  seems  after  this  to  have  gone  to  Rome.     (Rom.  xvi.  21.) 

Jechonias,  or  Jeconiah  {stability  of  the  Lord),  son  and  .successor  of  Jehoiachim,  king 
of  Judah,  and  a  progenitor  of  our  Lord.     (Matt.  i.  11, 12.) 

Jeremiah  {exalting  the  Lord),  one  of  the  greater  prophets,  who  lived  in  the  reign  of 
King  Josiah.  (Matt.  ii.  17,  xxvii.  9.)  John  the  Baptist  thought  to  have  been  he. 
(Matt.  xvi.  14.) 

Jeremy,  the  same  as  Jeremiah,  which  see. 

Jericho  {the  moon, month),  a  city  about  26  miles  north-east  of  Jerusalem,  and  six  from 
the  Jordan.  Christ  passed  through  it,  and  performed  a  miracle  in  its  neighborhood. 
(Luke  xix.  1)— the  parable  of  the  good  Samaritan  laid  here  (Luke  x.  30.)  By  the  faith 
of  its  assailants  in  the  time  of  Joshua  its  walls  fell  down. 

Jerusalem  {vision  of  peace^,  the  metropolis  of  Palestine,  and  the  seat  of  government 
from  the  time  of  David.  It  was  called  Salem  in  the  time  of  Abraham,  and  Melchize- 
dec  was  its  king  (Gen.  xiv.  18 ;  Heb.  vii.  2),  and  subsequently  it  was  called  Jebus  (Josh. 
XV.  8),  whence  its  derivation,  "  Jcbus-Salem,"  "  Jerusalem."  Christ  lamented  over  it 
(Matt,  xxiii.  37),  and  foretold  its  destruction  (Matt.  xxiv.  2-28),  which  took  place  by 
the  Roman  armies  under  Titus,  A.  D.  70.  It  is  mentioned  continually  in  New  Testa- 
ment history,  and  it  was  the  scene  of  our  Lord's  passion.     (Matt,  xxvi.,  xxvii.,  &c.) 

Jesse  {a  gift,  a  being),  the  son  of  Obed  and  father  of  David,  and  therefore  a  progeni- 
tor of  our  Lord.     (Matt.  i.  5,  6  ;  Luke  iii.  32.) 

Jesus  (Saviour)— {1)  our  Lord  and  Saviour  Jesus  Christ. 

— —(2)  the  name  oi  Jeshua  or  Joshua,  the  captain  of  Israel.     (Acts  vii.  45.) 

Jews  {praising),  the  people  of  Israel,  so  called  from  their  ancestor,  Judah,  especially 
after  the  Babylonish  captivity. 

Joanna  {gift  of  the  Lord) — (1)  the  wife  Chuza,  Herod's  steward ;  after  being  healed 
by  our  Lord,  she  followed  and  administered  unto  Him.     (Luke  viii.  2,  3.) 

(2)   mentioned  in  the   genealogy  of  our  Lord.     (Luke  iii.  27.) 

JoATHAM,  or  Jotham  {absolute,  perfect),  son  and  successor  of  TJzziah,  king  of  Judah, 
and  a  progenitor  of  our  Lord.     (Matt.  i.  9.) 

Joel  (willing,  sivearing),  the  son  ofPethuel,  and  one  of  the  minor  prophets;  he  was 
contemporary  with  Jeremiah,  and  his  prophecy  is  referred  to  by  Peter.     (Acts   ii.  16.) 

John  (gracious,  hohj) — (1)  the  Baptist,  the  son  of  Zacharias,  the  priest,  and  Elizabeth, 
was  born  six  months  before  our  Lord.  His  birth,  name  and  otfice,  were  foretold  to 
his  father  while  performing  his  functions  in  the  Temple  (Luke  i.  10-17;  Mai.  iv.  5), 
and  for  his  incredulity  he  was  struck  dumb  until  the  naming  of  the  child,  when  his 
faith  gave  him  the  name  of  John,  and  Zacharias'  speech  was  immediately  restored.  From 
this  time  the  child  was  brought  up  in  the  wilderness  in  a  very  abstemious  manner,  and  in 
coarse  clothing  (Matt.  iii.  4;  Mark  i.(;),  and  when  he  became  30  years  ofage,  he  manifested 
himself  to  the  world  as  the  forerunner  of  the  Messiah,  whom  he  declared  about  to 
come.  (Matt.  iii.  11 ;  Mark  i.  7 ;  John  i.  6,  15,  19,  27.)  He  preached  repentance  and 
confession  of  sins,  and  induced  many  to  be  baptized  in  the  Jordan,  whence  he  was 
called  "  The  Baptist."  (Matt.  iii.  1 ;  Mark  i.  5  ;  Luke  iii.  3  ;  John  iii.  23  ;  Acts  i.  5,  xi. 
16,  xiii.  24.)     He  baptized  Christ  Himself  (Matt.  iii.  14;,  and  the  next  day  proclaimed 


34  HISTORICAL   INDE^X. 

Him  to  be  the  "  Lamb  of  God."  (John  i.  29.)  A  Utile  time  after,  in  consequence  of 
reproving  Herod  for  marrying  Herodias,  his  brother  PhiUp's  wife,  he  was  imprisoned 
(Matt.  iv.  12 ;  Mark  i.  14;  Luke  iii.  19),  and  at  the  instance  of  Herodias,  by  the  request 
of  her  daughter  Salome,  Herod  commanded  him  to  be  beheaded.  (Matt.  xiv.  1 ; 
Mark  vi.  14,  16;  Luke  ix.  7.)  While  John  was  in  prison,  he  sent  certain  of  his  dis- 
ciples to  inquire  if  Jesus  was  the  expected  Messiah.  (Matt.  ix.  14,  xL  2,  4;  Mark  ii. 
18;  Luke  v.  33,  vii.  18,  19,  22,  xi.  1  ;  John  iii.  25.)  Subsequently  Jesus  bore  testimony 
to  the  character  of  John.  (Matt.  xi.  7,  14  ;  Luke  vii.  24,  xvi.  16;  John  v.  33,  36,  x.  41.) 
•John  was  much  esteemed  by  the  people  (Matt.  xxi.  26 ;  Mark  xi.  32 ;  Luke  xx.  6),  and 
Herod  was  afraid  of  him  (Mark  vi.  20),  yet  for  his  oath's  sake  he  sacrificed  him  to  the 
revengeful  temper  of  Herodias.  Paul  found  some  of  John's  disciples  at  Ephesus,  who, 
not  knowing  whether  there  was  any  Holy  Ghost,  were  baptized  by  the  Apostles. 
(Acts  xix.  3-7.) 

(2) — {the  Apostle  and  Evangelist).     (See  Appendix  A.) 

(3)  Mark.     (See  Mark.) 

(4)  A  son  of  Annas  the  high  priest,  before  whom  and  others,  the  Apostles  were 

examined  for  preaching  in  the  name  of  Jesus.     (Acts  iv.  6.) 

JoNA  (a  dove),  or  Jonas,  the  father  of  Peter.  (Matt.  xvi.  17 ;  John  i.  42,  xxi. 
15-17.) 

Jonah  {a  dove),  or  Jonas,  one  of  the  minor  prophets,  son  of  Amittai,  and  he  who  was 
sent  to  preach  repentance  to  the  Ninevites ;  but  in  his  endeavor  to  avoid  this  duty  he 
was  cast  into  the  sea,  and  swallowed  by  a  whale,  in  which  he  remained  three  days  and 
three  nights.  When  the  Jews  asked  our  Lord  for  a  sign,  He  gave  them  only  the  sign 
of  the  prophet  Jonas.     (Matt.  xii.  39-41,  xvi.  4 ;  Luke  xi.  29,  30.) 

JoNAN  (a  dove),  mentioned  in  the  genealogy  of  our  Lord.  (Luke  iii.  30.) 
JoppA  (comeliness),  Japho,  or  Jaffa,  a  sea-port  of  Judea,  on  the  Mediterranean,  30 
miles  south  of  Cesarea,  and  45  north-west  of  Jerusalem.  Peter  visited  Joppa,  where 
he  remained  at  the  house  of  Simon  the  tanner  many  days.  In  this  city  he  raised 
Tabitha  (Dorcas)  to  life  (Acts  ix.  36,  43),  and  while  here  Cornelius  sent  for  him.  (Acts 
X.  5,  23,  xi.  5.) 

JoRAM,  or  Jehoram  {height  of  the  Lord),  son  and  successor  of  Jehoshaphat,  king  of 
Judah,  and  a  progenitor  of  our  Lord.     (Matt.  i.  8.) 

Jordan  (from  Jbr,  a  spring,  and  Dan,  a  town  near  its  source),  the  principal  river  of 
Judea,  rising  at  the  foot  of  the  Anti-Libanus  mountains  at  Cesarea  Philippi  (Paneas). 
It  runs  a  course  of  upward  of  100  miles  due  south,  passing  through  Lake  Merom,  and 
the  Sea  of  Galilee,  and  finally  empties  itself  into  the  Dead  Sea.  John  baptized  in  this 
river  (Matt.  iii.  6;  Mark  i.  5,  9;  John  i.  28,  iii.  26),  and  here  Christ  also  was  baptized. 
(Matt.  iii.  13.) 

JoRiM  {exaltation  of  the  Lord),  mentioned  in  the  genealogy  of  our  Lord.  (Luke, 
iii.  29.) 

JosAPHAT,  or  Jehosaphat  {the  Lord  is  the  Judge),  the  son  and  successor  of  Asa,  king  of 
Judah,  and  a  progenitor  of  our  Lord.     (Matt.  i.  8.) 

Jose  {sparing,  lifting  up),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  29.) 
Joseph  {increasing) — (1)  the  son  of  the  patriarch  Jacob,  by  Rachel  (John  iv.  5) ;  he 
was  sold  into  Egypt  by  his  brethren.     (Acts  vii.  9,  13,  14.) 

(2)  The  husband  of  Mary  was  the  son  of  Jacob,  and  grandson  of  Matthan  ;  and  as 

well  as  being  a  descendant  of  the  royal  house  of  David,  he  was  also  the  reputed  father 
of  Christ.  (Matt.  i.  6,  16;  Luke  i.  27,  iii.  23.)  An  angel  informed  him  of  the  nature 
of  Mary's  conception,  which  reconciled  him  to  her  position  (Matt.  i.  19, 24),  after  which 
he  proceeded  with  her  to  Bethlehem  to  be  taxed,  Avhere  Christ  was  born.  (Luke  ii. 
4,  16.)  Directed  b}''  an  angel,  he  retired  with  Mary  and  the  child  into  Egypt,  till  the 
death  of  Herod  (Matt.  ii.  13),  after  which  he  returned  (Matt.  ii.  19),  and  took  up  his 
1248 


HISTORICAL   INDEX.  35 

aljode  at  Nazareth,  where  it  is  Bupposed  he  followed  the  callinp;  of  a  carpenter.  (Matt. 
xiii.  55 ;  Luke  iv.  22  ;  John  i.  45,  vi.  42. )  In  one  of  his  visit.s  to  Jerusalem  to  keep  the 
passover,  Joseph  lost  the  child  Jesus,  then  about  12  years  old,  and  after  three  days 
found  Him  in  the  temple  disputing  with  the  doctors.  ( Luke  ii.  41^3.)  What  became 
of  Jos(!j)h  is  not  known,  but  he  is  thought  to  have  died  before  our  Lord  entered  on 
His  public  ministry. 

(3)   of  Arimathea,  i\  Jewish  counselor,  and  private  disciple  of  Christ's.      (Matt. 

xxvii.  57-59;  Mark  xv.  42^5  ;  Luke  xxiii.  50;  John  xix.  38.)  He  did  not  consent  to 
the  condemnation  of  Jesus  (Luke  xxiii.  51),  and  after  our  Lord's  crucifixion  he  went 
to  Pilate  and  begged  the  body  of  Jesus,  and  after  wrapping  it  in  linen,  buried  it  in  his 
own  tomb.     (Luke  xxiii.  52,53.) 

Joseph  (4)  called  also  Barsahas,  and  surnamed  Justus;  he  was  a  candidate  with 
Matthias  for  the  Apostleship,  vacant  by  the  death  of  Judas  Iscariot,  but  he  lost  it. 
(Acts  i.  23) 

(5)  called  also  Joses,  which  see. 

(G,  &c.)  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  24,  26,  30.) 

JosES  (the  same  as  Joseph)  was  the  son  of  Mary  and  Cleophas,  and  brother  of  James 
the  Less,  and  therefore  one  of  the  brethren  of  our  Lord.  (Matt.  xiii.  55,  xxvii.  56  ; 
Mark  vi.  3,  xv.  40,  47.)  Some  critics  think  this  person  to  be  the  same  as  Joseph,  called 
also  Barsahas.     See  above.     Joseph  (4). 

JosiAS,  or  Josiah  {the  fire  of  the  Lord),  son  and  successor  of  Amon,  king  of  Judah,  and 
a  progenitor  of  our  Lord.     (Matt.  i.  10,  11.) 

JuDA  {confession,  praise),  mentioned  in  the  genealogy  of  our  Lord.  (Luke  iii.  26, 
30,  33.) 

JuDAS  {confession,  praise) — (1)  or  Barsahas,  one  of  the  disciples  sent  by  the  Apostles 
from  Jerusalem  to  Antioch,  with  the  decree  of  the  council  respecting  adherence  to 
the  Mosaic  ritual.     (Acts  xv.  22-32.) 

(2)  Qaidanitis,  or  the  Galilean,  a  native  of  the  city  of  Gamala,  in  that  district, 

and  who  raised  a  rebellion  in  Judea  against  the  enrolment  of  taxing  ordered  by  Cyre- 
nius,  in  which  he  perished.     (Acts  v.  37.) 

(3)  Iscariot  {hireling,  or  a  man  of  Karioth,  or  Ccrioth,  to  which  he  belonged),  one 

of  the  Apostles  of  our  Lord,  and  appointed  their  treasurer.  (Matt.  x.  4  ;  Mark  iii.  19 ; 
Luke  vi.  16.)  He  was  angry  with  Mary  for  anointing  our  Lord,  and  wasting  the  oint- 
ment. (John  xii.  4.)  Christ  foretold  his  treachery.  (Matt.  xxvi.  21 ;  Mark  xiv.  18 ; 
Luke  xxii.  21 ;  John  vi.  71,  xiii.  21,  26.)  Judas,  after  this,  went  and  bargained  with 
the  Pharisees  (Matt.  xxvi.  14;  Mark  xiv.  10;  Luke  xxii.  3);  he  then  betrayed  our 
Lord  in  the  garden  of  Gethsemane  (Matt.  xxvi.  47 ;  Mark  xiv.  43 ;  Luke  xxii.  47 ; 
John  xviii.  3),  but  repenting  of  his  infomy,  he  returned  the  money  to  the  chief  priests, 
and  went  and  hanged  himself.     (Matt,  xxvii.  3;  Acts  i.  18.) 

Judas  (4)  or  Jude,  called  also  Lchhcns  {confessing),  and  Thaddeus  {confessing),  or  the 
Zealot,  was  the  son  of  Mary  -and  Cleophas,  and  the  brother  of  James  the  Less,  and 
consequently  one  of  the  brethren  of  our  Lord.     (See  Appendix  A.) 

(5)  or  Judah,  a  son  of  Jacob,  and  a  progenitor  of  Joseph,  the  husband  of  Mary. 

(Matt.  i.  2,  3 ;  Luke  iii.  33.) 

JuDEA  {confrssing),  a  name  derived  from  Juda,  and  applied  not  only  to  the  portion 
of  the  tribe  of  Judah,  but  sometimes  to  the  whole  land  of  Israel ;  called  also  Canaan, 
Palestine,  Land  of  Promise,  and  the  Land  of  Judea.     (Matt.  xxiv.  16  ;  Actsi.  8.) 

Julius  {soft,  downy),  the  centurion  of  the  Augustan  cohort,  to  whose  care  Festus 
committed  Paul  to  be  conveyed  a  prisoner  to  Rome.  (Acta  xxvii.  1.)  He  showed  to 
the  Apostle  great  courtesy  (Acts  xxvii.  3),  suffering  him  to  land  at  Sidon,  and  visit  his 
friends  there,  and  saved  him  from  the  murderous  designs  of  the  soldiers.  (Acts 
xxvii.  43.) 

29*  1249 


36  HISTORICAL   INDEX. 

Jupiter  {the  father  that  helpeth),  the  supreme  ^od  of  the  heathens,  whom  they  regard- 
ed as  the  maker  of  heaven  and  earth,  and  ruler  of  the  universe.  (Acts  xix.  35.)  Ju- 
piter and  Mercury  the  god  of  eloquence,  were  supposed  to  be  those  gods  who  most 
frequently  assumed  the  human  form ;  the  former  was  rejeiesented  as  a  large,  majestic- 
looking  man ,  and  aged ,  while  the  latter,  who  generally  attended  him,  was  young,  light  and 
active ;  on  which  account,  when  Paul  and  Ba-  nabas  were  preaching  in  and  about 
Lystra  in  Lycaonia,  they  made  so  great  an  im  jression  as  to  lead  the  people  to  call 
Barnabas  Jupiter,  and  Paul  Mcrcurius,  because  he  was  the  chief  speaker.  (Acts  xiv. 
12,  13.) 

Justus  (just) — (1)  the  surname  of  Joseph  jiarsabas,  one  of  ^the  candidates  for  the 
Apostleship  vacant  by  the  death  of  Judas  Iscariot,  but  the  lot  fell  upon  Matthias. 
(Acts  i.  23.) 

(2)  a  Christian  in  Corinth,  converted  by  Paul,  and  in  whose  house  the  Apostle 

preached.     (Acts  xviii.  7),  when  rejected  f  om  the  synagogue. 

KiDRON,  or  Cedron  {maldng  black,  or  saJ),  a  brook  running  through  the  valley  of 
Jehoshaphat,  on  the  east  side  of  Jerusalem,  between  the  city  and  the  Mount  of  Olives. 
Our  Lord  crossed  it  on  His  way  to  the  garden  of  Gethsemane.     (John  xviii.  1.) 

KisH,  or  Cis  {hard,  straw),  the  son  of  Ner,  a  Benjamite,  and  father  of  king  Saul. 
(Acts  xiii.  21.) 

Lamech  (poor,  smitten),  father  of  Noah,  and  a  progenitor  of  our  Lord.  (Luke 
iii.  36.) 

Lasea  {thick,  uise),  a  city  of  the  isle  of  Crete,  near  to  the  Fair  Havens.  (Acts 
xxvii.  8.) 

Laying  on  of  hands,  in  blessing  (Matt.  xix.  15),  in  healing  (Mark  v.  23,  vi.  5,  xvi.  18; 
Luke  iv.  40,  xiii.  13  ;  Acts  ix.  17,  xxviii.  8),  in  imparting  the  gifts  of  the  Spirit  (Acts 
viii.  17,  19,  xix.  6),  in  ordaining  (Acts  vi.  6,  xiii.  3). 

Lazarus  {help  of  God) — (1)  the  brother  of  Martha  and  Mary,  living  at  Bethany, 
near  Jerusalem,  and  in  whose  house  Christ  sometimes  lodged.  He  was  taken  ill,  and 
died,  and  after  he  had  been  in  the  grave  four  days,  our  Lord  raised  him  to  life.  (John 
xi.  2,  5,  11,  14,  43,  xii.  17.)  After  this,  six  days  before  Christ's  last  passover,  Lazarus 
sat  at  table  with  Him  (John  xii.  2),  and  many  people  came  to  see  him.  (John  xii. 
9.)     What  became  of  Lazarus  is  not  known. 

(2)  the  poor  afflicted  man  in  the  parable  who  sat  at  the  rich  man's  gate  begging, 

and  when  dead  was  received  into  Abraham's  bosom.     (Luke  xvi.  19-25.) 

Lebbeus  {confessing,  praising),  one  of  the  twelve  Apostles  (Matt.  x.  3),  the  same  as 
Judas  or  Judc,  which  see ;  also  Appendix  A. 

Legiox,  a  body  of  foot  soldiers  in  the  Roman  army,  comprising  ten  cohorts,  each 
cohort  fifty  maniples,  and  each  maniple  fifteen  men,  whence  a  full  legion  contained 
G,000  men.  Jesus  cured  a  demoniac,  who  called  himself  "  Legion,"  as  if  possessed  by 
a  legion  of  devils.  (Mark  v.  9.)  Christ  told  Peter  that  twelve  legions  of  angels  would 
come  to  His  relief  if  it  were  necessary.     (Matt.  xxvi.  53.) 

Levi  {joined) — (1)  one  of  the  twelve  Apostles,  also  called  Matthew.  (Mark  ii.  14; 
Luke  V.  27,  29.) 

(2)  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  24,  29.) 

Libertines.  The  Jews  are  thought  to  have  been  either  emancipated  slaves  from 
Italy,  or  their  desendants  {Libcrtini),  or  a  people  from  a  jjlace  in  Africa,  near  Carthage 
called  Libertina;  they  had  a  synagogue  in  Jerusalem  for  their  special  use,  and  joined 
with  the  Cyrenians  and  Alexandrians  in  disputing  with  Stephen.     (Acts  vi.  9.) 

Libya  (gross),  a  province  of  Egypt  in  Africa,  from  which  place  many  Jews  were  in 
Jerusalem  on  the  noted  day  of  Pentecost.     (Acts  ii.  10.) 

Locusts.    The  insects  of  this  name  are  still  used  for  food  in  the  East.    There  are 
different  ways  of  preparing  them  for  food.     Sometimes  they  are  ground  and  pounded, 
1250 


'HISTORICAL   INDEX.  37 

and  then  mixed  with  flour  and  water  and  made  into  cakes ;  or  they  are  salted  and 
then  eaten ;  sometimes  smoked,  boiled  or  roasted,  stewed,  or  fried  in  butter.  Dr.  Kitto, 
who  tasted  locusts,  says  they  ire  more  like  shrimps  than  anything  else ;  and  an  Eng- 
lish clergyman,  some  years  ago,  cooked  some  of  the  green  grasshoppers  {Locusla  viri- 
dissima),  boiling  them  in  water  half  an  hour,  throwing  away  the  head,  wings  and  leg.s, 
and  tlien  sprinkUng  them  with  pepper  and  salt,  and  adding  butter.  He  found  them 
excellent. 

The  Lord's  Supper,  instituted  by  Christ  just  before  His  death.  It  is  also  called  the 
"  Eucharist,"  because  Christ  in  the  institution  of  it  gave  thanks  unto  God.  The  passa- 
ges of  Scripture  particularly  recommending  this  sacrament  are  Matt.  xxvi.  26 ;  Mark 
xiv.  22;  Luke  xxii.  19 ;  1  Cor.  v.  7,  8,  x.  16,  xi.  23-29 ;  Acts  ii.  42,  xx.  7. 

Lot  {ivrapped,  joined),  the  nephew  of  Abraham,  delivered  from  the  destruction  of 
Sodom  by  an  angel,  but  his  wife  looking  back  became  a  pillar  of  salt.  The  circum- 
stance alluded  to  by  our  Lord  as  a  warning.     (Luke  xvii.  28,  32.) 

Lucius  {of  light),  of  Cj'rene,  one  of  the  prophets  of  the  Christian  Church  at  Antioch 
(Acts  xiii.  1),  and  by  some  thought  to  have  been  one  of  the  Seventy. 

Lycaonia  (a  tmlf),  a  province  of  Asia  Minor,  forming  part  of  Cappadocia ;  here  Paul 
preached  in  the  cities  of  Iconium,  Derbe  and  Lystra.     (Acts  xiv.  6,  11,  &c.) 

Lycia,  a  province  of  Asia  Minor,  having  Phrygia  on  the  north,  and  the  Mediterra- 
nean on  the  south  ;  Paul  landed  at  the  port  of  Myra,  in  Lycia,  on  his  journey  to 
Eome.     (Acts  xxvii.  5.) 

Lydda  {standing  ivater),  a  city  about  14  miles  north-east  of  Joppa,  and  32  north-west 
from  Jerusalem.  Peter  visited  the  saints  in  this  place  (Acts  ix.  32),  and  cured  one 
Eneas  of  the  palsy  (Acts  ix.  33,  34),  and  before  he  left,  they  all  "  turned  to  the  Lord." 
(Acts  ix.  35,  38.) 

Lydia  {standing  water),  a  woman  of  Thyatira,  a  seller  of  purple,  who  dwelt  at  Phil- 
ippi,  in  Macedonia.  (Acts  xvi.  14.)  She  was  a  Jewish  proselyte,  and  converted  to 
Christianity  by  Paul,  and  herself  and  family  were  all  baptized.  After  this  she  pre- 
vailed on  the  Apostle  and  his  fellow-laborers  to  make  her  house  their  home.  (Acts 
xvi.  15-40.)  Lydia  was  also  a  country  of  Asia  Minor,  peopled  by  the  posterity 
of  Lud. 

Lysanias  {dissohnng,  sadness),  a  tetrarch  of  Abilene,  a  small  province  of  Lebanon. 
(Luke  iii.  1.) 

Lysias  (dissolving),  the  chief  captain  of  the  Roman  troops  in  Jerusalem.  (Acts  xxiii. 
26  ;  see  Claudius  Lysias.) 

Lystra  {dissolving),  a  city  of  Lycaonia  in  Asia  Minor,  40  miles  west  of  Iconium,  and 
of  which  place  Timothy  was  a  native.  (Acts  xvi.  1, 2.)  Paul  and  Barnabas  preached 
the  Gospel  here,  and  having  miraculously  cured  a  lame  man,  they  were  taken  for 
gods,  for  the  tutelary  deities  of  the  city,  Jupiter  and  Mercurius ;  and  sacrifices  pre- 
pared for  them.  Jews,  however,  from  Antioch  and  Iconium  excited  the  people  against 
the  Apostles  even  to  stoning  them,  and  Paul  was  cast  out  of  the  city  as  dead.  (Acts 
xiv.  6,  8,  11 ;  2  Tim.  iii.  11.)     Its  site  is  not  discoverable. 

Maath  {wiping  aivay,  fearing),  mentioned  in  the  genealogy  of  our  Lord.  (Luke  iii. 
26.) 

.  Macedonia  {burning,  worshiping,  crooJccd),  a  large  country  of  Greece.  Paul  while  at 
Troas  was  called  in  a  vision  to  preach  the  Gospel  in  Macedonia  (Acts  xvi.  9,  xix. 
21),  and  there  founded  the  churches  of  Philippi,  and  Thessalonica.  Silas  and  Timothy 
also  preached  there.  (Acts  xviii.  5.)  The  Churches  there  were  very  liberal  in  their 
contributions  to  the  poor  saints. 

:Magd.\la  (a  tower,  greatness),  a  town  and  territory  placed  by  some  authorities  on  the 
eastern  side  of  the  Lake  of  Tiberias,  and  by  others  on  the  western  side  near  Capernaum. 

1251 


38  HISTORICAL    INDEX. 

(Matt.  XV.  39.)     It  included  Dalmanutha  (see  Mark  viii.  10),  and  is  supposed  to  have 
given  name  to  Mary  Magdalene. 

Magi,  Persian  or  Arabian  philosophers,  well  versed  in  the  moral  and  physical 
sciences ;  they  came  to  worship  the  infant  Messiah,  and  are  supposed  to  have  come 
from  Arabia,  as  their  gifts  of  frankincense  and  myrrh  were  the  produce  of  that  country. 
(Matt.  ii.  1-14.) 

Malchus  {king,  counsellor),  a  servant  of  the  high-priest  Caiaphas,  whose  ear  Peter  cut 
off  when  our  Lord  was  betrayed.     (John  xviii.  10.) 

Maleleel,  or  Mahalecl  {praising  God),  a  progenitor  of  Christ.     (Luke  iii.  37.) 

Mammon,  the  Syriac  word  for  riches.  Our  Saviour  says  we  cannot  devote  our  lives 
to  the  acquirement  of  riches  and  in  seeking  after  righteousness  at  the  same  time  ;  we 
cannot  serve  God  and  Mammon.     (Matt.  vi.  24  ;  Luke  xvi.  9,  11, 13.) 

Manaen,  or  Manahem  {comforter,  leader).  Christian  prophet  in  Antioch,  brought  up 
and  educated  with  Herod  Agrippa  I. ;  some  say,  with  Herod  Antipas.     (Acts  xiii.  1.) 

Manasses,  or  Manasseh  {forgotten),  son  and  successor  of  Hezekiah,  king  of  Judah, 
and  progenitor  of  our  Lord.     (Matt.  i.  10.) 

Marcus  {filled,  polite),  the  son  of  Mary,  Barnabas'  sister,  in  whose  house  the  Apostles 
used  to  assemble.  He  is  thought  to  have  been  converted  by  Peter,  as  that  Apostle 
calls  him  his  son.  He  is  the  same  as  John,  Mark,  or  Mark  the  Evangelist.  (Acts  xii. 
12,  25,  XV.  39.) 

Maes  Hill  {the  Areopagus),  an  insulated  precipitous  rock  in  the  middle  of  Athens, 
where  was  the  celebrated  seat  of  judicature  so  called,  opposite  to  the  Aei'opolis,  before 
which  Paul  defended  himself.     (Acts  xvii.  22.) 

Martha  {hitter,  provoking),  the  sister  of  Lazarus,  and  Mary  of  Bethany.  (Luke  x. 
38 ;  John  xi.  1,  5.)  She  was  reproved  by  our  Lord  for  being  too  much  concerned  about 
temporal  matters.  (Luke  x.  40, 41.)  On  the  death  of  her  brother  Lazarus  she  expostu- 
lated with  Christ  for  His  delay.  (John  xi.  20-40.)  Subsequently,  when  Christ  was  sup- 
ping at  the  house  of  Simon  in  Bethany,  Martha  served.     (John  xii.  2.) 

Mary  {exalted  bitterness,  mistress  of  the  sea),  (1)  the  Mother  of  Our  Lord,  and  espoused 
wife  of  Joseph.  She  was  of  the  royal  line  of  David,  and  cousin  to  Elizabeth,  the  wife 
of  Zacharias,  the  priest.  (Matt.  i.  16-20,  xiii.  55  ;  Mark  vi.  3  ;  Luke  i.  5,  27,  36.)  The 
angel  Gabriel  announced  to  her  the  birth  of  Jesus.  ( Luke  i.  26-35.)  She  visited  Eliza- 
beth and  offered  up  a  song  of  thanksgiving,  (Luke  i.  46-55,)  and  having  gone  to  Beth- 
lehem, brought  forth  the  Saviour.  (Luke  ii.  1-7.)  The  shepherds  now  visit  her 
(Luke  ii.  16-19),  she  next  presented  the  child  in  the  temple  to  the  Lord  (Luke  ii.  21- 
24),  and  after  receiving  the  visit  of  the  Magi  (Matt.  ii.  11),  and  retiring  for  a  short 
time  into  Egypt  (Matt.  ii.  13-21),  she  went  to  Nazareth,  but  came  annually  with  the 
infant  to  Jerusalem  to  the  passover.  (Luke  ii.  41.)  On  one  occasion,  however,  when 
Jesus  was  12  years  old,  Mary  lost  sight  of  Him.  (Luke  ii.  42-51.)  "When  Christ  had 
commenced  His  ministry,  she  attended  Him  at  the  marriage  in  Cana  (John  ii.  l),and 
once,  when  He  was  teaching,  inquired  for  Him  (Matt.  xii.  46  ;  Mark  iii.  31 ;  Luke  viii. 
19).  Mary  attended  our  Lord  at  His  crucifixion,  when  she  was  committed  to  the  care 
of  John  (John  xix.  25),  and  after  the  ascension  of  Christ  she  was  with  the  other 
disciples.  (Acts  i.  14.)  What  became  of  the  mother  of  our  Lord  after  this  is  not 
known. 

(2)  Magdalene,  a  woman  of  Magdala,  out  of  whom  our  Lord  cast  seven  devils 

(Luke  viii.  2,  3),  after  -which  she  followed  Him  and  contributed  to  His  maintenance. 
She  witnessed  Christ's  crucifixion  at  a  distance  (Matt,  xxvii.  56  ;  Mark  xv.  40 ;  John 
xix.  25),  waited  watching  at  the  sepulchre  (Matt,  xxvii.  61 ;  John  xx.  1),  and  brought 
spices  to  embalm  his  body.  (Matt,  xxviii.  1 ;  Mark  xvi.  1 ;  Luke  xxiii.  55,  56) ;  but 
1252 


HISTORICAL   INDEX.  39 

Christ  had  risen,  and  Mary  Magdalene  was  the  tirst  who  saw  Him  after  His  resurrec- 
tion. (Mark  xvi.  9  ;  John  xx.  li-lf^i.  and  again  asccond  time.  (Matt,  xxyiii.  9 ;  Luke 
xxiv.  10.)  She  was  a  person  of  some  ijroperty,  but  whither  she  went  after  this  is  not 
known. 

(3)  Mother  of  James  the  Less,  and  of  Joses,  wife  of  Cleophas  or  (Alphfeus),  wag 

the  sister  of  the  mother  of  our  Lord  ;  she  witnessed  the  crucifixion  afar  off  (Mark  xv. 
40,  47),  and  afterward  stood  by  the  cross  (John  xix.  25).  She  accompanied  the  other 
women  to  the  sepulchre  (Matt,  xxvii.  56,  Gl.  xxviii.  1),  having  brought  spires  to  embalm 
Christ's  body.     (Mark  xvi.  1.)     Further  than  this  nothing  more  is  known. 

Mary  (4),  Mother  of  Mark,  or  of  John,  whose  surname  is  Mark.  In  her  house  the 
Apostles  were  accustomed  to  assemble ;  Peter  went  there  on  his  escape  from  prison  ; 
(Acts  xii.  12.) 

(5)  Sist^er  of  Martha  and  Lazarus.    She  listened  to  our  Lord's  discourse  while 

Martha  served  (Luke  x.  39-42),  and  was  present  when  her  brother  Lazanis  was  raised 
to  life  (John  xi.  1-46),  at  a  subsequent  period,  when  Christ  supped  at  Betheny  in  the 
house  of  Simon,  she  anointed  His  feet.  (John  xii.  1-8  ;  Matt.  xxvi.  6  ;  Mark  xiv.  3. 
Luke  vii.  36.) 

Matthan  {gift,  hope,  death  of  them),  the  grandfather  of  Joseph,  the  husband  of  Mary 
(Matt.  i.  15.) 

Matthat  {gift),  mentioned  by  Luke  in  the  genealogy  of  our  Lord,  as  the  grandfather 
of  Mary.     (Luke  iii.  24),  another  (Luke  iii.  29). 

Mattatha  {his  gift),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  31.) 
Mattathias  {gift  of  the  Lord),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii. 
25,  26.) 

Matthias  {gift  of  the  Lord),  an  Apostle  chosen  in  the  room  of  Judas  Iscariot,  and 
thought  to  have  been  one  of  the  Seventy.     (Acts  i:  23,  26.) 

Mathusala,  or  Methuselah  (he  sent  his  death),  the  father  of  Lamech,  and  progenitor 
of  Christ ;  he  died  aged  969  years.     (Luke  iii.  37.) 

Melea  {supplied),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  31.) 
Melchi  {my  king,  my  counsel),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii 
24,  28.) 

Melita  {flowing  tcith  honey),  now  Malta,  an  island  in  the  Mediterranean  Sea,  on 
which  Paul  was  wrecked  as  he  was  taken  to  Rome  (Acts  xxviii.  1,  &c.),  here  he  shook 
the  viper  from  his  hand,  and  healed  many  of  their  diseases. 

Menan  {numbered,  revjarded),  mentioned  in  the  genealosy  of  our  Lord.  (Luke  iii. 
31.) 

Mercurius  {of  merchandise),  or  Mercury,  one  of  the  heathen  gods,  the  god  of  eloquence, 
and  whom  the  people  of  Lystra  thought  Paul  to  be.     (Acts  xiv.  12.)     See  Jupiter. 

Mesopotamia  {middle  of  rivers),  a  large  country  of  Asia,  between  the  rivers  Tigris 
and  Euphrates,  anciently  styled  Padan-Aram.     (Acts  vii.  2.)     Jews  from  here  were  in 
Jerusalem  on  the  noted  day  of  Pentecost.     (Acts  ii.  9.) 
Miletum,  correctly  ^Iiletus  (which  see.) 

Miletus  {red  kernels^  a  city  and  seaport  of  Ionia,  about  thirty  miles  south  of  Ephe- 
6US,  and  where  Paul  directed  the  elders  of  the  Ephesian  Church  to  meet  him.  (Acts 
XX.  15-17.) 

Mill.  Grinding  in  the  East  was  performed,  as  it  is  now,  chiefly  by  hand.  The 
mill-stones  were  about  two  feet  in  diameter,  and  half  a  foot  in  thickness.  The  lower 
one  was  fixed,  and  the  upper  one  was  turned  by  a  handle  or  crank.  This  was  done 
by  two  persons,  who  sat  opposite  to  each  other.  One  took  hold  of  the  mill-handle, 
and  turned  it  half  way  round,  the  other  then  seized  it,  and  completed  the  revolu- 

1253 


40  HISTO  EI  CAL    INDEX. 

tion.  This  was  done  by  women,  by  servants  of  the  lowest  order,  and  was  a  labori- 
ous   employment.     (See  Ex.  xi.  5  ;  Job  xxxi.  10  ;  Isa.  xlvii.  2  Judg.  xvi.  21.) 

MiTYLENE  {assailing,  breaking  the  Jaic),  the  capital  of  the  isle  of  Lesbos,  8  miles  from 
Asia  Minor,  through  which  Paul  passed  on  his  way  from  Corinth  to  Jerusalem.  (Acts 
XX.  14. 

Mnason  (seeking,  remembering,)  a  Jew  of  Cyprus,  converted  by  our  Lord  himself, 
and  who  was  one  of  the  Seventy.  Paul  abode  at  his  house  in  Jerusalem.  (Acts 
xxi.  16. 

Myea  (  floic,  weep),  a  city  of  Lycia  in  Asia,  whence  Paul  embarked  for  Eome. 
(Acts  xxvii.  5.) 

Mysia  {abominable),  a  province  of  Asia  Minor,  having  Phrygia  on  the  east,  and 
the  Hellespont  on  the  west :  here  Paul  preached.     (Acts  xvi.  7,  8.) 

Naaman  {fair),  the  Syrian,  the  general  of  the  army  of  Benhadad,  king  of  Syria, 
cured  of  leprosy  by  Elisha  (Eliseus) :  the  case  referred  to  by  our  Lord.    (Luke  iv. 

27.) 

Naason  {that  foretells,  a  serpent),  a  son  of  Aminadab,  and  a  progenitor  of  Joseph 
the  husband  of  Mary.     (Matt.  i.  4  ;  Luke  iii.  32.) 

Nachoe  {hoarse,  angry,  dry),  also  Nahor,  the  grandfather  of  Abraham,  and  a  pro- 
genitor of  Christ.     (Luke  iii.  34.) 

Nagge  {light),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  25.) 

Nain  {beauty),  a  city  of  Palestine  2  miles  south  of  Mount  Tabor,  where  Christ 
raised  the  widow's  son  to  life.     (Luke  vii.  11-18.) 

Naphtali  {urcstUng  likeness),  called  also  Ncphthalim :  the  sixth  son  of  Jacob :  the 
inheritance  of  this  tribe  lay  in  the  northern  part  of  Canaan,  between  Mount  Leb- 
anon to  the  north,  and  the  Sea  of  Cinnereth  (Galilee)  to  the  south  :  Christ's  residence 
here  fulfilled  the  prophecy  of  Isaiah.     (Isa.  ix.  1,  2  ;  Matt.  iv.  13-15.) 

Nathan  {given),  a  son  of  David  mentioned  in  the  genealogy  of  our  Lord.     (Luke 

iii.  31.) 

Nathanael  {gift  of  God),  a  disciple  of  our  Lord's,  and  supposed  to  be  the  same 
as  Bartholomew.  (John  i.  45-50.)  He  saw  Christ  after  His  resurrection.  (John 
xxi.  2.) 

Naum  {comforted),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  25.) 

Nazarene,  Nazarxans,  or  Nazarite,  {kept,  a  fiov-er), — (1)  an  inhabitant  or  native  of 
Nazareth,  whence  Christ  has  been  so  named.     (Matt.  ii.  23.) 

(2)  A  man  under  a  vow  either  for  his  whole  life,  as  Samson  and  John  the 

Baptist,  or  only  for  a  time,  (as  those  in  Num.  vi.  18-20 ;  Amos  ii.  11,  12),  to  abstain 
from  wine  and  intoxicating  liquors,  to  let  the  hair  grow,  and  not  to  enter  a  house 
where  there  was  a  dead  corpse,  nor  be  present  at  a  funeral.  Paul,  or  as  some 
say,  Aquila,  had  a  vow  of  this  sort  in  Cenchrea.     (Acts  xviii.  18.) 

(3)  a  sect  of  Judaizing  Christians,  who  held  that  there  could  be  no  salva- 
tion without  full  conformity  to  the  law  of  Moses.  They  coincided  in  a  great  mea- 
sure with  the  Ebionites,  and  accepted  only  Matthew's  Gospel :  they  likewise  objected 
to  the  ceremonial  strictness  of  the  Pharisees ;  and  held  Paul  in  high  estimation. 

(4)  a  term  applied  to  the  Christians  by  the  Jews  and  heathens,  by  way  of 

reproach.  Paul  in  this  view  is  accused  by  one  TertuUus,  as  being  "  a  ringleader 
of  the  sect  of  Nazarenes."     (Acts  xxiv.  5.) 

Nazareth  is  situated  among  the  hills  which  constitute  the  south  ridges  of  Lebanon, 
just  before  they  sink  down  into  the  plain  of  Esdraelon.  Of  the  identification  of  the 
ancient  site  there  can  be  no  doubt.  The  name  of  the  present  village  is  en  Ndzirali, 
the  same,  therefore,  as  of  old ;  it  is  formed  on  a  hill  or  mountain  (Luke  iv.  29),  it  is 
within  the  limits  of  the  province  of  Galilee  (Mark  i.  9),  it  is  near  land,  according 
1254 


HISTORICAL   INDEX.  41 

to  the  implication  in  John  ii.  1,  2,  11;  a  precipice  exists  in  the  neighborhood 
(Luke  iv.  29),  and,  finally,  a  series  of  testimonies  reach  back  to  Eusebius,  the 
father  of  church  history,  which  represent  the  place  as  having  occupied  an  invari- 
able position.  The  modern  Nazareth  belongs  to  the  better  class  of  Eastei-n  villages. 
It  has  a  population  of  3,000  or  4,000,  a  few  are  IMoliammedans,  the  rest  Latin  and 
Greek  Christians.  Most  of  the  houses  are  well  built  of  stone,  and  have  a  neat 
and  comfortable  appearance.  The  streets  or  lanes  are  narrow  and  crooked,  and 
after  rain  are  so  full  of  mud  and  mire  as  to  be  almost  impassable. 

Neapolis  {mw  cify),  a  sea-port  of  Macedonia,  a  few  miles  south  of  Philippi.  Paul 
came  here  from  Samothrace.     (Acts  xvi.  11.) 

NcphthaKm.    See  Napiitali. 

Neri  {light  of  the  Lord,  land  soicn  biennially),  mentioned  in  the  genealogy  of  our 
Lord.     (Luke  iii.  27.) 

NicANOR  {victorious),  one  of  the  seven  first  appointed  deacons  (Acts  vi.  3-6) ;  notb 
ing  further  is  known  of  him. 

NicoDEMUs  {innocent  blood,  victory  of  the  people),  a  Pharisee  and  ruler  of  the  Jewn, 
belonging  to  the  Sanhedrim,  and  who  became  a  disciple  of  Christ  after  his  con- 
versation with  Him.  (John  iii.  1,  4,  9.)  He  subsequently  defended  our  Lord  before 
the  Sanhedrim  (John  vii.  50),  and  joined  with  Joseph  of  Arimathea  in  His  burial . 
(John  xix.  39.) 

Nicolas  {conqueror  of  tJie  people),  a  Jewish  proselyte  of  Antioch,  who  afterward 
became  a  Christian  ;  and  on  account  of  his  zeal  and  piety  was  subsequently  aj^i^ointcd 
a  deacon.  (Acts  vi.  5.)  His  name  is  said  to  have  been  improperly  connected  with 
the  sect  of  the  Nicolaitans  (which  see.) 

Niger  {black),  the  name  of  one  Simeon,  a  prophet  and  teacher  of  Antioch,  who 
assisted  in  ordaining  Saul  and  Barnabas  for  their  Apostleship.  (Acts  xiii.  1.)  He  is 
thought  to  have  been  one  of  the  Seventy. 

Nineveh  {beautiful,  a  dvcUing-place),  the  capital  of  the  ancient  kingdom  and  empire 
of  Assyria.  (Jonah  iii.  6  ;  2  Kings  xix.  36.)  The  name  appears  to  be  compounded  fi-om 
that  of  an  Assyrian  deity,  "Nin,"  corresponding,  it  is  conjectured,  with  the  Greek 
Hercules,  and  occurring  in  the  names  of  several  Assyrian  kings,  as  in  "  Ninus,"  the 
mythic  founder,  according  to  Greek  tradition,  of  the  city.  Nineveh  is  first  mentioned 
in  the  Old  Testament  in  connection  with  the  primitive  dispersements  and  migrations 
of  the  human  race.  (Gen.  x.  11,  &c.)  It  was  a  city  of  nineteen  miles  in  length  and 
eleven  in  breadth,  and  from  forty-eight  to  sixty  miles  in  circumference,  and  contained 
a  population  of  about  six  hundred  thousand.  (Jonah  iv.  11.)  It  was  surrounded  by 
a  wall  one  hundred  feet  high,  and  wide  enough  for  three  carriages  to  go  abreast,  and 
was  fortified  by  fifteen  hundred  towers  of  two  hundred  feet  in  height.  For  its  luxury 
and  wickedness  the  judgmeiits  of  God  fell  upon  it.     (Neh.  iii.  1 ;  Zeph.  ii.  13-15.) 

NoAn-(/-e6-i),  the  builder  of  the  ark.  in  which  he  and  his  family  alone,  with  certain 
animals  of  every  kind,  were  saved  when  the  world  was  drowned  for  its  wickedness 
(Matt.  xxiv.  37 ;  Luke  iii.  36,  xvii.  26.)  He  was  a  preacher  of  righteousness,  and  his 
faith  is  spoken  of  in  Heb.  xi.  7. 

NoE.    See  Noah. 

Obed  (a  servant),  son  of  Boaz,  and  father  of  Jesse :  also  a  progenitor  of  our  Lord. 
(Matt.  i.  5 ;  Luke  iii.  32.) 

Olives,  Mount  of,  or  Olivet  ;  is  a  range  of  hills  extending  a  mile  in  length  from 
north  to  south,  having  three  or  four  summits :  from  the  center  one,  which  is  the  highest, 
and  rises  out  of  the  Garden  of  Gethsemane,  our  Saviour  ascended  up  to  heaven  (Acts 
i.  12)  ;  on  the  southern  one  Solomon  built  temples  to  his  idols.  Olivet  is  a  Sabbath- 
day's  journey  (about  a  mile)   eastward   of  Jerusalem,  fronting   the   temple :  it  is 

1255 


42  HISTORICAL   INDEX. 

separated  from  the  city  by  the  brook  ICidron,  and  the  valley  of  Jehoshaphat ;  and 
its  districts  were  named,  1.  Gethsemane,  the  place  of  oil-presses ;  2.  Bethany,  the 
house  of  dates ;  3.  Bethphage,  the  house  of  figs,  &c.  The  mountain  takes  its  name 
from  the  luxurious  and  spontaneous  growth  of  the  olive-tree,  which  continues  at 
this  day,  and  was  the  scene  of  many  circumstances  connected  with  the  life  of 
Christ.  (Matt.  xxi.  1,  xxiv.  3,  xxvi.  30;  Mark  xiii.  3,  xiv.  26;  Luke  xix.  29,  37, 
xxi.  37,  xxii.  39  ;  John  viii.  1 ;  Acts  i.  12. 

OziAS,  or  Uzztah,  or  Azariah  (strength  of  the  Lord),  son  of  Jehoram  king  of  Judah,  and 
progenitor  of  our  Lord.     (Matt.  i.  8,  9.) 

Pamphylia  {nation  of  every  tribe),  a  province  of  Asia  Minor,  having  the  Mediterranean 
on  the  south,  and  Pisidia  on  the  north  ;  it  is  situated  opposite  to  Cyprus,  and  its  chief 
town  is  Perga.  (Acts  xxvii.  5.)  Paul  and  Barnabas  preached  here  (Acts  xiii.  13,  xiv. 
24),  and  it  was  while  they  were  in  this  province  that  Mark  left  them.    (Acts  xv.  38.) 

Paphos,  a  city  on  the  western  coast  of  Cyprus,  where  the  proconsul  Sergius  Paulus 
resided,  who  was  converted  by  Paul  (Acts  xiii.  6),  and  where  Bar- Jesus  (Elymas)  the 
sorcerer  was  struck  blind  for  his  opposition.     (Acts  xiii.  6-13.) 

Parmenas  [continuing,)  one  of  the  first  seven  deacons  of  the  Church.     (Acts  vi.  5,  6.) 

Parthians  (flying  from  fear),  the  Persians,  or  inhabitants  between  Media  and  Meso- 
potamia. Jews  from  among  them  were  present  at  Jerusalem  at  the  noted  day  of  Pen- 
tecost.    (Acts  ii.  9.) 

Passover.  There  is  considerable  controversy  in  respect  of  the  duration  of  our  Lord's 
ministry.  Some  reckon  it  to  have  been  but  one  year;  some,  three  years;  and  others 
more.  Dr.  Lardner  mentions /our  Passovers:  the  fl.rst  at  our  Lord's  baptism  (John  ii. 
13) ;  the  second,  when  Christ  healed  the  cripple  at  the  pool  of  Bethesda  (John  v.  1) ; 
but  that  this  feast  was  a  passover  is  much  questioned ;  the  third,  when  the  miracle  of 
the  five  loaves  and  two  fishes  were  performed  (John  vi.  4) ;  the  fourth,  when  the  Jews 
sought  to  apprehend  our  Lord.  This  would  make  Christ's  ministry  extend  to  about 
three  years  and  a  half,  according  to  the  prophecy  of  Daniel,  (ix.  26.)  Very  many  writers 
consider  the  period  of  the  second  passover  to  have  been  just  before  our  Lord  went  through 
the  corn-fields  on  the  Sabbath  day  as  recorded  in  Luke  vi.  1. 

Patara  (white-livered,  bringing  death),  a  maritime  city  of  Lycia,  where  Paul  going  from 
Philippi  to  Jerusalem  embarked  from  Phoenicia.     (Acts  xxi.  1.) 

Paul  (marvelous,  rest,  little),  the  name  of  Saul  of  Tarsus.  Many  writers  suppose  that 
Saul  had  from  his  birth  the  Gentile  name  of  Paui. ;  a  not  unusual  thing  with  the  Jews 
and  others  in  that  age — others  say  he  took  the  name  in  honor  of  his  first  Gentile  con- 
vert Sergius  Paulus — others,  because  he  was  small  in  stature,  or  for  humility  sake, 
Paulus  meaning  loiv,  small,  little:  be  this  as  it  may,  he  assumed  the  name  of  Paul  to  the 
exclusion  of  that  of  Saul,  on  the  conversion  of  Sergius  Paulus. 

Pentecost,  a  feast  of  the  Jews  held./?/?'/  days  after  the  departure  from  Egypt,  or  after 
the  Passover.  Sometimes  it  was  called  the  feast  of  lueeks,  because  it  was  kept  seven 
weeks  after  the  Passover.  The  Holy  Ghost  descended  upon  the  Apostles  on  this  day. 
(Acts  ii.  1.) 

Perga  (earthly),  a  maritime  city  of  Pamphylia  in  Asia,  upon  the  river  Caystrus,  where 
Paul  and  Barnabas  preached  the  Gospel.     (Acts  xiii.  13,  14,  xiv.  25.) 

Peter,  stone  or  rock. 

Phalec  (diviMon),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  35.) 

PiiANtrEL  (seeing  God),  the  father  of  the  prophetess  Ajina,  of  the  tribe  of  Asher.  (Luke 
ii.  36.) 

Pharaoh  (spreading  vengeance,  a  king),  a  common  name  of  the  kings  of  Egypt :  two 
of  which  are  referred  to  in  the  New  Testament.     (Acts  vii.  13,  21.) 

Phares  (division),  a  son  of  Judah,  and  a  progenitor  of  Joseph,  the  husband  of  Mary. 
(Matt.  i.  3  ;  Luke  iii.  33.) 
1256 


HISTORICAL   INDEX.  43 

Pharisees  (separate).  This  was  the  most  celebrated  and  influential  of  the  Jewish  sects 
in  the  time  of  our  Lord,  including  in  its  numbers  the  great  mass  of  the  people.  This 
appellation  is  derived  from  the  Hebrew  word  Fharas  or  Pharash,  "  to  separate,"  from 
their  separating  themselves  from  the  rest  of  the  Jews  as  more  devout  and  religious 
They  believed  in  the  resurrection  of  the  dead,  and  in  the  existence  of  angels,  and 
spirits,  mixed  up  with  some  notion  of  a  transmigration  of  souls:  they  were  also  pecu- 
liar in  attac-hing  the  first  importance  to  the  traditions  of  the  elders,  and  in  the  observ- 
ance of  external  rites  and  ceremonies;  they  placed  also  especial  reliance  on  frequent 
ablutions  and  fastings,  long  prayers,  and  the  rigorous  observance  of  the  Sabbath.  When 
they  had  their  beginning  is  not  exactly  known. 

F  HEN  ICE  {red,  purple,  palm),  or  Phcenice,  a,  sea-port  on  the  western  shore  of  Crete. 
Christianity  was  introduced  here  soon  after  the  persecution  following  the  death  of 
Stephen.  (Acts  xi.  19.)  Paul  passed  it  when  he  was  proceeding  to  Rome.  (Acts 
xxvii.  12.) 

Phenicia,  or  Phenice,  or  Phcenicia,  a  province  of  Syria,  lying  along  the  Mediterra- 
nean, the  principal  cities  of  which  were  Tyre,  Sidon  and  Ptolemais.  Paul  passed 
through  it  in  some  of  his  journeys.     (Acts  xv.  3,  xxi.  2.) 

Philip  {lover  of  horses,  a  warrior),  (1)  a  native  of  Bethsaida,  in  Galilee,  was  one  of  the 
first  called  by  our  Lord  (John  i.  43,  44),  he  went  and  fetched  Nathanael  (Ji>hii  i.  45-47, 
49),  and  he  was  afterward  numbered  among  the  Apostles.     (See  Appendix  A.) 

(2)  the  deacon,  ajipointed  among  the  first  seven  (Acts  vi.  5),  is  said  to  have 

been  a  native  of  Cesarea;  at  the  jiersecution  that  broke  out  on  the  death  of  Stephen, 
Philip  retired  to  Samaria  where  he  performed  many  miracles,  and  made  and  baptized 
numerous  converts,  Simon  Magus  amongst  the  number.  (Acts  viii.  5-13.)  Some  time 
after,  directed  by  an  angel,  he  met  with  the  Ethiopian  eunuch  on  the  road  from  Je- 
rusalem to  Gaza;  having  j^reached  to  him  Jesus  Christ,  the  eunuch  believed,  and  was 
baptized  (Acts  viii.  26-38) ;  immediately  after,  the  Spirit  of  the  Lord  took  him  away 
and  we  find  him  at  Azotus,  preaching  the  Gospel  in  all  the  cities  till  he  came  to  Cesa- 
rea. (Acts  viii.  39,  40.)  Subsequently  to  this,  some  twenty  years,  possibly,  he  was 
visited  by  Paul  and  his  company,  who  stayed  some  days,  during  which  Philip's  four 
daughters  prophesied.  (Acts  xxi.  8-10.)  Here  Philip  is  thought  to  have  remained 
and  died. 
(3)  a  son  of  Herod  the  Great.     (Matt.  xiv.  3 ;  Mark  vi.  17 ;  Luke  iii.  19.)     See 

Herod  Philip. 

(4)  another  son  of  Herod  the  Great,  and  tetrarch  of  Ituraea  and  Trachonitis. 

(Luke  iii.  1.)     See  under  Herod. 

PiiiLippi  {warlike,  lovers  of  liorses),  (1)  a  city  of  Macedonia. 

(2)  a  city  near  the  source  of  the  Jordan,  called  Cesarea  Philippi,  which  see. 

Phrygia  (dry,  barren),  a  large  province  of  Asia  Minor,  divided  into  the  Greater  and 
the  Lesser ;  it  had  Bithynia  on  the  north,  and  Pisidia  and  Lycia  on  the  south.  The 
chief  towns  were  Laodicea,  Hierapolis  and  Colosse.  Paul  is  said  to  have  introduced 
Christianity  into  the  province  (Acts  xvi.  6,  xviii.  23) ;  although  the  Jews  from  this 
country  were  pre^nt  in  Jerusalem  at  the  noted  day  of  Pentecost.     (Acts.  ii.  10.) 

Phylacteries  {things  to  be  especially  observed),  slips  of  parchment  on  which  were  writ- 
ten certain  words  of  the  law,  and  which  the  Jews  wore  on  their  foreheads,  on  the 
wrists  of  their  left  arm,  and  on  the  hems  of  their  garments,  from  a  mistaken  interpre- 
tation of  Ex.  xiii.  9,  16;  the  Pharisees  wore  theirs  broader  than  other  Jews,  (Matt. 
xxiii.  5.) 

Pilate,  Pontius  (a  hand,  or  oftJie  sea;  and  armed  with  a  dart),  the  successor  of  Gratus 
in  the  governorship  of  Judea,  which  he  held  ten  years  (from  about  A.  D.  26,  to  A.  D. 
36).  (Luke  iii.  1.)  His  impetuosity  and  obstinacy  excited  many  disturbances  among 
the  Jews;  and  why  he  mingled  the  blood  of  certain  Galileans  with  their  sacri-fices  is 

1257 


44  HISTORICAL   INDEX. 

not  known.  (Luke  xiii.  1.)  Christ  was  brought  before  this  tribunal ;  and  although 
after  examination  he  found  no  fault  in  Him,  nor  did  Herod,  and  notwithstanding  the 
warning  of  his  wife,  yet  being  willing  to  content  the  Jews,  he  condemned  our  Lord  to 
be  crucified  against  the  dictates  of  his  own  conscience.  (Matt,  xxvii. ;  Mark  xv. ; 
Luke  xxiii.;  John  xviii.,  xix. ;  Acts  iv.  27,  xiii.  28  ;  1  Tim.  vi.  13.)  He  made  five  suc- 
cessive attemjits,  indeed,  to  release  Christ,  but  when  the  Jews  declared.  "  if  thou  let 
this  man  go,  thou  art  not  Caesar's  friejid,"  his  fear  of  the  jealousy  and  suspicion  of  the 
Emperor  Tiberius  prompted  him  to  yield  to  their  malice,  and  therefore  he  immediately 
ordered  our  Saviour's  crucifixion.  Some  time  after  this,  having  put  to  death  a  number 
of  innocent  Samaritans,  he  was  accused  before  Vitellius,  proconsul  of  Syria,  who  or- 
dered him  to  Rome  to  answer  the  charge.  Before  Pilate  arrived,  Tiberius  died  ;  Cal- 
igula, his  successor,  hearing  of  the  circumstances,  banished  Pilate  to  Gaul,  where,  it  is 
said,  on  account  of  extreme  indigence  he  committed  suicide,  about  A.  D.  41. 

PisiDiA  {black  with  pitch) ,  a  province  of  Asia  Minor,  having  Pamphylia  on  the  south 
and  Galatia  on  the  north  ;  its  chief  town  was  Antioch  :  here  Paul  and  Barnabas  planted 
a  Christian  Church.     (Acts  xiii.  14,  xiv.  24.) 
Pontius  Pilate.     See  Pilate. 

PoNTUS  {the  sea),  a  province  of  Asia  Minor,  having  the  Euxine  Sea  on  the  south. 
Jews  from  here  were  in  Jerusalem  at  the  noted  day  of  Pentecost  (Acts  ii.  9) ;  and  it 
was  the  native  place  of  Aquila  (Acts  xviii.  2) ;  it  is  thought  that  it  was  converted  to 
Christianity  by  Peter,  since  he  addresses  his  first  Epistle  to  them  amongst  others. 
PoRcius  Festus  {a festival  calf).    See  Festus. 
Prisca.    See  Priscilla. 

Priscilla  {ancient),  or  Prisca;  the  wife  of  Aquila  (Acts  xviii.  2,  26),  and  whose  house 
was  so  Christianized  that  Paul  called  it  a  Church.  They  came  from  Rome  to  Ephesus 
when  Claudius  banished  all  Jews  from  there;  but  returi'.ed  thither  again,  as  Paul 
salutes  them  in  his  Epistle  to  the  Romans.  They  subsequently  returned  to  Asia,  where 
it  is  supposed  they  died.     See  Aquila. 

Prochorus  or  Procorus  {presiding  over  the  choirs),  one  of  the  first  seven  deacons  of 
the  Christian  Church.     (Acts  vi.  5.) 

Proconsul,  the  governor  of  a  province  attached  to  the  jurisdiction  of  the  Senate  of 
Rome,  and  who  was  elected  annually.  Such  was  Sergius  Paulus  at  Cyprus.  The  gov- 
ernor of  a  province  belonging  to  the  jurisdiction  of  the  Emperor,  and  usually  calling 
for  the  exercise  of  military  power,  was  termed  a  "  Proprtetor,"  or  "  Legatus,"  or  "  Com- 
missioner,^' as  the  Governor  of  Syria.  A  subordinate  jurisdiction  in  the  Emperor's  pro- 
vinces was  assigned  to  a  "  Procurator,"  or  "  High  Steivard,"  as  were  Pnntius  Pilate,  Felix, 
and  Festus.    The  Proprsetor  held  office  during  the  pleasure  of  the  Emperor. 

Ptolemais  {assemblage  of  waters,  warlike),  a  sea-port  town,  now  Acre,  on  the  Mediter- 
ranean, at  the  borders  of  Galilee,  and  27  miles  south  of  Tyre.  Paul  stayed  here  one 
day  in  his  journey  from  Ephesus  to  Jerusalem.     (Acts  xxi.  7.) 

Publicans.  These  were  inferior  officers,  generally  Jews,  employed  as  collectors  of 
the  Roman  revenue.  The  Roman  Senate  farmed  the  direct  taxes,  and  the  customs,  to 
capitalists,  who  undertook  to  pay  a  given  sum  in  the  treasury  {publicum),  and  hence 
received  the  name  of  publicani.  In  the  provinces  were  managing  directors,  and  under 
them  were  the  iwrtitores,  the  actual  custom-house  officers.  The  system  was  essentially 
a  vicious  one.  The  publicans,  through  their  agents,  overcharged  when  they  had  an 
opportunity.  (Luke  iii.  13.)  They  brought  false  charges  of  smuggling  in  the  hope  of 
extorting  hush- money.  (Luke  xix.  8.)  The  employment  brought  out  all  the  beset- 
ting vices  of  the  Jewish  character.  The  strong  feeling  of  many  Jews  as  to  the  abso- 
lute unlawfulness  of  paying  tribute  at  all,  made  matters  worse.  Mr.  Morier,  at  Perse- 
polis,  observes :  "  Here  is  a  station  of  rah-dars,  or  toll-gatherers,  appointed  to  lew  a 
1258 


HISTORICAL   INDEX.  45 

toll  upon  kafilers,  or  caravans  of  merchants ;  and  who,  in  general,  exercise  their  office 
with  so  much  brutality  and  extortion,  that  they  are  execrated  by  all  travelers.  The 
collections  of  the  tolls  are  farmed,  consequently  extortion  ensues,  and  as  most  of  the 
rah-dars  receive  no  other  emolument  than  what  they  can  exact  over  and  above  the 
prescribed  dues  from  the  travelers,  their  insolence  is  accounted  for,  and  a  cause  suffi- 
ciently powerful  is  given  for  their  insolence  on  the  one  hand,  and  the  de'estation  in 
which  they  are  held  on  the  other."  How  unpopular  the  publicans  were  is  evident 
from  the  fact  that  that  they  were  classed  with  sinners  (Mutt.  ix.  11,  xi.  19),  with  har- 
lots (Matt.  xxi.  31,  32),  with  the  heathen  (Matt,  xviii.  17). 

PuBLius  (common),  the  governor  of  Mdita  (or  Malta),  who  treated  Paul  with  great 
kindness  when  shipwrecked  there  :  the  Apostle  healed  his  fother.  (Acts  xxviii.  7,  8.) 
Purse,  a  sort  of  girdle  which  the  Hebrews  took  with  them  when  on  a  journey,  and 
which  is  often  found  at  the  present  day  in  Eastern  countries.  It  was  used  by  them 
for  carrying  their  money  (Gen.  xlii.  35 ;  Prov.  i.  14 ;  Isa.  xlvi.  6) ;  and  if  they  were 
merchants,  also  their  weights.  (Deut.  xxv.  13 ;  Mic.  vi.  11.)  Ladies  wore  ornamental 
purses.  (Isa.  iii.  23.)  A  part  of  the  girdle,  sufficient  to  encompass  the  body,  was 
sewed  double,  and  fastened  with  a  buckle.  The  residue  was  wound  round  above  and 
below  the  first  fold,  and  tucked  under.  The  first  fold  had  an  opening,  closed  with  a 
leather  cover  or  strap,  through  which  the  contents  of  the  purse  were  passed. 

PuTKOLi  {the  wells),  a  city  of  Campania  in  Italy,  about  8  miles  from  Naples.  Paul 
stayed  here  seven  days  on  his  way  to  Rome.     (Acts  xxviii.  13.) 

Ragau  (a  companion,  breaking),  a  progenitor  of  Abraham,  and  of  Christ.  (Luke 
iii.  35.) 

Rahab,  or  Rachab  (proud,  strong,  broad),  the  harlot,  or  probably  the  innkeeper  of 
Jericho  who  concealed  the  spies  sent  by  Joshua.  Paul  speaks  of  her  being  saved  by 
her  faith  ;  and  James,  by  her  works.  Some  consider  this  woman  to  be  the  mother  of 
Boaz,  alluded  to  by  Matthew  in  his  genealogy  of  our  Lord.     (Matt.  i.  5.) 

Remphan  (prepared),  an  idol  of  the  Egyptians  carried  by  the  Hebrews,  which  Amos 
reproved  (Amos  v.  26) ;  the  passage  is  quoted  by  Stephen  in  his  argument  with  the 
Jews.     (Acts  vii.  43.) 

Rhegium  (breaking),  a  city  of  Italy  in  the  kingdom  of  Naples,  at  which  Paul  landed 
on  his  way  to  Rome.     (Acts  xxviii.  13,  14.) 
Rhesa  (affection,  a  head),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  27.) 
Rhoda  (a  rose),  a  young  maid  of  the  household  of  Mary  the  mother  of  John  Mark  ; 
she  opened  the  door  to  Peter  on  his  escape  from  prison.     (Acts  xii.  13,  14.) 

Rhodes  (a  rose),  an  island,  and  famous  city  south  of  the  jarovince  of  Caria,  in  Asia 
Minor,  and  so  called  from  abounding  in  roses ;  it  was  celebrated  for  its  brazen  colos- 
sal statue,  esteemed  one  of  the  seven  wonders  of  the  world.  Paul  visited  this  island 
in  his  last  journey  to  Jerusalem  as  he  came  from  Miletus.     (Acts.  xxi.  1.) 

Roboam,  or  Rehoboam  (breadth  of  the  people) ,  the  son  and  successor  of  Solomon,  and  a 
progenitor  of  our  Lord.     (Matt.  i.  7.) 

Rome  (prevailing,  mighty),  the  chief  city  of  Italy,  and  in  the  time  of  our  Lord's  min- 
istry, the  mistress  of  the  world.  Its  name,  and  that  of  Romans,  are  not  found  in  the 
Old  Testament.  Rome  is  first  met  with  in  the  book  of  the  Maccabees  (1  Mac.  vii.  1, 
2),  and  it  is  thought  to  be  referred  to  by  Daniel  (Dan.  ii.  40)  as  the  kingdom  of  iron. 
Jews  from  Rome  were  at  Jerusalem  at  the  noted  day  of  Pentecost  (Acts  ii.  10),  but 
some  few  years  after,  by  an  edict  of  Claudius,  all  Jews  were  expelled  the  city  (Acts 
xviii-  2).  Paul  had  long  desired  to  visit  Rome  (Acts  xix.  21,  xxiii.  11 ;  Rom.  i.  7,  15) ; 
but  the  only  times  he  visited  it,  the  Apostle  was  a  prisoner  there,  first  when  he  ap- 
pealed to  Caesar,  A.  D.  Gl,  when  he  remained  two  years  (Acts  xxviii.  16,  30,  31),  and 
secondly,  at  the  time  of  his  martyrdom,  A.  D.  05-66.    At  this  last  period,  Peter  was  at 

1259 


46  ISTORICAL  INDEX. 

Rome  also,  and  suffered  death  in  the  same  persecution.  Peter  is  said  to  refer  to  Rome 
in  one  of  his  Epistles  under  the  name  of  Babylon,  a  name  also  adopted  by  John  for 
the  same  purpose.  The  word  Roman  is  found  to  refer  either  (1)  to  its  inhabitants 
(John  xi.  48  ;  Acts  xxviii.  17),  or  (2)  to  its  privileges.  (Acts  xvi.  21,  37,  38,  xxii.  25- 
29,  XXV.  16.) 

RuFus  {red),  the  son  of  Simon,  the  Cyrenian,  who  carried  the  cross  of  Christ ;  he  is 
honorably  mentioned  by  Mark  (Mark  xv.  21),  and  is  thought  to  have  been,  as  well  as 
his  mother,  a  very  intimate  friend  of  Paul's  ;  both  of  whom  the  Apostle  mentions  in 
the  most  affectionate  terms. 

Ruth  (watered,  filled,)  the  wife  of  Boaz,  and  referred  toby  Matthew  in  his  genealogy 
of  our  Lord.     (Matt.  i.  5.) 

Sabbath  (rest),  the  seventh  day,  on  which  God  rested  from  the  work  of  creation,  and 
sanctified  it  as  a  day  of  holy  rest  for  man  and  beast.  (Gen.  ii.  2.)  After  the  cruci- 
fixion of  our  Lord,  it  was  changed  to  the  first  day  of  the  week,  in  commemoration  of 
His  having  then  risen  from  the  dead  (Matt,  xxviii.  1 ;  Mark  xvi.  1 ;  John  xx.  19,  26), 
and  was  called  the  "  Lord's  day.''  (Rev.  i.  10.)  On  this  day  also  the  Holy  Ghost  de- 
scended upon  the  Apostles.  (Acts  ii.  1 ;  see  also  Acts  xx.  7  ;  1  Cor.  xv.  20,  xvi.  1,  2 
Heb.  iv.  9.)  The  Jews  were  very  strict  in  their  observance  of  the  Sabbath;  not 
making  a  fire,  nor  baking  bread,  nor  cooking  victuals,  all  of  which  was  done  the 
day  before  (Friday),  lience  called  the  Preparation  day. 

A  Sabhalh  day's  journey  (Acts  i.  12)  was  reckoned  at  two  thousand  cubits,  or  one 
mile,  beyond  which  distance  it  was  forbidden  to  journey,  on  the  Sabbath,  hence  the 
warning  of  our  Lord  in  Matt.  xxiv.  20. 

Sadducees  (just),  a  sect  of  the  Jews  who  rejected  the  traditions  of  the  elders,  and 
bound  themselves  only  by  the  written  law :  they  maintained  that  there  was  no  fus- 
ture  state  of  rewards  and  punishments,  no  resurrection  from  the  dead,  neither  angels 
nor  spirits.     (Matt.  xxii.  23 ;  Acts  xxiii.  8.)      The  Messiah  they  expected  was  to  be 
a  temporal  prince,  for  their  views  were  limited  to  the  enjoyment  of  the  present  life ; 
and  their  great  opposition  to  our  Lord,  and  to  His  disciples,  was  the  doctrine  of  a 
resurrection,  and  the  future  judgment.     (Acts  iv.,  v.  17.)     They  took  their  name  from 
one  Sadoc,  a  follower  of  Antigonus  Sochjeus,  president  of  the  Sanhedrim,  about  B.  C. 
250;  but  whose  doctrines  Sadoc  completely  corrupted. 
Sadoc  (jmt),  mentioned  in  the  genealogy  of  our  Lord.     (Matt.  i.  14.) 
Sala  (sending,  spoiling),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  35.) 
Salamis  (shaken),  afterward  Constantia,  a  city  on  the  eastern  coast  of  the  island  of 
Cyprus.    Paul  and  Barnabas  preached  the  Gospel   here  for  a  short  time,  on    their 
first  missionary  journey ;  and  at  Paphos  converted  Sergius  Paulus.     (Acts  xiii.  5.) 

Salatuiel  (asked  of  God),  a  grandson  of  king  Josiah,  and  a  progenitor  of  our  Lord 
(Matt.  i.  12.)     Also  another.     (Luke  iii.  27.) 

Salim  (foxes,  pathways),  some  place  on  the  banks  of  the  Jordan  now  unknown, 
where  John  baptized.     (John  iii.  23.)     See  ^non. 

Salmon  (peacemaker,  perfect),  father  of  Boaz,  and  a  progenitor  of  Joseph,  the  hus- 
band of  Mary.     (Matt.  i.  4,  5  ;  Luke  iii.  32.) 

Salmon  (flowing,  commotion),  a  sea-port  and  promontory  on  the  eastern  side  of  the 
isle  of  Crete  (Candy),  passed  by  Paul  when  taken  to  Rome.     (Acts  xxvii.  7.) 

Salome  (peace),  the  wife  of  Zebedee,  and  mother  of  James  the  Great,  and  John 
the  Evangelist.  (Mark  xvi.  1.)  She  attended  our  Saviour  in  His  journeys,  and 
ministered  to  Him ;  and  it  was  she  who  requested  that  her  two  sons  might  sit  one 
on  our  Saviour's  right  hand,  and  the  other  on  His  left  in  His  kingdom  (Matt.  xx. 
20) ;  she  also  was  at  the  sepulchre  with  the  other  women  at  our  Lord's  death.  (Matt. 
xxvii.  55,  56 ;  Mark  xv.  40,  xvi.  1 ;  Luke  xxiii.  55.) 

Samaria  (keeping,  a  thorn),  the  country  between  Judea  and  Galilee,  formerly  belong- 
ing to  the  tribes  of  Ephraim  and  Manasseh:  the  city,  afterward  called  Sebaste,  was  the 
1260 


HISTORICAL  INDEX.  47 

capital  of  the  kingdom  of  Israel.  Oar  Lord  jxissed  through  it  (Luke  ix.  52),  and  held 
conversation  with  a  Samaritan  woman  (Luke  xvii.  11;  John  iv.  4,  9);  and  at  first  the 
Apostles  were  forbidden  to  enter  into  any  village  of  the  Samaritans.  (Matt.  x.  5.)  At 
the  persecution,  however,  following  the  death  of  Stephen,  many  Christians  retired 
thither  (Acts  viii.  1,  ix.  31) ;  Philip  preached  the  Gospel  amongst  its  inhabitants  with 
great  success  (Acts  viii.. 5,  14),  and  although  a  strong  hatred  existed  between  the  Jews 
and  the  Samaritans  (John  iv.  9,  viii.  48),  yet  many  of  the  Samaritans  believed.  (Luko 
X.  33,  xvii.  16;  John  iv.  39.) 

Samos  {full  of  gravel),  an  island  in  the  Mediterranean,  off  Asia  Minor,  a  few  miles 
south  of  Ephesus.  Paul  landed  here  on  his  way  to  Jerusalem,  just  before  reaching 
Miletus.     (Acts  xx.  15.) 

Samothracia  [full  of  gravel,  rough),  an  island  in  the  ^gean  Sea,  peopled  by  Samians, 
and  Thracians,  whence  its  name.  Paul  leaving  Troas  for  Macedonia  came  first  to  this 
island.     (Acts  xvi.  11.) 

Samuel  {heard  or  asked  of  God),  a  judge,  and  prophet  of  Israel;  who  anointed  King 
Saul,  and  his  successor  David ;  two  of  the  books  of  the  Old  Testament  are  called  after 
his  name.  He  is  spoken  of  by  Peter  (Acts  iii.  24),  and  by  Paul  (Acts  xiii.  20;  Heb. 
xi.  32). 

Sandals.  The  word  translated  shoes  (Luke  iii.  16),  has  a  signification  different  from 
what  it  has  in  our  language.  At  first,  in  order  to  keep  the  feet  from  the  sharp  stones,  or 
the  burning  sand,  small  pieces  of  wood  were  fastened  to  the  soles  of  the  feet,  called 
sandals.  Leather,  or  skins  of  beasts  dressed,  afterward  w;is  used.  The  foot  was  not 
covered  at  all;  but  the  sandal,  or  piece  of  leather,  or  wood,  was  bound  by  thongs.  The 
wooden  sandal  is  much  worn  in  Arabia,  Judeaand  Egypt.  It  has  a  raised  heel  and 
toe,  and,  though  often  expensive  and  neat,  it  was  usually  a  cheap,  coarse  and  very 
clumsy  article. 

Sanhedrim,  the  great  council  of  the  Jewish  rmtion,  comprising  70  or  72  judges  or 
senators,  and  which  originated  from  the  72  elders  appointed  at  the  recommendation  of 
Jethro  to  assist  Moses.  Our  Loi-d  was  brought  before  it  (Matt,  xxvii  1;  John  xi.  47), 
and  Peter  and  John  (Acts  iv.  5-7),  and  the  Apostles  (Acts  v.  21,  27),  and  Stephen  also 
(Acts  vi.  12-15). 

Sapphira  {declaring,  fear,  handsome),  a  Christian  woman,  and  wife  of  Ananias,  who 
was  struck  dead  with  him  for  lying  to  the  Holy  Ghost.     (Acts  v.)     See  Ananias. 

Sarepta  {perplexity  of  bread,  a  goldsmith's  shop),  another  name  for  Zarephath,  a  city  on 
the  Mediterranean  shore  between  Tyre  and  Sidon,  where  the  prophet  Elijah  lodged 
some  time  with  the  widow,  (livings  xvii.  9.)  Our  Lord  adverted  to  the  fact.  (Luke 
iv.  26.) 

Saron,  or  Sharon  {plain  field),  a  fertile  region  of  Palestine,  extending  between  Ces- 
area  and  Joppa,  proverbially  noted  for  its  beauty  and  fruitfulness,  whence  the  phrase, 
the  "  rose  of  Sharon;"  the  people  of  this  district  were  so  astonished  at  Peter's  cure  of 
Eneas,  that  they  "  all  turned  to  the  Lord."     (Acts  ix.  35.) 

Saruch  (o  branch,  palm  tree),  or  Serug,  a  progenitor  of  Abraham,  and  of  Christ.  (Luke 
iii.  35.) 

Saul  {lent,  ditch,  sepidchre,  death,  hell),  (1)  the  name  of  Paul  before  his  conversion  (Acts 
vii.  58),  and  which  he  retained  till  after  he  made  a  convert  of  Sergius  Paulus,  the  pro- 
consul of  Cyprus  (Acts  xiii.  7-9),  in  honor  of  whom,  it  is  said,  he  took  the  name  of 
Paid.     (Acts  xiii.  9.) 

(2)  also  the  son  of  Cisor  Kis,  anointed  king  over  Israel  by  the  i^rophet  Samuel, 

and  which  Paul  mentions  in  his  discourse  to  the  people  of  Antioch  in  Pisidia.     (Acts 
xiii.  21.) 

ScEVA  {in  order,  prepared),  a  ruler  of  the  synagogue  at  Ephesus,  whose  seven  sons 

1261 


48  HISTORICAL   INDEX. 

went  about  pretending  to  cast  out  devils  ;  invoking,  however,  tlie  name  of  Jesus,  the 
possessed  were  more  dreadfully  afflicted  tlian  before.     (Acts  xix.  14-16.) 

Scribes  (nrltfrs),  originally  mere  transcri])ers  of  the  law,  but  subsequently  doctors 
of  the  law  (whence  they  were  also  termed  "  Imcyers"  (Matt.  xxii.  35  ;  Luke  x.  25),  and 
expounders  of  it  to  the  people.  The  diversity  of  opinions  they  gave  forth,  and  tlieir 
corruptions,  misinteri^retations,  and  additions  to  the  written  word  of  God,  gave  birth 
to  that  obstinacy  and  blindness  of  the  Jews  which  led  them  to  reject  Jesus  as  the  ]Mes- 
siah  ;  from  them  originated  the  other  sects.  (Matt.  v.  20  ;  vii.  29 ;  xvi.  21 ;  xvii.  10 ; 
sx.  18  ;  xxiii.  2,  &c.) 

Scrip.  This  was  a  bag  in  which  the  shepherds  of  Palestine  carried  their  food  or  other 
necessaries.  The  scrip  of  the  Galileans,  made  of  skin  or  coarse  cloth,  was  used  es- 
pecially to  carry  their  food  on  a  journey,  and  slung  over  their  shoulders. 

Seleucia  {troubled,  broken,  floiving  over),  a,  sea-port  of  Syria  on  the  Mediterranean  coast, 
near  the  mouth  of  the  Orontes,  and  about  15  or  16  miles  west  of  Antioch.  It  takes 
its  name  from  its  founder,  Seleucus,  and  it  was  also  his  burying-place  ;  here  Paul  and 
Barnabas  embarked  for  Cyprus.     (Acts  xiii.  4.) 

Sem,    or    Sliem,    (a   name,   renowned),    a  son  of  Noah,  and  progenitor  of  Christ. 
(Luke  iii.  36.) 
Semei  {hearing,  obeying),  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  26.) 
Seegitjs   Paulus  {a    net),  a  proconsul   of  Cyprus,    converted   to    Christianity    by 
Paul,  notwithstanding  the  opposition  of  Elymas,  the  sorcerer.     (Acts  xiii.  7-12.) 
Seth  {set,  put),  son  of  Adam,  and  progenitor  of  Christ.     (Luke  iii.  38.) 
Seventy  Disciples,  sent  forth  to  preach  by  our  Lord.     (Luke  x.  1 — they  return. 
Luke  x.  17.) 

Sheba,  Queen  of,  {captivity,  encompassing,)  Sheba  is  sujiposed  by  some  to  have  b^en 
Arabia,  by  others  Ethiopia.  (1  Kings  x.;  2  Chrou.  ix.)  Our  Lord  alludes  to  her  coming 
so  great  a  distance  to  hear  the  wisdom  of  Solomon  as  the  Queen  of  the  South.  (Matt. 
xii.42;  Luke  xi.  31.) 

SiDON,  or  ZiDON  {hunter,  ship  of  judgment),  a.  celebrated  city  of  Phoenicia  on  the  Med- 
iterranean coast  north  of  Tyre.  Many  of  its  inhabitants  became  followers  of  our 
Saviour.  (Matt.  xi.  21,  22 ;  xv.  21 ;  Mark  iii.  8 ;  vii.  24,  31 ;  Luke  iv.  26 ;  vi.  17  ;  x.  13, 
14).  Paul  on  his  way  to  Rome  touched  at  Sidon.  (Acts  xxvii.  3  ).  A  few  years  before 
this  they  incurred  the  displeasure  of  Herod.     (Acts  xii.  20.) 

Silas  {considering),  one  of  the  chief  men  among  tlie  iirst  disciples,  and  thought  to 
have  been  one  of  the  Seventy.  He  accompanied  Paul  and  Barnabas  on  their  return  to 
Antioch  with  the  decree  of  the  council  of  Jerusalem  respecting  conformity  to  the  Mo- 
saic ritual  (Acts  xv.  22,  27,  32);  he  remained  here  a  little  time  (Acts  xv.  34),  and 
then  accompanied  Paul  on  his  second  journey  (Acts  xv.  40);  when  at  Philippi  the 
unbelieving  Jews  excited  an  uproar,  whicli  led  to  Paul  and  Silas  being  imprisoned, 
and  put  in  the  stocks  (Acts  xvi.  19-24) ;  they  were  miraculously  released  by  an  earth- 
quake ;  and  after  converting  the  jailer  (Acts  xvi.  25-33),  they  went  on  to  Thessalonica, 
(Acts  xvii.  1),  but  a  disturbance  occurring  here  also,  they  proceeded  to  Berea  (Acts 
xvii.  10);  Silas  stayed  a  short  time  (Acts  xvii.  14,  15),  and  followed  Paul  to  Corinth, 
(Acts  xviii.  5),  where  he  Joined  him,  and  proceeded  with  him  to  Ephesus,  Cesarea  and 
Jerusalem.  What  became  of  Silas  after  this  is  not  known.  It  is  generally  believed 
that  the  name  Silas  is  only  a  contraction  of  the  Latin  SUvanus,  a  common  practice 
among  the  Greeks,  and  which  is  strengthened  by  tlie  fact  of  the  Silvanus,  mentioned 
in  Paul's  Epistles,  according  exactly  as  to  his  position  and  circumstances  with  the 
SUas  in  the  Acts.  He  preached  with  Paul  at  Corinth,  and  was  there  when  Paul 
wrote  his  Epistles  to  the  Thessalonians.  He  appears  also  to  have  been  esteemed  by 
Peter,  for  this  Apostle  sent  his  Epistle  to  Silvanus. 
SiLOAM  {sent,  bough,  armor),  a  pool  under  the  walls  of  Jerusalem  on  the  east,  between 
1262 


HISTORICAL   INDEX.  49 

the  city  and  the  Ijvook  Kidron :  it  issued  from  a  rock,  and  formed  two  reservoirs  or 
])ools;  at  one  of  the.-^e  our  Lord  restored  sight  to  the  man  born  blind,  telling  him  to 
go  and  wash  in  the  pool.     (John  ix.  7.) 

Simeon  {hearing,  obedient),  (1)  a  pious  old  man  of  Jerusalem,  who  expected  the  com- 
ing of  Christ  for  the  redemption  of  Israel,  and  lived  to  sec  Him  (Luke  ii.  25-28);  ut- 
tered forth  a  hymn  of  thanksgiving  (Luke  ii.  29-32),  and  concluded  by  blessing  Joseph, 
and  Mary,  and  giving  some  intimation  of  her  future  trials.  (Luke  ii.  34,  35.)  This  is 
all  that  is  known  of  him. 

(2)  also  a  teacher  of  the  Church,  who  from  his  swarthy  complexion  was  called 

Niger.     (Acts  xiii.  1.) 

(3)  aim  used  for  Simon;  as  for  Simon  Peter  in  Acts  rv.  14,  referring  to  what  Peter 

had  said  in  verse  7,  &c. 

(4)  mentioned  in  the  genealogy  of  our  Lord.     (Luke  iii.  30.) 

Simon  {lieanng,  obeying) ,  (1)  the  C'anaanite,  so  called  from  being  born  in  Cana  of  Gali- 
lee, and  likewise  named  Zclotcs  or  "  the  Zealous"  (Luke  vi.  15;  Acts  i.  13) ;  either  from 
his  great  zeal,  or  from  having  been  one  of  the  Zealots  (which  see).  He  was  an  Apostle 
(see  Api:iendix  A;  Matt.  x.  4;  Mark  iii.  18),  and  is  supposed  to  have  been  the  brother 
of  James  the  Less,  and  of  Jude  ;  but  nothing  further  is  known  of  him. 

(2)  the  Cyrenian,  was  the  father  of  Alexander  and  Rufus ;  he  happened  to  be 

passing  by  when  our  Lord,  exhausted  with  mental  anguish  and  bodily  fatigue,  could 
no  longer  bear  the  weight  of  His  cross;  the  soldiers  in  consequence  stopped  Simon, 
and  insisted  on  his  carrying  it  to  the  place  of  execution.  (Matt,  xxvii.  32;  Mark  xv. 
21 ;  Luke  xxiii.  26.)     This  is  all  that  is  known  of  him. 

(3)  the  father  of  Judas  Iscariot.     (John  vi.  71,  xii.  4,  xiii.  2,  26.) 

(4)  the  Leper,  dwelt  at  Bethany,  and  there  entertained  our  Lord  at  supper,  a 

few  days  before  His  passion ;  Lazarus,  and  his  sisters  Martha  and  Mary  were  present ; 
and  the  last  took  this  opportunity  of  anointing  Christ's  feet.  (Matt.  xxvi.  6;  Mark 
xiv.  3;  John  xi.  2.) 

(5)  Magus,  or  the  Sorcerer,  so  called  from  his  practice  of  magic,  and  his  impos- 
tures, as  well  as  his  skill  in  astroiogj%  medicine  and  other  sciences ;  became  a  jjrofess- 
ing  convert  to  the  Gospel,  upon  the  preaching  of  Philip  the  deacon,  in  Samaria,  and 
was  baptized  by  him.  (Acts  viii.  5,  9-13.)  When  the  Apostles  Peter  and  John  came 
there  to  confer  upon  the  new  disciples  the  gifts  of  the  Holy  Spirit,  Magus  offere.l 
money  to  purchase  those  gifts ;  Peter  severely  rebuked  him,  and  urged  him  to  re- 
pentance ;  Magus  immediately  besought  the  prayers  of  the  Apostle  in  his  behalf  (Acts 
viii.  18-24),  and  this  is  all  the  information  of  him  afforded  us  in  Scripture.  "What  be- 
came of  Simon  Magus  is  not  exactly  known ;  some  say  that  he  went  to  Rome  about 
eight  years  after,  and  died  there  while  performing  some  piece  of  magic.  (See  Appen- 
dix A.) 

(6)  son  of  Mary  and  Cleophas.     (Matt,  xiii.  55  ;  Mark  vi.  3.) 

(7)  Peter,  the  Apostle. 

(8)  the  Pharisee,  with  whom  our  Lord  dined,  after  he  had  raised  to  life  the  son 

of  the  widow  of  Nain;  and  at  whose  house  a  sinful  woman  anointed  Christ's  feet 
much  to  the  displeasure  of  Simon.     (Luke  vii.  36.) 

(9)  the  Tanner,  a  resident  of  Joppa,  with  whom  Peter  lodged  when  he  visited 

that  place,  and  raised  Tabitha  (Dorcas)  to  life.     (Acts  ix.  43;  x.  6,  17,  32.) 

Sodom  {secret,  heel),  a  city  of  Canaan,  destroyed  by  tire  from  heaven  on  account  of 
the  wickedness  of  its  inhabitants,  at  the  same  time  with  Gomorrah,  Admah  and 
Zeboim,  and  which  stood  where  the  Dead  Sea  is.  Its  fate  is  alluded  to  as  a  warning 
by  our  Lord.    (Matt.  x.  15  ;  xi.  24  ;  Mark  vi.  11 ;  Luke  x.  12;  xvii.  29.) 

Solomon  {peaceable),  the  son  of  David  by  Bathsheba ;  he  succeeded  his  father  on 
the  throne  of  Israel.    He  built  the  temple  with  great  splendor,  and  was  renowned  for 

1263 


50  HISTORICAL   INDEX. 

his  wisdom  and  the  prosperity  of  his  kingdom.  He  was  a  progenitor  of  our  Lord, 
(Matt.  i.  6);  and  his  great  glory  is  alluded  to  by  Christ.  (Matt.  vi.  29  ;  xii.  42  ;  Luke 
xi.  31;  xii.  27.) 

Solomon's  Porch,  a  kind  of  terrace,  or  piazza,  standing  on  the  vast  structure  reared 
by  Solomon,  four  hundred  cubits  from  the  valley  beneath,  in  order  to  widen  the  level 
of  the  top  of  the  mountain  to  admit  the  plan  of  the  temple :  and  as  it  was  the  only 
"work  of  Solomon's  that  existed  in  the  second  temple,  it  retained  his  name.  Jesus 
walked  here  when  he  discoursed  with  the  Jews  (John  x.  23);  so  did  Peter  and  John 
after  healing  the  lame  man  at  the  gate  called  "  Beautiful"  (Acts  iii.  11).  he  other 
Apostles  also  did  many  miracles  here.     (Acts  v.  12.) 

SosiPATER,  or  SoPATER  {health  of  his  father),  a  Christian  convert  of  Berea,  called  So- 
paier  in  Acts  xx.  4 ;  and  saluted  by  Paul  as  his  kinsman. 

SosTHEN-ES  {mighty  savior),  chief  of  the  synagogue  of  Corinth,  having  succeeded 
Orispus,  when  the  latter  became  a  Christian :  he  was  the  accuser  of  Paul  before  Gallio, 
the  proconsul ;  but  when  the  Apostle  was  discharged,  the  Greeks  and  others  rushed  on 
Sosthenes  and  gave  vent  to  their  rage  by  inflicting  on  him  a  sound  thrashing.  (Acts 
xviii.  17.) 

Stephen  (cro?OTe(i),  a  Hellenistic  Jew;  and  said  to  have  been  brought  up  at  the  feet 
of  Gamaliel:  hebecame  a  convert  to  Christianity,  and  was  afterward  the  chief  of  the 
seven  primitive  deacons.  (Acts  vi.  5.)  He  performed  many  miracles,  and  defended  the 
doctrines  of  the  Gospel  with  such  learning  and  zeal  that  the  exasperated  Jews  stoned 
him  to  death.     (Actsvi.,  vii.) 

Stoics  {a  porch),  a  sect  of  heathen  philosophers  at  Athens,  the  followers  of  Zeno,  who 
held  his  school  in  a  porch  of  that  city,  whence  their  name.  They  maintained  that  all 
things  were  the  result  of  necessity  or  fate  ;  that  men  had  no  free-will,  and  ought  to  be 
unaffected  by  the  passions  ;  hence  they  exercised  great  austerity  and  apathy,  upheld 
suicide,  and  denied  a  future  state  of  rewards  and  punishments.  The  Stoics  were  nu- 
merous in  Athens  when  Paul  visited  that  city.     (Acts  xvii.  18.) 

Susanna  {lily,  rose,  joyfnlness),  a  pious  woman,  who  attended  our  Saviour  and  ad- 
ministered to  His  necessities.     (Luke  viii.  3.) 

Synagogues  were  the  Jewish  places  of  public  worship.  The  building  was  surround- 
ed with  seats  for  the  men — the  "  rulers  "  occupying  the  "  chief  seats,"  which  faced  the 
rest.  The  women  were  placed  in  a  gallery,  or  behind  a  screen.  In  the  center,  con- 
spicuous to  all,  was  the  pulpit  for  the  reader,  while  in  the  side  of  the  building  nearest 
to  Jerusalem  was  an  "ark,"  in  which  were  deposited  the  "  rolls"  of  their  Scriptures. 
Worship  was  begun  with  prayers  in  the  language  of  the  district,  read  from  a  service 
book,  by  the  "  angel "  or  "  apostle  "  of  the  synagogue  ;  then  was  read  a  portion  of  the 
law  and  of  the  prophets  (Acts  xiii.  15),  in  Hebrew,  by  the  reader,  from  a  roll  taken 
from  the  ark,  and  put  into  his  hand  by  the  "  minister"  (Chazan),  the  reader  standing 
(Luke  iv.  16),  the  congregation  sitting.  After  the  book  was  returned  to  the  minister 
(Luke  iv.  20),  and  after  this  followed  an  exposition  of  the  Scripture  read,  and  then, 
after  a  little  pause,  some  one  stood  up  and  gave  forth  a  word  of  exhortation.  Our 
Lord  pat  during  this  elucidation,  (Luke  iv.  20.)  At  the  close  came  the  "  benedic- 
tion," and  the  "Amen." 

Syracuse  {drawing  violently),  the  capital  of  the  island  of  Sicily,  on  its  eastern  coast ; 
here  Paul  spent  three  days  on  his  way  to  Rome.     (Acts  xxviii.  12.) 

Syria  {high,  descending,  slander),  the  country  lying  between  the  Euphrates  on  the 
east,  and  the  Mediterranean  on  the  west,  having  Cilicia  on  the  north,  Judea,  Phoenicia 
and  Arabia  on  the  south.  Antioch  was  the  capital,  and  Cyrenius  was  governor.  (Luke 
ii.  2.)  The  fame  of  our  Lord  reached  throughout  it.  (Matt.  iv.  24.)  The  Apostles 
sent  letters  thither  (Acts  xv.  23),  nnd  Paul  visited  it  (Acts  xv.  41,  xviii.  18,  xxi.  3 ;  Gal. 
i.  21.)  Naaman,  cured  of  the  leprosy  by  Elisha,  was  of  this  country.  (Luke  iv.  27.) 
12(>4 


HISTORICAL   INDEX.         "  51 

Syro-Phcenician.  Phcenicia,  having  been  conquered  by  Syria,  the  latter  prefixed 
Syriato  its  old  appellation,  whence  Syro-Phcenician.  The  Canaaniti.<h  woman  of  Matthew 
(xv.  22,  24),  is  called  by  Mark  a  Syro-Phoenician  (vii.  2G) ;  the  country  originally  was 
peopled  by  Canaanites. 

Tabitha  (a  roe-buck),  a  Christian  woman  of  Joppa,  and  renowned  for  her  piety  r.nd 
alms-deeds,  and  whom  Peter  restored  to  life.  She  was  called  also  Dorcas  (which  see.) 
(Acts  ix.  3G,  40.) 

Tarsus  iwingcd},  the  capital  of  Cilicia,  in  Asia  Minor,  where  Paul  was  born ;  it  is 
called  also  Tarshish,     (Acts  ix.  11.  30,  xi.  25,  xxi.  39,«xii.  3.) 

Taverns,  the  Three,  {a  city)  ;  some  say  only  an  Inn,  about  33  miles  south  of  Rome, 
■where  Paul's  friends  met  him.     (Acts  xxviii.  15.) 

Tektullus  (a  liar,  ivondrous),  an  advocate  employed  by  the  Jews  to  plead  against 
Paul  before  Felix,  the  governor  of  Judea.     (Acts  xxiv.  1,  2.) 

.    Thamar,  or  Tamar,  (a  paZ^n-i'rfe),  mother  of  Phares,  and  Zara,  spoken  of  by  Matthew. 
(Matt.  i.  3.) 

TuARA  {(/ood,  small),  also  Terah,  the  father  of  Abraham,  and  a  progenitor  of  Christ 
(Luke  iii.  34.) 

TuEOPHiLus  {friend  of  God,  devout),  an  eminent  Christian  to  whom  Luke  inscribes 
his  "  Gospel,"  and  the  "  Acts  of  the  Apostles."  Some  think  he  was  a  magistrate ; 
others,  that  the  appellation  means  any  good  Christian.     (Luke  i.  3 ;  Acts  i.  1.) 

Thessalonica  {the  other  victory  of  God),  a  city  of  Macedonia  in  which  Paul  planted  a 
Christian  Church, 

Theudas  (flotving  vnth  water),  a  seditious  impostor,  who  excited  a  tumult  among 
the  JeAVS,  which  ended  in  himself  and  four  hundred  of  his  followers  being  slain 
(Acts  v.  36.) 

Thomas  (twin,  bottomless  depth),  one  of  the  Apostles  of  our  Lord.     (See  Appendix  A. 

Thyatira  {sweet  savor  of  labor,  sacrifice,  contritio.i),  a  city  of  Asia  Minor,  on  the  bor- 
ders of  Lycia  and  Mysia,  the  native  place  of  Lydia.  (Acts  xvi.  14.)  Here  was  also 
one  of  the  seven  Churches  to  the  angel  of  which  Christ  sent  a  message. 

Tiberias  {good  vision,  navel,  hreaJdng  asunder),  a  city  of  Galilee  on  the  western  shore 
of  the  lake  of  Tiberias.  The  names  of  both  the  sea  and  the  city  were  given  by  Herod 
Antipas,  in  honor  of  Tiberias  Csesar.     (John  vi.  1,  23.) 

Tiberius,  the  successor  of  Augustus  in  the  empire  of  Rome  ;  he  reigned  from  A.  D. 
14  to  A.  D.  37.  In  the  fifteenth  year  of  his  reign  John  the  Baptist  began  to  preach- 
(Luke  iii.  1.) 

Trachonitis  {strong,  cruel),  a  small  barren  district  south  of  Damascus,  of  which 
Philip  was  tetrarch.     (Luke  iii.  1.) 

Troas  {bored  through);  a  maritime  city  of  Phrygia  or  Mysia,  25  miles  north  of  Assos.) 
Paul  made  several  visits  here ;  in  his  first  visit  he  had  a  vision  inviting  him  into 
Macedonia.  (Acts  xvi.  8,  11.)  He  immediately  sailed  thither,  and  called  at  Troas 
many  times  after.     (Acts  xx.  5,  6.) 

Trogyllium  {a  pantry),  a  promontory  at  the  foot  of  Mount  Mycale,  opposite  to  .Samos 
from  which  it  is  distant  about  five  miles.     (Acts  xx.  15.) 

Tropiiimus  {nourished),  a  convert  of  Paul's,  and  born  at  Ephesus;  he  accompanied 
the  Apostle  to  Jerusalem,  and  went  with  him  into  the  temple,  which  led  the  Jews  to 
charge  Paul  with  taking  Greeks  into  the  temple  (Acts  xx.  4,  xxi.  28,  29)  ;  afterward  he 
was  taken  ill  at  Miletum,  where  Paul  left  him. 

Twelve.     "  In  the  Scriptures,"  says  Prof.  Stuart,  "  we  might  naturally  expect  to  find 

the  number  of  twelve  often  introduced,  on  account  of  the  twelve  tribes  of  Israel.  Thus 

in  Ex.  XV.  27,  twelve  fountains  of  water  at  Elim  ;  Ex.  xxiv.  4,  twelve  pillars  around 

the  altar ;  Lev.  xxiv.  5,  twelve  cakes  of  show-bread ;  Ex.  xxviii.  10,  12,  twelve  gems 

*30  1-260 


52  .  HISTORICAL   INDEX. 

in  the  breast-plate  of  the  high  priest;  Num.  vii.  3,  87,  xxix.  17,  offerings  of  different 
kinds  by  twelves;  Num.  vii.  84-87,  various  vessels  to  be  made  for  the  temple  by 
twelves ;  Num.  xiii.  3,  seq.,  twelve  spies  to  the  land  of  Canaan ;  Josh.  iv.  3,  twelve 
stones  from  the  Jordan,  carried  by  twelve  men,  and  thrown  into  a  monumental  heap ; 
1  Kings  iv.  7,  26,  twelve  prefects  of  Solomon's  household,  and  twelve  thousand  horse- 
men ;  1  Kings  vii.  25,  twelve  brazen  oxen,  supporting  the  laver ;  1  Kings  x.  20,  twelve 
brazen  lions  near  the  throne  ;  Ezek.  xliii.  16,  the  altar  twelve  cubits  long  and  broad  ; 
not  to  mention  many  other  twelves.  In  the  New  Testament  the  twelve  Apostles  take 
the  lead.  In  the  Apocalypse  we  have  twelve  thousand  in  each  of  the  twelve  tribes, 
who  are  sealed  in  the  forehead  as  the  servants  of  God.  (Rev.  vii.  4,  seq.)  In  Rev. 
xxi.  12,  seq.,  we  have  an  account  of  the  New  Jerusalem  with  twelve  gates  (comp.  Ezek. 
xlviii.  31,  seq.),  and  twelve  angels  to  keep  them,  and  the  names  of  the  twelve  tribes 
are  written  on  them.  There  are  also  twelve  rows  of  stones  in  the  foundation  of  the 
walls  on  which  the  names  of  the  twelve  Apostles  are  inscribed.  Besides  all  this,  the 
city  measures  twelve  thousand  furlongs,  and  its  walls  are  twelve  times  twelve  cubits 
high." 

Tychicus  (casual),  a  Christian  of  Ephesus,  converted  by  Paul,  whom  he  accompa- 
nied to  Jerusalem.  (Acts  xx.  4.)  He  was  very  much  beloved  by  the  Apostle,  and 
was  entrusted  with  his  letters  to  certain  Churches,  Paul  sent  him  to  Ephesus 
(Eph.  vi.  21 ;  2  Tim.  iv.  12),  afterward  to  Colosse,  and  subequently  to  Titus. 

Tyre  {breaking  with  a  flail,  siege,  binding,  singing,  strength,  rock),  a  fomous  and  ancient 
city  and  sea-port  of  Phoenicia,  on  the  Mediterranean  coast,  about  20  miles  south  of 
Sidon.  Our  Lord  alluded  to  it  when  reproving  the  Jews  for  their  unbelief  (Matt. 
xi.  21 ;  Luke  x.  13).    It  subsequently  excited  the  anger  of  Herod.     (Acts  xii.  20). 

Zaccheus  {pure,  meat,  just),  a  chief  publican,  or  farmer-general  of  the  revenue. 
When  Christ  passed  through  Jericho,  he  was  very  anxious  to  see  Him,  but  could  not 
from  the  smallness  of  his  stature ;  he  therefore  climbed  up  a  sycamore  tree.  Here  our 
Lord  saw  him,  and  calling  him  down,  proposed  to  be  his  guest.  Zaccheus'  heart  was 
opened,  and  he  became  a  sincere  believer.     (Luke  xix.  2-9). 

Zacharias  {mindful  of  the  Lord),  also  Zachariah  and  Zechariah,  a  priest  of  the  course 
of  Abia,  husband  of  Elizabeth,  and  father  of  John  the  Bcqilist.  (Luke  i.  5-10).  When 
the  angel  Gabriel  visited  him,  and  announced  the  birth  of  a  son,  he  doubted,  and  con- 
sequently was  struck  dumb  till  the  event  was  fulfilled.  (Luke  i.  11-23,  59-64.)  He 
then  prophesied  concerning  the  redemption  of  Israel.     (Luke  i.  67-79). 

Zaea  (rising),  a  descendant  of  Judah  alluded  to  by  Matthew.     (Matt.  i.  3.) 

Zebedee  {dowry,  endowed),  a  fisherman  of  Galilee,  the  husband  of  Scdome,  and  father 
of  the  Apostles  James  and  John,  both  of  whom  left  him  to  follow  our  Saviour.  (Matt, 
iv.  21 ;  X.  2 ;  xx.  20  ;  xxvi.  37 ;  xxvii.  56 ;  Mark  i.  19,  20  ;  iii.  17  ;  x.  35  ;  Luke  v.  10 ; 
John  xxi.  2.)  He  is  thought  to  have  been  not  a  poor  man,  for  he  had  a  ship  of  his 
own  and  hired  servants.     (Mark  i.  20.) 

Zealots,  A  sect  in  Judea,  extremely  zealous  for  the  exact  fulfillment  of  the  Mosaic 
law ;  maintaining  that  religious  liberty  and  the  Divine  law  were  to  be  upheld  by  force 
of  arms  :  and  that  tribute  was  due  to  God  only,  and  not  to  the  Romans,  nor  any  foreign 
power :  they  therefore  continually  exhorted  the  people  to  shake  off  the  Roman  yoke. 

Zebulun  {dwelling  place,  abiding),  the  portion  of  Galilee  allotted  to  that  tribe,  and  in 
which  it  was  proi^hesied  by  Isaiah  {Isa.  ix,  1,  2),  that  our  Lord's  ministry  would  be 
exercised.     (Matt.  iv.  13,  15). 

Zelotes  (full  of  zeal,  zealous.)    See  Simon  Zelotes,  Zealots, 

ZoROBABEL,  Or  Zerubbobcl,  (banished),  mentioned  in  the  genealogy  of  our  Lord,  (Matt. 
i.  12, 13 ;  Luke  iii.  27.) 
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